Title Unspecified              1881


NEW CHURCH LIFE.

[Entered at the Post-office at Philadelphia as second-class matter.]

PHILADELPHIA, JANUARY, 1881.

No. 1.

NEW CHURCH LIFE.
     A FEW years ago, about thirty of the young people connected with the New Church in Philadelphia, formed a Club for intellectual and social culture. In the fall of 1879 they began a Manuscript Paper for their own use. In its contents, the paper was somewhat miscellaneous, treating of topics doctrinal, literary and social. Some of the articles were intended to instruct and others merely to amuse. Of the later numbers of the periodical, manuscript copies were made and sent to friends in other cities. The paper met with so favorable a reception that its continuance was called for. This led to the conclusion that its sphere might profitably be enlarged so as to embrace the Young People of the New Church generally. Measures were accordingly taken to print and publish the paper, and as the result, we herewith present the first number of "NEW CHURCH LIFE." Devoted to the interests of the Young People of the New Church, our journal will, we hope, satisfy a great want in our literature. The NEW CHURCH LIFE will be very similar in its character to the manuscript paper; only that the Department of Correspondence and Church News will be greatly enlarged. As formerly, contributions will, for the most part, be from the young people themselves.
     The NEW CHURCH LIFE is to be thoroughly and distinctively a New Church paper, designed to promote the culture of the Young People in the doctrines and life of the Church; thus, if possible, leading them to embrace fervently the Heavenly Doctrines of the New Jerusalem as the only means of becoming true men and women.
     And, finally, by bringing the Young People into closer relations with one another, the NEW CHURCH LIFE, it is hoped, will become an ultimate of that bond of love which must always exist among those whose one great aim is to become useful members of the New Church which, in heaven and on earth, is "the Crown of all Churches."
NATURAL TRUTHS IN THE WRITINGS 1881

NATURAL TRUTHS IN THE WRITINGS              1881

     THE LORD in His prophecy concerning His Second Coming promised that He would make all things new.
     Living as we do in the time of the fulfillment of this prophecy, it becomes us as loyal New Churchmen to consider earnestly the full import of this promise. We are too much accustomed to regard the LORD'S Second Coming only as a revelation of a system of theology or of spiritual truths: but it is more than this: it is a revelation of natural truths also, for a system of spiritual truths must rest upon a system of natural truths. But the natural truths, so-called, which the Christian world possesses are, in the light of spiritual truths, in great part natural fallacies and falsities. Hence it became necessary that the LORD should, at His Second Coming, reveal natural truths which should serve as foundations and confirmations to the spiritual truths which He revealed. This was especially foretold in that glorious vision of Ezekiel, in which "behold, waters going out from under the threshold of the house eastward, and they descend into the plain and come toward the sea, sent into the sea that the waters may be healed." xlvii, 1, 8. And this is also included in the promise: "Behold, I make all things new."
     Hence, upon examination, we find that every department of learning has its foundation truths in the Writings of the New Church; so, in the New Church, not only the theologian, but also the jurist, the physician, the artist, the scientist, the historian, the philosopher, all, all must go to the Writings, and the Writings only, for those principles and truths which they must possess to pursue successfully their several uses.
     In these Writings the jurist learns true justice and equity; the physician learns the causes of diseases, and the law of their cure; the artist learns the true principles of art. Deceived as the scientist is by the fallacies which at every step the senses impose upon him, in the Writings of the New Church he finds the fundamental truths which make science unerring and true, and therefore new. He there learns the science of sciences, without which his science is dead. He there finds scientific truths which can never be obtained except from revelation.
     The historian, who looks only on the superficial and external phases of ever changing humanity, is frequently deceived, but in the New Church he finds in the history of the several dispensations, the causes of the changes in mankind, and thus in the New Church alone, he can write a history that is true and therefore new. And as with the scientist, so also with the historian, in the Writings alone does he find facts of history attainable only by means of revelation.
     The philosopher never existed in the Old Church, he is a new creation that arose with the New Church.
     Philology as it has hitherto existed, is at best a dry and shriveled system of facts, but in the Writings we find truths which, applied to that system, expand it, and show its true phases and its great uses. Nowhere but in the Writings of the New Church is given the true origin of language, and through them alone will many of the ancient languages, as the Hieroglyphics and the Hebrew open their treasures to mankind.
     The mythologies and religions of ages gone by and of the present are mysterious and dark, and the study of them fruitless or leading only to falsities, but the Writings of the New Church give life and soul to the investigations of them; falsities are rejected, and thus the subjects become beautiful and new.
     The study of politics is but the study of falsities; but turn to the Writings, and you will find them furnishing you with the material to build it up into a new, ennobling and heavenly study.
     Let us all then, as loyal New Churchmen, go to the Writings "for all that concerns our moral government, our civil and political instruction, our philosophy, our science, our everything," for "He that sat upon the throne said, behold I make all things new. And he said to me, write, for these words are true and faithful." Rev. xxi, 5.
SELFISHNESS OF MAN 1881

SELFISHNESS OF MAN              1881

     MAN is unwilling to exercise his physical or intellectual powers unless there is something to stimulate his self-love. History shows this, and experience confirms it. In illustration of it, I shall now refer to the history of the Spartans under Lycurgus. But that its application may appear in point, I must give a short account of Sparta about the time of Lycurgus.
     Sparta, internally distracted and enervated by numerous political factions, was constantly troubled by its warlike neighbors. To save the State from this condition, Lycurgus devised a peculiar plan. To establish unity he abolished all distinction between the rich and the poor. As there were 30,000 Spartans, he divided the State into 30,000 parts, thus putting them all on a level. To counteract the desire of hoarding up gold and silver, he prohibited the use of gold and silver coin and introduced iron coin, the iron of which was so prepared as to be unfit for any other use. This had the desired effect. No one was tempted to accumulate such money. In this way he also deprived them of the means of luxury and extravagance. He left them nothing but their swords, and he wanted nothing of the Spartans but to use them. Thus there was nothing to stimulate their physical or mental capacities; and what was the result? A haughty, ignorant, marrow-minded people, indulging in idleness, making no effort to improve their condition, but willingly submitting to all sorts of privations, and why? simply because there was nothing to reward such endeavors.
     Here we have a most striking illustration of the fact, that if all prospects of gain and honor are cut off; man suffers his abilities to lie dormant. It was so with the Spartans-it is always so.
     When we view the world around us, and behold all the preparations for the physical and intellectual culture of mankind, we are amazed at the great exertions and equally great results of human skill and human ingenuity. If we examine the motives that called out these talents, we will be still more astonished. We will at once perceive, that were the stimulants of these motives taken away, most things of this sort would disappear.
     Man's selfishness is continually overruled and its influence made to promote the common good. All know the beneficent influences of civilization, and in order to procure its benefits, laws have been passed in the various countries to promote civilization. Thus in the Constitution of the United States we find a law which grants privileges to such as will contribute to further the progress of civilization. It reads as follows: "the Congress shall have the power to promote the progress of science and useful arts by securing for limited times to authors and inventors the exclusive right to their writings and discoveries."
     And we see the result of such a provision. New things are daily invented, and others already existing are constantly being improved. The effect is wonderful. Life is rendered more pleasant and comfortable. But what is the motive from which all these things arise? Is it, as it appears, to benefit the world? Are not inventions generally patented either by the inventor himself, or by some one else who imagines he sees a fortune in them?
     But money is not the sole agent which stimulates man to exert his powers. Prospects of fame or distinction are often more efficient agents than prospects of gain. For honor and reputation, man will sacrifice his energy and wealth. But how seldom does a man exert himself for anything because it is good or noble, or beneficial to the commonwealth. He wants to see himself in it, and that very prominently. But such is human nature. To be considered great, is enough to call out all of man's abilities. But this madness will gradually disappear as the New Church progresses and as men become regenerated-when from interior motives man will do all in his power to promote the good and the noble-when he will strive to do it, not with a view to recompense, but with a view to the one end, the temporal and eternal welfare of all, and he will in that and only in that find his recompense.
     But it must not be supposed that good and noble deeds will not be rewarded. They will be rewarded; but they will not be done for the sake of reward, nor will reward he regarded as a recompense for the thing done, but as an effect growing out of its cause-a natural consequence following its deed. As a flower does not unfold its beauty or emit its fragrance to elicit admiration, but delight and admiration result from the unfolded beauty and fragrance, so ought man to perform his duty to the best of his ability, whether his endeavors are acknowledged or not; and he ought not to expect honor or recompense, but to accept them as a natural consequence of his deed, and enjoy them as such.
ANATOMY AND PHYSIOLOGY IN THE LIGHT OF THE NEW CHURCH 1881

ANATOMY AND PHYSIOLOGY IN THE LIGHT OF THE NEW CHURCH              1881

     In no science is it so evident that the LORD, at His Second Coming, has made "all things new," as in Anatomy and Physiology. By revealing the correspondence of the human body with the heavens and thus with Himself, the LORD has opened a new and vastly more interior use for these sciences.
     We are taught that the societies of the heavens are arranged according to the order and form of the various goods and truths in which the angels are. With this order and form of the uses of the members and organs of the body correspond, so that each organ performs a use which bears the same relation to the body as the use of the society of angels with which it corresponds, does to the heavens.
     By a knowledge of the order, form, and uses of the human body, the teaching concerning the LORD, and concerning the order and form of the heavens and of the Church, will be illustrated and enlarged, and our intelligence and faith increased. By this knowledge we shall be enabled better to understand the letter of the Word.
     But the order and form of the human body correspond not only with the order and form of the heavens, but also with the order and form of goods and truths in the soul. By the sciences of Anatomy and Physiology, therefore, our knowledge of the human soul, of its relation to the body, and of the influx of the soul into the body, is rendered more complete and full. And at the same time we learn the causes of the many phenomena presented in the body.
     Then, too, by a knowledge of the relation of the brain to the rest of the body, and of the uses it performs, the doctrine of Ecclesiastical and Civil Government is illustrated and confirmed, and our understandings enlightened.
     Again, the teaching that each individual in the community derives his good from the good of the whole, and that the good of the whole is composed of the goods of the individuals, is beautifully illustrated by the relations to one another of the various organs of the body. To illustrate: the arm draws its power from the whole body; for the brain and nerves furnish the nervous fluid; the blood (which is formed and propelled by the heart, nourished by the digestive organs, purified by the lungs, kidneys, etc., and conveyed by the arteries,) furnishes nourishment; the bones and muscles furnish a basis from which to act; and the skin binds and protects. Thus the arm derives its good from the good of the whole body, and the good of the whole is composed of the goods or uses of each organ. Moreover, if a part suffers, the whole suffers; and if the whole suffers every part suffers.
     Anatomy and Physiology viewed interiorly, open up and illustrate the Word of the LORD both in its spirit and in its letter. How can a science be made new better than by exalting it to such a high and interior use?
     But the LORD not only makes these sciences new by revealing this new and interior use, but He has added much to our knowledge concerning Anatomy and Physiology proper, and indeed this is necessary in order that these sciences may serve their new use. For instance, the Writings teach the use of the animal spirit, the very existence of which is denied by modern physiologists. So, too, there is revealed the wonderful use of the motion of the lungs to enable the organs of the body to perform their functions aright.
     Modern physiologists are content if they find one use for each organ. The Lord reveals many uses. Take for example the uses of the windpipe, which is supposed to transmit air and to do nothing else.
     In Divine Love in the Apocalypse Explained we read:
     "In regard to the windpipe, its uses are:
     "1. To afford a way for the vital air and animal spirit of the lungs to flow forward and backward, and to accommodate itself to their singular and diverse modes of acting, both in inspiration and expiration.
     "2. To examine and correct the air imbibed into the lungs, lest anything hurtful should flow in, and to distend with vapors the air issuing from the lungs and thus to set it free from its debilities and to blow it out, and also, in general, by excretion to purge the lungs from viscous phlegm.
     "3. To serve the larynx and the epiglottis as a pillar of security, or to adapt itself altogether to its motions and tremulous vibrations; to arrange the walls of its channel that the air may strike upon it, and to extend its coat (or membrane), that when the air strikes upon it it may give a tremulous motion, and thus to excite the rudiments of sound, which the larynix and epiglottis may form into singing or speech, that is, may modify; also, to moisten the larynx continually with vaporous dew.
     "4. To supply aid and to assist the neighboring esophagus in its office of swallowing.
     "5. To infuse the alternate respiratory motions of the lungs into the neighboring parts, and by or through them unto the parts remote or ultimate, viz.: into the esophagus, through this with the diaphragm into the stomach, and thus unto the viscera of the abdomen, also unto the ascending cacobilis, and the descending jugular vein, also into the sympathetic nerves of the great intercostal and the nervus vagus, and thus to renew the moving life of the body.
     "6. To insinuate unto the neighboring parts, and through these unto the highest and lowest parts, its own sonorous tremblings, and those of the larnyx, and to excite the arterial blood in its endeavor to reach the head and the brain, and the venous blood in its reflux from the head and brain, and by a general modification to exhilarate and animate, and thereby renew the sensual life of the body."
     In what physiology can we find so many uses assigned to this small organ?
     I might go on to quote many more passages concerning the uses of the organs of the human body, but the above example will serve to show that the plane of Natural Science even has been made new.
     Who then can doubt that the LORD has made all things new?
TO THE READER 1881

TO THE READER              1881


NEW CHURCH LIFE

A MONTH JOURNAL FOR THE

YOUNG PEOPLE OF THE NEW CHURCH

Board of Editors.

Andrew Czerny, Charles P. Stuart, E. J. E. Schreck
Geo. G. Starkey, E. P. Anshutz.

TERMS - One dollar per annum payable in advance.

All comminations must be addressed to the Business Manager.

E. P. ANSHUTZ

No. 1910 Spring Garden St. Philadelphia, Pa.
     THE aims and objects of this paper are fully set forth on the first page. We hope they meet with your approval, and that you will give us your support.
     Our paper will be managed by the younger members of the Church, but we hope and trust to make it full of interest for New Church people of all ages.
     We therefore ask you to send us your subscription, and we, in return, will, to the best of our ability, give you a good, healthy, New Church paper, not conflicting with any of the other Church publications, but covering a hitherto unoccupied field in New Church journalism.
     We also want to make our paper a menus of social communication among New Church people throughout the length and breadth of the hand; but this end we can only attain by the cordial support and aid of our subscribers and friends. In every society, where there is any social organization, dumb or lyceum, if the members will appoint one of their number to write us, say once a month, giving the church or social news of the society, we think they will be performing a good use. We should all feel that we are members of one great family, and that the welfare of one is of interest to all. This also applies to isolated members, and word from them will be equally acceptable.
     Do not let the fact that there may be nothing special happening in your vicinity, keep you from writing; a few cheery lines, letting the rest of the Church know you are alive and well, is better than nothing.
     Furthermore, as we are not limited to any special topics, we would be pleased to receive from our friends articles on any subject of interest. Because you have never written anything for publication before, it does not follow that you are incapable of doing it; you may not only be the means of conferring pleasure on others, but also of benefiting yourself.
     All those who desire to aid us in our undertaking, will find the name and directions at the head of this page, to which all subscriptions or letters must be addressed. In writing, please give your name and post-office address in full.
Title Unspecified 1881

Title Unspecified              1881

     THE Young Folks' Social Club recently held a series of meetings which they called "pronouncing bugs," in contradistinction to "spelling bees," we presume. The way the "bug" was conducted, was for one member to provide a list of words for the meeting, and spell them out, and let the chins pronounce them. These meetings were a source of much amusement, and also of surprise; the latter sentiment prevailing when some of the class found they had been mispronouncing certain common words all their lives. From a list of many hundred words, used at these meetings, we select a few in common use, which may afford some of our readers a little amusement in comparing their pronunciation with Webster's.
     Acclimate, alias, apparatus, coadjutor, decade, epizooty, ignoramus, isolate, matron, onyx, patron, placard, prelate, process, romance, suave, squalor, vagary, burlesque, brigand, finis, jugular, extant, often, boreas, worsted -but enough. Now any one who can go through the above list of words, all of which are in common use, without making a mistake can "go up head."
Title Unspecified 1881

Title Unspecified              1881

     IN writing anything for publication, write on one side of the paper only, and do not crowd your words and lines too close together; leave room for alterations or corrections. In sending subscriptions be careful to give full post-office address plainly written.
Title Unspecified 1881

Title Unspecified              1881

     IN another column we present the plan of social and literary entertainment adopted by the Young People of the New Church in Washington. It seems to us to be a good one, and might be profitably introduced in other societies, especially where the members do not care for dancing or games. Such entertainments would tend to promote the sphere of sociability so desirable and essential to the welfare of the Church.
REPORTER'S NOTES 1881

REPORTER'S NOTES              1881

     THE Third Annual Junior Exhibition of the College, under the control of the Academy of the New Church, was held on the evening of December 22d. The exercises were very interesting and the attendance quite large. The College re-opened on January 5th.

     LAST fall when the church was re-opened after the summer vacation, the Rev. L. H. Tafel formed a Confirmation Class, comprising about twenty of the young people of the Society of the Advent. His object is to instruct its members in the leading doctrines of the Church, previous to confirmation. The meetings are held in the school-room of the church. Much interest is manifested and the attendance is nearly always up to the full strength of the class.

     Young Folks' Club, as far as our reporter can ascertain, pronounce the holiday just passed, a success. On Christmas evening they had an informal re-union, at which "Merry Christmas" was the watchword. On the following Thursday was the regular meeting of the Club. New Year's Eve they again assembled, and the time until twelve o'clock was occupied within "the German," interspersed with the "Pirates of Penzance." At midnight, 1881 was welcomed with general congratulations; outside could be heard a subdued roar coming from all quarters; it seemed as though every one in great city was sending up a shout of welcome for the New Year. When the noise had subsided, one of the members, apparently without thinking of it, got to playing in a subdued way funeral march on the piano, and all quietly gathered around and the talk turned on serious subjects and continued so until the meeting broke up.
     On New Year's night the same party again assembled "just to wind up the holidays with a good time."

     On the Thursday evening preceding Christmas our reporter looked in on a busy scene in the Church of the Society of the Advent. The school-room was strewn with evergreen and laurel, which many willing hands and deft fingers were working into appropriate forms for decorating the church for the holidays. One gentleman, skilled in the art, was busily engaged in cutting "church text" letters from card-boards; near him was seated a circle of young people, engaged in covering the queer joking letters he made, with sprigs of evergreen, which they sewed on. Watching a lady engaged in this, coveys to the mind of the looker-on, an idea that it is very easy work, but to get a true idea of the difficulty one must watch a gentleman engaged in it, especially about the time when the needle darts through the card-board and evergreen and into his thumb. Other parties were engaged in decorating the windows, chandeliers and railings of the church.
     As a result of all this work the church looked beautiful on Christmas morning.
     In addition to the regular Christmas services, the communion was also administered. The music was conducted by Mr. R. M. Glenn, and was very pleasing, especially a "Christmas Song, sung by one of the young ladies of the choir; the song in itself is a very beautiful one, and it lost none of its beauty as rendered by the singer.

     ON the Wednesday evening, following Christmas, the Sunday School of the Society of the Advent held its annual celebration. After the opening services in the church, all present adjourned to the school-room. The most interesting part of the programme was given by the infant class, of which Mrs. Burnham is the teacher, and was something rather new. One of the little ones, carrying a copy of the Word, presented it to the Pastor and repeated the text: "In the beginning was the Word, and the Word was within God, and God was the Word." Mr. Tafel, receiving it, told in a brief and clear manner what the Word really is. After this, another of the class brought a lily and presented it, repeating the text: "Consider the lilies of the field, how they grow; they toil not, neither do they spin; but I say unto you, that Solomon in all his glory was not arrayed like one of these." Mr. Tafel then explained briefly the internal sense of lilies. Each one of the class, bearing an appropriate emblem, in this manner went forward, and Mr. Tafel, receiving the emblem, gave its spiritual meaning. The texts and emblems presented were the following: "Behold He cometh with the clouds and every eye shall see Him;" the emblem was a copy of the Summaria Expositio; "And the solitude shall exult and blossom as the rose;" the emblem was a rose. "The Lord said: Behold I will send you corn, wine and oil;" the emblems were corn, wine and oil. "A land that floweth with milk and honey;" the emblems were some milk and honey. "On either side of the river was the Tree of Life which bare twelve manner of fruits and yielded her fruit every month; the emblem was a basket of fruit. "Be ye therefore wise as serpents and harmless as doves;" the emblem was a living dove. "Feed my lambs," was represented by two of the smallest children, who went forward hand in hand. After some recitations and singing, the presents were distributed. In one corner of the room stood the conventional Christmas Tree, brilliantly lighted and hanging full of oranges. In the opposite corner was a table laden with presents. Considerable amusement was created by the calling up of the Rev. Mr. Benade's class, which is composed principally of the older member's of the church. Each of these was presented within a small cornucopia filled with fine candy.
     After this an hour was spent in social intercourse, thus closing a most delightful Christmas Festival.
VINELAND, N. J. 1881

VINELAND, N. J.              1881



Correspondence.
     -Our Christmas celebration passed off very pleasantly. The church was trimmed with a profusion of holiday green. Two splendid trees were elaborately ornameted, and loaded down with presents for the children. How the eyes of the little ones did sparkle, as they gazed upon the trees, or whispered to each other of their anticipations.
     The exercises began at half-past seven. After the usual opening services, several of the little folks recited very pretty selections, appropriate to the occasion. The entertainment closed with the distribution of presents.
ST. LOUIS, Mo. 1881

ST. LOUIS, Mo.       E. C       1881

     -The American New Church here is gaining somewhat, although the actual membership has had but few additions. The Sunday School is doing better than it has done for many years. There are about thirty pupils, divided unto four classes. The "Hosanna," and the New Church lesson papers are in use. The Christmas festival was a very enjoyable occasion.
     The exercises consisted of singing and recitations from the children, and closed with the distribution of presents.
     The tree was beautifully illuminated and decorated, and was loaded within fruit, candy and presents for the pupils and the teachers.     E. C.
WASHINGTON ENTERTAINMENTS 1881

WASHINGTON ENTERTAINMENTS       H       1881

     -Our Young People have adopted a pleasant and instructive method of evening entertainment. A city or small and interesting district is chosen by a committee. Different subjects, such as its history, government, people, literature, etc., are distributed among imaginary travelers. At the next meeting, informal papers, or still more informal notes are given upon the subjects assigned. Music characteristic of the country under consideration is interspersed, and the national emblem is displayed. Dublin and Wales have already received attention, and the next gathering promises to throw a little light on the small Republic of Andorra, and also to reveal some interesting facts about Moorish Spain.     H.
CINCINNATI 1881

CINCINNATI              1881

     -Our social club, which we call the "New Church Round Table," has hardly been fairly started yet. The meeting at which the club was organized is the only one that has yet been held. At that meeting a number of the younger married and single people of the Church met and resolved to form a literary society, which should have for its objects the study of standard literature and the promotion of social intercourse among its members and in the Church. We expect to take charge of each alternate "social meeting" at the church on Wednesday evening, and in the other weeks will probably meet at private houses on Thursday or Friday evening, when we will have readings, music games and, occasionally a dance. The membership will not be confined to the young people only, although it is expected that they will comprise the majority. At the meeting mentioned officers were elected. We hope to meet again and begin work after the holidays.
     Dec. 23d, 1880.
WASHINGTON, D. C. 1881

WASHINGTON, D. C.              1881

     -The social sphere of the New Church here is very pleasant. Our Wednesday evening meetings are opened by reading the Word and by prayer, and this is sometimes followed by singing a selection. The pastor then usually delivers a short address on some religious topic. The rest of the evening is devoted to social recreation and amusement, such as music, dancing, games, etc.; varying with the taste and inclination of the family at whose house we may be assembled. Refreshments are not served unless on the programme.
     Last year's theme was a doctrinal class consisting principally of the young people. But it has been discontinued because most of its members have come into the society by confirmation, or into the Church by baptism. But we do not think this a sufficient reason for supposing further instruction unnecessary, except that given from the pulpit. Indeed we all, both old and young, need continual instruction.
     DEC. 23d, 1880.
TORONTO CANADA 1881

TORONTO CANADA              1881

     - The Christmas Festival of the Toronto Society of the New Church, was held on Wednesday evening, December 29th. The weather was severely cold, the thermometer being five degrees below zero, and a high wind. But the children of the Sunday School were nearly all brave enough to be present, though some of them had a considerable distance to come. The attendance of adults was not large. Tea was served for the children at 6 o'clock, and when they had partaken of the things provided, they gathered in the church. The Rev. J. E. Bower's, formerly pastor of the Toronto Society, being present, was called upon to speak to the children. Mr. C. W. J. Baker, Superintendent, read a report of the work of the Sunday School during the year. Mr. E. Simpkins gave an address. Then followed the singing of several Christmas anthems, interspersed with recitations by children of the school. Santa Claus did not appear on this occasion with his usual supply of nuts, candies toys and trinkets; but each child was presented with a handsome book. All seemed cheerful and happy; and these exercises no doubt were useful to all present.
FRANKFORD, PA 1881

FRANKFORD, PA       H. C. T       1881

     -Our exercises on Christmas day were very well attended. The church was handsomely decorated with evergreens. Over the chancel was the motto: "Glory to God in the Highest." Under this hung a wreath within a dove in the centre. At ten o'clock the children formed in classes, with their teachers at their head, and marched to their allotted seats; the organist playing a voluntary. The exercises opened with the beautiful song: "Hark, the Herald Angels Sing."

     After this, all in concert read Matt. ii, and then united in the Lord's Prayer. Then the school sung: "Welcome Bright Christmas." "Dew Drop" was recited by a little boy. "The Children's Te Deum" was them rendered by three young lads. "Hark, the Glad Song," "Carol, Sweet Carol," "The Empty Stocking," "German Gretchen," "Better Late than Never," and many other recitations, songs and solos were then given, and were the source of much pleasure to the audience. Mr. Thompson, the leader, read the description of the coming of the magi. Candy and oranges and other dainties, furnished by the ladies, were distributed to the children, who enjoyed them very much. H. C. T.
MONTREAL, CANADA 1881

MONTREAL, CANADA       E. G       1881

     -Our Christmas services and festivities passed off pleasantly, notwithstanding the very small number of our young people and the obstacles which kept some of them at home. When I tell you that our Sunday School and confirmation class all told, embracing all the young people and children connected with the Church, amount to only eighteen, you will have some idea of the smallness of our resources in the way of social enjoyment. The oldest of these, too, are only from sixteen to eighteen years of age, which renders it still more difficult to do much in this way.
     But to return to our Christmas festival: Thus consisted of our usual children's services or vespers, on Christmas afternoon interspersed by the singing of carols by the children, and followed by the lighting of the Christmas Tree, and the distribution of gifts. All present, both young and old, seemed to enjoy themselves. The church was beautifully trimmed with evergreens and appropriate texts and devices oranmented its walls.
     0n Sunday we had our Christmas service; but owing to sickness and other causes, the attendance was small.
     We hold weekly meetings on Tuesday evenings for religious and social purposes. They are generally attended by most of the adult members of the congregation, and being held at privates houses, are quite informal and pleasant.
     I will close by wishing our Philadelphia friends the compliments of the season and a truly happy New Year.     E. G.
ST. LOUIS, Mo. 1881

ST. LOUIS, Mo.       E. M. M       1881

     -The Sunday School of the 2d German Society of the New Church held its annual Christmas celebration, Sunday evening, December 26th.
     The festivities were opened by a short but impressive address, by the Rev. C. L. Carriere, pastor of the congregation and superintendent of the school. The exercises consisted of an entertainment, both musical and literary. A large and richly decorated tree hung full of fruit, candy and other good things. The Christmas service given in the New Jerusalem Messenger was used. One of the principal features of the evening was a cantata sung by eleven little girls. Its theme was the command which Christ gave unto His disciples: "Feed my Lambs." Each of the participants wore a shield around her neck containing one of the letters of the motto, and sung a verse appropriate to her letter. When the motto was completed, a. very beautiful chant was sung. Another feature of the exercises was the fine singing from the chair of the congregation. The exercises were conducted in German, with the execution of those mentioned above. The festivities closed within the stripping of the tree and the distribution of its burden among the scholars.
     The festival was the most brilliant and joyous affair of the kind ever given by the German Society. The large hall in which we met was well filled.
     The school, though quite young, numbers 160 scholars and 20 teachers, who are all working harmoniously together, in what, we hope, is a good work.
E. M. M.
BROOKLYN 1881

BROOKLYN              1881

     -The Christmas Festival of the Brooklyn Society of the New Church was held at their Temple, on Tuesday, December 28th, at 4 P. M. The festival was opened with singing by the choir, then followed the
Christmas lesson from the Word and prayer. The Christmas service was then rendered, the Pastor asking the questions, and the Sunday School responding in a full, round chorus. This service, which was interspersed with two or three hymns from the "Hosanna," was followed by a recitation, "What Christmas means," and by a short address. In his address the Pastor, the Rev. J. C. Ager, said that at Christmas we often think of our own happiness only and hence our happiness is not lasting. We must abstain from thinking merely of ourselves, and try to give others happiness.
     After singing another hymn, the children marched down-stairs to the Sunday-school room, where a brightly-lighted and gayly-decorated Christmas Tree awaited them.
     When all were assembled the children sung with a will, " Gather around the Christmas Tree," and then sat down in happy anticipation of the good things coming. They were called up one by one to receive their presents. An orange and a box of candy in each case was added to the other presents. The boxes were made in imitation of buns and small cakes. One baby was seem putting one end of its bun into its mouth but did not seem to relish it much. After all the presents were distributed, the Pastor was presented within a large cake (candy box). The children were much amused by his trying to put it into his pocket.
     To see each scholar came walking down the aisle with his presents in his hands, and a happy smile lighting up his face was Christmas pleasure indeed to the friends present. At least it was this to
A VISITOR.
NEW YORK 1881

NEW YORK              1881

     -The renewed activity of the New York German Society was shown in their beautiful Christmas festival. Although the morning service on Christmas day had been well attended by the member's of the Society and others, yet the evening of the same day found them together with their children and friends assembled in the same building.
     The choir opened the festival by singing the anthem of the New German Liturgy. The Superintendent, Mr. Klein, then read the Christmas story, as given in Luke. A song from the children followed. After prayer, the Superintendent addressed the children in a few words. He spoke of Christmas as the most beautiful and most important festival -the festival which annually commences the Incarnation of the Lord. Every one tries to make Christmas a most happy day. Presents are given and received. Teachers and friends experience joy in giving, and children experience joy in receiving. To make others happy is heaven, and if all were continually in this endeavor, we should have heaven on earth.
     After the address, the children, twenty-one in number, recited Scripture passages, and other verses treating of the Incarnation of the LORD. This exercise was taken from the German New Church Children's Magazine, and was very instructive and beautiful.
     A number of recitations, dialogues, songs and other music, formed the rest of the programme for the evening.
     The exercises were followed by the distribution of presents. This ended the formal part of the festival, and now the audience and children gathered in groups and congratulated one another, admired the presents and enjoyed themselves very much, so that when the time came to disperse, old and young went home confident that theirs had been a very happy Christmas indeed.     N. Y. G.
PITTSBURGH, PA 1881

PITTSBURGH, PA              1881

     -On Christmas day we had the regular service and a short sermon, followed by the children's festival. Mr. Whitehead's sermon was, in itself, very good, and it was delivered in a way that could not fail to move one's good affections. His subject was the "Glad tidings of great joy." He spoke of the blessings arising from the Coming of the LORD into the world, and he said that we can best manifest our joy by meeting together in the worship of the LORD, acknowledging Him as the One Only God. Such worship qualifies our natural festivities and pleasures, and gives to them a true interior. The pastor spoke of the importance of giving pleasure to children and, at the same time, of connecting in their minds the good things they receive on this day with the LORD, the source of all good.
     The Sunday-school festival was the most delightful one we have ever had.
     In one part of the service, a class of six bore, each one, a banner in the form of a shield supported by spear-shaped gilt rods. Two of the banners were red, two white and two blue, thus representing the three heavens and two kingdoms. On each was a letter, and all together formed the word "Savior." As each child finished his verse from the Word, beginning with the letter on his banner, Mr. Whitehead placed the banner before the chancel on an invisible wire. When completed, the effect was very beautiful.
     A class composed of pupils about fifteen years of age, recited from the Book of Doctrines what is said concerning the LORD and His Assumption of the Human. The younger classes repeated verses from the letter at the Word.
     The festival closed with a "Christmas Drama," by the infant class. It was a perfect success. The little ones entered into it with real delight.
     The chapel in its holiday trimmings never looked so beautiful. There was the usual quantity of ground pine and laurel wreathing used, and holly with its bright red berries added very much to the beauty of the whole. The repository for the Word, and the baptismal font were adorned with fresh flowers very tastefully arranged.
     On Sunday, the Rev. W. H. Benade preached and administered the sacrament of Baptism and the Holy Supper. The hearts of all seemed to be helped and cheered.
CHICAGO, WEST SIDE 1881

CHICAGO, WEST SIDE       H. L. B       1881

     -Christmas has come and gone, and has left, we hope, none but pleasant recollections. As we have used the basement of the church as a place of worship for some time past, it became almost necessary that the tree this year should be up-stairs.
     The greater part of the day of the festival, which was Monday following Christmas, William Junge, perched on the apex of a pyramid improvised for the occasion out of chairs, tables, etc., proceeded to deck out with the ornaments handed to him by a few faithful assistants, an exceptionally handsome tree, which was placed in the centre of the room. The ceiling being very high, allowed of our using a much taller tree than usual. In the meantime, a few other busy hands were making the other necessary arrangements, so that at four o'clock all was in readiness.
     The children were first assembled in the large room, in the basement of the church, which we use at present as our place of worship. After the usual services, the Rev. Mr. Pendleton delivered an address on festivals in general and Christmas festivals in particular, their origin, use, etc. The Rev. E. C. Bostock then made some remarks to the children on music, told them of the use of music, and about the music in heaven, and how ineffably sweet it is there, and how all there are able to sing; and he also told them about some of the other recreations in the heavens; this was followed by several Christmas songs, during which the tree up-stairs was lighted.
     The weather was much colder than was expected, and the walls had been unheated for a long time, and so instead of spending the rest of the evening up-stairs, as was intended, it was found necessary as soon as the candles had burned out, and the candy bags had been distributed, to return to the room below.
     The tree presented a very handsome appearance in the centre of so large a room. The settees are movable, so they were arranged around the tree in three circles. After we had returned down-stairs, the older Sunday-school scholars passed around the refreshments, which were ice cream and cake, and afterwards the younger children had a fine romp in the school-room, while the older ones and adults sat around and had a good social time.
     We had the pleasure, which has been rather rare of late, of having Mrs. Pendleton with us, and also for the first time in several months, little Gussie Pendleton, who has been having a serious time, and we were all rejoiced to see her about again looking so well.
     At about half past seven the beautiful poem of "Mabel Martin" was very nicely read by William Junge. We then sang the 18th Hymn, beginning with the words "Saviour and Regenerator." At the close of the singing Mr. Pendleton pronounced the benediction, and the happy company gradually dispersed. There were very nearly a hundred present. H. L. B.
     Dec. 31st, 1880.
PROVERBS 1881

PROVERBS              1881



MISCELLANY.
     THE stock of proverbs and old saws is something like that of a ready-made clothing store. Almost any event in life be fitted with a proverb, as any man can be fitted within ready-made clothes, though at times the fit is exceedingly poor in both.
     Proverbs are evidently not all of the same mind, as for instance a stately one like this: "In a multitude of counselors there is wisdom," is in direct conflict within this one dressed in homespun: "Too many cooks spoil the broth." We can bridge the chasm between these two dogmatic proverbs with the accommodating one, "It is a poor rule that won't work both ways." Again, we are told to "look after the pennies, and the pounds will look after themselves;" and on following the advice, we are often confronted with the pert saying: "Penny wise and pound foolish." Again, we are frequently told that "First thoughts are best," and we are also just as frequently reminded of the advantages of a "sober second thought," which latter is rather a reflection on the sobriety of the former. Evidently the proverb family could easily be "set by the ears," from which trouble, however, they could be rescued by the indisputable old proverb: "Many men, many minds."
     There is one old member of the proverb family who has been the bane of all well-regulated boys for ages: "Early to bed and early to rise, makes a man healthy, wealthy and wise." The boy looks around and sees thousands of early risers who are not remarkably healthy, decidedly not wealthy, and no wiser than late risers; and his faith in moss-covered wisdom receives a rude shock. He hears the men who enjoy the benefit of early rising consoling themselves with: "It is a long lane that has no turning," meaning that the time must come when they can escape the benefit of the "healthy, wealthy and wise" state of things. Frequently, however, the lane turns the wrong way, but even in this deplorable event the ubiquitous proverb is at hand to cheer him; for "the darkest hour is just before the dawn." It does not follow that because "still waters run deep," all still waters are deep. Some are stagnant. Tom Corwin once said that the easiest way to pass for a wise man, was to "look as solemn as an ass, and say nothing," thus carrying out the proverb, "a still tongue makes a wise head."
     Man's honest friend, the dog, figures in several sayings. We are told "Every dog has his day;" also that "Barking dogs won't bite." This latter statement, however, people are rather skeptical of, especially if the dog is a big one. "Better let sleeping dogs lie," rather impugns the dog's character. And as a climax we are told that we "might as well hang a dog as give him a bad name."
     There are certain proverbs, which are peculiarly exasperating to a sensitive person; they are unanswerable, and yet that very characteristic is what makes a man wrathful. For instance we are told: "Rome was not built in a day," and who ever said it was? Or, "One swallow does not make a summer," no, nor a breakfast either. "A roiling stone gathers no moss," right as a trivet.
     Then come other proverbs, the exact reverse of the foregoing, which depend on their self-evident falsehood for their point. Among these are "the longest way around is the shortest way across," "the man who is contented is rich," "the first stroke is half the battle," and so on. Comment is useless.
     The boy portion of the human race is rather hard hit by the proverb family, although they, as a rule, let him alone. "One boy is a boy, two boys are a half a boy, and three boys are no boy at all," is we think the only proverb directly mentioning the species, and it is not a very brilliant or a very truthful one either. However, proverbs cast slurs on the boy indirectly, when they insinuate: "A little pot is soon hot," or "little pitcher, big ears," or "as the twig is bent the tree will grow," and several others, all of which the boy feels to be an insult, yet dares not resent because it comes from the highly respectable proverb family. Girls only come in for their share of abuse in such proverbs as "Children should be seen and not heard," and a few others of like ilk.
     From our earliest days we are constantly harassed with saws and proverbs, urging us on to diligence, industry, perseverance. "Never put off until to-morrow what can possibly be done to-day." We are told to take pattern after the bees and ants, and when our enthusiasm is warmed up, along comes a cynical old proverb and tells us that "The pitcher which goes to the well too often gets broken," or "There's many a slip twixt the cup and the lip," or "The more haste the less speed."
     And so they go, tripping each other up, flatly contradicting each other, and yet all wearing such plausible faces. And finally, when they have nearly shipwrecked. their disciples, they console them with "There is no use crying over spilt milk."
YOUNG PEOPLE 1881

YOUNG PEOPLE              1881


NEW CHURCH LIFE

FEBRUARY, 1881
     One of the most lamentable effects of the Old Church infestation is manifested in the general apathy reigning among the young people of the New Church in regard to the Writings. Yielding to the influence of infernal spirits, that with a curl of contempt on their lips turn from everything that may be terms "religion," the young people of the New Church to a great extent, turn a cold shoulder to the Lord's truth, and go though their daily routine of duties without ever thinking of reading a line in the Writings.
     A young man, filled with love for the truths which the Lord in His infinite mercy has revealed to us-though he be brimful of youthful ardor-in the average company of New Church young people, hardly finds one chord that thrills responsive to his deep affections. He joins in their merry-making, he dances and plays social games within them, he is a versatile conversationalist, and entertains the company well with remarks on the most recent scientific discovery, on the latest novel, on the Italian opera, on festivals, parties, balls, and so forth; but the moment he broaches any doctrinal subject, so essential to the eternal welfare of every human being, he meets with a polite smile as before, but the animated conversation comes to an awkward pause, or ends in silence.
     Should this be so in the New Church-the New Jerusalem, that is to be the crown of all the churches?
     That it is so is a sad fact. And what is the cause? Is it not that the young people cannot sufficient recognize the distinctness of the New Church from the Old and that, not reflecting upon the necessity of building up the New Church within them, they let self and worldly desires rule all their thoughts and actions?
     When we are in such states, there come to us the words of the Lord: "Awake, awake, put on thy strength, O Zion! Put on the garments of thy beauty, O Jerusalem, thou city of holiness! Shake thyself from the dust, arise, sit down, O Jerusalem, loose thyself from the bands of thy neck, 0 captive daughter of Zion!" And we follow these words by obeying another divine admonition: "Search the Scriptures." Since searching the Scriptures means searching the spiritual sense of the Word, and as this is given in the Writings of the New Church, it follows that to obey the will of our heavenly Father, we must diligently study the Heavenly Doctrines, and go to them for counsel in every event of our life.
Title Unspecified 1881

Title Unspecified              1881

     In the Apocalypse Explained, No. 803, we are taught to "read the Word every day, either one or two chapters, and to learn from a master and from doctrines of our religion."
INTERESTING FACTS IN NATURE 1881

INTERESTING FACTS IN NATURE              1881

     No DOUBT all of you have frequently admired the beautiful flowers with which Jack Frost adorns our window-panes. Sometimes bouquets of large-leaved plants are presented to our view, sometimes flowers, and sometimes trees, the delicate tracery of whose foliage defies most particular scrutiny even with the microscope.
     Many of the beautiful crystals that fall from heaven in the shape of snowflakes most exactly pre-figure some of our little field-flowers.
     Professor Tyndall tells of a painter who kept a wash-basin in which to rinse out the color from his water-color brushes. The color gradually formed over the bottom of the basin a uniform sediment of an indefinite tint. During a cold night the water in the basin froze. On the melting of the ice next day, a beautiful figure representing ostrich feathers was found to have formed in the sediment.
     If you crystalize certain chemicals, you will produce beautiful woodland scenery, in which the ground, bushes and trees all seem covered with purest snow.
     Again, if you notice the shape of many kinds of coral, it will surprise you to see how nearly they resemble trees and other plants.
     So also in caves and mines, minerals produce forms which look like so many antitypes of the flowers that adorn the surface of the earth.
     But not as to external things alone do minerals stimulate organic forms. Some time ago, if I am correctly informed, a microscopist discovered in quartz a circulation similar to that of plants. The circulation was quickened when the quartz was moistened.
     From these examples we see how minerals have in them the endeavor of producing forms higher than themselves; namely, the form of plants. And when circumstances favor -that is, when seed is laid in the ground, the minerals or earths furnish the materials which help the plantlet to spring from the seed and develop into a beautiful and useful vegetable. This the earths can do only by virtue of their innate endeavor to produce forms higher than themselves.
     But minerals are not the only things that aspire to higher forms and produce them; the very objects of their emulation, the flowers, have the same endeavor. Hence there are flowers which resemble the shape of birds and other living creatures.
     Some the ago, when in Brooklyn, I saw a plaint called the "Holy Ghost plant," and considering that the third person in the trinity of the Old Church is a dove(!), the plant is not inaptly named, for to an astonishing degree its blossoms resemble the figure of a dove. The white body of the dove, its white wings and yellow beak, are all plainly to be seem in the blossom of this plant. The fantastical shapes of the orchid blossoms are probably familiar to most of you. The shape of the blossoms of one genus is very like that of a fly, that of another genus is similar to a bee, while a third kind resembles a swan floating gracefully along on the surface of the water. Then there are air-plants which resemble butterflies. And so I could go on citing more illustrations showing how plants endeavor to produce forms higher than themselves.
     And as minerals have a circulation akin to that in the next higher kingdom of nature, so also plants. The mode by which the sap is conveyed from root to leaf and back again, is wonderfully similar to the circulation of the blood in animals. Plants have even something analogous to marriage, which is followed by prolification, and they exist from seed as animals do. "They produce a germ as an infant, a stem as a body, branches as arms, a top as a head, barks as skins, leaves as lungs; they grow in years, and afterward bloom as brides before their nuptials, and after the nuptials they expand, as it were, wombs or eggs, and bring forth fruit as offspring, in which are new seeds, from which, as in the animal kingdom, prolifications or fructifications of the same species or family take place." A. E. 1203 (Ath. Cr. 92).
     It is needless to state how the forms and physiology of animals strive to emulate the forms and physiology of man.
     Thus we see how in the lowest subjects of Nature, as in the highest, in the mineral as in the animal, there is a continual endeavor to something higher, a continual endeavor to rise into the form of man.
     The tiny, helpless little mineral grasps at every opportunity, and clings to every chance, be it in the favoring heat of summer or in the relentless cold of winter, to ultimate its strivings after higher forms.
     The unassuming flower that smilingly sways its head to the lightest zephyr, and droops in sorrow when exposed to the fierceness of the sun, quietly grows on every day, hour and minute, more and more perfecting the form of the beautiful dove, the emblem of conjugal love!
     In the face of such evidence, how can we who are endowed with such infinitely higher powers than the rest of creation, be content to stay in the low, natural plane in which we are, and not strive for something higher?
     All Nature continually and ever aspires to the image of man; shall not we, then, continually and ever aspire to the image of the Very Man, the Lord?
Title Unspecified 1881

Title Unspecified              1881

     WE should always use the right term for the right thing; a distinction should always be made between the Word and the Bible. When we speak of the volume which contains the Books of the Word and the books not of the Word (like Proverbs, Job, Nehemiah, the Acts, the Epistles, etc.), it is proper to call it "the Bible," but not "the Word." The term "Word," when used to designate a volume, should be used only when that volume contains nothing but the Books of the Word, and such a volume should not be called "the Bible." The term "Word" can also be applied to any part or parts of the Word; for the term "Word' means "the Word of the Lord," i. e., what the Lord Himself has spoken.
     "The Books of the Word are all those which have an internal sense; but those which have not an internal sense are not the Word. The Books of the Word in the Old Testament are the five Books of Moses, the Book of Joshua, the Book of Judges, the two Books of Samuel, the two Books of the Kings, the Psalms of David, the Prophets, Isaiah, Jeremiah, the Lamentations, Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi; and in the New Testament, the four Evangelists, Matthew, Mark, Luke and John, and the Apocalypse." A. C. 10,325, White Horse 16, Heavenly Doctrine 266.
"PROPHETS AND PSALMS." 1881

"PROPHETS AND PSALMS."              1881

     IN the first Latin edition of the posthumous work entitled, A Summary Exposition of the Internal Sense of the Prophetical Books of the Word of the Old Testament, and also of the Psalms of David, published by Robert Hindmarsh in 1784, is the following short but interesting preface, which, we believe, has never been republished, and which we therefore translate for the benefit of our readers:
     "In several of Swedenborg's letters we found this memorable remark, and worthy of observation, concerning the following little work:
     "'Once while I was reading this Book, there were present with me Celestial Angels, who greatly rejoiced in heart over my intention of publishing it for the common good of the New Church of our LORD JESUS CHRIST.'
     "Lest, therefore, the joy of the celestial angels should be in vain, we judged it most necessary to bring to light this very useful little Book. You will then deign to accept the new treasure with a thankful mind, use it within a pious and sincere heart, and live to eternity."
     The above quotation from Swedenborg strongly attests the importance of using this work in connection with our daily reading of the Word. We fear that the usefulness of this book is not sufficiently realized in the Church; and only lately we heard a New Churchman confess that he had never heard of the existence of such a work.
     In further proof of the high esteem in which we should hold the work, it is to be noted that in Apocalypse Revealed, numbers 43, 239, 707, 859, where are summary expositions, in great part almost word for word, the same as in the Prophets and Psalms, we find statements like the following: "This explication of the chapter has been given to me by the LORD through Heaven." From such statements we see that we cannot attach too great importance to the Prophets and Psalms. That we ought to use it whenever we read the prophetical books of the Word and the Psalms, is plainly evident from the fact that the internal sense there given is the same as the Word in Heaven. In Sacred Scripture, 97, where we find the summary exposition of the internal sense of Ezechiel I, the same in sense as that given in the Prophets and Psalms, we read: "These summaries have also been collated with the Word in Heaven, and are in conformity with it."
ANCIENT EGYPT 1881

ANCIENT EGYPT              1881

     There have been on earth four general Churches which have had their rise, progress, decline and fall, their morning, noon, evening and night. These four Churches are called the Most Ancient, the Ancient, the Jewish and the Christian. And now a new church is being established which will never have an end because its doctrines are given in a rational form, and printed so that they can be preserved pure and undefiled to all eternity. It was not so with the other churches; their doctrines, according to which they interpreted the Word, were changeable with the varying ideas of the men of the Church. Hence, in every Church various heresies arose which rent it, and at length so perverted it that it lost all its pristine purity.
     The Church in Ancient Egypt was part of the Ancient Church. This Church had three general divisions called the Spiritual, the Rational and the Scientific. In Egypt the scientifics of the Church flourished. The people of Egypt delighted in the sciences. Their chief and highest science was the science of correspondences. In this lay the wisdom of the ancients, and all things were regarded in their relation to this. They had a great knowledge of mathematics, astronomy, etc.; but these sciences were all subservient to the spiritual things of the Church.
     The Ancient Egyptians were extremely fond of representing their ideas of spiritual things in corresponding material forms; if they had thoughts concerning things rational and intellectual, they would sculpture the birds which correspond with them; if they thought of affections, they would portray the corresponding animals. When they built a temple, they arranged its various parts to represent heaven. They built a sacred place or sanctuary in the midst, in which they placed the shrine of the Deity and statutes representing Divine qualities and attributes. This sanctuary represented the celestial heaven. In front of this was a hall with columns, statues and inscriptions; this represented the spiritual heaven. Surrounding the whole was a spacious court representing the ultimate heaven. In front were immense gateways, now called propylons, from the Greek word for gate or vestibule. These represented the entrance into heaven, and were also covered with inscriptions and sculptures.
     The Egyptians built their tombs whilst they were living, and they inscribed on the wails the history of their lives, and also portions of their writings concerning the state after death.
     From the disposition to embody their ideas in [unintelligible] forms, an immense impetus was given to the arts and sciences. Their skill in some respects surpassed that of the present day. They had tools which would cut the hardest rock, and yet those now found on being struck against the rock which they once cut.
     They had a good knowledge of astronomy and mechanics. They moved huge masses of rock for hundreds of miles, and placed them in position in their buildings. In fact, they had a very high degree of civilization, of which almost the only traces now [unitelligble]ft are in their monuments and tombs. The Greeks and Romans derived much of their knowledge of religion and science from the Egyptians, though often in a perverted form.
     The Egyptians wrote in hieroglyphics, a species of picture-writing, and in this were hidden celestial and spiritual things under correspondential forms. Hence the difficulties now encountered in deciphering these hieroglyphics are very great, since none of those who devote themselves to this work have a knowledge of correspondences. Owing to this, they often endeavor to make a connected literal sense, when there is none in the original, just as the translators of the Word try to put a meaning into the letter, when there is no intelligible one in the original.
     The Ancient Church in its purity had doctrines similar to those now revealed by the LORD to the New Church. The Egyptians believed in one God, in the life of charity as essential, in the immortality of the soul, and in heaven and hell. They knew that there is a spiritual world and a natural world, that man casts off the natural body never to resume it, and that he rises only as to his spiritual body. In one place a picture is given representing death and the resurrection; from the material body, which is painted brown and is falling to the earth, the spiritual body may be seen rising, being painted blue.
     From what has now been said, we can see how this Church became corrupt. The representations at first were mere forms, which reminded the men of the Church of internal things. They dwelt on the internal and thought little of the material form. When they saw birds and beasts sculptured in stone, they thought of the ideas and affections therein represented. When they saw the temples, they thought of heaven. When they saw the sculptures of the Deity, they thought of the quality of God therein represented. They had many forms of the Deity with different names; but to the men of the Church, when in its purity, they did not convey the idea of different gods, but of the different qualities and attributes of the One God. Even as in the Ward we see the One God represented to us under different names, to show His different attributes. The ancients in time came to think more of the representation than of the thing represented, and then they began to worship the images themselves, and thus idolatry arose. The different images of God were believed to be different gods. Polytheism originated in the same way as tri-personalism in the Christian Church, by dwelling in the mere letter of the Word without knowing its true meaning; in consequence of which, from the names representing different qualities or attributes of the One God, they have made three different persons in God, thus three gods.
     When, therefore, we read that the religion of Ancient Egypt was a "gross superstition," we must qualify the statement by applying it to the later ages, when the Church became corrupt, and not when the Ancient Church was in its glory.
Title Unspecified 1881

Title Unspecified              1881

     AS FOOD nourishes the body, science, intelligence and wisdom nourish the spirit. Surely all of us want a sound spirit in a sound body.
Title Unspecified 1881

Title Unspecified              1881


NEW CHURCH LIFE.
A MONTHLY JOURNAL FOR THE

YOUNG PEOPLE OF THE NEW CHURCH.

Board of Editors.
ANDRRW CZERNY, CHARLES P. STUART, E. J. E. SCHRECK, GEO. G. STARKEY, E. P. ANSHUTZ.


TEAMS -One Dollar per annum, payable In advance.

All communications must be addressed to the Business Manager,

E. P. ANSHUTZ,

No. 1910 Spring Garden St., Philadelphia, Pa.


PHILADELPHIA, FEBRUARY, 1881.
     SINCE the sending out of the first number of NEW CHURCH LIFE, we have received a number of hearty responses that we should like to lay before our readers if space permitted. One subscriber says: "I am much pleased with the strong and pure New Church sentiment pervading its leading articles. I am in hearty sympathy with the ends and objects of your enterprise, and wish you every success." Another says: "I am very much pleased with the first number of the 'LIFE,' and hope it will be a long Life, as I know it will be a useful one. I trust you will soon find it necessary to make it a weekly instead of a monthly journal." A third writes "I wish you all success in your undertaking. * * * I pray you may succeed in keeping some of our young folks out of Old Church influences. * * * You may be sure I feel the liveliest interest in the young people of the Church whom your paper represents. May the Lord ever be with them."
     Responses like theses and, moreover, the tidings of the good that NEW CHURCH LIFE is already performing, confirm us in our conviction of its usefulness, and encourage us in its publication.
Title Unspecified 1881

Title Unspecified              1881

     IN our present number we publish an article illustrating to some extent the doctrines taught in number 61 of Divine Love and Wisdom, and numbers 1,203 and 1,208 of Apocalypse Explained (the same as numbers 92 and 96 of Athanasian Creed). We at all times invite articles or correspondence bearing upon what our friends read in the Writings, and hope that whenever in their reading or in their daily life our readers meet with striking confirmations or illustrations of the truths taught in the Writings, they will write about them for our columns.
     For the convenience of those who have questions to ask on any subject whatever, but more especially upon matters relating to the Word, the Writings and the Church, we have commenced a column with the heading, "Questions and Answers." One question has already found its way into this column. It is a question which, as we have learned from several sources, will prove interesting to many -the answer no less so, we hope. If our readers have any question to ask that interests them, no matter how trivial it may seem, let them frame it in as few words as possible, and send it. We shall always be happy to answer whatever we can.
Title Unspecified 1881

Title Unspecified              1881

     AS MAY be seen elsewhere, the young people of Berlin, Canada, have started a Social Club. We most sincerely wish them success, and hope that their union will be both a pleasant and beneficial one, not only to themselves, but also to the Church at large. The time is near when all over the laud there will be organizations of young people, founded on the firm basis of the doctrines of the New Church, and held together by a genuine New Church sphere. We hope that NEW CHURCH LIFE will be one of the prime agents for the furtherance of this cause.
Title Unspecified 1881

Title Unspecified              1881

     SOON after the issue of our first number, Rev. Dr. S. H. Worcester kindly called our attention to the extract from Divine Love in Apocalypse Explained, which was copied from the rather faulty English translation, and referred us to the "photolithograph." While expressing our sincere thanks to our esteemed friend, we wish to make known our purpose of comparing with the Latin original (with the photolithograph wherever possible) every extract from the Writings that will hereafter be published in NEW CHURCH LIFE.
Title Unspecified 1881

Title Unspecified              1881

     We wish to call attention to the following corrections of the extract from Divine Love, published on page 3 of our last number.
     In number 1, "animal spirit" should be "breath."
     In number 2, "to set it free from its debilities and blow it out" should be "to ensnare and blow out effete exhalations."
     In number 3, "pillar of security, or" should be "pillar and support;" "altogether to its motions" should be "to all its desires;" "extend its membrane" should be "make tense its membrane;" "larynx and epiglottis" should be "larynx and glottis."
     In number 5, "cacobilis" should be "carotid (artery);" "the sympathetic nerves of the great intercostal and the nevus vagus" should be "the great sympathetic nerves; the intercostal and the par vagum."
     For a good translation (as far as it applies) of the passage in question, we refer the reader to Dr. Wilkinson's translation of Swedenborg's Animal Kingdom, No. 373, where the same passage is given with but few variations.
Reporter's Notes 1881

Reporter's Notes              1881

     The social plane of the young people of the Advent Society was well filled out during the month of January. In addition to the two regular meetings of the Club, there was a large number of informal meetings and skating parties. Dr. Farrington also gave the Club a most pleasurable party.
     In addition to the regular members, these meetings were attended by several lady members of the Church from other places, whose presence added very much enjoyment, and whose departure will be the Club's loss.
     The skating parties were very pleasant, and the number of the young folks going out to enjoy the magnificent seven miles' stretch of ice in Fairmount Park steadily increased.

     The Annual Meeting of the Society of the Advent was held on January 3d. The Pastor, Rev. L. H. Tafel made quite a long and interesting report, giving full statistics as to attendance, membership, etc. Twenty-two new members have been added to the roll since the last annual meeting. When the church re-opened in the fall, a change was made in the manner of conducting the tea-meetings; the Society was divided into three companies, each one in turn taking entire charge of a meeting. This is a decided improvement on the old way of calling upon all for each meeting. On Wednesday evening, January 25th, the first of the for the new year came off, and was a perfect success, the attendance was about a hundred; the viands were excellent as the reporter can testify. After the tea-tables had been cleared away, Rev. Mr. Benade gave a short and graphic description of the Dervishes of Egypt. The meeting was also entertained by several selections of music.

     The Annual Meeting of the Broad Street Society was held on the evening of January 10th, and officers for the ensuing year were elected. The treasurer reported that for the first time in its existence the Society is totally out of debt. The number of scholars attending Sunday-school has largely increased, and the young people of the Society are very commendably taking an active part in the church work. They have formed a library committee, and in turn take charge of the fine library, mail copies of lectures and see that all strangers are seated and welcomed. The most important feature of the meeting was a motion made to purchase a lot of ground on which to build another and much larger church, as the present building is entirely inadequate to hold the number of people who want to attend. After some discussion the meeting adjourned to the following Monday evening, when it was unanimously resolved to purchase a lot, and the committee was authorized to act for the Society. As there are several lots in view and the purchase is not yet made, we cannot give the location, but hope to record the purchase in our next issue.
     The business of the Broad Street Society is conducted by a committee of nine members who meet once a week, with the pastor, the Rev. Chauncey Giles.
     There is no social organization of the young people connected with the Society at present; but very probably there will be held during the winter one or more sociables in a hall, at which all, both young and old, will be invited.
     Rev. Mr. Giles' popular lectures have been discontinued for the present, but will be resumed before long.
     By request, we give a few more words for our friends to exercise their pronouncing powers upon: Listen, lamentable, aldine, portent, heaven; derisive, canine, bouquet, vehement, terpsichore, splenetic, paroquet, ozone, obligatory, irrefragable, implacable, hymeneal, horizon, enervate, cantatrice.
BRESLAU, CAN. 1881

BRESLAU, CAN.       M. R       1881



CORRESPONDENCE
     -I am heartily rejoiced to learn that the young people of Philadelphia have taken hold of a matter which will certainly greatly aid in the furtherance of the cause of the New Church. I wish to mention that the young people of Berlin met last Thursday for the purpose of organizing a society. Many of those present at the meeting have subscribed for the NEW CHURCH LIFE.     M. R.
WASHINGTON, D. C. 1881

WASHINGTON, D. C.       B       1881

     -At the last meeting of the Young People's Literary Society here, four papers containing everything available on Corsica and Malta were read. Maps of the islands and photographs of the principal points of interest were shown, and a most enjoyable evening passed. The meetings are increasing in interest and are well attended. We next journey to Amsterdam.     B.
BALTIMORE 1881

BALTIMORE       R       1881

     -The effects of the last social gathering, conducted under the auspices of' the young folks of our German Society, have gradually grown so dim, that there are rumors of another one afloat, to be held soon. The last one passed off very pleasantly. A programme of singing by the choir, solos on the organ, songs, quartettes, ducts and recitations, agreeably interrupted by refreshments, was the order of the evening. The impression was good, and the committee of arrangements are active in the preparation of the next entertainment, I believe.
     We had Rev. Mr. Fox, of Washington, here on Sunday, January 9th, to deliver an English sermon. We were exceedingly sorry that the inclemency of the weather (probably the worst freak of Old Prob. in this season), had a weakening influence on the attendance. The audience, however, did justice to the sermon, by carefully following the speaker's remarks. R.
PITTSBURGH, PA. 1881

PITTSBURGH, PA.       R. W. M       1881

     -The young people of the Pittsburgh Society living far apart from one another, and meeting but once a week at the church, thought their social life might be improved by organizing themselves into a club for that purpose. In doing this, they recognized the principle that all genuine, social life must have its foundation in the Church. In the beginning only those considering themselves New Church were admitted to membership; but since that time, two or three not externally connected with the Church, but in sympathy with it, have been received as members.
     The first meeting was held April 2d, 1880, and the name "Pickwick" was given to the club, although the original members are at a loss to give a reason for the name. As the club is not so much a literary as a social one, a more appropriate name might have been chosen.
     Meetings of the club are held each alternate Friday, two in the city and every third one in the East End. The exercises consist of recitations, declamations, essays, debates, charades, music and singing; followed by dancing, "walk arounds" and games in which all, both young and old, take part.
     This winter a plan was arranged for the reading and study of history. So far, this has proved both interesting and instructive. The book, "Anderson's General History," is read, and from the reading, the members select such subjects as are of special interest, and at the close of the reading, members are appointed to prepare papers upon the different subjects selected. These papers are then read at the next meeting, to be followed by remarks, criticisms, and so forth.
     Among other papers, is one written for the purpose of showing that the statement in the history, that "the religion of the Egyptians was a gross superstition," is not correct. Thinking the paper may interest others, we send it for publication. The news of the intended publication of your paper was received with warm delight by the members of the Pickwick Club. They earnestly hope that among other uses, the paper may serve to strengthen the bond of mutual love and fellowship in the Lord's New Church.     R. W. M.
VIENNA, AUSTRIA 1881

VIENNA, AUSTRIA       W. B       1881

     -How can a man write entertainingly about a city like Vienna, where it rains six days out of seven and the seventh is foggy; where there are no dwelling-houses-only huge, factory-like buildings; where the most barbarous taste is shown in architecture and high-soundingly called "modern renaissance." Its true inwardness consists in palming off common plaster upon brick, as fine stonework, and adding a superabundance of "carving" which is nothing more than dried mud ornamentation. The whole process is an evolution from the "Adobe" style, still found in California; only, in its modern, Vienna life, it does not recognize its humble origin, and has lost its simplicity and honesty. Then you must remember that my daily round of duties is among hospitals -hospitals for men, for women, for children; hospitals for hereditary evils of all sorts-my only recreation being a visit twice a week to the Insane Asylum.
     But far be it from me to deny that there is much to enjoy here. The hills around the city are very beautiful. From any of them, you can see the Danube-the "blue Danube" Strauss has it; but then Strauss must have been color-blind, I suppose. Then there is Schoenbrunn, the Emperor's summer residence, with its magnificent park always open to the public, the K. K. Opera-everything here in Vienna is K. K., that is-"Kaiserlich, Koeniglich," or in Johnsonese English "Imperial Royal." Thus we have the K. K. Court Theatre, where every actor is a star, and this constellation is said to be the most brilliant in the theatrical world. Besides, we have the K. K. Court Chapel, where I go to mass in order to hear the really fine music. Then there are the K. K. Military Bands, the K. K. Picture galleries, the K. K. Library, Museums, and so on. But the most characteristic and most numerously represented of all Vienna institutions is the cafe. How my heart softens when lam within its kindly walls! The Vienna cafe is an institution siti generis. Its characteristic attraction is not coffee as its name might lead one to infer, but -newspapers. On entering, the young lady at the desk, who keeps the accounts, but whose most important function is to dispense the sugar and sweet greetings, smiles her pleasantest. A waiter hurries to you, relieves you of your coat and hat and dexterously shoves an English paper into your left hand, a German into your right, and apparently accidentally deposits a selection of French, American, Russian, Bohemian, Hungarian and Italian papers on the table before you. By the time you are seated, he politely inquires whether you want "black, brown or melange." These mysterious designations refer solely to the various proportions of coffee and milk. When your mixture is brought, the assiduous waiter brings with it another line of periodicals; this time illustrated papers.
     The cafe takes the place of the home. It is the asylum for us poor students, where we can get a change of air and scene. Then the coffee-what can't I say in it's praise? How it invigorates and delights -makes one feel contented and happy, hopeful and cheerful! Altog4her it is a grand place, the cafe, without which, life in Vienna would lose half its charms.
     You wish to know something of the New Church here. There is a beginning, but its struggle for existence is a hard one. The institutions of Austria are not liberal and free. Under the present laws the Society cannot be organized as a religious body; thus they have no right to admit children under fourteen years of age to their meetings or give them any religious instruction. At every gathering, a police officer is in attendance, who takes notes of what is done. Since the death of their minister, they have not been able to obtain the services of another, being too poor to support one. But notwithstanding all these difficulties, they manifest a determination to succeed in providing the New Church with an enduring foundation in this country. The Sunday meetings are attended by about sixty persons, the majority being men. One of their number reads the service, which is very simple, but adapted to their needs. In the afternoon an hour is devoted to the reading of the Writings. Outside of these meetings, there are no gatherings for social or other purposes, and of course no Sabbath-school. They were not allowed to have a Christmas festival until this year, when at a late day, to their surprise and delight, permission came. Accordingly about fifty children with their parents "gathered around the Christmas-tree" last Sunday afternoon, and the usual programme of good things was faithfully carried out with smiling faces, and glad hearts, and busy tongues.
     Their most urgent need at present is a good minister, one capable of understanding the conditions of life here, and adapting himself thereto. I hope the new year, among its many blessings, may have this in store for the Vienna Society of the New Church.
Vienna. December 30th, 1880.     W. B.
QUESTIONS AND ANSWERS 1881

QUESTIONS AND ANSWERS              1881

     EDITORS NEW CHURCH LLIFE: I was recently told that the theological works of Swedenborg contain some scientific statements not in accordance with modern science, and that in such cases we should believe modern scientists, who are much more exact than those of Swedenborg's time. I was further told that scientific truths do not form a part of the revelations to the New Church. As this seems contrary to the spirit of your article "Natural Truths in the Writings," I take the liberty of asking: Does Swedenborg anywhere say in so many words that natural truths were revealed to him?
     Answer. Yes, in Heaven and Hell, No. 417, Swedenborg says, that the things told in the work on the Earths in the Universe, were "revealed" to him. In that work, among many things of a scientific character, we are told that the moon has an atmosphere. Many modern scientists assert that it has not. See also Conjugal Love, No. 532, v and vii, and True Christian Religion, No. 846, where we are furthermore instructed, that "the LORD has revealed" that our sun is pure fire. Modern astronomers have said that the sun is a "cooling globe" "into which immense numbers of meteorites fall daily and hourly."
MY FRIEND, THE SCHOLAR 1881

MY FRIEND, THE SCHOLAR              1881



MISCELLANY.
     My friend is a scholar: I am not, according to his definition of the term. One day I walked into his study, and after some conversation, remarked that I believed it a good time to buy a certain stock, as it was sure to appreciate in value.
     "My dear fellow," said he, "a stock cannot 'appreciate,' it can only rise in value. Do not use such vulgar Americanisms."
     "May be it can't," said I, "but don't aggravate me with your hypercritical corrections."
     I put in a big word there out of regard for his feelings. He replied: "The use of the word 'aggravate' in the sense of to irritate, is incorrect according to White, of doubtful propriety according to Webster, and vulgar according to Worcester;" and after getting this off he mildly beamed on me through his spectacles.
     "All right," said I, "every man to his avocation; you're a scholar, I'm not."
     And the irritating man coolly replied: "You mean 'vocation;' the use of the word 'avocation' in the sense in which you have just employed it, is very improper."
     I commenced to get angry, but restrained my feelings, and at random, remarked: "Suppose I differ with you on that point."
     At this my friend held out his hand, and replied: "I sincerely hope you do, for to 'differ with' a person means to agree with him in differing from some one else; so long as you do not 'differ from' me, there can be no ground for argument between us."
     I looked at him for some moments, and then sarcastically remarked: "Of course I agree with you; keep on and I'm soon bound to enthuse on the subject of your learning."
     He regarded me pityingly, and replied: "You have no authority for using the word 'bound,' where you evidently mean 'certain,' and as for that abomination, 'enthuse' it is a ridiculous Americanism."
     Then said I to this book-worm: "I expect you think you have squelched me."
     And the worm turned, and replied: "It seems not, for 'expect,' always has reference to the future, and as for 'squelched,' it is colloquial, therefore not elegant."
     To this, I replied: "I have an idea that you think you're awful smart."
     My last remark was a success; hitherto the man of books had sat calmly smiling, but he now bounced out of his chair and stormed forth: "You barbarian, cannot you let that poor word 'idea' alone, it is the worst treated word in the English language; the almost universal habit of using it in the sense of notion or opinion when it is clear that it can only signify something of which an image can be formed in the mind, is villainous; there is, perhaps, no word so seldom employed with any tolerable correctness. And, sir, as for your use of that noble word, 'awful,' in the manner in which you use it, is simply contemptible, though I must confess fashionable. And the word 'smart' in your application of it is a mere Yankeeism, perhaps allowable, but exceedingly inelegant."
     After this outburst my friend paced up and down the room frowning, while I sat silent. I felt sad; I felt like a man without a language. I wanted to change the subject, and so I carefully thought out a sentence, which I felt sure would be at once correct and in substance pleasing. So assuming a cheerful look, I said: "Your remarks are very entertaining, but I'll take the balance some other day." (I feared he was going to open on me again.) "In the meantime I want to tell you that our humanitarian and mutual friend, Jones, has presented me with a superb pine-apple, which, if you will go home with me, we will cut in half and have for supper."
     After getting this off, I leaned back in my chair and put on what I intended to be a genial smile. He smiled, too, in fact his smile developed into a roar of laughter. I kept on smiling, but gradually changed from the open genial, to the weak, sickly style; finally the book-man managed to say: "Worse and worse, five errors in one little sentence!"
     I dropped all pretence at big words, and miserably resigned myself to my fate. Then he continued: "You say you will take the 'balance' some other day; that is a gross vulgarism, you should say 'remainder;' you followed this up by calling Mr. Jones our 'humanitarian, mutual friend,' now the absurdity of using the word 'humanitarian,' in the sense of humane or benevolent is evident, from its definition, 'a believer in the humanity of Christ;' the term 'mutual friend' is simply ridiculous, Dickens to the contrary notwithstanding; then you blunder ahead and say you 'will cut the pineapple in half and have it for supper.' Now it is vulgar and incorrect to say 'in half,' you should say 'into halves;' and finally pineapple 'for supper,' literally means that that is all the supper is to consist of; if you had said 'at supper' you would have conveyed your meaning correctly."
     And now I was seriously angry, I walked up to him, took him by the arm, and exclaimed: "Old man, beware! Don't try an experiment on my temper too far, don't resurrect your learning for me any more, for if it transpires that you do, I will rush from this room pell-mell and we will henceforth meet as strangers."
     He adjusted his spectacles, and said: "An ignorant man says 'try an experiment' when he should say' make an experiment' "-I crowded myself into my overcoat- "the word 'resurrect' is not found in any dictionary and does not exist "-I jammed on my hat-" the word 'transpire' means 'to become known,' and it is an error to use it in the sense of 'to happen..'"
     I rushed down the stairs and he shouted after me: "The term 'pell-mell' should always be applied to crowds and never to a single individual; you might as well say a man rushed out of a house in brigades, as that he rushed out pell-mell"-I slammed the door and escaped.
MOON 1881

MOON              1881

     WHY is there such a vast number of fancies and superstitions, connected with the moon? Most races of people allow the moon one inhabitant; some, more liberal, give it two. Chaucer says he is a thief undergoing punishment, which statement Shakespeare in "Midsummer Night's Dream" coincides with, but allows him a dog for company. Among the Germans, there is a report that he is a man who obstructed the path to church, for which piece of crookedness he was exiled to the moon, in company with a woman, guilty of the heinous offense of making butter on Sunday. The Hollanders make the crime for which he was sent up, to be that of stealing vegetables. The natives of Ceylon, say the sole inhabitant of the moon is a rabbit. The Australians say it is a eat, who fell in love with some one else's wife. The Esquimaux say the moon is brother of the sun, who, they say, is a maiden.
     Such are a few of the many fancies and superstitions connected with the person who inhabits the moon.
CHRISTIAN HUMILITY 1881

CHRISTIAN HUMILITY              1881

     PRODABLY the best personification of pseudo-humility is that given by Charles Dickens in the character of Uriah Heep in "David Copperfield." What with the writhings of his long, lank body and the snivel with which he says, "I am a very 'umble person;" and his, "With the blessings of Providence, Master Copperfield," coming from a heart as black as ink, we feel like kicking him while reading the story; and none can but rejoice at David's giving him that resounding slap, knocking out one of his teeth, on that memorable evening of the conference between Dr. Strong and Mr. Wickfield. Uriah Heep never lost an opportunity of saying how humble he was, and regularly attended divine services with his humble mother; but at the same time he was concocting a plan to get Mr. Wickfield entirely into his power by complicating the affairs of a trust fund in the hands of that gentleman, and, by some careful forgeries, prove a breach of trust on his part, and thereby ruin his honor or cause him to be entirely in his power, and by continual threats of exposure, compel him to give Agnes to him as his wife. It was only by the employment of Micawber as an under-clerk that the matter happened to be ferreted out, and Uriah Heep received his just deserts. No whole-souled person can, after reading "David Copperfield," but have a perfect contempt for      all such outward manifestations of humility as exhibited by Uriah Heep.
     If that is the case, ought there to be no sign of humility in the outward appearance of a person? Many evidently think there ought to be. The Quakers wear a plain garb, and the Methodists have always insisted in their discipline, that the women especially shall wear plain clothes without jewelry, as a mark of humility while some Catholic orders are noted for wearing the plainest gowns of rough, coarse cloth, without shoes and with their heads shaven, as a similar mark. It is a serious question whether many of them do not take pride in their very marks of humility. Surely the good things of this world were created by our Heavenly Father for all men, and if we are His children, there can be no one who has a better right to the enjoyment of what He has created. It is true there may be times when the furthering of more important interests will cause us to forego the lesser for the present, and we are willing to wear old clothes, and live in plain houses, and eat coarse food, to be able to carry out plans that are more far-reaching than our own personal convenience; but when it comes to the discussion of the matter as a question of principle, we will always contend that true Christians are entitled to the benefit of the best things the world produces.
     As to women dressing plain, every woman that is a woman, desires to be loved, and in order to be by she must be attractive, physically as well as mentally and spiritually; and if she is aided by careful adornment or the use of jewelry, laces, and the thousand and one things which the female sex know how to use only too well to captivate and hold the affections of our sex, and of one another, it is her bounden duty to use all these auxiliaries in aid of her natural beauty, for it is her duty to make life attractive and pleasant. The created this material earth as well as the spiritual Heaven, and it is His desire that we should enjoy the one as well as the other. If the whole world were in a normal state, there would be no sorrow, as we would know that for the purpose of increasing the human species and for other good reasons God has given us material bodies; and that after spending a suitable period here, we would drop our earthly bodies, to dwell as angels with our Heavenly Father forever. It is true, sin has disarranged that plan, but by regeneration, we come back into the normal state, and, although there are many long struggles before we reach the full likeness of our Saviour, yet from the beginning we can have full faith in our Leader, and go through life with a light, glad heart.
     Ostentatious humility is severely rebuked in the Word. Our Saviour says: "Moreover, when ye fast, be not, as the hypocrites, of a sad countenance; for they disfigure their faces, that they may appear unto men to fast. Verily I say unto you, they have their reward. But thou, when thou fastest, anoint thine head and wash thy face; that thou appear not unto men to fast, but unto thy Father which is in secret; and thy Father which seeth in secret, shall reward thee openly." If humility is not an outward exhibition as shown in our clothes and countenance; what is it? Humility is the feeling that in ourselves there is nothing good, but positive evil; and that all that is good in our thoughts and lives is the direct gift of God. "What I" do you say-" cannot I think a good thought or do a good act entirely from myself without any reference to God?" I reply, No; but as far as it is egotistically from yourself, to that extent it is evil. We are only the receptacles of the goodness of God, and the highest angels would quickly tell you that all their goodness is simply and only the direct gift of God, and if it were taken away from them, they of themselves would be evil; and it is only because they have gladly accepted and unselfishly used the precious, loving, spiritual gifts of God for so many thousands of years, that they are spiritually elevated so far above us mortals. When we once grasp the thought that we are only receptacles of good, and cannot originate the least particle of it, then we feel humble toward. God and our fellow men. We know that God is Love, the fountain of love and goodness, and that no love or goodness ever originates except from Him; but that He is ever willing to fill our hearts with His love, and that He has created us for that purpose, the only requisite being that we comply with the terms, which are to reflect into the lives of those around us, and to use and assimilate all the love that He gives us. The difference between us and the angels is that they have been doing the will of God so long and so cheerfully, and have assimilated so much of God's love into their own lives that they have become spiritually deepened and broadened; and that this will continue to go on through eternity, there being no limit to their growth, as God is infinite, and, although they might approximate toward His likeness forever, yet there could never be any comparison between the finite and the infinite. We may know that we are hardly on the first round of this ladder, when we feel hatred to those around us. Even our Saviour gave no higher rule than that we are to love are neighbor as ourselves, while in Heaven, the angels in whatever they do, think of themselves last, and then only to husband their powers for the greater good of those around them.
     Do not you see that all our self-pride is now taken away from us, and when any one praises us for a good action, we instantly point him to God as the source of it; and tell him that of ourselves we are all wickedness, but that whatever is lovely or of good report in our lives is only a faint exhibition of the love of God struggling through our corrupt humanity, and manifesting itself to men? May we all gladly and humbly be the receptacles of the love of God, and be humble instruments in His hands for furthering His Kingdom; and may we ever pray that His will may be done through us, even as it is done through the angels in Heaven.
Title Unspecified 1881

Title Unspecified              1881


NEW CHURCH LIFE

PHILADELPHIA, MARCH 1881

THE NEW CHURCH.
     The Old Church was fully consummated more than a hundred and twenty years ago. The world has entered upon a new stage of existence, and a new Church has been established. While every New Churchman admits in a general way the truth of these statements, comparatively few, I think, have considered how much they involve. Many, while they speak of the New Church as a new dispensation, yet feel, almost in spite of themselves, as if it were merely an improved sect of the Old Church.
     There is, with many, an unfortunate tendency to compare the growth of the New Church with the growth of some sect of the Old Church; to compare our Sunday-schools, our congregations, our Church-buildings, our activity and enthusiasm with theirs. Indeed, members of the New Church have sometimes worked themselves into feelings of great despondency in view of such a comparison. Many, priding themselves on their "large-heartedness" and on the "warmth of their brotherly love," have manifested great interest in Old Church charities, in their orphan asylums, and in Young Men's Christian Associations-never thinking that these are the enemies' weapons and the enemies' fortifications. Some have been led away so far by the wish of being reputed "liberal and free from bigotry," that they have even hailed with satisfaction the progress of Old Church missions in Gentile lands, never realizing that no greater misfortune can befall a Hindu or a Chinaman than to be enticed away from his own simple faith into the clutches of a false and consummated church.
     How many realize that the foundation truths on which everything rests are found only in the revelations for the New Church? None but a New Churchman knows that the sun is "pure fire" and the fountain head of our solar system; that there are three atmospheres from which arise heat and light, gravitation and magnetism; that the planets are all inhabited, some of them more densely than our own earth. So, too, no one but a New Churchman can write a history without omitting the most important event of modern times: the Last Judgment, which took place in 1757. Many other examples might be given of fundamental truths which are the exclusive property of the New Church, and without which science and every other department of learning must forever remain mere heaps of stones-mere collections of disconnected facts.
     If these truths came home to us with more force, if we better understand the peculiar condition in which we are placed, who may he called the pioneer corps of the new dispensation, it seems to me that the work of establishing the New Church would go on faster. If we duly valued our privileges as New Churchmen-privileges which have not been accepted by the rest of the world-there would not be the present tendency to consult the notions and prejudices of Old Church people. We would not then pay so much attention to the frowns and ridicule of the world around us-of the "people that live next door." We should see that when we shrink from being thought "peculiar," and blush at being known everywhere as New Churchmen, we are ashamed of' the Lord's own Truth and of a Church which is the "Crown of all Churches."
     If the true nature of the New Church were clearly perceived, our young people would not he content to jog along in the same old ruts in which all the rest of the world runs and has been running for hundreds of years. There is work for us all-for every young man and every young woman in the Church, and we shall find it if we but open our sleepy eyes and stir about us in search of it. Every department of learning lies open before us. We need New Church scientists, New Church writers, New Church teachers, New Church physicians; not those who happen to be born in New Church families, merely, but "real, live" New Churchmen who will apply to their respective callings the truths of the New Church.
OBJECT TEACHING 1881

OBJECT TEACHING              1881

     In schools, models, maps and diagrams are used to assist the mind of the scholar in forming a conception of the shape, proportion and location of things. Everything can be much more easily understood and more firmly impressed upon the mind if so demonstrated.
     It would certainly be an advantage if we could have such or similar assistance in the learning of the doctrines. For instance, when plants, flowers, minerals, stones, especially precious stones, are mentioned to illustrate some doctrine, how much clearer would such an illustration be if we had specimens of these objects before us. How would the study of the Gorand Man be facilitated if we had models of the various organs of the human body, and if these could be taken apart at pleasure and their interior arrangement examined. The method of instruction pursued in Heaven seems to be based on this principle. Children there are instructed by representations adequate to their genius. In Heaven and Hell, n. 335, two of these representations are described; one in which infants represented the LORD in the sepulchre, and in the other His descent to the bound ones and His ascent with them into Heaven.
     Here we have this principle carried out to its fullest extent, and nothing could be more desirable than that we also could have doctrinal instruction illustrated by living representations. It does not seem altogether impossible that such a method of instruction could be introduced; even the Writings might furnish the material for it. Perhaps the Memorabilia could be made use of for this purpose. Many of these contain very interesting and often amusing discussions on doctrinal topics. Among one hundred and thirteen Memorable Relations it would not be difficult to find some which could be used for tableaux, colloquies or theatrical performances. How delightful would it be to have some beautiful group represented. It need not in every case illustrate some particular doctrine, it would at any the call attention to the relation and thus better impress the doctrine in connection with it. That beautiful group of women sitting upon a bed of roses, near a fountain, drinking water; the reception at the prince's palace the wedding in heaven, are instances; and so various other groups, as far as we could imitate them. These again, would be very pleasant and suitable entertainments for New Church circles. The angels also have similar performances. In the True Christian Religion, n. 745, we find that angels have theatrical performances, representing various properties and virtues of moral life. Thus we might represent various groups or recite certain dialogues recorded in the Memorabilia. The dialogues which, in most cases, very strikingly expose the fallacious doctrines of the Old Church and unfold the doctrines of the New, might be very useful.
PLEASURES 1881

PLEASURES              1881

I.

     Pleasures confirm and strengthen the unregenerate man in evil, but still they are useful to the good man. Hence we ought carefully to scrutinize our pleasures, to see if they be orderly or not. The first thing of charity is to shun evils and afterward to do good. We will therefore investigate first the evil side of pleasures. In Arcana n. 911, we read: "The opposite of heavenly order is with those who place life solely in corporeal things, that is, in cupidities, pleasures, appetites and sensual things; that is, who perceive nothing delightful but what is of self-love and love of the world, which is the same as what is of hatreds against all who do not favor and serve themselves: with these, because corporeal and natural things rule over spiritual and celestial, not only is there no correspondence or obedience of externals, but there is what is altogether contrary, and thus order is plain]y destroyed, and because order is thus destroyed they cannot be otherwise than images of hell."
     From this we see the dreadful state of those who place life solely in pleasures, etc. They may be lively and pleasant companions on the social plane; they may be able to entertain a company with racy and agreeable conversation; but if they never elevate their minds above cupidities, pleasures, appetites and sensual things, they are in inverted order and images of hell; they are like one who stands upon his head and waves his feet in the air; and when they come into the other world they are first introduced into a life similar to that which they had in the world, but soon the scene is changed and they are carried down into hell. In hell they are surrounded with all that is vile and filthy, and are employed in the lowest occupations.
     The great danger of these disorderly pleasures may be seen from the vast numbers of those who indulge them in this age of the world. We read in the Arcana n. 6201: "In the sensual life there are many who indulge in corporeal pleasures, then such as have altogether rejected thinking beyond what they see and hear; and still more such as have rejected thinking of eternal life; wherefore such hold those thoughts as vile, and when they hear such things they nauseate them. At this day in the other life such spirits abound, for troops of them come from the world, and the influx from them prompts man to indulge his genius and live for himself and the world, but not for others, except so far as they favor himself and his pleasures. That man may be elevated from them he must think of eternal life."
     We can see that we are subject to the influx of these spirits, who try to influence us to indulge in pleasures without regard to their use or regulations: for we are very jealous of any interference, or even criticism of our favorite modes of recreation, amusement and indulgence of appetites. But all our thoughts and feelings are derived from the spirits in consociation with us; even our indignation is but a reflection of that of the spirits, who fear the loss of power over us, which would result from any change in our pleasures. The spirits hold us in bondage, and the truth only will make us free. We ought to investigate our pleasures in light of the Divine Truth, and see their real character.
     One mode of testing the quality of our pleasures is given in the passage just quoted, and it is this: Do we love to think of things above the sphere of the senses, of the things of eternal life, of the Lord, of Heaven and the Church? Or are we averse to these things; do we nauseate and reject them? The answer to these questions will reveal our state in general, and if we are enslaved by the chains of mere passion, appetite, lust and pleasure, we are told by the Lord, "To think of eternal life." In this way our thoughts are elevated above the senses. We find food for thought in the revealed truth from the Lord, and thus we are brought into the presence of a new class of spirits (for thought brings spiritual presence), who love to dwell in things suprasensual, and in course of time, if we persevere, we shall also love to dwell in them and think of then, we shall then find that the former spirits have lost their hold upon us, we can act contrary to them and thus shut off their influx from us.
     Pleasures ought not to be made the main business of life. They are necessary and useful as means of recreation and renovation of the mind, which has been on the stretch in the performance of daily uses. Business first and pleasure afterward is the true order, for he who begins the day by seeking pleasures cannot settle down to steady work afterward. Hence the afternoon and evening are the most suitable times for pleasures. These draw down the mind into externals, and obscure the clear intellectual vision, thus they relieve it from its concentration and stretch, and thus enable it to return with renewed vigor to its work on the following day.
ORACLES 1881

ORACLES              1881

     In their true state, Oracles are the communication of God with man; and hence we find them in all ages and among all nations. In the time of the most Ancient Church, when men had free and open communication with angels, they were informed of heavenly things by immediate intercourse with angels.
     At the fall this intercourse ceased, and in the following ages, in the Ancient Church, "information about heavenly things was given by Correspondences and Representations, the science of which they had from the most ancients. Heaven flowed into these things then, with them, and illustrated; for correspondences and representations are external forms of heavenly things; -and in as much as men then were in the good of love and of charity, in so much they were illustrated; for all Divine influx from Heaven is into the good with man, and through the good into the truths." A. C. 10,355. So much does history, as revealed in the Writings, tell us about the oracles of the Ancient Church. In profane literature, the accounts given about these oracles, unfortunately, reach back no further than to the times when the Ancient Church had been consummated; the chief account of the oracles of the Ancient Church, or rather of its posterity, being the celebrated one which describes the visit of Alexander the Great to Egypt, to the oracle of Jupiter Ammon; and even this gives us but a vague idea of the oracle. We shall probably have to await the developments that New Church antiquaries make in the future, before we can treat of the oracles of the Ancient Church to any greater extent than that at present allowed by the Writings.
     Let us, then, again turn to revealed history, and trace the oracles still further in the course of time. "When the science of correspondences and of representations was turned into magic, the Ancient Church perished, and a third succeeded, in which, indeed all worship was by things altogether similar; but still, they were ignorant of what they signified. The Church was instituted with the Israelitish and Jewish nation; but since information about the things which relate to eternal life with them could not be given by influx into their interiors, and thus by illustration, therefore angels from Heaven spoke with some of them with a living voice, and instructed them concerning externals, and little concerning internals, because they could not understand internals."
     This "information about things that relate to eternal life" was nothing less than revelation from the LORD, and we learn still more in the Writings that it was made "either by dreams, or by visions of the night, or by visions of the day, or by speech within man or by speech without him from angels seen, also by speech without from angels not seen." A. C. 6,000. All these different modes of revelation are involved in what we read of Saul, that he "inquired of JEHOVAH and JEHOVAH answered him not, neither by dreams, nor by the Urim, nor by prophets." 1 Sam . xxviii, 6. For the revelations by means of the Urim were accompanied either by "speech within man," that is from perception, or else by "speech without him from angels not seen."
     The Urim and Thumim, the breast-plate of Aaron, was pre-eminently the oracle of the Jews, for it is the only thing in the Jewish ritual of which we are told that questions, were asked in its presence and responses were given by means of it. Moreover it was most holy, and it was the representation of all things which are of love and faith to the LORD. The arrangement of the tabernacle of the Jews, as is well known, was as follows: A court measuring about 150 by 75 feet, was inclosed by a linen fence, in the east. of which was the gate. Within the court was the tabernacle, divided into two parts, the eastern and larger part of which was called the holy, and the western the holy of holies. In the holy of holies was the gold-covered ark, containing the two tables of the law, and surmounted by a cover called the mercy-seat, upon which were two golden cherubim facing each other. Beside Moses, only the high-priest durst enter the holy of holies, and then only with sacrifices, and with all his garments, and especially with the breast-plate, which contained the twelve precious stones called the Urim and Thumim. It was "from between the two cherubim" that the LORD spake to Moses, or to whomever was inquiring at the time. When a question was asked, the response to it was given by the variegation of the light of heaven which shine forth miraculously through the stones in the breast-plate, the variegations of the colors being in accordance with the difference of state of good and truth, and the light being refulgent and resplendent for the affirmations of good and truth. "When the exsplendescence appeared, then at the same time the response of the thing which was interrogated was told in a living voice through angels," or else it was given by tacit perception. The answers in each case corresponded to the variegations of the light that shone forth from the stones. See Arcana., 9,905, 3,858, 3,802, 4,606, 6,335; S. S., 44; T. C. R., 218; A. E., 421.
     This then was the method of response in the great Jewish oracle. The angels still have similar oracles. But while the Divine oracle was in use among the Jews, there flourished several other oracles which had their origin in the revelations to the Ancient Church. One of these oracles was mentioned above, that of Jupiter Ammon. It was probably in the oasis now called Siwah. Another oracle was at Dodona, a place near the western coast of Northern Greece, not very far from the present island of Corfu. The Greek historian, Herodotus, gives an interesting Egyptian legend concerning the founding of these two oracles: "The priests of the Theban Jupiter say, that two women, employed in the temple, were carried away from Thebes by Phoenicians, and that one of them was sold into Libya, the other to the Greeks; and that these two women were the first who established oracles in the nations just mentioned." II. 54.
     Although the oracle at Dodona was the oldest in Greece, it was far eclipsed in point of celebrity by the oracle of Delphi, a description of which will appear in the next number of NEW CHURCH LIFE.
Title Unspecified 1881

Title Unspecified              1881


NEW CHURCH LIFE.
A MONTHLY JOURNAL FOR THE

YOUNG PEOPLE OF THE NEW CHURCH.
Board of Editors
ANDREW CZERNY,     CHARLES P. STUART,     E. J. E. SCHRECK,
     GEO. G. STARKEY,     E. P. ANSHUTZ.


TERMS-One Dollar per annum, payable in advance.

All communications must be addressed to the Business Manager
     E. P. ANSHUTZ,
No. 1910 Spring Garden St., Philadelphia, Pa.


PHILADELPHIA, MARCH 1881.
     A SUBJECT to which we cannot attach too great importance is: the initiation into choirs or choruses, since, as we learn from the Writings, none but such as have been initiated into choirs are admitted into heaven. See Spiritual Diary, 3040-1, 3894 1/2; Arcana, 5182. A choir is constituted of a number of persons, spirits or angels who all "think and speak the same thing at the same time." A. C., 3350, 1648, 2595, 5182, 8115. From this it is plain that it is very useful, we may almost say essential, that we should, while still on earth, try to form such choirs. We do this to a certain extent in the Divine worship on Sundays, where (especially while reciting the Lord's prayer in concert), " all think and speak the same thing the same time." Could we not go a step further, and all in the Church agree to read daily the same parts of the Word and of the Writings, as nearly as possible at the same time? Though we should certainly be far from forming a perfect choir, would not this be a very great step in the right direction? Moreover, the influx from heaven into the Church must needs be more powerful, because more uniform, when all in the Church read and think about the Word at the same time.
     In consideration of all that we have said we shall from now on publish a "Calendar of Daily Lessons in the Word and the Writings," every issue of NEW CHURCH LIFE to contain the calendar for the current month. We shall make use of the calendar already adopted by a constantly increasing number of New Churchmen, and hope that our readers will join in the use of it, and that they will also call the attention of their friends to it.
     In this calendar the lessons are arranged for the morning and evening of every day. The lessons both in the Word and in the Writings are brief, giving time for thought, meditation and prayer. The internal sense given in the Summary Exposition of the Prophets and Psalms should be read with the psalms.
Title Unspecified 1881

Title Unspecified              1881

     WE desire to express our appreciation of the numerous kindly notices of the NEW CHURCH LIFE given by our contemporaries in the field of New Church journalism.
     The New Jerusalem Magazine says: "This is a new venture, being a small, neat newspaper *** intended to be a medium of communication between the social organizations of our societies. * * * We cordially respond to the wish that this paper may be a bond of union and fraternal co-operation in the great work of the New Age."
     The editor of the New Jerusalem Messenger, with an evident appreciation of the hard work connected with running a newspaper, says: "We wish it success, and hope that the labor of carrying it on may contribute much to the mental culture of the young people whom have undertaken the enterprise."
     The New Church Independent, of Chicago, says "In appearance it is attractive and interesting and we wish it success."
     The Bote der Neuen Kirche, formerly of Allentown, but now of Baltimore, very handsomely says: "As simple but thorough as are the doctrines, so simple is the 'make up,' so thorough are the contents."
     Among our foreign friends, the Neukichenbloetter, of Frankford-on-the-Main, seems to think of us, as did the valet Littimer, of David Copperfield: "You are very young," and intimates that our reporter is a "freshman;" though whether it means he is too fresh in the slangy acception of the term, we are unable to decide: we assure our readers he is not, but is modest and retiring, as all reporters are.
     We have also received the January number of La Nouva Epoca, of Florence, Italy, which, after a suspension of two years, is again issued, in an enlarged and improved form, as "the organ of the Association of the New Church in Italy."
     Another exchange received, is the Skandinavisk Nykyrk-Tidning, of Stockholm. We welcome this publication, but what it says about us, we have up to date been unable to decipher.
     The Mount Joy Herald, of February 26th, fills over a column on its first page with our article, "My Friend, the Scholar," though we regret to notice that it spoils the compliment, by failing to give us credit for it. This must have been an oversight, for the Herald addresses to us a letter with warm commendation and good-will.
     WE again wish to remind our friends all over the United States, Canada, and the rest of this terrestrial globe that nothing so delights the heart of an editor; as the receipt of news items. We hope our readers will take this gentle hint, and furnish us with an ample supply of correspondence for next month.
REPORTER'S NOTES 1881

REPORTER'S NOTES              1881

     The interest in Mr. Tafel's confirmation class continues as ever, and the succession of subjects is admirably arranged to further the advancement of the young peoples acquaintance with the Truths.

     On the evening of the 25th, the Choir of the Society of the Advent took tea at the house of their hospitable pastor, and considering their genial host and the rather youthful character of the choir, we are not surprised to learn that it was a jolly party.

     A number of our young folks met on the evening of March 1st to begin a series of readings from classic authors, with a view of extending their information and taste and purity of style. One of Macaulay's delightful essays furnished a subject for the reading, and an amusing sketch or two from Twain's "A Tramp Abroad," concluded the evening.

     At the first February meeting of the Young Folks' Social Club, the feature of the evening was the dancing of the Germans. This most graceful of dances presents to the pleased looker-on more of interest than the ordinary square dances, the quaint, comical or bright-colored favors adding to the graceful movement of the dancers keeping time to the rhythmical music. As is usual, every one fell in love with the "lovely German," and Terpsichore banished most other amusements. Nevertheless some found more intellectual employment, and it is safe to call the evening a success. In fact, the reporter is inclined to view the meetings of the Club in that light.
     Two weeks later the meeting was held, by invitation, at the house of our pastor, and the reporter can consciously record another success. An excellent selection was acceptab1y read, and this, with songs and social games, made the pass pleasurably. This informal kind of entertainment encourages all to contribute to the gratification of the rest, and makes an enjoyable evening.

     The passing through our city of two of our young lady friends was the occasion of another good time among the young folks. The main attraction was one of those candy-pulls so popular of late. It is amusing to watch the young ladies in their dexterous manipulations of taffy in all its forms, and also to note some less skillful young gentleman endeavoring to extricate himself from a double complication of "lingering sweetness," into which he has unconsciously been drawn, by allowing his eyes to become attracted by a bevy of dimpled damsels, while his hands were at the same the time forming a tender yet lingering attachment to other 'lasses-enough said! Only those who were there can fully appreciate the attractions of the delightful combination of sweet little ducks and ductile sweets.
JEFFERSON CITY, Mo. 1881

JEFFERSON CITY, Mo.       T. C. P       1881



CORRESPONDENCE.
     -Every lover of the Lord and will hail with joy every effort to establish that Kingdom in the earthly mind of mankind. "The glory of the Lord shall be revealed," are the words of him who "spake as never man spake." And every paper, magazine or periodical, written or printed, with a view to the establishment of the Lord's kingdom on earth is a vehicle for that purpose And as such we cordially welcome the NEW CHURCH LIFE, and amongst its various uses, we hope its writings will intensify New Church Life in all its readers. T. C. P.
PITTSBURGH, PA. 1881

PITTSBURGH, PA.       M       1881

     -A meeting of the Pickwick Club was held February 18th, at the residence of Rev. Mr. Whitehead, our minister, and was very well attended, despite the very bad weather.
     A full account of Xerxes, his life and character, with a description of Persian architecture, was given by Mr. Very, after which a Quaker meeting was held. Other games followed, and the club adjourned in the to allow the members to make the last train for the city. M.
WASHINGTON, D. C. 1881

WASHINGTON, D. C.       B       1881

     -Since the last issue of the NEW CHURCH LIFE, but one meeting of the Literary Society has taken place. Amsterdam was then thoroughly discussed, and the remainder of the evening passed in lively games and conversation. The coming Inauguration so occupies the mind of every one that the Wednesday Evening Socials have not been so well attended as usual, although they have been very pheasant. Several of the young people have lately taken to correcting each other in the pronunciation of words, for the idea of which we
thank the "LIFE."     B.
CINCINNATI, OHIO 1881

CINCINNATI, OHIO              1881

     -The Rev Mr. Goddard has been delivering a course of popular lectures on Sunday evenings to very good audiences. The following are the subjects: I. The Disembodied Spirits, or the Certainty of Life after Death." II. Spiritual House-building or the True Preparation for the Life to Come" III.
The Second Coming of the Lord or, the New Dispensation of Divine Truth." IV. "Modern Spiritualism and its Dangers and its Contrast with the Revelations made to the New Church."
     Our Wednesday evening meetings are very pleasant and useful. At 6:30 P. M. we have tea, coffee, sandwiches and cake. At 8 o'clock one evening we have a lecture, if we can get one and the other evening we have music, reading, etc., provided by the young folks.
MYSTIC, CONN. 1881

MYSTIC, CONN.       L. A. L       1881

     -The friends of the Mystic Parish of the New Jerusalem, gave a supper at the house m)t its pastor, the Rev. Joseph A. Lamb, on the evening of the 9th of February. Considering the inclemency of the weather, the distance to be traveled and the number detained through sickness, it was in every way a success. Friends, to the number of forty, sat down to the feast of good things which had been prepared for the occasion. After supper we adjourned to the han', where the bright, glowing fires of the grate gave us a warm welcome, eliciting much admiration from those whose vivid fancies find delight in open fires. A memorial tribute to the memory of our much-loved friend and brother, Mr. Palmer Gallup, was then read by the pastor, after which we had music.
     Between the hours of ten and eleven the guests departed, with happy faces and expressions of joy in the pleasures of the evening, causing us to feel that our efforts had not been in vain. L. A. L.
BERLIN, ONT. 1881

BERLIN, ONT.       R. R       1881

     -Upon the instigation and invitation of our dear pastor, a number of the members of our society, mostly young people, met on the 20th of January, in order to discuss the practicality of founding a club for the purpose of studying the Writings of the Church, so as to promote a more religious, intellectual and social culture among the young people, and to arouse a greater zeal for the church and for a life according to God's Commandments.
     The idea of founding a club for such a purpose was at once acknowledged by all present as useful and judicious, whereupon in the course of the evening a committee was appointed to frame a constitution and by-laws, and to present them at the next meeting. At the meeting held on January 27th, the committee, with Rev. Mr. Tuerk as chairman, presented the constitution and by-laws framed by them, upon the adoption of which the meeting proceeded to actual organization and to election of officers, and thus "The Social Club of the Young People of the New Church in Berlin, Oat." came into being. The whole affair enlists the warm sympathy of all, and especially of our worthy pastor, who made all exertions to establish the club.
     Our weekly meetings are held in the school-room of our church, and are opened with reading from the Word, prayer and singing one or two verses from the hymn-book. The number of our members is thirty-two, and we hope, as the affair is still new, to have a small increase.
R. R.
SCANDIA, REPUBLIC CO., KAN. 1881

SCANDIA, REPUBLIC CO., KAN.              1881

     -Sitting here with pen in hand and the NEW CHURCH LIFE before me, I try to think of something that will be of interest to your readers. My thoughts keep wandering from one subject to another, and at last I conclude to tell about my experience in Kansas. But first, let me tell the editors how thankful I am that a field is opened for ever ready and willing hands.
     I have been in Kansas a year. My former home was in Dodge Centre, Minn., but having relatives in Parkerville, I concluded to make them a visit, and after staying with them four months, I came on to visit an aunt in Republic Co., Kansas, where I have been staying ever since, teaching school.
     I first saw the NEW CHURCH LIFE at the house of Mrs. Abys, a New Church lady, who formerly lived in Galva, Ill., but who has been living in Kansas for the past five years. She is the only New Church person I have found since I came here, and I found her by mere accident. On first coming to my boarding place I glanced around the room to find something to read, and on picking up a paper, I beheld the New Jerusalem Messenger, and entering into conversation, I found that Mrs. Abys had been a receiver of the truths for twenty-four years.
     After telling our experiences, we decided to hold class-meetings in our own New Church way; feeling that both working together in this broad field that is void of truth, we might accomplish something and become useful workers.
     But we find that the bread is received as from lunatics and those who have not very far to go, to go crazy. But all hope has not left us, for we feel that bread cast upon the waters will return after many days. We hope that New Church people coming to this part of the country will be prepared to battle against these wrong ideas, and with a determination to stay and work with us.
     If any New Church friends come out this way, we would like to have them stop and see us
ADE STIVERS.
POMEROY, OHIO. 1881

POMEROY, OHIO.       McQ       1881

     -Rev Dr. Hibbard has been here for a few weeks, lecturing, preaching and holding "family meetings," that have been very pleasant and useful to us. At the end of one of his lectures he said: "I will chose my remarks this afternoon by relating a story containing a fable, which may illustrate the necessity of a thorough knowledge of the New Church Writings in order to form a correct opinion concerning them.
     "When Abd-el-kader, the noted Arab chief; who gave the French so much trouble in their war with Algiers, was a prisoner in Paris, M. Le Boys des Guays presented him with several of the New Church Writings. At the close of the war with Algiers hue was banished to Damascus, where he lived in a semi-princely style, supported by the French government, and at the time of the massacre of the Maronites and other Christians, about 1860, he opened his castle to the refugees and saved a hundred or more from death. When I was there, in 1872, I desired to call upon him and express my thanks for the kind service he had rendered to the Christians in Damascus. I did so, in company with Rev. Mr. A, with whom we were traveling, and with Rev. Mr. J., missionary at Tripoli, who acted as interpreter. Our audience lasted half an hour or more, and, after expressing our thanks in behalf of all Christians for the protection he had given, and feeling anxious to know what effect the reading he had given to the Writings had produced upon an Arab mind of such humility and culture, I inquired what he thought of the Writings Le Boys des Guays had given him. He replied that he had read them with great interest; that he had lost them during his second war and wished that I would send him others in the French language, which he could read, and then he said: As to what I think of them, they are very great, and to know all about them one must read much and have open eyes. One of our old Arab fables will help you to understand what I think of them; and then he related the old Arab fable, which probably is familiar to most of you,-of the five blind men who were brought to see the elephant, each as he came up was to touch the animal within one hand and then express his opinion as to what it was. The first came up and took hold of his tale, felt of it and turned away saying: 'He is a rope.' The second came, and felt of his leg and turned away saying: 'He is a tree.' The third came, and laid his hand upon his smooth flat side and turned away saying: 'He is a house.' The fourth came and felt of his broad, flapping ear and turned away saying: 'He is a leather apron.' The fifth came, and felt of his homing, tapering, moving, flexible trunk and turned away saying: 'El-allah line must be a big snake.' 'And so,' concluded Ahd-el-kader, the system of religion contained in the Writings of the New Church is a great system, and to be rightly judged of must be seen with open eyes, not merely a little felt of in the dark.'"     McQ.
TRIP TO PORTO RICO 1881

TRIP TO PORTO RICO              1881



MISCELLANY.
     On the snowy morning of Dec. 29, 1880, I took passage for Porto Rico, on a swift little schooner engaged in the fruit-trade between here and the West Indies, in hopes of recovering my fast-failing health by a voyage to warmer climes. Delayed for that day by the storm, on the following morning we were taken in tow by a strong iron-hulled tug-boat. The weather was very cold and the frosty air, condensing the vapor from the water, overhung the river with steam. The river was full of floating ice, which thumped with prodigious din against our sides, and when we reached the "Horse-shoe Bend," just below the city, our progress, glowing slower and slower, finally ceased, and the captain descending into the warm little cabin where I was reading "The Talisman," remarked laconically and emphatically "Stuck!" I wrapped and went on deck with him. The ice was packed solidly around us; ahead, the tug, fast in an immense cake, was churning furiously but helplessly, and the two captains shouting back and forth discussed the situation in concise remarks and with pithy interjections. Near us and in the same predicament were several other craft, their hulls and rigging darkly outlined against the ice covered river and snow covered shores. All river traffic stopped, nature seemed frozen into immobility.
     Warmly clothed, my ears covered by a sou'wester, I paced the deck listening with pleasure to the crisp hum which rang clear from the frosty shrouds vibrating in the brisk breeze.
     At last a city ice-boat came up the river, loosening and crumbling the ice masses which choked the bend. Again we pushed ahead until again the path closed up and held us fast. That day three of those great ice-boats were at work trying to force a passage for our little group of vessels; built of iron and steel, impelled by powerful engines, they stalked up and down the river with deep, mighty pantings, battling with the relentless ice.
     The falling tide helped break up the ice rafts, and that night we lay at Chester, 14 miles below the city. Next, day we reached Delaware City, with our sheathing of rough boards cut through by the hard, new ice. Here we spent the New Year lonelily and the morning of January 3d we started. Reaching Delaware Bay, we found it one vast ice-field, broken somewhat by the tides.
     The danger of being carried ashore by the ice, of being cut through by it, and of colliding with our tug in its sudden stops, made us all grave and anxious; dreadful tales of suffering and death at sea were in the air and we were thankful that our course lay southward.
     That night about ten o'clock, we passed between the lights of Henlopen and Cape May, and stood out to sea. So ended our journey of 100 miles through ice and began the voyage of 1,400 miles by sea.
     I am not of that select and self-sufficient class who keep their serenity and their color when they wait upon Father Neptune-a sort of aristocracy of the sea-nor yet am I of those whom that spectre, mal-de-mer tortures most; my sufferings are mediocre, but, as Mercutio says of his wounds-they will do. The first day out, I felt only a vague disquiet that reduced my appetite and subdued my spirits. The next two nights we had stiff gales and rough water, and your humble servant drooped forthwith; his eye lost its lustre and his cheek its bloom, care rested on his youthful brow and saddened his fleeting smile, the charms of ship-bread and the seductions of salt-beer became as naught.
     Ah, well! The storm punished me, but it brought compensation. The morning of the 6th-we lost our jib-boom that morning-I crawled on deck and looked out on the majestic sea upon which the genial sky now beamed. We were off soundings and the rich green of waters nearer shore had given place to a deep blue. The schooner rolled and plunged in the heavy sea, now buoyed high on some great wave then tumbling helplessly into the trough of the sea. Gorandly the great blue walls swept down on us, shutting everything from our sight, but our gallant craft rose lightly on their hoary crests, disclosing a world of far-reaching white-capped billows that tossed and reared in proud up-risings and sudden downfalls, expiring in a world of foam.
     We entered the tropics in the midst of most perfect weather. Day by day the hours lengthened, the air grew softer and the sea bluer. Picture a hazy, blue sky in which fragments of cloud lie heavy and motionless, like islands of snow in a sea of ether. A brilliant sun smiles down on the ocean, blue stretching from horizon to horizon in placid undulation. It is calm, and the vessel idly rolls and nods on her sluggish course, booms swinging and sails dully flapping with the rise and fall of the swell, while blocks and cordage creak and groan in quaint cries and murmurings. The helmsman stands listless, his comrade sits busy with fine-weather work; the watch below are taking their four hours' rest in the fo'castle. Idlest of all, your "very humble" lies prone musing, with half-shut eyes, enjoying the zephyrs that breathe upon his cheek, at times chaffing the mate or listening to his adventures, at others, gazing into the blue water bubbling under the stern, or looking out over the swells where occasional flying-fish shimmer in the sun or jolly porpoises tumble abut in clownish gambols. Such existence is beatitude, balm, anything that is serene and blissful-and lazy.
     Then night comes on with rich colors at sunset, and with short twilight the schooner dips gracefully before the freshening breeze, the sea is ruffled with white-capped waves, and the foam curls up from our rushing bow. And now, instead of Venus, Diana is born of the sea and shows her great yellow orb to mortals; leaving earth she shakes off its dross and mounting zenithward becomes pale and spiritual, yet brilliantly so. Against the great white sails, ropes and their shadows show sharp and black. As I lie watching the wonderfully bright starlight, and that broad track of dancing silver sheen on the sea, I give my thoughts up to music and poetry, and sigh only for those that are left behind.
     On the morning of January 16th, the blue, hazy hills of Porto Rico (Spanish, Puerto Rico) lay on the horizon. So that, at last, as to look like cloud, hour by hour its mountainous outline rose from the sea, and its misty hills, overhung by constant cloud banks, took on shape and clothed themselves with tropical vegetation, until the island loomed up before us imposing and beautiful. We entered the harbor of Mayaguez next morning, and I was all eyes. The sugar-cane plantations lying on and at the toot of the palm-crowned hills, the graceful cocoa-nut-trees lining the shore, the varied tints of the pale green waters of the harbor on which the tropical sun shone warm but pleasant, the vessels lying at anchor with awning-shaded decks, the boats plying about, moved by dark Creoles in scant, light-colored clothes, the lowbuilt houses grouped around the Custom-House, with banana trees growing everywhere-all this was new to my Philadelphian eyes.
     The Custom-House and Health-Officer formalities over with, I went ashore in a boat and wandered up town. All seemed strange and foreign. The houses were generally two-storied and porticoed, and most of them were frame or stuccoed, with various styles of painting and ornamentation, the lighter tints prevailing, yellow, brown, green, and even pink. The sloping roofs were of tiles, like flower-pots arranged in rows with mud-like mortar between; the flat roofs I did not see. Quantities of broken glass bottles appeared on the garden walls as a protection. I saw no glass windows, only slats, blinds and curtains.
     Every one was dressed in cool, light clothing. I got many glances into the shady interiors of the houses where dark-eyed senoras or senoritas, reclining at ease, gazed with indolent curiosity at the passing stranger.
     The negro blood is prominent here, and appears in numberless commixtures and shades, and in some faces I fancied I found traces of aboriginal descent. The inhabitants are, I think, rather undersized, though I saw many fine-looking exceptions among the richer Spanish merchants. The military remind me of lads playing soldier, though doubtless they are valiant enough.
     I am already tedious or I would like to tell you more of this pretty Spanish island, of promenading the plaza and the crowd on Sunday evening, the Queen's birthday, listening to the music, and, yes, I confess it, watching the many pretty faces. I must not stop to describe the shops, with open fronts, the machine which makes long cylinders of ice, the City Hall, the old church, the large, cool barracks, the sugar mills, the single large dock where smart stevedores store the cargoes brought from the vessels in "lighiters." Of my walks and the many odd shells I gathered, of the fruit, cheap and delicious, I must say nothing. I might tell of our long, stormy passage home, and of perils from wind and sea; but even this I must pass over, and merely say: we left Thursday morning, January 27th, and eighteen days after, made fast to the dock at Philadelphia, February 14th, with a cargo of 142,000 oranges, sadly rotted, and 9,000 cocoanuts.
     Yearning for the home-folks and dear New Church friends, and eager to see the "LIFE" which first saw the light after my departure, I hastened ashore, browner and stronger for my trip.
ADVICE 1881

ADVICE              1881

     Some people seem born to give advice. Some have died of taking it. Advice may be given in allopathic doses, but many would rather take it in a homoeopathic way-take it small, take it in an easy dose. Why advice and medicine should be so much alike, I do not know; but they are. People are always more ready to give than to take either of the two. Advice is the easiest thing to give, and among the hardest to take.
     But the greatest bore imaginable is the man who is continually giving advice, and who, in his mildest form, is a walking, talking receipt-book. You can hear him as he comes up the step; you can hear from the very ring of the bell that he will give you some advice as to the hanging of that bell the moment you have the door open. The next thing under advice will be the vestibule, the door-mat, the entrance, in fact, almost every object he passes. Sit opposite him for about half an hour. At least twenty-seven distinct pieces of advice will have passed from him to you. He will first consider your most recent cough, and advise you as to the medicine. He will give you some wise admonition as to the setting of the stove when winter has come. A durable and ornamental gilt picture-frame is the next topic. Then, and with a mysterious air, he propounds his most recent invention in the way of advice-the ticket-scalper-he will carefully disclose what he knows of ticket-scalping. He will hold forth on the convenience and cheapness of a scalped ticket; he will pass on into a general detailed account of railroad monopoly, whence he becomes abstract, with a far-off look in his eye, on the relative position of labor and capital, and thence he drifts into politics. But suddenly he checks himself-this is not his field of operations; and with renewed vigor he attacks you again on the question of creepers for icy pavements and the advisability of your advertising as a professor of this or that art, or of having the back fence white-washed.
     Such men seem born to give advice; but if it be your lot to be bored by them, you may frequently wonder why they were born at all. But there are mysteries not yet solved.
     Now there are many sides and many phases of advice. There is spontaneous, desultory, axiomatic advice; there is sensible, foolish, insane advice; there are as many varieties as there are tones in the gamut, and a few more. There is the advice that always begins with, "Why don't you;"-the other that begins, "If I were you, I would"-then again "Now, when I was in similar circumstances I did it in this way;" another, "Oh, yes; Mr. Smith tried that and failed;" again another, "Have you done this or that yet?" and so on.
     But in nine cases out of ten, the advice moves off in an entirely different direction from what you expected. This anecdote may serve as an illustration:
     Two young men had gone out into the country for a ramble, and after several unsuccessful attempts had at last managed to lose their way. They inquired of a rustic
     "Which way to the city?"
     The unsophisticated lad, with a conscientious air explained:
     "Keep along here until you get to the white fence; at the end of the white fence is the turnpike line. Right around the corner is Bill Sykes's. He may not be in the house, but his farm is just about half a mile down the pike. He can tell you."
     Now, there was some beautifully indefinite advice, that would have put anybody on the track, even if it did happen to be the wrong track.
Title Unspecified 1881

Title Unspecified              1881

     HUME, the historian, was an infidel, and one of the worst of his bad kind. He doubted everything-the existence of a God, the immortality of the soul, and even the reality of the external world. To him nothing was real, but his own impressions. In short he reminds us of one of those metaphysicians who are described in the Writings as being more stupid than the most ignorant boor, and whose intellect is covered as it were with a homing sheath, which shuts out all light.
CALENDAR OF Daily Lessons in the Word and the Writings 1881

CALENDAR OF Daily Lessons in the Word and the Writings              1881

MARCH.

Morning                    Evening
     Joshua.     Heav'n&Hell          Psalms.          L. J.
1. Tuesday          7          129          69: v. 1-17          1
2. Wednesday.     8          130          69: v. 18-36     2
3. Thursday          9          131 & 132     70               3
4. Friday.     10:v. 1-25.          133 & 134     71               4 & 5
5. Saturday     10: v. 21-43.     135          72               6-8
6. Sunday          11          136          73               9
7. Monday          12          137 & 133     74               10
8. Tuesday     13: v. 1-14          139 & 140     75               11 & 12
9. Wednesday     13 v 13-35     141 & 142     76               13
10. Thursday     14          143 & 144     77               14
11. Friday          15          145-147     78: v. 1-24          15
12. Saturday     16          148-150     78: v. 25-54     16
13. Sunday          17          151          78:v.55-72          17
14. Monday     18: v. 1-10          152 & 133     79               18
15. Tuesday     18: v. 11-28     154-150     80               19 & 20
16. Wednesday 19: v. 1-23     137-158     81               21 & 22
17. Thursday 19: 24-51          159-161     82               23 & 24
18. Friday.          20          162-165     83               25
19. Saturday 21: v. 1-19     166 & 167     84               26
20. Sunday     2l: v. 20-45     168 & 169     85               27
21. Monday     22: v. 1-20          170 & 171     86               28
22. Tuesday      22: v. 21-34     172-174     87               29-31
23. Wednesday.     23          175 & 176     88               32
24. Thursday     24          177-179     89: v.1-15          33 & 34
          Judges
25. Friday          1          180           89: v. 19-37     35
26. Saturday     2          181 & 182      89: v. 18-52     36
27. Sunday          3:v. 1-11     183           90               37
28. Monday          3:v. 12-31     184-186      91               38 & 39
29. Tuesday          4:v. 1-13     187-19O      92               40 & 41
30. Wednesday     4:v. 14-24     191-194      93               42-44
31. Thursday     5          195 & 196      94               45
Title Unspecified 1881

Title Unspecified              1881


NEW CHURCH LIFE

APRIL, 1881

"THE NEW CHURCH"
     WE have received letters from our friends taking us to task for the article headed "The New Church," appearing in our last number. We will preface our reply with the remark that we are glad to receive comments or criticisms on anything we publish, as this cannot fail to prove useful both to our readers and to ourselves.
     The main objection to the article in questions seems to be the statement that Old Church "charities" are "the enemies' weapons and the enemies' fortifications," and that it is a great misfortune "for a Hindu or a Chinaman to be enticed away from his own simple faith into the clutches of a false and consummated church." These statements, it is charged, manifest bigotry and intolerance. And this at first glance they may really seem to do, even to New Churchmen. But their truth hinges on the question: Is the Old Church consummated, and has the New Church been established? This question, we believe, every New Churchman will answer in the affirmative. Now what is a consummated church? Briefly, the Writings answer, that it is a church which the LORD has left and in which consequently there is no longer a vestige of spiritual good or truth. Now "a corrupt tree cannot bring forth good fruit." So though the charities of the Old Church do, in a natural sense, relive the sick and feed the hungry, yet, despite their fair external appearance, they are corrupt within, for they are done from a false principle of religion which maintains that charity does not consist in a man's doing "his duty, business and employment, rightfully, faithfully, sincerely and justly," and that this is the primary of religion; but that charity consists in helping the poor, visiting the sick, etc., that it is the fruit of faith alone, and the only good that one can do. Hence the organizations that advocate these charities, when carrying out these false principles are properly termed "the enemies' weapons," and when confirming and strengthening these principles, are correctly called "the enemies' fortifications." And when any New Churchman in any wise assists these organizations, either by moral support or by contributing to them or joining them, he thereby lends assistance to principles that do not come from heaven. It were better by far for him to join associations having no connection with the Old Church as a church, but simply perform these charities, (see Divine Wisdom in Apocalypse Explained, xi, 5), from civil or moral, and not from religious grounds.
     The Protestant clergy cry out against the Catholic priests having such a strong hold on their people through Catholic charitable institutions, and yet they themselves more and more each year are assuming exactly the same position in regard to their own institutions of a similar nature. Now no one pretends to say that the Catholic church is doing any real spiritual good to humanity when it feeds the bodies and starves the souls of the people. Similarly, we think, a New Churchman ought to see that. no spiritual good, can come of Protestant charities, which relieve some natural want, and at the same time instill and confirm a false belief in the mind.
     Of the benefit that can accrue to a Hindu or a Chinaman (of whom the Writings speak very highly) by being "converted" to the 0ld Church, we leave our renders to judge, by giving an extract from a tract written by one of the most prominent men in one of the most powerful Protestant denominations, a denomination that has made many " converts" in pagan lands. The tract says "The God that holds you over the pit of hell, much in the same way as one holds a spider or some loathsome insect over a fire, abhors you, and is dreadfully provoked; his wrath towards you burns like fire; he looks upon you as worthy of nothing else but to be cast into the fire; he is of purer eyes than to bear to have you in his sight; you are ten thousand times more abominable in his eyes than the most hateful, venomous serpent is in ours."
     Now if our friends think it is "bigoted" and "intolerant" in us to object to having a Hindu or a Chinaman converted from the noble teachings of the Vedas or the wise maxims of Confucius, to such principles as those given in the above extract, we have nothing more to say on the object.
PLEASURES 1881

PLEASURES              1881

II.

     THE term pleasure is applicable to a great variety of sensations. Pleasures may result from the exercise of the bodily senses, from the acquisition of knowledge, and from the exercise of reason. We may take pleasure in art, in science, in reading books of all kinds, in learning and thinking of the principles of the Church, etc. Every man takes pleasure in something, each one in that which favors and nourishes his peculiar disposition and ruling love. The good as well as the evil have their pleasures, and every one calls that good, which gives him pleasure and delight. This good is external, and with the evil it introduces to evil and confirms it, but with the good it introduces to good and strengthens it, and in the Word it is represented by the land of Gilead, which was on the east side of the river Jordan. Those who approached the land of Canaan from the east, passed through this land of Gilead. When conquered and subdued by the Israelites, Canaan represented the Church; before this conquest, it represented the natural man with his evil loves. Thus we see that external goods or pleasures may lead to evil or good. After one had crossed the Jordan and entered the land of Canaan, the land of Gilead was no longer a means of introduction but served as a boundary and ultimate. So the good of pleasures serves as a means of introduction into the interior good of the Church, and afterward as a confirmer and strengthener of that good. It also serves to introduce to interior evils and falsities, and then to confirm them.
     In childhood and youth, and before regeneration, the highest good we seek is external. We can be introduced into pleasures of various kinds; we can take delight in plays, dancing, singing, in obtaining knowledge concerning earthly and even heavenly things, we can enjoy reasoning about them, but as yet, our delight and pleasure is natural and not spiritual-it is a means of leading us to higher things. But these internal pleasures may lead us to interior evils as well as to good. The bodily pleasures may lead to drunkenness, gluttony, licentiousness, adultery, etc., or to temperance, and chaste marriage. It is the same with other pleasures; they may lead to evil or to good, either as they are unrestrained, or else guided or modified by the truth, rationally received, which causes men to form right ends of life.
     No means of pleasure should be condemned simply because it has led to evil, for the very same thing has its good use. The Lord created all things for use, and the very fact of their usefulness enables them to be misused. Wine may make glad the heart of man, and it may make him drunk. Indeed, the greatest delights are connected with the highest uses; the conjugial delight is the greatest of all, and yet, when perverted it leads to the very greatest of evils. The unqualified condemnation of the means that lead to evil, in other words, the total abstinence from the things that lead to evil, would destroy society and all human life. Wine and strong drink are perverted; teetotalers say: "They are evil, touch them not." All kinds of food are taken in excess and give rise to bodily diseases of various kinds; on the same principle, therefore, we might say: "Foods of all kinds are evil, touch them not." The abuse of the marriage covenant leads to various moral, social and physical evils of the worst description; therefore, we might say: "Marriage is an evil, do not marry," and hence in a few years the earth would be without inhabitants. Reading is often abused, therefore, do not read. So, every other good thing in the world is misused, but is that any reason why it should not be used?
     But it may be asked: "Is there no cure for the abuse of pleasures?" or, in the words of the LORD: "Is there no Balm in Gilead, is there no physician there?" The only thing that is a balm for the evils resulting from the misuse of the good of pleasures, is the Divine Truth from the LORD, who is the Great Physician. The Divine Truth, as revealed in the Writings of the New Church clearly defines the distinction between use and abuse; by this truth we can form our rational faculty, and thus we shall be able to see the proper use of a thing, guard against its abuse, and then the LORD, who is the Divine Truth, will first heal our spiritual diseases, and then our natural good will be purified and qualified by the truth, and in it there will be the Balm of Gilead there will be a Physician there.
     Unless we acknowledge the LORD JESUS CHRIST as the One God, that in Him is the Divine Trinity of Father, Son and Holy Spirit, and that His Humanity is Divine; unless we receive His Divine Truth and act according to it, our pleasures will be but means leading to evil; though they appear good and fair, the internal evils will rest in them, and they will thence become means of confirming us in evil.
     Since no organized body of men, except the New Church, has the doctrine of the LORD and Divine Truths in their purity from Him, which teach that He, in His Divine Human, is the Healer of all spiritual diseases, we may see that the New Church alone can give men the Balm of Gilead, and lead to the Great Physician. This Church alone has the Divine Truth and acknowledges the Divine Physician that cures the evils of men. All other cures are magical and temporal; they may cleanse the outside of life, but within, it will remain full of all uncleanness. Total abstinence may prevent the evils from coming forth into act, but it cannot purify the ruling love and its affections. Old Church organizations, like Total Abstinence Societies, Y. M. C. A's., Old Church Lyceums, etc., may withhold a man from gross corporeal pleasures, but they introduce him into the affection for falsities of religion, and the pleasures connected with it. They have no genuine truth of doctrine to enlighten the mind and form the reason, and, consequently, they cannot lead to the genuine good of life. The pleasures derived from such associations, after all, serve only as bonds to strengthen the organization formed for the purpose of propagating falsities, and therefore, they are so many obstructions to the true Doctrine and the true Church.
     Let the Divine Truth of the Word, as understood by the true Doctrine of the New Church, be our guide in the regulation of all pleasures, and let us avoid becoming members oft, and thus strengthening any organization which adopts principles in conflict with the Truth; for, we may be sure, that any effort not guided by Truth, though it may correct abuses in one direction will give rise to evils in another.
ORACLES 1881

ORACLES              1881

(Concluded.)

     ACCORDING to the rather meagre and unsatisfactory accounts of the oracles of Jupiter Ammon in Egypt, and of Dodona in Greece, their responses seem to have been made by certain signs or symbols, and not directly by word of mouth of spirits, as seems to have been the case with the oracle at Delphi. The questions asked of these oracles were often prompted by a desire to know the future, though many questioners, especially in the primitive times no doubt were solicitous for advice in managing their affairs, both in the present and in the future. It is interesting to note at this point what the Writings teach in regard to the foretelling of events as practiced after the times of the Ancient-Church: "Often in olden times, they who worshiped Baalim and other gods, prophesied, saw visions, and dreamed dreams, and the things which they spoke came to pass, whereby many were seduced concerning whom see Jeremiah, chap xxiii; besides others, who were called diviners, soothsayers, jugglers and pythons, who were such as studied natural magic, whereby nothing of what was contrary to the Divine, that is, contrary to the LORD, and contrary to the good of love and truth of faith in Him; this is magic, whatsoever it may appear in its external form." A. C. 3698. And about this magic we are further told, that in the time of the corruption of the Ancient Church, "the magicians of that time knew such things as are of the spiritual world, which they learned from the correspondences and representatives of the Church; therefore also many of them had communication with spirits, and hence learned illusory arts, whereby they wrought magical miracles.
     This communication with evil spirits spoke of in these numbers, this "magic," which the "diviners, soothsayers and pythons studied," no doubt also had place at the oracle of Delphi, one of the most celebrated oracles outside of any Church, and one which exerted an overpowering influence upon the civilized world of its time, and probably often in the Providence of the LORD, doing much good.
     The temple of Delphi, or more properly speaking, of Pytho, was situated on Mount Parnassus the home of the nine muses.* It lay like an amphitheatre, in the upper part of the semi-circular ravine between the rugged rocks of Mount Parnassus, and overtowered its peak. The steep approaches on all sides rendered to a natural fortress. Below it, and extending to the river Pleistos, which bonded the ravine on the south, lay the city of Delphi with the suburb Pylaea. The general plan of the temple was similar to that of the Egyptian temples. A number of beautiful buildings, with majestic colonnades, and adorned with statues, bas-reliefs and paintings of gods and heroes, surrounded the adytum. Having made the required sacrifices, the questioner, with covered face, and decked with laurel wreaths, passed through the temple with trumpets sounding and tumbrels beating, until he reached the place where he remained to put his question and to have it answered. This place was next to the adytum, being separated from it by a wall of laurel. In the adytum, or most sacred part, to which allusion is made in True Christian Religion n. 182, was the prophetess who gave the answer. She was generally a virgin, chosen especially for this purpose. She was called Pythia, whence perhaps the name pythons, meaning soothsayers, diviners. She sat upon a three legged stool, called a tripod, which was placed over a fissure in the ground, whence emanated an intoxicating vapor, supposed to give to the virgin the power of prophesying. Owing to her intercourse with spirits, the prophetess could readily answer questions about things that were being done at other places. We have an example of this in Herodotus, I, 46-49, where it is related of Croesus, King of Lydia, that, in order to test several oracles and among them that at Delphi, he arranged to do a rather uncommon thing: to boil a tortoise and a lamb together in a brazen caldron, with a brazen cover, and to do this on the same day that his messengers asked the oracles what he was doing. "No sooner had the Lydians entered the temple of Delphi to consult the god, and asked the question enjoined upon them, than the Pythian thus spoke in hexameter verse: 'I know the number of the sands, and the measure of the sea; I understand the dumb, and hear him who does not speak; the savor of the hard-shelled tortoise boiled in brass with the flesh of lamb strikes on my senses; brass is laid beneath it, and brass is put over it!'" We have seen above that these diviners could sometimes foretell the future, but sometimes they could not. In accordance with this ability were their answers to questions about the future. Thus also the answers of the Delphian prophetess were sometimes very plain, at other times almost incomprehensible, and often very ambiguously worded, so that they could be interpreted to mean entirely opposite things. Of this character was the celebrated reply to Ajacidas, which could be read "I say that thou, O Ajacidas, canst conquer the Romans," while it could also be read: "I say that the Romans can conquer thee, O Ajacidas." The person then did what he liked best, and in case of a bad turn of affairs, he was blamed for misinterpreting the oracle. These are the oracles which are alluded to occasionally in the Writings, as for instance, in Brief Exposition, n. 79, where they are said to be "mere riddles, or like vain responses of soothsayers."
* T. C. R. 58, 276, 692, 693; C. L. 151*, 182, 207; A. E. 405.
     The prevailing notion is that the Delphian was the last of oracles, but this is not so. Oracles must always exist; and hence in the New Church also we have an oracle, a true, a Divine oracle, which, when we go to it with an humble and sincere heart, will render us trite and faithful responses, the observance of which will be our eternal salvation. And this oracle in the New Church is the Urim and Thummim; not the Urim and Thummim of the Jewish Church, but the true Urim and Thummim: the letter of the Word.* This is our oracle to which we must go for counsel in all our affairs; the oracle by whose response we must ever abide. But as it was only when the heavenly light shone through the Urim and Thummim of the Jewish Church, that responses were given, that the LORD revealed truth to those who sought it, so also it is only when we let the heavenly light of the LORD'S new revelation shine through our Urim and Thummim-the letter of the Word-that there is an "exsplendescense," that the Word becomes "resplendent and refulgent for the affirmation of good and truth." Then we receive our responses, then the Divine Truth of the LORD is heard by a living voice within us, in accordance with the variegations of the heavenly truth shining forth from the letter of the Word.
* See T. C. R. 218; S. S. 44; A. R. 540; A. E. 717.
Title Unspecified 1881

Title Unspecified              1881


NEW CHURCH LIFE.
A MONTHLY JOURNAL FOR THE

YOUNG PEOPLE OF THE NEW CHURCH.


     Board of Editors.
ANDREW CZERNY,     CHARLES P. STUART,     E. J. E. SCHRECK,
     GEO. C. STARKEY,     E. P. ANSHUTZ.


TERMS-One Dollar per annum, payable in advance.

AU communications must be addressed to the Business Manager,

E. P. ANSHUTZ,
No. 1910 Spring Garden St., Philadelphia, Pa.


PHILADELPHIA, APRIL, 1881.

     THE article "Anatomy and Physiology in the Light of the New Church," in the first number of NEW CHURCH LIFE, has been objected to because of its apparent teaching that the information contained in the extract from Divine Love is "altogether original with Swedenborg, and a part of the newly revealed truth of the Second Coming," the objection being grounded on the fact, which, we indicated in our second number, that Swedenborg gives the substance of the extract in his Animal Kingdom. We frankly admit that the language used in the article in question is susceptible of the interpretation that everything Swedenborg said in the extract was original with him, though this was not intended. The question of originality was not in mind at the writing of this article, but the fact that it was the truth. Further study causes us still to maintain that what Swedenborg says about natural truths there, as well as in every other part of his Theological Writings, is "a part of the newly revealed truth of the Second Coming." And this, among other reasons, because the whole philosophy of the New Church teaches that spiritual things cannot exist without having natural things, and truly corresponding things at that, as their foundation. Hence the spiritual truths given in the Writings must also in these same Writings have corresponding natural truths for their foundation. Moreover, being used by the LORD to confirm and illustrate His Divinely revealed spiritual truths, they are by that made part of that revelation, and thus bear the seal of the LORD as to their truth.
     Aside from this, it certainly is a most comforting thought that we young people can find such a store of natural truths in the Writings, and our love and esteem for these Writings cannot but be augmented by this thought, for we, who are still to a certain degree in the natural plane, find most delight in natural things. How much the study of these natural truths will help us to learn and to live up to the spiritual truths which they confirm and illustrate, can perhaps not be appreciated too highly by us.
     In conclusion we will add, that the fact that many of the natural truths given in the Writings were known before, does not, as some seem to think, prevent their forming "part of the newly revealed truth of the Second Coming," any more than the fact that a great many of the spiritual truths given in the Writings-as, that there is a God, that there is a heaven and a hell-were known before, prevent their forming part of the Second Coming. What we claim for them is, that, being made to serve as confirming basis of truths revealed by the Lord at His Second Coming, they are true, Divinely true, infallibly true, and free from the tarnish of the fallacy of the senses which mars nearly all the natural facts collected by men.
Title Unspecified 1881

Title Unspecified              1881

     WE have deemed it best to adopt the policy of allowing no signatures to any articles published outside of the correspondence; for when an article is published with the writer's name appended, it is almost impossible to avoid associating the individual with the article, and judging them as one, whereas if the article appears merely as a part of the paper, it is judged solely on its merits. Many of our articles are furnished by contributors residing in other cities and parts of the country, and some of them have come to us with the writer's name or nom de plume, and we give the reasons stated above, by way of explanation as to why the names or signatures were not published with the articles.
Title Unspecified 1881

Title Unspecified              1881

     WE will mail sample copies of the NEW CHURCH LIFE, free, to any one, on receipt of address. If our readers have friends in any part of the country, either directly or indirectly interested in the New Church, to whom they would like sample copies forwarded, they will oblige us by sending the addresses. Subscriptions received begin with the date of receipt.
Title Unspecified 1881

Title Unspecified              1881

     By request of several of our subscribers we give another list of words, all of which are frequently mispronounced:
     Adverse, anemone, anglican, animalcule, aqua, arctic, askance, atelier, attache, attorney, banquet, cabal, cadaver, canard, cicerone, circuit, contrary, data, deficit, digress, dolorous, environs, extempore, Fahrenheit, falcon.
Title Unspecified 1881

Title Unspecified              1881

     JUST as we go to press we learn from the Ledger of this city, that the body of the Rev. Abiel Silver, of Boston, was found floating on the St. Charles River; the cause of his death is not given.
Title Unspecified 1881

Title Unspecified              1881

     HEREAFTER our correspondents will oblige us by sending in their letters before the 25th of the month.
REPORTER'S NOTES 1881

REPORTER'S NOTES              1881

     THE thirty-third annual commencement of the Hahnemann Medical College of this city, was held in the Academy of Music, on March 10th. Mr. Wm. McGeorge, Jr., of the Broad Street Society, is president of the college, and Dr. E. A. Farrington, of the Advent Society, is one of the professors. Amongst the graduates, was Mr. now Dr. N. Clark Burnham, a member of the Young Folks' Social Club. We hope the Doctor may be able to establish himself in a practice here, otherwise it will be our loss and some other place's gain; for he will be a thorough physician as his high average in the graduating class testifies.

     On Wednesday evening, March 2d the Advent Society enjoyed one of its monthly tea-meetings in the basement of the church. About one hundred and twenty were present. After the tables were cleared, the chatty assembly arranged themselves in one end of the room and listened to the reading of a selection called "How Ruby Played," being the poetic description of Rubinstein's playing, by an imaginative Down-Easter; and this was followed by a well-delivered declamation. Then came an exhibition of the renowned "Mrs. Jarley's Waxworks." The great hit was a capital caricature of Sarah Bernardt, personated by a slim, good-looking and good-natured youth, who was made actually to look like the much-advertise Sarah. If we can judge by the merriment excited, this was one of Mrs. Jarley's most successful exhibitions. With this performance the evening closed at about the usual time.

     THE last meeting of the Young Folk's Social Club in March, took the form of a "Calico Masquerade," and was one of the most enjoyable of the many pleasant evenings held by the Club this season. The hour of meeting was half past eight o'clock, somewhat later than usual, and the time of adjournment about half past twelve. As the occasion was somewhat "extra," the Club indulged in the luxury of professional musicians, and the committee selecting them deserves credit, as the music was of a nature to make even an editor feel like dancing. As the reporter was required to mask, a charitable fiend kindly furnished him the requisite calico suit, which the scribe managed to get into, after considerable struggling, and then viewed himself in the mirror, previous to descending into the drawing-room. The view from the mirror reminded him of one of those fellows who stand in a row at the back of the stage in the Italian Opera, and do the shouting. The scene in the drawing-room was an animated one, the attendance being nearly up to the full membership of the Club, besides a goodly array of the older friends, who came to look on. The disguises were complete, very few being able to detect even their most intimate friends. The ladies, dressed as they were in simple calicoes, presented an exceedingly neat and tasteful appearance; and the scribe thought, "why make an aching void of the pocketbook for fine garments, when a simple calico presents an attractive appearance?" and he had a vague idea of writing up the subject, but refrained, knowing that his platitudes would no more be listened to than old What's-his-name's, who lived in a tub, centuries ago, and railed at the vanities of the world. When the masks were removed, the true Jenkinsonian spirit arose in the reporter, and he determined to describe the costumes, but fearing the wrath of the wearers, in case of failure, he confined himself to describing some of the gentlemen's garb, holding them in less fear than the ladies. Mr. H. L., by means of a shocking bad hat, burnt cork and false whiskers, without any mask, succeeded in completely disguising his open, good-natured face, and appeared as a villain of the deepest dye. Mr. B. A. said his suit was a "la-de-da," whatever that is. He presented such an exquisite appearance that his best friends did not recognize him. Mr. C. B. was got up as a gorgeous calico dandy. His material resembled that which covers fine furniture; but his crowning glory, figuratively speaking, and on which he prided himself most, was his watch-pocket. C. was proud of that watch- pocket! Messrs. R. G. and H. W. were duplicates; a sort of cross between Humpty Dumpty and Christopher Columbus, as the latter appears on the back of the bank notes. Mr. S. B. was a sort of Rip Van Winkle; but after removing his mask, his jolly countenance rather offset his old-man habiliments. One of our editors, whose initials, from feelings of delicacy, we refrain from giving, was arrayed in a suit, the materiel of which was calico. It was cut bias, shirred with knife-pleating, slightly gored and somewhat gathered, decollete around the bottom, yet neatly finished off Pompadour style, with point de rouge. But we have not space for a fuller description of the costumes worn. There were no regular refreshments served, but a bountiful supply of lemonade and cakes was set out in an adjoining room, to which all helped themselves when they wished.
WASHINGTON, D. C. 1881

WASHINGTON, D. C.              1881



CORRESPONDENCE.
     -A correspondent writes that, on the evening of March 16th, a social meeting was held at the house of a member of the Church there. The attendance was rather small, only fifteen being present. The meeting was opened with a Psalm and the LORD'S player. A portion of Hyde's work on "Character" was then read, and the remainder of the evening was passed very pleasantly in general conversation, in which the date of the General Convention, which has been called to meet in Washington, was decided upon. It was agreed to have it on the 20th of May.
PITTSBURGH, PA. 1881

PITTSBURGH, PA.              1881

     -Friday evening, March 18th, the Pickwick Club met at the residence of Mr. A. Pitcairn. It was a rainy evening but the attendance was very good. The principal business of the evening was the election of officers, after which, it was suggested that the changing of the name, "Pickwick Club" to one expressing more fully the quality of the club, should be considered. After considerable discussion the name was changed by a unanimous vote to "The New Church Social Club, of Pittsburgh." The business meeting being adjourned, we had games and dancing; after which, a march was played, and we all assembled in the dining-room, where refreshments were served. One pleasant feature of the evening was the presence of a member of the "Young Folks Social Club," of Philadelphia. We all enjoyed having him here, and this makes one more bond of interest uniting the two clubs.
BALTIMORE GERMAN SOCIETY. 1881

BALTIMORE GERMAN SOCIETY.       B       1881

     -A series of four lectures is being delivered by our pastor at present, comprising: I. The Ancient Word;" II. "Science and Religion;" III. "Why have we Religion;" IV. "The Law and the Prophets." These lectures have been very well attended, and seem to create an interest among strangers. Otherwise everything seems the same. Nothing of note has occurred; the interest of the young people in the Bible Class has not abated, and promises well.
     But one thing has come to my mind recently: I have thought that the ranks of the New Church in the spiritual world must be swelling wonderfully, by the increased death-rate among New Churchmen, and that a corresponding growth on the earth must soon become apparent. Baltimore has not Been spared. Especially does the LORD seem to want children to enter into the composition of the New Heavens. Quite a number have been called away into the spiritual world from among us, lately.     B.
BOSTON, MASS. 1881

BOSTON, MASS.              1881

     -The passage from New York to Boston by steamer is generally made in the night, but owing to the exceedingly rough weather, we were so fortunate as to make the trip by daylight. There are few prettier sights at sea than the first view of the breakers off the rocky coast of Newport, especially just after a storm. Along the shore, as far as the eye can reach, may be seen the serried lines of Neptune's snow-white cavalry, rank behind rank, in endless succession, charging impetuously against the steep cliffs, only to disappear in the dense spray which hangs over the scene like an immense battle-cloud. There is an ancient tradition to the effect that it was from these breakers that the hotel-keepers learned to charge so fearlessly, but it is not fully authenticated.
     It seemed almost like home again, after mingling among entire strangers during the week, to go to the "Highland" New Church, and listen to the words of sound instruction from the lips of the pastor, and to the familiar hymns as sung by the excellent choir. In my next I hope to be able to give you some news about the young people here.
CINCINNATI, OHIO. 1881

CINCINNATI, OHIO.              1881

     -The young folks of the Cincinnati Society send greetings to their New Church friends. Last month brought us frequently together, and has done much for the advancement of " New Church Life" among us. The Round Table, our literary and social club, met twice during the month, devoting the first meeting to a profitable study of the writings of Lowell, and on the occasion of the second meeting, an entertainment was furnished by it, for the members of the church at large, which consisted of the reading of choice selections from Mark Twain, which proved highly enjoyable. Our much beloved pastor, in his Lectures on the Religion of Ancient Egypt, and in his familiar Wednesday evening talks, keeps aglow the spirit which should fill all young New Church members, and which your journal is so well calculated to do. Mr. Goddard's doctrinal class, which meets every Sunday afternoon, is more largely attended this spring than ever before, and we hope for quite a large re-enforcement to our membership. It strikes us that a detailed statement of our' monthly doings, how interesting soever they may be to us, must grow monotonous to our friends, and we humbly beg pardon for not having news of more general interest to communicate. We suggest that the capable editors of this journal propose at various times, questions of general New Church interest on which to obtain the opinion of the different societies; these questions can then be debated by each circle of young folks, and the results of the discussions made known through correspondence. This will do much, if we mistake not, for the promotion of the current of New Church thought.
March 26th, 1881.
CHICAGO, ILL. 1881

CHICAGO, ILL.              1881

     -Let me give you a general idea of what we are doing on the West and North Sides. In addition to church and Sunday-school, the West Side, through the clergy, is engaged in the following work: First, a day school, conducted by our pastor, the Rev. W. F. Pendleton, assisted by the Rev. E. C. Bostock. Here all instruction centres on an understanding of the Word; and all subjects are treated in the light of the Doctrines. Next comes our Friday evening school, designed to give the young people of the congregation instruction in matters bearing on the understanding of the spirit and letter of the Word. This evening school is opened at five o'clock by Mr. Bostock, with a lesson in Anatomy and Physiology; but a few of the young people come as early as four o'clock, to take Natural Philosophy with the day scholars. Mr. Pendleton has a class on Herodotus, and also lectures on one of three subjects, viz.: A. The Ten Commandments; B. Conjugial Love; C. Laws and Principles of Social Life. Several intermissions, one of them for lunch, take away even the suspicion of monotony, and the evening is pleasantly ended by a singing lesson given by Mr. Blackman. Another most useful and enjoyable meeting is the class for instruction in Conjugial Love, held Thursday evenings, from half-past seven to nine o'clock, at the Central Book Rooms. The older members of the Church from both North and West Sides attend. Mr. Pendleton opens with reading from the Word and prayer; then, after giving an outline of the lesson, he reads and explains a few numbers from Conjugial Love, reads and explains some parallel passages and answers all questions.
     We have a Young Folks' Club, which is supposed to meet once in three weeks. Our last meeting was held at the Church Rooms, the evening of the 12th inst. Some poetical selections were read, and the evening rounded out with games and conversation. Some time, we hope to have a name for our club, but, as yet, nothing suitable has been suggested.
     Now for a word about the North Side, our associate in almost everything. Mr. Pendleton preaches for them in the morning, and for us in the afternoon; and Mr. Bostock teaches the senior Sunday-school class in both places, with an average attendance of twenty on the West Side and thirteen on the North. As above said, we make together the Thursday class in Conjugial Love. Mr. Pendleton has for them, on Wednesday evenings, a class similar in object to our Friday evening school. The same lectures (at least as to subject) are given, and at present they are reading " Fifteen Decisive Battles of the World." The class is from half-past seven to nine o'clock, at Mr. Benson's house, and, though I have never been present, I will risk the assertion that sociability goes hand in hand with sound instruction.
RENOVO, PA. 1881

RENOVO, PA.       J. E. B       1881

     -In my journeys I make it my business to seek out all the isolated New Church people I can find. To converse with them, sell them books, introduce the Liturgy and present them with specimen copies of NEW CHURCH LIFE, are some of the most useful and agreeable things of my work. Occasionally I meet persons who have been readers and receivers of the Doctrines for many years, but never saw a minister of the New Church, or heard a sermon or lecture by one. It is a peculiar pleasure to spend a day or two in company with people so situated-people who are deprived of the satisfaction of association with their brethren in the faith; dwelling, like "lost sheep," in the mountains, who "have been scattered in the cloudy and dark day" of the consummated church; attacked, sometimes, by the fierce, "ravening wolves" of false teachers or false principles; and regarded by the fanatics in the community as partly of unsound mind, as laboring under a form of lunacy, just-mild and harmless enough to be safe out of the asylum. Such persons, who are in the affirmative reception of the Doctrines revealed by the LORD through Swedenborg,-because they live well, and who have attained some knowledge and acknowledgment of the surpassing glories and excellencies of the New Jerusalem, I find it a real delight to visit; and I feel amply repaid for traveling some miles on foot to get to their homes, when I cannot otherwise reach them.
     I said to an isolated New Churchman, recently:
     "Brother S---, are you in the habit of attending any of these 'churches' in your city?"
     He replied substantially, as follows:
     "Very seldom. The fact is, that I can't stand the preaching; and as to the praying, it is still worse-even more trying to the sensibilities of a New Churchman."
     "Why, what's the matter with the preaching?" I inquired.
     "Well," he answered, "one don't often hear anything worth listening to. I think it is a very rare thing-at least, I find it so-to hear a discourse from any of the 'orthodox' clergy that is not strongly tinctured with the falsities of a dogmatic theology."
     "So you find it better not to attend the churches," said I.
"Decidedly better!" was the emphatic reply. "It only causes a conflict in the interiors of your mind to listen to them. I have sometimes experienced a fierce collision of ideas which was anything but agreeable. And if I were to attend Old Church preaching regularly, I am afraid I should soon get badly mixed up."
     "Well, you said the prayers were still worse than the preaching. What's wrong about them?" I asked.
     "Why," replied my friend, "the prayers are almost invariably addressed to an imaginary tri-personal being. They ask the Father to do thus and so, for the sake of His Son. They still use the old expression, 'for Christ's sake,' which really is not in the Bible at all, it being a false translation of Eph. Iv. 32.* You very rarely hear prayers that are directly addressed to the LORD JESUS CHRIST, for they think of Him as a second person in the Godhead. And from the nature of their prayers, it is painfully evident that their minds are destitute of a truly rational idea as to the real character, attributes and personality of the one only true and ever living God, who is the LORD JESUS CHRIST, in His Divine Humanity."
     Here I expressed myself in perfect agreement with my friend, with regard to the injurious effects upon the minds of receivers of the New Church Doctrines, who attend the services of any of the sects. In proof of this, I referred to some passages of the Writings, viz. T. C. R. 647-649; and then our conversation turned upon some other topic.     J. E. B.
* The original Greek here reads: "As God in Christ has forgiven you."
QUESTIONS AND ANSWERS 1881

QUESTIONS AND ANSWERS              1881

     EDITORS OF NEW CHURCH LIFE: Being the recipients of a gift form a dear friend, who is very much interested in our spiritual welfare, of a subscription for a year to your good paper, we wish to make ourselves worth of this interest by making the gift of use to us. We therefore wish to ask your advice and aid. We fear we are in some respects, in the condition of the "Young People" spoken of in the editorial in the February number of your paper. We are ignorant in regard to the Divine Writings of the Church, but we do not desire remaining so. What shall we read first, and how shalt we read it? Please give us a few ideas to start us in the right way, And oblige
THE POMEROY GIRLS.
Pomeroy, Ohio, March 14th, 1881.

     Answer.-A work giving a general view of the Doctrines would be the best to commence with. We suggest The Yew Jerusalem and Its Heavenly Doctrine, to be followed perhaps by the True Christian Religion. It is perhaps not best to go over any prescribed ground within a certain time, to the exclusion of reflection upon what you read, but read as much as you feel inclined to, and then converse and reflect upon it. Spiritual food is like natural food; it won't do to overload the stomach with food, but one should eat as much as needful, and thoroughly masticate and digest it. When any point in The New Jerusalem and Its Heavenly Doctrine particularly interests you, it would be very useful to see whether the point is mentioned at the end of the section, under the heading, "From the Arcana Coelestia," and then to look up the passages in the Arcana referred to. Another good thing to do when anything of especial interest occurs, is to collect from the other works all the passages treating of it. You can (ho this by referring to the index attached to each work. Or should this not be satisfactory, write to us, and we will try to help you to the best of our ability. This applies also to the daily lessons in the Word and the Writings.
BABIES 1881

BABIES              1881



MISCELLANY.
     BABIES constitute a very instructive and entertaining branch of the animal kingdom, and one which, we think, it would amply repay any learned and scientific man to investigate; a field worthy of the study of the most advanced zoologist. This article is not intended to be a learned dissertation on the subject-no, no, we feel a cold perspiration starting at the very thought; it is only a few observations and reflections of a mere looker-on in the Vienna of Babylon, and a very mild and apologetic one at that.
     The well-authenticated theory that all of us once were babies, somehow does not increase our knowledge of the species in the least. Beyond the misty realms of early childhood, memory draws an impenetrable veil, which in vain we try to pierce. What we thought about, and how we killed time in those early and idle days, is a mystery, and perhaps will ever remain so. Of facts about babies, there are a few pretty well established. One is, that they sleep a great deal, though they choose their sleeping hours with an utter disregard to time, place, and fitness. That they will sleep in the morning, afternoon and evening, we know from personal observation. We are on sure ground here, for we have seen them doing it, but beyond these periods of time, our knowledge is vague and indefinite. We have heard rumors that between the hours of midnight and daybreak, babies often raise a riot, and refuse to sleep; indeed, at odd times and places, we have had our peaceful slumbers broken by a muffled and sentinel-like tread in some adjoining room, accompanied by a subdued yet masculine voice indulging in music, or something intended for music, which acted as an accompaniment to a shrill soprano. Now as the average man does not walk his chamber floor at that hour, giving forth doleful sounds (unless, indeed, he has the toothache), we naturally conclude that baby was awake, and was having an incantation scene performed over him, to put him to sleep. Evidently babies, like cats, prefer the dark hours for concerts.
     As a rule, babies not having had time or opportunity to commit any acts of which they are ashamed, take advantage of the fact, and look their fellow-creatures out of countenance. It has frequently happened to the writer, when interviewing a baby, to have said baby suddenly transfix him with a steady, severe and prolonged look. There was no escape from it. In vain we would look away, or endeavor to conciliate baby with an imbecile smile, or growing warm and red, make some idiotic gestures and say, "hootsey-tootsey;" baby would have his look out, and then throw himself back, much to our relief, and put his foot in his mouth, though whether the latter performance was done to express his opinion of us, or his derision, we never stopped to inquire. Doubtless all our readers, of the male sex, have met more or less babies in the course of their life, and the unmarried ones can recall the time when in a fit of bravado they said "Let me hold the baby awhile." We can join them in vividly remembering the agony felt when, baby giving a lurch backward, we felt sure if' we held on it would break in two, and if we let go it would land head first on the floor; or when in a rash moment we summoned up courage to kiss the baby and had our hair or whiskers caught and held on to with surprising strength, and we had to sit in helpless misery till some angel in feminine shape rescued us from our helpless, disabled state by gathering baby up, tossing it high and kissing it repeatedly just as though it were the easiest thing in the world to do; and the angels seem to like it too, bless their hearts; just watch them when a baby is turned loose in a room full of them, what active competition there is to obtain possession of it, just as though it was something to be coveted.
     To many people, babies are most interesting when they are commencing to talk like other people, when their talk is a charming mixture of jargon and Noah Webster. From this age the male baby rapidly merges into the irrepressible small boy, who being a race distinct, requires a new chapter.
YOUNG-WHAT? 1881

YOUNG-WHAT?              1881

     I AM not a man who nurses his wrath to keep it warm. I believe in forgiving those who offend me, or perhaps with the lapse of time my huffiness dies a natural death. One afternoon, feeling in that benevolent mood, which a good dinner capped with a fragrant cigar always induces, I dropped in to see my friend, the Scholar.
     I found the old gentleman intently pouring over a ponderous tome. He had a troubled look, but received me graciously, making no allusion to our late unpleasantness. Neither did I. "Let by-gones be by-gones," thought I.
     "Well, friend," said I aloud, "what's the matter with you to-day? You look worried."
     "I am," he replied; "I am worried about young ladies, girls, young women or what ever they are;" and having said this, he took off his spectacles and thoughtfully wiped them. Replacing them, he turned his gaze on me, just at the moment when I, recovering from my astonishment, was breaking into a broad grin and indulging in a wink at him, preparatory to opening on him with some fine chaff at his expense. But he suddenly and severely checked me, by saying: "Don't be a fool!" I meekly said: "Oh!" which is a very convenient ejaculation to hide behind, when caught in a false position.
     Still glaring at me through his spectacles, for the old gentleman was a little ruffled at my unspoken suspicion, he said: "When persons like you go into society, you always speak of the opposite sex as young ladies; now, sir, the word 'lady' in the original Anglo-Saxon means bread-keeper, and when you simperingly (he was quite wrathful), address a lot of these creatures as 'young ladies,' you are really calling them 'young bread-keepers.' Now what do you think of yourself?"
     I didn't know what to think. I was really shocked to think of my past impoliteness, and so stammered forth: "I'll-I'll never do so again. I beg your-their pardon. "I'll always call them 'girls' after this.".
     "No you won't," said my tormentor; "you call them 'girls,' and you will get yourself into worse trouble than ever or 'girl' in the Old English and Saxon, means either male or female countryman or churl; imagine an exquisite like you using such terms."
     He was very severe on me, and somehow I felt like a culprit. I threw myself on his mercy. "Dear old friend," said I, "what shall I do? I admit it will never do to address the young-young what-ever-they-ares as young bread-keepers;' neither can I call them 'young churls,'-my goodness! no! If I call them 'young women,' they will be huffy; and, if I call them 'young females,' they will be huffier. Now please tell me what I can call them."
     The angry look on my friend's face had commenced to clear away somewhat, but there was still a sustained glare on me through the spectacles, as he replied " It is perfectly proper and right to use the words 'lady,' or 'girl,' custom has made it so. When you came in was pondering as to how two words, originally of such different meaning, could have been twisted to mean what they now do. I mentioned this to you, and you at once commenced to smirk and grin, and conduct yourself in an exceedingly unseemly manner. Don't do it again, sir."
     I said I wouldn't; but my feelings had received such shock, that I bade him good-bye at once, and left.
CALENDAR OF Daily Lessons in the Word and the Writings 1881

CALENDAR OF Daily Lessons in the Word and the Writings              1881

APRIL.

Morning                    Evening
     Judges.     Heav'n&Hell          Psalms.          L. J.
1. Friday 6: v. 1-23          197-199     95               46
2. Saturday     6: v. 24-40          20-202     96               47 & 48
3. Sunday          7          203          97               49
4. Monday     8: v. 1-12.          204 & 205     98               50
5. Tuesday     8: v. 13-35.     206 & 207     99               51 & 52
6. Wednesday 9: v. 1-21     208          100               53
7. Thursday      9: v. 22-45     209-211     101               54
8. Friday     9: v. 46-57          212          102               55
9. Saturday          10          213-215     103               56
10. Sunday     11: v. 1-13          216 & 217     104: v. 1-23     56
11. Monday     11: v. 14-27     218-220     104: v. 24-35     56
12. Tuesday     11: v. 28-40     221 & 222     105: v. 1-22     56
13. Wednesday     12          223 & 224     105: v. 23-45     57
14. Thursday     13          225-227     106: v. 1-31     58
15. Friday          14          228          106: v. 32-48     58
16. Saturday      15          229          107: v. 1-20     58
17. Sunday 16: v. 1-17          230 & 231     107: v. 21-43     59
18. Monday     16: v. 18-31     232 & 233     108               60
19. Tuesday      17          234 & 235     110               61
20. Wednesday 18: v. 1-10     236          111               61
21. Thursday 18: v. 11-31     237 & 238     112               62 & 63
22. Friday 19: v. 1-15          239 & 240     113               64
23. Saturday 19: v. 16-30     241 & 242     114               65
24. Sunday     20: v. 1-17          243-245     115               66
25. Monday     20: v. 18-35     246          116 & 117          67
26. Tuesday     20: v. 36-48     247 & 248     118: v. 1-13     68 & 69
27. Wednesday     21          249          118: v. 14-29     70
          I. Samuel
28. Thursday     1          250 & 251     119: v. 1-16     71 & 72
29. Friday 2: v. 1-10          252 & 253     119: v. 17-32     73
30. Saturday 2: v. 11-26     254          119: v. 33-48     74
Title Unspecified 1881

Title Unspecified              1881


MAY 1881

NEW CHURCH LIFE     ONE very important and useful feature of New Church Life is, unhappily, too often neglected. We refer to social life within the Church. Too often the younger members of our societies are merely members and nothing more. They may have a slight acquaintance with one another, but there the matter ends, and they seek their friends and intimates among the members of Old Church sects. True friendship cannot exist between those who are of the Church and those who are not, any more than true marriage. No one can go much into Old Church society without being subjected to great infestation, and probably as many are lost to the Church in this way every year, as are brought in by the united labors of our missionaries.
     "But," some one may say, "I am perfectly willing and even anxious to associate with New Church people, but I do not know how to go about it." Very true, and doubtless there are many others in the same state of mind. One of the best remedies for this state of affairs in a society is for, a meeting to be called and some kind of social organization formed. When the club or society is formed, and the time and places for meetings determined upon, it is of the greatest importance that all should attend. Do not let your attendance be of a spasmodic order, going to one meeting and missing two, but go from a sense of duty, if for no other reason, and soon the duty will become a pleasure.
     Experience has shown that the best place for social meetings to be held is at the houses of the members; for when the meetings are held in the church buildings, no one in particular is the host, and every one is, in a manner, left to take care of himself. But when the meetings are held in the houses of the different members, each one in turn has to assume the character of host, and in this manner the members of the organization necessarily become more intimate, and the beneficial effect of such intimacy is soon apparent in the increased interest taken in the Church. For it is a pleasure to attend a Church where you feel that every one there is a personal friend.
      Far too little attention, we think, has been paid to the subject of social organizations. It is of great importance of course to attract strangers and spread the doctrines; but it is of far greater importance to prevent those already in the Church from drifting off or becoming lukewarm. Build up the Church stronger internally and externally among those already in the fold. Make them more a one, more like the societies in heaven, and as far as this is done among the different societies here on earth, so far will they become centres of spiritual light and power.
DO IT 1881

DO IT              1881

I.
     THESE two little words contain within them a world of meaning, and should be ever before the true New Churchman. They are the summary of life's duties, a condensed decalogue, an ever ready vade mecum in all questions of duty. They are indeed little words with two letters each-yet how much, under the LORD'S light, they can tell us. Let us take them up, each in its turn
     First then DO. What is this "doing?" Simply duty: this is the true and only doing. Doing involves much: not only the "what," but the "how;" not only the "how," but the "why." Note the commandment, for instance, given by the LORD: "Thou shalt love the LORD thy God with all thy heart." This shows us the "what:" true love to the LORD is the duty. But "how" can we fulfill the injunction? By going to church, by long prayers, by loud professions of orthodoxy? Is this the doing which, in its performance, is the love of the LORD? How plainly are we -taught this can be shown externally only by uses, by love to the neighbor-not by sentiment.
     Then "why" must we love the LORD? That we may escape hell, that we may earn eternal blessedness? True, the hymn says:
     "You must be a lover of the Lord,
     Or you won't go to heaven when you die."

And this is exactly the view of the consummated church: so much sin-so much damnation; so much faith-so much salvation. It is all a question of avoirdupois. How different the truth as to why we should love the LORD: simply because it is right I How infinitely exalted such an idea above the low, grovelling notion of buying ourselves out of hell or into heaven by what men call loving the LORD I As it is a serious thing to live, so it is a serious thing to do. It must be earnest, determined, persevering, constant, no stopping to loiter, no trifling, no fooling. So many people play at life; they do not realize its solemnity. Life has been called a great bundle of little things. True; but those little things when done truly are great. For here comes in the object of life; that is use. With this before us, every act is a worship, every deed is a service; for all is done for Him who rules in a kingdom of uses.
     But we must not only do, but we must do IT. And here is just the point. "LORD, what wilt Thou have me to do?" Many a longing, loving soul has asked this-not in the terrors of that noon-day ride to Damascus, not with the selfish desire of knowing what we, terrified by the earthquake within our souls, must do to be saved from hell, but from an earnest desire to know the LORD'S will. The answer is always ready: IT, the thing, the best thing, the needed thing; not some, thing7 not any thing, not every thing, but IT-the thing. Take hold of the nearest duty and do of this duty; but do it-and at once.
     Every one has some particular path. If he does not know it now, be sure The LORD will point it out to him by His providences in His own good time, saying: "This is the way, 'walk ye in it." Not that we should be people of one idea, though it is better to have one idea than none, but some one train of thought should be prominent, some one course of study should be 'the highway in which our intelligence should move. What a wonderful amount of energy is wasted in the scattering around of our powers! Each diffused effort fails, because it standeth alone. Collect them in one, and let their act in one direction, and you have the result. Archimedes asked but for one lever properly poised wherewith to move the world. One crowbar here and another there would have availed nothing. It is so with study. The spread of human knowledge too often means that it is spread so thin that you cannot see it. By directing especial effort to one course we do not necessarily neglect others. In the Providence of the LORD all things useful meet in one. Duties are cognate; one leads to another. One act well done points out another awaiting similar well-doing.
     It will not take much thought to see how all this applies to New Church life. There is work for us all. Let us do it-and let us do it as New Churchmen. The LORD'S work must be done in the LORD'S way, and this way is the path of the LORD'S Advent. Distinctively must we act-not in any "union" capacity, but as citizens of the New Jerusalem, which has light from the LORD alone, and this Light comes to us from the Word, from the LORD who is the Word. By this Light must we see-by the Truth of the LORD who to us, no less than to the angels, is the Sun of our spiritual sphere. Looking to this Light, and to this alone, we shall see; and seeing, do. Yes DO, as if from ourselves, but consciously from the LORD, and He will bless us.
JUDAS ISCARIOT 1881

JUDAS ISCARIOT              1881

     JUDAS is seldom mentioned in the Writings; and then only in his representative character. We only know that he represented the Church as it existed among the Jews: what he did naturally, was what the Jewish Church was doing spiritually. But as to the personal motives which guided his actions we are left entirely in the dark. But in no less than three places in the True Christian Religion, we are taught that the LORD called together His twelve disciples and sent them forth throughout the whole spiritual world to preach the gospel that the LORD GOD JESUS CHRIST reigns, and in n. 791 it is said particularly, "the twelve disciples who followed Him in the world." Now Judas was one of the twelve disciples who followed the LORD in the world, and we have no reason to exclude him from the number thus sent out. True, Matthias was chosen by his companions to take the place of Judas; but still he cannot be called one of the twelve who followed the LORD in the world.-
MAGI FROM THE EAST 1881

MAGI FROM THE EAST              1881

     AT The birth of the LORD certain Magi from the East came and worshiped Him, presenting gifts of gold, frankincense and myrrh, and then departed to their own country again.
     The account contained in the letter of the Word (Matt. ii. 1-12), is the only trace of this visit that remains. No mention of it is made in any contemporary document or history, and from the earliest ages of Christianity until now men have wondered who these Magi were, and whence they came. Some of the primitive Christians thought that they were evil sorcerers in league with the powers of darkness. Others thought that they were mighty Eastern potentates who came to offer homage. Some have supposed that the Magi were from Arabia, others from Mesopotamia, and still others from Syria; while the student of the Zend finds in the Magi, Zoroastrian priests. It is true that the word, "Magi," is probably of Persian origin, and that it is generally applied to Persian priests, but the Magi were not by any means confined to Persia, but under various names they existed throughout the greater part of the ancient world. Indeed 'we know from the Word that they were a powerful caste in Babylon long before the Persian conquest.
     The Writings teach us that there were in the Ancient Church two classes of learned men; the Wise and the Magi. The Wise were versed in the knowledge of the things of this world and took delight in morals, maxims and enigmatical sayings-like those of Solomon. They were probably the sages, philosophers and scientists of the time. The Magi, on the other hand, were learned in doctrinal matters and in what relates to the other world. They looked beyond nature and taught the causes of natural things. Their chief knowledge was the science of correspondences, and, in Egypt at least, one of their chief occupations was the interpretation of the Word and of the theological books of the Church which were written in a correspondential style. "In after times when the Ancient Church became corrupted, the Magi abused their knowledge of correspondences and sought communication with evil spirits; and thus magic arose. (A. C. 5223).
     The Magi who came to worship the LORD, Were of those who are called in the Word and the Writings, the "Sons of the East," (A. C. 3762). Their country lay to the east of the land of Canaan and extended to the Euphrates; on the north-east, it stretched into Mesopotamia, and on the south-east into Arabia, (A. E. 422). The Ancient Church lingered the longest among the Sons of the East. The nations around them fell away into idolatry, their priests became sorcerers and magicians, but, among the Sons of the East, the worship of JEHOVAH was still preserved. They retained their knowledge of correspondences even to the time of the LORD, (T. C. R. 205). Prophecies of the coming of the Messiah were rife among them; they looked forward to the time when the Seed of the Woman should bruise the head of the serpent. They knew that the birth of the LORD would be announced to them by a star which should appeared the East, (A. C. 9293).
     The magi from the East who came to worship the LORD, were from Arabia (Coronis 41)-probably from the northern pert, lying directly to the east of Jerusalem, which is called Syria by some geographers, and by others is included in Arabia.
PRESERVATION OF THE WORD 1881

PRESERVATION OF THE WORD              1881

     THE fact that the Jews, although so external, and wicked as we are taught they are, have nevertheless been preserved up to the present day, has doubtless often caused people to wonder why the LORD has permitted this. The answer is to be found in the statement so often made in the Writings, that they have been preserved on account of the Word of the Old Testament, which they posses in the Hebrew original. The very fact of their being so external induces them, to preserve the Word intact, for they externally venerate the Word to such a degree as not to allow the least injury to be done to it; so that in the Divine Providence they have been the means of preserving the Word entire from the time in which it was written. Did they know the internal of the Word they would profane it, and would lose their regard for the Word even as to its external. Indeed this has, really come to pass in the so-called Christian Church; they know truths from the Word, but profane them, and thus profane their Source: and hence all over Christendom we see them rejecting the Word. So, for instance, learned German theologians that hold high positions in the Church, in their commentaries so mutilate the letter of the Word as hardly to leave anything of the original. Then, again, in the forthcoming revised edition of the English Bible, we have the phenomenon of the rejection of entire parts of the Word, by the most eminent "Christians" of all the sects in America and England; and a rejection, observe, of parts whose Divinity has been asserted by the LORD Himself at his Second Coming. Other Old Church people, if not publicly, yet privately reject the Word: to hear Old Church ministers using Scripture passages in a jocular manner is a common thing; and other modes of rejection and profanation are but too frequent. Hence we can understand the Writings when they tell us that "if Christians, as they knew things internal, had also lived internal men, the Jewish nation, like other nations, would have been cut off many ages ago," and the preservation of the Word intrusted to the Christians.
     But now that the New Christian Church has been established, into which are gathered those who, being "acquainted with internal, things," "also live as internal men," it is the duty of this New Church to preserve the Word in the original languages, for as to the former custodians, the Jews, we are taught, "that the remainder, of the worship of that nation will have its end with the end of the church of the present day in Europe."
     We said above that the Jews preserved the Word entire from the time in which it was written. The most remarkable part of the history of its preservation, is that connected with the Masorites. The Masorites were a number Jews, who, as is generally supposed, flourished from the sixth to the eleventh century. Among the Jews there had been handed down from generation to generation, certain ancient traditions "respecting both the integrity of particular passages of the text itself, and also, the manner in which it was to be read." All these traditions were collected and compiled by the Masorites, who hence derived their name, for they called their compilation the Masorah, this being the Hebrew word for "tradition." The notes in the margin of the Hebrew Bibles in use in the New Church are from the Masorah, and are collectively called "The Little Maaorah." By considering some of these notes we can best form an idea of what the Masorites did to preserve the integrity of the sacred text.
     If the reader will turn, to Leviticus viii, 8, of his Hebrew Bible, he will find an asterisk referring him to a note in the margin; from which note he learns that this is "the middle of the Law (the five books of Moses) as to verses." The note to Leviticus. x, 16, gives us "the middle of the Law as to words," and the note to Leviticus xi, 42, "the middle of the Law as to letters." At the end of each book, and at the end of certain classes of books are other notes, of which, we give a few examples: At the end of Genesis we read: "The number of verses of the book Bereshith (Genesis) is - 1,534," "and its middle is 'And by thy sword thou shalt live,'" i. e., chap. xxvii, 40. At the end of Deuteronomy we read "The number of verses of the book Debrim (Deuteronemy) is 955," "and its middle is 'And thou shalt do upon the mouth of the word which they announce to thee," i. e., chap. xvii, 10, "And its chapters are 34;" "the, number of verses of the whole Law is 5,845," "and its middle is: 'And he shall put upon him the breast-plate, and he shall give to the breast-plate the Urim and Thummim,'" i. e., Leviticus viii, 8.
     From these examples we see that the Masorites had the peculiar way of referring to a verse, by giving its language, and not, as we do, by citing chapter and verse. The books of the Law receive their several names from the words with which each begins; thus Genesis is called "the book Bereshith" i. e., "the book In-the-beginning;" Exodus is called "the book Veellay Shemoth," i. e., "the book And-these The-names:" and so on.
     The writer has been unable to find any reference indicating the middle of the whole Word, or even of the whole Bible. This in the Divine Providence, perhaps due to the fact that the Jews had not the books of the Word in their true order, which order, as involving the continuous series of the internal sense throughout the Word, has therefore been revealed to the New Church. See NEW CHURCH LIFE for February, p. 2.
     There are a number of interesting facts connected with the Masoretic notes, but time and space will not permit us to give a further recital of them at present.
     Those who are interested in the subject of the preservation of the Word will find it useful to consult the following passages L. J. 41, S. S. 13, S. D. vii 2. App. Cont. p. 8, D. P. 160, A. C. 9349, 4231, 3479, S. D. vii. App. 1. p. 83, A. C. 10,497.
Title Unspecified 1881

Title Unspecified              1881


NEW CHURCH LIFE.
A MONTHLY JOURNAL FOR THE

YOUNG PEOPLE OF THE NEW CHURCH.
     Board of Editors.
     ANDREW CZERNY,     CHARLES P. STUART,     E. J. E. SCHRECK,
     GEO. G. STARKEY,     E. P. ANSHUTZ.


TERMS-One Dollar per annum, payable In advance.

Sample Copies sent FREE to any Address.

All communications must be addressed to the Business Manager. E. P. ANSHUTZ,

No. 1803 Mount Vernon St., Philadelphia, Pa.
     PHILADELPHIA, MAY, 1881.
     WE wish to call attention to our change of address as indicated above.
Title Unspecified 1881

Title Unspecified              1881

     THE need of sound philosophy to preserve the scientist from materialism, is every day more pressing. And look where we may, there is little to be found, save in Swedenborg's scientific and theological works. All else is superficial, imperfect; or more generally, false and atheistic. Appearances are mistaken for realities; facts, commingled with fallacies, are clothed in meaningless and pedantic terms. Human ingenuity, mistaken for reason, too often presents itself in such winsome forms that one is easily enticed into its snares.
     In the atheism of the day, spirit and matter are violently severed, it being claimed that physical life, including even our bodies and minds; is an inherent property of matter. Some acknowledge the existence of a soul, but deny it has aught to do with the growth and nourishment of the body, or even with thought, volition and ideation. In the words of Disraeli: "Where knowledge ends religion begins."
     It is refreshing in the midst of such scientific chaos to peruse the philosophic works of Swedenborg. His I anatomy is not dead tissue; his physiology is lifted out of the mechanico-chemical nonsense of most writers; his psychology is quick with spiritual truth-in a word, he restores the soul which more modern sciolists rudely discard.
     Many of these works are accessible to the English reader; but until recently the crowning work on the Brain existed only in the original Latin MSS.
     Recognizing the need of such a book, Dr. Rudolph Tafel undertook its translation into English. His labors are now completed, and the translated manuscript awaits the necessary funds for printing.
     We are informed in a prospectus issued by Mr. James Speirs of London; that the work will appear in four volumes, to which, as necessary for the proper understanding of the treatise, a fifth volume, consisting of valuable plates, will be added.
     Dr. Tafel assures us that the work is brimful of useful and wonderful facts, indispensable to the scholar, to the physician, and, in fact, to every student of Swedenborg, for as we are told in the prospectus: "Swedenborg's treatise on the brain is not intended solely, or even mainly, for the profession; it may be understood and grasped by any ordinarily intelligent mind, anxious to be enlightened respecting the soul's dwelling-place in the body."
Title Unspecified 1881

Title Unspecified              1881

     We are pleased to see that the price of this great work to subscribers will be the moderate sum of L2, 2s. with 10s. 6d. extra for the fifth volume.
     Those desirous of becoming subscribers should send their names at once to James Speirs, 36 Bloomsbury Street, London, or E, H. Swinney, 20 Cooper Union, New York.
Title Unspecified 1881

Title Unspecified              1881

     OUR friends must certainly have been greatly interested in the narrative about the Babylonians in Last Judgment n. 53-64. While reading this it occurred to us that some of Swedenborg's diagrams in the Spiritual Diary, as for instance the one showing the position of the subterranean vaults where the valuables were stored up, as also the one illustrative of the destruction of Babylon, might prove of use to our readers, and make the account in Last Judgment still more attractive. We have therefore reproduced these sketches of Swedenborg, and issue them together with a translation of the relation where they occur as a supplement to this number of NEW CHURCH LIFE. This extract from the Diary, will, we believe, be doubly welcome as a translation of it has never, to our knowledge, been published before. There is a good deal more in the Spiritual Diary on the last judgment, and we can only hope that the day is not far distant, when a translation of the whole of this work will be published.
Title Unspecified 1881

Title Unspecified              1881

     THOSE of our readers who are making use of our Calendar are now in the course of reading the 119th Psalm. Many of those who read in the so-called King James' version, have probably often wondered what the words Aleph, Beth, Gimel, Daleth, etc., signify. These word are the names of the letters of the Hebrew alphabet in their order, and are inserted in the translation in their respective places, because the first word of every one of the first eight verses commences with the letter Aleph, the first word of every one of the second eight verses commences with the letter Beth, and so on throughout the Psalm. Of course, this has a spiritual significance; for, as we learn from the Spiritual Diary n. 4671; and elsewhere, every letter in the Hebrew "contains some idea, yea, a series of ideas." Hence we read: "Since in the spiritual world, and thence in the angelic language, every letter signifies a real thing, therefore David wrote the cxix Psalm in the order of the letters of the alphabet, beginning with Aleph and ending with Tau; as may be evident from the initials of the verses there. A similar thing appears in Psalm cxi, but not so manifestly."-A. R. 38. In the 111th Psalm, here referred to, almost every third word commences with the successive letters of the alphabet. In the Lamentations we have something of the same kind. The verses of the first four chapters begin with the successive letters of the alphabet. In the third chapter there are three verses for every letter.
Title Unspecified 1881

Title Unspecified              1881

     In the second, third and fourth chapters the Pay precedes the Ayin.
INDIANAPOLIS, IND. 1881

INDIANAPOLIS, IND.              1881



CORRESPONDENCE.
     -The Rev. W. H. Hinkley is pastor of the society here, which numbers about seventeen members, but with an attendance at service of considerably more. The Sunday-school has seventy-two names on the roll, and the regular attendance is nearly up to that number.
WASHINGTON, D. C. 1881

WASHINGTON, D. C.       B       1881

     -The Young Folks Literary Society met last at the residence of the pastor. We visited St. Petersburg. The papers, which were three in number, were followed by a Russian song, given by one of the young lady members. The remainder of the evening was spent as usual, in talking, games, etc. At one of the recent Social meetings, a short address by the pastor preceded an original poem, read by Mrs. Cary Long. B.
ALLENTOWN, PA. 1881

ALLENTOWN, PA.              1881

     -There is no young people's society in this city yet, but it is to be hoped that one will be organized ere long. Something of the kind is much needed here; for the children of the New Church, as they grow up, become indifferent to spiritual things, or they are dispersed among the sects. There are a goodly number of young people, children of those who profess belief in the doctrines of the New Jerusalem, but, for reasons which I do not well understand, very few of them ever attend any of our services. Some are members of old church choirs, or attend their services, while others go to no church at all.
BOSTON, MASS. 1881

BOSTON, MASS.              1881

     -Easter Sunday passed off very quietly at the Highland New Church. One young lady was confirmed, and one more name added to the roll of our Church membership. The choir favored us with some fine music, appropriate to the occasion, a fine solo by one of the young ladies being especially worthy of praise.
     A young man, who has lately come among us from a more southern city, has informed me privately that he finds the young people of the Church here very sociable and kindly disposed toward strangers. I hope that the LIF may be (as it aims to be) a connecting link between the young folks of the Church all over the country, serving as a mutual aid to all, and bringing them to a closer and more friendly connection with one another.
SAN FRANSCISCO, CAL. 1881

SAN FRANSCISCO, CAL.       W       1881

     -About our young people, I cannot report anything that would be of general interest. They come to church now and then, but have no association or anything of the kind.
     Of the "San Francisco Society," I am able to say that a meeting was held, in which it was reported that the endeavors for the last quarter of a year to engage a pastor from the East had been in vain. Rev. Joseph Worcester offered to continue to fill the position made vacant by Rev. L. Jordan, until the society can secure the services of a pastor.
     In regard to the "First New Jerusalem Society," the following, taken from one of the papers of this city, may be of interest to the readers of NEW CHURCH LIFE: "The Swedenborg Library and Tract Company has filed its Articles of Incorporation. The society has for its object the maintenance of a library of the Writings of Swedenborg. The directors are John Doughty, Benjamin Shellard, Thomas S. Miller, John McGraith, E. D. Feusier, E. Ekelund and George H. Landers. The society has no capital."     - W.
BERLIN, CAN. 1881

BERLIN, CAN.       R. R       1881

     -Our weekly meetings are very entertaining and instructive, and the questions on doctrinal matters, current events, etc., that are raised in these meetings are attended to with the greatest interest. The criticism in the article that recently appeared in NEW CHURCH LIFE on "The Enemies' Weapons and Fortifications," aroused our liveliest interest. The rough shell contained a sound kernel. - About three weeks ago, instead of our usual routine, we had a musical entertainment, interspersed with recitations and pleasant conversation; the ladies provided eatables, and all those present seemed to appreciate the change, from our usual program me. On Easter morning we were agreeably surprised by seeing four grown-up sisters step forth to be introduced into the Church of the LORD by baptism. The solemn rite was performed not without making an impression on the minds of those present, and was witnessed with joy, especially by the younger members of $he Society, as the sisters are members of our Club.
     Our Club is in a prosperous condition, and its active interest for spiritual development is greatly enhanced by the help and endeavors of our beloved Pastor. R. R.
PITTSBURGH, PA. 1881

PITTSBURGH, PA.              1881

     -Our Social Club continues to grow in life and interest. As most of the members reside either in the city proper, or in Allegheny, only every third meeting is held in the East End. On the evening of April 1st we met at Oaknest, the residence of Mrs. Hogan. It was snowing, but, fortunately, the people here do not stay at home for stormy weather, so the attendance was very good. We were again favored with the presence of a member of the Social Club of Philadelphia; this time a young lady. May these favors continue, say we all.
     As this was the first anniversary of the Club, Mr. Ben. Fuller read a very interesting history of the year's progress, showing a marked development of the members, and a decided increase in. numbers and interest. This was followed by several charades, which were well acted and very amusing. The remainder of the evening was passed in singing and dancing, with a few games-interspersed, and after partaking of refreshments, we hurried off to catch our train.
     At our last meeting, held April 15th, at the house of Mr. Fuller, in the city, the reading of Universal History was resumed, and the amusements varied by the introduction of a pantomime, entitled "The Three Lovers." Being well acted, spirited and funny, it was heartily enjoyed by all.
PHILADELPHIA. 1881

PHILADELPHIA.              1881

     -This month has been a chilly one, but the weather doesn't seem to affect the cheerfulness of the New Church folks very much: the church attendance of the Advent Society has been good, and socially we have been as much alive as ever. We have had several baptisms of both adults and children. One of those occasions was most interesting; a family of four were baptized together; the mother was once a novice in a nunnery in Germany, but left without taking the veil, and coming to America some time after, she became a receiver, and has had the happiness of adding two children to the folds of the New Church and of seeing her husband embrace the Heavenly Doctrines.
     The Young Folks' Social Club had their regular meetings on the 7th and 21st. At the first meeting the young people entertained themselves by reviving the merry games of "Hot Potato" and "Jack's alive in my hands," games which, though fallen into disuse, form a pleasant diversion from more intellectual amusement.
     At the Theological School a course of lectures on Anatomy is being delivered, which differs radically from any similar course in any other university, for here allegiance to the theories of accepted science is thrown off, when these theories conflict with the Writings. These lectures, starting from interior principles, come down to scientific facts with a light new and startling, which is like a revelation to the audience.
     The chief day of the month was Easter Sunday. The floral decorations at the church were beautiful, and the brilliant sun shone through the stained glass over the altar and fell in a blush of glory on the pages of the open Word. The pastor wore for the first time a robe-silk, of hyacinthian blue, over a snowy under-robe of linen, which was clasped by a belt of golden lace and a buckle of gold. As he performed the various priestly functions our minds were, more than ever before, removed from him as an individual and directed to his sacred office, and the sphere of worship coming down into ultimates and resting there in fullness was deep and strengthening. The church was filled by a congregation of 144. After the reading of the lessons, eleven young people were confirmed in the Doctrines of New Church. Then followed a short sermon on the text from Matt. xviii, 28, full of instruction and encouragement. After this the sacrament of the Holy Supper was administered, and the persons joined in the holy rite. From beginning to end the sphere of devotion was powerful, affecting all and reminding one of the glorious forms of worship in which the New Church on earth will bring the love of the LORD into ultimates, in the bright but far-distant future.
REPORTER.
BROOKLYN 1881

BROOKLYN       D       1881

     -The new departure, or plan of "Ideal Sunday-school," which has prevailed here during the present season, still seems to afford very general satisfaction, although like all other movements it also has its disadvantages. It would be exceedingly difficult, if at all possible, to devise any plan which would suit all conditions of society; so we must endeavor to perform the greatest amount of use to the largest number. Morning service commences at half past ten, closing about a quarter before twelve. After a short respite, the Sunday-school classes assemble as formerly. It is considered most important that the children should attend church, as well as Sunday-school. When the Sunday-school preceded morning service a large majority of the children returned home at the close of the session. Now we are happy in observing a larger number of little heads in our midst, than formerly. There are some restless little mortals who cannot endure so long a restraint and are compelled to return without the benefit that the school teachings would otherwise afford. But such is life. This is, however, the exception and not the rule. There are three adult classes, their numbers being augmented each week. Parents desiring to remain till the close of the school in order to accompany their children home, having joined these classes, find that a want has been met, and a deeper interest in spiritual things awakened. The church parties and entertainments, which have been varied and successful, are ended for the season; and we have settled down to the more serious duties of life. In the eastern district we hold our "Neighborhood Meetings" once in three weeks under the charge of Mr. Ager, who never fails to lend his presence, however adverse the elements may prove. These meetings are of a social-religious character and are eminently what the name indicates. As the members of the society live so far apart, these meetings are attended principally by New Church families residing in the district and also by friends and neighbors of those who attend other churches and who are desirous of knowing what our doctrines teach. Some of these who came at first out of curiosity have become deeply interested listeners, and earnest enquirers. Similar meetings are held in the western district, on intermediate weeks. Mr. Ager opens the meeting by asking if there is any particular subject to be talked about, or question to be but forth. If there is no response, from a pocket volume he carries with him for the purpose, and which contains something of everything from the Writings, he reads either at random or selects some subject he considers most applicable to the present needs. Questions and answers soon flow forth readily. At the last meeting on April 6th, at the house of Mr. Jackson by particular request, the internal sense of the first chapter of Genesis was explained. At the previous meeting on March 10th, at the house of Mr. Stearns, the subject of repentance was agitated. Mr. Ager's manner of meeting and answering inquiries is exceedingly satisfactory, especially to strangers; impressing them most agreeably. And so we find these meetings truly pleasant and profitable. I have just learned that our meetings in this district have provoked similar meetings in the other churches, and that some of their members who meet with us are designated by their minister as "Pious Tramps" They are now discussing the subject of Heaven," where it is, and in what it consists. D.
QUESTIONS AND ANSWERS 1881

QUESTIONS AND ANSWERS              1881

     EDITORS OF NEW CHURCH LIFE:-From your answer to "The Pomeroy Girls," I take courage to ask you a question or two that arose in my mind while reading the course of lessons indicated in your Calendar. In Last Judgment, n. 41, I read: "In the books of the Old Testament every thing and every word contains an internal or spiritual sense, wherefore not one word can be taken away from them. Hence it is that of the Divine Providence of the LORD, those books have been preserved entire to an iota since the time in which they were written, and that by the care of many who have enumerated their minutest particulars; this was provided by the LORD on account of the sanctity which is within each iota, letter, word and thing they contain." Will you please tell me what an "iota" is, and who the "many" were that are spoken of in this passage? By doing this, you will greatly oblige A BEGINNER.
     Answer.-"Iota" is the Greek name for yod, the i of the Hebrew, which is the smallest letter in the Hebrew, hence the words of the LORD in Matthew v, 18: "Amen I say to you, until heaven and earth pass, one iota or one little horn shall not pas from the law, until all be done," means that the Word is Divine as to the least particular. "Little horn" refers to small hooks on the Hebrew letters. See explanation of this passage in A. C. 9349, 8862, 1933, and elsewhere.
     In answer to your second question, we quote from Spiritual Diary, part VII, 2d App. cont., p. 8:- "From the Divine Providence of the LORD it was effected that all the letters of the Word in the Hebrew text were numbered by the Masorites." You will find a fuller answer in the article entitled "The Preservation of the Word," on the third page of this number.
Title Unspecified 1881

Title Unspecified              1881

     EDITORS OF NEW CHURCH LIFE:-Will you please answer, through the columns of NEW CHURCH LIFE, this question: Does JEHOVAH, in the Old Testament, mean the same principle or attribute of God as LORD in the New Testament?     J. S. B.
     Answer.-"In the Word of the New Testament it is not said JEHOVAH God, but the LORD GOD, for the LORD like JEHOVAH, signifies the Divine Good, or the Divine Love."-A. R. 193. - "JEHOVAH in the Old Testament is called LORD in the New."-A. E. 689.
     This might be considered a sufficient answer, were it not for the fact that there are expressions in the Writings which might seem to teach a contrary doctrine. One of these expressions occurs in the following statement. We italicize it: "The reason why it is said [by Swedenborg] the LORD, and not JEHOVAH, is because JEHOVAH in the Old Testament is called the LORD in the New, as is evident from the following places: . . . And also the LORD commanded His disciples to call Him LORD, and therefore He was so called by the apostles in their Epistles, and afterwards by the Apostolic Church. . . The reason was because the Jews durst not use the name JEHOVAH on account of its sanctity; and also by JEHOVAH meant the Divine Esse, which was from eternity, and the Human, which He assumed in time, was not that Esse." T. C. R. 81. From this some might conclude that the Human of the Lord is still to be considered as "not that Esse." But we are repeatedly told that the LORD put off the Human which He assumed in time, and put on instead a Divine Human, which is of the same nature as His Esse. Perhaps the following extract, similar to the one just quoted, will make the matter clear: "That in the New Testament the LORD is JEHOVAH, appears from many places.... Among the arcana as to why they called the LORD JEHOVAH was, that if at that time it had been said that the LORD was the JEHOVAH so often named in the Old Testament, they would not have received it, because they would not have believed it; besides the LORD was not made JEHOVAH as to the Human also until He had united the Divine Essence to the Human, and the Human to the Divine; the plenary unition [by which the Human was made JEHOVAH] was effected after the last temptation, which was that of the cross, wherefore the disciples after the resurrection always called Him LORD, and Thomas said, 'My LORD and my GOD,' and because the LORD was the JEHOVAH, who is named so often in the Old Testament, therefore He also said to the disciples: 'Ye call me Master and LORD, and ye say well, for I am,' by which signified that He was JEHOVAH God. He is there called LORD as to good, but Master as to truth. That the LORD was JEHOVAH, is also understood by the words of the Angel to the shepherds: 'Unto you is born this day a Saviour, who is Christ the LORD;' Christ for Messiah, Annointed, King; LORD for JEHOVAH; that as to truth, this as to good."-A. C. 2921.
     [We have received still another question, on T. C. R. 761 and 846, but will have to defer the answer to some future time.-EDITORS.]
LETTER FROM ITALY 1881

LETTER FROM ITALY       W. B       1881



MISCELLANY.
     FOR four weeks I've been an Italian, geographically at least. I left Vienna very early one February morning, with a heart as bounding and full of expectation as that of any school-boy going home for his vacation. Vienna did look her loveliest, that morning! A bright sky with the morning sun giving every object a most cheerful look, fresh invigorating air, and the hills outside the city just suggesting the green that would soon be their spring attire; altogether it seemed folly to seek a more delightful country. And when we passed through the suburbs, the most beautiful of any I ever saw, I found how much attached I had become to the city that - had been my home for the past winter. After crossing the Semering Mountains, offering glimpses of scenery as grand as our own Sierras, though not higher than 3,000 to 4,000 feet, we found ourselves in the very heart of - Southern Austria with its prosperous towns and beautiful country. Nearing Triest, the country became more barren and inhospitable, unrelieved by anything until the beautiful Adriatic, like a silver border to the landscape in the far distance, burst upon our view. It was the first bit of sea since crossing the ocean, months before, and it was an ever-increasing delight to see it and approach it.
     On reaching Venice, everything was novel and strange. Instead of carriages, lines of gondolas were ready to convey passengers to the hotels. The first thing that strikes you is the silence that reigns in the city. There is no noise of horses or waggons, no busy hurrying to and fro. The silence of Venice is not the delicious restful quiet of the country, however; for it is not enlivened by the song of a bird or the sight of a tree. It is rather the depressing silence of a prison. The melancholy effect is heightened by looking at things in detail. The palaces, once so grand and beautiful, are deserted and the evidences of decay are visible everywhere. The gondolas, though retaining the traditional form, are deprived of their picturesque colors and are painted black as if in mourning for the lost grandeur and beauty of ancient Venetian life. Away from the Gorand Canal and San Marco, among the people, there is nothing attractive. Here we find everything dirty-indecently dirty-but Mr. Ruskin assures us that this is modern progress, and Mr. Buckle's civilization. So we must bear our share of the blame. But it reminded me more of our San Francisco Chinatown than of anything else. Yet there is great pleasure and profit to be derived from a visit to Venice. The enjoyment that the Ducal Palace, San Marco, and the splendid pillars of the Piazetta give us, is intense and unalloyed. Everything about this "Piazza" is interesting and beautiful and teaches eloquently the fascinating history of the Venetian Republic. The Academy of Fine Arts contains a rich collection, chiefly of the Venetian school. The numerous churches are all adorned with frescoes and mosaics, some exceedingly fine; showing how large a part the church occupied in the life of the Venice of old. That Venice, the Venice of history, poetry and art, is lost forever. Whatever remains of it does indeed remind us of its former greatness and nobility, but it also causes a melancholy sadness in comparing it with the poor, ignoble Venice of our own times.
     We next spent a short time at Bologna, chiefly to see Raphael's St. Cecelia at the Academy. This repaid us. Bologna presents a singular appearance, as the pavements of the streets are all covered over by a continuous vault built out from the houses, protecting against the sun and rain, but taking away all pleasure of an out-door walk. This is a comparatively lifeless place now, though once its great university was an intellectual centre not only of Italy but of Europe. Its coins bore the proud inscription of "Bologna docet," and one of the popes called it "the "mother of men of the most splendid learning and of every virtue." Its palaces and churches bear ample testimony to its former wealth and influence. To-day its main energy is turned into a different direction. Again Bologna has become celebrated, but it is for the manufacture of a wonderful and mysterious compound-Bologna sausage. And the city deserves all recognition for the perfection it has here attained. I never thought it possible that so much, delicacy of flavor could be concentrated in so plebeian a thing as a sausage. Any city in this prosaic century of ours may be proud to supply the word with so useful and delectable an article, and I for one shall always be read to encourage Bologna in her enterprise.
     We next came to Florence where every moment was a new pleasure and delight; but of this some other time.     W. B.
SMALL BOY 1881

SMALL BOY              1881

     THE irrepressible small boy is a subject that needs careful handling-literally and figuratively.
     Each small boy has strong individual traits peculiar to himself, and at the same time possesses, other strong traits in common with all other small boys. These latter characteristics are the cause of nearly all the persecutions the small boy suffers or thinks he suffers.
     One of his peculiarities is, that he does not laugh much. True, he often indulges in a fit of giggling, or "snickers" as he calls it, especially in school or some other place where laughing is forbidden, but when he is free to laugh, he doesn't. To illustrate: A small boy walks along a street or road as though he had some exceedingly important business on hand. He sees a sedate man driving a sedate horse: he eyes him a moment and then bursting into the - wildest excitement, he shouts: "Hi, Mister, yer wheel's turnin' round." The startled man pulls up his horse and looks at his wheels before he sees through the small boy's game. Does the boy laugh? Not a bit! He indulges in a sort of war dance, accompanied with wild yells, and goes his way happy-but he doesn't laugh.
     The small boy regards girls as his legitimate prey, and torments them accordingly; and to the philosopher there is a certain poetic justice in his so doing; for later on in life their positions are reversed. One of his favorite means of persecution is to catch some harmless worm or bug, stealthily approach his victim and put it on her. She dances and screams with fright, and he with delight. Then she exclaims: "You hateful thins, you, I'll tell my mother on you." And the boy replies: "Ah! tell ahead, who cares;" but he has a 'wholesome dread of mothers, and betakes himself to "pastures new."
     The small boy seems to have an instinct, or some undiscovered law, that governs the times and seasons of his games. The observant citizen goes his way for months and never sees a marble; one morning, however, he sees a group of small boys playing marbles, and before night every boy in town seems to have his pockets full, and the game is in full blast everywhere. The same law seems to govern tops and kites and other small boy implements. In all games he deems it his duty to conduct conversations relating thereto at the highest pitch of his voice. In such games as: "Hide and seek," "Fox and Geese," and "Catcher," he has a peculiar jargon by which he decides who shall be "It." This jargon consists of a lot of rhymes. Where they originated no one knows; they seem to have been handed down from one generation to another, like the Masonic secrets, without ever having been printed. The boy repeating the rhymes, points his finger at each boy in the crowd successively as he repeats each word; and the boy on whom the last word falls is "It," and the decision is always confirmed by all the other boys yelling at the top of their voices: "You're It." We give below a specimen of the many kind of rhymes used. We quote from memory, and if we quote incorrectly, any small boy is at liberty to correct us. Here is one much used:

     'Onery, twoery, ickery Ann,
     Fillis and fallia and Nicholas John,
     Queavey, quavey, Injin navy,
     High, sun-buck!"

     We are rather dubious about the spelling, but have no data from which to correct it. Another popular verse is as follows:

     "Monkey, monkey, bottle of beer,
     How many monkeys have we here,
     One, two, three, out goes-he!"

     Generally speaking, society does not regard the small boy with favor-he is too much like a bull in a china shop-he sees through shams too easily. A small boy of our acquaintance one evening, in quite a large assemblage, planted himself before a young man and calmly remarked: "I know you; you're Mister Blank, and you're in love with her," pointing to one of his sisters. The young man smiled feebly and blushed vigorously; and the boy was hustled out of the room. Yet he spoke what every one knew to be the truth, though the young
man had not "declared" himself yet.
CALENDAR OF Daily Lessons in the Word and the Writings 1881

CALENDAR OF Daily Lessons in the Word and the Writings              1881

     MAY.
               Morning               Evening
          I Samuel          Heav'n&Hell          Psalms          C. L. J.
1 Sunday     2: v. 27-36          255               119: v. 49-64     1-3
2 Monday     3               256 & 257          119: v. 65-80     4 & 5
3 Tuesday     4               258 & 259          119: v. 81-96     6 & 7
4 Wednesday     5               260 & 261          119: v. 97-112     8 & 9
5 Thursday     6               262-264          119: v. 113-128     10
6 Friday     7               265 & 266          119: v. 129-144     11-13
7 Saturday     8               267 & 268          119: v. 145-160     14 & 15
5 Sunday     9: v. 1-14          269               119: v. 161-176     16-19
9 Monday     9: v. 15-27          270               102 & 121          20-22
10 Tuesday     10: v. 1-16          271               122               23-26
11 Wednesday 10: v. 17-27     272               123 & 124          27-31
12 Thursday     11               273-275          125 & 126          32 & 33
13 Friday     12               276-277          127 & 128          34-38
14 Saturday     13: v. 1-14          278               129               39-41
15 Sunday     13: v. 15-23     279 & 280          130 & 131          42-45
16 Monday     14: v. 1-15          281               132               46 & 47
17 Tuesday     14: v. 16-35     282 & 283          133 & 134          48
18 Wednesday 14: v. 36-52     284-286          135               49
19 Thursday     15: v. 1-12          287               136               50-52
20 Friday     15: v. 13-35     288               137               53-55
21 Saturday     16: v. 1-13          289 & 290          138               56-58
22 Sunday     16: v. 14-23     291 & 292          139               59 & 60
25 Monday     17: v. 1-11          293 & 294          140               61 & 62
24 Tuesday     17: v. 12-37     295               141               63 & 64
26 Wednesday 17: v. 38-58     296 & 297          142               65-67
26 Thursday     18: v. 1-16          298               143               68 & 69
27 Friday     18: v. 17-30     299               144               70 & 71
28 Saturday     19               300-302          145               72
29 Sunday     20: v. 1-23          303 & 304          146               73 & 74
30 Monday     20: v. 24-42     305 & 306          147               75 & 76
31 Tuesday     21                              148               77 & 78
BETTER WORLD 1881

BETTER WORLD              1881


NEW CHURCH LIFE
PHILADELPHIA, JUNE 1881
No. 6.
     Poor old Don Quixote conceived himself to be a heaven-appointed instrument to right wrongs and to the oppressed. Seeing the world full of evil, he believed it to be his mission to bring things into a better state by his own valor and might. So he buckled on his armor, mounted his trusty steed, and sallied forth to dare and to do, full of good intentions and benevolent designs calculated to promote the welfare of his fellow-mortals. To his surprise and chagrin, he found those whom he considered most in need of his mighty aid, to be quite unconscious of their deplorable state, and quite averse to receiving the benefits of his philanthropic chivalry. But he was not one to desist from good deeds, just because those deeds were not desired; and so when he stops the coach of the Biscaine lady, believing her to be in the power of enchanters, who are carrying her off, he does not allow the lady's ignorance of her peril nor her distress at being disturbed to swerve him from his set purpose of rescuing and avenging her. He breaks the head of one of her attendants and throws the whole party into confusion and terror, and is here, as elsewhere in his attempts to right imaginary wrongs, an unmitigated nuisance. After many such adventures, after wandering about for a certain period, poking his nose into matters that didn't concern him nor need his interference, and invariably getting snubbed for his pains, the good old knight grew discouraged at the general apathy of the world and its lack of appreciation, drew his tattered cloak around his bruised shoulders and lay down to die. The world he left behind him was not one whit the better for his efforts, but the history of his fruitless deeds remains to teach later generations the lesson: Let your neighbor alone.
          When man first began insanely to depend on his own wisdom and on that of the world, he evolved for his guidance a human prudence and gave to this prudence a supreme value. At the same time, he developed a loving care for his neighbor's welfare and a desire to use this prudence for his neighbor's benefit. This generous disposition has not decreased in the lapse of ages, and we of to-day are not disposed to abate one jot in our estimation of this precious human prudence or of the blessings (to others) it can bestow: we are just as full of a disinterested desire to help our neighbor in his affairs as were our ancestors in earlier times. We sacrifice peace of mind to our interest in having him do just right (according to our notions of what is right); we are quite willing to advise him as to what he should wear; we try to control his motions in reference to our ideas of what is needful for his health, and we do not shrink from the onerous and delicate task of getting him comfortably married and settled in life (in accordance with our views of who and what will most conduce to his happiness). If he has habits or faults that jar our feelings and opinions; we are prepared to do our duty, and to furnish gratuitously a little wholesome judgment, illustrated by our principles and practice; or, if we consider him too intimate with these friends, and not sufficiently so with those, we esteem but lightly the trouble of planning a change in his relations. Finally, if he is harass in his worldly affairs, and we can take no active part in regulating matters, we make large expenditure of prudence in advice as to what he ought to have done to avoid his misfortune, and really eel that we have earned his thanks by our post-mortem sympathy. The fact is that while we may think, and perhaps not without reason, that our neighbor has not sufficient wisdom to manage his affair, we altogether forget that there is a Divine Providence which does not in the least need the aid of our human providence.
     Each one of us is put into this world to work out his own salvation in the life of his use or occupation. And this is a work which is likely to tax our powers and occupy our time to the full. Our first duty, first in time, but not in end, is to ourselves. We have, each one of us, a mighty host of evils to be shunned as sins against God, and these evils are permitted us that we may conquer them with the LORD'S help and in the light of is Divine Truth. This conquest, even with the aid of Omnipotent Love, will employ all our powers. That we may be victorious, be set free from the bondage of evil, we must learn the truth. "Ye shall know the truth, and the truth shall make you free." When every one shall devote himself to learning the truth, and shall go forward in the truth, in the performance of his use, then will the Quixotic spirit, which now infests us all, have little room to act; it will be crowded out by the uses of genuine charity. To shun evils as sins against God, is genuine charity, is true love of the neighbor. In proportion as we strive to live the life of this true charity, our sympathy for our neighbor will take the practical shape of doing our own work faithfully and lovingly, and we will at the same time thus, directly or indirectly, be giving silent comfort and encouragement to our neighbor. Where each is giving his whole mind to his own proper use, the general sphere becomes powerful and operates in return to strengthen each individual.
     The LORD'S Providence in universal in this, that it is most particular. He regenerates every one who is willing to be led of Him, and He does this in His own way, Divinely adapted to the state and use of every one. This way differs with different men; for every one is to be regenerated in freedom according to his own reason, enlightened by the LORD, and not according to the reason of other men. And right there is the trouble;-when we desire to have our neighbor see his faults and correct them, we are so apt to want him to reform them according to our reason and in the way of our pointing out; we fear that if we simply point to the truth and leave him in freedom to see and accept it according to the form and genius of his mind, that he will not see it so strongly as we do, nor set about bringing it into life in quite the way we should prefer.
     We forget that He who tempers the wind to the shorn lamb, adapts His Divine gifts of truth and good to each one according to his ability to receive.
     It is right that we desire to see evil overthrown and truth prevail, if we desire it because it is the LORD'S will, and not merely because it accords with our wishes and notions;-but we are not to suffer that desire to lead us out of the plain way in which we are being led in righting our own wrongs, to right all the wrongs that exist in the universe; and especially is this true in respect to the wrongs against our own way of thinking and our own conceits of goodness. The world is full of wrong and evil; of this there can be no question; but if our plans for its improvement were carried out, we may well doubt whether on the whole it would be much better or happier. Contrast with our poor human views and desires, the LORD'S Divine Providence. He cares for all alike and His universal way of bringing the world into a better state is plain and simple. He teaches men the truth and preserves them in freedom. We in our human providence would first deprive our fellows of their liberty, and then teach them, or persuade and compel them to accept our notions of the truth and the right. And this desire to control our fellow-men, to guide and direct or at least influence their actions is implanted in every one of us, for it is inseparable from self-wisdom, self-intelligence and self-conceit, which dwell in the natural mind and continually endeavor to rule there, even to reign over the spiritual mind. This is the Quixotic spirit whose manifestations are ludicrous in the light of reason, because they reveal our petty yet preposterous self-conceit which would convince us that we have a superabundance of goodness and wisdom, and can supplement not only the deficiencies of our fellow-mortals, but even the operations of the Divine Providence.
     Let us then watch while we work, so that when the ghost of the old knight of La Mancha haunts us, we may recognize it, and reject it as a phantasy arising from what is earthy and unclean in ourselves. Let us summon the light of truth to exorcise this spectre of the dark with all that is of self-merit and self-
intelligence, that in the light we may be led by the Only Wisdom, and strengthened by the Only Power to faithfully perform those uses which shall indeed make this a more orderly, thus a better world.
Title Unspecified 1881

Title Unspecified              1881

     In n. 159 of the True Christian Religion, it is stated that "God is a word of three syllables." The translators render it "God is a word of three letters." Swedenborg evidently here refers to the Hebrew Elohim, for God in Latin is a word of only two syllables.
DO IT 1881

DO IT              1881

II.

     BUT what shall we do? This is the first question that arises. If we are in earnest in this desire to serve the LORD; if with honest hearts and fixed purpose we have chosen Him and not Baal; if we are ready to work in the way He may permit us, then He will give the answer. His Providence will show us what to do, Only let us consecrate ourselves in all our powers, in all our lives to our Father's service; only let us work for Him in all that we do, and the door of His vineyard will be opened, and, when we have entered in, let us do that which He shows us in our appointed work. This is an age of specialties. In study, in business, in science, men seek out some one thing in which they may spend their energies. This one thing they do. It is wonderful to see this concentration of brain-force and to mark its effects. Medicine, science, polities, social problems, all owe much to this doing one thing. Why not with us? If it be our business to do the LORD'S will, to do it as of His own New Church, to do it for His New Church and to His glory in this Church, we must seek what particular thing we can best do to this end. Yet our uses vary; one may be led to study the doctrine of degrees; another may follow out the science of correspondence; another the interpretation of the literal sense of the Word; another the translation of the Word; a fifth the translation of the Writings, yet all to the same end, for all are to the glory of the LORD. And just as in our daily life of business, or study, or work, we can always best serve by doing one thing at a time; so here. Let us turn our thoughts on one point; let us choose, under the LORD, as-our Illuminator, the task; let us find out what we can best do; then, in the help of Him who is the-Mighty One, who alone is Wisdom, who alone is Love, let us do it; yes, let us do IT.
     But, some may say, "How does this apply to us? We are not students; we are not ministers or teachers; we lead a humdrum life of petty duties, of worrying household cares; we are weak, without influence, without authority; what can we do?" Dear brother or sister, rather what can you not do? Living is doing. Live for the LORD in those very cares-in those very duties, humdrum and trifling as they seem. Work in them for our Father. When you sweep a room, do it as of the LORD'S New Church; that is, do it well, faithfully, thoroughly. Is not this New Church work? Perhaps you are a laborer; well, in the place where the LORD has placed you, be faithful; work for Him in just this honest way, just in this effort, by His strength, to do the right. Do not judge of your work by what you think of its effects. Are you sure you know what are those effects? May there not be some care-worn brothers or sisters who, seeing your faithful well-doing, may take courage and learn a lesson which shall lead them one step higher on that ladder on which the angels themselves ascend and descend? To Him, who is Omnipotent, there is not the distinction that we make between things small and things great. He looks at the heart, the purpose, the use. Give a cup of water in His name; by your life show forth one truth of His Church, and you teachings. Missouri and Kansas report some increase in membership, but the people are much scattered and poor. New York does no missionary work, and the Church does not seem to have much life outside of the city of New York and vicinity. Ohio reports no increase in membership, and asks for an increase of endowment for Urbana University of $100,000. Massachusetts reports a membership of 1,416, the largest of any Association, and that things generally are in good shape, and that the Magazine is flourishing, and has largely increased in circulation. The substance of the Pennsylvania report is given in another part of the NEW CHURCH LIFE.
      After the reading of these reports, it was resolved to have the Executive Committee go through the list of societies on the roll and strike off the defunct ones.
      The reading of the reports of Ordaining Ministers next followed; that of Mr. Hubbard states that the elements in the Detroit, Mich. society were such as to render his work of little use, and he had resigned; also urges the Convention to return to the old paths trod previous to 1849, regarding the order of the ministry, and follow the plainly taught teaching of the Writings on that subject.
      An application was next read from the Savannah society, asking for admission into the Convention, and also a letter asking for aid in erecting a church building.
      The report of the Iungerich fund was next read, showing gratuitous distribution in the past nine years of 51,500 volumes. It states that the demand from Old Church clergymen has fallen off, but that they are now prepared to furnish them to the laity, when the application comes recommended by known New Churchmen.
     Mr. McGeorge, one of the trustees, here appealed to New Church people to aid them in distributing the books, by calling attention to the offer.
     Some discussion followed the reading of this report, one delegate stating that he had heard a prominent man in the Church say that the second-hand book stores were full of these books, and intimate that people got them to sell them. Mr. Brickman said that Old Church ministers stole the doctrines from these books and preached them as their own, thereby doing good; that when he went to a strange place, people said of his preaching, "Why that is what our own ministers preach."
     Another delegate said he thought poor ministers of our own Church ought to be supplied, as well as Old Church ministers.
     Mr. Scammon said he thought the money expended on these books could be better applied in supporting our ministers; that the theological students in Chicago merely sent for them in order to sell them.
     Mr. McGeorge replied that he was thankful that a new avenue of distribution through the second-hand book stores had been opened, and that thus the books were read twice; to which another gentleman replied that he had examined thirty-five volumes in a store, and twenty-six of them showed no evidence of having been read, but that stores report ready sales for them.
     After this the Convention got into a considerable parliamentary tangle in appointing time for the consideration of various subjects; after emerging from which, Mr. Scammon moved to refer all the Association reports to the Executive Committee, as he objected to the way the Michigan report spoke of Mr. Brickman, and also objected to Mr. Hibbard's report; they were so referred, after considerable talk.
     Four o'clock having arrived, the Convention adjourned.
     In the evening there was a large reception held at the Ebbitt House, at which there was a full attendance of the Washington society and of the visitors. The reporter, as a member of the Young Folks' Social Club of Philadelphia, sought out, and was introduced to many of the young ladies and gentlemen of the Washington society. He found them to be quite numerous, and was very favorably impressed with those he met. As our readers doubtless know, from letters from this place previously published, they have a literary society; and all speak as though its meetings possessed great interest. Late in the evening the young folks adjourned to another parlor in the hotel, and had some dancing to piano music, though in truth the weather was rather warm for such amusement; but it must be very warm weather when young people will not dance. The, reception broke up about midnight. It was undoubtedly a very enjoyable one for all who were present. It should have been stated above that there were also present representatives of the young folks from several other cities.
     The reporter, after having seen Washington in a bright day, must correct the impression given in the opening of this report, when the city was seen in a dismal rain storm. The city is in many respects a peculiar one: the public buildings are really magnificent, and grow upon the visitor with each successive visit, and very many of the private residences are very fine. One thing especially noticeable to the visitor, used to the roar and rush of the other American cities, is the quiet and leisurely air everything has, caused by the absence of trade and commerce. It is a city where people breakfast at ten, dine at five, and take a light collation at nine or ten in the evening. The leading streets and avenues are splendidly paved with asphalt, and are intersected and broken, all over the city, with beautiful little parks, around which cluster handsome residences. The city is one of which the American people can well be proud, and the reporter's vote will always be cast against the Capitol ever being taken away from it.

     The second day dawned on the reporter (about nine o'clock A. M.) bright and clear. The church presented a fresh and attractive appearance, having been decorated with flowers and ferns by the deft fingers of the fair young ladies of the society. The Convention was opened by the Rev. Frank Sewall reading a chapter from the Word, and by prayer.
     The first business was the consideration of the President's report. On motion of Mr. Scammon, that portion treating of the Messenger was first considered. Mr. Sewall said that, without wishing to criticize the editor, he thought the paper was not what it ought to be; it was defective in the matter of church news, and it ought to be made a handsomer and more attractive paper, as people were always drawn to an attractive-looking publication; he closed by saying that the editor (at whose request the motion for considering the subject had been made) ought to tell the Convention what he wanted.
     The President, Mr. Giles, calling Judge Plantz to the chair, took the floor; he said the Messenger was one of the most useful things in the Church, and the discussion ought not to take the shape of complaints; that it is impossible to force people to furnish church news, as he had found out when editor of the paper in question; that it is not fair, or even honest to lay all the burden of running the paper on one man, and give him a meagre salary at that; that Mr. Mann, its present editor, in addition to editing the Messenger, has charge of two churches, and teaches school to help out his salary; that the Convention ought to put a "great deal more brains" into the paper. (This latter remark, of course, meant in regard to quantity, not quality.)
     Mr. Brickman followed Mr. Giles, and said that missionaries are better judges of the general use of a paper than others; that the paper was too large; that it ought to be addressed to new receivers, who don't want long dry essays and sermons, not being used to it as New Church people are; "put something in that speaks directly to the people, and not a constant rehash of the same old story;" that there is too much controversy published, and he would suggest that a committee be appointed to supervise articles, as it is a disgrace to allow every one to write for the Messenger; the speaker concluded by saying he had run a paper for twenty-six years, and acted as missionary also.
     Mr. Brickman failed to state wherein the committee he suggested would differ from a regular board of editors, and how they could be obtained without paying them for their labor.
     Mr. Scammon, in speaking of the preceding speaker's objection to controversy, said that the Convention had been trying for thirty years to regulate Mr. Brickman, but had failed, and yet he was a useful man; that everybody knows more than any one man; that he had heard formerly a great deal about the Boston heresy and lately about the Philadelphia heresy, but that we ought not to try and suppress them, but give them free discussion; that the Messenger was better now than ever, even when " I and Mr. Giles were connected with it." At this point, time was called on the speaker and he sat down, the rule being that no man can speak longer than five minutes, and only twice on one subject. The further consideration of the matter was postponed temporarily, in order to take up the report of the Board of Missions.
     This report, after giving details of work, speaks highly of Mr. Brickman, but says that he requires other and different men to follow him, as the harrow follows the plow; the report also praises the work of the other missionaries.
     After the reading of the report, Mr. Bartels arose and wanted to know if other missionaries did not have some claim on the funds and consideration of the Board; he had done considerable missionary work, but hat felt a delicacy in claiming any money or space for report in the Messenger, and concluded by wanting to know how the funds were divided. The information being given, a sort of free, yet aimless and confused set of remarks' was made on missionaries in general, one member saying Mr. Bartels was too bashful; another, that missionaries ought to report how much they get outside of what is given them by the Board, to which one of them present replied that his receipts during the past year amounted to $30. The discussion ran on, until Mr. Sewall called attention to the fact that they had strayed from the question under consideration; wanted the Board to give fuller details; wanted to know what Mr. Smith, missionary in Tennessee, was doing, as he got more money than all the foreign missions put together, and did not show any special results. Mr. Scammon wanted figures for foreign expenditures, which Mr. Sewall then gave. Mr. S. M. Warren supported Mr. Sewall; called attention to the importance of the work of translation being done in Europe, which he thought of more importance than home missionary work. Mr. Hinkley replied that the foreign men got one-fifth of all the money raised for missions, and "if they want more, let them raise it," for "charity begins at home." At this point, half a dozen gentlemen claimed the floor, and Mr. Brickman obtaining it, said home and foreign missions ought to be under the control of separate Boards; he eulogized the foreign work, but thought home work of more importance than work in "dark Italy or little Denmark." Time being called on him, he sat down, and Mr. Bartels took the floor, and offered a preamble and resolution to the effect that the money ought to be divided according to numbers speaking different languages, or something to that effect (the reporter failed to catch the exact meaning, and the Convention seemed to be in the same plight). A number of the delegates spoke after this, under a running fire of comment from those on the opposite side. Mr. Bartels again took the floor with another preamble and resolution, but the President said he had already spoken more than the rules allowed; the gentleman still keeping the floor, was called to order, and on the President positively refusing to accord him the floor, he sat down without reading his second resolution. Considerable more discussion followed; the opposing members referring to each other's work, or rather of the work of the mission they advocated, in complimentary terms, and the matter ended by the subject of the foreign mission being referred to the Board of Missions.
     Mr. Wright now introduced a resolution changing the Committee on Foreign Correspondence into a Board of Foreign Missions, which resolution was referred to the Executive Committee.
     Mr. Bartels now obtained the floor again with his preamble and resolutions about Old Church people who receive the doctrines of the New Church, and what ought to be done about them. Mr. Scammon moved to lay it on the table. Mr. Seward said it was out of order, and Mr. Bartels withdrew. The rules were now suspended, and the Savannah society, by a unanimous vote, admitted into the Convention. Mr. Giles now took the chair, and the Savannah delegation, in the person of the Rev. A. O. Brickman, was formally welcomed.
     The next subject considered created the liveliest breeze raised so far in this Convention; it was the application of Messrs. Lewis and E. B. Warren, members of the Broad Street Society, of Philadelphia, for membership in the Convention. As soon as the application was read, Mr. Scammon took the floor and strongly opposed their admission. He said that all the other delegates represented societies and were regularly appointed; that this was a representative body, and all should come in on the same terms; and that the admission of these gentlemen would be a violation of the Constitution of the Convention.
     Mr. McGeorge, who championed the applicants, replied that there was a provision in the Constitution to cover just such cases; that if this body were a truly representative one, there might be some force in the objection; but it was not, only those delegates attending who were rich enough to pay their own expenses; that the candidates did; in reality, represent a large body of New Churchmen. The speaker said, "The Broad Street Society will become a member of the Convention in time," and referred to the fact that the Cincinnati and New York societies once stood aloof from the Convention, and said that at any time the Broad Street Church could be brought into the Convention by a good majority, but that they refrained from pressing the matter, out of delicacy, because they did not want to hurt the feelings of some of their dear and honored old members, who opposed the Convention; "but let our members, as individuals, come in in peace."
     Mr. Whitehead called attention to the clause in the Constitution, referred to by Mr. McGeorge, where it says, those only who cannot "conveniently" belong to and act with an Association can become members as individuals.
     Mr. McGeorge replied, pointedly, that "these men cannot conveniently (emphasizing the word) act with the Pennsylvania Association."
     Mr. Benade said that the rule was very plain, but that there was something behind it. "Call it lack of compatibility, if you will," but that does not alter the rule. Let these men join the New York Association, if they see fit, and so comply with the plain requirements of the Constitution; that each society belonging to the Convention is allowed one vote for each twenty members; that if these men, who only represent themselves, are admitted, they will cast a vote equaling forty members of the regular Convention societies.
     "Mr. Scammon asserted that Messrs. McGeorge and Shoemaker, of the Broad Street Society, are not constitutional members of the Convention, and really have no right to vote in the Convention or belong to it. At this point, Mr. Fox, pastor of the Washington Society, quieted matters by inviting all down to the room below, to partake of refreshments, furnished by the ladies of the society.
     On reassembling, Mr. McGeorge said the points taken by the opposition were strong ones, but that sometimes what was law, was not equity.
     Judge Huntingdon now took the floor and favored the admission of the applicants, giving a long dissertation on Jaw and equity.
     After the judge ceased, Mr. Whitehead offered a rather radical resolution, in effect, not only not admitting the applicants, but also striking from the roll the alleged unconstitutional members.
     Dr. Burnham now took the floor, and opened by asking, "Why are these men not members of the Pennsylvania Association?" Mr. McGeorge answered, without rising, that-"their consciences will not permit them to.
     Mr. Scammon said that he was surprised that any respectable lawyer would claim that the words "so situated that they cannot conveniently act with" applied to a man's individual crotchets. Mr. Pulsifer now moved to lay Mr. Whitehead's motion on the table, which was done. After considerable more talk, and several votes on side issues, the main question was voted on, and the applicants elected (39 to 21).
     The private opinion of the reporter, formed from remarks of delegates made both during and after the debate, is that perhaps a majority of the Convention was of the opinion that the admission of the applicants was unconstitutional, but that owing to the fact that they are well-known and respected gentlemen, they were admitted on the ground that "this time doesn't count."
     A recess was now taken, and a conference on the subject of "the best means for the promotion of the growth and, development of the New Church" was held, after which the Convention adjourned.
     In the evening, a meeting, "preparatory to the reception of the Holy Supper," was held, at which several short addresses were delivered.
     On Sunday, Sabbath-school exercises were held in the temple of the Washington Society, at 91 A. M. At 11 A. M. public worship in the Young Men's Christian Association Hall, and also, by invitation, several of the visiting clergymen preached to Old Church congregations.

     As doubtless all the readers of this paper have heard of the somewhat famous "Academy," and as the stories floating about as to what it is and what it advocates are very conflicting, the reporter thought it might be of interest to the New Church public to interview a member of the institution in question, and with this end in view, he cornered a prominent Academy man at the Ebbitt House, and said, "I want to interview you." "Well?" he replied. "I want to know," said the reporter, "if you would have any objections to answering a few plain questions about the Academy, and to having them published?" He replied that he would be glad to answer any questions, and at this easy surrender, the reporter produced his notebook and asked: "Is the Academy a secret or oath-bound society?"
     "No, not by any means-not intended to be; and secrecy, as you use the term, was never thought of."
     "Well, but you don't invite the public to your meetings."
      "Is it customary to invite the public to the business meetings of any society or association?" replied the Academy man.
     The reporter said, "Well, no-o; but will you tell me what the Academy is, anyhow?"
     He smiled at this question, and said it was a rather large one, but he would try to answer briefly yet clearly. Said he: "it is a body of New Churchmen, founded upon the acknowledgment of the immediate revelation made at this day, which is meant by the Advent of the LORD, and upon the consequent Divine authority of the Writings by which that revelation is given to the world."
     "Then," said the reporter, "I am to understand you say the Writings are the LORD'S, and not Swedenborg's; hence Divine, and this is what you mean by authority?"
     The Academy man intimated that that was what he meant, and the reporter, after musing a moment, asked what was the aim and object of the Academy, and the reply was: "Its aim is to bring forward, and by rational presentations of the truth, as revealed from the LORD, to establish among men this authority of the Writings, as coming from the LORD." The next question was: "Will you tell me what is the difference between this idea and that generally held by New Churchmen who oppose the Academy?"
     He answered: "The difference, as we conceive it, is that the Academy regards the Doctrines of the New Church as contained in the Writings of Swedenborg, to be the Divine Truth of the LORD, now revealed to the world out of the literal sense of the Word; and because they are revealed as the spiritual sense of the Word, they are that, wherein the divinity of the Word resides, and, therefore, infallible; or, in other words, the infallible Word of the LORD to the New Church. This is what the Academy believes."
     "Well," said the scribe, "will you now tell me what the opposing branch of the Church teaches?"
     The answer came: "Those who do not hold with the Academy look upon the Doctrines of the New Church as Swedenborg's conception and interpretation of the teachings of the LORD in the spiritual sense of the Word, or of the LORD'S revelation to Swedenborg, and because of his human liability to error, as containing errors greater or less, according to his imperfect state of conception or reception; or in other words," continued the interviewed, getting up and pacing the floor, "the Academy believe the LORD has made His second Advent to all men, while those who do not hold with the Academy, acknowledge the LORD to have made His Second Advent to Swedenborg, and then to have permitted Swedenborg to make known this Second Advent as best he could."
     After this, the reporter thoughtfully sharpened his pencil, and then remarked: "In other words, you do not think the LORD has made any mistakes in His Second Coming?"
     Answered the Academy man: "No. We believe the LORD now appears actually in the spiritual sense of the Word. We also believe if men would carefully and humbly read the Writings, they could see it, without doubt."
     The knight of the pencil, after apologetically coughing, said: "Excuse me; but I have heard it stated that you not only teach the infallibility of the Writings, but equally the infallibility of the priesthood."
     He laughed, and replied: "What nonsense! Why the very teaching of the infallibility of the Writings, shows the utter folly of such assertions. We believe it to be the duty of the priesthood to teach the Word according to the LORD'S revelation of the meaning of the Word, and therefrom to lead the laymen of the Church to look to the LORD alone in the Writings, and entirely away from any man."
     Well," said the interviewer, "that seems all right, but I have heard it said that you are bigoted and intolerant, and that your way of presenting the Doctrines offends and drives away the public."
     He answered: "That is a mere question of fact. We present the LORD'S Truth as He gives it to us; and if men by this presentation are driven away it is in the LORD'S Providence for their own good. The LORD when in the world, told the young man to sell all, and give to the poor; but the young man went away sad."
     "I might as well have it out with you," came next; "and so I ask you what you have to say on the charge of Sabbath desecration."
     The answer to this was: "We believe in the doctrine of the Sabbath as taught in True Christian Religion, No. 301, and we should advise all New Churchmen to read No. 9349 in the Arcana, which treats of the abrogation of the Jewish Sabbath."
     The persistent reporter returned to the charge with: "I believe you have some other aim in view besides advocating the doctrinal ones you have just been speaking of?"
     "Yes," he replied, "the establishment of distinctively New Church schools from the highest to the lowest, for the teaching of science and imparting knowledge in all forms in the light of the New Church; also, for the purpose of preserving the children of the New Church from the infesting and destructive sphere of the Old Church. We also include in our aims the educating of young men for the New Church ministry, the preserving of the original documents containing the Immediate Revelation from the LORD, and the editing and publishing exact and correct editions in the original tongue of the Writings.
Title Unspecified 1881

Title Unspecified              1881

     On Monday, the first thing the Convention people did, was to assemble at the Ebbitt House, and then proceed in a body to the White House to call on the President. As it is only a short distance, they walked down, the procession being about a block and a half long. On arrival, they were shown into the East Room, a very large and handsome apartment, and were told to arrange themselves in a circle extending round the room. This being done, Mr. Garfield entered, was introduced to Mr. Seward, and then taking his place without further ceremony at one portion of the circle, commenced to shake hands, and faithfully kept at it until the entire circle had revolved past him. When this ceremony was completed, Mr. Giles, as President of the Convention, tendered him on behalf of that body, a complete set of the Writings. Mr. Garfield briefly replied that he had known the writings of Swedenborg for many years, had read some of them, and while not committing himself to belief of all they contained, would say that his mind had been greatly enlarged by what he obtained from them; he then remarked he would accept the books and read them, if he ever got any more leisure time, which he supposed he would if he lived long enough; on this subtle hint, we left. Mr. Garfield looks pale, like a man who had had no rest and was very tired.
     After the Convention opened, it plunged at once into business, electing officers, reading reports, and carrying on a sharp fire of debate, and all at times so mixed that the reporter, and sometimes the officers, did not exactly know where they were.
     The report of the Convention's Theological School was quite long; they call on the Church for an endowment fund of $50,000. After the reading of this report, Mr. Scammon moved to amend Constitution so as to give every association a representative in the Executive Committee, that committee being really the Convention, and representing the entire Church of the country when the Convention is not in session. This apparently fair and republican idea did not seem to meet with the approval of the majority present, and much against Mr. Scammon's wish, it was referred to the Executive Committee, thus making it inoperative for a year, even if it passes then.
     The election of officers was next in order. Mr. Giles and Mr. S. F. Dike were nominated for President, and the ballot resulted in the former's election by a vote of 37 to 18. For Vice-President the vote stood, T. A. Plantz, 30, S. F. Dike, 15, Frank Sewall, 10, Joseph Pettee, 3. Messrs. Hinkly and Seward were re-elected Secretaries, and J. L. Jewett, Treasurer, without opposition. The Executive Committee, ten in number, were next elected; a nominating committee had selected a ticket; and, in addition, a number of independent nominations were made. From some cause or other, it was difficult to get the names of any save the "regulars," if they may be so termed; several calls were made for the slow reading of all the candidates' names, so that the voters could write them all down on slips furnished; but it was not done-probably being overlooked in the confusion prevailing at the time. The regular ticket was elected with the exception of Mr. Pitcairn, who declined from some reason to accept the nomination.
     Mr. E. S. Campbell, who was nominated in his place, failed to receive the necessary number of votes. The Pennsylvania Association which, until recently, had two members of the Executive Committee, was thus left without a single representative.
     While the tellers were counting the votes during the elections mentioned, the regular business of the Convention proceeded. The address of the English conference was read, and also letters from Mr. Spiers, of London, and one from the Swiss society.
     After the reading, Mr. Seward moved to authorize the President to reply to the English address. Quite a lively time followed this resolution; Mr. Scammon moved to amend, so as to have the President reply after first submitting the document to the Executive Committee for approval. Mr. McGeorge said he thought the Convention could trust their President.
     Mr. Scammon again took the floor, and laid down the law and principles of things generally; said that because a man was President of the Convention, it did not follow that he was wiser than other men; spoke about the discourteous treatment a certain other gentleman (Mr. Sewall) had received in regard to a former address he had prepared, and wound up by saying that the reply would be the Convention's, and not one man's; and being such, the Convention, through its representative body, should have control of the reply.
     Then followed general confusion; a number of delegates spoke; a number of votes were taken; finally Mr. Scammon's resolution was pressed to a vote by ayes and noes, each member voting as his name was called. During the call, one bewildered delegate raised a laugh by wanting to know what it is all about. It was decided to refer the address to the Executive Committee by a vote of 41 to 16.
     After the vote, Mr. Bartels again offered those resolutions of his, that he tried so often on Saturday to introduce, but with no better success. More reports were read, and then a recess taken. After reassembling, more reports were read; among them, the report of the committee who had the Otis Clapp Memorial under consideration. The report was very long, and tenderly, yet firmly, pointed out the errors in the Memorials and gave reasons for not dissolving the New Church as an organized body, giving one rather unanswerable reason in the fact that not a single Old Church would receive us unless we renounced our faith; that it was absurd to claim that the Old Church was a part of the New. After reading the report, the Secretary called attention to the fact that there was a lot of the printed Memorials, and other documents relating to the matter, on his table, for distribution. Mr. Scammon said the Secretary had no business to distribute them in the Convention, to which that official replied that he had not the slightest intention of distributing them, but would not prevent the delegates taking all they want.
     Mr. Scammon now stirred up things by again trying to get all the associations represented on the Executive Committee, parliamentary tactics were resorted to; finally a vote was taken, Mr. Scammon insisting on it being taken by roll call, saying that he wanted to know the names of those delegates who thought it right to exclude any association from a voice and vote in the Executive Committee, a committee which was in fact the Convention; it was thought right to do so by a vote of 38 to 21.
     Several matters were next disposed of in a spirit of unity until the report of the Board of Publications was brought up, when Mr. Scammon again entered the lists as champion of the minority. The name of Mr. Hibbard, one of the founders of the Board, had been left off, and Mr. Scammon wanted it put back, in place of that of Dr. Small who had been nominated in his place. He said that to ignore Mr. Hibbard after all he had done for the Board, and to ignore him for no cause, was a gross injustice. As usual, Mr. Scammon was voted down.
     The next skirmish was on the resolution to incorporate the said Board under the laws of New York. The point of the minority was to defer consideration until the next meeting of the Convention. There was a lot of sharp speaking on the subject, but the majority finally agreed to defer, after it had been very forcibly stated that the resolution to incorporate had been put through in a remote town in New England (Portland, Me.), that it was not fair, honest or courteous to force such an important matter, when all that was asked was merely time to consider, and finally that the whole affair was illegal.
     Following this was fair sailing until four o'clock, when a recess was taken until half-past seven in the evening.
     On reassembling, the roll was called for the purpose of finally correcting it. After roll-call, Mr. Bartels finally got in his preamble and resolutions, which had become quite famous for their periodic appearance during the session. They proved to be a very excellent document, and were, in effect, that many receivers belong to the Old Church organizations, and that they be cordially invited to come into the New. No one objecting to this, they were carried almost unanimously.
     The most distinctively marked discussion of the entire session now came off; the subject of it was the consideration of "The New Church Theological School." The lines were sharply drawn in the discussion. It started smoothly, but gradually developed into a very sharp and emphatic debate, and as it was very long, many speakers participated. We can only give the substance of each side. The contest was on the name, "The New Church Theological School." The minority said that the use of the article the, in plain English, and by all rules of grammar, meant that it was the only theological school of the Church, whereas in truth there were two others; that the adoption of this name by the Convention would be an ignoring of the two other schools; that the name would be an untrue one, and that the New Church, of all bodies, was the last one which should sanction even an apparent injustice and untruth, and organize a corporation, the name of which was not correct; that the name, "The
New Church Theological School," was so exclusive that it meant literally there was but one such school in the country; and finally all they wished was simply the adoption of a name which would admit the existence of other schools of a similar nature. Indeed, one delegate asked, "If you wanted an exclusive name, what more exclusive one could you find?" These objections took the majority by surprise, and several of their influential men stated that the objection was perhaps a valid one, but that it did not matter very much; that they had not thought of it in that light, and had not intended to slight the other schools; that as the act of incorporation had been obtained, and it would cause considerable trouble to have it changed, they thought it better to let it go. To this the minority replied: "Better go to a little trouble than go before the world with a name you admit does not state the exact truth." The discussion now took a more contentious turn, one member, in a voice trembling with indignation, called the objection a "quibble;" said that "they" (the majority) "year after year had given way to them" (the minority), but he wanted them to understand that "the time would come when patience would cease to be a virtue." What was to follow that time, the speaker did not state, but closed by calling on the exercise of "brotherly love and charity."
     The previous question was moved, but Mr. Sewall, as President of the Urbana University, was given permission to speak before the vote was taken. Mr. Sewall said this was a question which ought to be calmly considered; and he did not think that the Managers of the Theological School could justly be assailed as to their motives; no one ought to suppose that they meant to choose an exclusive title; on the other hand, he did not think that the objection to the name ought to be dismissed as a mere "quibble" arising from a fault-finding spirit. Like a preceding speaker, on the other side, he also would speak from a "pedagogue" point of view. Put aside all thought of the school itself, to which this name is applied, and consider the name merely. If one were told that "The Methodist Theological School" is located in New York, would not the inference be that there was but one Methodist Theological School? The name "The New Church Theological School" is undoubtedly misleading, however it may be intended; it is exclusive, and therefore the speaker said that he should feel compelled to vote against the adoption of such a name.
     On the vote being finally taken, it resulted in the adoption of the name without change, "patience having ceased to be a virtue" in this instance, as some one remarked. Mr. Tafel protested against "this assumption," and Mr. Scammon said he wanted his protest entered against the whole matter, incorporation and all, as by the laws of the country it was illegal, and the members of the Convention were individually responsible for the funds thus voted away to a foreign corporation.
     This was the last important debate, everything going through afterwards without opposition, or rather there were no other measures of importance brought up. The reply to the "Memorial," which was to have been printed as Convention's reply, was changed to make it the writer's reply, thereby not committing that body to any theological point in dispute. Mr. Scammon fired a Parthian arrow, in the shape of an amendment to the Constitution, limiting membership to one year unless re-appointed or re-elected. This was aimed, of course, at the elective members, as all others except ministers have to be chosen each year. A delegate arose to oppose the amendment, when some one told him that it would be referred to the Executive Committee, at which he said "Oh!" and sat down.
     At this stage of the proceedings the Convention did not present exactly an animated appearance. One by one the delegates had stolen quietly out and had gone home, and scarcely twenty-five were left. Some of these had their eyes closed, others yawned frequently. The last half-hour (it seemed three times that long to the reporter) was occupied with the reading and correction of the minutes. Several errors were detected, and Mr. Scammon insisted on his protest against the incorporation of the Convention's Theological School being put upon record, the Secretaries having apparently overlooked it. At length about half-past eleven the work was all over, and the closing hymn was given out. The delegates aroused themselves from their repose, and the reporter hurriedly put away his note book and pencils and hastened away.
     To even the most casual observer it is apparent that there are two, perhaps three, strongly marked parties in the Church. We do not refer to mere personal likes and dislikes, but to strongly marked differences in the view of the Doctrines of the Church.
     From what the reporter has seen and heard during the time the Convention has been in session, he would say that the views of one party, broadly stated and in somewhat their own terms, are that the old errors, false dogmas, and bigotry of the world are breaking up before the mighty influx of the New Truth, that the world is in a state of unrest and is yearning for higher and better things, that the black clouds of falsity are being rapidly dispersed before the rising sun of the New Dispensation, and that the New Church, with its pure truths and goods, is rapidly coming down into the minds of men, not spreading rapidly as an external organized body, but through all the religious denominations.
     This is certainly a comforting and heart-warming picture.
     In general terms, the next party say the old falses and dogmas are undoubtedly giving way, but only to be replaced with sensual infidelity, indifference, and a mocking at everything holy: that the world as a body listens to the New Truth in the same spirit as they listen to, or laugh at, the hundreds of crazy isms put forth from the self-hood of men; they listen at first because it is new, but soon tire of it and turn elsewhere; for other amusement. They urge New Churchmen to strengthen and confirm themselves in the faith and life of the Church, for a mighty flood of evil and dire falsity is spreading over the world as in the days of the Adamic Church, and, as in that period, there will be few who will enter into the Ark.
     They say, let any one look at the condition of the world as pictured in books and papers published every day, and he must see the almost hopeless absence of anything spiritually good and true. The third party is not so well defined, and is rather neutral in its attitude to the other strongly marked parties.
     That these parties exist in the Church is undeniable; into what they will develop is beyond the reporter's province to state or surmise.
     Tuesday was devoted to sight-seeing. The leading feature was an excursion to Mount Vernon and a picnic there. The boat left Washington at ten o'clock in the morning, and was comfortably full of excursionists, mostly the Convention people and members of the Washington Society. The day was delightful, and every one seemed to enjoy the trip; the reporter can truthfully assert that he did, at any rate. A first-class picnic lunch was furnished by the Washington Society, and was eaten on the beautiful lawn of the historic old mansion, overlooking the Potomac. On the return to the city, many of the visitors departed for home, and most of the remainder left the next day. And so ended the 61st Annual, Convention.
STOCKHOLM, SWEDEN 1881

STOCKHOLM, SWEDEN              1881



CORRESPONDENCE.
     -The Skandinavisk Ny-Kyrk-Tidning informs us that the Executive Committee of the New Church Society in Stockholm has lately issued a circular, in which they call upon the receivers of the Heavenly Doctrines throughout the kingdom to cooperate with them in petitioning the government of Sweden for recognition as a religious body.
ST. LOUIS MO. 1881

ST. LOUIS MO.       E. M. M       1881

     -In compliance with the adage "Better late than never," I shall contribute a short article on the celebration of Easter Sunday here by the German New Church Society. Services began half an hour sooner than usual, as there was quite a lengthy programme. The hall in which the society holds its services was well filled, all seats being taken. Services opened with singing by the congregation, after which the pastor read a chapter. This was followed by a short sermon, full of instruction for the occasion. After the sermon, the choir of the church, consisting mostly of members, rendered a very fine Easter Anthem, doing great credit to the selection. The class to be confirmed then chanted a Psalm, after which they were examined by the pastor; they recited their lessons of the catechism and Bible verses, and answered questions about the doctrines of the Church, doing credit to the good work of the pastor. This class which numbered ten a week before Easter, only numbered nine on Easter Sunday, five girls and four boys, one boy of the little flock being called away to join His fold. He was buried on the morning on which his companions were being confirmed. It being the LORD'S will, he celebrated the event in the other world. There was also one baptism, which adds one more member to the church. The Sacrament of the LORD'S Supper was administered to the confirmed and congregation, the communicants numbering over fifty.
     From beginning to end, the sphere was one of love and devotion. May it always be such. E. M. M.
BOSTON, MASS. 1881

BOSTON, MASS.              1881

     -The Theological School of this city held its annual closing exercises at the rooms of the Massachusetts New Church Union, on 3d ult., before an audience of seventeen persons.
     The principal, Rev. John Worcester, opened the exercises by reading from the Word, after which the audience united in repeating the LORD'S Prayer. Mr. Worcester then read a very interesting paper, giving an account of the work done by the school during the past year. The Massachusetts New Church Union has kindly allowed them the use of its front room and library at 169 Tremont Street, while the Sunday-school has placed its organ at their disposal. The term commenced on the 11th of October last, and has continued to the present time with short vacations in December and April. There have been four students in regular attendance: Messrs. David, Shack, Goddard and Berry. Mr. David was formerly a Presbyterian minister in Nova Scotia, but has been a student of the school for the past two years. Mr. Goddard was formally a Unitarian minister. The students have read Arcana Coelestia and Heaven and Hell, and portions of the other Writings. They have taken lessons in elocution and in the ancient languages, and have frequently written sermons. This spring, Messrs. Alden and Arnold, being engaged in business in Boston, and desirous of reaping the advantages of the school, have been given lessons by the faculty every Saturday evening. The school extends an invitation to all those who wish to share its benefits, but are similarly confined by business, to take advantage of this evening class.
     The exercises consisted in the reading of a sermon by each of the students, alternated with the singing of a hymn by those present. These sermons were not prepared especially for the occasion, but had been written during the term in the regular work of the school. Space forbids my giving even an abstract of them, but suffice it to say that they were all creditable efforts, evincing careful study and a considerable knowledge of the Writings.
NEW YORK GERMAN 1881

NEW YORK GERMAN              1881

     -On Friday, May 13th, we held the first of a series of sociables, the main object of which is to raise money for a building-fund. We met in a hall in the same building where we worship. Beside the object above referred to, we also have in view the strengthening of the Church in our members, both as to the internal and the external-both spiritually and socially. The meetings are opened by the minister, who reads extracts from the Writings. Among those read at our last meeting, was one from the Arcana, setting forth the doctrine on contributions to the Church. After the reading, followed recitations, songs and instrumental music; then the free-will offering for the building-fund was collected. It amounted to a neat little sum, which will form a good nucleus for succeeding collections, which it is hoped will constantly swell. The choir of the Society, called the "Harmonie," which practically takes the place of a Young People's Social Club, showed the drill the members are subject to. May they go on improving. After the minds had been fed, the good mothers of the Society displayed their bounty before the grateful eyes of all concerned, and especially of the young; and the product of their home work gave a festive appearance to the animated scene. A fine large photograph of Dr. Leonhardt Tafel, the former venerable and much-beloved pastor of the Society, was presented by two friends, who wished that the proceeds of the sale of this picture be added to the building-fund.
     A doctrinal class has been started, to be held Sunday evenings. Although mainly intended for the young people, it excites the interest of some of the older ones also, and bids fair to promote the healthy growth of the Church. In fact, some of the young people are promising well in a doctrinal point of view. They are alive to the teachings of the Church, and take a hearty interest in NEW CHURCH LIFE.
     Of our Sunday worship, I may perhaps say something on another occasion.
URBANA, OHIO 1881

URBANA, OHIO       Z       1881

     -Hoping that a few notes of my wanderings through the country may be of interest to the readers of the NEW CHURCH LIFE, I send them. I have been, on the road for nearly seven weeks. One Sunday I spent in Pittsburg; after breakfast, I groped my way through the darkness of a bright day in Pittsburg, to the church, and was warmly welcomed. After service, I was taken in charge by the "East Enders," and spent an exceedingly pleasant afternoon and evening; at the latter time, all the "East End" New Church people met at one of those delightful residences for which that part of Pittsburg is famous. I left the city feeling that Pittsburg and hospitality are synonymous terms.
     My next New Church stopping point was Indianapolis, Ind. I stayed there two weeks, and got quite well acquainted with the Rev. Mr. Hinkley and members of his society. The society is not a large one, and does not seem to be growing at present; in fact, they seem to be losing members through removals to other cities. One peculiar feature of the society is the very large Sunday-school, it being composed mostly of children of Old Church parentage
     At this place (Urbana) I found quite a large colony of New Church people, and a well organized society. They have nearly completed a very handsome new church building, built of stone, and which, when completed, will cost about $10,000. The University is located on the outskirts of the town, in the midst of a noble grove of primeval forest trees, thirty acres in extent. The number of students at present attending is about thirty. The University also has a school for girls, which meets in the church building in the town, and number about fifty. In one of the rooms of the University, hangs one of the two original portraits of Swedenborg, the other being in Stockholm; this one was purchased by an engraver from Swedenborg's heirs, and by him sold to the old Western Convention, who left it in charge of trustees, to be presented to the first university that should be established east of the Alleghanies.
     I had a long interview with the Rev. Frank Sewall, President of the University. He is much interested in the NEW CHURCH LIFE, and says it can be made to be of great use in the Church among the young; but the editors must be careful to keep up the dignity of its character. In fact, Messrs. Editors, I find many New Churchmen in my travels who are watching your little paper with a great deal of interest. It is something entirely new in the Church literature, and while some are in doubt as to what it will result in, others think there are great possibilities before it, if rightly managed. Z.
BROOKLYN 1881

BROOKLYN       D       1881

     -I had designed giving you in the May number, some account of our Easter services, but finding it would extend my letter beyond a proper limit, concluded to withdraw it. Now, however, for want of more interesting matter, I venture to introduce it, hoping it may prove of sufficient interest to insure it a place in your columns. The observance of Easter Sunday with us is perhaps individual in its character, as it is the children's day, the services having been adapted for some few years past especially to the little men and women among us. The floral offerings were choice and beautiful, and bestowed in lavish profusion on even available spot of the chancel, and with their "vials full of odors sweet," and the bright, happy faces of the children, grouped in close proximity, the temple looked like a fair garden of the LORD.
     The Pastor addressed the children, talking to them affectionately, thus gaining their attention, symbolizing the flowers, showing their correspondence, and how to cultivate the garden of the soul, that everything in plant life, the rank and poisonous as well as the forms of use and beauty, sending up grateful incense in their midst, were types of something existing within themselves. The lesson was interesting and appropriate, and while the Pastor so adapted himself to the capacities of the children that all, save the "wee sma'" ones, could fully comprehend, it was no less profitable for those of larger growth. "Whosoever shall not receive the kingdom of God as a little child, shall in no wise enter therein." The simple service fell upon our hearts like a benediction; and as we homeward turned, we seemed to breathe a divine air, and there went with us for days and days, even unto the present time, a sense as of the sweet perfume of flowers, and the tender memory of those little ones "Whose angels do always behold the face of our Father in the heavens."
     The last meeting (for the season) of our "Neighborhood" series was held on the evening of May 18th, with small attendance, in consequence of inclement weather; but the few who braved the elements, felt themselves fully repaid. We are glad to note the increasing energy and activity of the young people of the church in various sections. We wish them success, and we feel assured they will attain it if they persevere in the right direction. According to the course of nature, before another month rolls around, all questions will be merged into the crowning one of how to keep cool. The arid pavements and staring brick walls will affect us most painfully, attended with a burning desire to go to the mountains for refuge. D.
FLORENCE, ITALY 1881

FLORENCE, ITALY       W.B       1881

     -If there is one city worthy to be called the Queen of Italy-queen because supreme in art and beauty, it is Florence. From the first, our stay here was a continuous pleasure; it was more; it became a time of enthusiasm or Florence, for her great men and their noble works. I have wondered why it was that Florence gave us all so satisfactory and complete a pleasure, increasing with our stay, and different from Rome, Naples or Venice; and I think the reason may be found in the fact that the greatness of Florence is confined to a comparatively limited period, and that during that time she enjoyed a development of art, second in brilliancy only to Athens, and never again approached by any other city. It was a period of freedom, of intense national life; a time of great men and great deeds. It was a powerful spiritual influx into the nation's life, giving it a harmonious development, and expressing itself in noble forms in the literature, painting and architecture of the times. Other cities have fine palaces and churches, rich collections; but here the whole forms an organism complete and perfect, a material embodiment of the life of that interesting period.
     My first ramble through any new city is invariably without aim or plan, so as get impressions fresh from any part of it. I don't mind getting lost, as I generally find myself drifting to the centre of things. It was so in Florence. What strikes the stranger most of all, is the character of the palaces; they are built of huge blocks of roughly hewn brown sand-stone, in the severest simplicity, forbidding all ornament, yet with such perfect proportion and harmony of parts, that I never tire of looking at them; and when the afternoon sun gives to the brown a lovely warm light, the charm is complete. I soon found myself in the Piazza della Signora, the celebrated square of Florence and the forum of the republic. It was here that the Florentines held their meetings; it was here also that Savonarola, the great preacher and theocratic governor for three years, was burned. Strange years when the love to the neighbor, I as understood by the code of ethics of the monks, was the only law for Florence. There stands the Palazza Vecchio, the seat of the government, expressing boldly the power, earnestness and simplicity of the by-gone republic. A most attractive feature of the square is the Loggia dei Lanzi, an open hall of imposing effect, containing antique and Italian statuary. But by far the most fascinating architectural work in Florence is the Campanile-Giotta's Tower. It is a thing of perfect beauty; it matters not whether you examine it carefully, each stone individually, or from a distance and superficially; the quality of the effect is the same-that of genuine delight. The soft, subdued lights and delicate shadows of the marble with the Gothic forms of decoration are simply enchanting. The base is studded with a series of bas-relief, which Ruskin calls representations of human art under heavenly guidance, and which he holds to be the chief in Europe. The series has been photographed under Ruskin's direction, and he has written one of his brilliant and charmingly dogmatic treatises, explanatory of them, both of which will surely make Giotta's Tower more the subject of intelligent study than heretofore. Opposite the Cathedral and Tower is the Battisterio, the oldest church in Florence, containing the celebrated bronze doors which Michael Angelo thought worthy to be the gates of Paradise.
     One of the richest days ever spent was at San Marc's cloister. This will always be interesting, as having been the home of Savonarola, Fra Angelico, and Bartolommeo. The cell of Savonarola is undisturbed, the simple furniture, the few books, are still there. Every cell and room is enriched by a fresco of Angelico's, some of exceeding beauty and power, all of the tenderest, sweetest and most childlike embodiment of the spirit of Christianity. There is a remarkable one in the court-yard, representing Christ as a pilgrim, and another representing the crucifixion. It is said that Angelico never commenced to paint a picture without prayer, and never altered it after it had been painted, and surely the spirit of prayer, of deep, loving humility are evident to every observer.
     The galleries of the Uffizzi and Pitti contain the largest collection of great paintings in Italy; these, in connection with the frescoes in the various churches, offer a grand field for the study of the development of art from Cimabue and his more celebrated pupil Giotto, to Rahael and his master Perugino. There is one picture by the latter which I enjoyed immensely, Mary worshiping the child Jesus: it is a perfect gem, expressing the true relation of the mother to the LORD. She is represented just outside the city, the walls and towers of which are seen in the distance; it is evening, and the whole atmosphere breathes that delicious quiet of nature after sunset, just the time to shut out the cares of the day and be alone with the infant LORD. The expression is one of humble, trustful love and reverent thoughtfulness. I know of no Madonna more attractive to me.
     The New Church doctrines have been preached in Florence for the past eighteen years by the Rev. Mr. Ford, not exactly in a missionary way, for the service was in English; still, the New Church has some home here. There is good work being done in supplying the public libraries of the country with the Writings, which will bear certain fruit some day. This, with translating and other literary work, is done by Prof. Scocia, with funds coming from the general Church, but mainly, I believe, through the Rev. Mr. Clissold. Recently a new convert has been made, a Prof. Buonafide (an excellent name), and it is hoped that something will be done through his literary influence. Very slow work and little progress it is, indeed; but it is a beginning, and there is no real retrogression for the New Church; every step taken is a step in advance, therefore we can but rejoice at the reunite. And it is Florence that is favored among the cities of Italy, through whose instrumentality the country already receives the light of the New Age. Florence, whose glory it is to have embodied the grandeur and beauty of the early Christian Church in noblest forms, perhaps it may yet be granted to the same Florence to do a corresponding work for the New Church with results as much grander, as the New is more glorious than the Old.          W.B.
PHILADELPHIA NOTES 1881

PHILADELPHIA NOTES              1881

     -On the 17th of last month, the Pennsylvania Association met in the church on Cherry Street. There were present, besides a large number of Philadelphians, delegates and visitors from Pittsburg, Lancaster, Allentown, Darby, Canada and New Jersey. The report of the Society of the Advent showed a membership of ninety-seven, being a gain of twenty-seven over last year. This society is undoubtedly one of the most flourishing in the country, acting and working in everything it undertakes as a unit, and thus making its comparatively small number of members very effective.
     The report of the Pittsburg Society was rather meagre; but from it and from tales of lately-returned travelers from that far country, the reporter is led to believe the Pittsburg Society is in a very prosperous condition.
     "The Lancaster Society is in a comatose state; it is barely able to retain its organization, and nothing more. There is material enough there to make a good strong society; where one is much needed, viz., in the interior of the State, but at present it is sadly out of shape.
YOUTH 1881

YOUTH              1881


MISCELLANY.
     FROM baby to small boy, and thence to the youth, is, we think, the proper division of life. Shakespeare thinks differently, for he jumps from the "whining school boy" to the "lover sighing like furnace;" but great minds dither, and we think that William and a host of writers since him, have ignominiously slighted an important division in life-have not given the youth a fair show. The age in question is sometimes derisively and wrongly called the "gosling" age, and is that intervening between the small boy and the young man. The friends and relatives of the youth will irritatingly and calmly discuss his looks, growth and points in his presence, as though he were a horse; and he has to helplessly and blushingly take it all without reply. "How he does grow;" "why he's getting to be quite a man;" "you'll have to start a beard soon," and other such soul-harrowing remarks are hurled at the hapless youth, while he stands before them in clothes he has outgrown, in helpless misery. His voice has changed from the shrill small boy treble to a preternaturally deep bass; he feels that he has outgrown tops and marbles, and is not in shape to take up with girls; in fact, he is in a transition state. Soon a downy fuzz appears on his face; which he perceives with fear mixed with delight; it grows apace, and his friends and family give him pleasant hints about the efficacy of cream in promoting its growth, and, in desperation, he sees that the momentous time of his first shave can be put off no longer. If he goes to a barber, he knows that talkative individual will make some pleasant remark; so he warily watches until such a time as his family are all engaged, and then surreptitiously possessing himself of his father's or big brother's razor and shaving cup, locks himself up in a room and takes his first shave, generally not cutting himself more than half a dozen times. Having safely gone through the ordeal of shaving, the youth now feels in duty bound to learn to smoke. Secretly he possesses himself with a cigar or pipe, and, hunting up the most secluded spot, he in haste lights up and gives a few vigorous puffs, coughs, splutters and feels a sharp smarting sensation on his tongue; but feeling no other bad effects, he proudly thinks that he is a natural-born smoker, and so again goes to work vigorously. But soon the vigor diminishes; he takes only an occasional puff, and in the interim gazes meditatively into vacancy. Soon the cigar drops from his nerveless fingers; a ghastly pallor comes over his countenance, and he is sick! Oh, so sick! Only those of our readers who have undergone the experience, can fully realize the abject misery caused by the first cigar. Our youth, when he feels steady enough, creeps homeward, tries to evade his mother, but generally fails, and is hailed with: "Why! what's the matter?" "I don't feel well." "Poor fellow; let me-you've been smoking! Serves you right." And so in bodily misery, and cut off from human sympathy, the poor youth goes to his room and tries to sleep it off:
     About this time-to parody the old almanacs-look out for the other sex. Please understand, render, we are not sketching one of those wonderful creatures who emerge from pinafores, and at once become experienced men of the world; for in the presence of one of those prodigies, we stand abashed; but we try to outline in a crude way some of the states a man passes through previous to becoming a man. Well, about this time our youth commences to turn his thoughts to the other sex, and at once plunges headlong, madly, irrevocably and everlastingly in love. He doesn't show it; the more wild it becomes, the deeper he locks it in his breast. Generally, the object of his affection is older than himself; and in some cases, he does not even know her; she may be some one he passes every day, or sees at times at a neighboring window; but it doesn't matter, for when she is an acquaintance, he can only keep silent in her presence. He sees some other fellow coolly go up to his adored one and actually talk to her without showing any emotion, and our youth, while envying that fellow's daring, is madly jealous of him, and would like to challenge him to mortal combat. The time comes, perhaps, when he is called upon to escort her home. He knows he should offer his arm, but how to do it, is the question. But it must be done, so in silence and blushing furiously, he timidly advances his elbow in her direction, and she, without any emotion, takes it, and he is ridiculously happy, and his heart goes at racehorse speed in its pulsations. But soon the dire necessity of saying something thrusts itself upon him, and, after ransacking his brain, he alights on the idea of saying "It is a fine night," though in truth it may be a very commonplace one. She assents, and, to help him out, asks about his studies at school. He can talk a little on this subject, yet feels somehow hurt. Arriving at her home, she asks him if he will not "Come in;" but he, all in a flurry, declines, and hastily leaves. Time moves, and sooner or later the period arrives when our youth, backed by all the courage he can muster, makes his first call. Brethren, all of you doubtless have vivid recollections of such an event, and it is useless to portray the intense strain we put on our minds in searching for conversation; of how our hands and feet seemed to be in our way; of how we desperately tried to seem at ease, and miserably failed. Yes, we all remember it. Again, time brings around the period of disenchantment, perhaps caused by some other fellow walking away with our prize. Then comes a change. Our youth feels that he has lived his life; that the world is but a hollow mockery. He thinks he is blas?, and assumes a gloomy look, and takes to reading "The Corsair" and "Lara." But good, honest fellow, he is mistaken, and he soon finds his life too full of sunshine to longer ape the gloomy; and so he again seeks the society of the fair ones. But he is changed. His timidity has left him. He thinks he can read woman's nature like an open book, and so thinking, he glides from youth into manhood. And here we again leave him; poor misguided, mistaken mortal.
SCRAP OF HISTORY 1881

SCRAP OF HISTORY              1881

     A LETTER published elsewhere from Urbana, mentions a portrait of Swedenborg, at present in care of the University there, and a sketch of its history may not prove uninteresting to some of the later generations of New Churchmen.
     By whom the portrait was painted and when, is not known, although it is known that it was token from life. After Swedenborg's death, his house was purchased by a pewterer named Simon, the portrait, which hung in Swedenborg's bedroom, being evidently sold with the house, as in 1789 Simon's son sold it to a Mr. C. Deleen, who claims to have been the oldest receiver of the Doctrines in Sweden after Swedenborg himself.
     In 1843 Mr. Stephen A. Schoff, an engraver living in Williamsburg, New York, having occasion to make an engraving of Swedenborg, got Mr. J. A. Brodell, of New York, to make inquiries through Mr. C. D. Arfwedson, U. S. Consul at Stockholm, relative to portraits of Swedenborg, and in this way he heard of the one in question, and learned that the owner, Mr. C. Deleen, would, though rather unwillingly, sell it for forty-five pounds sterling. Mr. Deleen was under the impression that it was destined for a New Church Society or organization, for so Mr. Arfwedson had represented it, he having the idea that Mr. Brodell was negotiating on behalf of some such body or bodies. When it was ascertained for whom it was destined after sale had been made, the Swedish gentleman obtained Mr. Schoff's promise that he would not part with it except to some 'society of the New Church. Accordingly, on May 27th, 1846, Mr. Schoff offered to sell the portrait to the Central Convention for what it had cost him, viz., $220. At the Sixth Annual meeting of that body, the proposition was accepted, as is shown by the following resolutions passed at that meeting:
     "Resolved, That this Convention accept the proposition of Mr. Schoff for the sale to it of the original portrait of Emanuel Swedenborg; and that a committee be appointed to procure the necessary means for the purchase of the said portrait; and, when purchased, that it be held by the President of this Convention and his successors as trustees for the use of a New Church College, when one shall be established under the auspices of this body."
     "Resolved, further, That the same committee be authorized to cause daguerrotype copies of the said portrait to be taken for sale to those who may desire to possess copies of it, the proceeds of which sales shall go to the fund for the payment of the portrait."
     Messrs. Allen, Benade, and DeCharms were appointed on this committee.
     In October, 1852, the Central Convention met in Philadelphia, and the following resolution was passed:
     "Resolved, That after the present session the Central Convention be declared formally dissolved."
     The following was also passed as to how the portrait of Swedenborg, owned by the Convention, should be disposed of:
     "Resolved, That the portrait of Emanuel Swedenborg now in possession of the Central Convention be, after the dissolution of this body, held in trust by the President (Mr. Daniel Lammot), Corresponding Secretary (the Rev. R. DeCharms), Recording Secretary (Mr. S. M. Warren), and Treasurer (Mr. W. M. Chauvenet) of this body, until such time as a true or universally acknowledged general convention of the New Church shall have been formed in this country, when it shall be handed over to that body for the custody and possession of a university or an institution of general New Church learning, that may be established in the States, now geographically designated the Middle States: Provided, however, That should such an institution of learning be established in the said Middle States prior to the formation of such general convention, then the said trustees shall have power to bestow the said portrait directly upon said institution. And
     Resolved, That the trustees of the said portrait have power to appoint their successors."
     The President, Mr. Lammot, being appointed custodian of the portrait, kept it in his house until his death. After that occurrence, his heirs, apparently not knowing the conditions on which it was held, presented it to the Urbana University, in which institution it has since remained.
     Mr. Samuel M. Warren is the only living trustee of the four original ones appointed.
     From the foregoing, it will be seen that the Urbana University does not own the portrait, not being located in the Middle States, and holds it merely as a custodian.
CALENDAR OF Daily Lessons in the Word and the Writings 1881

CALENDAR OF Daily Lessons in the Word and the Writings              1881

      JUNE
           I Samuel          Heav'n&Hell          Psalms     C. L. J.
1 Wednesday     22: v. 1-10          307               149          79 & 80
2 Thursday     22: v. 11-23     308               150          81 & 82
                                        Isaiah
3 Friday     23: v. 1-15          309 & 310          1          83-85
4 Saturday     23: v. 16-29     311               2          86 & 87
5 Sunday     24               312               3          88-90
                                                  A. Cr. or A. E.
6 Monday     25: v. 1-22          313 & 314          4          1     1091
7 Tuesday     25: v. 23-44     315-317          5          2     1092
8 Wednesday     26               318               6          3     1093
9 Thursday     27               319               7          4 & 5     1094&1096
10 Friday     28               320 & 321          8          6     1097
11 Saturday     29               322               9          7 & 8     1098&1099
12 Sunday     30               323 & 324          10          9     1100
13 Monday     31               325               11          10     1102
          II Samuel
14 Tuesday     1: v. 1-18          326-328          12          11     1103
15 Wednesday 1: v. 19-27     329 & 330          13          12     1104
16 Thursday     2: v. 1-17          331-333          14          13     1106
17 Friday     2: v. 18-32          334 & 335          15          14     1107
18 Saturday     3: v. 1-16          336 & 337          16          15     1108
19 Sunday     3: v. 17-39          338-340          17          16     1109
20 Monday     4               341               18          17     1111
21 Tuesday     5               342               19          18     1112
22 Wednesday 6               343 & 344          20          19     1114
23 Thursday     7: v. 1-17          345               21          20     1115
24 Friday     7: v. 18-29          346               22          21     1116
25 Saturday     8               347               23          22     1118
26 Sunday     9               348               24          23&24     1119&1120
27 Monday     10               349 & 350          25          25&26     1121&1122
26 Tuesday     11               351               26          27&28     1124&1125
29 Wednesday 12               352               27          29&30     1126&1127
30 Thursday     13               353               28          31     1129
IRON 1881

IRON              1881


NEW CHURCH LIFE

VOL. I

PHILADELPHIA, JULY 1881
No. 7
     Among the wondrous facts made known to us by the New Church; is the homogeneity of things spiritual and things natural. The former are not vapors or dreams; but as truly actualities as the latter; nor are these causeless or causative in themselves, for all is from the spiritual side. Nature, itself, may be dead; but as the representative of spirit, it is life-no longer dumb; it speaks-not involved in darkness, it borrows light from its spiritual cause, and in that light, we may walk. New Churchmen too often fail to see how universal is the application of the doctrine of correspondences; their first thought is of it as unlocking the hidden treasures of the Word, and this is too often the sole use to which it is put. But while this must be admitted to be its highest purpose, it is by no means its only one. There is another book of the LORD-the great book of nature-in which He speaks to all who will lend an ear; and to one who will attempt to read this book in the light of correspondence, seeing the LORD in it at every point, there will come a fullness of light, bringing into view more and more the wonderful wisdom of the One Only Wise. The LORD is in ultimates; all His works praise Him; in wisdom hath He made them all. Let us look at one point in this connection. We can hardly do justice to this subject in the limits of this article; all we can hope is to prompt inquiries on the part of others.
     We know what iron is in nature. In the Writings, we are told what is that spiritual substance whence we have the metal we know by this name. In A. C. 425, we have the correspondence of gold, silver, brass (copper), and iron. The simplest definition is perhaps "natural truth;" that is, truth in the lowest plane, mere fact in its own barrenness. A. C 426, gives us some decisive illustrations of this. Mere iron is found everywhere; it is the most abundant and the most universally distributed of metals. So natural truth is everywhere; for this is nature itself in its existence. Iron is the being or subsisting of a thing; so natural truth is the foundation of all knowledges. We are met with this general correspondence at the outset; but let us look at a few particulars in the use:
     1. Iron as it is found in the shape of ore is useless: it must be brought into other forms to be of any avail. It needs to be purified: that is, freed from extraneous matters. This is done by washing and heating. It must be exposed to a stream of running water to carry off the surface matters, then subjected to an intense heat to remove the more refractory impurities by heat. How true of natural truth! It needs the running water of the influx of truth beyond the sensual or natural plane. Still, this of itself will not suffice; it will be an external cleansing. The proprium of man must he reached, if at all, by love-by heat from the Divine Love coming into the soul and melting that self-hood which stands between us and our Father; then we have pure, useful truth: thus, and thus only.
     2. We would like to dwell on the thoughts thus suggested, but dare not trust our pen, so full is the subject of most significant correspondences. We pass to iron as having gone through these cleansing and reducing processes. These do not make it thoroughly pure; impurities still remain. Conspicuously hurtful are those two great pests of the iron manufacturer: Sulphur and Phosphorus. These are very injurious, and in different ways. Sulphur makes iron "red short;" that is, it is hard to work when hot; it will not weld, crumbles under the hammer, and is miserably weak; so much so, that you can hardly get it into the shape of a bar. Phosphorus, on the contrary, makes the iron containing it "cold short;" that is, very brittle when cold. It will behave well enough when hot, but the finished product is too fragile for use. Steel rails containing too much phosphorus (and a very small percentage is too much), which have been moulded into shape like wax by the rolls or the hammer, will break by a slight blow as they are put into the roadway. And what is most strange, if sulphur and phosphorus be both present in iron, they intensify each other's evil tendencies, instead of correcting them, the iron in this case being both "red short " and " cold short," hence utterly worthless.
     Now look at the correspondence. Sulphur (A. C. 2,446, 9,141) denotes the evil of self-love, or selfish lusts. How these all crumble away before the Divine Love! A sensual man may preserve his intellect so long as it is cold; that is, so long as it be not warmed by a love of use. How these lusts ruin his capacity for good-for good from the love of the LORD! The correspondence of phosphorus is not given in the Writings; but the meaning of the word is suggested by the fair, pale, flickering glimmer of this "light bearer," and tells us that it is self-derived intelligence. Now the love of this intelligence, or self-conceit, can keep it in being, but not the being of the Divine Truth; when this conceit shall wane, by interest ceasing in the things to which it is applied, this seeming love of truth is seen to be the most barren of idealities. And what is the state of the man in whom both selfish lusts and self-derived intelligence bear sway? Will not the one help the other? Will not the man become more selfish, more conceited, by the reflex action of these twin components of hell? How we should watch our souls! The iron of natural truth may be made a receptacle of Divine Truth. Let us be on out guard lest we sulphurize our phosphorus and phosphorize our sulphur, thus making ourselves the direct opposites of Him who is wisdom and love in their perfect unition. Let not such iron enter into our souls!
     But the subject grows on us. We must rest here, though the field has just been entered. Let us thank God that we can see Him in the heavens, in man, in nature-even in dull, cold iron.
MARRIAGE 1881

MARRIAGE              1881

     THE Church is the LORD'S Heaven upon earth, and conjugial love is its most precious gift. This, love can exist only where there is harmony and agreement, especially in essentials. There can be no conjugial love between those of different religions, nor between partners, one of whom is of the Church while the other rejects it. Good can only be conjoined with truth, and not with falsity; truth can only be conjoined with good, and not with evil. Much of what is called love at the present time is merely an external attraction-in some cases wealth or position, in others beauty of feature, or an external congeniality which frequently covers over internal antagonism. True marriage is a union of souls, where the husband is in the love of wisdom, and consequently in the love of use, and where the wife loves this wisdom in the husband because it is from the LORD, and she is ready to be guided and directed by this wisdom, confiding and trusting in it; while the husband feels cheered and strengthened by her unselfish love, which he sees to be from Heaven, and thus from the LORD. Love is pure, lasting and heavenly in so far as each one loves what is from the LORD in the other, love to the LORD thus being really the inmost of their affection. Such a love can only exist where the LORD is known and acknowledged as the only God of Heaven and earth, and where it is known that true conjugial love is heavenly and pure, springing from the marriage of goodness and truth in the LORD, Himself, and effigying forth His conjunction with Heaven and the Church.
     It is also in respect to marriages in His Church, that the LORD saith: "Thou shalt not take a wife unto my son from the daughters of the Canaanites, in whose midst I am dwelling" (Genesis, xxiv, 3). The goodness and truth of the LORD'S New Church must not be connected with the evil and the false of a perverted and consummated Church, for there can be no conjunction between them and any endeavor to conjoin them will bring with it sorrow and unhappiness. The LORD'S command is now as then: "But thou shalt go unto my land and my nativity and take a wife to my son, to Isaac." From those who have remnants of goodness and truth we shall seek a partner for whatever of goodness and truth the LORD may have given us.
     Often it may seem indeed as if the prospects for such a perfect and happy union were small, and there is often a great temptation to be satisfied with what may seem to be only a lesser good. But the risk is a dreadful one, and the probability a very great one that instead of a lesser good an actual evil will be chosen. For even the single state, of which so many are afraid, is far better than an unhappy union. But we may be comforted by the doctrine that the LORD provides similitudes for those who desire love truly conjugial, and that, if they are not given on earth, they are provided in Heaven (C. L. 229), and that He is continually watching over all the things of conjugial love, and where men are willing to be guided by Him, He leads them to eternal happiness and peace.
     Marriages between those of different religions are viewed by the angels as something heinous, and they cannot abide in such a house. But where there is true conjugial love, there is Heaven and Happiness; for the angels of the highest Heaven rest on true conjugial love as on a basis. Their sphere of innocence and love flows into all and every thing of true marriage, and above all, the LORD is present, who is true marriage itself, the conjunction of Love and of Wisdom, of the Divine Itself with the Divine Human. The states of this love are innocence, peace, tranquility, inmost friendship, full confidence, and a desire of the heart mutually to do to each other every good; and from these states arise beatitude, happiness, and pleasure, and from their eternal enjoyment there arises heavenly felicity, flowing from a conjunction with the LORD ever more full and perfect.
Title Unspecified 1881

Title Unspecified              1881

     IN a former article, the duty of preserving the Word in the original languages was shown to be most imperative to us as New Churchmen. But another thing comes up in this connection which demands our earnest attention. The Jews were not only preserved because they served as means to hand down intact to the New Church the Hebrew Old Testament, but they were also preserved because they read the Word in the Hebrew. And the same reasons which assign to the New Church the duty of preserving the Hebrew Old Testament, assign to it also the duty of reading it in the Hebrew. We read: "The Jews have been preserved on account of the Hebrew language; they have also the Word written in the ancient Hebrew language, where all letters are inflected, because the Word, when written in that character, has a more immediate communication with heaven."-S. D. vol. vii, App. i, p. 83.
     "When the Jews read the Word in the original language, the celestial angels derive from their ideas, which are drawn from the very form of their language, the celestial things which are in the Word."-S. D. 5619.
     From these and similar passages, the importance, if not necessity, of reading the Word in the Hebrew, at once comes home to every New Churchman.
     Those who earnestly desire to thus promote "a more immediate communication with heaven," have an excellent opportunity of learning the Hebrew by means of Tafel's Interlinear Translation of the Sacred Scriptures. In the first part of this work, every line of Hebrew has the pronunciation of every word beneath, and an English word-for-word translation above it. It needs only a fixed determination, and a steady application, to learn the Hebrew, even without a teacher.
     The great importance of the Hebrew has recently prompted some New Churchmen to publish the Ten Commandments in the Hebrew, on cards representing the two stone tables on which they were written. We are very glad to see this. Beneath the Hebrew is a corrected English translation, and below this references to the Writings. These cards, welcome as they will be to many New Churchmen, will be very useful in Sunday-schools, as the children will thus get an idea of the Hebrew, and will also have the Commandments correctly translated.
     All those interested in these cards, and those that wish to hear more about Tafel's Interlinear, can obtain further particulars by addressing the Business Manager of NEW CHURCH LIFE.
Title Unspecified 1881

Title Unspecified              1881

     THE children of the New Church Sunday-school in Brooklyn were, this year, prohibited from joining in fifth annual parade of the Sunday-schools of the Old Churches. Some feeling was manifested through the secular press at this want of "liberality" on the part of the managers of the parade. But it seems to us that the mangers did perfectly right in thus excluding the representatives of a belief so absolutely antagonistic to that of the other schools in the parade. Had Peter and James, and the other primitive Christians, sought fellowship with the Pharisees and Sadducees of the consummated Jewish Church, it would have been just as consistent as it is for New Churchmen of the present day to seek to affiliate with the Old Church organizations.     
Title Unspecified 1881

Title Unspecified              1881

     The following letter from the Ypsilanti, Mich., Society was sent to the Rev. A. O. Brickman, without any solicitation on his part. It was called forth by the report of the Michigan Association, read at the last Convention, an abstract of which was published in this paper and in the Messenger. It is not our intention to open up a controversy on this subject, but we think it only justice to Mr. Brickman to publish this letter:

YPSILANTI, Mich., June 13th, 1881.

Rev. A. O. BRICRMAN:
     Dear Sir-Having noticed in the reports the proceedings of the last Convention of the New Church, held in Washington, D. C., as published in the NEW CHURCH LIFE and Messenger, some remarks in relation to the report of the Secretary of the Michigan Association respecting your work in this State, and, judging from the tenor of the remarks what the report must have been, we, the undersigned members of the Ypsilanti Society of the New Church, hasten to present to you the assurance of our appreciation of your efforts to spread the light of the New Dispensation in this vicinity, and do disclaim any sympathy with the spirit that prompted the author of the aforesaid communication to write it. With the kindest of feelings toward you personally, and with the best wishes for your success in the work for which you seem to be so especially well qualified, we remain, dear sir and brother,

Yours Truly,
JOHN W. SPOOR,     H. C. DOLE,
WILIAM BARR,     MARY A. DOLE,
RACHEL BARR,     ANNA CHAMBERLAIN,
NELSON CHAMBERLAIN.
     P. S.-We believe that every member of the Society would sign this statement if we could reach them, but the members are much scattered at this time.
N. CHAMBERLAIN.
Title Unspecified 1881

Title Unspecified              1881

     WE give below an extract from a letter by the Rev. G. Nelson Smith to the editors of the NEW CHURCH LIFE. The letter was not written for publication, but the duty of New Church periodicals is so clearly and vigorously stated that, with Mr. Smith's permission, we publish his remarks:
     "One work that ought to be done in our Church periodicals is the thorough presentation of studies of certain particulars of doctrine that will teach New Churchmen how to live-say studies on the great questions of order of the day, the uses of life, temperance, woman's rights, the relative duties of man and woman, education, political economy, science, etc. There is such a wealth on all these, questions that New Churchmen know little or nothing about, and that they need to know and must know to make their lives orderly, true and intelligent. Half or more of people think on these subjects from the Old Church sphere around them, and are not aware of how exactly opposite to it all the teachings of the Doctrines are. It will be an arduous work for those who undertake it. It will require careful, patient, self-ignoring study, but it will be a most fruitful work in the improvement of our people.
     "I have thought of this in connection with the NEW CHURCH LIFE and its work among our young people-they are our hope for a good sound growth of the Church-the plastic minds of our young people are the soil for these truths of pure doctrine to lodge in, and good, sound 'New Church Life' can be made to grow out of them if so treated. This, it seems to me, is the mission of the paper."
Title Unspecified 1881

Title Unspecified              1881

     EDITORS OF NEW CHURCH LIFE: In reading John xii for our lesson the other evening, we could not understand in the 27th, 28th and 29th verses, how the people, who were standing by, could hear the voice of the Father as it spoke to the LORD JESUS CHRIST. Were their spiritual ears opened, or how was it? Will you please enlighten us?
     Answer.-This passage is not directly explained in the Writings, but the explanation we have of the giving of the Law on Mount Sinai, accompanied as it was with thunder and lightning, will serve to make this clear also. We read: "Visions are according to the state of man; a vision before those whose interiors are closed, is altogether different from a vision before those whose interiors are opened; as for example, when the LORD appeared to the whole congregation on Mount Sinai, that appearing was a vision, which was different with the people from what it was with Moses; the prophets again, had a different vision from Moses."-A. C. 1786. So the whole people of Israel were in a manner in the spirit when the LORD appeared to them, and they saw not the natural mountain, but its spiritual fac-simile; and all that happened there was seen with their spiritual eyes, and heard with their spiritual ears, which senses were opened after the cleansing and preparation of three days. As the internals of the Israelites were closed, they could see nothing of heaven; their spiritual senses were only opened in their natural or rather sensual degree, and, this being full of evils and falses, the Divine Truth appeared to them not in its brightness and its peace, but as a devouring fire and their thick darkness and as thunder, and they feared and removed, and stood afar off. Similarly in the event recorded in John xii, the voice "came out of heaven," and hence must have been heard with spiritual ears. Only "the people that stood near by," i. e., who were in a somewhat similar state, seem to have heard it; and in accordance with the doctrine quoted above "the vision was according to the state of man;" some heard the voice as thunder, others heard it as a voice, for they said "an angel spake to them." Those who heard it as a voice were probably in a more interior state than those who heard it as thunder.
NINTH ANNUAL MEETING OF THE CANADA ASSOCIATION 1881

NINTH ANNUAL MEETING OF THE CANADA ASSOCIATION              1881


NEW CHURCH LIFE.
A MONTHLY JOURNAL FOR THE

YOUNG PEOPLE OF THE NEW CHURCH.

Board of Editors.
ANDREW CZERNY, CHARLES P. STUART, GEO. G. STARKEY, B. P. ANSHUTZ.
E. J. B. SCHRECK,


TERMS-One Dollar per annum, payable In advance.

Sample Copies sent FREE to any Address.

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E. P. ANSHUTZ,
No. 1803 Mount Vernon St., Philadelphia, Pa.

PHILADELPHIA, JULY, 1881.
     YOUR Reporter arrived in Berlin, Ontario, on the day preceding the meeting of the Canada Association, which opened June 23d, and lasted three days.
     The Association met at the Temple of the Berlin Society, a handsome stone church, with a seating capacity of about 300. At the opening of the Association, there were present of its ministers the Rev. F. W. Tuerk, the Rev. George Field and the Rev. J. E. Bowers, and delegates from the Toronto, Strathroy, Wellesley and Berlin Societies. There were also present, as visitors, the following ministers: Dr. Hibbard, of Chicago, W. H. Benade, L. H. Tafel, B. I. Kirk, of Pennsylvania. The meeting was opened by reading the Word, and by prayer. After the usual preliminary business, the reports of the Executive Committee for the last two years was read, no meeting having been held in 1880. Then followed reports from Societies: the Berlin Society reported 230 communicants; the Wellesley Society reported 64 communicants; the Toronto Society reported ministerial work as having been done there by the Rev. E. C. Bostock and the Rev. O. L. Barler, of Chicago; the average attendance at Sunday-school is 40. The presiding minister, the Rev. Mr. Tuerk, reported that he had done missionary work in Buffalo, N. Y., baptizing three persons, confirming three, and administering the Holy Supper to twenty-five communicants. He also baptized two persons in Toronto.
     The afternoon session was opened at 2 P. M. The report of the Corresponding Secretary was read. The report of the delegate to the Convention in Portland in 1880 (Mr. T. M. Martin) was read. It was in the form of a letter to the President of the Association, and was, therefore, perhaps the more free and unreserved. It spoke of the report of the Rev. A. O. Brickman, concerning his work in the South, and stated that $1,700 were subscribed at the meeting of the Convention, to aid in building a temple in Savannah, Ga. The addresses on "The Example of the LORD," delivered before the Convention, were characterized as being good; but it was stated that a great part of the teaching was such as one might expect from Methodist ministers, rather than from those of the New Church-the best part of one of them was a quotation from Longfellow. The delegate finished by stating that it did not appear to him that the Association was wanted in the Convention, and that he could not very well see what good it gained from its membership.
     The Rev. J. B. Bowers, delegate of the Canada Association to the Convention of 1881, was called for, but at his suggestion, the Rev. W. H. Benade was requested to give an account of the last meeting of the General Convention. The Rev. Mr. Benade then first spoke, in reply to the delegate to the Convention in Portland, on the uses of a general body of the Church, and stated that though the Convention was not at present in a very orderly state, still it was supported by many on account of the uses it may perform, when these disorders are remedied and cured. He then pointed out that the meetings of the Convention were attended by a small number of laymen, and of ministers, who had a love for it, and had also the time and the means to attend it; that to this small number was added a larger number of persons who attended it when it met in their neighborhood: thus the Convention was one thing in Maine, another in Massachusetts, another in the West, and another in the Middle States. The last Convention, he thought, was, though slimly attended, one which was more thoroughly representative than usual. He insisted that it was the duty of the Associations to make the Convention more fully representative, by sending their best men there to present the views held by the Association on the important questions of the day; but this could not be done unless the Associations held themselves responsible for the expenses of their delegates. He maintained that the present policy of the Convention, of putting all its business into the hands of committees, and even of forming corporations inside the general corporation of the Convention, to perform those uses which it is really the business of the Convention to perform, was destructive of the very life of the Convention, and ought, by all means, to be opposed; for these corporations, though nominally subject to the Convention, were, in fact, irresponsible, and entirely beyond the control of those who furnished the means for the performance of their uses.
     Entering on the other criticism made by the delegate to the Convention of 1880, Mr. Benade said that the latitudinarian, half-Methodistic manner of teaching prevailing with some in the New Church, came from their asking themselves first, What does my audience wish me to say? What do they wish to hear? instead of, What is the LORD'S teaching? What do these people need? The speaker then enlarged upon a trouble afflicting the Church, in that men thought that because they could see the truth, they were also fit instruments to preach it to others, without any, or, at least, with very insufficient preparations. Hence results "lay-preaching," which injures the Church in two ways:
First, by setting men free to enter on a work for which they were not prepared; and secondly, by discouraging and tying the hands of those who had made a proper preparation for this work their life-long study. He declared that churches where such members were situated were the most difficult to do useful, priestly work in; for, from the partial knowledge of such men, there was a general disinclination to hear, and an unreadiness to receive from the divine infinitude of truth. The common sense that guides men when considering the uses of the physician, of the lawyer, of the business man, seems to leave people when they consider the question of preaching; and yet preaching requires an ever-increasing amount of work. Good ministers study harder at fifty than at thirty to produce their sermons. The aim of a minister ought not to be to draw large crowds by elegant and eloquent discourses; but it ought to be to save souls; and this is effected when one, without thought of self, teaches directly and clearly the Word of the LORD; thence will result enlightenment and salvation.
     Mr. Benade then stated the progress made at the last Convention, in that the matter of the better regulation of the order of the priesthood was given into the hands of a committee; also, that the consideration of the late revision of the New Testament was given into the hands of a committee consisting of all the ministers, from whom we might expect a report as complete and perfect as the present state of the Church will permit.
     After this, the Rev. L. H. Tafel was called upon to report on some points not touched by the former speaker. He called the attention of the Association to various arbitrary changes lately made by the Convention, which tended to destroy its representative character. He called especial attention to the practice of choosing elective members, who had the same power of voting as those members of Convention who represented twenty members of a society. He called especial attention to the fact that the five members by election, who were now on the list of the Convention, were there in contravention of its Constitution, as they were in the precincts of an Association. The speaker also called attention to the fact that the representative character of the Executive Committee had been in great part destroyed; that the majority had acted with such disregard to the rights of the large minority as would hardly find its equal in the procedure of even political bodies. As an example of this, he cited the fact that the Association of which he had the honor of being a member, and which had formerly been represented by two or three members on the Executive Committee, was now deprived of all representation, and a man from Pennsylvania, who was known to be opposed on all leading questions to the views of the Pennsylvania Association, was put on that committee.
     Mr. Tafel also referred to the unbrotherly assumption shown by the majority of the Convention in styling their Theological School "The Theological School of the New Church," which was manifestly an untrue designation. He stated that there were two other theological schools-one in Urbana and the other in Philadelphia. He had no objection to the establishment of a theological school in the Eastern States, to meet the wants of the Church there, and he was even willing, since that section at present commands a majority of the Convention, that this school should be called the Theological School of the Convention-always understanding this to mean, what in fact most people in the Church understand, that it is the theological school as adopted by the majority of Convention; but the majority was not satisfied with this, but desired it to appear that it was the only theological school of the New Church in this country.
     A series of resolutions were after this presented by the Rev. J. E. Bowers, disapproving of the present tendency in Convention to destroy its representative character; and, after a number of speakers had expressed their agreement with the sentiments of the resolutions, a committee was appointed to further consider and report back the resolutions on the following day.
     The report of the treasurer, Wm. Hendry, was read, showing that the amount received in the last two years was $175.63; the amount expended $111.63, leaving $64.00 in the treasury.
     The Association then voted to pay the additional assessment levied by the General Convention.
Title Unspecified 1881

Title Unspecified              1881

     The resolutions, as presented by the Rev. J. E. Bowers, were reported by the Committee, and were unanimously passed. They were as follows:
     "Resolved, That it is the sense of this Association that the representative character of the General Convention ought to be maintained. Furthermore,
     "Resolved, That this Association regards it unwise for the General Convention to elect individuals as members of the body, especially if they reside within the jurisdiction of an association or society, and that the Constitution should be so worded as to express this.
     "Resolved, That the delegates of this Association to the next meeting of the General Convention, be instructed to bring these resolutions before it for action."
     The rest of the day was spent in the consideration of the missionary work of the Association; and your reporter was struck with the manly, open way in which all the questions involved were met and treated; this manliness was well expressed in the physique of the delegates, for your reporter has hardly ever beheld an Assembly of such broad-shouldered, and well-proportioned men.
     The subject was opened by the reading of the report of the Missionary of the Association, the Rev. J. E. Bowers. He spoke especially of the smaller gatherings of isolated New Church people for instruction, and for the administration of the Sacraments; as being pleasant and useful. The statistical report showed that the missionary had delivered 148 discourses, baptized 48 persons, the Holy Supper 15 times.
     The Rev. J. B. Hibbard was called upon to give his views concerning missionary work. He spoke of the views he entertained when he first entered upon the work, as being an endeavor to visit as many cities and towns as possible, proclaiming the good tidings in one place, and then rushing on to the next. He admitted that in a former state of the Church this may have been useful. Centres are necessary to support the circumferences, and his labors now were directed chiefly to the building up of centres. He believed that more good could be done with $1,000, if two weak societies were thereby aided, and enabled to support a minister, than by spending it on broadcast work. His methods were now not so much as formerly to make known, by placards spread everywhere, that a New Church minister was coming; but he would find out the New Churchmen in a place, visit them, and suggest their coming together, and he would have a quiet talk concerning some doctrine in which they were particularly interested. Where it was seen to be useful, he would, in addition, deliver public lectures. In these family meetings, he made it a special point to lead the people to read the Writings. He preferred the Writings themselves to the collateral works, because most of the latter contained some errors, and were not so useful and instructive, even for beginners, as the Writings of the Church. He would also induce them to read something from the Word and the Writings daily; for this purpose he recommended the Calendar, published in Philadelphia, and reprinted monthly in the NEW CHURCH LIFE. The speaker also gave especial prominence to the use of the Sacraments of the Church, stating that the spirit of the Church is more easily kept alive with those who look to the LORD in the Sacraments. He had always noticed, that when at the family meetings the subject of the Sacraments was introduced, a spirit of devotion fell upon those assembled. Frequently, after the use of baptism had been presented, he had been requested to administer the Sacrament. In presenting the importance of the Holy Supper, he always inculcated that this holy act mainly concerned the individual and his conjunction with the LORD, and that, therefore, it did not matter much whether there were 3 or 300 present; for the LORD was always present when the Sacrament was devoutly administered. He submitted that it was well that persons should be chosen for this missionary use, who could attract the attention of reasonable men, and who would follow the work up. Mr. Hibbard insisted that we cannot expect to gather great numbers in Christendom. He also directed attention to the great field open to the New Church in establishing orphan homes, where orphans would be educated and prepared for Heaven.
     The speaker was listened to with great attention, and it was evident that he expressed the sentiments of the meeting. The Rev. F. W. Tuerk stated that he fully agreed with the speaker; and that the last great effort made two years ago, in which much noise was made, resulted in no lasting visible results, and he was in favor of returning to their former mode, of using their missionary fund for the assistance of the societies in Toronto and Strathroy.
     Wm. Hendry spoke as to the best mode of raising money for missionary purposes, and favored permanent subscriptions. If every one would only subscribe five cents a week, a sufficiency would be collected. This proposal met with universal approval, and a committee of three, in Berlin, Toronto and Strathroy, were appointed to collect the funds and hand them over to the Executive Committee.
     A difficulty was suggested by one of the ministers in this, that the Toronto Society, in its report, desired an eloquent, popular preacher; but it was well known that a man that gathered crowds and kept them, could not be a sound New Church minister; and the Association would not wish to furnish the money to support any but a straightforward, sound New Church clergyman.
     Mr. Simkins, of Toronto, wanted a minister who would insist on a good life, and especially on self-denial. He confessed that he often fell short of it; but he wanted a minister who would again and again impress this on his hearers. The Society in Toronto was now free of debt, and anxious to have a minister.
     In the evening, a meeting was held to hear the address of the President, which spoke of the state of the Association, and especially of the unsatisfactory state of the societies in Toronto and Strathroy. The cause for this was sought for in the lack with some of the members of a firm belief in the Divinity and authority of the Writings. The address presented from the Writings themselves, the overwhelming proof that the Writings are the LORD'S works, and that the LORD has in them made His Second Coming. The Church was filled with an attentive audience, and, after the blessing, the congregation were invited to partake of strawberries and cake, provided by the ladies of the Berlin Society. The rest of the evening was spent in pleasant conversations between the friends gathered from far and near-interspersed within music.
Title Unspecified 1881

Title Unspecified              1881

     After introductory services, the Rev. J. E. Bowers asked to have his relations to the Association more clearly defined, as the point had been raised in the General Convention, whether he was a member of the Canada Association or not. He stated that his family lived in Toronto, and that he did what missionary work offered in Canada, and he desired to retain his membership in the Canada Association. Rev. G. Field gave it as his opinion, that Mr. Bowers could not be a member unless he should be received into one of the Societies of the Association, and he sent as a delegate. To this it was objected, that all ministers of the General Convention are ex efficio members of the General Convention, and are generally considered to be members ex officio of the Association in which they reside, if they so desire. Mr. Martin said, that he did not see this point, that it seemed to him as if this was claiming a Divine right for the ministers, somewhat like the Divine right claimed by kings. The Rev. W. H. Benade replied that there was a Divine right of the priesthood, for the priests represented the LORD in His Divine function of saving souls, and the priests were constituted not by the people, but by the LORD; societies did not make their priests but chose them from those already constituted. He added that civil governors had a Divine right to govern in civil affairs, as priests had a Divine right to govern in ecclesiastical affairs. In either case, it is the Divine Law or the Divine Truth that rules, or the LORD through His representatives who carry out this Divine law. The idea that the will of man was to rule either in Church or State, was a grievous error, for the human will was corrupt and only corrupt, and the rule of this will was the rule of hell. We must be guided by the LORD, through the Divine Truth He has revealed. Governors in Church and State are constituted not to carry out the will of the governors, but the will of the LORD, as revealed in the Divine Truth, and in so far as the LORD rules, the Church advances into intelligence and into place.
     After some further discussion, it was
     Resolved, That the word "minister" in the clause of the Constitution on Membership, be understood to include all ministers of the General Convention in good standing, who reside within the Dominion of Canada.
     At 10 1/2 A. M., the Rev. J. R. Hibbard gave a very interesting discourse on "the Leaven hid in three measures of meal," in which it was plainly shown that leaven always had an evil meantime afternoon, the officers of the Association were chosen, the officers of the former year being re-elected with only a few changes. A resolution was offered that the Toronto and Strathroy Societies, if they desired assistance from the Association in the support of their ministers, should be advised to confer with the Ecclesiastical Committee of the Association as to the ministers to be chosen. After some discussion, in which it was urged that this would limit the freedom of action of these societies, it was voted down.
     Mention was made of the decease of an old and honored member of the Toronto Society, H. Hancock, Esq.
     A vote of thanks to the members and, especially, the ladies of the Berlin Society, for their kind and cordial hospitality, was tendered by the members of the Association and the visitors, the motion being unanimously carried by a rising vote.
     After confirming the minutes, the Association voted that it stand adjourned after the Sunday services.
Title Unspecified 1881

Title Unspecified              1881

     On Saturday evening, a tea meeting was held in the basement of the church, the attendance being about three hundred. After doing justice to the substantial refreshments furnished by the ladies of Berlin, the meeting adjourned to assemble again upstairs, under the chairmanship of Mr. Charles Hendry. The meeting opened with a beautiful phantasia on the organ, by Prof. Watts, of Galt. Mr. Benade being called upon, gave a description of modern Jerusalem. This was followed by an anthem from the choir; they sung without an accompaniment, and as the choir was well drilled and numerous, the effect was highly pleasing. Mr. Tafel then addressed the meeting in German, on the subject of Orphan Homes. Dr. Hibbard followed with an account of some of his experiences in Palestine. After a few remarks from Dr. Kirk, and after another organ recital, the meeting was closed.
     The whole meeting of the Association was characterized by a sphere of zeal for the cause of the Church, and it was manifest that there was a general enjoyment of the occasion. It was not considered as a meeting for business merely, though this was faithfully attended to, but it was recognized as a re-union of the scattered members, and a high festival of the Church.
WEST HOBOKEN, N. J. 1881

WEST HOBOKEN, N. J.              1881


CORRESPONDENCE.
     -The Rev. S. S. Seward has been very kind to our young people this spring, and is very much liked by them. At regular intervals he has met them at the residences of New Churchmen here, and has given lessons on different subjects, and intends continuing the lessons in the fall. Every one looks forward with pleasure to these meetings.
WASHINGTON, D. C. 1881

WASHINGTON, D. C.       B       1881

     -Last Wednesday we had a social meeting at the house of Mrs. Macarty, to complete arrangements for our Sunday-school picnic. It came off yesterday, at Forrest Grove, about ten miles out on the B. & O. R. R. The grounds are very beautiful, and the day was perfect, not too hot or too cold; we had plenty of swings, hammocks, and last, but not least, an abundance of "picnic food," which latter was not amiss, as we were out all day. We came home with hats and hands filled with ferns and wild flowers, and wished the day had been longer. Every one voted the picnic a perfect success.     B.
June 26th, 1881.
NEW YORK, GERMAN 1881

NEW YORK, GERMAN       C       1881

     -On the 5th day of Pentacost, our hall represented a beautiful appearance having decorated by the ladies of the Society. The services consisted in the rite of Confirmation being administered to five of the Sunday-school scholars, a sermon by the Rev. L. H. Tafel, and lastly the Communion; there were about fifty communicants.
     The 19th of June was another noticeable day. The young ladies of the Society decorated the hall in honor of the anniversary. Behind the pulpit was an arch bearing the inscription, Adventus Domini, and beneath it, the date, 19 June, 1770. Some remarks, appropriate to the occasion, were made from the pulpit, and n. 791 from T. C. R. was read. In the afternoon, the young people met to hold their usual reading class at the house of their leader. After which they passed a few hours in social intercourse.     C.
ONTARIO, CANADA.-ONT. 1881

ONTARIO, CANADA.-ONT.       J.E.B       1881

     June 15th, I found myself on the shores of Lake Huron, at a point far north in the Province of Ontario, in the village of Southampton. There, to my delight, I received the June number of NEW CHURCH LIFE. It is a pleasure to state that the new monthly has made a favorable impression upon many New Church people I have met some have fallen in love with the paper at first sight.
     While I was on the shores of Huron, the breezes coming across its heaving bosom were not only fresh and cool, but too much so for comfort; an overcoat was necessary. But I found warm-hearted New Churchmen-though they are few-who were glad to see a missionary. A Mildmay, Walkerton and or Elgin, Bruce County, we held family meetings for the administration of the Sacraments, and conversations on the Heavenly Doctrines. The Canada Association is to meet in Berlin, June 23d.
J.E.B.
POMEROY, OHIO 1881

POMEROY, OHIO              1881

     -It is only once in a small age that an event of sufficient importance occurs among us to chronicle; but it may interest you to know that our former pastor, the Rev. R. De Charms, is making us a short visit. It has been nearly four years since he left us to go to Colorado in search of health, and this is his first visit to us. He held service in our church, in Middleport, on last Sabbath morning, delivering an excellent sermon to a good sized audience. During the week, he visited his old friends and acquaintances and made several new ones.
     On Wednesday evening, the older members of the Church took tea with him, at the residence of Judge Plautz. The younger members came in later in the evening, and spent the time talking, singing, dancing and having a general good time. Refreshments, consisting of cake and ice cream, were served at about ten o'clock, and, after an hour or two, the assembly dispersed, well pleased with the evening's enjoyment.
     Mr. De Charms held service again this morning, and we listened with delight to a sermon, from Matt. xviii, 3, on "Innocence." After the regular service, the Sacrament of the Holy Supper was administered to about fifteen persons. Mr. De Charms leaves here the last of the week. He takes with him the best wishes of the Society, and we hope, ere another four years have passed, to have had the pleasure of another and a longer visit from him.
June 19th, 1881.
PHILADELPHIA NOTES 1881

PHILADELPHIA NOTES              1881

     -The 19th of June is the anniversary of an event of peculiar interest to New Churchmen. Coming, as it did this year, on Sunday, it was commemorated by special services at the temple of the Society of the Advent. The congregation was a large one, including many visitors; the reporter noticed New Churchmen present from Boston, New York, Trenton, N. J., Washington, D. C., Chicago, Ill., and from Pittsburg, and a number of the interior towns of Pennsylvania. The altar was decorated with flowers, to an unusual extent; one noticeable bouquet or piece (the writer pleads ignorance of the correct technical name for such arrangements of flowers), was a large one composed exclusively of daisies. The services were conducted by the Revs. W. H. Benade and J. P. Stuart, of Philadelphia, and the Rev. J. B. Hibbard, of Chicago, three of the seven ordaining ministers of the New Church. Messrs. Stuart and Hibbard conducted the services, and Mr. Benade delivered the sermon; his text was the 13th and 14th verses of the 7th chapter of Daniel. After the regular services the communion was administered.
     The regular meetings of the Young Folks' Club have been discontinued for the summer months; some of the members have already gone to their summer homes, and others will soon follow.
     The annual picnic of the Sunday-school came off early in June, at Bidgley, in Fairmount Park. Unfortunately, the day was cloudy and rather cold, but still the coming men and women of the Church seemed to find an immense amount of pleasure, romping in the cool, breezy air.
     The Rev. Richard De Charms, of Denver, Colorado, for the Society of the Advent, the Sunday following the Convention; he made an exceedingly favorable impression on all who heard him.
NINETEENTH OF JUNE IN CHICAGO 1881

NINETEENTH OF JUNE IN CHICAGO              1881

     -That part of the New Church in Chicago which is under the pastoral charge of the Rev. W. F. Pendleton, held festival services in commemoration of the 19th of June, 1770. The services were in the west side temple at 3:30 P. M. A pleasant feature of the service was the reading from the Word in unison. "Another impressive feature was the betrothal of Mr. Seymour G. Nelson to Miss Annie Florine, of Andover, Ill. At the close of the betrothal ceremony, Mr. O. Blackman sang the beautiful song, "When the Mists are Cleared Away." All joined in the chorus.
     The address of the Rev. Mr. Bostock was historical. It began with the call of the Apostles by the LORD in the natural world, and their commission to preach the Gospel to all nations, and continued with the call of Swedenborg to be the instrument of the LORD'S Second Coming. It then gave an account of the calling together of the twelve Apostles in the spiritual world on the 19th of June, 1770, and their commission to preach to the universal spiritual world.
     The Rev. Mr. Pendleton unfolded the spiritual sense of preaching that the LORD JESUS CHRIST reigns, and also the gathering together of His elect from the four winds, and from the ends of the heavens to the ends of them. He said: The New Church must proclaim not only that the LORD is the only God, but that He reigns by His Divine Truth, as the only authority in the Church; in a word, that the internal sense of the Word as revealed through Swedenborg, reigns; and also that as the Divine Truth separates those who are in truth and not in good from those in truth and at the same time in good in the spiritual world, so also it must do here. By gathering from the four winds and from the ends of the heavens to the ends of them, is signified that all who are in truth and good, are to be collected, initiated and instructed, whether they are in the internal things of the Church, or in the external.
     At the close of the services the Holy Supper was administered to about forty persons. The attention throughout was close and the sphere pleasant.
June 19th, l881.
ALLENTOWN, PA 1881

ALLENTOWN, PA       LEIGH       1881

     -On Wednesday, June 15th, we held the first of a series of social gatherings of the members and friends of our Society. At this gathering, our attention was called to a deeply interesting subject, which certainly seems worthy of more prominence than has hitherto been granted it; and that is this: the celebration of the establishment of the New Church, on the 19th of June, 1770. Opening The True Christian Religion, which lay on the table by the Word, Mr. Schreck read therefrom several numbers which state that the LORD called together His twelve disciples who had followed Him in the world, and on the date mentioned, sent them throughout the whole spiritual world to preach the Gospel that the LORD GOD, JESUS CHRIST reigneth, and this was done right after The True Christian Religion, which contains the universal theology of the New Church, was finished. This, as well as the fact that this matter is spoken of both in the beginning and at the end of The True Christian Religion, showed the important part which the publication of the Writings of the New Church play, both in the natural and in the spiritual world. So, also, we are told that when The Brief Exposition was published, the angelic heaven, from the east to the west and from the south to the north, appeared purple, with most beautiful flowers;" and further, that on all of Swedenborg's books in the spiritual world, was written "Adventus Domini" (the Coming of the Lord). "By command," says Swedenborg, "I wrote the same on two copies in Holland." Thus, beside the preaching of the apostles, the LORD used the Writings of the New Church even in the spiritual world to effect His coming; to establish His kingdom, which shall endure for ever and ever. Mr. Schreck then gave a short but interesting account of the finding of one of the copies, on which Swedenborg had written "Hic Liber est Adventus Domini, Scriptum ex mandato" (this Book is the Advent of the LORD, written by command), and showed us a facsimile of the inscription. He called our attention to the fact that in three distinct places in The True Christian Religion, the sending out of the twelve apostles was treated of which also showed the importance of the event. And the date was given: another remarkable thing, as it is the only date given in the published works. Now the festivals in the Church, such as Christmas, Easter, etc., were really not celebrated on dates that are authentic; but here we had given to us in the Writings of the New Church, a date on which to celebrate one of the most important events in the Church. He, therefore, proposed that we celebrate the event in a becoming manner on the following Sunday, as that was the 19th of June. All present seemed delighted with the idea, and the proposition was agreed to.
     On Sunday our hall presented a very handsome appearance. In the eastern window, behind the reading-desk, was the motto: "Behold He cometh with the clouds," enwreathed in leaves of oak. On one of the side walls were in large letters, the words, "Adventus Domini," and on the other, "19th of June, 1770." Though these mottoes and the heavy laurel wreaths on the western wall were beautiful, the profusion of flowers which the ladies had arranged, were still more so.
     In the Sunday-school, a short account of the LORD'S work on earth, and of His apostles, and of their work, was followed by an explanation of the nature of the festival we were celebrating. In church the opening voluntary by Mr. Waelchly, was played with more than ordinary feeling. The sermon in the morning, on the "glorification of the LORD," and with its great practical bearing on the regeneration of man, was listened to by a full congregation. The sermon in the evening, also listened to by a large congregation, was on Daniel vii, 13, 14. Only those who have heard the exposition of this text, the glorious prophecy of the Second Coming of the LORD, and who have experienced the multitude of true thoughts and good purposes that it excites, can realize the effect of the sermon, and can thus complete the imperfect picture that I have tried to draw of the happiest day of the Allentown society since its re-organization.     LEIGH.
YOUNG MAN 1881

YOUNG MAN              1881



MISCELLANY.
     THE law arbitrarily says that at the age of twenty-one the male biped is a man; but the truth is that there is no fixed period in life when the change from youth to manhood can be said really to occur; with some the change comes much before the age of twenty-one, with others after that time.
     On first attaining manhood, one of our leading characteristics is apt to be conceit; and conceit in quite large quantities, too: it is sometimes put down, or hidden to a certain extent, as we journey on in life, but seldom wholly eradicated. We are apt to think that, if we had the power, we could reform the world; that our elders are old fogies, and not up to the spirit of the age. We make certain discoveries; or, what is the same thing to us, we think we make them, and in consequence have a feeling of great self-complacency, and smile condescendingly on our fellow-creatures as we impart to them the fruits of our exceeding wisdom; our cheeks burn, though, in the future when we awake to a realizing sense of the fact that our discoveries are not new, but are covered with the dust of centuries, and we had mistaken that dust for the bloom of youth.
     In early manhood we are apt to build gorgeous palaces in the air. How grand, far-reaching and splendid they are, covering even nations, or the very globe itself! We imagine there is nothing sordid or mean about our aims; we will reform mankind and revolutionize the world, and we mentally pose as heroes-as heroes powerful and magnificent, yet modest and unassuming. Soon, however, our wonderful aerial specimens of architecture fade and pass away, "like the baseless fabric of a vision;" and if we look, we can see self lurking in what was their foundation.
     Our thoughts and opinions about woman undergo a complete metamorphosis, as we change from out to early manhood; our youthful diffidence gives way to a feeling of calm superiority; we think that we understand woman's nature completely, and can read her character like an open book; while, on the other hand, we feel that she can no more than glance at the surface of our minds, much less fathom those profound depths. Ah, brother long-ears! most of us sooner or later have our eyes opened; some of us, though, never do, and are, perhaps, the more contented for it.
     Before the time when we commence to have a misty conception of what woman really is, we enjoy a blossoming in raiment that occurs but once in our lives. If the fashion is to wear short coats, our coats are short; if the fashion authorities say it is the thing to wear our coats long, we are hardly satisfied unless they reach to our ankles. The rainbow does not furnish colors enough to suit us in our ties; we tell our bootmaker to make a "snug" fit, and thus lay the foundation for corny and years of future misery. If we have the money, we come out in the most resplendent jewelry, the smallest or largest of canes, hair oil, perfumes, outra hats, etc., ad infinitum. We enjoy life immensely, and yet we think it the sign of a ripe man of the world to seem skeptical and cynical; think it makes us more-something, we hardly know what-and so we ape those characteristics without knowing what they really are.
     Some or all of the above-enumerated harmless vanities are what most of us experience on first attaining manhood; but we soon pass them, and then for the first time commence to show what we really are. The field now widens so much that the writer of these crude sketches feels that it is growing too large for him. The plural hero is brought down to the point when he should realize that

     "Life is real, life is earnest."

     Perhaps he does; perhaps he wants to make his life such that when departing he leaves behind him

     "Footprints on the sands of time,
     Footprints that perhaps another,
     Sailing o'er life's solemn main,
     A forlorn and shipwrecked brother,
     Seeing, shall take heart again."

     If such is his wish, happy is he if he has the light of the New Church to guide him; as otherwise, his endeavors will be as hopelessly confused as are the lines of Longfellow quoted above. He will find that self-guided footsteps will be as useless to his brother as would those on the "sands" be to a man who is sailing on the "solemn main," and who is at the same time, and in some unexplained manner; a "shipwrecked brother." Let our hero avoid mock heroics and theatrical goodness; let him honestly do his duty, shun evils, because they are sins, and look to the LORD in all things.
CALENDAR OF Daily Lessons in the Word and Writings 1881

CALENDAR OF Daily Lessons in the Word and Writings              1881

          JUNE
                    MORNING               EVENING
          II Samuel.          Heav'n& Hell      Isaiah.      A. Cr. or A. E.

1 Friday     13: V. 21-89     354 & 355          29          32     1130
2 Saturday     l4: v. 1-17      356               30: v. 1-18     33     1131
3 Sunday     14: v. 15-86     357               30: v. 19-33 34     1133
4 Monday     15: v. 1-15          358               31          35     1134
5 Tuesday     15: v. 16-37     359               32          36     1135
6 Wednesday     16               360               33          37     1136
7 Thursday     17               361 & 362          34          38     1138
5 Friday     18: v. 1-15          363               35          39     1139
9 Saturday     18: V. 16-33     364               36          40&41     1141&1142
10 Sunday     19: v. 1-23          365               37: v. 1-20     42     1143
11 Monday     19: v. 24-48     366 & 367          37: v. 21-38 43     1144
12 Tuesday     20               368               38          44     1145
13 Wednesday 21               369 & 370          39          45     1146
14 Thursday     22: V. l-25          371 & 372          40          46     1147
15 Friday     22: V. 26-51     373 & 374          41          47     1148
16 Saturday     23: v. 1-17          375 & 376          42          48     1150
17 Sunday     23: v. 15-39     377 & 378          43          49     1151
18 Monday     24               379               44          50     1152
          I Kings.
19 Tuesday     1: v. 1-31          380 & 381          46          51&52     1153&1154
20 Wednesday 1: v. 32-53     382               46          56&54     1155&1156
21 Thursday     2: v. 1-11          383 & 384          47          55     1158
22 Friday     2: v. 12-46          385 & 386          48          56&57     1159&1160
26 Saturday     3               387 & 388          49          68&69     1162&1163
24 Sunday     4: v. 1-19          389 & 390          50          60     1164
26 Monday     4: v. 20-34          391 & 392          51          61&62     1165&1166
26 Tuesday     5               393 & 394          52          63&64     1167&1168
27 Wednesday 6               395               53          65     1170
25 Thursday     7: v. 1-26          396-398          54          66     1171
29 Friday     7: v. 27-61          399               55          67     1173
30 Saturday     5: v. 1-21          400               56          68     1174
31 Sunday     5: v. 22-53          401               57          69     1176
INTERESTING DATE 1881

INTERESTING DATE              1881


NEW CHURCH LIFE

VOL. I

August 1881.

No. 8.
     THE event commemorated by special services in a number of New Church societies on the 19th of June, was one of a remarkable character and wonderful significance. All who have given the subject their attention are familiar with the statement made in the note at the end of The True Christian Religion, that when that work was finished, the LORD called together His twelve disciples who followed Him in the world, and sent them all forth into the whole spiritual world to preach the gospel that the LORD GOD JESUS CHRIST reigns, whose kingdom shall be for ages of ages. This took place on the 19th day of June, 1770. In n. 779 of the same work, we are told that the LORD'S Second Coming was effected by means of a man who could receive the Doctrines of the New Church into his understanding and publish them by the press; and that Emanuel Swedenborg was called to this high office, receiving these Doctrines not from any spirit or angel, but from the LORD alone. The True Christian Religion, as stated in its title, contains the universal theology of the New Church. The completion of this work, written by the man chosen by the LORD for, the accomplishment of His Divine purpose seems therefore to have been, as it were, the culmination of the LORD'S Second Coming, and the gospel of the reign of the LORD JESUS CHRIST was thereupon proclaimed throughout the spiritual world.
     We refer to this subject now for the purpose of calling attention to an interesting event recorded in the Spiritual Diary, which appears to have a connection with it, but which does not seem to have attracted much attention. No. 3029 reads as follows: "Concerning the joy of felicity in Heaven, of those glorifying the LORD. Now very many of the good glorified the LORD on account of His Advent, and their liberation from hell; and there was so great joy of felicity that some said they could not sustain it, Sept. 17, 1748. It was, as it were, a general glorification, so that also some in hell desired to glorify, as     I heard from some who where thence, but from those who were in sinks, Sept. 1st, 1748. Next morning all were in a state of tranquility, so that I perceived around me nothing but a tranquility, a silence which still remains, Sept. 2d, 1748."
     The interesting question arises: what especial event or period in the LORD'S Second Advent, was the cause of this general rejoicing throughout the spiritual world? It occurred on the 1st of September, 1748. The Last Judgment was not completed until 1757, and the sending forth of the twelve disciples, as above recorded, took place in 1770. If the finishing of the writing of The Christian Religion, "containing the universal theology of the New Church," was the culmination of the LORD'S Second Coming, is it not probable that this rejoicing which preceded it some twenty-one years, was over the first distinct step, or stage, in the ultimation in a material form on earth of that new revelation of Divine Truth which constituted His Second Advent? What was this?
     The LORD effected His Second Coming by means of a revelation, which Swedenborg could "receive in his understanding and publish by the press." The first volume which Swedenborg prepared for publication, in the high office to which he was thus called, was Vol. I of the Arcana Celestia. Let us see if there is anything to indicate that the writing of this volume was probably completed at or near the time of this great rejoicing in the heavens, which was a glorification of the LORD "on account of His Advent."
     In the chronological account of Swedenborg's Writings, giving in Dr. Tafel's "Documents Concerning Swedenborg" (Doc. 313), the writing of the Arcana Celestia is set down as having extended from the year 1747 to 1753. On the 2d of June, 1747, Swedenborg tendered to the King of Sweden his resignation as Assessor in the Royal College of Mines, and asked leave to go abroad to some place where he might "finish the important works' on which he was then engaged. The royal decree accepting his resignation was issued June 12th, and, on the 17th of July, he took leave of his colleagues in the College at Stockholm, "to commence his new journeys abroad." He soon after departed for Holland, where he remained until October, 1748, when he left for England, to have Vol. I of the Arcana Celestia published. Dr. Tafel says: "That he finished the MS. of Vol. I of the Arcana Celestia in Holland is proved by Document 136, F, where he reminded himself to take the Ex[poritionem] Sp[iritualem] (the Spiritual Explanation of Genesis), and lay it on top.'" Whilst there is nothing in these facts to fix the precise date at which the writing of this volume was completed, it is evident that it cannot have been far from the time of the rejoicing in the spiritual world recorded in the Diary (Sept. 1st, 1748), and may have been exactly at that date. Is it not probable, therefore, that the completion of this volume, which brought into a form for use by mankind, the first distinct portion of the revelation of the internal sense of the Divine Word, was the occasion of this remarkable rejoicing in the heavens?
     Whether any further information than that contained in the "Documents" can be obtained to fix precisely the date of the completion of Vol. I of the Arcana Celestia may be doubtful, and the matter may remain, as now, one of conjecture; but the subject, nevertheless, is an interesting one, especially in view of its probable connection with the remarkable events recorded as having occurred in the spiritual world on the completion of The True Christian Religion. Perhaps some of those who have given especial study to the Writings for the Church may be able to give us further light upon the subject.
FAITH AND CHARITY 1881

FAITH AND CHARITY              1881



DEFINITIONS.
     "What is Faith?" . . . "What is Charity?" These are the questions which an angel asked a newly-arrived spirit in the World of Spirits. The answers which were given are these: Faith "is to believe what the Word teaches." . . . Charity "is to do what the Word teaches." (Faith, n. 43.) What clear, concise ringing answers these are answers that it were well to bear in mind. How few of us could have given a satisfactory definition of Faith and of Charity, if called upon by some Old Church acquaintance, or if asked by a child. We may know pretty well what Faith and Charity are, and yet be unable to tell what they are; and, again, we may think we know a great deal about Faith and Charity, and never find out how limited our knowledge is until we attempt to put it in the form of words.
     Faith and Charity constitute the all of religion, of heaven, of the universe; and, in the supreme sense, they are the LORD Himself. What wonder, then, that each has many different definitions, according to its application and the plane in which it is taken. Probably it would not be possible to frame definitions more simple and easy to understand than those quoted above.
     "Faith is the internal acknowledgment of truth," is the opening sentence of the Doctrine of Faith. "Faith is the affection of truth, arising from desiring truth for its own sake" (H. D. 112). "To believe well is faith" (C. L. 233). "Faith is the complex of all things belonging to truth, which a man thinks concerning God and concerning Divine things" (T. C. R. 392). A still broader definition is that given in Conjugial Love, n. 24: "Faith is truth."
     These definitions of Faith would certainly surprise a lexicographer; but the various definitions of Charity would sound still more strange to him. Indeed, it would be hard to find anything that more clearly I distinguishes the New Church from the Old than its definition of Charity. In T. C. R. 422, we are told that "Charity is to act justly and faithfully in the office, business and work in which any one is, because all things which a man so does are of use to society." A very concise and forceable definition is that given in A. C). 3418: "Charity is the affection of serving others without any end of recompense." "To live I well is Charity" (C. L. 233). "Charity consists in doing what is right in every action of life, and in the faithful performance of our duty in every office" (H. D. 101). A more comprehensive definition still, is given in T. C. R. 365: "Charity is all the good with which man is affected by the LORD, and which he. thence wills and does." "Charity is a complex of all the things a man does to the neighbor which belong to good (T. C. R. 392). In T. C. R. 142, we are taught that "Charity is no other than goodness;" and in A. E. 790 it is stated that "Charity is the affection of knowing truths, of understanding them, likewise of willing them, and thereby becoming wise."
     These definitions of Charity, when they are particularized and applied, teach us some wonderful things. They show us how false is the common idea of Charity, i. e., that it consists in giving indiscriminately to the poor, and in mere exterior forms of kindness, in mild words, mild deeds, mild and temporizing behavior, in shunning unpleasant topics of conversation and concealing differences of opinion. But Charity in the priest consists in his leading souls by the truth to heaven, no matter how unsavory the truth may be to his congregation. The judge acts charitably when he condemns those that break the laws; the soldier acts charitably when he stands to his post and shoots the enemies of his country.
STORY OF JONAH 1881

STORY OF JONAH              1881

     THE book of Jonah, though brief and exceptionally clear in its external style, has proved a source of great perplexity to the critics and theologians of the Old Church. They have searched every corner of the zoologies to find fishes capable of swallowing Jonah; I they have eagerly seized on travelers' tales and seamen's gossip about huge monsters of the ocean, within whose stomach men in armor, and even whole horses, have been founds and about sailors who have been rescued alive after having been swallowed by sharks. Some venerable theologians have taught that the great fish which devoured Jonah was created especially for the occasion; some have held to the hypothesis that Jonah merely rode on the back of a dead fish, which happened to be floating about on the surface of the water; another commentator has advanced the theory that it was not a fish at all, but a ship with a fish painted on it; another supposes that it was an inn, where the prophet was entertained after reaching land; another writer is inclined to the opinion that the fish which engulfed Jonah was, in reality, a sea-port where he took refuge. The curious theories which have been advanced in regard to the story of Jonah are almost innumerable, and columns might be filled with a mere catalogue of them. Each, of course, is supported with many ingenious and learned arguments. These efforts to explain the story of Jonah would be laughable, were it not for the thought that it is the LORD'S Word that these commentators are treating in this undignified and puerile manner.
     To the New Churchman, the difficulties encountered in the letter of the Word occasion very little trouble. He knows that the Holiness of the Word rests in the internal sense which treats, not of the fortunes of men and the events of earthly history, but of heaven and eternal life; yea, inmostly, of that Centre and Source of everything, the LORD Himself.
     The book of Jonah is not only-a prophetical book, but it is also historical. In the Arcana it is mentioned among the other historical parts of the Word (n. 1709). Indeed, we are expressly taught that Jonah was swallowed up by a great fish. In the Spiritual Diary it is written: "That representations in the other life are actual in the world. Representations in the other life, as the punishments of the miserable, appear indeed as phantasies, but still they are actual, because those that suffer punishments have sensation . . . Moreover, similar things are also in the world, for all these things actually exist upon earth; so that it cannot be otherwise than that they exist, since they are significative, as that Jonah was swallowed by a great fish (baloena), which actually happened in the world: then also, the miracles of Egypt and many other things, such as are called miracles"-(S. D. 1391-2). In the representations occurring in the other life, great fishes sometimes appear to swallow up spirits, and then afterwards to vomit them up. The Writings describe a certain horrible lake, to the left of which, "at some distance from that place, on the left bank, there appear great fishes called whales (baloenoe), monstrous, which draw in man and lacerate him with their jaws, and try to swallow him up, and (then) throw him up" (S. D. 1382). In another number, in the Diary, it is stated that when a certain spirit was it the lower earth, "there suddenly appeared a table with great fishes," one of which "swallowed him, crying out:" this appearance signified "the natural things he loved above spiritual things" (S. D. 1387).
     There is an ancient myth, according to which Hercules was once devoured by a sea monster, and, after three days was vomited up uninjured. Some rationalists have endeavored to show that the story of Jonah is merely a Jewish version of this myth about Hercules. Orthodox critics, on the other hand, maintain that the myth about Hercules is founded upon what really happened to Jonah. Unlike the contest between the two knights about the shield, one side of which was gold and the other silver,-in this case, instead of both parties being in the right, both are in the wrong. Mythology is not indebted to the story Jonah, nor the story of Jonah to mythology. The narrative concerning Jonah is "a prophecy concerning combats of the LORD with the hells, and concerning His most grievous temptations then, and concerning His state then; the three days and three nights during which Jonah was in the bowels of the fish signify the whole duration of the combat with the hells" (Prophets and Psalms). The fables of mythology originated in the Ancient Church, which was especially versed in the science of correspondences. This Church also knew full well, from the Word and from the doctrinals handed down to them from the Most Ancient Church, that the LORD would assume the humanity, and, by means of temptation conquer the hells. We find traces of this in many, of the tales of antiquity, and remarkable are those clustering about the name of Hercules. Thus, it is not strange that this hero who, more than any other mythological character, seems to prefigure the LORD in His humanity, should be represented as having been swallowed by a great fish, and as having remained within it for three days.
     The story of Jonah, then, is not something to be ashamed of and apologized for, but to the New Churchman it is inexpressibly Holy and Divine, foreshadowing the temptation combats of the LORD.
TABLES OF THE LAW 1881

TABLES OF THE LAW              1881

     AMONG the many things the LORD makes new in the New Church, is the understanding of the literal sense of the Word. I was never so impressed with this fact, as when, in studying several Old Church works on the Bible recently. I had occasion to compare their statements with those made in the Writings. Thus, another field opens to some New Church scholar: the writing of a work on the Biblical narratives in the light of the New Church.
     One thing, among others, which will engage his attention, is the way the Law was written by the finger of God upon the two tablets of stone. The Old Church idea, as expressed in the many pictures and other representations current at the present day, is, that three or four commandments were written on one table and the remaining commandments on the other. In Arcana Celestia n. 9416, we learn that this idea is erroneous, and that the Law was written upon the two tables as if they were one. We read: "Those Tables were divided between themselves, but conjoined by application, and the writing continued from one Table into the other, as upon one; but not according to the common opinion, some precepts upon one Table and some upon the other; for by one divided into two, and by these two thus conjoined, or given one to the other, is signified the conjunction of the LORD with man. Covenants were therefore entered upon in a similar manner as with Abraham, by a heifer, a she goat and a ram, divided in the middle, and by the one part Placed opposite the other. Gen. xv, 9-12. . . . From this it may appear whence it is that there were two tables, and written from both sides from one to the ocher. Ex. xxxii."
Title Unspecified 1881

Title Unspecified              1881

     "Whatsoever a man thinks and wills, that is, all his thought and all his affection, is either from hell or from heaven."-A. C. 4249. Title Unspecified 1881

Title Unspecified              1881

     "What a man loves he easily imbibes and apprehends, whereas, what he does not love, he imbibes and apprehends with difficulty."-A. C. 4286.
Title Unspecified 1881

Title Unspecified              1881

     "In another life every one is gifted with intelligence and felicity from the Lord, according to the use which he yields from the will-affection."-A. C. 3887.
Title Unspecified 1881

Title Unspecified              1881

     "The Divine foresight and providence are in everything, even the most minute; and unless this were the case, or if it were only universal, the human race would perish."-A. C. 5122.
Title Unspecified 1881

Title Unspecified              1881

     "The angels' idea of the grave is not that of death, but of life, and consequently of resuscitation."-A C. 5551.
Title Unspecified 1881

Title Unspecified              1881


NEW CHURCH LIFE.

A MONTHLY JOURNAL FOR THE

YOUNG PEOPLE OF THE NEW CHURCH.

Board of Editors.
ANDREW CZERNY,     CHARLES P. STUART,
GEO. G. STARKEY,     E. P. ANSHUTZ.
E. J. E. SCHEECK,

TERMS-One Dollar per annum, payable in advance.

Sample Copies sent FREE to any Address.

All communications must be addressed to the Business Manager,

E. P. ANSHUTZ,

No. 1802 Mount Vernon St., Philadelphia, Pa.


PHILADELPHIA, AUGUST, 1881.
     WE have received a letter from Rev. Eugene Laible, Secretary of the Michigan Association, stating-as we supposed our readers would understand-that the letter from Ypsilanti, published in our July number, was not an official document from the Ypsilanti Society but merely an expression of the opinion of seven of its members. Mr. Laible further states that this letter was written under a misapprehension of the nature of the Report of the Michigan Association, which is written "in respectful, courteous language," and deals rather with the insufficiency of our present methods of missionary work in general than with Mr. Brickman's work in particular.
Title Unspecified 1881

Title Unspecified              1881

     ONE of our correspondents gives an account of a union Sunday-school. We wish our friends every success in their efforts to spread the doctrines, and hope that they will proclaim them boldly and openly, as no doubt they will, judging from the tone of our correspondent's letter. The great danger in union Sunday-schools, and, indeed, in "union" anything, lies in the fact that New Church people attempt to teach New Church truths without mentioning the Writings and the Second Advent of the LORD, thinking in this way to avoid exciting prejudice. But work of this kind does no good, and may do harm. Genuine New Churchmen are not made in this way. There is no use trying to bring people into the Church blind-folded. What would we think if one of the early Christians should have attempted to convert the Jews by going into their synagogues and preaching gospel truth without mentioning the Advent of the LORD? Would it not have been absurd? Let us blow the trumpet of the New Jerusalem with no uncertain sound. Let us proclaim the Second Advent of the LORD in the Writings, loudly and clearly, so that the whole world may know it.
Title Unspecified 1881

Title Unspecified              1881

     THE Convention has been more fully reported and noticed this year than ever before. Both the Messenger and the NEW CHURCH LIFE have furnished full reports of what was said and done. The Magazine, as usual, prints the entire official journal, and; in addition, makes some interesting comments on the work of the session; in which, among other things, it says that "the loquacity of a Western delegate, who also liked to have the roll called, put the patience of the members to a strain." Personal allusions of this kind might be expected in a political journal, but they seem to us altogether beneath the dignity of a periodical of the New Church. Still, we may not be competent judges. The Independent quotes largely from the LIFE, and thinks that "the charm and use of these gatherings is found in the social element-the conference and social meetings, sermons, etc." Across the water, the Repository, Morning Light and Neukirchenblaetter each give an outline of the proceedings. Those of us who like "to see ourselves as others see us," will be much interested in the comments of the Morning Light. In regard to the election of individual members, this journal says: "In Church matters, the Americans seem to have more affinity with our political government than with our Church polity. We have not yet created a body of peers in connection with Conference, and are not likely to do so."
Title Unspecified 1881

Title Unspecified              1881

     WE are glad to see our report of the recent meeting of the Canada Association copied by the New Jerusalem Messenger. We cannot enter into the personalities which characterize the Messenger's editorial remarks upon it, for this would be utterly foreign to the spirit of the NEW CHURCH LIFE; but we will only say that we did not publish the whole of anybody's speech. In the case of Mr. Tafel's speech, we could not even print all that our reporter sent us. As to the remarks about the deprival of the Pennsylvania Association of its due representation on the Executive Committee, our reporter puts it as follows: "The Rev. L. H. Tafel stated that in some way the Canada Association had also fallen into disfavor with the majority ruling the Convention; for the committee for nominating the members of the Executive Committee did not nominate any one from Canada, so that it was only owing to the refusal of the member nominated from Pennsylvania to serve any longer on that committee, and to the fact of the non-election of the member nominated by the Pennsylvania delegation, that the Canada Association is still represented on the Executive Committee; while the Association of which he (Mr. Tafel) had the honor of being a member, and which was formerly represented by two or three members on the Executive Committee, is now deprived of all representation; and, to add insult to injury, a man from Pennsylvania, not a member of any Society or Association belonging to the Convention, and who is known to be opposed on all leading questions to the views of the Pennsylvania Association, was put on that committee."
Title Unspecified 1881

Title Unspecified              1881

     No DOUBT our readers will be interested in the following extract from a letter which we have received from Mr. Samuel Smith, an isolated receiver, living in Humansville, Mo.:
     "I am an old man, nearly seventy years old; have been a reader of the New Church Writings nearly thirty-six years, but mostly isolated, and have never united with any New Church organization. I was born in Ross Co., Ohio, near Chillicothe. About fifteen years ago I removed to South-western Missouri, and settled in Polk Co. I was brought up under the influence of the Methodists. My first knowledge of Swedenborg was obtained by reading the article, 'Swedenborgians,' in Buck's Theological Dictionary, when I was about seventeen years old. The article was written in a style not to bias the mind of the reader one way or the other. I did not think or care much about it, but rather inclined to class Swedenborg with the fanatics that I read about in the same work.
     "A year or so after reading the above-mentioned article, I became acquainted with an old lady from Westmoreland Co., Virginia. She was a great talker, and rather intelligent withal, and had a great account to give of a rich planter in Westmoreland Co., named Robert Carter, who was a 'Swedenborger,' and when his wife died he would not marry again, as he expected to be re-united with his deceased wife in the Spiritual World. She further stated that Carter had owned a number of slaves, but when he became a 'Swedenborger,' he set them all free, and to some he gave a few acres of land. This was about the close of the last century.
     "I became acquainted with the Writings of the New Church through Mr. Jones, a book-seller of Chillicothe, about the year 1845. There was then a small society in Chillicothe, and another in Bourne Co. Of the society in Chillicothe, ex-Senator Thurmon's mother was a member, and, perhaps one of his sisters, but his father was a Methodist preacher. The society was principally fragments of families, the rest of them remaining in whatever branch of the Old Church they belonged. I do not know whether either of these societies still exist or not, as neither were increasing when I knew anything about them."
EDUCATION 1881

EDUCATION              1881

     AMONG the articles of the NEW CHURCH LIFE for July was particularly interested in the extract from the letter of Rev. G. N. Smith. His suggestion of "studies that shall introduce to the notice of the of the readers of the "LIFE," ideas of practical value in our lives-ideas that we may use in our various vocations, and apply fearlessly, because they are the LORD'S teachings, given for that very purpose in the revelations made in His Second Coming, is one that ought to prompt a response from any whose thoughts have led them to the same conclusion. If we, as New Churchmen, could only realize the fact that the very Sun of Heaven is shining now upon the "great questions of order of the day,"-temperance, woman's rights, education, science, etc.-throwing a light upon them, that is a very beacon to the distracted truth seeker, tossed upon the sea of doubt, and ready to founder in the waves of false science, would we not all turn our eyes thankfully toward its beaming light, and greedily clutch at the life-saving ropes thrown out to rescue us?
     There can be no true science that is not founded upon, and evolved from the principles laid down for guidance in the Writings of the New Church. The so-called scientists of the day, whether working in the field of physical, social or moral science, are only gropers vainly seeking for the "pearl of great price," and their conclusions are not safe guides to the youth or maiden of the New Church. Only by an earnest, humble study of the Writings, can we see and avoid the pitfalls and snares of these blind leaders. We must go to the higher authority of the LORD'S teachings, and standing on the rock of truth there shown to us, work out our own methods, using those patent in the world, in the light of that truth, and allowing ourselves no measure of compromise that will not stand its test.
     Among the subjects for "study" suggested by Mr. Smith, none seems to me of more vital importance to the young people of the New Church than that of "education." To them, the rising generation must look for advice in the solution of the great problem of true methods for the physical, intellectual and spiritual development of the children. The Writings are overflowing with knowledges on this subject ready for our use if we will but take them and apply them.
     In the first place, we may learn there, the grand fundamental doctrine of all education, that the child is born into this world that he may become an angel in heaven. See D. P. n. 323, where we read: "The end of creation is a heaven from the human race," and in n. 324 of the same work: "Every man is created to go to heaven." This end must therefore be kept constantly in view in the minds of parents and educators, to whom children are committed, and should be the aim to be attained in all their efforts toward a true education.
     Again, as the second truth of doctrine, which must shed its light upon our endeavors as teachers of the young, we read in many places in the Arcana, "that the Kingdom of the LORD is a kingdom of uses." "That all in the other life must perform uses." "That to serve the LORD is to perform uses." "That angelic blessedness consists in performing uses." The preparation for angelic life is to be made in this world; therefore, the end of use is to be sought by the teacher and kept before the pupil in every stage of development in the infant, child and youth.
     In A. C 5126, we are taught that there are three successive periods from infancy to adult age; the first from birth to about seven years; the next from seven to fourteen, and the last from fourteen to twenty-one. During the first period, the love of learning is pre-eminently active; in the next, the love of knowing; and in the third, the love of understanding. In these three divisions we may find heads for future studies on education.
SCANDIA, KANSAS 1881

SCANDIA, KANSAS       S       1881



CORRESPONDENCE.
     -A union Sabbath-school was organized here about six weeks ago, but as there is little or no interest taken in regard to Christianity, only a small number attend. The first time I attended, the number present was fourteen. There being so few, they were formed into one class, and each in rotation was requested to read a verse from a chapter in the New Testament. Mrs. Aby (a New Church lady) being appointed teacher, she read answers and questions from the Messenger, which she managed to have with her, hoping that, while there is an opportunity and the coast is clear, even if the soil is sandy and stony, some of the seed sown in this way may fall on good ground. No objection has been raised thus far in regard to the teaching; but it matters little which way the wind blows, as two-thirds are followers of Ingersoll, and one-third are seeking after demoralization, and the fifth wheel are " Swedenborgians." S.
     July 6th, 1881.
PHILADELPHIA NOTES 1881

PHILADELPHIA NOTES              1881

     -Your Reporter's note-book for the mid-summer month presents a beggarly account of blank pages. The church has closed and nearly everybody has taken flight from the hot and dusty city to the sea-shore, the mountains, or the country, leaving a stray Editor and the Reporter to enjoy the sweets of solitude. Now, solitude, from a poetic point of view, is a fine thing, but from a "reportorial" standpoint it is a failure; it does not fill up his column, and in addition, gives him a feeling like that of old Marius, when prowling around the ruins of Carthage.
     Early in July, the Reporter has a note of a trip to Cape May, by about eighteen of the young people. It was a very pleasant trip. A few of the party got seasick, but as they were not very sick, it rather added to the enjoyment. On the Glorious Fourth, about the same party went out to Delaware County and held a picnic on the grounds of the summer residence of one of our members. The place was very pretty and the picnic a perfect success.
     Though the regular services have closed for the summer, Mr. Tafel holds a Doctrinal Class at 11 o'clock, Sunday morning, which is very interesting and instructive.
PITTSBURGH, PA 1881

PITTSBURGH, PA       M       1881

     -The Pittsburgh Society, with its Sunday-schools and the Social Club, held a picnic on July 6th, at Thomson's Grove, which was attended by 150 or 200 persons. The grove contains all the conveniences that could be desired, and is delightfully situated about twelve miles from the city, on the Monongahela division of the Pennsylvania R. R. It embraces a tract of seventy acres, about half of which is covered with forest trees.
     The weather was fair until 11 o'clock, when a thunder storm came up, which drove all to seek shelter. It lasted but a short time, and the sun coming out again, soon dried the grass, and made himself felt to an uncomfortable degree. The amusements furnished for the children consisted of ball, croquet, quoits, etc. Bags of candy for prizes were awarded to the successful contestants in wrestling, blindfold walking matches, and foot-races. A grab-bag formed an attractive, feature of the day: every child was given the opportunity of drawing something from it, and, as there were no blanks, all were pleased. Paper bags, filled with peanuts and large firecrackers, were exploded. A plentiful supply of provisions, ice cream, lemonade, etc., satisfied the wants of all. Good music furnished time for those wishing to dance, of whom there were quite a number, notwithstanding that the thermometer was registering in the nineties. A special train left the grove at 9 o'clock, thus allowing those who had not been able to leave their duties during the day to spend several hours in the evening at the grove.     M.
NEW YORK GERMAN SOCIETY 1881

NEW YORK GERMAN SOCIETY              1881

     -Our Sunday services have closed for the season. Vacation seemed to come earlier this season than usual; for the weather generally gets to be somewhat uncomfortable several weeks before the close, making vacation welcome to all. But this year we had no reason to be looking forward to it, since the weather continued pleasant and comfortable until the last.
     Sunday the 26th, we met to hear a sermon on Psalm xlii, 2-a sermon full of wisdom and instruction. In it allusions to the coming vacation were made, showing that an intermission from time to time is not without benefit to the members of the Church. For, when for a time men have been enjoying an abundance of good of any kind, spiritual or natural, they become indifferent, as it were, and no more realize its value. The same holds true in regard to worship. When this is continued for a long time, men, instead of being prompted by a desire of learning the LORD'S Will, very often attend it merely from habit. But if this supply of spiritual food and drink is cutoff from them, then they realize their loss, and they feel a longing, like that of the Psalmist; they thirst for the spiritual water, the LORD'S Divine Truth.
     After the services, we separated to meet again on the first Sunday in September.
     Our doctrinal class is still continued; the time for meeting has been changed. Instead of having Sunday evenings, we now meet every alternate Wednesday. We have finished the Doctrine of the LORD, and are now studying the Doctrine of the Sacred Scripture. We very much feared, when the class was started, that it would have but a short existence, owing to the members being so widely scattered; but we found that distance is not so great an obstacle if we have only love for a thing.
VINELAND, N. J. 1881

VINELAND, N. J.              1881

     -The New Church is feebly represented here. The society was organized in the year 1870, under the leadership of Dr. E. R. Tuller. Its growth, by accessions to its membership, was for a time most flattering; but, like many others, in other parts of the country, its day of trial came, and also its day of separation. Many of its members have removed to other places, some have been taken away by death, others are waiting for the time when a shepherd shall gather them and feed them; while another class come together in the form of a Sunday-school, under the leadership of Dr. Tuller, on Sunday afternoons. The school numbers from thirty-five to forty, half of whom are adults. A large number of the children are of Old Church parentage, and attend other Sunday-schools in the morning.
     The chapel of the New Church is a white frame building, facing the south, is situated on one of the most pleasant streets, and presents a not unattractive exterior. The interior, however, does not impress one so favorably. At the north end is a high platform, almost on a level with the tops of the pews, and on this stands the pulpit. A repository for the Word, reading-desk, and baptismal font, all of which we are accustomed to find in a New Church temple, are wanting. The pews are arranged in a solid body in the centre of the house, leaving two aisles on the sides. The organ stands directly in front, and but a short distance from the pulpit. On the wall over the pulpit is placed a plaster-Paris tablet, with the following inscription carved on it, and painted in various colors: "I am the Alpha and the Omega, the Beginning and the End, the First and the Last, He who is and who was, and who is to come, the Almighty."
     The chief characteristic which impresses itself upon one entering, is the profusion of mottoes upon the walls; they are of plain, black letters, on card-board, and finished in evergreen, with no attempt at artistic effect. A branch of the Baptists rented the chapel on Sunday mornings for a time, but having ceased their meetings, the house is now closed, except for Sunday-school, at three o'clock in the afternoon.     *
ROME 1881

ROME       W. B       1881

     -"Chi Roma non vede, Roma non crede," is an Italian saying; but it takes time, much time, to see it truly, and I had but a few weeks to devote to it. I saw enough, however, to be filled with admiration and enthusiasm, and much more than I can possibly tell you about.
     I soon found that there were, in reality, three Romes, as distinct from each other as the life that characterized each was different. First in interest, the ancient Rome, with the remains of the Colosseum, the Forum, the Palace of the Caesars, and much else from the time when she was mistress of the world; then the Rome of the Popes, with her churches and her art, when she was the ruler over men's minds; and, again, the modern Rome, the capital of United Italy-a city with new and fine streets, stylish buildings, street cars, large hotels, with that truly "International," the black-frocked waiter, everywhere ready to welcome you.
     The Corso is the great highway of the city; it contains the finest shops and is always gay with the splendid equipages of the upper strata of Roman society. But it is a narrow street, with pavements for foot-passengers varying in width from six inches to two feet; and, as people ere generally driven with reckless speed, a stroll through the Corso is not conducive to mental equanimity. It is much more enjoyable to go into one of the many beautiful gardens, with their grand old trees, beautiful flowers and fine statuary, and think of the great ones that lived here, moulding the world's history.
     The ancient Rome exists now but as a shadow; but as the distinctness of a shadow depends much on its relation to the light, so this shadow of ancient Rome will be true or bizarre, as is the quality of the intellectual light which one brings to bear on it for interpreting the remains. I am not fond of archaeology, and am not able to build up in imagination a living palace from a few pillars and a couple of rows of brick wall a few feet high; so I failed to see many things that are minutely described in the guide books; yet, the fact of being on the very spot where great men lived, where history was made, brings an astonishing sense of reality to the past, such as I never before thought possible.
     The Colosseum is undoubtedly the most imposing monument of ancient Rome. Enough of it stands to give a strong impression of its grandeur and dignity, as well as of its wonderful adaptation to its uses. There are several other amphitheatres like this one, existing in even a better state of preservation: one at Verona, one near Naples, and another, I remember, at Pompeii. They all express admirably the power and greatness of ancient Rome; for they withstood, for two thousand years the ravages of time. I was fortunate enough to see the Colosseum lighted up one night with bengal lights; a band of music enlivened the scene, and thousands of visitors crowded the place, and it was not difficult to imagine the scene of wild excitement and splendor that must so often have accompanied the cruel performances during the first century of the Christian era.
     Then there is the Forum, the celebrated square in the heart of ancient Rome, where the meetings of the people took place, where the city-hall, the holy street to the Capitol, the dwelling of the Pontifex Maximus, the Vestal Temple, the triumphal arches, were found-the scene of all that is memorable in the internal history, of the Great City. Immediately in its neighborhood is the Palace of the Caesars. Notwithstanding the vandalism, prevailing from the seventh to the seventeenth centuries, which destroyed everything antique, enough remains to enable us to get a tolerably clear idea of the appearance of things as they must have been; and certainly nothing nowadays can compare with it in splendor, richness and extent, judging by the remains and works of art that have been removed from hence to enrich the museums of the world. For miles outside of the city, can be seen the remains of some of the great aqueducts, of which there were fourteen, supplying daily two hundred gallons of water for every inhabitant, the importance of which for health and comfort cannot be overestimated.
     A visit to Florence, before seeing Rome, is a good preparation for understanding the development of much of its art. Both Michael Angelo and Raphael were called from their Florentine work to take their prominent part in building and adorning Rome. Their work elsewhere is really the budding stage, of which the perfect flower is found here. The centre of attraction is the Vatican, with the stanzas of Raphael and the frescoes of the Sixtine Chapel by Michael Angelo. Much of this work was done during the reign of Pope Julius II.     It was during this time that the zenith of the Renaissance was reached; and the proposed monument for this pope, by Michael Angelo, was to have been the grandest monument ever built; but unfortunate interruptions, and changes in the plans for forty years, caused mainly by the wars of the pope, frustrated the carrying out of the original design, so that instead of being the central architectural work of St. Peter's, it is but a wall decoration in a smaller church. Michael Angelo called the history of this monument the tragedy of his life. Only five statues of the proposed forty were finished, and of these, only three remain, namely, the celebrated "Moses," "Leah" and "Rachel," the two others, slaves, having been removed to Paris, where they enrich the collection of the Louvre.
     St. Peter's is tremendous in size, though the first impression is not accordingly. But it differs from most other churches here in being eminently cheerful and bright. The amphitheatrical space in front of the church-the Colonnade of Bernine, composed of 284 Doric columns-makes the foreground a truly majestic one. In the centre is an obelisk, the most perfect in Rome, containing the following inscription: "Chritus vincit, Chritus regnat, Christus imperat, Christus ab omni malo plebem suam defendat." There are hundreds of churches, all containing interesting art treasures of one kind or another. The splendid rows of Ionic columns at S. M. Maggiore, preserved since the fifth century, are most beautiful and interesting. The mosaics and parts of the floor are also from that time. This church was restored in 1743 by Pope Benedict XIV, to whom Swedenborg so favorably refers in C. L. J. 59.
     It would be natural if the New Church should not yet have gained a foothold in this stronghold of Catholicism. But it was a pleasant surprise to find The True Christian Religion in one of the book stores. For the present, we must be satisfied with even this much, and I feel confident that the Italian mission will, in time, be rewarded with some success, even in Rome, though my travels on the Continent have shaken my belief that the breaking up of the old dogmas will be followed by a readier appreciation of spiritual things. I fear the contrary is the case among the intelligent classes. With all their love for the best things of natural life-love of art, music, literature, science-it does seem as if they were incapable of holding a truly spiritual idea.     W. B.
BABY'S BOOK 1881

BABY'S BOOK              1881



MISCELLANY.
     TIME is the crucial test of literature. Of the books that have been thrown on the world during the past year, four-fifths will be virtually forgotten in another year; and if one of them is preserved fifty years hence, it will be perhaps as much as can be expected. A work that can stand the wear of a century of time, must certainly possess more than ordinary merits. Such a book we propose to review-a book that has come down to us from the mists of the past; a book that was doubtless familiar to Shakespeare in his youth, namely: "Mother Goose."
     Many of the poems that sail under cover of that work, we regret to state, are palpable forgeries; but happily, the careful student can easily detect them, as easily as the jeweler can distinguish the genuine diamond from the imitation.
     Who wrote "Mother Goose" we are unable to say; but we think that, like Topsey, it "just grow'd." A plausible theory is that millions of mothers have submitted various poems to countless numbers of babies, and as babies in the aggregate are pretty much alike, and have been as far back as history goes, they, the babies, have unanimously accepted some and rejected others; and the accepted poems are what is to-day known as Mother Goose, baby's book-baby's Shakespeare. Musty antiquarians tell us that this book was first published by Charles Perrault, in the year 1697, under the title of "Contes de ma Mere l'Oye," which, translated a la Mark Twain, reads "Tales of my Mother, the Goose." Another musty authority states that it was first published in English, by Thomas Fleet, of Boston, in 1715. Fleet's mother-in-law was named Goose, and she was learned in nursery lore, and he published her rhymes in derision of the old lady. All right, Mr. Antiquarian Baby doesn't care who published the book first; but don't give the publishers the credit of writing the book, or there will be a rebellion in babydom.
     Looking through the poems that baby has stamped with his or her approval, we are struck with the total absence of what baby would term "goody talk," and with the vein of sarcasm and grim humor pervading the whole of it. Take for instance the poem:
     "There was an old woman, who lived in a shoe;
     She had so many children, she didn't know what to do;
     She gave them some broth, without any bread;
     She whipped them all round, and sent them to bed."

     Evidently baby supports Solomon's theory of "Spare the rod and spoil the child." Shakespeare has his seven ages of man, and so does baby, and in a much more concise form, commencing: "Solomon Grundy, born on Monday, etc." One of the neatest satires is:

     "The King of France, with twenty thousand men,
     Marched up the hill and then marched down again."

     Another of baby's heroes is Jack Homer. Old Musty is very much troubled to trace Jack's origin, and tells a story about his being a steward of a certain Abbott in King Henry the Eighth's time, who to appease the wrath of the king for some offense he had committed, sent Jack with a pie to the king, the pie containing parchment title-deeds to a fine estate. Jack "put in his thumb" and stole the deeds, and the Abbot was hanged. Baby says "he pulled out a plum," and we believe in baby's version. One of baby's pet characters, "Old King Cole," would be regarded as a bad case by many good people of to-day, with his fiddles and pipe and bowl. Old Musty says he was a king of Britain in the third century, though, as to where he got his tobacco, Musty is silent. Baby rather makes game of tailors, in the poem commencing:

     "A carrion crow sat on an oak,
     Watching a tailor shape his coat," etc.

and later writers follow the same course, as we do not remember a novel with a tailor for a hero, while seamstresses are rather favorites for heroines. The nearest approach baby makes to inculcating a moral is in the poem commencing:

     "A frog he would a-wooing go,
     Whether his mother would or no."

     The frog comes to a direful end, being eaten by a goose, though whether baby intends to convey a sarcasm against wooers, or point a moral against disobedient children, we can hardly state, but are inclined to the first-named theory.
     But our space is limited, while the field is a wide one. We can only mention-a few of baby's characters, heroes and heroines better known than Shakespeare's. Who does not know Jack Sprat, who could eat no fat- Little Bo-Peep, who philosophically let her sheep find their own way back when lost; or Jack, with the house he built, and the man and rat and cat and dog and so on; or Old Mother Hubbard and her hungry dog; Taffy the Welshman, Simple Simon, the three wise men of Gotham, Humpty Dumpty and a host of other celebrities? Sometimes baby breaks all bounds, and lets fancy run riot, as in the following rollicking lines:

     "Hey diddle diddle. The cat and the fiddle.
     The cow jumped over the moon.
     The little dog laughed to see such sport;
     And the dish ran off with the spoon."

     In fact everything touched upon in this book, whether animate or inanimate, at once assumes a character and individuality of its own. Year after year, modern writers deluge baby with sugar-coated, moral tales, about good little children and their rewards, and bad little children and the punishments in store for them; but baby placidly receives and forgets them, while graceless Mother Goose, without a moral on her pages, is fondly clung to and remembered; remembered even till the sunset of life. The whys and wherefores of this deplorable (?) state of things, we leave for abler pens than ours.
Title Unspecified 1881

Title Unspecified              1881

     "It is as easy to believe that Columbus created America instead of discovering it, as that Swedenborg concocted a vast system of spiritual truth which fits unerringly, point for point, like the soul into the body, into all the literal forms of a number of Hebrew books written by different persons, in different styles, on different subjects, and in different ages, and all thousands of years before he was born! It is preposterous!"-Selected.
CALENDAR OF Daily Lessons in the Word and the Writings 1881

CALENDAR OF Daily Lessons in the Word and the Writings              1881

               AUGUST.
          MORNING.                         EVENING.
          I Kings.     Heav'n&Hell     Isaiah.     A. Cr. or A. E.
1 Monday     8: v.     54-66     402          58          70          1176
2 Tuesday     9          403 & 404     59          71          1177
3 Wednesday     10          405          60          72          1179
4 Thursday     11: v. 1-20     406          61          73          1180
5 Friday     11: v. 21-43 407 & 408     62          74          1182
6 Saturday     12          409 & 410     63          75          1183
7 Sunday     13          411 & 412     64          76 & 77     1185&1186
8 Monday     14          413          65          78          1187
9 Tuesday     15: v.1-15     414          66          79          1188
                              Mark.
10 Wednesday 15: v. 16-34 415&416     l: v. 1-20     80 & 81     1189&1190
11 Thursday     16: v. 1-22     417          1: v. 21-45     82          1191
12 Friday     17          418 & 419     2          83          1193
13 Saturday     18: v. 1-20     420          3          84 & 85     1194&1196
14 Sunday     19          421 & 422     4          86          1197
15 Monday     20: v. 1-25     423 & 424     5          87          1198
16 Tuesday     20: v. 26-43 425 & 426     6: v. 1-29     88 & 89     1199&1200
17 Wednesday 21          427          6: v. 30-56     90          1201
18 Thursday     22: v. 1-28     428 & 429     7          91-94          1202-1206
19 Friday     22: v. 29-53 430 & 431     8: v. 1-21     95          1207
          II Kings.
20 Saturday     1          432          8: v. 22-38     96          1208
21 Sunday     2          433 & 434     9: v. 1-29     97          1209
22 Monday     3          433          9: v. 30-50 98          1210
23 Tuesday     4:v. 1-17     436-439     10: v. 1-31     99          1211
24 Wednesday 5: v. 18-44 440-444     10: v. 32-52 100          1212
25 Thursday     5          445-447     11          101          1214
26 Friday      6: v. 1-23     448 & 449     12          102          1215
27 Saturday     6: v.24-33     450          13          103&105     1216-1218
28 Sunday     7          451 & 452     14: v. 1-42     106          1219
29 Monday     8: v. 1-24     453 & 454     14: v. 43-72 107          1220
30 Tuesday     8:v.25-9:v.10 453          15          108          1222
31 Wednesday 9: v. 11-37 438          16          109          1223
PLUS AND MINUS 1881

PLUS AND MINUS              1881


NEW CHURCH LIFE

     Vol. I.     PHILADELPHIA, SEPTEMBER, 1881.     No. 9.
     THESE two, algebraic symbols are the very ultimates of mathematical science, because they express the fundamental idea of that science, i. e., Quantity. Plus means that which is; be it more or less, it is, and is called a positive quantity. This is easily enough understood; but it is not equally easy to teach the young student what is meant by Minus, or, as it is called, a negative quantity. People say, how can any quantity be called negative? If it be small, then say small; if it be nothing, then say it is nothing; but you cannot go below this, and predicate quantity of that which has no existence; and to say that a quantity can be less than nothing, is a bull of a very Irish description. What, then, does Minus mean?
     We cannot give an answer to this except on New Church principles. Do we ever think, as we should, of how New Church Truth permeates all things? It must do so, of course, for the LORD is everywhere, and New Church Truth is His Truth; hence, is as omnipresent as the LORD Himself, who is THE TRUTH. We can see it here. Let us come back to our algebra. Plus means that which is, Minus means not simply that which is not, but goes further, it is that which subtracts from that which is. Do we know what Plus means? Well, Minus means exactly what Plus does not. If the one adds, the other subtracts; if the one is being, the other is the deprivation of so much being. Plus and Minus are not simply opposites, they are antagonists; between them is constant war. Plus is that which lives; Minus is that which does not merely not live, but that which causes death. No antagonism can be greater than that shown by these two simple signs + and -.
     Now, apply this to the life of the soul. It is an Old Church notion that after all, evil is but a wrongly developed good; that vice is only virtue carried too far or misdirected; that sin and holiness, falsity and truth are continuous degrees; that the degrees of comparison of the objective bad are, positive bad, comparative better, superlative best. But the New Church says No. The false is the Minus, the true is the Plus. There is a discrete degree here. The good is the positive quantity, the evil the negative, and they re-act on each other. The false is not a negative alone, it is a non-truth, and steals an equivalent of verity from the actual, thus impairing the truth. So evil is not but the abstaining from good; it is rather the abstraction and destruction of good. Thus, falsity and evil are to be shunned, not only for that which they do not, but also for that which they do.
     In the ordinary business life of men, if, when the merchant balances his books, he finds the footings of his profit and loss account the same, both on the Dr. and on the Cr. side, he may congratulate himself that if he has not made any money, he has lost none. But in the soul's balance-sheet there can be no such record as this. There the evil and false destroy the good and the true. They do not stop with saying " no assets;" they impair that which may be shown on the profit side of the account. It is so with the LORD'S Plus and Minus. " He that is not with Me, is against Me." "From him that hath not, shall be taken away that which he hath." The Minus of self-love is indeed a quantity-a negative quantity. It means so much truth gone; so much good lost. Yes, gone and lost; gone for time, and lost for eternity. Plus and Minus are soul matters. They draw in different directions, toward the LORD and Heaven-toward the devil and hell. For Satan is the Minus toward the LORD, and the hells are Minus toward the Heavens. Positive and negative. Where do we stand?
JESTING ABOUT THE WORD 1881

JESTING ABOUT THE WORD              1881

     WHILST the Word is prominently before the public, it will be of use to bring forward the fact that jesting from the Word is severely condemned in the Writings of the Church.
     In Divine Providence we read:
     "The first kind of profanation is by those who jest from the Word and about it, or from the Divine things of the Church and about them. This is done by some from a vicious habit, by selecting names or expressions from the Word and introducing them into remarks that are scarcely becoming and sometimes filthy; which cannot but be connected with some contempt for the Word. And yet in each and all things the Word is Divine and holy; for every word therein conceals in its bosom something Divine, and thereby it has communication with Heaven. But this kind of profanation is lighter or more grievous according to the acknowledgment of the holiness of the Word, and the unbecoming character of the discourse in which it is introduced by the jesters."-D. P. 231.
     Again, in Apocalypse Explained, we read:
     "They who jest from the Word do not esteem it holy; and they who jest about the Word account it of trifling value. And yet the Word is the very Divine Truth of the LORD with man; and the LORD is present in the Word and also Heaven; for the least particulars of the Word communicate with Heaven, and through Heaven with the LORD. Therefore, to jest from the Word and about the Word is to strew the dust of the earth upon the sacred things of Heaven."-A. E. 1064.
     One sad feature about the reception of the new revision is the introduction of it into the comic literature of the day. We have found it in cartoons and so-called witty sayings and jokes. This irreverent mode of treating the Word must originate from a contempt for the Word and the Divine things therefrom; and it must produce in the minds of many, a similar state of contempt for that which is Divine.
     Again, we can scarcely find a newspaper in which phrases from the Word are not used in a slighting, contemptuous or irreverent way. Passages from the Word are used to illustrate die most trivial subjects; puns on the Word are very common, and religio-comic articles are often served up to cater to the public taste. In private conversation, similar abuses of the Word are often met with. The smart young man, the punster and the narrator of entertaining anecdotes, often make use of the Word in their efforts to make an impression or to please. To say nothing of the low jokes and filthy conversation in which the Word is sometimes dragged.
     This jesting with the Word and about it, is a species of profanation; and as we have seen there is a contempt for the LORD and what is Divine concealed in the mind of one who indulges in the practice. We are astonished when we see how common it is to thus abuse the Word. It is not confined to the newspapers and private conversation; we hear our public speakers, lawyers and representatives thus take the name of the LORD in vain, for the Word and the Divine things from the Word are the name of the LORD. Even Christians and Christian ministers who profess a reverence for the Word, are found using it in jest. Yea, we have even heard New Churchmen repeat jests containing quotations or names from the Word or doctrines which are drawn from the Word.
     All this is wrong, and should be steadily opposed and discountenanced by New Churchmen; for we see and acknowledge the Divinity of the Word, and know that it is holy in every letter and syllable, and therefore we commit greater sin than those who are ignorant, when we bring the Word of God into what is vain and foolish. In our use of the Word we ought to remember that the Word is with God and God is the Word, and the Word is made flesh. If we treat the Word or the Divine Truth from the Word in a jesting or contemptuous way, we at the same time treat the LORD Himself in a corresponding manner. We heap indignities on the LORD, cast the dust of the earth upon Him and in other ways maltreat and abuse Him by thus misusing His Holy Word.
     When we read or hear anything that is disrespectful to the Word, though it appears very funny, we ought not to encourage it by laughing at it; for by thus doing, we give admittance to our minds to those spirits who are against the LORD and have a contempt for Him. Yea, in reading such things it is better to stop reading as soon as we see that the Word is thus brought into contempt; for if these jests enter the mind, evil spirits can excite them and disturb the mind whenever the passage in the Word is read or heard. We ought to be ever watchful lest we bring the name of the LORD our God into what is vain, for the LORD cannot hold him guiltless that bringeth His name into what is vain.
BRAINS OF CRIMINALS 1881

BRAINS OF CRIMINALS              1881

     THE cortex cerebri appears in numerous gyres or convolutions, between which, of course, are observed many fissures. Since, now, the brain is formed in the motion of the heavens, and contains cortical glands which correspond to the heavenly societies, a life of evil ought to exhibit decided structural deviations from the normal or typical brain.
     We know that the brains have changed greatly since the fall of man, when will and understanding were miraculously separated, and when, no doubt, the hemispheres of the cerebrum became less intimately associated and fibres from the cerebellum ceased to exert their supremacy. Quite recently a German writer, Prof. Moris Benedikt, published his investigations of the structure of the convolutions and fissures of the brains of twenty-two noted criminals. He found "that the brains of criminals exhibit a deviation from the normal type, and criminals to be viewed as an anthropological variety of their species." ("Anatomical Studies upon Brains of Criminals," page 157).
     In most cases, too, the cerebellum, which is normally covered by the posterior portion of the large brain, was more or less exposed. Hence there was a quantitative change in brain substance as well as a qualitative. The author further expresses his views on page 160 of his work, where he says that "in examining human brains that we have reason to look upon as of low grade, we at once discover animal similarities." That is to say, we discover a degeneration toward that arrangement of convolutions and fissures, which characterizes the brains of inferior animals.
     Thus we see an anatomical confirmation of the degrading effects of an evil life. The spiritual body becomes hideously deformed, simulating the most frightful and disgusting of forms, and the material body partakes of a corresponding though less marked degeneration.
SECOND COMING OF THE LORD 1881

SECOND COMING OF THE LORD              1881



DEFINITIONS.
     GREAT obscurity prevails in the world at large, and not a little in the Church itself as to the real nature of the Second Coming of the LORD. The "orthodox" are supposed to believe that at the end of time the Messiah will come in the natural clouds of heaven, attended by all the heavenly host; that the dead will awake from their long sleep, assume the same old natural bodies, and come forth; then will come the judgment, the wicked being condemned to everlasting torment, and the elect taken to Heaven; and as the last act of this celestial-mundane drama, the Creator will consign to the flames the world which He created in the beginning, and it will be utterly destroyed. With somewhat varied particulars, according to the temperament of the individual, this is the belief of all the Christian world who have any belief on the subject, that is definite enough to be stated at all.
     In the New Church everybody knows enough to understand that the Second Coming is not a personal one, and that this globe, created to be a seminary for Heaven, will never pass away.
     But here all clear knowledge on the subject the likely to end. The doctrine of the Second Coming, in many minds, is only clear in its negative aspects. Men are ever more ready to deny than to affirm, pull down than to build up. Many of our doctrines are much more popular in their negations than in their affirmations. It is much easier to deny the absurdities of the Old Church than to accept the doctrines of the New Church. There is, moreover a tendency, natural enough, to smooth over and soften down any doctrine that, in its purity, would be likely to encounter opposition from those whom we convert. There is a great temptation to generalize and reduce the plain, clear teachings to a mere set of platitudes-very poetical in their form, and very attractive.     
     Of course, every one will, without hesitation, admit that this course is the most unwise and the most deleterious that could be chosen. Anything that lets down, in any degree, the distinctive boundaries of the New Jerusalem is damaging, very damaging, to the cause we seek to promote. Anything that makes it easy for people to fancy themselves New Churchmen, when, in reality, they are merely attracted by some of the minor doctrines, and by the negative side of some of the principal doctrines, does real and hard to be remedied injury to the Church. "Cursed be he that removes landmarks" was a saying current among the ancients, and it expresses a truth that should never be forgotten.
     The doctrine of the Second Coming is the key-stone of the New Jerusalem. What the law given the on Mount Sinai was to the Jewish Church, what the First Advent was to the Christian Church, the Second Advent of the LORD is to the New Church. It, more clearly than any other doctrine, marks out the New Church from the Old. It separates real New Churchmen from those who merely call themselves New Churchmen, and it distinguishes, like a touch-stone, between the men of the New Dispensation and "admirers of Swedenborg"-between New Church people and "Swedenborgians." There is, perhaps, no doctrine so unpalatable to the world at large as the doctrine of the Second Advent of the LORD. It is not strange, therefore, that this doctrine has been, more than others, perverted, mistaught, misunderstood. Such definitions as the following are sometimes given by those who ought to know better. The Second Advent is "an Outpouring of a brighter influence on mankind." It consists of "beneficent influences;" "an occurrence by which the minds of men are to be affected, and through which the church and society to experience renovation." "The Second Coming the LORD consists of two things," says a prominent writer; "first, His manifestation in the world of spirits; . . . and second, His manifestation in the world of men by the improved condition of society." "The Second Coming of the LORD is not an external appearing as at the First Advent, but a new more powerful influx and operation of Divine Truth with men, it is now taking place, and the and effects are everywhere visible."
     But the usual trouble is not that false and imperfect definitions are given, but that none are given at is all. We often find in books plenty of talk about the Second Coming, and very interesting graphic descriptions of its effects, but no clear definition of what it to is. Now, what is the Second Coming of the LORD? Is it something so difficult to define that we must attempt in vain to but it in words? Is it something the so mystical that the mind cannot grasp nor the tongue utter it? On the contrary, if we will but turn to the Writings of the Church we will find there a clear definition, no poetical flights, no mysticisms, but a plain, straightforward statement, that any rational being can understand. Here it is: "This Second Coming of the LORD takes place by means of a man before whom He has manifested Himself in person, and whom He has filled with his Spirit to teach the Doctrines of the New Church, through the Word, from admit Him. . . . That the LORD manifested Himself before me, His servant, and sent me to this office, and that He afterward opened the sight of my spirit. . . I testify in truth; likewise, that from the first day of that call I have not received anything which pertains to the doctrines of that Church from any angel, but from the LORD alone, while I have read the Word." (T. C. R. 779.)
     Concealments always have something unmanly and ignoble about them. And of all places there should be the least concealment in the New Church. Let us not try to spring traps on people to make New Churchmen of them before they know it, but let us announce openly and boldly the truth, unmixed, undefiled, pure as the LORD has given it to us in the Writings. Let us not set up for petty providences, and attempt to adapt the truth to people's prejudices and notions. Give to the world the truth, and leave the rest to Divine Providence-to the LORD.
Title Unspecified 1881

Title Unspecified              1881

     THE Auxiliary New Church Missionary and Tract Society of London has charge of a very important branch of Church work. One of its chief objects is "to take note of any publication affecting the New Church, with a view to opening a correspondence with the author or editor, and to offering for accepts any such book or information as the circumstances and prudence may suggest; to take cognizance of any statement in the Public Press, or elsewhere, referring to the New Church; to conduct a correspondence with the author or editor; and to take advantage of any opening thus afforded for the public introduction of New Church truth." Now, why cannot we do something in this line here in America? There are even better opportunities for this work here than in England. The United States is pre-eminently the land of newspapers. References are continually being made to the New Church by the Public Press, and false notions concerning it are often promulgated. In order to make a beginning, we hope our friends will send us any papers in winch they find any statements affecting the New Church, and, moreover, notify us of any such statements they may meet with in any recent book.
Title Unspecified 1881

Title Unspecified              1881


NEW CHURCH LIFE.

A MONTHLY JOURNAL FOR THE YOUNG PEOPLE OF THE NEW CHURCH.

Board of Directors.
ANDREW CZERNY,     CHARLES P. STUART,

GEO. G. STARKEY,
E. J. E. SCHRECK,     E. P. ANSHUTZ.

TERMS-One Dollar per annum payable In advance.
All communications must be addressed to the Business Manager,
E. P. ANSHUTZ,

Sample Copies sent FREE to any Address.

No. 1802 Mount Vernon St., Philadelphia, Pa.


PHILADELPHIA, SEPTEMBER, 1881.
     THE President of the New Church Union in Germany calls attention to an inaccuracy in our Convention report. We stated in that report that all the Continental European Associations and Missions of the New Church asked the Convention for financial aid. In that we erred, as neither Germany or Switzerland made any such request. We gladly make this correction, and also add that the fact that many of the European countries did ask for financial aid, is not by any means a reproach to them, as the men engaged in the New Church work in those countries are doing what is in some respects a hard and thankless task.
Title Unspecified 1881

Title Unspecified       S. D. P       1881

     A CORRESPONDENT, for whom we have great respect, states in a letter recently received that " There is no authority for assuming that the Writings are the LORD'S, and not Swedenborg's, hence Divine; that at most is but an inference, and not well founded." Our correspondent must have written the above somewhat hastily; surely he cannot have overlooked the many places in the Writings which teach this doctrine. In the preface to the Apocalypse Revealed, for instance, it is stated that: " Every one can see that the Apocalypse can be by no means explained but by the LORD alone: for each word therein contains arcana which would in no wise be known without particular enlightenment, and thus revelation; on which account it has pleased the LORD to open the sight of my spirit and to teach me. Do not believe, therefore, that I have taken anything herein from myself, nor from any angel, but from the LORD alone." And furthermore in the Sketch of an Ecclesiastical History, it is said that: "The Books written by the LORD through me must be enumerated." Surely this ought to make the doctrine that the Writings are the LORD'S works, more than an ill-founded inference! But to make assurance doubly sure, we will add the following from the Spiritual Diary, where Swedenborg says to an English bishop: " This work (Heaven and Hell) is not my work, but the LORD'S who willed to reveal the nature of Heaven and Hell, the life after death, and concerning the Last Judgment."-S. D. P. III, p. 205.

     THE article headed "Authority," which appears in our columns this month, was written by a prominent Western New Church minister and writer. It was sent to the Messenger for publication, but for some reason was rejected. Being, in our opinion, an exceedingly able definition of what the much-discussed subject really is, we give it room in our columns.
Title Unspecified 1881

Title Unspecified              1881

     MANY people seem to think that empty benches are the necessary results of teaching the distinctive truths of the New Church just as they are given to us in the Writings. But experience has shown that this is a great mistake. Other modes of propagating the doctrines may gain the popular ear for a time, but only for a time, and produce little or no lasting result. The following extract, from the annual address of the Rev. Mr. Tuerk, Presiding Minister of the Canadian Association, is to the point: Several years before I was baptized and ordained in the New Church, when yet a minister of the Lutheran Church, I was acquainted with our doctrines, and preached them, enveloped in such forms as I thought would give least offense to my Lutheran hearers. My society was one of the largest in Canada, and it was steadily increasing; but when I at last told them plainly about Swedenborg's office and mission, and how the Second Coming of the LORD was effected through His instrumentality, many of them started an opposition to the truths which they had admired so much before; and only two families of that large society, parents and children, came out openly and were baptized into the New Church. How much has remained of the truth of the New Jerusalem with the others, I cannot tell, but I believe not much. When I, twenty-four years ago, became pastor of the Berlin Society, which was then very small, my method of preaching and teaching was changed. I tried to present the doctrines of the Church as the LORD has given them to us through Swedenborg, as clearly as I understood them, without withholding anything; and considered them to be the only authority in the Church, by which all things must be ruled. Now, this society is one of the largest New Church Societies in America."
FACTS 1881

FACTS              1881

     IN the investigation of any subject the greatest care must be exercised in regard to the facts on which we base our opinion. Few writers treat of a subject from a non-partisan point of view, and with a sincere desire to advance the cause of truth. They generally collect facts for the purpose of confirming some preconceived notion, and few are scrupulous as to the coloring which they give their data. Sometimes important particulars are suppressed; sometimes things resting on a slight foundation are assumed as facts, if they happen to suit the writer's view. Some writers seem determined to warp the judgment of their readers. They resort to ridicule unsupported by rational argument, and to passionate declamation; they appeal to prejudice and personal feeling. This is true of nearly every subject. In the I face of this fact, it is remarkable how ready people generally are to believe whatever they read in obscure corners of newspapers, in popular books, and whatever some self-satisfied talker may choose to say.
     Of all subjects, none perhaps is more difficult to investigate than the Science of Religion-to use Max Muller's term; or more particularly the religions of the East. This is a topic peculiarly interesting to us as New Churchmen, and about which we have much positive knowledge from revelation, the only authority that can be implicitly relied upon. Every writer on the ancient and modern religions of the East, seems to have some false theory of his own to establish. The learned endeavors to prove that the "heathen" religions are, and always have been, mere systems of far as they have drawn their tenets from the Jews and Christians. The infidel endeavors to show that Christianity is but one of many similar religions which rest on the same basis, and are entitled to the same credence; and that it is only a graft from some of the older and nobler superstitions. The linguist tries to show that all religion is but an epoch in the growth of language, that mythology and religion were the outgrowth of the poetic stage of language, when all the powers of nature were personified, and natural phenomena were presented in the form of stories and tales. And so it goes. Every man looks at the subject through colored glasses. With the New Churchman it is different. He has given him from Heaven certain general principles to guide him. But there is seemingly an almost endless task before him. He must begin at the beginning; he must go to the root of the matter; he must examine and try all the labors of those who have gone before him; he must look at their results in the light of the New Jerusalem-carefully, patiently.
AUTHORITY 1881

AUTHORITY              1881

     ONE of my most highly esteemed friends in the Church-one who, I believe, accepts and obeys the Divine authority of the doctrines of the Church as thoroughly as any man I know-said to me not long ago, "I am sorry that this question of authority has been raised as it has. It has created too much misunderstanding and alienation among the brethren in the Church." In my answer, I earnestly insisted that the question must be practically settled; that the very life of the Church depended on a more perfect obedience of the people to the Church's teachings, one such as only their acceptance as the Divine and Divinely perfect guiding truth of the internal sense of the Word could bring. My answer was very unhesitatingly accepted, and the matter rested.
     And yet it did not rest; for it set me to thinking whether, after all, the fault was not greatly ours who have most prominently put forward this doctrine, that it has not been better understood and more practically accepted. In all our teachings of it, have we made entirely plain what we mean by the doctrine of which so much has been said? Have we not dealt with it too much as an abstract question to be discussed and not enough as a practical principle to be taught and obeyed as the very salvation of the Church? And now, as I think of it, I believe right here lies half the trouble. We have let it be carried into the arena of disputation, whence no question ever comes out made any clearer for practical use to any one. In the melee we have suffered the dust of "Papal authority" to be flung at it, and the accusation of "priestly domination" at its defenders, and an impression to become prevalent regarding the whole thing as impractical and unprofitable. And, by a too impractical treatment we have given occasion for all these misapprehensions. And so it seems likely to go to the common mind of the Church unless it is rescued and placed in its true light as a plain, practical doctrine, involving the very perfection of the life of the Church in every mind that is endeavoring to follow the Church's teachings.
     Now let me attempt to put it as I see it, as we all see it, I doubt not, who have given it any plain, practical thought. I see in the doctrines, or, in plain English, the teachings, of the Church, simply and solely the teachings of the LORD, which I am intelligently to understand, freely and rationally to accept, and unswervingly and unreservedly to obey as my Divine Laws of life. They are my supreme arbitrators of every question of faith and life. All I have to do is: learn what they teach me-make sure of that-that settles it; that is my voucher from the LORD for the truth, and for the life to correspond; that is supreme, sole, final. Less than this it surely cannot be; for here it is as the very coming of the LORD Himself to me; His voice speaking to me in the internal and "essential" truth of His Word. How can I refuse to receive it and obey it without any hesitation or reservation of any sort whatever? I cannot surely assume to know from my own self-intelligence better than these teachings, which have taught me all that I know. I cannot assume to put in a higher place my own understanding of the literal sense of the Word, when all the understanding that I have of the literal sense, they have given me. I cannot put anything else in a higher place, for I have no understanding of anything except from the light they have given me. The plain, square fact is, they are my law, and I am intelligently, rationally, freely, and very gladly to receive and obey them as such in all my faith and life. And the more so, the better I know my faith and life will be, the more heavenly it will be. In fact, as a New Churchman, I can do nothing less than this; or, if I do, I make myself just so far forth less a New Churchman, I fall just so far short of the "measure of a man" of the New Jerusalem, which is the measure of an angel.
     This is about what this much-discussed doctrine becomes to me when brought down into a plain, practical doctrine of life: simply, that if I am to become a New Churchman, I am to do it by rationally understanding, freely accepting, and unswervingly obeying the doctrines, because they are the Divine teachings of the Lone in the internal sense of the Word, and as such are to be obeyed. And this, I understand, is what it practically means to all who accept the doctrine.
     And now, theory aside, can it practically mean anything else to any one who governs his life by the principles of the New Church as such? Does not every New Churchman, whatever his theories, when it comes down to fact, acknowledge that he ought to obey the teachings of the New Church, because they are the teachings of the LORD, and as such ought to be obeyed? Can a titan be a New Churchman and not accept the teachings of the Church as the teachings of the LORD; and not accept the obligation to obey them as such? Whose teachings are they, if they are not the LORD'S? and as such, what is our liberty to refuse to obey them, or to obey them only in part? and in part what? something that our own, or any finite intelligence says is truer and better? Would we dare use a liberty offered to us squarely on these practical terms? Surely not! Surely them we cannot practically disagree on the fact, whatever we do on the name by which we call it.
     Why then not stop our theorizing, and go on more unitedly and successfully actualizing the lovely, heavenly life that this acceptance of the doctrines would bring to us? Why should we hesitate or fear to do it? Where lies the danger in it? Of "Papal authority?" Is it "Papal authority" rationally to understand, freely to accept, and implicitly to obey the teachings of the LORD? Of "priestly domination?" Can "priestly domination" exist under such a reception of the teachings of the LORD? Of disobedience to the literal sense of the which embraces the whole Word, as to be obeyed; the Word? How can disobedience come of a reception which embraces the whole Word, as to be obeyed; the literal sense for the natural plane of moral duty, and the internal sense for the spiritual plane of rational, intelligent, heavenly love and truth; and thus one unitary, indivisible, spiritual-natural Word of Divine Truth? Is there, indeed, any other so safe and trustworthy practical ground on which we can all meet, all agree, and all thereby most fully come into the light and life of the New Jerusalem? Let us then thus unite, thus agree, and thus together walk in the light of the LORD.
WORLD GANG AGLEY 1881

WORLD GANG AGLEY              1881

     THIS world of ours, at least that part of it in which it is our lot to dwell, is all agley; everything seems twisted and warped. Everywhere do we find the great heresy of modern times-a heresy not easy to state, but clearly enough defined-that the centre is of the expanse; that the centre is the product of the expanse, and is subordinate to it. It is the same heresy that Swedenborg found prevailing in the south-western quarter of the world of spirits, and which is described in n. 35 of the True Christian Religion.
     The Church is the world's heart and lungs; and just as when the human heart and lungs are diseased and disorderly, the whole body is affected, every organ and fibre suffers, so when the Church is diseased and disordered, the whole world, every part of society, is ill. The influence of the Christian Church, which is now spiritually dead, may be traced everywhere, in every department of life. In the Christian Church every truth has been perverted and falsified; the centre is made the circumference; essentials are made non-essentials; the master is made a slave, and the slave, master. Charity, the essential of the Church, the very pith of religion, is degraded and made subordinate to Faith, which alone is regarded as spiritual and saving. And so it is everywhere; the centre is made subordinate to the circumference, the soul to the body, the internal to the external.
     Science, according to the received theory, teaches that the sun-the image and representative of the LORD-was the last thing created; a luminous, fiery chaos revolved; planets, one by one, rolled off into space; and then, at last, what was left constituted the sun. Some leading physiologists teach us that the brain is subordinate to the body-that it is a mere gangleonic nob at the end of the spinal cord.
     In politics, the centre is, in most instances, thought to derive its power and authority from the circumference; the President of the United States is the servant of the people, is elected by them, and is supposed to do their will; our legislators are the slaves of their constituents, and rarely dare to have decided opinions of their own.
     The New Church cannot but be affected, more or less, by the prevailing topsy-turvy ideas. It is, of course, much better off than the world at large, but it is sadly out of joint for all that. The New cannot be together with the Old "in one city, much less in one house," without being grievously afflicted (B. E. 103). In the New Church, the centre is too often subordinated to the expanse, the head to the feet, the internal to the external. The New Jerusalem on earth is often under the control of the laity-of such laymen as can leave their business for a week in the early summer to superintend ecclesiastical affairs. In societies, those laymen who have money and energy, frequently superintend the minister; and ministers sometimes mould their sermons and conduct to suit the notions of their congregations.
     This great heresy shows itself very plainly in the literature of the day. Substance is subordinated to form, sense to style. How often do we hear it said, "O, you must read so and so-its style is beautiful! There's a great deal of bosh in the book, and no very startling ideas; but the style is superb! Everybody ought to read it on account of the style!" And so it goes. Some of the works of the most famous authors, judged by the standard of thought, are the merest rubbish. Many a poem, of world-wide fame, contains-or at least conveys-no intelligible connected idea at all. People read it and admire it on account of its rhyme and rhythm.
     To cap the climax of absurdity into which this world, agley, has gone, I need only mention the pantheistic doctrine so prevalent among "advanced thinkers," according to which the deity is not the centre, but the circumference, diffused throughout nature.
PHILADELPHIA NOTES 1881

PHILADELPHIA NOTES              1881



CORRESPONDENCE.
     -Beyond the facts, that Mr. Tafel keeps up his Sunday morning class, that the Advent Society will resume regular services on the first Sunday in September, and that the Academy School, with quite an increase in students, will open on the 7th of September, the Reporter has nothing to record-his "assignment" will yield no further scraps of news. In a short time the absentees will come drifting home from the mountains, the country, and the sea-shore; and it is presumable that the business of life will then go on as usual, that is, after they have had time to rest and recuperate from the fatigue of their holiday.
BERLIN, CANADA 1881

BERLIN, CANADA       R. R       1881

     -The evening assemblies of our Club take place, as usual, without interruption. The attention and the interest of our young people in discussing questions proposed concerning passages of the Scriptures or points in the Writings, seems to be on the increase. Last week we took up the work concerning "Authority in the New Church," and we expect to peruse its contents with attention in the course of our meetings. The NEW CHURCH LIFE is a paper which is much beloved among tins, and read with pleasure. Its contents are always followed with much interest. Next week the picnic of our Sunday-school will take place, and our scholars and teachers look forward to it with joyous anticipation.
     August 22d, 1881.     R. R.
RANDOM NOTES 1881

RANDOM NOTES       C. T       1881

     -Nearing Pittsburgh, I sent a note ahead to a friend heralding my approach, and on the evening of my arrival while sitting in the dining-room of the Seventh Avenue hotel placidly disposing of supper, I felt a tap on the shoulder and looking up saw R. who dictatorially informed me I had just twenty minutes to finish supper and catch the train, for the East End. My railroad experience enabled me to accomplish this easily; an old traveler can eat two suppers in that time. Well, we reached the East End and met about a dozen of the Pittsburgh people; and the evening, spent sitting on the wide veranda in the moonlight, passed too soon for the writer. We talked about the LIFE, about "absent companions," future plans, etc. Now I come to look on what I have written above, I cannot see anything worthy of publication. But then if we only talked and wrote sense in this world, how silent we would be, and how the printing business would decline! I haven't given any news-no, nor don't into; haven't any to give.
     I landed in the Paris of America, sometimes known as Cincinnati, late on Saturday night; next day, I walked down to the church on the corner of Fourth and if there were any services being held, and found that the Rev. Mr. Beaman was to preach in the Sunday-school room. The congregation numbered about eighteen. The regular minister of the society, the Rev. Mr. Goddard is spending the summer, somewhere on the sea-coast in New England. After services, I walked up street a ways with Mr. Beamen, and he told me he had written a book that would soon be published by Lippincott & Co. I forget the title, but it is something about the Mission of Swedenborg. He said I ought to read it as I would find something in it that would surprise me, then he laughingly remarked: "I do not suppose however you will agree with all that the book contains."
     Leaving Cincinnati, I wandered for many inlays over the railway high-ways and by-ways of Indiana and Ohio, without meeting any New Church people until I arrived at Columbus, Ohio; there on a Sunday I was dozing, in the hotel over a "Seaside" novel, when I suddenly remembered the name and address of Mr. W. and so I dropped my novel and hunted up the gentleman in question, found him, and met with a cordial reception. He told me that besides his own family, there was only one other New Church family in the city, and two other members, one of the latter, a gentleman from Vineland, New Jersey, and the other a lady employed in one of the magnificent, State charitable institutions that abound in Columbus. Mr. W. is a sound and real New Churchman and in absence of a society and church organization has devoted himself to the study of the Writings and Scripture in their original tongue. C. T.
HAINES' FALLS, CATSKILLS 1881

HAINES' FALLS, CATSKILLS       G       1881

     -Our party of six lately visited Haines' Falls, which form the beginning of a ravine or cleft between two of the Catskill Mountains. As we approached Haines' Hotel, we had no intimation of the presence of a deep ravine, and we turned into a large, bare yard that surrounded the house and left our team under some trees at the further side, where a grove commences. We entered the grove through a gate, at which we had to pay twenty-five cents each to have the falls turned on! O Tempora! O Mores! Ye sylvan gods, where is your vanished power, that ye thus allow the fastnesses of your most sacred temples to be desecrated by money-making man! As I turned from the gate I fancied I heard the dryads of the woods sigh in my ear, but the gate-keeper, far from perceiving my refined and elevated sorrow for the degraded forest-deities and their lost prestige, bit the quarter I had given him, and calling me back, made me give him another. My sympathy for the aforesaid deities suddenly cooled, and I rather felt as though they were in league with the mercenary gatekeeper, as I silently followed the others.
     The path led to a natural platform of rock, and here we found ourselves on the verge of a horse-shoe precipice, over which a brook was falling in a shower of exquisite silver rain, sparkling and flashing in the brilliant sunlight till it struck the rocks, one hundred and fifty feet below, and went tumbling in foam and spray on down the ravine. Leaving this fascinating display of whirling and glittering drops, we retraced our steps and followed another path down flights of wooden steps till we emerged from the shade into the glen itself, and hooked up at the shelving heights above. The semi-circular precipice is a wall of a great amphitheatre or natural auditorium, and this is inclosed by rock. But this rocky partition is in ruins, and through the breach the brook comes, plashing and gurgling. As we gazed, the silver rain changed to a frothy sheet, that grew and widened till the whole amphitheatre resounded with the roar and rush of the frantic water as it rushed through the riven and jagged wall down into a second amphitheatre, at whose sides we crouched.
     Suddenly, out to the right of the fall, where the cliff towers at still greater height over the second amphitheatre, a volume of white, eager, seething water sprang from the bushes out into the sunlight, in one grand, soul-stirring leap, down, down, breaking into Jets and rocket-like shootings, that with impetuous haste strove with each other in a mad race to the bottom, and stinking the rocks with white, fierce energy, filled the air with driving spray. This is the "Spray Fall," and is produced artificially by an unseen flume that diverts the water from the usual course at the owner's will. This gentleman-no other than the mercenary gate-keeper-shuts off this fall and turns it on again once or twice for each visiting party, and the thrill of seeing that splendid burst of water leap the cliff and shoot in wonderful forms of beauty down to the dark rocks makes one shout involuntarily. We turn from this fleecy column and catch the effect of the more majestic and equally beautiful sheet beyond; while the eye gathers all the wildness of beetling precipices and chaos of rugged rocks and crags in their setting of "fogiage," over whose bright and varying tints the sunshine throws a glamour of romantic beauty; no trace of man's invasion is visible (even the steps are hid by trees), and under the irresistible spell the gate-keeper, with his admission fee and dented quarter fade from mind.
     We now crossed the brook on stones, and following it by a path which presented twisting roots and slippery rocks as impediments to progress, came to a long, steep flight of wooden steps called "Jacob's Ladder," leading down a precipice. The face of the dark red rock here is diversified and softened by clusters of most enchanting, graceful little ferns, and mosses of many pleasing varieties and rich shades of green. Descending, we again crossed the brook, for from the formation of the sides of the ravine first one side and then the other offers foot place for a path. I despair of describing even faintly the rare beauty of the brook as it leaps, sparkling in foamy grace over one cliff at the bottom of which it gurgles and rests, then hastens on to another and new-shaped cascade, again to take breath under the changeful shadows of leaves high above, and so, ever resting or lavishing its new-found life in deer-like bounds on and on, till lost to sight down the glen. Pausing at the fifth cascade, where "shelving rock" juts out over the brook, we sit and enjoy together the wonderful picture. The falls are turned on above, and the brook comes rushing, hissing and shouting over the lesser falls and foams under our feet.
     We do not here, as at other falls, speak of the great height of cliffs and falls, though size is not wanting here, either; the exquisite variety and harmony of proportions shut out statistics and measurements, and we forget all except that is very, very beautiful. G.
     August 8th, 1881.
SIS 1881

SIS              1881


MISCELLANY.
     HAVING "written up" the male sex, as far along the line of life as the Young Man, it has been suggested that we go ahead and dispose of Old Bachelors: but for the present, at least, we decline-they are not worth the room. Instead, however, we will take a telescopic review of the opposite sex. It is with apologetic feelings, considerably mixed with trepidation, too, that we take up the subject; for there is danger of an explosion; the subject possessing a species of nitro-glycerine propensity, and if not handled properly, it might damage us. But the freedom of the press must be maintained, and so we recklessly proceed:
     The girl corresponding to the Small Boy is generally known as "Sis," or more endearingly, "Sissy." She is generally at this age, and also the following one, of an angular build; is fond of dolls and candy, which latter taste she seldom loses in riper years. Sis has a sharp, shrill voice, and is disposed to maintain her rights, at times even to the length of physical combat, taking the form of "slaps," as she terms it. She also, when aroused, gives her opponents their full name, as, for instance:
"Susan Jane Brown, I'll slap you if you don't behave;" and Miss B. replies, "I just don't care, Matilda Ann Thompson, I'll tell my mother on you."
     Sis, like the Small Boy, has a lot of rhymes peculiar to herself. Sis and a dozen of her species will join hands in a circle around one of their number, and then slowly circling around, will for hours sing in a high pitch her rhymes. We are not well up in their lore, but from hearing the words for weeks at a stretch floating in at our open window, we would say they went something like the following:

     "London bridge is falling down-
     Falling down, falling down;
     London bridge is falling, down,
     So mer-i-lee."

     Another incantation song goes somewhat after this manner:

     "Johnny Martin, so they say,
     Goes a-courting night and day,
     Sword and pistol by his side,
     He will make Miss Blank his bride."

     This song shows the strong leaning Sis has toward fine feathers and military trappings. In response to a question put by the writer to a Sis of his acquaintance, as to how she decided who was "it" in her games, she replied that the following rhyme is used:

     "Mene, mina, mona, mi,
     Tuscalina, bona, sti,
     Hulda, golda boo,
     Out go you."

     But we cannot linger on this interesting portion of our subject, but must pass on.
     Sis is also very fond of "jumping the rope," playing with "Jack stones," and having "tea parties." At the latter entertainment, she will sit for hours displaying a gravity and decorum that would do honor to a State Dinner. When Sis has her face washed, her neat, clean clothes on, and her silky hair neatly arranged by "Mamma," she is a pretty little specimen of humanity, and is far more lovable than the wild and untamed Small Boy, who does not look comfortable in his "Sunday clothes," and in fact, is not; but Sis, both in the age in question, and in fact, in all her following ages, is never so comfortable and pleased as when arrayed in all the glory of fine clothes.
     For the period in the lives of girls corresponding to that of the Youth with boys the English language has no appropriate word or appellation; and we must continue in this sketch to use the term Sis, though it is not the proper one. The first evidence Sis gives of entering this nameless age, is that her dresses are all too short for her, giving her, as she sometimes expresses it in the bitterness of her spirit, a "bean-pole look." Mother helps matters a little by "letting out a tuck," for Father says it's all nonsense for such a young girl to commence to "think of woman's fal-lals and trumpery." The girl submits, but in a state of mute rebellion; she even then feels the innate power in herself, and it is not many years until she can humbug and wheedle all the dry goods she wants out of the old gentleman.
     A peculiarity of this period in the life of Sis is an intense passion for so-called secrets; we say "so-called," for usually every girl in the school knows them before twenty-four hours have elapsed. Sis meets a companion, and says, "Oh! but I've got a secret."
     "What is it?" says companion, with eagerness.
     "Oh, my!" replies Sis, "it's a secret, but daren't tell."
     "Oh, yes, tell me; I'll never tell."
     "You won't?"
     "'Deed and double, 'pon my honor, I won't."
     "Well-you won't tell, now? I met Gus Simpkyns this morning coming to school, and he gave me some candy!"
     "He did! where is it?"
     "Oh! I eat it up."
     "What did he say?"
     "He didn't say anything; he only handed me the candy, and then turned red and walked away."
     "I think you're real mean! You might have saved me a piece."
     And then Sis goes off to impart her secret and receive others of like nature.
     Sis is very fond of talking, and talking very fast, and is apparently capable of listening at the same time; for, when a half a dozen get together, they all talk at once, and yet each one is able to give exact details afterwards of what all the others said.
CALENDAR OF Daily Lessons in the Word and the Writings 1881

CALENDAR OF Daily Lessons in the Word and the Writings              1881

                         SEPTEMBER.
                    MORNING.                    EVENING.
          I Kings.          Heav'n&Hell          Apoca.          Ap. Revealed.
1 Thursday     10: V. 1-16          457 & 458          1: v. 1-3
2 Friday     10: v. 17-36     459 & 460          1: v. 4-6
3 Saturday     11               461               1: v. 7-9
4 Sunday     12               462               1: v. 10-12
5 Monday     13               462               1: v. 13-15
6 Tuesday     14               463               1: v. 16-18
7 Wednesday     15: v. 1-22          464               1: v. 19 & 20
8 Thursday     15: v. 25-35      464               2: V. 1-3
9 Friday      16               465 & 466          2: v. 4-7
10 Saturday     17: V. 1-19          467 & 468          2: V. 8-11
11 Sunday     17: V. 20-41     469               2: v. 12-14
12 Monday     18: v. 1-15      470 & 471          2: v. 15-17
13 Tuesday      18: v. 19-37     472               2: v. 18-20
14 Wednesday 19: V. 1-19      473 & 474          2: v. 21-23
15 Thursday     19: v. 20-37      475 & 476          2: v. 24-26
16 Friday      20               477 & 478          2: v. 27-28
17 Saturday     21               479               3: v. 1-3
15 Sunday     22               479               3: v. 4-6
19 Monday     23: v. 1-20          480               3: v. 7-9
20 Tuesday     23: v. 21-37     481               3: v. 10-13
21 Wednesday 24               481               3: v. 14-16
22 Thursday     25 v. 1-17          482               3: v. 17-19
23 Friday     25: v. 18-30     483 & 484           3: v. 20-22
          Matthew
24 Saturday     1                485 & 486          4: v. 1-3
25 Sunday     2                487               4: v. 4-6
26 Monday     3                488               4: v. 7-9
27 Tuesday     4                489               4: v. 10 & 11
28 Wednesday 5: v.1-20           488               5: v. 1-4
29 Thursday     5: v. 21-48      489 & 490          5: v. 5-7     
30 Friday     6: v. 1-15           491 & 492          5: v. 8-10
DOCTRINE CONCERNING AUTHORITY 1881

DOCTRINE CONCERNING AUTHORITY              1881


NEW CHURCH LIFE

PHILADELPHIA, October, 1881.

No. 10.
     We read in Conjugial Love, n. 295: "The things which are written in the book have for an end that the ready may see truths from his rational and thus consent, for thus his spirit is convinced; and the things in which the spirit is convinced have their place allotted above those which enter from authority and its faith without the reason's being consulted; for these do not enter the head more deeply than into the memory, and there commix themselves with fallacies and falses, thus beneath the rational things which are of the understanding. Every man can speak from these as it were rationally, but preposterously, for he then thinks as a crab walks-the sight following the tail. It is otherwise if he thinks from the understanding: while he thinks from this, then the rational sight selects from the memory things congruous, by means of which it confirms the truth seen in itself." This statement, isolated and superficially viewed, has been thought to contra-indicate any doctrine of authority in the New Church; and there is much that seems to support this inference. In A. C. 3388, it is
Stated: "The things disclosed must be adequate to every one's understanding; for it is not sufficient that a man knows that a thing is so, but he also desires to know what it is, and how it is, so that thence some confirmation may then come to his intellectual part, and vice versa. If this is not the case, a thing may indeed be introduced into the memory, but it remains there scarcely otherwise than as a dead thing, or a mere sound." The angels are reported as saying: "We shall not say anything but what you understand; otherwise, our discourse falls like rain upon the sand."-T. C. R. 621. Again: "How can you believe a thing when you do not see whether it is true or not?" And if any one affirms that what he advances must be believed for all that, they reply, "Dost thou think thyself to be God whom I am to believe, or me to be insane, that I should believe a statement in which I do not see truth? Then make me see it."-D. F. 4. In T. C. R. 508 it is stated that the Word is shut with the Protestants "by their common declaration that the understanding is to be kept under obedience to their faith. But in the New Church the contrary is the case; in this church it is allowable to enter with the understanding, and to penetrate into all its secrets, and also to confirm them by the Word. This is because its doctrinals are continuous truths laid open by the LORD by means of the Word; and confirmations of those truths, by means of what is rational, cause the understanding to be opened above more and more, and thus to be elevated into the light in which the angels of heaven are."
     This is one side of the question. But this is not all; for there is another and seemingly antagonistic side. Thus in A. C. 129, we read that "he who assumes as a principle that nothing is to be believed before it is seen and understood, will never believe." (cf. n. 6383, 1936). Again in n. 215:
"None reason about faith but such as doubt and deny it." Again: "Truths ought not to be denied because we cannot understand them."-S. D. 2570. Again: "It is a mark of insanity to say a thing is not true because they do not understand it."-A. C. 1072. "Those are called drunken who believe nothing but what they comprehend."-A. C. 1072. "Intellectual truth first appears when man believes in simplicity of heart that it is the truth because the LORD has said so. Then the shades of fallacies are dispersed, and it is no offense to him that he does not comprehend it.-A. C. 1911. "Things of faith ought not to be doubted, still less rejected, because they do not agree with appearances. These things are truths because the LORD, who is Truth Itself, has spoken them."-S. D. 2545. "When the rational submits itself, and believes in the LORD, that is, in His Word, then it is in good ground."-A. C. 1940. The LORD'S authority is for the sake of salvation."-A. E. 293. "Man ought to submit himself under the power (or authority) of the Divine Good and Truth."-A. C. 1937.
     Thus we have the two sides to this question strongly and clearly presented. They are opposite in the sense of being obverse; every side of truth, as of all things else, has its obverse to complete it and make it a whole. To connect them and make them a whole, there are certain intermediate principles, and these found, we have our complete unitary truth. In this way alone is it to be obtained. Thus we find the whole subject clearly opened on both sides, by a statement which shows plainly what is the right and what is the wrong sphere of reason; that reason from self is evil, but reason submitted to the LORD is good. This is the key to the whole matter. "Reasoning concerning Divine things, whether they are so or not, is due to this circumstance, that the person who reasons does not see from the LORD, but desires to see from himself, and what a man sees from himself is evil. But the LORD, nevertheless, desires man not only to think and speak, but also to reason concerning Divine things, so that he may see whether a thing is so or not. And provided a man's end is to see the truth, this thought, speech and reasoning may be said to be from the LORD with man: but they are from man until he sees and acknowledges the truth: and meanwhile the only thing which he has from the LORD is the ability of thinking, speaking and reasoning, for he is able to do this by virtue of the two faculties which are called freedom and rationality, and which man has from the LORD alone.-D. P. 219.
     In the true sense herein spoken of; rationality is defined as the faculty of "understanding truth, and hence falsities; and goods, and thence evils."-D. L. W. 264. The distinction is drawn between that from a negative and that from an affirmative principle, in the following statement: Speaking of some who want "all things of faith believed simply," it is said that "hereby indeed they may protect themselves against those who reason from a negative principle respecting each and everything as to whether it be so. But to those who are in an affirmative principle as to the Word-viz.: that it is to be believed-such a position is injurious. For thus they may deprive every one of freedom of thought, and may bind the conscience even to what is most heretical, thus dominating over man's internals and externals."-A. C. 3394. Again: "Those who start from a negative state never achieve, because a negative principle reigns universally with them, and when it reigns universally, negative scientifics and not such as confirm, are collected. Those which confirm are thrown toward the side, and are explained so as to favor the negative scentifics, and in this manner the negative principle is corroborated."-A. C. 6383. "There are, therefore, two principles; one which leads to all folly and madness, another which leads to all intelligence and wisdom. The former principle is to deny all things, as when a man says in his heart that he cannot believe such things until he is convinced by what he can comprehend or be sensible of. This principle is what leads to all folly and madness; the other principle is to affirm the things which are of doctrine from the Word, as when a man thinks and believes with himself that they are true because the LORD has said so. This principle is what leads to all intelligence and wisdom, and may be called the affirmative principle." -A. C. 2568. "Moreover, there are some persons who are in doubt before they deny, and there are others who are in doubt before they affirm. They who are in doubt before they deny, are those who incline to a life of evil; and when this life leads them away, then as much as they think concerning things celestial and spiritual, so much they deny; but they who are in doubt before they affirm, are those who incline to a life of good, to which life they suffer themselves to be bent by the LORD; then as much as they think concerning those things, so much they affirm."-A. C. 2528. "The first medium is affirming or affirmative of internal truth, viz.: that it is so. When this affirmative exists, man is in the beginning of regeneration, and good operates from the internal man and causes affirmation. This good cannot flow into a negative principle, nor even into a doubting one, before this affirmative has place."-A. C. 3913. "Then he must be guided by this principle that he believes in the Word of the LORD, and confirms spiritual and celestial truth by natural truth in terms familiar to the learned world, so far as lies in his power. Thus his principle of action must be derived from the LORD and not from himself; for the former spiritually is life, but the latter is death."-A. C. 129. "The spirits who are in faith grounded in charity are readily distinguished from those who are not. They who are in such faith, do not dispute about its truths, but say they are so, and confirm them so far as they can by the experience of the senses, and by scientific and analytical reasoning; and when any obscurity intervenes, which they cannot clear, they set it aside, and never suffer it to lead them into doubt, urging their very limited capacity and therefore the folly of their thinking a thing not to be true, because they cannot comprehend it. These are they who are principled in charity."-A. C. 1072.
     We have here most clearly and particularly laid down the course to be taken by every one who would freely and rationally, and yet loyally, receive the truth. Begin with the affirmative principle, "that the Word and its doctrine are true, because the LORD has said so;" then use the reason that flows from the LORD, and not from self; to see, confirm and illustrate, and when anything appears obscure set it aside, not denying, but waiting until it can be seem in the light of heavenly illumined reason. (cf. S. D. 3977.)
     We will next consider the authority of "Doctrines from the Word." (A. C. 2568.)
"YOU ARE SO UNCHARITABLE." 1881

"YOU ARE SO UNCHARITABLE."              1881

     THOSE who believe that the Second Coming of the LORD has been effected through the New Church Writings, are led to certain conclusions in their opinion, thence legitimately flowing. They hold that the Writings are Divine; that the man through whose instrumentality they were given to the world was inspired; that by these Writings there has been established a New Church, ever living, ever true, in the place of am Old Church, vastated and false. A statement like this in regard to the present Christian Church calls out a variety of comments, conspicuous among them is that set forth in the heading of this article: "You are so uncharitable!" From the followers of the Old Church such an answer was to have been expected. They cannot understand our position, nor realize their own; thus this charge of "want of charity" comes naturally enough from them. But it is strange that this should be said by professed members of this New Church, and said, too, in a tone of rebuke to those who, loving the New Jerusalem above their highest joy, seek her peace in the only way that peace can be attained-in the way of truth.
     Such a line of argument (?) gives rise to certain thoughts on the subject.
     1. Those who refuse to accept the plain teachings of the Writings because they seem to them "uncharitable," have no true idea what charity is in the New Church sense of the term. The common acceptation of the word is kindness, or a disposition to be good to others. But it means more than this. T. C. R. n. 435-438 tells us what it is; and to this uncharitable definition we refer those who use the word in the sense in which we so often hear it.
     2. But let us take the term "uncharitable" in the sense in which it is used in this case as meaning a state of unkind, selfish, proud feeling. Does it apply to those holding the conclusions so fully warranted by the doctrine, that the LORD has effected His Second Coming through the Writings? To say this, would imply that we have a personal feeling in the matter; that our enmity is against the individual, not his opinion. To hate the sin, to fight the falsity, is duty; to exhibit these feelings against the sinner or one in error, is an exaltation of our proprium. What right have our liberal friends to charge us with such a spirit? Can they not make distinction between the doctrine and the one holding it? Can they not see how we may love those holding what to us seems fearful error. It seems not.
     3. The general idea of this pseudo-charity is that we must do nothing to offend the weak brethren; that whatever we say, we must not hurt the feelings of those with whom we differ. In other words, we must sugar-coat the pill; perhaps we should say we must not even offer the medicine without the sugar. Going a little further, all such talk says that sentiment must take the place of truth! Is this the light of the New Jerusalem? God forbid. Must "compromise"-which seems to mean the making of two little lies equal to one whole truth-must this degrade our religion as it has our politics? How much longer is the "weak brother" to rule? Is it not time that the strong brother lad his opportunity? Suppose the truth does hurt some person's feelings: what then? Is the truth to be unspoken? One would suppose that our business was to find out what the LORD teaches, and then say it. Are such mere chap-traps as "want of charity," "bigotry," "exclusiveness," etc., to keep back his utterances? The LORD our God is The Truth; in Him is no compromise: there is no double-dealing in His acts, no reserved truth in His words. Can we not follow Him here?
     But, "in speaking in this way, you keep people out of the New Church!" Be it so. Those who can be thus kept out are not worth taking in. Do our friends advise us to entrap people, to bring them into the New Jerusalem by a hiding of the truth? Do they not remember that outside of that Holy City is every one living and making a lie? And what have we to do with consequences? They are not in our hands; all we have to do is our duty; let us leave the results with the LORD. If we believe the Doctrines of the New Church, let us believe them-not simply acquiesce in them; and when the time comes, let us maintain them in their integrity. If men will bear, or if men will forbear, the responsibility is with them, not with us. This spirit of making people at ease in Zion is the great danger threatening the New Church. Her truths are her light-her God-given light; let then her light shine. The LORD calls us to this: His words are, "Arise, shine, for thy Light is Come." Woe unto those who would hide this light in the dark-lantern of spurious sympathy, who put it under the bushel of a false charity!
Title Unspecified 1881

Title Unspecified              1881

     LIGHT has no fellowship with darkness, neither can truth and error work harmoniously together.
     THE following extract is from a letter received from the Rev. Ellis I. Kirk, who has located in Charleston, West Va., where he is engaged in teaching school. He says: "The people here I know are not so prejudiced as in Pennsylvania or Canada. I would love to be the means of accomplishing something for the Church in Charleston, and must say I feel encouraged, and will work here until my use calls me away. I became acquainted with a family whose son, a young man, had consumption. The neighbors told me, they, the members of the family, belonged to no church, and yet their son would talk of death without any emotion, and appeared to like to talk on that subject. When I became acquainted, I told them some of the Doctrines of the Church in regard to the LORD and the state after death. They were delighted; the son said the Heavenly Truths, when I afterwards read to him from Heaven and Hell, fell unto his mind without difficulty. Said he did not know whether he was a Universalist or Spiritualist, but now he saw he was neither. At his death his parents requested me to conduct the funeral service. They have another son about fifteen years of age, and the parents want me to educate him."
     Mr. Kirk also states that arrangements are being made to have him conduct regular public worship.
Title Unspecified 1881

Title Unspecified              1881

     IN the columns this month, will be found a letter from London which will be all the more welcome to the New Churchman of the United States from the fact that we are promised more from the pen of the same writer. These letters will be a very attractive feature in the NEW CHURCH LIFE in the future, and we hope will be a means of making the New Church people of this country better acquainted within their brethren across the water. We sincerely respond to "Auxiliary's" greeting and feel safe asserting that the society of which he is a member can depend on the cheerful co-operation of the young New Churchmen in this country in any work it may assign them.
Title Unspecified 1881

Title Unspecified              1881

     A CORRESPONDENT of the Messenger sends that paper a number of extracts from Zion, the Sunny Mount, which in his opinion "prove our brother (Dr. See) to be sound in doctrine as well as sweet and fervent in spirit." One of the extracts begins as follows: "God's deepest powers are mostly if not utterly, in deepest silence. The meetings in my last great baptism were as silent as eternity. That baptism greatly enlarged me. It eventually cut loose all my moorings to things to which I clung with the tenacity of life; and it set me in the gracious event, upon the sacred person of the LORD JESUS CHRIST, my all in all." Now the question naturally arises what does Dr. See mean? To what baptism does he refer in such mysterious terms? Surely not to baptism into the New Church-for that he never had. Dr. See seems rather to refer to some enthusiastic religious experiences of his and to make religions capital of such things seems to us hardly an evidence of "sound doctrine" and a truly "fervent spirit."
Title Unspecified 1881

Title Unspecified              1881

     WE hope our readers will pardon the delay this month in the appearance of the NEW CHURCH LIFE. Our excuse is an old one-the conflict between labor and capital-printers on a strike.
REPORT OF TWENTY-EIGHTH MEETING OF THE OHIO ASSOCIATION AT CLEVELAND 1881

REPORT OF TWENTY-EIGHTH MEETING OF THE OHIO ASSOCIATION AT CLEVELAND              1881


NEW CHURCH LIFE.

NEW CHURCH LIFE.
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E. P. ANSHUTZ

No. 1802 Mount Vernon St., Philadelphia, Pa.


PHILADELPHIA OCTOBER, 1881.
     THE Conference of the Ministers of the Ohio Association met September 22d, the day preceding the meeting of the Association. Present, the Rev. Messrs. Goddard, Hinkley, Stearns, Sewall, Bartels, and T. A. Plantz.
     At the morning session a paper by Mr. Frost on the apparent discrepancies ma the Writings of Swedenborg, was read and afterward discussed at length. A committee was appointed to draw up resolutions embodying the sentiments of the meeting on the subject. These resolutions were read and adopted at the afternoon session, and were in substance, that the apparent discrepancies do not prevent our regarding Swedenborg as Divinely commissioned to communicate those Heavenly Truths on which a New Church is to be built; that the Word is our Judge and not itself on trial before our judgments; that these apparent discrepancies, whether owing to our limited knowledge or to the imperfections of the writer, are only permitted, that our reception of the truth may be the more rational interior and genuine than it otherwise could be.
     At the afternoon session, the Rev. Mr. Hinkley read a paper on Baptism. After the reading, discussion followed, lasting all the afternoon, principally on the point: "is it necessary that a person baptized in the Old Church should be baptized into the New?" It was agreed that re-baptism is not necessary to salvation, since not even any baptism is this. As to whether such baptism is necessary to orderly external Church membership, opinions were divided-some holding that without it the external New Church organization would disappear. Others held that it would no more affect the New Church to recognize baptism wherever administered as holy and Divine, and consequently introducing to the New Church, than to recognize the letter of the Word wherever seen or read as holy and divine and the vessel of interior spiritual truth. The majority of the ministers thought it advisable to recommend, but not to require baptism of those entering the New Church who have already been baptized. The question was raised whether if a person baptized in infancy in the Old Church has, on growing up, come into an intelligent sincere reception of New Church truth his baptism has not proved its validity by this very result; and whether, when it has thus accomplished its Divinely appointed work it is for the New Church to east it away as worthless and say that is no baptism, when it seems to have completely realized what Swedenborg says of baptism in T. C. R. 677: that baptized infants are kept by the angels in a state of receiving faith in the LORD. Now, when they actually on growing up do receive the true faith is their Baptism, which we must admit has been instrumental to their so doing, to be accepted or repudiated? The question was also raised, whether baptism in its being Divinely ordained as a sacramental use does not precede rather than follow any profession or confirmation of faith, Thus whether the baptism which precedes and leads to a man's acceptance of the New Church faith is not a more real baptism than one which follows after such acceptance.
     A number of new topics were introduced for the next annual meeting; among them, the real meaning and proper use of the Rite of Confirmation.
Title Unspecified 1881

Title Unspecified              1881

     The Ohio Board of Missions met in the evening. Reports from all the districts were presented, and a general report prepared.
     The total amount of Mission collections for the year in the Association was about two thousand dollars. A balance of several hundred dollars remained in the treasury.
     Question was raised as to the propriety of missionaries from other Associations making appointments in Ohio Association without conference within this board. It seems injurious to the efficiency of work, and not according to orderly principles, and the attention of the Association was called to the matter. In the discussion of the Board of Missions, it appeared that there are as many New Church houses of worship in Ohio unoccupied as occupied. Attention was called to the duty of caring for feeble Societies, rather than preaching in strange pulpits.
Title Unspecified 1881

Title Unspecified              1881

     The Association met on Friday, September 23d. The attendance was small in numbers, but representation quite general. The places represented by ministers or delegates were, Pomeroy, Middleport, Cincinnati, Glendale, Urbana, East Rockport and Cleveland, Ohio, and Indianapolis, Indiana, besides visitors from Columbus, Seville, Orville and other places in Ohio. The president's address was read at noon, and mentioned the various matters before the Convention requiring the attention of the Association, such as the incorporation of the Board of Publication, representation on Executive Committee, etc. In the afternoon the address was discussed, and resolutions passed approving the incorporation of the Board of Publication. A resolution was also adopted suggesting to Convention to abolish the Executive Committee, and to appoint the necessary standing committees instead. This is done in all the large religious bodies. Another resolution was also passed, recommending that the Executive Committee, if continued, be made representative of opinions prevalent, and not of localities merely.
     All the regular reports were presented and read. The "Education Fund" is steadily growing at the rate of two hundred dollars or so a year, and is now nearly four thousand dollars. Urbana University reported about ten thousand dollars increase in Endowment Fund last year, and still asks for the $100,000. Also mentions Prof. Cabell's completion and publication of the Ontoloqia, the first fruits in the complete publication of the photo-lithographed MSS. of Swedenborg. Nearly ninety pupils and students were enrolled in the various schools of the University last year.
     On Saturday morning the Association elected officers; all the old board were re-elected, except the president, Rev. W. H. Hinkley, who retired to give place to the Rev. John Goddard, who was elected unanimously. The reading of the report of the Board of Missions followed. Between one and two hundred dollars were subscribed on the spot toward the next year's funds.
     Business sessions ended Saturday P. M. The Rev. Mr. Bartels preached at Saturday noon an excellent sermon, without notes, on Regeneration. It was an admirable discourse, forcibly, fluently and easily delivered in a manner which few ministers could equal in preaching without notes.
     On Friday evening a very enjoyable sociable meeting was held at the elegant residence of Mr. M. G. Browne, on Wilson Avenue. On Saturday a meeting for preparation for the Holy Supper was held. On Sunday morning the Rev. John Goddard preached to a large congregation on the subject of "Death," and at the conclusion of service the Holy Supper was administered. On Sunday evening Garfield memorial services were held, Judge T. A. Plantz addressing the meeting. He said that many of the religious views of President Garfield were identical with the New Church, and that the President had read Swedenborg, and long been familiar with the leading doctrines of the New Church.
     On Monday many of the delegates and visitors assembled on the grounds of Mr. Rose, on Euclid Avenue, to see the great funeral procession of President Garfield pass. Messrs. Brown Rose and Drew deserve hearty thanks for their untiring efforts to provide for the conveniences and comfort of the guests.
Title Unspecified 1881

Title Unspecified              1881

     "He who does not know what Christian charity is, may believe that it consists not only in giving to the needy and the poor but also in doing good to a fellow citizen, to his country and church, for the sake of any cause whatsoever, or from any end whatsoever. But it is to be noted, that the end is what qualifies all the actions of man; if the end or intention be to do good for the sake of reputation, to procure honors or gain, in this case the good which a man does is not good, because it is for the sake of himself, thus from himself." A. C. 9210 Title Unspecified 1881

Title Unspecified              1881

     "IT has been calculated that supposing there were in the universe one million earths and on every earth three hundred million men and two hundred generations within six thousand years, and that to every man was allotted a space of three cubic ells, in this case the sum of men collectively would not occupy a space equal to a thousandth part of this earth consequently not so much as the space possessed by one of the satillites of Jupiter or Saturn, which would be a space so diminutive in respect to the universe as to be scarcely discernible."
CONNITICUTT 1881

CONNITICUTT              1881



CORRESPONDENCE.
     -On Sunday, September 25th, 1881 the funeral of Noah Whipple took place at his residence, on Whipple Hill, in Ledyard, two miles from Mystic. The burial service in the Liturgy for the New Church was used and well appreciated by a large audience. Selections from the Writings on the state of the departed were read, and an appropriate prayer offered. A brief eulogium on the character of the deceased was pronounced, and some heavenly truths of a practical being presented by Joseph A. Lamb, the officiating minister.
     The deceased easily became a convert to the New Revelation in the Writings. His soul drank in their heavenly truths as a thirsty man drinks water. This faithful, honest and laborious man had attained an age of sixty-six years, and had many friends.
ALLENTOWN, PA. 1881

ALLENTOWN, PA.       M. B. K       1881

     -On August 11th, the Sunday- school and members of the First Society of the New Church, of Allentown, held a picnic at the Fountain House (formerly called Woman's Spring). This spring supplies the city with water, and is on the banks of Lehigh Creek, which is quite a romantic stream. Rowing on the creek was the chief amusement of the day, enjoyed by all, especially by the little ones, over whom Mr. Schreck presided with a fatherly care, and for whose amusement he devised various games. An ample supply of provisions was provided, and about fifty persons partook of the inviting repast. Supper was delayed for those who could not leave their business during the day, thus affording all a chance to take part in the recreation. The weather was fair throughout the day, and the picnic was pronounced a success by all.
     The sociable on the evening of August 18th, met at the house of one of the members, and was very well attended-in fact, by nearly all the members and their friends. Doctrinal readings, music, conversation and games were amongst the pastimes of the evening. Toward the close, Mr. Waelchy, on behalf of the society, presented Mr. Schreck with a purse containing fifty-two dollars in good and silver, as an expression of good-will and appreciation of his faithful labors among us. After the presentation, refreshments, consisting of lemonade, ice cream and cakes, were served, and soon after, the members took their departure in the best of spirits.     M. B. K.
PHILADELPHIA NOTES 1881

PHILADELPHIA NOTES              1881

     -Our Social Club did not resume its meetings last month-cause, weather too hot. The reporter button-holed the President of the Club the other day in reference to the matter, and that worthy official informed him the first meeting would be on October 13th.
     The Academy school opened at the appointed time, with nineteen students.
     Dr. Holcomb, of New Orleans, author of "End of the World," paid the New Churchmen of this city a visit, and expounded to them his views on a certain subject he is much interested in. The doctor's talk was very interesting, at least.
     The Broad Street Society has broken ground for their new temple, at the corner of Twenty-second and Chestnut Streets; and the foundation of the chapel is pretty well advanced. Judging from the work already done, the building will be a fine and massive structure. The reporter asked a gentleman from Ireland, who was filling a hod with mortar, what they were building. "A sinnegog, I belave," was the reply. A companion of the aforesaid gentleman said, "It's a church." "What kind of a church?" queried the reporter. "I don't know, sur," he answered.
     Dr. Win. E. Boericke, a member of our Social Club, arrived from Europe the last week in September. He has been finishing his education among the hospitals in Vienna. The doctor will go from here to San Francisco, where he will enter into practice. Our readers are indebted to him for the interesting letters from Europe, published in this paper under the initials W. B. Graduating, as he did, with high honors, in the Homoeopathic College in this city, and having had a year's experience in the vast hospitals of Vienna, where are cases of every disease that afflicts humanity, the doctor is well fitted to enter on a successful career.
     On the evening of September 28th, the Rev. W. H. Benade and Mrs. Annie E. Barnes were united in marriage. The ceremony was performed at the residence of the bride's mother, by the Rev. J. P. Stuart.
     The Manual of the Broad Street Society for October is out. Among items of note in it is the appointing of a committee to collect money for the printing and free distribution of the lectures and sermons of the Pastor, Rev. Mr. Giles. Last year the Society expended nearly one thousand dollars for that purpose and for advertising. A committee has also been appointed to raise money for the new church being built. The ladies of the Society will hold a bazaar in November, to raise money to furnish the new building. Mention is also made of a meeting to be held to form a Young People's Association in the Society.
PITTSBURGH, PA. 1881

PITTSBURGH, PA.       M       1881

     -Our Social Club held its first meeting this season, Friday evening, September 2d, at "Oaknest" Shady Side. The re-union after even so short a separation was delightful, but the weather was still almost too warm for the regular social amusements. At this meeting, an invitation was extended to the Club by Mr. and Mrs. J. L. Koethen; the members of the Club being invited to visit them at their home in Sewickley, a lovely place situated about twelve or fifteen miles from Pittsburgh, on the Pittsburgh, Fort Wayne and Chicago Road. The kind invitation was accepted with expressions of delight, and the following Friday decided upon for the happy occasion. The arrangement was, that all who could do so, should take the train leaving the city at 2.17 P. M., those who could not do this, taking later trains, and all returning together at ten in the evening. Quite a little party went down at 2.17, reaching the house a little after three. Being refreshed by a glass of lemonade and a quiet chat in the cool, shady rooms, we adjourned to the croquet grounds, where a lively contest was commenced, which was kept up by different parties until tea-time.
     Our company was now reinforced by arrivals from the several trains, and amounted in all, to about twenty. Mrs. Koethen being unable to seat so many in her dining-room, had a table spread under the trees, and there was quite a rivalry as to who should be the lucky ones to enjoy this; as many as could crowd around this table, did so, but their ardor was somewhat dampened, when a thunder storm arose, the fast falling rain driving them under the before despised, but now welcome shelter. They came marching and singing, laden with the contents of their tea-table--they with praiseworthy forethought did not leave these exposed to the ravages of the storm. The tables were completely turned, those who were previously deemed less fortunate, being now comfortably seated, enjoying the bountiful provision before them. But our hostess was fully equal to the occasion. A table was made ready in the library, and the discomforted ones were soon enjoying a merry supper.
     The evening was spent in singing, dancing and listening to the eloquence of the "Dwarf Orator," which latter performance caused a great deal of merriment. The rain being over before it was time for us to leave, we journeyed home under the light of a brilliant moon, each feeling that we had spent a very happy afternoon and evening, and in our hearts thanking our host and hostess for their kind and cordial hospitality.
     The second regular meeting of our Club was held Friday evening, September 16th, at Mr. Alexander Pitcairn's, Shady Sidle. The officers were elected for the coming season, and the dancing and other amusements followed, after which we were invited to the dining-room to partake of cake, fruit, etc. The meetings have not been so well attended, probably on account of the warm weather, but this will soon he over. M.
MISSIONARY WORK IN MARYLAND 1881

MISSIONARY WORK IN MARYLAND       W. A. L. C       1881

     -Before leaving for the South, I determined to take a second trip into Maryland, and see some of those to whom I had lectured and conversed during the fall of last year. The day on which I determined to start was Tuesday, 30th ult. So bidding the wife adieu and kissing the babe, I was soon sped across the country to Baltimore, where, after spending the night, I took the down boat for the Bay and Patuxant wharves. The country along the shores of the Chesapeake and its estuaries is hilly, and presents a picturesque appearance. Many of the farms seem to be rich and well tilled. There was, however, a sense of want in the general agricultural appearance, us compared with the western or the central states, which can only be explained by one more versed in farming than I.
     Taking a wagon at Governor's run, and seated on a box of ginger-pop, I was soon sped over the country to the neighborhood of my stopping place. The arrangements for my visit did not prove so satisfactory as I anticipated, so I concluded to return by the up boat. During the evening and the following morning I expounded some passages of the Word, reading some from the first pages of the fourth volume of the Arcana to the man of the house, a sturdy farmer, a man of religious feelings, and one of pure African extraction. The news was good to him, and he appeared to listen with a glad heart.
     After driving over the country in another direction from that which I came, I took the boat again, feeling that I had not accomplished much. As the boat continued her course she took on a few passengers, and among them the young pastor of the Episcopal Church at P. F., whom I met there last fall. He was glad to see me, and glanced over our Liturgy, remarking that the translation of Psalms in it was superior, and much more to be preferred to the A. V. He stated that he had been reading the gift books, but not with the satisfaction that was desirable, on account of the numerous references to the A. C. He asked me to secure an edition of the same for him. I was glad to find in him a freedom from that theological egotism that is so common to clergy men. He seemed to apprehend the danger of a merely cursory examination of the work. He was glad to learn of the acceptance of the doctrines by Mr. Clowes, and by Mr. Clissold, and seemed totally ignorant of the fact until I told him. I was glad to meet him, as he was particularly the one in whom I became interested last year. He was then conscious that it largely, yea altogether, depends upon the spiritual state of those who are readers, whether the doctrines will be accepted or not. I have written to Boston, and hope to secure the books for him.
     The next place that I intend visiting is Vienna, on the eastern shore, where I have lectured and distributed books. I will not be going South before the latter part of October, and will thus have ample time for some work in Maryland.     W. A. L. C.
LONDON, ENGLAND 1881

LONDON, ENGLAND              1881

     -The readers of NEW CHURCH LIFE will be glad to hear of our Society in England. I mean our young people's Society; especially as it is proposed that we should forward you a monthly account of the New Church in England and Europe.
     Our name being rather long, and composed mainly of big words, has a very imposing appearance, and carries with it, we think, no little weight. It is "The Auxiliary London New Church Missionary and Tract Society." But it is only before strangers, and when we have occasion to maintain our dignity that we array ourselves in this glorious panoply of words. Amongst our friends, we are merely "The Auxiliary," by which name we are known and fondly spoken of throughout the Kingdom.
     Our Society expects to find special favor in the eyes of your readers, from the fact that it originated with the younger members of the Church and is still composed to a large extent of that class. By its means also are attained for us some of the ends which you hope to accomplish by your paper.
     Our Society began about seven years ago with perhaps a dozen members, who were anxious to be useful, and were not above doing the work which was to hand. So they formed themselves into a committee and offered their services primarily to the London Missionary and Tract Society (whence our title has been derived) for the distribution of tracts at their lectures, and for any other purpose by which they could be useful. They also undertook to attend lectures delivered by opponents, and there to distribute tracts, and where discussion was permitted, to advance and defend the Doctrines. Further, they promised to seek for the parent Society opportunities for the delivery of lectures. By such means they hoped to render the Tract Society valuable aid.
     In addition to these humble offers a new and unoccupied sphere of work was projected, viz.: the careful watching and examination of the press, both in books and periodicals, to find allusions to the Church, or our author, tendencies toward the doctrines, misrepresentations misstatements, etc., and by opening correspondence with the author or editor, to correct errors, and to spread the genuine truths of the New Dispensation.
     This part of the Auxiliary's work being in its nature eminently interesting, and having in it the promise of great good, has received more attention and has far outgrown any other. In carrying it out, we have been in communication with many of the most eminent names in literature and some of the highest dignitaries of the Church.
     One of the most useful efforts we have made in this department has been the overhauling we have given to those treasure houses of old errors-popular Encyclopedias. There is scarcely any prominent work of reference of this class but has been pruned, purged, and made decently presentable through this means.
     Space will not permit me to tell of the newspaper wars we wage; of the magazines we post regularly to our public libraries and reading rooms; the correspondence and conflicts we have with these library committees, and sometimes with as august bodies as town councils, before their permission can be obtained to receive such heterodox publications as we offer; of the number of persons reviewed or mentioned in our magazines, to whom we post copies of the magazine in which they are referred to, and of the constant communication we are in with our printing societies to obtain books, and to give them information, and with our own members in all parts of the country.
     But I must say a word more on this latter subject, because it promises to be one of the most useful branches of our Society's operations. Our first object in obtaining corresponding members (as we describe them) was merely extension of our Society, our intention being nothing less than so perfecting our organization that we might obtain news from the most remote corners, and by multiplying our agents in every direction, make it impossible for the smallest publication in the meanest village to defame or misrepresent the Church without the matter being at once known and promptly dealt with. In carrying out this programme we have become acquainted with a great number of New Churchmen who were unknown to the Church, and have been enabled to make those in the same districts known to each other, so that many who were isolated receivers are isolated no longer, and those who had no intercourse with New Church friends have now, through our Society, a constant means of communication, and thus acquire an interest in. the welfare and extension or the Church, and a sense of union and participation in its work and progress.
     We feel the great importance of continuing this work, as a means of uniting, consolidating and strengthening the Church, and hereby increasing its usefulness, and power for good. You will see that we have the same object as yourselves, but that our method is more direct and personal than yours.
     In conclusion, permit us young people here to congratulate our compeers in the New World on the progress they are making, and to compliment them on the genuine and earnest tone of their publication, to which we shall be glad to make occasional contributions. By such an organ we trust and believe that you will be brought more constantly into communication, and thus into union and usefulness. Receive from us, therefore, a brotherly, hearty, British and New Church Godspeed.
AUXILIARY.
September 14th, 1881.
YOUNG LADY 1881

YOUNG LADY              1881



MISCELLANY.
     THE Young Lady is quite an important member of the human race, and a study of her manners and customs is both interesting and instructive. In this paper we can but treat the subject in the most general manner, for accurate details are very difficult and hazardous to obtain. She is a subject very many men have attempted to investigate; they sought her domain in pursuance of their studies, but few, very few, ever return clearheaded enough to give the results of their investigations to their fellow-men-the most of them are enslaved. The few who do escape are, somehow, ever afterward regarded as "cranks," and their testimony looked upon as unreliable. One thing is evident, and that is, that their report is in direct conflict with those of their brethren who are captured, and the philosopher and student must carefully weigh and analyze the two stories. It is generally thought that slavery is a very sad and lamentable condition for a human being to be in; and yet the captured investigators, although apparently allowed the utmost freedom, rarely take advantage of it to escape; on the contrary, they seem to like their figurative chains, and, as sometimes occurs, when one of them is liberated he sets up the most pitiable lamentation over his freedom. It is a very singular and interesting thing to the philosopher, this objection to freedom. Another exceedingly singular feature of this captivity is, that the captured race is physically the stronger. There are quite well authenticated cases of strong and muscular men being reduced to the most abject slavery by a member of the other race, who was physically very weak. The only way of accounting for this strange state of affairs is by reasoning from the known to the unknown, as for instance: Man is physically much weaker than the horse or elephant; yet, being the superior animal mentally, he domineers over the stronger but inferior. Now the analogy is obvious: Vide licet, the weaker superior race conquers the stronger inferior.
     Many of the habits and customs of this strange race are very curious, and furnish food for reflection to the philosophical mind. For instance: the shape, color and texture of their costumes are decided by a mysterious something they call Fashion; and after the most patient and laborious research and study, we are unable to give any accurate information as to what this Fashion is. It does not seem to be embodieth, neither does it seem to have any permanent abiding place. How its decrees are promulgated no one knows; and yet they are promulgated, and rule with autocratic authority. To show the respect with which this invisible, impalpable despot is held, we need only cite a proverb current among Young Ladies: "You might as well be out of the world as out of the Fashion." When anything new comes up, the touchstone, "is it fashionable," is applied; if the answer is affirmative that settles it-it is adopted.
     In appearance, the beings treated of in this paper are rather attractive; but what is peculiar on this point is that men, while agreeing on the attractiveness in general, differ widely when they come to particulars; or, more correctly stated, individuals.
     The favorite article of food with them is a substance manufactured from the juice or sap of the plant saccharum officinarum. This juice is first reduced to saccharum, after which it is refined, and colored, and flavored. It is quite pleasing to the taste, but not quite so substantial an article of diet as beef-steak. The Young Lady denominates the article in question "candy." A less refined and palatable form of saccharum is known as "taffy." Another favorite article of food is congealed crema lactis. It is especially sought after in hot weather, and is known as "ice cream." It is served on small saucers and eaten with a spoon. It is not disagreeable to the taste. Quite a variety of flavors are used, the most popular of which is an extract from the capsule of an orchidaceous plant indigenous of tropical America, known and called for as "vanilla." the beverage usually drank when ice cream is partaken of; is a water highly charged within carbonic acid. It is known among Young Ladies as "soda water." Like ice cream, it is generally highly flavored. Eminent alchemists have asserted that these flavors, instead of being "genuine fruit," as represented, are, in reality, produced from old boots, tin cans, brick-hats and numerous other articles of slight monetary value that are usually found on vacant lots. They say that alchemy touches these humble articles with her magic wand and transforms them into "choice flavoring syrups." Young Ladies smile disdainfully when this information is imparted to them-smile as though the mysterious art and frugality were synonymous terms.
     Quite a volume might be written from information gathered from the "cranks" mentioned in the opening of this paper, but as their reliability is questioned, and we do not care to give misleading information, we will only touch on a few points gathered from this source, premising that the alleged facts are at least subject to doubts.
     They, the cranks, say that Young Ladies are much given to osculation, or as they, i.e., the Young Ladies, say "kissing." They meet an acquaintance of their own sex, throw their arms around her, osculate, and say, "you're real mean, that you never come and see me; you owe me a visit, now do come soon." Then as they part she will remark, "Hope she won't come, but I had to ask her. Did you notice that ridiculous bonnet she had on?"
     When the Young Man calls on her, she will sit sweetly bending over some delicate needlework, while he pours forth his wit, eloquence and learning, in a manner highly satisfactory to himself, and she will remark as the opening presents itself during his pauses. "How singular!" "Oh! you satirical man, I'm afraid of you." "How could you have been so rash as to do such a thing!" and many other ejaculations of like nature. The Young Man goes home in a highly satisfied frame of mind, and the Young Lady yawns, and says to Sis, "I thought he would never go." As we said before, this is gathered from the "cranks," and is open to question.
     Much more might be written on this singularly fascinating topic, but for want of accurate data we refrain from pursuing it further.
Title Unspecified 1881

Title Unspecified              1881

     MR. BEAMANS new book, "Swedenborg and the New Age," the intended publication of which was referred to by a correspondent last month, is now before the New Church public. The book is gotten up in a neat and tasteful manner; the style is attractive and ideas clearly expressed. The work is an out-spoken statement of Mr. Beaman's views on the Authority of the 'Writings. Mr. Beaman in common with others in the Church holds that the Writings are not the second coming of the LORD, but only a treatise on the subject of the Second Coming; that they contain not the internal sense of the Word but a description of it; that Swedenborg was called to his office in like manner as Mozart was called to his. The book contains many other curious things; and perhaps at some future time we will give it a more extended notice.
CALENDAR OF Daily Lessons in the Word and the Writings 1881

CALENDAR OF Daily Lessons in the Word and the Writings              1881

                         OCTOBER.
                    MORNING.                    EVENING.
          II Samuel          Heav'n&Hell          Isaiah.          A. Cr.
1 Saturday     13: v. 21          354               29               32
2 SUNDAY     14: v. 1-17          356               30: v. 1-18          33
3 Monday     14: v. 18          357               30: 19          34
4 Tuesday     15: v. 1-15          358               31               35
5 Wednesday     15: v. 16          359               32               36
6 Thursday     16               360               33               37
7 Friday     17               361               34               38
8 Saturday     18: v. 1-15          363               35               39
9 SUNDAY     18: v. 16          364               36               40
10 Monday     19: v. 1-23          365               37: v. 1-20          42
11 Tuesday     19: v. 24          366               37: v. 21          43
12 Wednesday 20               368               38               44
13 Thursday     21               369               39               45
14 Friday     22: v. 1-25          371               40               46
15 Saturday     22: v. 26          373               41               47
16 SUNDAY     23: v. 1-17          375               42               48
17 Monday     23: v. 18          377               43               49
18 Tuesday     24               379               44               50
          I Kings.
19 Wednesday 1: v. 1-31          380               45               51
20 Thursday     1: v. 32           382               46               53
21 Friday     2: v. 1-11          383               47               55
22 Saturday     2: v. 12          385               48               56
23 SUNDAY      3               387               49               58
24 Monday     4: v. 1-19          389               50               60
25 Tuesday     4: v. 20          391               51               61
26 Wednesday 5               393               52               63
27 Thursday     6               395               53               65
28 Friday     7: v. 1-26          396               54               66
29 Saturday     7: v. 27          399               55               67
30 SUNDAY     8: v. 1-21           400               56               68
31 Monday     8: v. 22-53          401               57               69
AUTHORITY OF THE DOCTRINES 1881

AUTHORITY OF THE DOCTRINES              1881


NEW CHURCH LIFE

[Entered at the Post-office at Philadelphia as second-class matter.]

VOL. I. PHILADELPHIA, NOVEMBER 1881.

No. 11.
     THE conclusion to which our study of the Doctrine of Authority brought us, we found summed up most comprehensively in this statement: "When the rational submits itself, and believes in the LORD, that is, in His Word, then it is in good ground."-A. C. n. 1940. Our present inquiry is: In what sense is the LORD in the Word, the Authority to which the rational must submit itself. In A. C. n. 1937, we are told that it is in the sense of the "Divine Good and Truth to which man ought to submit himself;" that is, the Word in its Good, True, real, essential sense, the real Divine Goods and Truths that are in it. This plainly is not in the mere letter, but in the "Doctrines from the Word" (A. C. n. 2568), or the internal sense in the letter. "The spiritual sense is the very Divine Truth in its light, and is understood by the glory; while the sense of the letter of the Word is understood by the cloud" (De Verbo posthumous.) "The internal sense is the soul of the Word and is the very Divine Truth from the LORD: thus it is the LORD Himself."-A. C. n. 9349. "The internal sense is the Word itself. The spiritual and celestial things of the Word are those treating of the LORD, His kingdom and the Church; while the things of the literal sense, for the most part, are worldly, corporeal and earthly things, which tan never constitute the Word of God."-A. C n. 1540. "The Word is as a Divine Man; the literal sense is, as it were, its body and the internal sense, as it were, its soul."-A. C. n. 3943. "The internal sense is the LORD'S Word in the heavens: those in the heavens perceive it in that sense. When man is in the truth that is in the internal sense, then he can make one with those in heaven, as to thought."-A. C. n. 2094. The Word in this sense we have in the Doctrines of the New Church revealed by the LORD in His Second Coming. "As particularly concerning the following doctrine that it also is from heaven, inasmuch as it is from the spiritual sense of the Word, and the spiritual sense of the Word is identical with the doctrine heaven. . . I proceed to the doctrine itself which is for the New Church, and which is called Heavenly Doctrine, because it was revealed to me out of heaven; for to deliver this doctrine is the design of this work."-H. D. n. 7. "Before the church is fully devastated, the interior Word is revealed-that is, according to the spiritual sense; because then a New Church will be instituted into which those of the former church will be invited; and for the New Church interior Divine Truth is revealed which could Dot be revealed before. The same has taken place now as took place at the end of the Jewish Church; for at its end, which was when the LORD came into the world, the Word was interiorly opened; for interior Divine Truths were revealed by the LORD while He was in the world, which were to be of service to the New Church then about to be established by Him, and which did such service. At the present day for similar reasons, the interior Word has been opened, and Divine Truths of a still more interior nature have been thence revealed which are to be of service to the New Church, which is called the New Jerusalem."-A. E. n. 948. "It is given to the men of the New Church which is called the New Jerusalem, to behold the Divine Truths which are in the Word not sensually but spiritually-that is, according to essences. For this reason the internal sense of the Word, which is spiritual, has been discovered and solely for those who will be of that Church."-A. E. n. 759. "The spiritual sense of the Word has been revealed by the LORD, and thereby an interior understanding of the Word has been discovered which is the LORD'S Advent."-A. R. n. 820. "That the spiritual sense of the Word has been revealed, this day, may be seen in the Arcana Coelestia where the two books of Moses, Genesis and Exodus, have been explained according to that sense; also in the Doctrine of the New Jerusalem Concerning the Sacred Scripture, Nos. 5-26.; in the little work on the White Horse, from beginning to end; and in the passages there collected from the Sacred Scriptures; moreover in the present explanation of the Apocalypse, where not a single verse can be understood without the spiritual sense."-A. R. n. 820. "Upon all my books in the spiritual world was written 'THE ADVENT OF THE LORD.' The same I also inscribed by command on two copies in Holland.-(Ecclesiastical History of the New Church). "As the LORD cannot manifest Himself in person, and yet foretold that He would come again and establish a New Church, which is the New Jerusalem, it follows that he would do this by means of a man who could not only receive the Doctrines of that Church by his understanding but also publish them by the press."-T. C. R. n. 779. "The Second Advent of the LORD takes place by a man before whom He manifested Himself in Person and whom He filled with His Spirit, so that he might teach the Doctrines of the New Church by the Word from Himself."-T. C. R. n. 781. "The internal sense has been dictated to me out of heaven." -A. C. n. 6597. "Those books are to be enumerated which were written by the LORD through me, from the beginning to the present day."-(Ec. Hist. N. C). "By these words is not meant he who takes away from the words of this book as it is written in the sense of the letter, but he who takes away from the truths of doctrine which are in its spiritual sense."-A. R. 959.

     In these statements from the Doctrines given without note or comment, it is shown, as plainly as words can do it, that the Doctrines of the New Church are the LORD'S own Truth in the internal sense of the Word and are to receive our acknowledgment and obedience as such, because they are the LORD'S own Truth in His Word. There can be no other conclusion by one who accepts them at all. If therefore the doctrine is plain that the rational to be a good one must submit itself to the Word, it is equally plain that this submission must be accorded to the Word in this its most real essential and Divine sense in which it comes to tins, in the truths given us by the LORD in His Second Advent. There can be no other logical conclusion. The same conditions of reception by holding the reason in an affirmative attitude to what is taught, "because the LORD has said it," hold in this sense in even a broader and a deeper form, than are to be accorded to the letter, in that in the letter the affirmation can only be, that whatever this means it is true because the LORD has said it. Whereas in the truth of our Doctrines the reason can take hold of the real sense and affirm: "This is what is taught, and it is true for the LORD has said it." The only difference is that in the latter the reason must submit to the authority of whatever truth is taught, while in the internal sense it must submit to that of a certain definite real essential truth, that it can understand, rationally accept and obey. It is only adding to the simple acceptance of unreasoning obedience, a rationally enlightened and understanding obedience.
     The same conditions hold in points of difficulty when the understanding is not yet sufficiently elevated by these rational teachings "into the light in which the angels of heaven are," so as to receive them understandingly, and accept them rationally. It must not deny, but "set the difficulties aside," and wait for further light. This with due diligence looking to the LORD in these teachings in which He gives the light, and in due time it will come.
     At another time we will consider some of these alleged difficulties in revealed doctrines.
EDUCATION 1881

EDUCATION              1881

II

     Having realized from the Writings, that the age of development in man is divided into three periods, let us take for a text the first, which covers what is known as Infancy, "extending from birth to the age of seven years."-A. C. n. 1900. During this time the love of learning predominates in the childish mind. It is the age of questionings of investigations which often lead to destructiveness and mischief;-the senses are all alive, reaching out in every direction for food. Who is to feed them? What must the feeder give as nourishment that the little mind may grow aright in the direction of heavens?
     In the Revelations to the New Church these questions are fully answered. In reply to the first, we look in Conjugial Love, n. 174, 175, and find a very clear statement, "that the education of infants of each sex, and girls even to the age in which they are given in marriage is of the duty proper to the wife;" and in Heaven and Hell, n. 332, it is said that infants are given into the care of angels of the female sex," and in n. 334 "that they are educated by them during the period of this first age, after which they are instructed by the masters."
     We are thus plainly taught that mothers, or those of the female sex who love children, are to be the instructors during the first period of child-life. To you, O mothers, and girls who may become mothers, is granted the privilege of laying the foundation stones upon which is to be reared the superstructure during the succeeding periods of childhood and youth. Upon you is laid the responsibility of preparing yourselves for this important work. Do you ask, How shall we do it? Who is to tell us what to teach our children? The LORD stands ready to give you the answer from the abundant stores of His truth.
     In A. C. n. 1434, we read, that the first truths to be taught to children, are "that all the objects of the earth are created by the LORD for some use," and "that in each and all is beheld some resemblance of the Kingdom of God."
     Again in A. C. n. 1461, it is said "children must be taught knowledge derived from the Word," and in other places much stress is laid upon the importance of giving children "knowledges which contain that which is Divine." What these knowledges are, is explained in A. C. n. 3665; a long number, but one which ought to be read in this connection. "In general, these knowledges are contained in the historical parts of the Word, as in what is said therein of paradise of the first man, of the tree of life in the midst of paradise, and of the tree of science where the deceiving serpent was. These knowledges are contained in what is said of the tabernacle, of the temple and of the construction of each. In like manner what is said of the garments of Aaron and of his sons; also of the feast of tabernacles, of the first fruits of harvest and of unleavened bread and of other like things. When these knowledges are known and thought of by a little child, then the attendant angels think of the Divine things which they represent and signify; and inasmuch as the angels are affected therewith, their affection is communicated, and causes the delight and pleasure which the child experiences therein and prepares his mind to receive genuine goods and truths." In A. C. n. 5135, may be found a statement of those things that the child eagerly seizes upon and believes "that there is a God and that He is One; that He has created all things; that He rewards those who do well and punishes those who do evils; that there is a life after death and that the wicked go to hell and the good into heaven; thus, that there is a hell and a heaven; that the life after death is eternal; that we ought to pray daily, and this with humility; that the Sabbath day is to be accounted holy; that parents are to be honored; that we are not to steal, to kill and several like things."
In what way must these things be communicated to the child? will probably be your next question.
     "All things are insinuated to them by delights and satisfactions suited to their genius and temper," also, that by what is pleasant and delightful they are introduced into the good things of innocence and charity, which are continually insinuated by the LORD delights and pleasantnesses (A. C. n. 2296, and in Conjugial Love, n. 411.) At first such things are insinuated into them, as appear before the eyes and are delightful. In Heaven and Hell, n. 335, "Infants are more especially instructed by representations adequate to their capacities." One more quotation and I have done. In A. C. n. 2309, it is said that "the education of infants in heaven, consists in the intelligence of truth, and the wisdom of good, whereby they are introduced into the angelic life, which is love to the LORD and mutual love."
     If our children are to be prepared for angelic life, the education in this world must at least, be similar to that carried on in Heaven.
WHAT IS THE GOOD OF IT ALL? 1881

WHAT IS THE GOOD OF IT ALL?              1881

     How often a zealous New Churchman with his heart full of love for those truths which are the foundations of the wall of that New Jerusalem he so dearly loves, is met with this remark as he endeavors to enforce the teachings of the Writings containing and embodying these truths! In the minds of many there is but one answer to the question: that is there is no good, no use in reasoning as to truths: the life is the thing, the body, the meat: the doctrine is the mere external, a vapor, an insubstantiality of but little importance. How often do we hear people say "you avail nothing when you preach doctrine-what difference is it what men believe so long as they act right. Was there ever a grander couplet than that of Pope:

     'For modes of faith let zealous bigots fight,
     His can't be whose life is in the right'?

     Why not then drop all discussions as to dogmas and come at once to the practical side of the question-the living rightly?" It is strange how men fail to see the true bearing of this subject and the contradictory absurdity of some of their assumptions. We were speaking the other day to a prominent Roman Catholic of a certain proposed course of action involving, perhaps, the bringing into opposition our varying faiths; and regretting this divergency, "Why," said our friend, "what difference need this make; why cannot you and I worship God and go to heaven each of us in his own way?" We were intent to avail ourselves of the favor we had asked of him without answering the "why" of his answer. Yet it did seem strange that a shrewd business man could not have settled the question as to how two roads, one running north and the other south, could after all be in the same direction.
     So long as this idea that belief is of but secondary importance is confined to the Old Church, it would not call for any remark. A church without faith has no need of truth. Men who profess allegiance to symbols of no binding force have no real doctrine: those who hold unbelieved creeds can believe any thing or nothing, much or little, just as it may suit them and it is all the same thing. Dragons love fogs, let them stay in them then. But when a New Churchman advocates any such notion of the unimportance of sound belief, then it is time for those who believe in the celestial marriage of the good and the true, to come out with the vehement protest: That which God has joined together let not man put asunder. Yet, is not this disjunction too often attempted? What else but this severing of the conjugial was meant by a certain New Church minister, when he told us he had ceased preaching doctrine, as that would do no good, he now gave all his attention to preaching life! Can thus be the orderly heaven directed service of the New Jerusalem?
     But to come back to the question what is the good of it all? There is a ready answer to this to the mind of those who would regard Swedenborg as any- thing but an improved edition of Matthew Henry or Thomas Scott, D. D., a most conclusive answer-we find it in A. R. n. 107, where it speaks of those who are in works alone without truths. The doctrine there set forth may seem harsh, hence, not easily to be received by those to whom it is most applicable; but still there is the doctrine, and if it suit not its readers the fact remains the same.
     A good old Episcopalian lady ounce came to her minister in deep distress over the growing ritualism (or sacramentalism, as she deemed it) of her church. "Doctor," said she "can you possibly believe that soul-destroying doctrine of baptismal regeneration?" "Madam," said the Rector, "go to your prayer book; what does it say? If there is to be any quarrel on this matter it must not be with me; no, madam, fight your prayer book!" And so we could say here, do not call us bigoted, or prejudiced or harsh in our judgment. To the law and to the testimony-what is written? If the doctrine that regeneration is effected by truths from the LORD, is to be assailed, do it in the plane in which that doctrine is revealed. If there is to be any contention on the subject, fight (not us, but) the Writings of the New Church,-those Writings by which the LORD has effected His Second Coming. Dare any New Churchman do this?
     This is a vast and overwhelming subject; its development belongs not to us, but to the priesthood-we may not intrude on their province. The amplification of the doctrine we leave with them; all we can do, or could do, is to ask our friends who put the all of religion in life and works, if they are prepared to assume the antagonistic position implied in its rejection. Yet, perhaps there may be a more purely secular plane in which we, as laymen, may consider this vital matter; and we may therefore return to the subject again. Meanwhile let us not think that water can run up-hill, that the stream can be higher than the fountain.
Title Unspecified 1881

Title Unspecified              1881

     ONE of our subscribers, residing in Canada, writes suggesting that we publish, each month, a column or two of extracts from the Writings treating of certain given topics. He says that such extracts would be of great interest and use to a large number of New Churchmen, and especially to those who do not possess a full set of the Writings. The suggestion is a good one, and at some future time we may carry it into effect, but at present our space is not large enough.
Title Unspecified 1881

Title Unspecified              1881


NEW CHURCH LIFE.
A MONTHLY JOURNAL FOR THE

YOUNG PEOPLE OF THE NEW CHURCH.


Board of Editors.
ANDREW CZERNY,
CHARLES P. STUART,     E. J. E. SCHRECK,
GEO. G. STARKEY,     E. P. ANSHUTZ.
TERMS-One Dollar per annum, payable in advance.

All communications must be addressed to the Business Manager,

No. 1802 Mount Vernon St., Philadelphia, Pa.


PHILADELPHIA, OCTOBER, 1881.
     AT the recent meeting of the "Ohio Conference," a report of which we published last month, a novel "idea" of Baptism was presented, viz. that when a persons "baptized in infancy in the Old Church" comes into the reception of the Doctrines of the New Church in after years, then New Church Baptism is not necessary because the validity of the previous Baptism has been proved by the very fact of its recipient coming into a reception of the truth. This is, we believe, a fair statement of the position. Converts would thus have to be in most instances received into the Church by some such initiatory rite as confirmation. Moreover, much of the ceremony of Baptism consists of prayers, and the prayers of those who do not approach the LORD alone are perceived in heaven as "ill-scented odors" (T. C. R. n. 108); now if Old Church Baptism be in any case valid, we have then a true, holy and effective ceremony a large part of which is perceived in heaven as an ill-scented odor! mirabile dicta! . . . . May we not naturally expect another article from the Christian Union on "Progress Among the Swedenborgians"; for truly from its point of view this Ohio idea must seem a decided indication of progress, almost as encouraging a sigh as the presentation of the "Memorial."
Title Unspecified 1881

Title Unspecified              1881

     WE are in receipt of a photo-lithographed copy of an interesting document; being a list of valuables which Swedenborg received at different times in the spiritual world. This list is written in Swedenborg's own hand-writing on the cover of a copy of the Vera Christiana Religio (True Christian Religion,) which was used by himself, and which is now in possession of the Rev. W. H. Benade of Philadelphia. The perusal of this list tends to make the reader even more familiar with the spiritual world than some of the Memorable Relations. Among other things it records the present to Swedenborg of "a fine hat" and of "a cane with a fine gold top." A very curious present is the following: "Something precious which cannot be seen by spirits, only by angels."
     Copies of the list, comprising a photo-lithographed reproduction of the original and an English translation of the same, can be had for 25 cents each.
Title Unspecified 1881

Title Unspecified              1881

     WE invite the attention of our readers, especially our lady readers, to the Second article on Education we publish this month. These articles are written by a lady well known and respected in the Church, and one well fitted to treat this important subject from a New Church standpoint. We expect to publish several more numbers of this series.
     We also in this number commence the publication of a continued story entitled JOHN WORTHINGTON, trusting that his life and adventures will not be without interest to our readers.
     We send out a few Sample copies this month to New Church people in different parts of the country, and would say to those receiving the copies that if they desire to become subscribers we can furnish them within all the back numbers, if they desire them; or their subscription can date from time of receipt.
Title Unspecified 1881

Title Unspecified              1881

     THE report of the meeting of the Massachusetts Associations published in the Messenger of October 26, speaks "of the importance of doing something to meet the expenses of delegates to Convention in order that the Association might be evenly represented from year to year, and the general Church might have the presence in its deliberations of those best qualified to consult for it." The idea advanced of the Associations paying their delegates expenses is a good one, and as the Massachusetts Association is rich, it will doubtless carry it out, and send to Convention next year a full delegation of gentlemen best qualified to advise the general Church.
Title Unspecified 1881

Title Unspecified              1881

     NOTHING is more common than the misapplication of terms and epithets. According to the usage of many people, the "liberal," "moderate," "charitable" man is he that no positive convictions about anything, and consequently is never very zealous in defence of his opinions; while on the other hand, that man is called "extreme," "narrow," "bigoted," "uncharitable," who fully and firmly believes in the LORD'S truth and is willing to be guided by it in everything, and understandingly pronounces false whatever may oppose it. If holding to the truth steadfastly and loyally be "bigoted," then it is a great pity there are not more bigots in the world-and especially in the New Church.
Title Unspecified 1881

Title Unspecified              1881

     "THE rejection of falsity does not necessarily imply the acceptance of truths," as many people seem to think; because men under the influence of the freer state thought which resulted from the Last Judgment in 1757, are "rejecting and repudiating many of the irrational dogmas of the past," it does not follow that they are becoming New Churchmen on this account, or even travelling in the direction of the New Jerusalem.
MICHIGAN ASSOCIATION 1881

MICHIGAN ASSOCIATION              1881

     THE annual meeting of the Michigan Association of the New Church has just closed its session, held at the beautiful little temple of the Almont Society-or perhaps it is called the Berlin Society-near Almont, some forty or fifty miles north of Detroit. The society is composed of well-to-do farmers and their families, most of them Scotch; and the elder ones came many, nearly forty years ago, from Paiseley, and the vicinity of Glasgow. They came into the wilderness and have subdued the forests until fruitful orchards green meadows, and wide grain fields surround them on every side. On Friday evening, the 7th, the meeting was opened with worship, and made ready for business, the Rev.
Dr. Hibbard, of Detroit, presiding minister, in the chair, and then adjourned for a "Social," and an hour or more was spent in making acquaintance, and conversation. Saturday morning, after the reading of the Word and prayer by the Rev. Mr. Shepherd, of Ruby, reports were read from the Council of Ministers, from the Secretary, and from the presiding and other ministers, followed by some fifteen or twenty letters from Receivers in different parts of the State, who were unable to be present. A very interesting feature of these letters was that, nearly all of them contained a contribution in money for the uses of the association. These were not large, perhaps none of them over five dollars; for most of the real New Church men in Michigan have little of this world's goods, but their words showed that they were rich in spiritual things. All the reports and letters showed that the Church is taking a deeper root, and a firmer hold in the hearts and minds of a few than heretofore; and a disposition was very manifest to study the Word and the Writings more diligently. One little incident during the meeting showed this. It so happened that a copy of the "Calendar," or plan for reading the Word and the Writings, prepared by the "Academy" for the use of its members, lay upon the table before the presiding minister, and attracted the attention of one of the brethren. This led to some conversation and inquiry. "What is it? Who prepared it? Why have we not all had it?" etc., and resulted in a unanimous resolution requesting the Secretary to procure a sufficient number of copies, if they could be had, and mail one with each copy of the journal for the use of those receiving it.
     At three o'clock in the afternoon, the Rev. Mr. Laible, of Ypsilanti, preached on "Love your Enemies," a sermon full of truth, but very hard to practice.
     In the evening, the Rev. Dr. Hibbard gave a discourse on "The Church of the last days," from Micah. If the Church and the world could or would come into the condition he described, there would be heaven upon earth.
     On Sunday morning, Dr. Hibbard preached again, baptized one adult and confirmed another, and administered the Holy Supper to twenty-nine persons. The money offerings "for the use of the association" amounted to forty-six dollars.
     In the afternoon he baptized at her house, a lady who, from illness in the family, could not attend at the temple, and two young children.
     In the evening, the Rev. Mr. Laible preached again a very instructive sermon on the symbolic character of the Sacred Scriptures-"Without a parable spake He not unto them."
     By invitation, Dr. Hibbard remained over Monday, visited Imlay City, nine miles distant, and returning gave in the evening a lecture on the "Holy Land" as a representative land, with some interesting anecdotes of his travels there, illustrating the subject.
     Arrangements were made during the meeting for the presiding minister to visit such places in the association as he may think useful to the extent of the means provided during the year. The spirit of the meeting was all that could be desired, and the members from a distance and those who entertained them, felt encouraged to hope that a new and better state of Church life might be in store for us.
"INVITATION TO THE NEW CHURCH." 1881

"INVITATION TO THE NEW CHURCH."              1881

     Tax American Swedenborg Printing and Publishing Society is now engaged in printing the Invitation to the New Church in Latin, as part of the Coronis. The Invitation is a small posthumous work, and was published in English once in Bush's New Church Repository, but never as a book by itself, although it is a most interesting and important work. The only Latin edition of it, existing at present, form one of the Appendices to the Spiritual Diary, edited and published by Dr. Immanuel Tafel of Tübingen, Germany. The original manuscript is lost, but two copies of it exist, one attributed to Johansen, the other to Augustus Nordenskjold. In the work as printed by Dr. Tafel from Nordenskjold's transcript, there are very many inaccuracies, and many omissions, while the earlier copy, Johnansen's, is a mass of inaccuracy. The copyist at the time this copy was made had almost no knowledge of Swedenborg's Writings; but he had honesty and humility, and when he could not read or understand a sentence, he tried to copy its words, and these he has, in cases innumerable, given so that they cannot be recognized as belonging to the Latin language, or any other. But here is the Providence: In almost every instance where Nordenskjold was at fault, this earlier copyist (often in the amidst of inaccuracies, incoherency and word-forms that are not words) has given us the needed words, or has given us the means of supplying deficiencies and correcting errors beyond all possibilities of mistake. The Invitation will now be as accurate as any other portions of the Writings. Dr. Samuel H. Worcester, the faithful editor and translator of the Writings must have had much labor in editing this work. As we see by the proof-sheets, he has noted all departures from the text as printed by Dr. Immanuel Tafel, and has given authority for every change. To the student of the Writings this new edition of the Invitation affords great relief, as it clears up many hitherto obscure passages-obscure because printed from a faulty copy.
NEW YORK SABBATH SCHOOL CONFERENCE 1881

NEW YORK SABBATH SCHOOL CONFERENCE              1881

     THE New York Sabbaths School Conference met at Orange, N. Y., on Saturday, Oct. l5th. Owing to the prospect of rain, there was not so large an attendance as usual. The reports from the several schools in the Association showed quite a favorable condition. The address of the Rev. S. S. Seward, the president, on the work of the Sabbath School, Remains, etc., was well received, and a wish was expressed that it might he published.
     The question was asked, whether the change of the time for holding the school, to soon after morning service was of advantage. Several reasons were given favoring the change, one of which was, that all the children attended the morning service. At about one o'clock a recess was taken for refreshments and social conversation, which proved as usual, quite an interesting feature of the conference. At two o'clock the meeting was again called to order, and Rev. S. S. Seward, was elected President, Dr. R. C. Moffat, Secretary, and Mr. F. T. Worcester, Treasurer, together with four others as an Executive Committee. Several questions were handed in in writing, among them one "What would you do with a class who neglected to get their lessons?" This led to a very pleasant and profitable discussion in which all the prominent members took part, suggesting such lessons as were better adapted to states of childhood, something interesting to them; the getting up a public spirit in the class, ascertaining their methods of study (if they had any; learning something about their homes; to secure the benefit of good home influences; lead them on from light and easy lessons up to the standard of a good class.
     Another question was "Whether it is better to attend Church or Sabbath School in case they could not attend both;" all seemed to consider the Church first and the School as leading to it. At about four o'clock the usual vote of thanks for the entertainment was passed. and the Conference adjourned.
JOHN WORTHINGTON 1881

JOHN WORTHINGTON              1881



MISCELLANY.
1.

     IT is past business hours and John Worthington sits alone in his office; he has finished the writing which detained him and is enjoying a calming cigar in the June twilight and the soothing silence that comes over the mercantile section of the goodly city of Philadelphia after the close of the business day. He looks a not unhandsome man its he leans back in his easy chair. As it is a story weaver's privilege to have access to his characters' minds, we avail ourselves of the night to peer into the mind and thoughts of John on this summer's evening. Anyone who but tried it knows it is far easier to indulge in a reverie than to reduce that reverie to words; so we find it on looking into John's mind; we see what is there, but how to put it into words is quite another thing.
     Shadowy phantoms in reverie-form, yet common-place enough when put unto words. We see the phantom of satisfaction and rest, caused by the silence, the ceasing of work and a prosperous business. Money is a great soother of the worldly mind, poets to the contrary notwithstanding. The phantom of how to obtain and enjoy a holiday, this summer, also floats about in the mind we are peering into: closely connected with this latter, and in fact within all the shadowy things there floating is another phantom-one that seems to be central, one to which all the others head; it is a fair phantom and as it floats into more prominence the dreamer's face seems to brighten and he takes out his pocket-book and from its innermost recesses, takes a bit of folded paper which he opens, looks at the contents a moment and then replaces; what it was we could distinguish in the deepening twilight, and yet we can see that it is intimately connected with the ruling phantom of the mind. Then a whimsical phantom of the incongruity of that bit of paper and its contents, surrounded as it is with business papers, causes a smile. As the twilight merges into gloom, other phantoms arise- Infidelity, Scepticism, Cynicismn, Doubt-a black crew with their attendant imps of interrogation-is there anything Beyond? Is Religion a sham? Is there a God? As these unwelcome ones crowd forward, John arouses himself with a slight shake and goes home.
     *     *     *     *

     On the following evening, a warm and brilliantly moon-lit one, John and his friend Charlie Thorpe, reappear to the reader, on the beautiful Schuylkill in Fairmount Park near the stone bridge. At least, John re-appears and Charlie is introduced. He is a young lawyer, without much money or practice as yet, but with plenty of hope and firm convictions on the essential things of Life-he is a real New Churchman.
     The two friends having vigorously rowed up the river from the boat-houses, now pause and John pulling in his oars says: "Charlie, suppose we play 'drifting' awhile, we are not on 'Vesuvian Bay' but we are just as near 'paradise' here as though we were on the waters washing the borders of the city famed for beggars."
     "All right," replied Charlie, as he stretched himself out on the seat as comfortably as he could, "I always enjoy doing nothing; I think I was intended by nature for a spoiled darling of fortune-only the fortune was forgotten in the general make-up" he added with a smile.
     Once comfortably settled, our two friends resigned themselves to silence and smoke: the trim little Fairmount steamers, the spider-like shells of the Schuylkill Navy, and merry boating parties, passed and repassed unheeded by the two men. Their thoughts were finally brought down from the heights to which they had soared-or up from the depths-by a large boat, containing a party of young men and ladies pausing along side and arousing John and Charlie within their salutations, mingled with some drinks of water sprinkled from the fingers of a few of the most sedate looking of the young ladies. The occupants of the two boats were intimate friends, and as the boats drifted together, and floated side by side a lively interchange of nonsense occurred; bright and amusing when coming from the animated speakers, but like the ashes of a burnt-out fire if reproduced here. When the boats swung together, John, by a slight motion, sent his boat ahead until the portion he occupied was opposite to where Alice Randolph was very comfortably ensconced, in the bow of the larger boat, on a lot of shawls and wraps. A very fair being she was. As the conversation became less general, Alice said:
     "Mr. Worthington, do you intend taking a holiday this summer?"
     "That depends."
     "Depends?"
     "On several circumstances" replied John, gazing on a slim white hand that rested on the gunwale of the boat very close to him, as if the hand was one of the circumstances.
     "How long has it been since you indulged in a holiday?"
     "Since the summer I first met you-five years ago."
     "What an age," said Alice with a smile, and them, after a pause- "You have changed since then, I think."
     "I have had a definite aim in life since then."
     "I hope it is a good one."
     "Why? has the change been for the worse that such a hope should be necessary?"
     Alice remained silent. John regarded the beautiful young face intently and then said, "Won't you answer my question? Answer it candidly and truthfully, though"-with faint irony, "as a Swedenborgian, you, of course, cannot do otherwise than speak the truth."
     "I am not a Swedenborgian," said Alice, indignantly, "I am a member of the New Church."
     With a slight smile, John replied: "Choose your own term, I can see no difference in their meaning-only answer my question."
     "I think the change in you has been for the worse. I hope you will not be offended, but you wanted the truth and I have told you what I think is the truth."
     "Truth never offends me, it is my Deity. Will you please tell me in what the change consists?"
     Alice glanced at the calm, impassable man a moment, and then replied in a tone in which there seemed to be an under-current of sadness. "You seem to have made money your End, and what you call Truth your God."
     John was silent a moment and then quietly said: "Money is not the end I have in view, it is only a means to something-something very pure and good." Then, after another pause, he added as though the thought had just struck him, "I hope you do not think I have become mean or sordid?"
     "No, no, said Alice quickly; 'I do not mean or think that of you. I mean-Oh! I cannot express what I want to, and yet I see it so plainly."
     "Do not try; I think I comprehend your meaning, but believe you have misjudged me."
     "I hope so, and believe I have on that point."
     "And why not on the other also? What is wrong in one's making Truth his Deity?"
     "Because Truth is not God, especially the hard material facts you call truth."
     "I suppose that in the Writings of your Church alone I can find a solution to this and other problems of like nature?" said John with just the shadow of a sneer.
     "Yes; if you would but come into their light you could see everything from such a wonderfully higher and clearer standpoint."
     "Would you have me come when I do not believe, and say I see when I do not see?"
     Alice flashed a look of scorn on the speaker and made no reply, and John slightly blushing said, "I beg pardon for the question."
     Further conversation was prevented by the remainder of the party saying it was time to return and the two boats separated.
     John and Charlie resumed their oars, and after rowing in silence for a time, the latter remarked:
     "That little meeting added greatly to the pleasure of this evening."
     "I don't think so."
     "Why not? you certainly ought to enjoy the society of such a girl as Alice Randolph."
     "But I don't."
     "Why?"
     "It makes me discontented."
     "You are a queer fellow."
     John evidently not considering this imputation worthy of reply, rowed on in silence for some time, finally pausing, he said: "Charlie, what is the difference between a Swedenborgian and a New Churchman?"
     "Nice man that!" said Charlie addressing the river "not at all abrupt."
     "That is not answering my question."
     "Well, they are members of two vitally different bodies although apparently believing in the same thing: Swedenborgians believe that the LORD revealed the doctrines of the Church to Swedenborg, a good man, and he gave them to the world in his own way-that they are a human work therefore liable to error; that the Writings are about the Truth, but not the Truth. That is Swedenborgianism as I understand it."
     "Well," said John, "what is New Churchism?"
     "New Churchmen believe," replied Charlie, slowly resuming his rowing, "that the Writings come direct from the LORD through Swedenborg as an instrument, that they are the Second Advent, and are the very Truth; that they are in no sense a human work and are infallibly true. To sum up, the former body is a Sect, the latter the New Church."
     "Modest-very modest," said John, and then relapsed into silence.
     [TO BE CONTINUED.]
PHILADELPHIA NOTES 1881

PHILADELPHIA NOTES              1881



CORRESPONDENCE
     -On October 13 the Young Folks Social Club held its first meeting, at the residence of Dr. Boericke. The following officers were elected to serve for the ensuing year: President, E. P. Anshntz; Vice-President, G. G. Starkey; Secretary, C. P. Stuart; Treasurer, B. G. Aitken.
     Early in the month the members of the Club attended a reception held by the Rev. Mr. and Mrs. Benade.
     On Sunday, October16, the Rev. Mr. Benade preached, and also baptized a son of the Rev. Mr. and Mrs. Tafel. This young gentleman will fight his battle of life under the name of Francis Edward.
     A doctrinal class for the young people has been started, and meets every Monday evening. The attendance is good. The first subject taken up is the Doctrine of Life.
     Among the visitors attending church during the past month was Mrs. Junge of Chicago, Mrs. Susan J. Dick, of Brooklyn, and Mr. E. Ferrett, of New York.
     The first tea party of the season was held on the evening of October 26, and was a very successful affair, the attendance being very large. After the tables had been cleared away, a stereopticon exhibition was given, much to the delight of the children, who expressed their appreciation in long-drawn Oh's! and Ah's! as the various pictures were thrown on the white curtain.
     One of the Sunday papers, lately, devotes hall a column to the Society of the Advent. The writer condemns and commends in about equal ratio. Among other things he says that a good sneeze would drown the choir. This latter statement the Reporter upholds, as during his sojourn on this mundane sphere he has met sneezers who, in their prime, would put a fog-horn to blush.
PITTSBURG, PA. 1881

PITTSBURG, PA.              1881

     -Our pastor has started a doctrinal class for the young people; it meets every alternate Friday, and the meetings are held in Allegheny, Pittsburg, and the East End, in rotation. The average attendance is about twenty-four. The subjects studied thus far are, the nature, essence and existence of God.
     On November 6, the Rev. Mr. Whitehead will lecture before the "Liberal League," on the subject "The Word in the Light of the New Church." The "Liberal League," as its name indicates, is composed chiefly of infidels, free-thinkers and the like. And a lively discussion will doubtless follow the lecture, as Mr. Whitehead is in the habit of saying what he believes to be true in a very "uncharitable" way.     *
WASHINGTON, D. C. 1881

WASHINGTON, D. C.       B       1881

     -Our literary Society has not yet resumed its meetings, as several of the members are away, and we number so few that we cannot afford to do without them.
     We have had three very pleasant and lively Social Meetings, on our usual evening, Wednesday, music being a prominent feature of them all. At the last one General R. D. Mussey, an intimate friend of the late General Garfield, gave some touching reminiscences of his frequent intercourse with him.
     On the 9th the Rev. Thomas A. King, from Baltimore, delivered an excellent sermon on his reasons for coming into the New Church.     B.
     Oct. 24, 1881.
LONDON, ENGLAND 1881

LONDON, ENGLAND              1881

     -After three or four months of comparative inertia, the working season has set in again "with considerable severity." Bronzed and weatherbeaten sojourners by sea, or lake, or mountain, are harrassing their lives and paling them faces in a constant round of evening meetings-Mutual Improvement Meetings, Junior Classes. Bands of Hope, Chess Clubs, Singing Classes, Reading Meetings and Doctrinal Lectures are following each other with bewildering rapidity. The strain is tremendous and of course the pace is much too great to last, but at present the running is very brilliant and leads to the conclusion that the average Christian of this Nineteenth Century is a most magnificent animal.
     Among the more important events which have lately transpired, the services which were conducted by Dr. Bayley at Windsor. There is no New Church Society at Windsor, but "The Auxiliary" have a few correspondents in the town, and by their influence with the Congregational body there, the pulpit of the Congregational Church was placed at Dr. Bayley's disposal, and he conducted two services, preaching on the subjects of the "Resurrection" and of "Gideon's Fleece."
     The report received from Windsor shall speak for itself. "In the afternoon the Reverend Doctor went through the school and spoke some encouraging words to teachers and scholars. All seemed to welcome his loving face. He has indeed won the hearts of the congregation and many will, we feel sure, look out New Church works which have long lain unused. A great impetus has been given to the truths we love and certainly in a more effectual way than by combative lectures attended by people with hearts steeled to resist."
     Our friends at Windsor conclude by hoping that the visit will be the occasion of a lasting friendship. We hope so too, although we are apt to remember that previous efforts have not produced the results that our first sanguine expectations concluded would follow. We also think that those who would consider New Church Lectures combative, would probably find the doctrines combative too; and that the steeling of the heart if it did not precede the reading would assuredly follow in such cases. The effort is, however, satisfactory, and must lead to some good, under the Divine Providence.
     News comes from Australia that the Rev. G. G. Howden, has made an attack upon the New Church in an article in the New South Wales Independent, and that Dr. Le Gay Brereton, the leader of the Sydney Society, has replied in the same paper.
     The following are the charges made: That the New Church endeavours to decoy proselytes by putting forth plausible doctrines for which they afterwards substitute nonsensical and immoral teaching. That the teachings of the New Church declare, that from the year 1757, the True Christian is only to be found in those accepting the Revelations of Swedenborg.
     That Swedenborg advances a revelation which, if true, in a great measure supersedes the Bible and places the whole world at his feet, dependent on his ipse dixit. That Swedenborg teaches that there are marriages in heaven.
     That Swedenborg holds a low estimate of women, and that his life shows it, unless he is grossly libeled by his friends
     That it was revealed to Swedenborg that none enter heaven who believe in the doctrine of the Trinity.
     That many statements of the Angels have since, by increase of knowledge, been found to be false, such as those concerning the Quakers, the number of the planets, etc.
     Charges of lunacy are also made and supported by quotations from the Diary.
     The reply of Dr. Brereton is an effective answer to these charges, and will be the means of bringing New Church Doctrines truly and clearly before the Sydney and New South Wales public.
     We thought the knowledge of the number of members of the Sydney Society would be interesting to your readers in this connection, and on referring to the Minutes of Conference, we find the following curious piece of information after the names of the Leader and Secretary. "Numbers probably about sixty." This raises some nice questions. What are the probabilities in the case? If the compiler of our Minutes knew the names and addresses of the Minister and Secretary of the Philadelphia Society, would he then be able to conclude the probable number of the members? Does latitude and longitude enter into the problem? Does-? but we give it up. The members of NEW CHURCH LIFE, if they have plenty of time on their hands, may pursue the investigation for themselves.
     We conclude with an extract from Morning Light.
     "We have often regretted the uselessness of modern 'spirit manifestations.'
     But at length the 'spirits' have manifested to some result. Dr. Monek, speaking at Ladbroke hall, a few weeks ago, stated that during his recent illness, the spirits give him excellent inventions, advising him to patent them, and indicating that by their smile he would be able to achieve his independence.
     The necessary funds having been raised (not by the spirits) the inventions are now patented and in a few weeks are to be on sale in every part of London.
     If the spirits' take to this line of business, our American cousins will have to look to their laurels."
"AUXILIARY."
     October 13th, 1881.
CALENDAR OF Daily Lessons in the Word and the Writings 1881

CALENDAR OF Daily Lessons in the Word and the Writings              1881

                         NOVEMBER.
                    MORNING                    EVENING
          Matthew          Heavn&Hell           Revelations          A. R.
1 Tuesday     24: V. 29-51     543 & 544          11: v. 10-13     507-517
2 Wednesday     25: v. 1-30          545               11: v. 14-15     518-528
3 Thursday     25: v. 31-46     546 & 547          11: v. 16-19     529-531
4 Friday     26: v. 1-19          548               12: v. 1-2          532-535
5 Saturday     26: v. 20-35     549               12: v. 3-6          536-547
6 SUNDAY     26: v. 26-56     550               12: v. 7-9          548-552
7 Monday     26: v. 57-75     551                12: v. 10-12     553-559
8 Tuesday      27: v. 1-31          552               12: v. 13-17     560-566
9 Wednesday     27: v. 32-66     553               13: v. 1-3          567-578
10 Thursday     28               554 & 555          13: v. 4-6          579-585
          Luke.
11 Friday     1: v. 1-25          556 & 557          13: v. 7-10          586-593
12 Saturday     1: v. 26-55          558               13: v. 11-15     594-601
13 SUNDAY     1: v. 56-80          558               13: v. 16-18     602-611
14 Monday     2: v. 1-20          559 & 560          14: v. 1-3          612-619
15 Tuesday     2: v. 21-52          561 & 562          14: v. 4-7          620-630
16 Wednesday 3               568               14: v. 8-11          631-635
17 Thursday     4: v.     1-13          564               14: v. 12-13     635-641
18 Friday     4: v. 14-30          565               14: v. 14-16     642-645
19 Saturday 4: v. 31-44          566               14: v. 17-20     646-655
20 SUNDAY     5: v. 1-16          567               15: v. 1-4          656-664
21 Monday     5: v. 17-39          568 & 569          15: v. 5-8          665-675
22 Tuesday     6: v. 1-19          570               16: v. 1-3          676-682
23 Wednesday 6: v. 20-49     571               16: v. 4-7          683-689
24 Thursday     7: v. 1-17          572 & 573          16: v. 8-9          690-693
25 Friday     7: v. 18-35          574               16: v. 16-11      694-698
26 Saturday     7: v. 36-50          575               16: v. 12-16     699-707
27 SUNDAY      8: v. 1-21           576               16: v. 17-21     708-716
28 Monday     8: v. 22-39          577               17: v. 1-3          717-724
29 Tuesday     8: v. 40-56           578               17: v. 4-6          725-731
30 Wednesday 9: v. 1-17          579               17: v. 7-11          732-739
PROTOPLASM 1881

PROTOPLASM              1881


NEW CHURCH LIFE

[Entered at the Post-office at Philadelphia as second-class matter.]

Vol.

December 1881.

No. 12.
     LIFE, according to the prevailing theory of the day, is an inherent property of a formless substance called protoplasm. To a Huxley "the thoughts to which we give utterance are the expression of molecular changes in protoplasm." And this substance is essentially identical with that of any animal or vegetable, so that there is no distinguishable difference between the protoplasm in the bean and that in the highest animal, or even in man himself.
     An English physiologist, Lionel Beale, protests against these atheistic views; and, though admitting a forming substance, refers its life to a Divine Architect, who employs it for His own purposes, after His own designs.
     Viewed under the microscope, this protoplasm appears as a jelly-like mass, capable of contracting and moving lint shaping itself into minute spheres, called cells. These cells possess the power of growth, of nutrition, of reproduction and of development. And from them are formed all the diverse tissues, which make up the body.
     Watching one of these tiny cells, we may see it ever changing its position and shape; now gliding rapidly along, now contracting its circle in the shape of a pear, or, again shaped like a dumb-bell. Presently, from some part of its circumference, where the germinal matter has become concrete and less active, a shoot is observed, which becomes a slender thread. This is the initiament of a tissue, and is called "formed material."
     The body, then, is composed of both cells and fibres. The former, by reason of the protoplasm within their walls, are quick with life; the latter, have lost many of the active qualities and are comparatively inert. The former may reproduce themselves and may grow; the latter possess no such properties.
     A fundamental error in the doctrine is the assertion that matter is reducible to atoms, which are indestructible and indivisible and which combine to form molecules. A molecule is the smallest particle into which a substance can be divided and still retain its component atoms. If further reduced, it becomes resolved into its atoms. Protoplasm is regarded as a molecular substance, composed of united atoms, and hence simple, structureless and perfectly adapted to its function of formation.
     But Swedenborg teaches that there are no such things as atoms (D. L. W. 229, D. P. 6, A. C. 5084.). As we penetrate into the inmost structures of nature, we find that forms appear which are more and more perfect in attributes, accidents and qualities; and hence more wonderful, more expanded, more alive.
     Matter so pretentious as protoplasm, must present a better showing than a mere slimy, jelly-like mass, devoid of all form and organization, if it would claim to be the "physical basis of life."
     Physicists are deceived, and their microscopes tend to confirm their deception; for, believing only in molecules, they search for these and disregard minuter subdivisions, because they are invisible.
     The fallacy may be seen if we inquire into the subject from a geometrical point of view. Swedenborg asserts that the first receptive substances of nature must move in such perfect forms that they exceed our comprehension. But as they descend in successive order, we may conceive them as moving in that form which expresses the greatest activity and mobility and the least resistance. Such a form is the spiral. As we descend still lower into comparatively gross matter, this spiral effort, can display itself only in undulations, circles, and finally, it is at rest in the angular bodies in the heavy earth.
     Now, since only the circular and angular forms are clearly visible, higher forms escaping sight or appearing only in circular bodies in motion philosophers base their investigations on these lower forms. Hence, the molecular theory, the theory of bodily growth from cells, etc. Hence physiologists acknowledge no nobler fluid in the body than the red blood, which is full of round corpuscles. They recognize no more exalted motions, and hence neglect to honor more exalted fluids.
     Swedenborg, however, clearly demonstrates a blood for each form of motion; an animal spirit, a white blood, and a red blood.
     "The animal spirit," he says, "moves in the fluxion of the ether, hence in a vortical. The white blood flows in a spiral form, or the form of the air. The red blood flows, like water, according to the circular form." (Regnum Animale, Pars iv, p. 88).
     From what has been said, we may clearly see that the operations of plastic material in the plane of investigation occupied by modern scientists, are comparatively crude and superficial. And to assign the initiaments of physical life to matter in this stage, is to ignore nature in her widest and grandest theatre of activity. And, consequently, theories based on such inquiries, must be imperfect, deceptive and fallacious.
     To discriminate between the true and the false in works on science, is often an impossible task. How much more acceptable, then; are the theories of Swedenborg, which include all that is true in the labored attempts of more recent writers, with none of their falsities.
     Beginning at the very topmost round of the ladder, he greets us with a primal substance, a true protoplasm, which is not structureless, but replete with innumerable forms, perfect in attributes, because impressed by the Deity, in Whom are infinite things and from Whom nought but infinite things can proceed. This first substance, active in inconceivably perform forms, forms its own boundary or finite. So the degrees descend through aura, ether and atmosphere to the structure of earth itself.
     Man is a microcosm, a little world. His primal, his physical life, is not composed of crude protoplasm. He borrows from all nature. First of all, his soul clothes itself with the purest elements, derived from the first substance of all. This substance can receive and respond to the soul's behests and can transfer them, modified, to the next degree of accretion, taken from the next lower elements. These in turn serve as a medium to a still lower degree, until finally the coarse and coarsest fibres move in obedience to the supreme mandates of the will.
     To determine precisely what this so-called protoplasm is, and to locate it, cannot be accurately done at present. Very likely it but limits existing means of investigation, and so is only a temporary convenience, which will be regarded as altogether subordinate, when the profound secrets of nature are more generally known.
     Meanwhile, we cannot be too cautious how we accept even the most plausible theories. For nature cannot successfully be studied without the doctrine of degrees, of form, and of harmony, together with other truths which have been revealed for the New Church, and which have a direct relation to order in creation.
     Concerning the necessity of an understanding of degrees we read: "The knowledge of degrees is, as it were, the key to open the causes of things and to enter into them; without it, scarcely anything of cause can be known. . . . The angels say that light is scarcely anywhere to be seen in the world, and that men seize on and confirm fallacies, and thereby multiply falsities upon falsities; and to confirm them, devise by reasonings grounded in falses and in truths falsified, such figments as cannot be dispelled, so great is the darkness that prevails concerning causes, and the ignorance concerning truths" (D. L. W. 184 and 188).
WHAT IS THE GOOD OF IT ALL? 1881

WHAT IS THE GOOD OF IT ALL?              1881

II.

     WE had purposed carrying out the train of thought suggested in the article under this heading in the last LIFE, only looking at the subject from the other side: that is, not so much asking the good resulting from a fearless presentation of truth, as pointing out the evil flowing from a timid reticence in this regard. For a healthy state is most exactly defined by reference to a state of disease, the good we seek is put forth most clearly into sight by looking at the evils from which we fly. But we are spared the trouble of answering this second question, how great is the harm of keeping back the truth? This has been done to our hand, and that most thoroughly. A book has lately been published which gives us the reply, as it were, by authority. An exponent of the system which says New Churchmen may accept Swedenborg so far as he agrees with their own convictions has written: "Swedenborg and the New Age;" and this book is the answer we seek. If we do the author injustice by our supposition as to the relation in his mind between Swedenborg's objectivity and our own subjectivity, all we can do is to apologize; certainly, we were warranted in thinking he held this idea. We do not intend reviewing the work in question. All we would do is to call attention to the conclusions thence derived, and to show where men are led inevitably by leaving out truth and substituting works, thus divorcing the celestial partners of the true and the good. Well did the LORD write by His servant John to the Church of Pergamos, when He said "I know thy works;" and well did the man whom He chose as the one through whom He would communicate to us truths hitherto hidden, and by whom He would lift the veil of the Holy Place-well, we say, did he write: "They who are in work alone and in no truths, are like people who act and do not understand, and actions without understanding are inanimate; they appear to the angels like images carved out of wood, and they who have placed merit in their works, appear like the same images, but naked, without any covering whatever; they appear also like sheep without wool, and they who place merit in them, like such sheep covered with dirt for all works are done from the will by the understanding, and in the understanding they receive life, and at the same time clothing."-A. R. 107-116.

     We contend that the conclusions reached by the author of the work to which we refer, are due to just this abnegation of the truths of the Church, by the substitution of "life" for "doctrine." He represents a party in the Church who deny the Church's authority; to whom Swedenborg is a revelator only so far as one is pleased to receive him; to whom the Writings of the New Church are not the words of the LORD, but emanate from human authority, and thus do not come to us with a "Thus saith THE LORD," but if we may thus speak without irreverence, saying "Thus saith Emanuel Swedenborg, assuming what the LORD saith." In the idea that the Writings are from Heaven, and hence authoritative, that they are from Him who is The Truth, and hence Truth in themselves, that they are for the use of the Church and hence are to be used-this idea we say is based on the grand truth, (not the notion, or fancy, or self wrought out conjecture, but the truth from the LORD) that the LORD has come in them. This is the pivotal point; it underlies all teaching, whether of life or doctrine; give up this, and you give up all; hide this and the darkness comes-treat truth as of no importance, and you reach the stupendous conclusion: "If, as is claimed by some, the Writings are infallible (and the true man of the age will not waste a thought on the question whether they are true or not)-," We need not finish the sentence; the hypothesis stated is enough. If! If, as is claimed by some! Thank the LORD, there ate some who do thus claim! How naturally the allowance of that potent "if," introduces the fact that the true man of the age will waste no time on such an insignificant subject as the truth or falsity of the Writings. But of what age? Not the golden age of celestial good-nor the silver age of truth thence derived; not even of the brazen age of a lower degree of truth and good-not even of the cold iron age of fact-nay, such a man lives in the age of the feet of the image, part iron, part miry clay, and there we may leave him. But is the man of the New Church willing to accept any such postulate? Will he for a moment allow the truth of the Writings to be called into question? Will he say that perhaps after all the foundations of the New Jerusalem coming down from heaven are but sham diamonds; that the gates of pearl, are but imitations, that the walls are not of all manner of precious stones, that it may be they are not? Must we wait till the blow-pipe of self derived intelligence, and the winds, sulphurous and others, of a self-contained proprium, has passed on-this question of heaven's mineralogy? God forbid! And yet, this is the city of this new age.
     Is it our city? No. The New Jerusalem we love comes down from Heaven to men-comes not to men out of their own unrestrained fancy. Its builder is the LORD; shall we reconstruct it from the slime pits of Babel? Shall we rebuild it on the stubble of vanity? or shall we say, we will be our own architects from the beginning? Is not this the untempered mortar of Ezekiel xiii: 10-15, and must not the wall thus built fall by the wind of the storm of the LORD'S fury, and the overflowing shower of His anger? Can a wall-a city thus built have foundations?
     Much more might be said, but enough has been said already-we do not mean by ourselves, but by the author of the work we have mentioned. We can but thank him for the clear answer he has given to the question "What harm is done by hiding truth, and elevating works?" We do not question his sincerity either intellectual or moral, but we cannot accept either his conclusions or premises. Yet man is free, if he wishes to live in Pergamos, it is his own affair; for ourselves we prefer the New Jerusalem.
DENVER, COLORADO 1881

DENVER, COLORADO       R. DEC       1881

     -We design having on the 11th November next, a meeting at Denver, of the New Churchmen of Colorado, who are known, for conference in regard to the needs of the Church in this State. The meeting will begin on Friday and extend over the following Sunday. The objects we shall have before us, more specifically, will be: the worshipping together of New Church people; the administration of Baptism and the Holy Supper to those otherwise deprived of the benefit of these ordinances; the cultivation of a more fraternal feeling, founded upon a better acquaintance; Missionary work, and provision for a more intimate union of isolated receivers.
     I have been able to discover only a very few New Churchmen in the State, but all those addressed on the subject manifest a lively interest in the meeting and most of them will attend. The Denver Society, though composed of a very small number of members, still maintains its services of public worship, a doctrinal class, held after the morning services, and a Sunday-school. The Society library has proved a useful means of satisfying a desire for the reading and investigation of the Writings. The Society is still holding its meetings in a public hall, but the subject of erecting a chapel is being earnestly discussed, and I hope to have the pleasure, at no distant day, of announcing the realization of our desire in the possession and use of a house of worship.
     We have about matured a plan for holding, during the coming winter, a series of weekly social meetings. These meetings are designed to combine instruction with innocent amusement and social recreation. The instruction will be brought down more to the scientific plane, and the Doctrines of the Church illustrated and confirmed in the light of scientific facts. Dr. Wheeler will give, in this connection, a series of lectures on Anatomy and Physiology, for the purpose of throwing light on the subject of Correspondences, and the form of Heaven as a Gorand Man. Alternating with the Doctor's lectures, I will conduct a class on Education, giving the doctrine of the Church on this most important subject, and to illustrate the doctrine, and as far as possible ultimate its general principles, we will take up the study of Froebel's Kindergarten system. Forty or fifty minutes of the first part of each evening will be taken up with this instruction. Then, in order to interest the children, bring them within the sphere of the Church, and attract them to her as their spiritual mother in providing innocent amusements, a sufficient time will be given to their diversion. Here we will introduce the Kindergarten songs, games, plays, marching and the teaching of dancing. After this, refreshments, games in which children and adults may join, music and readings, closing with a good-night song. We hope to have the first of these meetings next week.
     Perhaps it would be well to mention our weekly meetings for the practice of music from the Liturgy. These meetings have proved of great use, much enhancing the pleasure and profit of the musical worship of Sunday. These meetings are not intended for skilled singers, but for all who wish to sing, and as affording a means for all to learn music and thereby take a more useful and hearty part in the worship. R. DEC.
October 29th.
PITTSBURGH, PA. 1881

PITTSBURGH, PA.       M       1881

     -The lecture delivered by the Rev. Mr. Whitehead before the "Liberal League," on November 6th, was well attended.
     One of the Liberals, at hearing the reading of John. i., left the hall, remarking, "That's too much for me," and, doubtless, he spoke the truth.
     Mr. Grundy, a leading member of the "League," spoke at the conclusion of the lecture, and said it was the best defense of the inspiration of the Bible he had ever heard; but his succeeding remarks showed that it was not good enough to change Mr. Grundy's opinion of the Bible.
     At the door were distributed to each visitor two tracts one proving to the League's satisfaction that the Bible is an unsafe guide, and the other emphasizing demands for certain things they want done: things that were practically tried during the French Revolution, and at the last Paris Commune unpleasantness.
     On Tuesday evening, November 8th, some of the young people met at Oak-nest to celebrate Miss Maggie Marshall's birthday. The young lady in question received a number of presents.
     November 11th, a regular meeting of the Club was held at Dr. Cowley's residence, East End. One very interesting feature of the evening was the exhibition of a rare picture the Doctor has lately become owner of.
     Our Society is going along in its usual quiet, orderly way. A few strangers visit us every Sunday, but no additions to membership have been made lately. M.
Title Unspecified 1881

Title Unspecified              1881


NEW CHURH LIFE.

A MONTHLY JOURNAL FOR THE

YOUNG PEOPLE OF THE NEW CHURCH.

Board of Editors.
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PHILADELPHIA, OCTOBER, 1881.
     WITH the present number our first volume is completed, and to those whose subscriptions have expired we mail bills for the ensuing year. Subscribers receiving bills, will confer a favor, if they wish their subscriptions continued, by promptly remitting for same. All drafts or money-orders must be made payable to the Business Manager.
Title Unspecified 1881

Title Unspecified              1881

     COMMENCING with January 1st, 1882, the NEW CHURCH LIFE will be issued as a sixteen-page paper-double its present size. The subscription price will remain the same. A limited number of advertisements will be received, terms for which can be had from the Business Manager. New subscribers will receive the November and December numbers of Volume I. free, on account of the continued story commencing in the November number.
FORTY-SECOND ANNUAL MEETING OF THE ILLINOIS ASSOCIATION OF THE NEW JERUSALEM 1881

FORTY-SECOND ANNUAL MEETING OF THE ILLINOIS ASSOCIATION OF THE NEW JERUSALEM              1881

CHICAGO, November 11th, 1881.

     THE Illinois Association of the New Jerusalem met in the new Temple of the Chicago Society, at 11.15 A, M.
     The association was welcomed to Chicago by the most furious rain-storm of the season, the rain pouring in torrents, and the wind rendering umbrellas worse than useless, (which was in a measure fortunate, as your reporter's umbrella turned up missing at the close of the day.)
     The association met in the large Sunday School room in the basement. This room is neatly carpeted, well lighted and comfortable. It will seat in the neighborhood of 250 people.
     The association was called to order by the President, Dr. A. E. Small.
     The Rev. O. L. Barler conducted religious services, and preached on the text, "If ye love me keep my Commandments." He said: "Love is in the constant effort to give itself to others for the sake of use; love of the LORD is the love of doing use from Him. The law of love is contained in the Ten Commandments, which in this new age are infilled with new life." He then gave a general explanation of the Commandments. In explaining the Commandment "Thou shalt not kill," he said: "A bigoted zeal for truth i. e.; a zeal untempered with charity, will often harm the simple in faith and life, against which this precept would guard us. A man may be clearly in fallacies while in the effort to lead a good life, whom a harsh severity in teaching would hurt, and might kill the little innocent affections in him, which we must carefully avoid."
     At the close of the discourse, the Executive Committee reported. The committee regretted to report no work accomplished, but congratulated the Association on the prospect for the future. They regarded the support of a Superintendent of Missions, and the encouragement of weaker societies, and isolated receivers as the most important uses. The mission work had been mainly under the charge of the Rev. O. L. Barler. They thought it desirable for him to report to the Executive Committee of the Association.
     The next event of interest was the application of the La Porte, Indiana, Society, of which the Rev. Cyrus Scammon is pastor, for admission into the Association. The application was referred to the Executive Committee to report at the afternoon session. This society, as near as could he ascertained, consists of from thirty to forty members.
     The President then rend his address. He said that he was anxious to have a minister to fill his place, and therefore proposed to avoid a re-election. He urged the Association to be loyal to the spiritual sense of the Word as it shines through the letter. This sense in which are the precepts of life, and the universal theology of the New Church is revealed by the LORD through His servant Emmanuel Swedenborg. He warned the Association not to use the truth merely to combat the heresies of the 0ld Church, but to use it for the sake of life. He urged the duty of meeting for worship, saying that no society could prosper if the members omitted this duty, and instead went to hear eloquent Old Church ministers or infidels.
     At 2 P. M., after partaking of an excellent collation provided by the ladies of the Chicago Society, the Association re-assembled.
     The Executive Committee recommended the Association to grant the application of the La Porte Society. The society was unanimously admitted, and the delegates present received the right hand of fellowship.
     The Rev. O. L. Barler reported that he had preached 120 sermons, sold over 400 books, given away 100, and sent for 100 of the gift books. He received during the year $1419.70. Of this he used $300 for travelling expenses, thus leaving $1119.70 for the support of his family. Harmony exists in all the places that he visits, for they ask only, "How men live, and not so much what they believe."
     The Rev. J. J. Lehnen sent a long report, which showed that he had visited a great many places and preached a great many times.
     The Rev. L. P. Mercer reported, that he had continued to act as pastor of the Union Swedenborgian Church. He administered the Holy Supper at the festivals of the Church, held meetings at the houses of member's and taught a confirmation class. As the Union Swedenborgian Church, at the request of the Executive Committee, had joined the Chicago Society, he was at present officiating for them.
     The Rev. Stephen Wood, of Los Angelos, Iowa, though not an ordained minister of the New Church, reported himself busy teaching its doctrines in Jackson county. He reported a Union Sunday School in active operation, a thing which struck your reporter as most abominable (see B. E. 103).
     A report was also received from a society of twenty-six interested persons in Coles county, Ill.
     Upon motion the President appointed a committee of seven laymen, to nominate officers and to report as to who were ministers of this Association.
     The Association then held a conference on "The state of the Church." Judge Andrews of La Porte, gave a history of their society. Their first pastor was the Rev. Mr. Weller, an excellent man. Following him came the Rev. N. C. Buraham, a thorough student, who worked hard through the week to prepare most excellent and instructive discourses for Sunday. Their present pastor is the Rev. Cyrus Scammon, whose services are most acceptable to the society.
     Mr. Copeland, of Jefferson, Wisconsin, said Swedenborg teaches that the children of parents, who are in conjugial love, are born into the marriage of good and truth. He wanted to know if that meant that New Church children would be born into the same love of the old, dry doctrines, as their parents? He then related a story of an honest straight-forward man-not a New Church man, but the son of one.
     The Rev. E. C. Bostock stated that there were two parties in the Church. One believed that the Writings were the LORD'S, and of Divine Authority in the Church; the other, that they were Swedenborg's, liable to error and to be received only so far as understood. He considered the state of the Church lamentable; for the latter were in the majority.
     Mr. J. Y. Scammon gave a history of the Convention at the time when the Western members applied for admission. He then compared the Jewish Church to water in the state of ice, the first Christian Church to cold water, and the New Church to steam. Before steam was discovered, if a man wished to run machinery, he had to get along side of a stream. Now all that is necessary is to get enough water to make the steam, and he can go anywhere. This illustrated that the New Church is everywhere. He advocated the preaching of the Internal Sense of the Word. He thought the preacher ought not to try to show how big and smart he is, nor how great a philosopher. We must not have too many men between the LORD and Man. He believed in a trine in the ministry, but he did not think it would be established until the people saw the use of it, and not merely that Swedenborg teaches it. He did not believe that the LORD or Swedenborg intended any adult mind to take any of the teachings of Swedenborg and make them a rule of life, except so far as he understands them. When any one comes to him and tells him anything for doctrine that is not contained in the Ten Commandments, he rejects it.
     Mr. Burton, of Batavia, advocated teaching the Doctrines without mentioning Swedenborg.
     The subject was laid over to the next day and the Association then adjourned.
                         Saturday, Nov. 12th, 1881.

     The second day of the Association was opened with religious services, conducted by Rev. Cyrus Scammon. While waiting for the report of the Committee on Nominations, the Rev. O. L. Barler read a short report on the state of the Church.
     The Committee reported the following, which was made the rule of the Association:

     "All ministers, recognized by the General Convention as its ministers, who are employed within the bounds of this Association, and who are not known to be members of any other Association, shall be considered members of this Association."
     They reported the following roll of ministers: Revs. Cyrus Scammon, W. F. Pendleton, G. N. Smith, L. P. Mercer, O. L. Barler, J. J. Lehnen, I. J. Herrick, Mr. Bussman, W. D. Hastings, E. C. Bostock.
     Of these there were present during the meeting of the Association: Revs. Cyrus Scammon, L. P. Mercer, O. L. Barler, and E. C. Bostock.
     The Committee nominated 12 members for the Executive Committee. J. Y. Scammon moved to amend the Constitution, so as to make the number of the Executive Committee 15. This was done, and the other nominations made. The nominees were elected unanimously.
     The Rev. Cyrus Scammon was elected president, and at the request of Dr. Small, presided for the rest of the session.
     The Rev. L. P. Mercer was elected Secretary and Superintendent.
     Mr. O. Blackman made a report of the work in Chicago, under the charge of the Rev. W. F. Pendleton, assisted by the Rev. E. C. Bostock. He reported services every Sunday morning on the West and North sides, with an attendance of about 50 on the West Side, and about 15 on the North. He reported a Sunday-school in operation on the West Side, with a young people's class of about 22, another class of about 15, and an infant class of about 25. They also had a doctrinal class at the Book Rooms every Thursday evening, conducted alternately by the pastor and his assistant. The subjects were Conjugial Love and Education. The attendance at this class was about 16. On Friday evenings there was a class of young and old, which met at 5. P. M., each one bringing his lunch. This class receives instruction in History, Anatomy and Singing. About 40 attended this class. He reported the finances in good condition, with no debts and a small surplus.
     The Chicago Society reported that the principal effort had been to provide a new temple in a central location. The present temple was the result. The upper room was unfinished, but they hoped to complete it by spring. They had no regular Pastor, but since their junction with the Union Swedenborgian Church, Rev. L. P. Mercer was serving them until the annual election, in January, when permanent arrangements would be made.
     The discussion of the state of the Church was then resumed. Remarks were made by Rev. Stephen Wood and Rev. Cyrus Scammon. The latter advocated New Church Revivals, not exactly like those of the Methodists, but something like experience meetings, where each one would tell how pure and good the Doctrines are, and how much they have done for him. He thought the Methodists were controlled by enthusiastic spirits, not bad spirits, but good ones. The Association then took a recess for collation. At 2 P. M., the Association reassembled and held a conference on "Sunday School Work and Religious Instruction." The conference was led by the Rev. E. C. Bostock, who confined himself to the religious education of the young. He read numbers from the Writings of the Church, on the deposit of remains, the different ages of the young, Infancy, Boyhood and Youth and kindred subjects, and made remarks and deductions therefrom. He urged the necessity of giving the subject thorough consideration and study
     Rev. L. P. Mercer made remarks on the subject under consideration. He said that the paper made it evident to those who did not know before, how full and plain was the instruction on this subject, in the Divine Truth, given to us by the LORD in the Writings of the Church. He advocated the use of the memorable relations, the letter of the Word, etc. He said if we entered upon the faithful performance of our duties in this respect, there would be no need of inquiring into the state of the Church.
     Rev. O. L. Barler read a discourse on the "Ideal Preacher."
     Rev. Mr. Ragatz thought that the duty of parents to instruct their children at home and not to trust too much to the teacher, was not sufficiently enforced. He thought there ought to be a distinction between the Old Church and the New.
     The Association passed a resolution, thanking the Rev. E. C. Bostock for his address, and requesting a copy for publication in the Journal.
     The Association then took a recess until the close of the Sunday Evening Service, when the Association was considered adjourned.
     On Saturday evening there was a meeting preparatory for the Holy Supper, conducted by the Rev. L. P. Mercer.
     Sunday morning there were services in the new Temple; preaching by Rev. Cyrus Scammon.
     Rev. E. C. Bostock preached in the West Side Temple, and there were also services in the Lincoln Park Chapel. At 3 v. M. the Holy Supper was administered in the new Temple by Rev. Cyrus Scammon. In the evening, preaching by the Rev. L. P. Mercer.
JOHN WORTHINGTON 1881

JOHN WORTHINGTON              1881



MISCELLANY.
II.
     IT is mid-summer, and three weeks later. It is very hot also, thinks John Worthington, as he pushes aside a mass of letters he has just read-his morning mail. One letter remains; it is of a different nature from the others, and with a pleased look he now opens it and reads
     CONGRESS HALL, Cape May, July 20th.
     Dear John:-"All work and no play makes Jack a dull boy;" so, old fellow, if you want to escape that fate, you should strike work for a time, and come down here and commune with the "sad sea-waves," and fight mosquitoes. The former occupation will give you the required sentiment your character lacks, and the latter will most effectually prevent illness. There is quite a gathering of "our set" here, and they all unite in asking you to come; so stay not upon the order of coming, but come at once.
Yours,
C. T.
     P. S.-Alice is here, but as she does not lack admirers, you can easily avoid her and the "discontented" feeling she always causes.

     The letter seemed to amuse the reader, but the postscript caused rather a serious look to spread over his face. After musing a moment, he took a sheet of paper and wrote:-

     Dear Charlie:-Not wishing to become any duller than I am by nature, I will try a few days of play. Will leave here on the 4 P. M. express to-morrow.
Yours, hastily,
J. W.
Phila. July 27.
     At six o'clock on the afternoon of the next day, John stepped from the train at Cape May, and walking up the platform passed the exit gate, and was at once surrounded and welcomed by his friends, waiting to receive him. After greetings, the party started up the boardwalk, toward the hotel, John walking with Alice.
     "I suppose," said he, "you are having the usual 'splendid time' every one has here?"
     "Yes, we are having the 'just too lovely' time, as we girls say."
     "And how is it passed?"
     "We sleep, read novels, go in bathing, and then we attend hops and concerts, and have such delightful evening strolls on the beach."
     "What a tempting vista I see before me if I am allowed to enter. Won't you undertake my education? You know I am rather ignorant in such things."
     "I fear I have not the energy for such a task."
     "I'll be such a diligent and obedient pupil."
     "No, you nine too quiet, too sedate for such frivolities."
     "I'll throw those obnoxious qualities to the winds, and be as frisky as a kitten," said John with such gravity that Alice broke into a merry laugh.
     "Don't attempt it," she said; "as a kitten you would be a failure."
     "I suppose I should," replied John, "but can I accompany you on your next stroll on the beach? When is it to be-to-night?"
     "Yes, and you may go with me then, if you wish."
     *     *     *     *     *     *     *

     A wondrously fair, fresh and flower-like picture was Alice that evening, as in company with the other ladies of the party, she appeared on the piazza of the hotel ready for the walk. A feeling of intense happiness possessed John as he gazed on her as she approached, and yet it almost imperceptibly merged into one of pain and vague desolateness.
     It was low-tide, and the party had a broad, firm and clean stretch of sand before them, as they turned their steps towards the light-house. The conversation between John and Alice soon drifted on to religion, the one topic on which they disagreed. John was a pronounced "Liberal;" he claimed to have thrown aside all the trammels of creeds and sectarianism. He claimed that education and science are the agents by which the world is to be regenerated. Education is already stirring and moving the masses of men from their low estate, and science is doing pioneer work in proving the absurdity of religious superstitions, and is giving men a firm and sure basis of truth on which they can stand.
     Alice was born, bred and firmly grounded in the New Church, the doctrines of which to many seem to go hand in hand within that modern hail-fellow-well-met religion, if it can be called religion, known as "Liberalism;" a something that puts man's so called wisdom above everything in the universe.
     Three years had passed since he had first met her. At that time she had arrived at the fascinating period in life when girlhood and womanhood meet, and for a time seem to blend "the happy morning of life," as Tennyson beautifully terms it. Attracted at first by her beautiful face and bright winning manners, he soon discovered that she possessed other and more enduring attractions than mere beauty-intelligence, purity of mind, and earnestness in striving to do what is right. These qualities, adorned as they were by beauty and brightness, soon caused the acquaintanceship on his part to ripen into a deep, soul-absorbing love. When such a love takes possession of a man of any worth at all, it to a great extent purifies and changes him. So it did with John Worthington, who had been a careless and somewhat reckless man of the world, not absolutely bad, but with no special aim in life beyond mere pleasure; this love gave him one-to win Alice for a wife. She was young and he had hitherto made no declaration of his hove, but had steadily devoted himself to gaining a fortune for her sake-a home he deemed worthy of her. Often, during the three years, when he would meet her, that feeling of discontent or pain mentioned before would possess him; she would be friendly and agreeable, yet he felt there was something lacking, and he knew not what it was.
     Such in brief had been the ruling motive of his later life. And now, with fortune conquered, and the girl he loved more than all the world beside him, he pelt, that beautiful summer evening, that life was worth living.
     The conversation, as we said before, turned on religion, John doing nearly all the talking, and endeavoring to reason Alice out of the views she held, and into what he termed the broad and liberal ideas suitable to the nineteenth century. Finally, after vainly trying to get her assent to them, he said: "At least there is one point on which you will agree with me, that, what a man believes is not of so much importance as how he lives."
      Alice replied: "It sounds fair-and yet there is something vitally wrong in your belief. It seems to me that you make self-intelligence the standard, by which everything is to be measured; and to have no higher one, must lead to confusion and misery."
     John was silent a moment, and then replied: "How can a man believe that which he does not know? and that which he knows, must necessarily be of what you term his self-intelligence." Alice making no reply, he went on: "Miss Randolph, why cannot you free your mind from the trammels of a mere creed. Swedenborg wrote over one hundred years ago, and perhaps was at that time in many respects, in advance of his age; but you must remember that the present is a time of wonderful progress. Music has been written since Mozart wrote. So has there been truth given to the world since Swedenborg wrote. To claim for his works a monopoly of spiritual truth, and to place them so far above the works of other deep thinkers, is hardly fair or liberal; look how through the efforts of the latter the barriers of sectarianism have been broken down, and today men of different denominations shake hands over those barriers, and laugh at their obsolete creeds."
     "I know," replied Alice, as he paused, "that the world scoffs at religion more and more every year; but I see in that fact a reason why New Churchmen should cling all the more closely their Divinely revealed truth." "Ah, you Swedenborgians-I mean New Churchmen," said John, correcting himself, with a smile. "I fear you are incorrigible and very uncharitable."
     *     *     *     *     *     *

     John's first week at Cape May was a period of time, such as nearly every man experiences once in his life-a period of unalloyed happiness. What a glamour the woman a man loves can throw over his life. With her, the commonplace becomes an earthly paradise; without her, an earthly paradise becomes dull. With a few men this happy period extends through life-ay, beyond it, through eternity. With others, black clouds intervene; sometimes these clouds disperse, and sometimes they settle down never to rise again.
     It was a glorious night; the moon had just risen, and the tide was at flood height. John and Alice stood at the end of Congress Hall pier, facing seaward and watching the magnificent billows, as they swiftly and silently rushed by, and broke with a roar a hundred yards further in shore. "Do you remember," said he, breaking the silence, "the night some weeks ago when I met you with a boating party on the Schuylkill?"
     "Yes."
     "Do you remember the conversation we had at that time?"
     "Yes" again replied Alice, without moving.
     "And of my telling you that I had an object in life-a pure and good one?"
     "Yes," was the reply, very faintly.
     "May I tell you what that object is-tell you of the-"
     "No-no," hastily broke in Alice. "I-I have a slight headache, please take me back to the hotel."
     In silence, John complies with her request. But what has happened; the moon, that but a moment ago gave forth such a glorious light, now seems to bathe everything in ghastly hues; the sound of the waves, that was harmonious music, is now a moan, and a chill pervades the summer night. A life's love has been shattered, that is all, for what is around us takes on the spirit of what is within us.
     He takes her to the hotel, and then wanders off alone up the sea-shore. The night was far advanced when the lonely man returned.

TO BE CONTINUED.
PHILADELPHIA NOTES 1881

PHILADELPHIA NOTES              1881



CORRESPONDENCE
     -On Thanksgiving Day the Broad Street Society laid the corner-stone of their new temple, on the corner of Twenty-Second and Chestnut streets. The ceremony was performed by the Rev. Mr. Giles, assisted by Messrs. Warren, McGeorge and Lewis. In the stone was placed a copy of the True Christian Religion, a Book of Worship, seven of Mr. Giles' sermons, besides other matter. The day was very cold, and Mr. Giles handled the trowel briskly and in a workmanlike manner, laughingly remarking that if he were a stone-mason he would demand high wages, but doubted if he would get them. The stone was laid in the south-east corner. That of the present temple of the Society is in the north-west corner, and the "oldest inhabitant" says that that location of it was the ostensible cause of the split in the Church in this city many years ago. The Reporter was informed that the foundations of the new temple will cost eight thousand dollars more than was estimated owing to the unexpectedly marshy nature of the ground on which it is being built. The temple when finished will be a magnificent structure; it will front on Twenty-Second street, while the Sabbath school and library building extending from it will front on Chestnut street; the two buildings form an L, leaving a grass-plot on the corner. The material used will be Trenton brown stone. Among the visitors present was the Rev. S. S. Seward, of New York.
     On October 27th, the Social Club met, and a committee was appointed to revise the government of the Club.
     At the last meeting of the Club, two manuscript poems, sent by a young lady in England, were read, and this revived the members' love for newspaper work and led to the appointment of a committee to start another manuscript paper.
     November 3d, one of the editors of this paper had a birthday party, and among other presents, received a gold watch. Reporter wished he was an editor with a birthday.

     The Rev. J. E. Bowers preached for the Society of the Advent on November 5th.
     The young German New Church people of the city have organized under the name of "Amicitia Society."
     Mr. W. H. Schliffer is President. Fuller details will be given next month.

     LONDON, ENGLAND.-On Tuesday, October 11th, at 7 o'clock in the evening, I attended with feelings of mixed pleasure and pain the ordination of our late much respected friend and minister, Mr. Woodford, which was solemnized in our beautiful college chapel, Devonshire St., Islington, the officiating minister being the Rev. Dr. Bayley, whose name is as familiar to our Church's ears as "household words." He was assisted by the Reverends Pressland and Barlow. The American friends will perhaps wonder why pain should mingle with the ingredients of emotion which such a solemn scene naturally calls forth, but will not be surprised when I tell them that this ceremony which conferred on our brother the noblest title humanity can boast, was also one of farewell to the genial and talented Principal of our College, who had won our sympathy and that of the pupils under his care, by patient and untiring devotion to the duties which were his life's love, and it will still follow him into his new field of labor. This removal following so closely on that of our founder, the much beloved Mr. Bateman, has of course much depressed the members, and though one or two good and clever substitutes have filled the vacuum, a new Principal has not yet been elected, and the College is keeping its long vacation. Mr. Woodford is now the appointed minister to the Church in Snodland (Kent), and, girded more securely with the armor of Truth, will no doubt go forth conquering and to conquer.
CINCINNATI, O. 1881

CINCINNATI, O.       X       1881

     -Our "church year" has opened with bright promises for an interesting season. Mr. Goddard is treating us, in addition to the morning sermons to which we deem it such a privilege to listen, to a series of most enjoyable evening lectures, which are attracting considerable attention among those who are strangers to our belief, and which will, no doubt, excite an interest which will ultimately strengthen us as a society. This object is further promoted by the free distribution of the popular "Lectures on the Doctrines of the New Church," by Rev. Mr. Giles, and the avidity with which they are taken away promises most gratifying results. Our yearly "Lunch and Fair" was held last week, and yielded sufficient profits to the energetic lady managers to satisfy the most exacting. The young folks have re-organized their "Round Table" for the winter, and look forward to much social enjoyment this season. X.
BERLIN, CANADA 1881

BERLIN, CANADA       R. R       1881

     -Our Society assembles for worship twice every Sunday. The morning service is always well attended, and is recognized by our members to be a blessing of the LORD, and is loved as such. The new (German) Liturgy makes an edifying impression on the mind, and puts it into the proper state for the sermon. The Sunday School, which is attended regularly by about eighty scholars, is at present preparing for Christmas. The Social Club of the Young People of the Society is still alive, a most active interest marking the proceedings of its weekly meetings. With our untiring. Pastor in the chair, we are making progress, though slow, in the work on "Authority in the New Church."
     Looking up to the LORD in our meetings, may we ever find them really useful, confirming and strengthening every member in spiritual life. R. R.
CHICAGO (WEST SIDE) 1881

CHICAGO (WEST SIDE)       FINIS       1881

     -Your reporter pro. tem. attended the young people's "Halloween celebration" for the purpose of relaxation. We curved flour and ducked in it for a ring, floated needles, rescued apples, fished for raisins in the flaming bowl, danced and consulted the oracle. This oracle said to be of Jupiter Ammon pedigree, under the influence of a darkened room, gave misty hints at the future and shrewd guesses at the past, in rhyme. All the young people were on hand and stayed late, yet separated while the fun was good.     FINIS.
     Nov. 2d, 1881.
VINELAND, N. J. 1881

VINELAND, N. J.              1881

     -Your correspondent has but little news to communicate, and what little he has is not of a very encouraging character. The temple of the New Church in this place has again been rented to an Old Church sect; this time to the Episcopalians. New Church Sunday School is still held in the afternoon, though with decreased attendance. The average number present is about 25 children and 10 adults; most of the children attend Old Church Sunday School in the morning. The school is at present under the leadership of one of the laymen.
NEW YORK (GERMAN) 1881

NEW YORK (GERMAN)              1881

     -The young people of the German Society of the New Church assembled in September, with Mr. Schott in the chair, for the purpose of organizing a club for social and literary culture. The membership is at present about a dozen. It meets every alternate Wednesday, and the evening is passed in reading doctrinal papers and from the Writings, and in games and other amusements.
CALENDAR OF Daily Lessons in the Word and the Writings1 1881

CALENDAR OF Daily Lessons in the Word and the Writings1              1881

                         DECEMBER.
               MORNING                              EVENING     
          Luke.               Heav'n&Hell          Revelation          A. R.
1 Thursday     9: v. 18-36      550 & 581           17: v. 12-14     740-744
2 Friday     9: v. 37-50          552               17: v. 15-18     745-752
3 Saturday     9: v.     51-62          553               18: v. 1-3          753-759
4 SUNDAY     10               584               18: v. 4-8          760-764
5 Monday     11: v. 1-28          585               18: v. 9-12          765-776
6 Tuesday     11: v. 29-54     586               18: v. 13-17     777-786
7 Wednesday     12: v. 1-21          587               18: v. 18-20     787-790
8 Thursday     12: v. 22-40     588               18: v. 21-24     791-802
9 Friday     12: v. 41-59     589               19: v. 1-3          803-807
10 Saturday     13               590               19: v. 4-5          808-810
11 SUNDAY     14               591               19: v. 6-10          811-819
12 Monday     15               592 & 593           19: v. 11-16     820-830
13 Tuesday     16               594               19: v. 17-21     831-839
14 Wednesday 17               595 & 596          20: v. 1-3          840-844
15 Thursday     18: v. 1-30          597                21: v. 4-6          845-855
16 Friday     18: v. 31-43     598               20: v. 7-10          856-864
17 Saturday     19: v. 1-28          599-601          20: v. 11-15     865-575
18 SUNDAY     19: v. 29-48     602               21: v. 1-3          876-883
                         T. C. R.
19 Monday     20: v. 1-19          115               21: v. 4-6          884-889
20 Tuesday     20: v. 20-47     116               21: v. 7-8          890-894
21 Wednesday 21               117               21: v. 9-13          895-901
22 Thursday     1: v. 1-25          118               21: v. 14-17     902-910
23 Friday     1: v. 25-55          119               21: v. 18-21     911-917
24 Saturday     1: v. 56-80          120               21: v. 22-24     918-921
25 SUNDAY     2: v. 1-40          121               21: v. 25-27     922-926
26 Monday     2: v. 41-52          122               22: v. 1-4          927-939
27 Tuesday     22: v. 1-38          123               22: v. 5-7          940-944
28 Wednesday 22: v. 39-71     124               22: v. 8-11          945-948
29 Thursday     23: v. 1-25          125               22: v. 12-16     949-954
30 Friday     23: v. 26-56     126               22: v. 17-19     955-959
31 Saturday     24               127               22: v. 20-21     960-962