LORD'S RESURRECTION BODY 1915

LORD'S RESURRECTION BODY Rev. W. L. GLADISH 1915

NEW CHURCH LIFE
VOL. XXXV JANUARY, 1915          No. 1
     That the Lord rose with the whole body clearly and fully glorified cannot be doubted in the Church. Nor can the importance of this knowledge and its acknowledgment be doubted. If the fact were not of great importance it would not have been so fully demonstrated to the disciples and so repeatedly stated and explained in the Writings. It is of vital importance because upon this depends the Church's acknowledgment of the visible God, and upon that acknowledgment hangs conjunction with God and all spiritual life among men.

     When the Lord, after His resurrection, first appeared among His disciples they were terrified and affrighted, supposing that they had seen a spirit. But He showed them His hands and feet and commanded them to handle Him and see that it was He Himself, saying, "A spirit hath not flesh and bones as ye see Me have." (Luke 24:39.) Still further to convince them that He had lost nothing by death He asked, "Have ye here any meat? And they gave Him a piece of a broiled fish and of an honey comb. And He took and did eat before them."

     Eight days later the Lord again appeared to His disciples and said to the doubting Thomas, who was now with them, "Reach hither thy finger and behold my hands: and reach hither thy hand and thrust it into my side: and be not faithless but believing." (John, 20:27.)

     That Thomas was convinced not by sight alone, but also by touch, is taught in the Doctrines: "When Thomas, by command of the Lord, had seen His hands and touched His side, he said, My Lord and my God!" (D. LORD 41.)

     "The Lord disclosed to His disciples that He had made Divine the whole of His Human even to its natural and sensuous, which is signified by hands and feet and by flesh and bones which they saw and felt. (E. 619:15.)

     The resurrection of the Lord's body accordingly became one of the fundamental doctrines of the Christian Church upon this her members hung the hope of their own immortality.

     In the New Church it is not allowable to believe in the resurrection of man's physical body, but we are none-the-less required to accept the resurrection of the Lord's body.

     "That the Lord in the sepulcher and thus by death rejected all the human from the mother and dissipated it . . . and that so He assumed the Human from the Father, thus that the Lord thoroughly and clearly glorified rose with the Human, this also is according to the faith of the Church that He overcame death, that is, hell, and rose triumphant." (ATH. CR. in A. E. p. 35)

     "When He arose He took from the sepulcher His whole human body both as to the flesh and as to the bones unlike every other man." (T. C. R. 170.)

     Such is the doctrine of the New Church. But it cannot be denied that there are some difficulties in rationally accepting it.

     These difficulties, let it be said, must be recognized as due solely to our ignorance. The loyal New Church man does not permit himself to doubt the doctrine; yet it must be recognized that our faith would be more full, positive and effective if we had some rational understanding of the steps by which the Lord dissipated the flesh from the mother and put on flesh from the Father.

     It is apt to seem to the mind a contradiction in terms to say that the Lord rejected in the sepulcher all the human from the mother and dissipated it and still to say that He rose with the whole body leaving nothing behind.

     To obviate this difficulty a recent writer (the Rev. L. E. Wethey, in NEW CHURCH REVIEW) has contended that the dissipation did not apply to the body, but only to evils and falses.

He says: "We include His physical body with the Human itself [i. e., the Human that was retained] rather than with the infirm human. To his thought the physical body seems to have nothing to do with the infirmities from the mother which must be put off; that body needed only to be transformed or transmuted at the last time into the Divine Substance of which inmostly it was composed.

On the contrary, in my understanding of the Doctrine, it was the physical body that was furnished by Mary and in this were the maternal imperfections,-in this and in the forms which were raised up out of it which constituted the animus and the mens of His Human. What are evils and falses but imperfections of substances and form in the brain? In their last analysis all evils and falses are organic forms in both the spiritual and natural substances which compose the mind of a man. There are also corresponding organic forms in the body answering to those in the spirit and the brain. If the interior forms are imperfect, i. e., evil and false, the organic forms of the body cannot but image that imperfection and hence be also evil and false and therefore these forms even in the body will furnish a foothold for the hells.

It is only the body that the mother gives to her child. She gives no part of the soul. The mind does not exist at birth. It is built up afterward by the interaction of soul and body. Still the organic forms of the cortical glands and the "celestial cortex" within them exist at birth. They are, however, a part of the body. And they derive their duality in part from the mother who gave the substances out of which they were woven by the soul in her womb. The human mind, in its three degrees, is formed by the opening and activity of these forms, interior and exterior, of the body and by their ability to receive, retain and reproduce both the images of nature and the form and forces of life. Therefore any imperfection in the substances and forms of the brain and body which hinders their perfect reproduction of the affections and the truths of the soul, this would be with the Lord an imperfection from the mother: for He had no evil from actual life. The body is not to be thought of as so much weight avoirdupois of mineral and chemical substances, but as an organized form fitted to respond to the life of the soul and the mind.

There are as many cortical glands in the brain as there are stars in the sky; as many mansions in the body as there are angelic societies in the heavens. In the unregenerate man these forms correspond to the hells; as man is regenerated these forms and the substances composing them are changed and brought into the image and likeness of the heavens. This work begins from within and gradually proceeds toward ultimates. With finite men the soul from the father is an evil form, therefore the body cannot be fully purified. Nor is the soul life but only a finite receptacle of life; therefore the body cannot be made alive, but must be rejected that the soul may be lifted up from the earth to dwell in the spiritual world. But the Lord's Soul was the Divine Good of the Divine Love; therefore His body, even to its ultimates, could be glorified. And His Soul was Life Itself; therefore His body could also be made Life Itself.

This is the teaching of the following paragraph from the work ON THE ATHANASIAN CREED: "Let it also be described how He could expel the maternal human, namely, that the maternal human was the infirm which adheres to Nature; and because that is evil it was in correspondence with hell. When this is expelled then succeed those things which are concordant with the Divine and in correspondence with It. For the body is only a correspondence of the soul or spirit of man; and there is correspondence with heaven as far as this [i. e., the infirm which adheres to nature] is removed: so also what is new is set in its place and thus man is regenerated and is made spiritual and an angel.

"The Lord, however, whose Soul was the Divine Itself, made His body correspondent with the Divine Itself that was in Him; and thus above heaven. But evil with man cannot be expelled, but is removed. Because he is not Life in Himself and because He is not Divine as to the soul, but is only a recipient of the Divine, man dies as to the body. But the Lord from the Divine in Himself expelled the evil from the mother, wherefore He rose with the whole body. He retained the infirm [human] when He was in the world because in no other way could He be tempted, and least of all on the cross: there the whole maternal was expelled." (p. 41.)

     When it is known that regeneration of man involves organic changes both in his spirit and in his body it ought not to be impossible to get some conception of the glorification of the Lord's body. This change begins in the interiors of man. It consists in putting off the infirm substances and forms which adhere to nature and in putting on new ones in their place. Thus is man's spirit changed and at the same time it takes to itself the purest substances of nature which clothe the soul in a beautiful body such as it has in the heavens. But although man puts off the things which are not in correspondence with his regenerate soul and puts on new ones still we do not think of his spiritual body being destroyed thereby. We have no difficulty in thinking of him as still the same man, retaining fully his identity. Nor do we find it difficult to think similarly of the glorification of the Lord so far as His interiors or His natural mind is concerned. But in thinking of the body which was laid in the sepulcher we do have difficulty.

     Here it seems that to dissipate what was from the mother and to put on a new body from the Father would be to not retain the body at all, but to reject it.

     Still the processes are the same whether in the interiors or in the gross body. In either case the substances and forms which are infirm are rejected and dissipated any new ones are put on, which are in correspondence with the soul. With the Lord this process could not but include the whole of the body. His Soul was Life. There were no lets or hindrances to prevent His Soul making its body the complete likeness of itself. This, however, necessarily involved the rejection of everything infirm, of everything inert and dead, even to the substances of His flesh and bones, so far as they were not Life Itself; and it involved the substitution of new forms and substances from Life Itself. There could be no putting on of new, of Divine, Substance without the rejection of old and dead substance.

     As an organic form the whole body was retained, but the substances from the mother were rejected on the cross and dissipated in the sepulcher: then the organic forms even of His body were made Divine and thus He became Divine Good even as to the body.

     "His Human was made Divine Truth when He was in the world, thus such as is heaven, but afterward it was sincerely made the Divine Good of the Divine Love by unition with the Father which was the esse of His life and was His soul, which is called Jehovah." (ATH. CR., p. 34)

     Notice also the testimony of the following as to why He accepted death on the cross, namely, that it was a means of rejecting what was from the mother that He might in its place clothe Himself with what was from the Father.

     "That natural death which is the casting off of the unclean things of the body and spiritual death which is a removal of the unclean things of the spirit signify resurrection can be seen from passages in the Apocalypse, where the first and second death are treated of, which also are called the first and second resurrection. So also in John: Jesus said, except a grain of wheat fall into the ground and die it abideth alone: but if it die it beareth much fruit." (12:24.)

     The same is true of man who, that he may rise again, must die both in respect to his body and in respect to his proprium which is in itself infernal: for unless both these die he does not have the life of heaven.

     "As men rise again after death so it was the Lord's will to suffer death and to rise again the third day but to the end that He might put off everything human that He had from the mother and might put on the Divine Human: for everything human that the Lord took from the mother He cast off from Himself by temptations and finally by death and by putting on a Human form from the Divine itself that was in Him He glorified Himself, that is, made His Human Divine; therefore in Heaven His death and burial do not mean death and burial but the purification of His Human and glorification. That this is so the Lord taught by this comparison with wheat falling into the ground which must die that it may bear fruit. The same is involved in what the Lord said to Mary Magdalene: "Touch me not for I am not yet ascended to my Father." (John 20:17.)

     To ascend to His Father means the uniting of His Human with His Divine as the human from the mother was completely cast off." (A. E. 899:13, 14.)

     Let me repeat that if the body of the Lord be thought of as a highly organized form having vessels corresponding to the infinitely many things in the Divine and the indefinitely many societies of the angelic heavens, it will not be impossible to understand the statement that on the cross and in the sepulcher He put off and dissipated all that He had from the mother and yet retained the whole body. As an organic form, as the Divine Natural, that body became the very ultimate resting place of all the societies of heaven. "In my Father's house are many mansions." Those organic forms were all retained none of them was put off; but the material substances, which were from the other, were put off from those forms, leaving them purely Divine.

     It was by means of the body which He took through Mary that the Lord became God visible. It was by this means, too, that the Holy Spirit proceeded directly from Himself to men and not as before solely through angels to men. By the body He came into omnipotence in ultimates as from the beginning He had had omnipotence in first principles above the heavens. But so far as in that body there was anything infirm which adhered to nature to that extent He was not yet in full omnipotence, or complete contact with men or as yet God visible. Therefore through temptation combats He put on all the infirm which He had from the mother and in its stead put on the Divine from the Father, so that He was not only conceived but also, by glorification. born of the Father.

     This involved, at every step, the dissipation of what was from the mother, i. e., the substances and forms of the body-for He had nothing but the body from the mother. The evils and falses with Him were but the quality of the reception of life caused by the imperfections of the body from the mother. This process could not be carried to completion without the death of the body that its external substances might be dissipated by the withdrawal of life from them even as its internal substances from the mother had already been dissipated.

Therefore the Lord willed to undergo death; but as a means to the purification and glorification of His body. It is therefore unthinkable that He left anything behind in the sepulcher-anything of the organic forms which make His body and are the mansions in which both angels and men live; but it is equally unthinkable that His body could be glorified without the rejection and dissipation of all that was material.

"Moreover, not only the soul and mind (of our first parents) lived in heaven, but also the body; for nothing is given in the human body that is not produced from its inmost and in which the inmost is not; and so it is involved in it. This inmost in every part of the body communicates with its inmost in the head or in the brain and indeed is continued to that from their beginnings there all parts of the body are born. Wherefore while the kingdom of God is actually in the inmost of man it is also in the inmosts of all parts of his body, which parts are merely compositions from simples which are inmost and prior."
LORD'S PRESENCE IN THE NATURAL 1915

LORD'S PRESENCE IN THE NATURAL Rev. HUGO L. ODHNER 1915

"And Joseph was in Egypt." (Ex. 1:5.)

The human soul is ever receptive of a universal influx that God is and that He is one. Every human soul is built by the Lord into such a form that the Divine can inflow into it as a one, or as a universal influx. The soul receives this influx of the Divine directly, and because all the Divine coheres as a one, it cannot but inspire into man the idea of one God. (T. 8.) But the influx does not terminate in the soul of man it continues, descending into the mind and thence into the body, and as the blood by its flux gives power and unity to the many cells of the body, and as the Animal Spirits give power and unity to the diverse parts of the mind, so does this supreme influx from the Lord, that is received into man's soul, unite all his inmosts, intermediates, and outmosts into one man, one conscious being capable of directing all the various powers that that are put at his disposal, simultaneously into any one effort that he wishes to carry out,-for good or for evil.

It is because the Influx of the Lord's Divine into his soul is universal, that all the innumerable, singular and particular things of his manifold constitution have been endowed with the power of acting together and with a sense of common consciousness. And when it is said that the influx is universal, it means that it is into all things of the soul, and into all things in the same manner. The Divine acts equally on all created forms; and its actions are always governed and prompted by the same laws of mercy and truth. "All the paths of the Lord are mercy and truth," says the Psalmist; "His mercy is everlasting and His truth unto all generations." He is the Lord and He changeth not. A thousand years in His sight are as yesterday when it is past, and as a watch in the night. The present, the past, the future,-the part and the whole,-are to Him the same, the NOW, the HERE. His laws are the same in Redemption as in Creation. For His laws are the laws of love, and love is the continual endeavor to give itself to others, not in part, but wholly! And so the Infinite Lord of the universe is continually acting with all His infinite power to give to men on earth the sense of individualized life, the gifts of consciousness, of responsible rationality and liberty.

These gifts-of individualized human existence-cannot be given except by means of an influx that is universal in the whole man: the universe is one, because the action of the Divine upon it is one and universally the same the earth is a unit, because there is an active force which is universally leading each and every particle of it to join in the general motion of the whole mass around its axis and around the natural sun. In the same way, each man is a unit, distinct and separate, because there is a unique force that acts upon all his members, organs, and cells, upon his spiritual fibers, and upon all that pertains to his constitution. a unifying force that groups fibre to fibre, cell to cell, organ to organ, and makes man. not a chaos of unordered substances, by chance exhibiting certain signs of motion,-but the greatest, completest, most complex and holy organic structure,-one which in its operation is the likeness of the Lord's own Divine order.

     There is nothing more free than Divine Order. When man was created an individualized likeness of that Order, he was created into the freedom of acting as-of-himself. His likeness of God consisted in a finite likeness of the Lord's infinite Freedom of acting of Himself. It was in order that man might come into the full appearance as if love and wisdom when received by man were his own and into the liberty of acting accordingly, that man was made receptive of a universal influx, which is the same in every man and can never be destroyed, no evil and no death can ascend to the realm of the soul, and hence even the worst devils in hell are sustained by the universal influx of the Divine, and hence, to all eternity, they have the full appearance of oneness, of individuality, of self-life, and enjoy the sensation of freedom.

     This influx which makes man a likeness of God is termed, in the Heavenly Doctrine, "the universal or external presence" of the Lord. This presence is felt both by the good and the evil. By the good it is felt as presence, but by the evil, or in the sphere of evil, as in temptation, for instance, it is felt as absence. "It is this very presence that enables the devils or the unregenerate man, or the man who is in the state of the natural mind,-enables these, to think freely the negations that 'God is absent,' or that 'God does not exist.'" (A. 2706.)

     *     *     *

     There is, however, another kind of presence of the Lord with His creation, a presence that is not universal and external, but is called particular or singular, and internal. (T. 719) This presence of the Lord is only with those who obey His laws of Order and make their minds an image of God, by Regeneration of will, of thought, of speech and of act. With them the Lord is present internally, in the most single things of their thoughts and their affections, and hence they are both images and likenesses of the Divine, likenesses because they act as-of-themselves, and images, because they act from God. (T. 132.)

     This latter, internal presence of God with men is also called adjunction or conjunction of man to the Lord. (R. 55.) Such a conjunction is never absolute or complete, even with the inmost angels, but there is always room for a progression towards a fuller conjunction.

The angels are like men, finite, and there is no ratio or comparison between the finite and the infinite. Angels and men are conjoined to the Lord, not by a transmutation into the infinite, not by a dissolution of their finite, spiritual organisms (which constitutes their soul and mind and body), and thus by a consequent loss of conscious life,-but the conjunction takes place by a more and more spontaneous submission to the laws of order on the planes of finite life, i. e., by the performance of uses. By and in use alone, can the finite universe approach to its creator and partake in His creative joy-and hence His Kingdom is a kingdom of Uses,-spiritual and natural. In use there is a conjunction of the spiritual and the natural, of the active and the passive, of law and obedience,-a conjunction of love and wisdom and of the Infinite Creator with finite man.

This conjunction in use is the end of Creation, the goal of human struggles and of Divine Provision. For there the Lord is interiorly present with man.

But in order that this interior presence or this conjunction might take place, the Lord must first be exteriorly present with man. External presence must precede conjunction, as acknowledgment must precede love. And as the finite universe cannot intrude itself into the Infinite or present itself to God, therefore the Lord enters into the finite and makes Himself present there. From the beginning of the race, the Lord has made Himself present in the human soul, and inflowed with a universal influx that God is and that He is One. And as long as men were of a celestial character and their minds were not yet perverted and obsessed by hereditary tendencies to judge from appearances, they perceived from this influx that God was a Divine Man in whose image and likeness they were made. And they saw God everywhere in the finite world, by representatives and Correspondences. This was the Golden Age of antiquity. As long as the perception of the Humanity and Unity of God was undimmed by evils, so long the Lord could be (both) interiorly and exteriorly present by the Influx through the souls of men, and exteriorly present also by means of the Correspondences of ultimate nature-which to them was but a reflection of the Glory of God.

     These two manner of the Lord's presence were one with these celestial peoples, and it is therefore told of them that they had the Word of God "inscribed upon their hearts."

     The Word of God is, then, the means of the Divine to approach the finite. The Word alone can be the Nexus between God and Man. Wherever the Infinite accommodates itself to the finite, it must do so as Divine Truth, or as the Word. The finition of the universe was by the Word of Divine Truth: "And God said, let there be light!" And the Redemption of the world was also by the Word of Truth: Jesus said, "If ye continue in my Word, then are ye my disciples indeed. And ye shall know the truth, and the truth shall make you free."

     Thus the law when men had the Word inscribed upon their hearts; and thus it remains to-day when accumulations of hereditary evils have obliterated its stamp upon the heart-fibres of the race. Nevertheless, the Infinite Divine must present itself in accommodations suitable to the changing conditions on earth; and at the end of the Golden Age, and an accommodation had to be made that was not dependent upon backsliding man. His heart had proved too fickle to be the sole ultimate for the knowledge that the Divine was present in the world,-too uncertain to be depended upon to impart this fact to the whole future race. Indeed some of this knowledge was already lost: the presence of God could no longer be perceived as universal, because it was not recognized in all natural things, as formerly. This perception, of the Omnipresence of God, must be re-established in the world, and this had to be done by a gradual process. It could not be done immediately. The Lord foresaw that if it were done immediately men would again profane this truth and forget it, in their harvesting of the fruits of the knowledge of good and evil. But it had to be done by degrees, after a gradual separation. The race had to be educated to the appreciation of this vital doctrine, for all true and real states with man require a preliminary preparation. Common facts that have but a transient effect on one's mind may indeed be revealed to man without preparation; states which do not stir one interiorly may be entered into without much preliminary adaption. But truths that are to revolutionize our modes of thinking, that are to stir our hearts and souls, and affect our interior life,-such truths are not divulged to us before we are in a state of perception and thus of reception.

     But such a state is arrived at only by a gradual development, and an education. And thus when the race had fallen and the perception of the Divine Omnipresence was lost, the race, as a whole, had to undergo a gradual process of education, in order that by degrees the knowledge of the Divine might be regained. But first a vastation had to take place. The race, as a whole, could begin no upward progression before the downward progression had reached its lowest ebb. For if such progression would have taken place prematurely, profanation would ensue; and on this account the law of God operating with men provides against man being instructed in truths before he has come into a gentile, or receptive state, i. e., into a state of ignorance concerning the spiritual plane of the universe; and they be divested of falsities concerning this plane of life; for such falsities (if confirmed) profane spiritual verities.

     In the decline reaching in general from the Golden Age to the Eve of the LORD'S first Coming, we may especially observe how the perception of the Divine Omnipresence grew constantly more vague. At first God was seen in all things of mental and natural experience. Later this perception was limited to Rituals and correspondences laboriously learned.

     The men, after the Flood, did not see the Divine in nature except when they reflected upon this subject, and only the wise ones were in the habit of so reflecting. The presence of God was, as it were, narrowed down to rituals and to the Written Word alone; and finally in the Jewish Church the Lord of hosts was thought of as dwelling only in the Ark, between the cherubim. The whole plane of spiritual life was gradually removed from the thought of men. The greatest conceivable ignorance of the essential truths of the Spirit was soon reached. And thus the time came when Spiritual truths could be taught without fear of profanation by the intermixture of spiritual falsities. And although they might not meet with a general reception as yet, they could now be preserved intact in the memory of the race until a time when they could be received and understood.

     And so, in this condition of ignorance and grossest paganism, the time was ripe for the beginning of an upward progress toward the lost goal of Celestial Perception, the goal never reached since the days of the Golden Age. The seed of this beginning was the Lord Jesus Christ,-God made Man.

     This event, then, is the center of human history. This event should be impressed upon every human memory as the central object of thought. It should occupy the center of thought, it should be the criterion and measure of right and wrong. In its lights are we to view the universe, past, present and future. For since creation no greater thing has come to pass, and no thing of more universal effect.

     The Coming of God upon earth in a human form, gradually adapted-by natural and spiritual growth and development according to the laws of order-for the fuller reception and finally the absolute union with the Divine from which it descended,-this event was the beginning of a new epoch of definite progress in every good and useful thing, a progress which will always increase and never cease in the world or in the heavens.

     And the foremost requisite of human progress in the matters that concern the Spirit and the life of heaven, is the knowledge and acknowledgment of the Lord, and the perception of His Omnipresence and His Omnipotence. The gradual loss of this perception had caused the degradation of the race. The gradual restoration of the same perception could alone uplift the Church to its pristine integrity.

     And because this idea,-the perception or new realization of the Omnipresence and Revealed Power of the Divine had to be restored by degrees, therefore the Lord was not at once proclaimed the Omnipresent Jehovah. But He was reared in poverty and obscurity, and even by His own disciples was thought to become no more than an earthly monarch, not a ruler of Heaven and Earth. And the Church that was inaugurated among these disciples did not even, at its highest point of development, reach the full truth concerning the Omnipotence of the Lord.

The Lord Jesus Christ was to that church the Son of God, through Whom God manifested His power in the natural world, but the interior truth was never perceived until the Lord again revealed His features, in the Clouds of Heaven, with power and great glory, and manifested to men-through the doctrine of the New Jerusalem-the unlimited power and undefined presence of the Lord not only in the natural world but also in the Spiritual World, where now the Last Judgment has liberated the thoughts of spirits from their bondage under appearances, superstitions and persuasions. It is this Gospel,-that the Lord reigneth, that His scepter is swayed over sin and hell as over the kingdoms of the heavens, and that He is Present with men in all states providing for their spiritual freedom by communicating to them light and heat from His Word,-it is this Gospel which is the great heritage of the Crown of Churches. This is the fulfillment of the endeavor of Providence to lead the fallen race back to the knowledge of the Lord's presence, gradually forgotten in days of old and now finally restored in the Revelation of the Glorified and Risen God-Man.

     And it is this fulfillment of the Divine effort of giving itself to its Creation, by the Descent of God into the perceptive planes of human life, to be perceived as Omnipresent, Omniscient and Omnipotent God-Man before the sensual vision, in the ideas of the imagination and in the clear light of reason; i. e., the descent of God into the natural or phenomenal world, and His continued presence there,-it is that which is spiritually involved in the inspired words which we have used for our text: "And Joseph was in Egypt."

     The Lord's presence in the natural is a requisite in order that the natural mind or man, while living in the natural world, may be directed to Him, and do His Will; just as the sun must be present in the soil of the earth by means of its heat and light in order that the earth may be able to quicken the seed which fall into it from above, and cause vegetation to spring forth; or just as Joseph must be in Egypt before his brethren, in order that he may become the ruler of the land and the dispenser of its bounties, and thus be able to give to his father and brethren grain and food in time of famine.

     In like manner, then, the Spiritual Joseph,-the Lord as Divine Truth, and as the Redeemer,-must be revealed to the natural comprehension, in order that the seeds of human thoughts, the seeds of truth in the mind, might be impregnated by the heat and light of heaven, so that a spiritual vegetation and a spiritual evolution might take place.

This seed existed before the Advent; and as need is the law of Providence, He bowed the heavens and came down, and did the Divine work for which He came: He subdued the hells; He ordered the heavens: He glorified His Human; and in the fulness of time He revealed even His Glorified Human Itself to the natural mind, as a Body of Divine Doctrines.

     And all this for the sake of His presence with man. Unless He had come, no flesh could have been saved, no mortal saved alive! It may seem incredible, this remarkable fact! But Swedenborg, from the Lord, wrote, in the TRUE CHRISTIAN RELIGION:

     "To the end that the Lord might be constantly present He has disclosed the spiritual sense of the Word. (n. 780) "The presence of the Lord," he writes, "is perpetual with every man. . . for without His presence no man could live" (n. 774).

     The very presence of the Lord, then, was threatened before the Last Judgment, by the interposition of the evil forces of hell; and as we know, if the presence of the Lord could be withdrawn from the finite universe for one single instance, all things therein would immediately cease to exist: all activity would pause, for there is but one motive force in the universe.

     But the Lord's omnipotence overrules the threats of the hells. His activities in the natural world could never be stopped by the spheres of evil, and when the evil began to take away the spiritual freedom, of others, by pouring their spheres into the minds of men without their consent, thus laying hold on ultimates which were not theirs, but the Lord's, then the Lord removed the evil and confined their action, and took to himself the power of being present: in the natural mind of man, in his memory, in his imagination, and in his rational mind; present during times of temptation as well as during states of delight; present: in all states of temptation, moreover, for there is no evil over which the Lord has not conquered; present, too, not only internally in the loves and affections of heavenly origin, but also externally, as a stimulus of good thoughts and affections; nor only with those who choose the straight and narrow road, but even with the devils in hell.

And wherever the Lord is, He leads to heaven. And He alone reigneth. Whatever temptation, misfortune, or distress befalls us, it is of His permission We must not impute injustice to Him, or be impatient with His government. When He permits man to be tempted, it is with the promise that He will fight the assailing enemy. Let men but guard lest they by thought or deed commit treason toward their Lord and join their foes during the battle. Then, but then only, can evil befall. If man but allows the Lord to assist him, if he but seek for His Truth, all evils of temptation will be turned to good-to some eternal end which can be reached in no other way

"Whither shall I go from Thy Spirit' or whither shall I flee from Thy presence? If I ascend up into heaven, thou are there; if I make my bed in hell, behold, thou art there. If I take the wings of the dawn, and dwell in the uttermost parts of the sea; even there shall thy hand lead me, and thy right
hand shall hold me." (Ps. 139:7-10.) Amen.
WINE IN THE LORD'S SUPPER 1915

WINE IN THE LORD'S SUPPER Rev. ALBERT BJORCK 1915

The occasions when we come together to participate in the Holy Sacrament of the Lord's Supper should above others be cherished as a means provided by our heavenly Father, by which we are enabled to spiritually feel His presence and be introduced into the heaven of His love and wisdom.

When we partake of it in remembrance of Him who from very love for our salvation bowed the heavens and came down to our estate, and glorified human life with the glory of Infinite love, making it possible for us to see that love express itself in Divinely human thoughts and actions, then this Sacrament can not fail' to be what it should and was meant to be: a means for bringing Him with His love and wisdom to us, and to unite us with the one desire to be able to receive of His love and His wisdom in our minds, and to give of what we so receive to each other, which is the life of heaven.

     But it seems that there are no occasions, not even the most sacred, which are not in some way connected with diversity of opinion among men. This seems to be unavoidable, and we know that such diversity of opinion with regard to the meaning of the Sacrament itself has had a great deal to do with the preparation of Christians, and with the division of the Church.

     But it would certainly seem that anything of that kind ought not to be possible among men with the same faith in the Lord, believing in, and united by the belief, that He in His second coming has opened His Word to us, and out of it has made Himself known as the only God of heaven and earth, and that He has given the true teaching of His Word in the revelation to those who will be of His New Church.

     As an organization our Church is based on such a belief in the doctrines given to the Church.

     We do not think of these doctrines as the result of human intelligence or logic at work deducing them from the various statements in the letter, but we believe in them as the true teaching of the Word, which the Lord, Who is the Word, has Himself revealed to His servant when he read the Word. And we also believe that this His servant, Emanuel Swedenborg, had been specially prepared by the Lord, not only to receive and see the truth so revealed to him, but also to give it expression in human language particularly well adapted to the rational mind of man.

     This belief is the very reason for our existence as a religious organization, separate from the Old Church bodies, who cannot and will not accept that belief.

     As members of this organization we are therefore at liberty to think of the language, in which the doctrines are couched, as Swedenborg's; but the truth set forth in that language is not the man Swedenborg's, but the Lord's own, revealed by Himself out of His Word. And, moreover, in view of the special preparation which Swedenborg under the Lord's Divine Providence had to go through, we are bound to think of the very human language, the forms and expressions in which the Lord's truths are set forth, as particularly well adapted for bringing these truths of the Lord to men's rational understanding.

     It would therefore seem evident that when any differences of opinion arise among members of our organization with regard to what is the true teaching of the Church the statements of the Writings should be appealed to, and that we there ought to be able to find a solution of the difficulty we have experienced.

     We ought at least to expect that in the case of a difference of opinion concerning what kind of wine is the right element to use in the Lord's Supper, for that question is not of such a deep nature that it is difficult to express in terms which fall into the natural understanding of men.

     It would seem that if such a solution cannot be found in the Writings, which contain the Lord's own teaching out of His Word, then He has left us without guidance on this subject, or that men are left in freedom to use either the fermented or the unfermented wine, or, in other words, that either kind can with equally good reason be used.

     In order to ascertain what is the teaching, or if there is any definite teaching on the subject, I have lately taken a good deal of pains to study the Writings on this question, and I now submit the following, with the hope that it will help us to come to the Lord's Table united in thoughts as well as in love.

     If the members of a society decide by vote of the majority to use the unfermented wine, while any one of its members believes that the teaching of Divine truth calls for the fermented, does not the majority then take away the spiritual freedom of the individual, the freedom to follow what he honestly believes to be the teaching of the Word and the Lord in the Writings? And should we not as Newchurchmen carefully guard against doing that?

     It may be said that this holds good if we turn it the other way round, and that is unquestionably true. If an individual has any ground for believing that the Lord in the Word and the Writings teaches that unfermented wine should be used, then he should be left in freedom according to his reason to use it. But the two kinds of wine cannot be used without external and corresponding spiritual separation of the members. The one important thing is therefore to ascertain what the teaching of the Lord is on the subject.

If we find that His teaching does not leave us any ground for our opinion, we are not bereft of any other freedom-if we follow that teaching-than the freedom to act against the truth, a freedom we should be glad to have taken away from us.

     If on self-examination we find that the aversion we feel for the fermented wine in the Sacrament does not come from our understanding of what the Lord teaches, but from the impressions from things we have observed in connection with the abuse of alcoholic beverages in the world, should we not then be glad to have the truth pointed out to us? If the teaching is plain, ought we not to be glad to hate it pointed out, knowing as we do that it is against the Lord's will for us to reason about the truths of faith from natural and external things and circumstances?

     And if it is shown to us that the teaching of the Word and the Writings clearly tells us that the fermented wine corresponds to the Lord's Divine truth, which is the blood of His Divine Humanity, and we still find that our aversion for anything containing alcohol is too strong to be rejected or to allow us to partake of it in an unperturbed state of mind, would it not then be better for us to partake of the bread and let the wine go by?

     This question is prompted by the knowledge, first, that the Lord is present in the Holy Supper through the correspondence of bread with the good of His Divine Love, and of the wine with the truth of His Divine Wisdom, and, secondly, that the Holy Supper is a help, a means by which we are aided, and a very essential means, but not a necessary condition for our salvation. And if our aversion for alcoholic beverages has made us actively join the ranks of those who work for the abolition of all manufacture and sale of them, and we therefore are inclined to think that it will not do to let our friends in that movement suppose that our Church, by using it in the Sacrament, countenances it in any way, then we ought to stop and consider whether we owe allegiance to the movements in the world, however popular they may be, or however much we ourselves believe in their reformatory value, or if our allegiance belongs to the Lord's teaching in the first place.

     The Jews had many kinds of wine, unmixed and mixed with other ingredients, sweet wine and sour, new wine and old, and they used different words to distinguish between them.

     In the Hebrew text of the Old Testament there are eleven different words translated wine in the English Authorized Version, but in the English translation it is impossible to distinguish between the different kind implied by the Hebrew word, as that is only at times indicated by adding sweet or new or mixed to the word wine.

     Of these eleven words for wine one, yayin, is met with no less than 120 times.

     Consulting the JEWISH ENCYCLOPEDIA for the meaning the Jews themselves attached to the word yayin, we find that it means the ordinary matured, fermented wine. Before it is fermented it is called "yayin-me-gat"-wine of the vat. It is also wine of the current vintage. The same wine, kept after the next season's vintage, is called "yain yashan"-old wine.

     The first time we meet with the word yayin in the Word is in Gen. ix, 21, where it is said of Noah that he drank of the wine and was drunken.

     That same yayin, fermented wine that intoxicates when taken too freely, the Lord commanded the Israelites to offer a fourth of a hin on the altar as a drink-offering to Him. Ex. xxix, 40.

     The priests were always particular about the things offered to the Lord, that they should be without a blemish, as commanded, and, according to their ruling, wine (yayin) of the current vintage must stand 40 days after being pressed before it could be offered as a drink-offering to the Lord. (See JEWISH ENCYCL. Art. Wine.)

     This is of particular interest in view of the signification of the number 40, being temptation.

     During those 40 days the process of fermentation must be completed beyond a shadow of doubt, and not before that was the wine considered fit to offer to the Lord.

     In the Writings we are told that the fermentation of wine corresponds to spiritual fermentation in the mind of man. "Spiritual fermentations take place in many ways both in the heaven and on earth. . . for there are evils, and, simultaneously, falsities, which, on being let into societies, act in a similar way to ferments which are put into meal and must, by which heterogeneous things are separated and homogeneous ones are conjoined, and purity and clearness are the result." (D. P. 25.)

     In n. 284 of the same work it is said that: "This combat (between good and evil), if grievous, is called temptation; but if not grievous, it takes place as wine or strong drink ferments. If good then conquers, evil with its falsity is removed to the sides, comparatively as the lees fall to the bottom of the vessel; and the good is like the generous wine after fermentation, and like clear strong drink; whereas, if evil conquers, then the good with its truth is removed to the sides, and becomes turbid and foul, like unfermented wine and unfermented strong drink."

     With this in mind it is easy to understand that the drink-offerings should be of fermented wine, and we can then also understand the explanation in A. E. 376, where we read, "Because wine signified the truth of the Church derived from good it was commanded that, with the sacrifices upon the altar, they should offer meat-offerings and drink-offerings, and the meat-offering was bread, and the drink-offering wine, by which was signified the worship of the Lord from the good of love, and from truths thence derived, these being the ground of all true worship." Hence it may appear what is signified by these words in Joel: "The meat-offering and the drink-offering is cut off from the house of Jehovah; the priests, the ministers of Jehovah, mourn" (i, 9), namely, that worship from the good of love, and truth thence derived, had perished. Who cannot see that the meat-offering and drink-offering, which were bread and wine, could not be pleasing to Jehovah for worship unless they had signified such things as belong to heaven and the Church? From these considerations it may now be evident what is involved in the bread and wine used in the Holy Supper, namely, that bread involves the good of love to the Lord derived from the Lord, and wine the good of faith which in its essence is truth."

     The same word (yayin), which means the ordinary matured, fermented wine, is the one found in the 15th verse of the 109th Ps., "Wine that maketh glad the heart of man," for which men should thank the Lord as a gift from Him.

     Again we find it in Isaiah lv, I, where it is said, "Come buy wine and milk without money." This is one of the many passages collected from the Word in A. E. 376, illustrating that "wine signifies spiritual good, or the good of charity and the good of faith, which in its essence is truth."

     In the same number the words in Zachariah, ch. x, 7, are commented on in this way:

     "It is said, 'And they of Ephraim shall be like a mighty man,' and by Ephraim is signified the understanding of truth from good, which is here called strength from its multiplication the celestial delight therein originating is signified by 'their heart shall rejoice as through wine,' wine denoting truth from good, from which that delight is derived." (A. E. 376)

     The word for wine in this passage from Zachariah is also yayin.

     There is no need of further multiplying the passages from the Word where the word yayin occurs, and which are explained in the Writings showing that this wine signifies truth derived from good.

     A. E. 376 contains many more, and also A. C. 6377.

     The other word for wine, which is most frequently used in the Hebrew text of the Word, is tirosh. It occurs 38 times, and according to the Jewish Encyclopedia it means "a new wine, all juice or must, but no fermented wine." (Art. Wine.)

     Tirosh is the juice as it is pressed out of the grapes, before the process of fermentation has begun. In the English version it is translated sometimes simply wine, at other times new wine, seemingly without fixity of rule.

     But before speaking of the use of tirosh in the Word I want to say a few words about another word, asis, also translated wine. It occurs only four times, but one of the passages is of great interest because it has reference to the Lord's second coming.

     Asis is a sweet new wine, and intoxicating, as evident from Joel i, 5, where it is said: "Awake, ye drunkards and weep; and howl all ye drinkers of wine because of the sweet wine (asis); for it is cut off from your mouth."

     In the third chapter of the same prophet it is said, v. 18: "And it shall come to pass in that day that the mountains shall drop down sweet wine (asis)."

In A. E. 376 this is commented on in the following words: "The subjects here treated of are the coming of the Lord, and the establishment of the new heavens and the new church from Him. . . . By the mountains dropping sweet wine is understood every genuine truth derived from the good of love to the Lord."

     Love to the Lord in men unites to itself genuine truths from His teaching, because we cannot love the Lord without loving His truth, and when we do that we are willing to reject that which is natural or of self in our thoughts about His truth. Then His truth becomes genuine or spiritual with us.

     This rejection of what is of our natural thinking, or of self in our thinking, the Writings call "fermentation," and it corresponds to the fermentation of wine, as is shown in A. C. 7906, where it is said: "It is to be known that the purification of truth from falsity with man can never take place without fermentation so called; that is, without the combat of falsity with truth, and of truth with falsity. But after the combat has taken place, and the truth has conquered, the falsity fall's down like lees, and the truth comes forth purified; like wine, which, after fermentation, becomes clear, the lees falling down to the bottom."

     Going back to the word tirosh, we learn, as has already been said, that it means the juice of the grape before fermentation has set in, or "must," as it is translated in the Latin of the Writings. Yayin is always translated vinum, wine.

     That the new wine, or must, also corresponds to the good of faith, or truth derived from good with men of the Church, is stated in many places in the Writings. Still there is a difference between the truth from good signified by tirosh, and the truth from good signified by yayin.

     What this difference is we learn from A. C. 5117, where its spiritual signification is explained thus: "The must in the cluster is truth from good in the natural."

     In A. E. 141 it is said that wine in an evil sense signifies interior falsity, and must exterior falsity.

     It is of importance for the clear understanding of our subject to note that the wine and the must, yayin and tivosh, both can have an evil as well as a good signification.

If, as some persons have advocated, the very fact of wine being fermented makes it unfit for representing anything good, then the fermented wine should always correspond to something evil and the unfermented must to something good. But as has been shown that is clearly not the case.

     Everybody sees at once that it is through the intoxicating effect of wine that it has an evil signification, but from the thoughts about the evil effects of the wine when it is misused some are unwilling to think that the same wine can represent the purified truth from the Lord.

     Still the Writings declare that in so many words to be the case. In A. R. 316 it is said: "That wine signifies holy truths is evident from its opposite sense, in which it signifies truth falsified and profaned." And it is easy to see that this falsification takes place when we claim the Lord's truth as our own, for we cannot do so without developing spiritual pride, which is spiritual drunkenness, which leads to profanation.

     Besides, must, or the unfermented juice of the grape, has also an evil as well as a good signification, as shown above.

     Keeping in mind that, as shown in A. E. 141, "wine" in an evil sense signifies interior falsity, and "must" exterior falsity, and putting this together with what is said in A. C. 7906 about the process of fermentation of wine corresponding to the purification of truth from the falsities of the natural thinking, it is easy to understand the difference in the truth signified by wine from that signified by must.

     Our thoughts and plans for doing good may grow from a reception in our minds of truths from the Lord, the spiritual vine-tree, and so be branches in Him, and their fruit-works of charity from spiritual motives-are therefore good, still in our understanding and thinking about the truths from the Lord there may be a good deal of the self or the world, external falsities of the natural mind. The pressing out of the wine corresponds to the examination of our thoughts and motives in the light of the Lord's life, and if there is enough of good from love to the Lord in them that good will unite to itself the spiritual or genuine truth from the Lord, and reject the natural falsity, or all that is seen is of ourselves.

This is the fermentation by which truth is purified with man as the lees are falling to the bottom of the vessel in the process of fermentation of wine.

     The grapes themselves signify charity, or the good from truth in works of charity, but the wine signifies the truth from that good, purified from what is of self and the world. (A. C. 1069, 1071.)

     This is further emphasized in T. C. R. 4041 where the love of the world is likened to "the must of unfermented wine, which tastes sweet but affects the stomach."

     In A. C. 1071 the significance of grapes is said to be "the celestial of the spiritual Church," and the significance of the wine to be "the spiritual of that Church." This is exactly the same as the representation of Joseph and Benjamin, Joseph being the celestial of the spiritual, or the good formed in the regenerating natural man by learning, obeying and understanding truth from the Lord, and Benjamin, who was born later, represents the spiritual of that celestial, or the perception of truth which follows when love for the Lord and His good has been established in the will.

     The truth that proceeds from the Lord's Divine Human, or Divine good, is purified from everything of self and the world, which He rejected during His life on earth in a natural humanity, so glorifying it, making it Divine.

     It is because the Lord's Divine truth corresponds to the fermented wine that He is present as to truth in the wine of the Holy Supper. (A. R. 316; 224, the end.)

     It seems therefore to be perfectly correct to say, as one of our younger ministers has put it:

     "We take grape juice, ferment it, and lo, there is no grape juice, but 'Wine that maketh glad the heart of man.' It is transformation. The dregs represent the evils and falsities that are rejected; but all the real elements of the grape juice have gone to make wine and are present in the wine. So the wine becomes the symbol of the Lord's glorification. Similar is the case with the water turned into wine at Cana." (L. E. Whethey in NEW CHURCH REVIEW, April, 1914, p. 297.)

     Personally I would make a slight change in the wording, and say "let it ferment" instead of "ferment it."

For the fermentation of wine is a natural process, not caused by putting in anything, any leaven. The skin and pulp of the grape itself furnish the elements that cause the fermentation, and it is as natural for the juice of the grape to ferment, and as unavoidable, as it is impossible in the process of regeneration for the Lord's truth with man to be purified from the falsities of the natural thoughts in his mind without combat with them, which combat is spiritual fermentation. (A. C. 7906)

     And as it is the grape itself which furnishes the ferment in the case of natural wine, so the natural mind of man has in it by its very nature the causes of spiritual fermentation. The falsities inherent in our natural thinking combat the truths taught by the Lord in the Word, and our understanding of His truth cannot be purified from this falsity except in the degree that we reject what is of self in our thinking.

     It is by reason of the correspondence of the wine to the Lord's Divine truth that He is present as to His truth in the wine of the Holy Supper. (A. R. 316, 224.)

     In artificially preserved grape juice the elements, which in the fermentation of wine are thrown down and rejected, are purposely kept by boiling or pasteurization. How can this by any means correspond to the Lord's truth, purified by Himself in His earthly life, when He in combat with the falsities of the natural mind threw them out of His Humanity, and so made it Divine truth itself?

     The grape juice of the market is neither the wine of the Bible designated by yayin, nor the new wine or must called tirosh, nor is its equivalent found in any one of the other words in Hebrew
rendered wine in English.

     If we should try to reason out its spiritual correspondence it would seem to be a state of mind when the natural thoughts from the impressions to man's senses, or arising from his natural affections or sentiments, are purposely kept by the heat of the man's own will together with truths from the Word of the Lord, intermingled as one turbid mess, without clearness or spiritual strength.

     It is a state that is all prevalent in the Christian world of today, when men do not like to give up their natural thoughts or sentiments, and mingle them with such teachings about a good life from the Word that do not disturb them, but look away from those truths which do not fit in with them.

     In the Greek text of the New Testament only one word is used for wine, oirtos, and in the Writings it is always rendered by vinum, English wine.

     This is the case even in the explanation of the parable of the "new wine," which should be put in new bottles. In that explanation it is called vinum novum, or wine of a new vintage to distinguish it from the wine of the previous vintage. If unfermented wine had been meant it would have been called mustum.

     This is also evident from its signification, which is "the Divine truth of the New Testament, thus of the New Church, and the 'old wine' the Divine truth of the Old Testament, thus of the Old Church." (A. E. 195.)

     The Holy Supper is the Christian Passover. The Passover supper of the Jews was changed into the Sacrament of the Lord's supper when, the Lord partook of it for the last time in His life on earth, and when He told His disciples to do it in the remembrance of Him.

     As far as we know there is no doubt but what the Lord on that occasion used fermented wine.

     We know quite well how the Jews celebrated the Passover, and that they always used fermented wine. Among the Jewish Rabbis there were some who never used wine, and who were against the use of it in general, but they all without exception taught that it should be used at religious ceremonies, and all their prescribed festivals began with the sanctification of the day, hence with a cup of wine. So at the feast of Passover. Another cup followed the after-supper grace as on other occasions, but to mark the evening as the most joyous one of the year two other cups were added, one after the "story," before the meal proper, and one at the conclusion of the whole service.

     In view of this it is impossible to imagine that the Lord, who by the temperance people of that day was called a wine-bibber, should have broken with the custom kept by everybody, and used anything but fermented wine.

Fermented wine has therefore also been used in the Sacrament by the Christian Church all through the centuries down to our times, when the natural opinions and sentiments of men have become all ruling on some of the religious bodies, and artificially preserved grape juice has been substituted for the wine.

     Swedenborg partook of the Lord's supper in the Lutheran Church, where the fermented wine is used to this day. It is not possible that he, the Lord's servant, who was specially Prepared to give the world the true teaching of the Lord's Word, and who has shown us that the Lord is present in the Sacrament by the correspondence of the bread and the wine with the Lord's Divine good and truth-it is not possible that he should have spoken of the wine as corresponding to the Lord's truth by virtue of its purification through fermentation if he had not been shown by the Lord Himself that such is the case.

     Neither has there ever in the New Church, as far as I am aware, been any doubt on this point among those who have been commonly recognized as thorough students and capable teachers of the doctrines.

     At last a question:

     Suppose that a man enters the Theological School, which the Church supports for the training of its ministers, and that he through the instruction there received, as well as by his own individual study, feels morally certain that the fermented wine alone corresponds to the Lord's Divine truth, and that nothing else therefore can be rightly used in the Sacrament. Suppose that such a man is called to be a minister of a Society of that Church, and that, when he comes there, he is told by the laymen that they have made it a rule to use grape juice instead of wine at the Lord's Supper, can he then comply with that rule without violating what he holds as the Lord's true teaching?

     And if he complies, what kind of an order will that tend to create in the Church?

     If he does not comply, his relation to his Society cannot be what it should. He will necessarily feel that the members by their attitude are estranged from him in a way, or that his instruction is received only so far as it pleases them, and he cannot be happy in his work under such conditions.

     If he does compel, for the sake of peace, or because he himself has not formed any decided conclusions on the subject, the result will nevertheless be disastrous to the Church at large, as some societies will then become ruled, not only in this matter, but in others belonging to the faith of the Church, by the majority opinion of the members, while other societies, convinced that such matters should be decided in perfect loyalty to the heavenly revealed teachings of the Church, are content to leave the decision of such things to their ministers and pastors, who by their training and study should be better qualified to see what is right, and whose very calling it is to instruct according to the Lord's teaching.

     Such conditions cannot exist for long without causing division and dissension within the Church.

     That the beginnings of such conditions already exist shows incidentally the great importance of a ministry, thoroughly trained, instructed in, and faithful to the doctrines of the Church. Without such a ministry our organization will soon lose its quality of a New Church based on a rational comprehension of the spiritual truths made known by the Lord out of His Word at His second coming, and be swallowed up by the thoughts and sentiments of the world around us.

ISLAND OF MAURITIUS 1915

ISLAND OF MAURITIUS Rev. G. J. FERCKEN 1915

     The island of Mauritius was unknown to European nations until the year 1505, when it was discovered by the Portuguese navigator, Mascarenhas. It had then no inhabitants. In 1598 the Dutch took possession of it and named it "Mauritius," in honor of their stadtholder, Count Maurice of Nassau. Though they built a fort at Gorand Port (south of the island) and introduced a number of slaves and convicts, they made no permanent settlement in Mauritius and finally abandoned it in 1710. It was taken by the French, who changed the name and called it "Ile de France." To its first governor, the celebrated Matre de Labourdonnais, is credited the introduction of the sugar cane in the island, thus making it to this day the main industry of the inhabitants. During the long war between France and England, at the commencement of the nineteenth century, Mauritius was a continual source of great mischief to English Indiamen and other merchant vessels, and at length the English Government determined upon an expedition for its capture. This was effected in 1810, and upon the restoration of peace, in 1814, the possession of the island was confirmed to Britain by the treaty of Paris.

     It was stipulated in this treaty that the inhabitants would retain their own laws, customs and religion; and thus the island is still largely French in language, habits, religion and predilection. One of its most distinguished governors, Sir Robert Farquhar (1810-23) abolished slavery. The island is, to the present day, an English colony, whose power is concentrated in the hands of the governor and legislative council.

     Mauritius lies 550 miles E. of Madagascar. The island is somewhat triangular in shape, is 36 m. long and about 23 m. broad. Its total area is about 710 sq. m. From its mountainous character, Mauritius is a most picturesque island and its scenery is very varied and beautiful. It has been admirably described by Bernardin-de-St.-Pierre, who lived in the island toward the close of the 18th century, in PAUL ET VIRGINIE, that most exquisite idyl familiar to many.

     Mountain masses may be seen in the northwest, southwest and southeast of the island, varying from 500 to 2,700 feet in height. The few rivers are small. In the dry season little more than brooks, they become raging torrents in the wet season. That the island is of volcanic origin may be seen in several places from the remains of ancient craters, so distinguishable in the center and southwest part of Mauritius.

     The climate is pleasant during the cool season of the year (May to November), hot in summer (December to April), except in the elevated plains of the interior, where the thermometer ranges from 70 degrees to 80 degrees F., while on the coast, generally, it ranges from 90 degrees to 96 degrees. Port-Louis, the capital, is oppressively hot in summer. Those who have sought for cooler quarters have made their homes on the uplands of the interior. The favorite residential town is Curepipe, where the climate resembles that of the south of France. It is built on the central plateau, about twenty miles distant from Port-Louis, by rail, and 1,800 feet above the sea. It has now a population of 20,000 and has become the second capital of the island. On the railway, between Port-Louis and Curepipe, are other residential towns, Beau-Bassin, Rose Hill, Quatre Boones, Phoenix, Vacoa, all of them healthy, pleasant and attractive resorts.

     Numerous calamities have, in the last part of the nineteenth century, overtaken the island. In 1854, cholera caused the death of 17,000 persons; in 1867, 30,000 people died of malarial fever; in 1892, a hurricane of terrific violence caused immense destruction of property and serious loss of life; and the year after, great part of the capital was destroyed by fire. There were, in addition, several epidemics of small-pox and plague. During 1902-1905 an outbreak of surra caused great mortality among drought animals; notwithstanding all these calamities, the Mauritians have succeeded in maintaining the island in a more healthy condition than it ever was. The one thing which the population dreads most in the summer season are the severe cyclones, accompanied by torrents of rain, which often cause great destruction to houses and plantations; but they appear, to be less frequent and violent than in former times, owing, it is thought, to the destruction of the ancient forests and the consequent drier condition of the atmosphere.

     It is hardly credible for any one to believe that on such a small area of only 710 square miles there lives and moves a population of 380,000 inhabitants. It is certainly one of the most densely peopled regions of the world, having over 530 persons per square mile. Of the 380,000 souls that people Mauritius, 380,000 are Hindoos or Indian coolies, who have emigrated there to work the sugar plantations. Of the remaining 80,000, 4,000 are Chinese (mostly shop-keepers); 16,000 are whites, and the remaining 40,000 are colored people of African or mixed descent.

     The 16,000 white people are mostly descendants of refugees of the French revolution, and this-is the reason why French is more commonly spoken than English, though both languages are taught in the public schools. But the dialect which is more universally used among the illiterate and the uneducated is a sort of French patois or jargon, invented by the former slaves and known as the creole language. It is exceedingly childish and ludicrous.

     Being of considerable fertility, the soil of Mauritius is especially suitable for the cultivation of the sugar cane, and the prosperity of the colony depends almost entirely on this one article of production. The quantity of sugar exported rises, annually, to 200,000 tons. The only things to be dreaded every year are the cyclone and various diseases which attack the canes. We might also mention here, in passing, the aloe-fibre, the most important export, amounting every year to some 2,000 tons.

     Railways connect the principal places and sugar estates on the island. There is, in all, over 120 miles of railway, all owned and worked by the government. The public roads are wide, clean and well kept, and hundreds of automobiles cross the island to-day in all directions.

     As to religion, one-third of the population is Christian. Those who belong to the Roman Catholic faith number 120,000, mostly colored people. Of course, the 16,000 whites are included in this number. There are also 7,000 Protestants belonging to the Anglican and Presbyterian faith; these are helped by the State grants.

The Mohammedans number over 30,000 The 4,000 Chinese and the 200,000 Hindoos are, of course, heathen. The New Church Society numbers 150 members and, in that dense population, are like a drop of water lost in the ocean, and yet this "little flock," to whom it hath pleased the Father to give "the Kingdom," is not a negligible quantity in that far remote island of the Indian Ocean.

     To retrace the introduction, establishment and development of the New Jerusalem Church in Mauritius is the object of this article, which, we trust, will interest every reader of the LIFE.

     It was in the year 1847 that the doctrines of the New Dispensation were first introduced in Mauritius by Mr. G. H. Poole, a friend of John Augustus Tulk, the founder of the Swedenborg Society. Though an Englishman, he had, previous to his landing in the isle, been a school teacher in Adelaide, Australia, and had now come into the colony to engage in the same profession. He was a man of classical education, refined understanding and pleasing manners. Having nearly all of Swedenborg's works, he lent them, and even gave several volumes to his colonial friends. The first who received them was Monsieur L. E. Michel, an artist, and two others with him whose names are unknown to the writer. After the departure of Mr. Poole, who resided only three years in Mauritius, these first receivers worked with great zeal in order to enlighten their fellow-colonists entering into correspondence with Mr. Le Boys des Guays, and procuring from him a large number of the French translations of the Writings.

     It was about five or six years after Mr. Poole's departure from the island that a man, who did a telling work on New Church lines, joined the movement-EDMOND DE CHAZAL! Though born a Roman Catholic, he was then, like most men of his time, bent to skepticism and was a follower of Voltaire. A New Church tract, handed him by Monsieur Michel, converted him to God and to the New Dispensation! From that day oh, he read the Doctrines, studied the internal sense, sent Le Boys des Guays great sums of money to publish the ever multiplying translations of the Writings into French, started religious services, drew up a Liturgy compiled from those of the Convention and the Conference, and gathered around him, every Lord's Day, white and colored people, who found in the New Church theology the inspiring and consoling truths of Divine Wisdom.

     Of course, the introduction of "a new religion" which drew adepts from the two great official Churches could not but kindle the ire of their spiritual conductors. Mr. de Chazal was mercilessly attacked in the religious press; but being fearless and a fighting-man, he took up the gauntlet, and with irrefutable arguments, silenced his assailants. The Society still keeps jealously in her library those precious documents as a reminder to future generations of the serious dangers that threatened the nascent church.

     In January, 1859, the receivers of the Heavenly Doctrines organized into a Society, and was incorporated by an Ordinance of the Mauritian Government. It is therefore an officially recognized Church, though grants have ever been refused to her.

     In 1860 Mr. de Chazal offered a place suitable for a library and reading-room. The Society appreciated the advantages of such a measure, took steps to meet the necessary expenses, and books were there deposited.

     An able monthly review was also published, L'ECHO DE LA NOUVELLE JERUSALEM, which was discontinued after his decease.

     Mr. de Chazal died in 1876, some twenty years after his acceptance of the Heavenly Doctrines, much regretted by his friends and even by those who had so fiercely opposed him. With him the Society lost her helmsman, who was not only her leader and defender, but also her staunch supporter, for Mr. de Chazal was a wealthy planter, whose generosity was unbounded. His memory is still and ever will be cherished in Mauritius by all New Church people, and pleasant remembrances cluster around the name of this great champion of our faith.

     Mr. de Chazal had for associates in the work such eminent men as Joseph Postourel, Napoleon Lesage, Georges Mayer, A. H. Ackroyd, zealous, learned and highly esteemed men in the colony. Messrs. Mayer and Ackroyd were magistrates of two important districts, while Mr. Lesage worked in the Registry Office of the Government.

These gentlemen had all passed away when the present writer arrived in Mauritius in 1906 to assume pastoral work. Only Mr. Ackroyd is still living and resides in England. They conducted the services in French on the Lord's day, administered the sacraments, performed marriage and burial ceremonies, and looked faithfully after the flock. And so this lay regime continued thirty years after M. de Chazal's death until the first minister landed in Mauritius in 1906. And here is shown the great loyalty of the Mauritius Society that, for some sixty years, it existed, lived and prospered without the ministry of a duly ordained pastor-a case unknown in the annals of the New Church!

     But a church of sixty years' duration was not without her tribulations and vicissitudes. And so there occurred removals by death and emigration, mixed marriages of young people of the Society with Protestants and Roman Catholics, which caused defections and desertions. But what was, perhaps, most prejudicial to the strengthening and consolidation of the Church was the lack of religious instruction to the children in doctrine as well as in the letter of the Word.

     It is also to the credit of the Mauritius Society that, apart from the drawbacks, no dissension ever occurred, not even between the white and colored elements of the congregation, so that we may indeed say that there has been "Peace within her walls."

     The present membership amounts to 150, counting the children who have not, as yet, been confirmed or partaken of the Lord's Supper. Of this number, some 50 belong to the colored element; and, be it said to their credit, they are respectable, educated people, loyal to the Church, and animated with strong, religious sentiments.

     The Society has two church buildings. The older one is in Port-Louis, and is simply a spacious, commodious wooden house, as are most of the houses in Mauritius, with several adjoining rooms, which serve for vestry-room, and a library, which has most of the Writings and collateral works of the New Church, both in French and in English. It is in this building that the services were held in M. de Chazal's time and down to the present day.

It is ever dear and sacred to all the members of the Mauritius Society and seems to have conserved a sacred sphere of by-gone days.

The other one is a large stone building, constructed in 1907, at Curepipe, on the high plateau, where most of the white people reside. The writer, while in Mauritius, held two services every Sunday, one at Curepipe, at 8:45 a. m., and the other at Port-Louis, at 11 a. m. The distance between the two places is only 19 miles and is rapidly traversed in the space of an hour by rail. The average attendance at both services is from 70 to 80 every Sunday. Of course, there is always a full turn-out on Christmas and Easter Day! The minister organized also two weekly classes for the religious instruction of both the young and older people, which resulted in much good to all those who attended them.

The Society has recently secured the pastoral services of the Rev. C. A. Nussbaum, of the General Convention We wish him and the Society much success. The seed sown shall surely bear fruit. They labor not in vain "who sow beside the waters!"

SOME SPIRITUAL FACTORS OF THE PRESENT WAR 1915

SOME SPIRITUAL FACTORS OF THE PRESENT WAR Rev. W. H. ACTON 1915

     Whatever may be the immediate sufferings that this terrible war now devastating Europe may bring upon the nations engaged in it, we, as members of the New Church, ought to have no doubt as to the final result. Whatever may happen, as far as human foresight can judge, Germany or perhaps, rather, the German preponderance in the political and intellectual world, is doomed. This conclusion is based not upon merely external considerations, but is derived from reasons based upon the Doctrine of Divine Truth now revealed in the Writings of the New Church.

     It is indeed true that ultimate success may be well anticipated from material considerations alone. The natural resources of the British Empire alone, both as regards men and money, far exceed those of Germany without taking into consideration those of France and Belgium, and especially Russia with her millions of trained and untrained men.

     But much as our well nigh inexhaustible resources in men, in money and above all in morale will count in this terrible conflict, there is yet another fact: which to us as Newchurchmen points to the ultimate success of the allies, viz., England's position in the Spiritual World. For it ought ever to be remembered that whilst all natural consequences appear to depend upon the actions of men in the natural world,-and indeed do, so far as the ultimations of them in this world are concerned-the real cause lies in the spiritual world and always has regard to the establishment of the Church as the Lord's Kingdom on the earth.

     England, or the English nation, occupies the center of the spiritual world, (T. C. R. 807 and C. L. J. 20). Not, indeed, can it be said on account of any intrinsic merit of her own, but on account of that use which she performs, and which, as an Englishman, I cannot help believing that she loves with more or less genuine sincerity.

Queen Victoria spoke more truly than she probably realized when she told a certain native African prince that the Bible was the source of England's greatness.

     Commerce, like printing, we are taught, was provided for the promulgation of the Word, (A. C. 9353-4). We may well believe that the English nation, with its innate love of freedom and enterprise, has been specially raised up for that great work of printing and distributing the Word. Think of the millions of copies of the Word and parts of the Word annually distributed all over the globe by the British and Foreign Bible Society. And to this, the New Church in England has added the splendid work of the Swedenborg Printing and Publishing Society in spreading the Heavenly Doctrine by which alone the Word can be understood.

     It is, of course, easy to talk about British greed and the cant and hypocrisy of England, and to raise a scornful sneer about England converting the heathen the Bible in one hand and the whiskey bottle and the sword in the other. Alas! it must be admitted that there are only too many facts which can be made use of to confirm the idea that England's self-interest and rapacity are her only motives.

     But the real truth, as shown in the splendid work England has accomplished in the cause of justice and freedom among the uncivilized races of Africa and elsewhere, and among the down-trodden natives of India and Egypt, proclaim with a louder voice and a truer ring than the slanders of her detractors the British love of liberty.

     By their fruits shall ye know them.

     Wherever the British flag has been planted, there Law, and liberty under the Law, has been established with equal rights for all.

This has always provided an effectual remedy and a sure antidote to any injustice that may have been committed by individuals.

     But let us turn to the more interior aspects of the subject,-to those which concern the establishment of the Lord's Kingdom on the earth more than the rise and fall of kingdoms established by man.

     Whatever may be said as to the spiritual state of the Christian world, of which England forms part, I think it cannot be doubted that there yet remains a deeper sense of religion and a truer acknowledgment of things Divine with the English nation than in any other European country. Nor has the Word been rejected and treated with the contempt by the mass of her peoples and the leaders of her religious thought that it has received in other parts of the Christian world. Faith alone has never obsessed the English Theology and especially the English pulpit to anything like extent it has on the Continent. It is observed in the Writings that the English laity demand a practical religion and not speculative theology. It is to this and to her attitude towards the Word that we must attribute the existence of the New Church in England. Indeed, the New Church can hardly be said to exist as an organized body outside the Anglo-Saxon countries.

     We have reason to believe that there is a greater receptivity of spiritual light among the English than any other European nation. Indeed, it cannot be doubted that there are very many outside the organized New Church who acknowledge many genuine truths of faith and life derived from the Doctrines of the Church. It cannot be supposed that the countless copies of New Church books, both of the Writings themselves and of others whose teaching has been inspired by the Writings, have been published, purchased and presumably read, without producing some effect. Nor must we overlook the still more indirect spread of the knowledge of the Truth by personal intercourse. I am no believer in the "Permeation theory," but the spread of Divine Truth emanating from the visible New Church cannot be denied, and with it the preservation of something of religion. The fact that the source is unknown does not affect the quality of the truth, nor of its reception, when it is really acknowledged as truth of faith and life.

     Nor can we doubt that the Word has still a powerful hold upon the minds of many in England. It may, indeed, be more or less blind, superstitious, and idolatrous, but it still exists. The fact that England is essentially a practical and commercial nation tends in a great measure to preclude much interest being taken in purely abstract doctrinal theology. She is not a nation of philosophers, though she has produced some of the profoundest thinkers. She is not a nation of scientists, though she can boast some of the greatest investigators into nature's secrets.

The English are reproached in the Writings for devoting too much attention to civil and political affairs to the neglect of more interior things. But although these do undoubtedly tend to draw the mind from thinking about spiritual matters, they do not so directly tend to destroy Religion and subvert belief in the Word as rationalistic philosophy does. And this ought to be borne in mind in the study of the present crisis.

     The importance of the fact that the belief in the Divinity of the Word, which still remains with very many in England, is evident when we realize that it is by the Word in the Letter that conjunction of man with the Lord and Heaven is preserved and that by it he is protected from evil spiritually. All Divine power resides in the truths from the letter of the Word in the minds of those who read it and acknowledge its Sanctity.

     England, indeed, forms part of the vastated Christian Church, and as such partakes of the deplorable state of the Christian world. But no doubt she and other countries have been hitherto preserved for the sake of the Remnant with whom there yet remains some spiritual life. They are not destroyed as was Sodom, because there are yet the "fifty," "forty-five," "forty," "thirty," "twenty" Or even only "ten" just persons. The fact already pointed out that the New Church had its beginning here, and its Heavenly Doctrines have been and are acknowledged by many, would seem to indicate that the vastation is not so great in England as in other countries, and that she has been preserved because of the Word and the New Church.

     But let us turn to Germany, and what do we find? It is the birthplace of the Reformation which restored the Word to the Christian Church; but it is also the birthplace of the doctrine of faith alone which has exterminated charity, it is the home of that Rationalism which has undermined and finally destroyed all faith in the Divine origin and inspiration of the Word.

     Whilst gratefully recognizing all that Germany has done for the progress of civilization and in the world of science and philosophy, we cannot ignore the fact that she, more than any other country, is responsible for that rationalistic school of thought which has destroyed the very foundation of the Christian Religion by its destructive criticism of the Divine Word and this under the pretense of establishing the literal accuracy of the Divine Word upon a rational and critical basis and by human intelligence.

But the Word is the very basis and containment of all Divine Truth with men, and the only means by which the Lord can be present with and defend a man or a nation against the interior evils that threaten their very existence on the earth. For Divine Power resides in the ultimate Divine truth of the Letter. If then "the Foundations be removed what shall the just do?" What sure defense against hell remains when the Word is destroyed?

England, on the other hand, has always shown more or less opposition to the rationalistic doctrines of German "Higher Criticism" and has for that reason incurred the reproach of the learned world as being indifferent to rational philosophy and Biblical criticism. The charge is true. These studies have taken but little hold upon the minds of the theological professors and still less upon the minds of the people of the country. Indeed, England has strongly opposed the German school of thought as she now opposes the German forces, and with success.

It seems true, then, that Germany by destroying the word in her midst has destroyed her only spiritual protection upon which her moral and political power also depend. It is remarkable that as she has sought to impose her material egotistical rational upon the Religious and Philosophic world so she is now endeavoring to dominate the political world by sheer force in her determination to impose upon if her "German Kultur!" Her militarism is the direct consequence of her Rationalism which is the kind of mental tyranny which the so-called Rational man (Ishmael) seeks to impose upon all who come within his sphere. (A. C. 1949-1950). It is hard, domineering and unyielding, and destructive of spiritual thought.

FATAL OMISSION OF A COMMA 1915

FATAL OMISSION OF A COMMA C. TH. ODHNER 1915

     My old friend and colleague, the Rev. Alfred Acton, on p. 4 of his work on THE NATURE OF THE SPIRITUAL WORLD, speaks as follows:

     "The atmospheres in both worlds, says Swedenborg, cease in substances at rest and fixed in the natural world, being such substances as are in the earths, and which are called matters, (D. L. W. 302-304; L. J. 9), and this, he adds, is the origin of earths from the spiritual sun, (D. L. W. 305-306)." And on p. 119, of the same work, Mr. Acton repeats the same interpretation: "Atmospheres were formed as the Divine of use proceeding. And these atmospheres were created successively more and more inert until finally they ceased in substances and matters at rest such as are on earth' (D. L. W. 302, seq.)"

     It is to be noted that in neither of these two statements does Mr. Acton quote the whole teaching given in D. L. W. 302, but he simply gives in his own words a supposed summary of the teaching, and,-incredible as it may seem in a scholar of Mr. Acton's learning and exactness,-he has misread and misunderstood this crucial passage, owing, it would seem, to the failure of his eye to catch the small but awful item of-a comma!

     The passage itself, with the Latin and the English in parallel columns, reads thus:

     "Quod tres atmospherae in utroquemundo, spirituali et naturali, sint, quae inter se secundum gradus altitudinis distinctae sunt. et que versus inferiora secundum gradus latitudinis in progrediendo deerescunt, in Parte, Tertia (n. 173-176) ostensum est. Et quia atmaspherae versus inferiora progrediendo decrescunt, sequitur quod continue compressiores ac nertiores fiant, et tandem in ultimis ita compressae et inertes, ut non sint atmosphera amplius, sed substantia quietis, et in mundo naturali fixre, quales sunt in terris, et materia vocantur. Exquasubstantiarum et materiarum origine, sequitur primum, quod substantiae et materize illce eitam sint trium graduum; altevunz, quod contineantur in nexu inter se ab atmosphaeris ambientibus; tertium, quod accommodatae sint ad producendum omnes usus in suis formis." (D. L. W. 302.)

     "That there are three atmospheres in each world, the spiritual and the natural, which are distinct from one another according to degrees of altitude, and which in progressing toward inferior things decrease according to degrees of latitude, was shown in the Third Part, (n. 173-176) And because the atmospheres decrease in progressing towards inferior things, it follows that they continually become more compressed and inert, and finally in ultimates become so compressed and inert, that they are atmospheres no longer, but substances at rest, and in the natural world fixed, such as are in the earth, and are called matters. From this origin of substances and matters it follows, first, that these substances and matters are also of three degrees; secondly, that they are held together in mutual connection by encompassing atmospheres; thirdly, that they are accommodated for production of all uses in their forms." (D. L. W. 302.)

     I must ask the reader to pay special attention to the comma, printed in the text in bold-face type. I have compared Dr. S. H. Worcester's Latin edition of 1890 with Dr. Im. Tafel's Latin edition of 1843, and with the original Latin edition of 1763, and in each edition the comma is in its proper place.

     But Mr. Acton has failed to notice this comma, and he therefore construes the passage as if reading: "Substances at rest and fixed in the natural world, being such substances as are in the earths and which are called matters;" whereas the true reading is: "Substances at rest, and in the natural world fixed," etc. And from this misreading he draws the conclusion-forming the major lemma of his grand argument-that there are no "substances at rest" except earthly matters; that therefore in the spiritual world there can be no plane of passivity and reaction, making possible there the creation of spiritual lands and upon them organic forms of ultimate spiritual substance.

     But the text itself, in D. L. W. 302, does not support Mr. Acton's conclusion, for, read as a whole, it teaches that in the spiritual world as well as in the natural there is a series of three atmospheres, and that these atmospheres, in the ultimate of each series, become so compressed as to be no longer atmospheres but substances at rest, AND that the ultimate natural substances in addition become FIXED such as are those in the earths, which are called matters.

     The context as well as the comma proves this point; but our case does not rest upon this passage alone but upon a vast number of clear teachings, some of which were collected in the study on "Creation in the Spiritual World," published in this journal, November, 1914.

     I cannot understand how it is possible for any one to close his eyes to the mass of evidence adduced in that paper, or to explain away such definite teachings as the following:

     "These spiritual atmospheres increase in density by discrete degrees, even to the angels of the lowest heaven, to whom in this way they are accommodated. . . . Beneath these atmospheres, in each heaven, are the lands (terrae) upon which the angels dwell. . . . All these things are from a spiritual origin, and none from a natural origin." (DIV. WIS. xii:5.)

     "The idea of state which the angels have, and the derivative idea of the appearance of space and time, is not given except in the ultimates of creation there, and from them. The ultimates of creation there are the earths upon which the angels dwell." (A. E. 1219.)

     "These forces the force of acting, the force of creating, and the force of forming proceed continually to their ultimates, in which they close and subsist, and for this reason there are lands also in the heavens, for the lands there are these forces in ultimates. There is this difference, that the lands there are "spiritual from their origin, but here they are natural." (A. E. 1211:4.)

     But the Writings, according to Mr. Acton, deal chiefly with "appearances" in the other world, whereas the Preparatory works deal with the "organic forms" themselves in that world. The ultimate spiritual substance, it would seem, is only an "appearance;" the spiritual lands, formed out of that ultimate spiritual substance, are only "appearances," "mental pictures," "memory images," etc., like plants and animals in that world and even the members of the human spiritual body. I must ask, then, if Mr. Acton regards the "Third Finites" of the PRINCIPIA as appearances only? Mr. Acton himself teaches that the First Aura described in that work, is a spiritual atmosphere, (see the work ON THE FIVE SENSES, n. 264) and that this spiritual atmosphere by compression becomes the third substantial, a finite of a hard, stubborn and resisting nature,-in other words, an inert substance, a substance at rest, a passive substance from a purely spiritual origin, a substance which, nevertheless, is not fixed by angular particles, such as the matters of the earth.

     The PRINCIPIA, therefore, as well as the Writings, teaches that there is an ultimate spiritual substance, a substance which is passive in relation to the higher spiritual substances, and since it is passive, it must also be reactive in relation to the influx of creative life from the spiritual sun. I have introduced the "Third Finites," not for the purpose of dragging the terminology of the PRINCIPIA into the Theology of the New Church, but in order to convince our friends, if possible, that they really do believe in the existence of an inert, dense and ultimate spiritual substance "at rest," a passive substance in the spiritual world, formed by the compression of a spiritual atmosphere.

     But Mr. Acton nevertheless Proceeds to teach that "except as required for the finition of the Divine proceeding, that is, except on the outside of the bulla: of the atmospheres, there is nothing passive in the spiritual world; nor in the natural world is there anything active except as a passive force. In the spiritual world there is nothing passive with which uses shall be clothed in finite forms of use." (p. 7.)

     Mr. Acton proclaims this as a universal law of creation, but since he himself makes a most important exception it cannot really be a universal law. "Except on the outside of the bullae of the atmospheres, there is nothing passive in the spiritual world." There is, therefore, something passive in the spiritual world,-nothing less, in fact, than the outside of every single bullae of the universal spiritual atmosphere. And when these bullae are compressed, the actives within are forced out of their passive shells, and the shells themselves, rolled together into hard little balls, become greater passives, mere passives, but still within the domain of the spiritual world. And it is this passive that clothes the finite forms of use in the higher world, for there are finite forms of use there as well as here. There is no doctrinal or rational warrant for the assertion that "in the spiritual world there is nothing passive with which uses shall be clothed in finite forms of use." This is a most astounding proclamation! Have our friends considered that the spiritual world, as a whole, is nothing but a passive in relation to the Lord, and that the whole of Heaven is nothing but a Kingdom of Uses? The angels themselves are nothing but passive and reactive vessels of life, finite creatures, living in a finite world, and performing finite uses there, clothed in finite forms neither they nor their uses are infinite;

     (To be continued.)

EMINENT HUMAN BODY 1915

EMINENT HUMAN BODY E. E. IUNGERICH 1915

     I wish, at the outset of this paper, to commend warmly the counsel by the editor of LIFE that the discussion about the spiritual world be conducted academically on the basis of its intellectual merits. Undue solicitude about the favor or displeasure of contemporaries, and about the danger of disturbing the unlearned or of having to alter some traditional concept, will make us lose a perspective of wider issues and unfit us for the favor of that posterity which will judge our labors without bias and purely on their merits.

     Though some of the views that have appeared may not have more than a brief vogue, they will have benefitted the thought of all as contrasts leading to just reflections. It is related, (S. D. 5958; C. L. J. 48), of the author of the WHOLE DUTY OF MAN, that during two years in the world of spirits he devised many expedients by which to show that faith justified man before he was brought to a state in which he could be taught the truth.

     With regard to the doctrines now under discussion, it is obvious that the Church will have to hold to a middle course between two extremes. The apprehension of certain writers that objectivity in the spiritual world and the human form of angels and spirits were being denied, has called attention to one extreme to be avoided, namely, the sensual view held by the learned in the old Church that the spiritual-world is an ideal abstraction having neither qualities nor properties. But there is an opposite extreme which is to be avoided just as much, namely, the sensual view of the uneducated of the Old Church, which, though based on a literalistic rendering of revelation, is yet not dissociated from corporeal and terrestrial notions which are inadequate.

This second extreme gives a purely materialistic concept of a spiritual world to be peopled with resurrected bodies of corporeally shaped members, and prescribes, as Henry Drummond axiomatically states it, "Natural Law in the Spiritual World."

Mr. Acton in his recently published book, has outlined a middle course, which, in my opinion, avoids both extremes. He gives us, not primarily a reasoning from phenomena of natural and spiritual experience, nor merely a plausible generalization to embrace and classify a multitude of passages, but an expression of universal Principles by means of which to reconcile all that has been adduced so far in the discussion. With a patient study of the book in a state devoid of bias or hostility, I feel that every passage that has seemed to oppose his position, can be brought into agreement. The book deserves such consideration on account of its own intrinsic merits and because the author is a specialist in this field in which the rest of us are but tyros. Briefly stated, there are four universals he gives us as keys to unlock the arcana of the spiritual world. They are the following,-1. The spiritual is exclusively active, whereas the natural is exclusively reactive, quiescent, passage; 2. The after death life is still under both suns, and human beings, by virtue of having an organism of both natural and spiritual substances, are the only creatures who can enter upon it; 3. The soul, while confined to the terrestrial body, is present throughout it by of perishable essences and fibers, just as the sun is present in the universe by means of its rays; 4. The phenomena of the after death life are due to the affection of an angel or spirit expressing itself. It sets up activities in the substantial atmospheres about him and thereby affects his own and other sensoria according to their particular states.

Two of the writers have failed to notice that an activity in the atmospheres about an angel is itself a real objective thing and would become the similarly named natural object if it found suitable incorporating material in the ultimate natural. Mr. Odhner, (LIFE, Oct. p. 616), on this account can see no ultimate pedestal in my conception of spiritual landscape phenomena, and even makes out that I deny spiritual harp's and spiritual horses; which he then informs his readers are "confession and praise of the Lord" and "the affection of a progressive intelligence in spiritual truth."

I fully accept Mr. Odhner's definition of harps and horses and hope to be able to convince him that our only issue is with regard to their organic basis in the spiritual scenery; I holding that they are "ripples" or whirling volumes in the atmospheres, (LIFE, June, p. 374); and he, that they are made up of compressed aura particles interfilled with third finites (LIFE, November). I may be pardoned for dwelling now at greater length on this crucial point before entering upon the real subject of this paper.

The inmost of every created object on earth is a pulsating or whirling gyre of some active atmospheric particles. A spiritual plant is nothing more than the spirit of an earthly plant, to wit,-a plastic and whirling volume of ether, but devoid of any sheath-like envelope or limbus. On earth it is confined within particles of seed (A. C. 9258, 9666) and thence inside the sap and the bark; and for a brief season, when liberated from these, it may yet, under carefully controlled conditions, be made to whirl its ashes about itself and so present to terrestrial vision an outline of the terrestrial plant. (C. L. 151a, T. C. R. 692.) It is not that the spiral whirl of this ether volume is itself in the shape of the terrestrial plant, but that the sluggish, inert particles, unable to enter into its spiral fluxion, take that terrestrial plant shape as the nearest approach they can make to it on account of their inertness. But the whirling ether volume disengaged from the terrestrial plant, soon disintegrates on account of not having an ensheathing limbus; and its particles add to the general store of the atmospheric ether.

The affection of a spirit is able, however, to excite in the ether whirling volumes similar to the one just described, each of which could become the terrestrial plant if it met suitable inert particles. Of any such whirling volume, the potential soul of some plant, ALL THE PARTS AND QUALITIES OF THE TERRESTRIAL PLANT CAN BE PREDICATED IN AN EMINENT SENSE, for the soul of any object is not only the sole active in every use of the object, but contains in itself as supremely involved all that can be presented in the object.

We can say accordingly of such a whirling ether volume, the potential soul of some plant, that it has in an eminent sense seed, sap, bark, and even fragrance or sphere; and that a spirit's affection acting through it can affect the beholder in the other world just as the terrestrial plant affects a beholder on earth. And here we may find the explanation to the statement in D. L. W. 293 that spiritual plants emit a sphere. The Lord who lives in very ends sees all things that will ever be, as already existent before Him. What wonder then that to those who live in the world of causes, the potential soul of a terrestrial plant should act as medium to convey an image of the full terrestrial plant with all its parts and its sphere, nothing being lacking!

Pursuing a divergent train of reasoning, Mr. Odhner suggests (LIFE, November) an ingenious physical method by which to account for terrestrial shapes in the spiritual world. According to him there emanates from the angels and spirits who have corporeally shaped members a sphere of third finites. The third finites then act as infilling matter to partially compressed particles of some aura and thus beget all surrounding landscape objects including the terra firma on which the corporeally shaped feet tread. ONE OBJECTION to this view is the teaching that the third finite is never allowed to become active, for if it did it could not abide in the sphere of first and second actives, the spiritual sun. (PRINCIPIA, part I., Chap. VII:1-9) An angel whose sphere shunned the spiritual sun would be in a curious predicament. A SECOND OBJECTION is that we would have to account for the visibility of objects of such composition by postulating that the natural laws of light reflection operated in the spiritual world; whereas it must be obvious to all that the only instrumentalities ever created capable of reflecting spiritual heat or good proceeding and spiritual light or truth proceeding are the organic forms of human minds. Spiritual atmospheres can convey and transmit, but human minds are the only instrumentalities that can receive them, react to them, and reflect them. As a THIRD OBJECTION, I may add that if everything except spirits is to be accounted for by compressed aura particles infilled with third finites, it would follow that such objective phenomena as hell-fire, the spiritual sun, and even the appearance of the Lord within the heaven would be subject to similar natural laws in the spiritual world.

     I do not believe the spirit beholder sees the actual whirling ether volume, potential soul of a plant, itself; but that it is spiritual heat and light reflecting from another mind as expression of its affection and derivative thought and traveling thence through the atmospheric medium which evoke the sensation. Yet the invisible ether volumes exist nevertheless as an objective entity outside him and it would become a terrestrial plant visible to men on earth if the incorporating material were found for it. "IT IS AN ARCANUM, THAT SPIRITS DO NOT SEE THE MAN, BUT ONLY HIS AFFECTIONS," (Athan. Creed, p. 40), a statement applying to man in either world. If they cannot see man in the earthly body or in an organism of purest things of nature, they could hardly be expected to see an ether volume which has no limbus. What does affect a spirit is the spiritual of use actuating a human organism; and that I take to be what is meant in the oft-repeated phrase that the substantial man sees the substantial as the material man the material. In fact, a man even on earth when deeply immersed in spiritual reflections may become visible to spirits. What they see is not the terrestrial body nor yet a structure bounded by finest things of nature, but his affections. We can have some idea of this from our friends on earth. When their eyes betray their thoughts and their features give play to their affections we really see our friends. At other times we see lifeless matter; and were we in the spiritual world, we should see nothing. Therefore Swedenborg gazing on the face of a heavenly bride, (C. L. 421), could say "I see and I do not see"

     I. THE ORGANISM OF ANGEL AND SPIRIT IS AN INTERIOR CEREBRAL ORGANISM BOTH AS TO SUBSTANCE AND AS TO SHAPE.

     Argument 1. The father gives to the offspring only the soul encircled with the uncompounded simple fibres. This initial organism then weaves everything else below it out of substances furnished from the mother. This derivative body consists of successive confasciculations of the simplest fibre and conglobations of the spirituous fluid (D. L. W. 195, 207) and of inert infilling angular particles which copulate. "That the first essence, which regarded as a substance is the soul, is derived from the father, that it conceives and excludes itself according to increments of the purest organs of the brain; and then, all the rest is from the mother." (GENERATION 306 Cf. E. A. K. II. 295.)

Even the least threads or simple fibres that exist in the derivative confasciculations are from the mother. But since "after death man deposes the natural which he bore from the mother and retains the spiritual which he had from the father, together with some limbus from the purest things of nature," (T. C. R. 103), we can see why it is that the after death organism is said to be that of "the least glands in the brain." (S. D. 355.)

     This eminent human body possesses at death a larger volume of soul fluid than it had at conception, we are told, (E. A. K. II. 351), and this would preclude the possibility of its "again migrating back into life by means of an ovum." Some suggestions are also given, (E. A. K. I. 261-269, II. 165-167, 295), as to how this increase of volume arises by means of the first aura, though with regard to this subject Swedenborg remarks, "But I am forbidden to venture further, lest I should say what is little understood; for having no words to express my meaning, I should, of course, be obliged to betake myself to analogues and eminences, by abstraction from the things brought out by sense, a case in which even truths savor of hypothesis." (E. A. K. 11:167.)

     The offspring receives from the father the uncompounded simple fibers interior to the cortical glands, and all the spirituous fluid within these and also within the compounded simple fibre threads throughout the body and as supreme essence within the derivative bloods or essential determinations of the soul. I am in doubt as to whether the spirituous fluids within all the compounded fibers derived from the mother persist after death as a sphere about the spirit or are separated and added to the atmospheric store, though I incline to the latter view. But all the fibers below the cortical glands are from the mother.

     Now supposing it were possible, as some fondly hope, that the least fibrous threads in the confasciculations that exist below the cortical glands could at death be disentangled so as to hang upon the soul like streamers, (an impossible supposition, as then every tissue and membrane would be at once removed from the corpse and only a crumbling dust of salt particles left); yet they would be just as far off as ever from proving these are retained, seeing that all the simple fibre threads below the cortical glands are from the mother and what is from the mother is rejected at death.

     Argument 2. Swedenborg often states (cf. R. P. 7-9, FIBRE 318), that the body which is left on earth is merely the terrene or angular infilling particles and that everything else leaves. But this does not necessarily prove that all the fibers which leave will continue to cohere together and to hang on to the soul nor that they all leave the corpse within three days.

     It is distinctly stated (R. P. 7-9, FIBRE 318) that the residual angular particles contribute nothing whatever to the form. Nevertheless a form of considerable cohesiveness remains for months and years before the corpse finally crumbles into its dust of angular particles. There is, to be sure, nothing else in the living body below the cortical glands than the simple fibre, but it exists there only as confasciculations of a lower degree of life. If one thread could be drawn out of these confasciculations within three days after death there is no reason why it wouldn't be possible for all to be withdrawn. If all were drawn out within three days after death, then how could we have those beautiful dissections about which some descant so happily, and which exhibit the nervous system in a corporeal shape? The residual angular particles contribute nothing to the form, and it is hardly to be supposed we are dissecting merely the infilling angular particles. A missionary would then run no risk among the cannibals, as it is hardly to be supposed they would court a meal of salt after they had had one experience of it.

     The truth of the matter, as will appear from the following citations, is that we have in the terrestrial body not two factors, the soul sheath and the angular particles; but three factors, the soul sheath, the essential determinations with their forms, and the angular particles. The soul sheath exists among the angular particles by means of these essential determinations. At death there is a withdrawal of the soul together with an impressed disposition on its simplest modifiable substance. (DE ANIMA, p. 120; 3 ADV. 2471-3) But both the essential determinations and the angular particles are left behind.

In process of time the essential determinations are broken up and thus separated from the angular particles, causing the body to crumble. The essential determinations like the plant soul are then added to the atmospheric stores.

     The soul is a real essence, reigning universally and singularly in the body, and capable of operating by essential determinations and forms in the ultimate sphere of the world; and that death is the destruction of those forms, and enables the soul to be released from the trammels of earthly things." (E.A. K. 11:349.) In other words, in order for the soul to be liberated from the angular particles, the intervening essential determinations and forms must be destroyed.

     When the hour of death arrives, and the body falls, the lower forms only die, and this, in order that all substances borrowed from the three kingdoms of the earth may drop away. (E. A. K. 11:350.)

     These lower forms may he dissolved and demolished, since the soul is not left to itself [that is, so long as it is in the terrestrial body], but enclosed in and at the same time tied to the fibres, and cannot act out of them; and moreover is entangled or trammeled in the fetters of terrestrial elements, and therefore depends upon all their changes of state. But the moment it is freed from its bonds it again asserts its rights, and obeys its own laws of action. (E. A. K. II:351.)

     As soon as the interiors of the body grow cold, the vital substances are separated from the man, wherever they are, even if enclosed in a thousand labyrinthine interlacings. (A. C. 179, S. D. 1104.)

     Mr. Odhner cites this reference (LIFE, November) to prove the education of a cohesive soul sheath from out of all parts of the terrestrial body, and therefore italicizes it differently to imply his idea. By "vital substances," I take it, are meant, the soul and its sheath; by "interiors of the body" which grow cold, the essential determinations which perish; and by "man" from whom they are separated, the angular particles of the body.

     Argument 3. The universal heaven, an angelic society, and the individual angel are in a human form of the same "character" with the difference only of greatests and leasts. (H. H. 59-73.) "There is the likeness of the whole in the part and of the part in the whole. The reason this is so is because heaven is a communion, for it communicates all its own to each, and each receives from the communion all his own things." (H. H. 73.)

     The totality of the angelic societies is, of course, the universal heaven or the Gorand Man, but though it is said to be in the human form, it is not a terrestrial human form of corporeally shaped members, but that described in the following citation from the DIVINE LOVE AND WISDOM:

     The cortical substance consists of innumerable glands as it were, and the medullary substance of innumerable fibres as it were. . . . These principles or commencements which appear as glands are almost innumerable. Their multitude may be compared to the multitude of the stars in the universe, and the multitude of the fibrils from them may be compared to the multitude of the rays going out from the stars. . . . The multitude of those glands may be compared to the multitude of the angelic societies in heaven which are also innumerable, and in a similar order a I was told (italics my own); and the multitude of fibrils going out from the glands may be compared to spiritual truths and goods which flow thence similarly. (366.)

     The form of the individual angel is that of the universal heaven of angelic societies. The form of the latter is in the order of the cortical glands. The conclusion of this syllogism therefore again reiterates the statement of S. D. 355 that the human form after death is in the form of the least organs of the brain.

     And here I would like to indicate, though apart from the sphere of argument on account of the reverence due to that subject, the possible application of this concept of the eminent human form to that most wonderful and sacred of our doctrines the incarnation of the Lord. The inmost of the Divine Seed was the Father Soul, the Power of the Highest that overshadowed its outmost, the Holy Spirit that came upon Mary, was the former Divine Human, the Divine transflux, the Divine with the angels throughout the entire heaven and thus accommodated to the entire wealth of religious tradition since the dawn of creation. This precious gift was transmitted from the eminent human form of the heavens to the analogous human form, though in leasts, of the inmosts of the expectant maternal brain. This could be accomplished perfectly because of the perfect communion between the two forms on account of the likeness of the form in greatests to that in leasts, and of the form in leasts to that in greatests.

     Argument 4. There are five successive degrees of form in the terrestrial body, according to enumeration of Chapter XXIII. of the FIBRE (304-313). The lowest form, called angular or rectilinear, is the body in full extent; and is said to be the determination through the muscular, motive fibres of the next higher or fourth form. The fourth or circular form is that of the heart or blood vessels. The third form, called spiral, is that of the brain taken widely, and is the organ for apperceiving sensations, for imagination, and for the animal passions. It is said to be the determination through medullary fibres of the second or vortical form whose seat is the cortical and cineritious substance of cerebrum, cerebellum and both medullae. This second form which is the organ of the faculty, derived from the soul, to perceive, understand, judge, and will, is again the determination through simple fibres of the first or supreme form. The soul is called a celestial and spiritual form and its actual seat is still further within the brain and its form is that of the uncompounded simple fibres.

     These free, uncompounded, not confasciculated, simple fibres of maternal origin, exist only within the cortical glands, as appears from the following passage:

     Thus they [the fibres] are allotted their places, so that the ultimate fibres or blood vessels hold and fill the body itself and its provinces; but the medullary fibres, the cerebrum and cerebellum; and the simple fibres, the very cortical substance itself which resides in the supreme place. The cortical glands which are the origins of the fibres are fashioned from no other than the simple fibres. Thus if the body itself be compared to the lowest sphere or the sublunary region, its sky is the brain itself divided into orbs and hemispheres, but in a higher place or above the sky resides the cortical substance which pours out its fibres as rays through the cerebrum into the whole body. (FIBRE 276.)

     Mark the similarity of the closing words of this passage to the declarations of D. L. W. 366 cited above. Here the perishable fibres below the cortical substance are compared to rays from the sun. This illustrates one of the fundamental universals brought out in Mr. Acton's book.

The soul, he shows, is present in the derivative body not by indissolubly adhesive tentacles, but by projections which are comparable to the sun's rays, not only from the ground that they transmit its behests to the lower region, but also because neither the rays nor these compounded fibres are inseparable parts of the parent structure.

     At death one after another of these five degrees of forms are rolled off until only that of the soul residing within the cortical substance is left, (R. P. 486-97). For a while Swedenborg seems to have been in doubt as to whether the second form would not also persist; and he even suggests the possibly of the retention of the third form which is that of the brain, (R. P. 496), until the fire of the Last Judgment. But very shortly he concludes, (DE ANIMA, P. 120; 3 ADV. 2471-3), that only the first form persists, "or the modifiable substances of which a disposition is impressed." He subsequently confirmed this conclusion through living experience in the spiritual world, as recorded in the striking away of passages adduced by Mr. Odhner in the May LIFE.

     If, as is the fond hope of some, the spiritual body that will live after death consists also of adhesive tentacles that extend to all parts of the body, and if all these parts of the body are the "labyrinthine interlacings" from which the "vital substances" are withdrawn, it should follow that Swedenborg who had a most lively experience of resuscitation from the dead ought to have felt the education of the spirit from the body as a pulling and twitching in the knees, elbows, toes, and other parts of the terrestrial body. It is most significant that this was not the case and that his only sensation of the pulling out was in the head.

     That Love is the very efficiency of the resurrection of the dead. It was shown previously [i. e., 300, 322], that the Love of God Messiah for the human race is the sole cause of the resurrection of spirits from sepulchres, for it is the drawing up as it were of such an efficiency. That it is a species of drawing up [subtractio], I was also taught by living experience both previously and to-day by the fact that I felt a drawing up as it were of the head. Not to relate other things while it is not of this place to recount, 1747, 10th day of December. (S. D. 328.)

     II. THE ORGANISM OF ANGEL AND SPIRIT IS AN EMINENT HUMAN BODY.

     Without a knowledge of correspondences and degrees of forms the spiritual world would not be understood, and the Church would bend either to the pure abstraction of sensual philosophy or to the material concepts of a literalistic reading of revelation. Swedenborg who developed the doctrine of correspondences at the time he was studying the physiology of the body, was quick to recognize this dangerous dilemma. He saw that the forms of a purer life cannot be described adequately by natural thought or language, and he also perceived equally well that they would appear as nothing if he used merely abstract, metaphysical terms to describe them. To extricate himself from this dilemma he at first proposed to develop a universal mathesis in which the correlated features on different planes should be represented by symbols. He, however, left this unfinished on account of intricate mathematical formulas that resulted, and turned his attention (cf. HIEROGLYPHIC KEY) to a science of correspondences which correlated operations of the Lord, of the rational mind, and of ultimate nature. The next step was to apply this science to the Word, and shortly thereupon he became a revelator.

     In making use, however, of language appertaining to a lower sphere to describe conditions on a higher plane, he repeatedly warns us, as the following references will show, not to carry over notions from the lower sphere or to rivet them upon the higher plane as its essential characteristics To conclude, for example, that the organism of angel or spirit consists of corporeally shaped members, and this solely on the basis of its being called a human body and because its Parts are given the names of corresponding parts of the terrestrial body is to do this very thing. "Just as if one were to make conclusions," he says, "respecting the shape of angels from the shape of man, simply because both are living and have the general senses, such as sight, hearing, etc." (ON THE NATURE OF FIRE AND COLORS.)

     And since it is of importance that we comprehend what the seed is, and how the soul of the offspring is produced and brought over from the soul of the parent it is necessary that I use terms of this kind which are familiar, and which give a comprehensible idea of the things to be presented; though I am not unaware that in a strict sense, such terms by no means square with those qualities which are and must be predicated of the soul (italics my own). For if we are to speak of the spirit spiritually, it is not permissible to speak of the immaterial materially. And since the two coincide by way of representation and analogy, material things are still instruments for the formation of ideas; and when these ideas are grasped in a perceptible manner, then something is perceived which is left to the thought alone. The words in common use signify only corporeal and material things, and the modes, qualities, and accidents thereof; and if we are not allowed to use them because of the nature of the objects to be signified, then nothing remains but to be quite dumb and to utter nothing at all, not even to think. . . . For these reasons, we are obliged in this preface respecting the seed and its composition, to use words which are not altogether adequate, such as globules, spherules, fluid, membranes, tunics, crusts, figure, space, extension, motion, congregates, volume and many others, although, properly speaking, such words are not suitable to the soul, nor even to the animal spirit. . . . For unless the unknown and the occult be signified by the known, as in the calculus, they continue occult forever; and thus the shade is not dispersed, but made more dense. (GENERATION 168.)

     Those things that occupy a superior place are incomprehensible to the memory of inferior things. (E. A. K. II:189.)

     In expressing the nature and life of the soul, we are obliged to have recourse to the use of words that are scarcely intelligible; and to speak, for instance, of the representation of the universe, the intuition of ends, the consciousness of things, the determinant principle of reason; which hardly allow of being expressed and explained, save by the mute signs of a universal mathesis. (E. A. K. II:277.)

     Let us go on in the path of comparison, remembering always that although comparison illustrates, yet it does not teach the nature of that with which the comparison is made. (E. A. K. II:254.)

     There is nothing in the universal body that has not relation to some higher correspondent in the universe and all its parts, of which me see a very imperfect idea in its first determination [of the soul], or in the cortical substance. (E. A. K. 11:244)

     The Doctrine of Series and Degrees, however, only teaches the distinction and relation between things superior and inferior, or prior and posterior; it is unable to express by any adequate terms of its own, those things that transcend the sphere of familiar things. (E. A. K. II:244.)

     Since this cortical substance resides in the principle of the actions of its body, and from above contemplates the rest of the system as below it, it is necessary that all things in the system should correspond to it, exactly as effects correspond to their causes.

Wherefore it is right to attribute to it by eminence, everything that performs any kind of function in this whole kingdom. Thus each part of the substance may be called by eminence a muscle; also by eminence a gland. (E. A. K. II:106.) Elsewhere the cortical substance is spoken of as eminent lungs, heart and brains.

     The first aura is the veriest form of the forces of the created-universe, to which the qualities of the inferior auras can be ascribed only by way of eminence. (E. A. K. 1:635)

     Subsequently, in the theological period, Swedenborg continually admonishes us to lift our thoughts above space and time; or, in other words, not to ascribe notions similar to those we have about matter, to entities of a superior world.

     III. THE CONSIDERATION OF PASSAGES THAT SEEM TO INCULCATE PURELY MATERIAL CONCEPTS OF THE LIFE AFTER DEATH.

     A. One class of passages cited by those opposing Mr. Acton's book can be cited to defend his position by a mere change of emphasis and italics. Take, for instance, the following, quoted by Mr. Pitcairn in the LIFE for July: "In order that a man may be a man, there must be no part wanting either in the head or in the body, that exists in a perfect man: for there is nothing there that does not enter into that form and make it. For it is the form of love and wisdom which viewed in itself is Divine, etc., (D. L. W. 389). The understanding of this depends on the emphasis. If it be placed on the thought that the terestrial body or its shape is what makes man, the passage appears to convey the idea that any form differing from the terrestrial body or its shape could not be a form of love and wisdom. But if the emphasis is placed on the thought that what makes man is his being a receptacle of love and wisdom, we can conclude that the terrestrial shape on earth is the most adequate and perfect form of love and wisdom on the ultimate plane; and that the interior cortical shape is the most perfect form in the interior plane of after death life; without rejecting either organism as the instrumentality best fitted to perform uses in its respective world.

     B. Take again the two passages cited by Mr. Alden (LIFE, October), as passages whose plain language he considers is not weakened by Mr. Acton's philosophy:

     The mind is the interior man which lives after death as a spirit. It is actually the man, and it is within the external man which makes the body. Therefore when the body is rejected, it is in the full human form. They err, therefore, who believe that man's mind is wholly in the head. (T. C. R. 156.) They are most highly hallucinated who assign to the soul a peculiar place whether in brain or heart; for the soul of man which will live after death is his spirit. (D. WIS. VII:2, 4.)

     In company with these it will be profitable to consider two passages from the Scientific Works:

     That when emancipated from the bonds and trammels of earthly things, it [the soul] will still assume every [omnem] form of the human body. (E. A. K. 11:351.) If, therefore, you abstract from the blood these elementary and terrestrial parts, and if you abstract from the animal spirit its purer parts of the same kind, what then remains is nothing but a form derived from the determinations of the soul, or the veriest being of the body, presented under a similar form to that which is seized by the senses when it is found combined with terrestrial elements; but which form is purified of its really corporeal parts. (BRAIN, Part II., p. 66.)

     (1) The first quotation, (T. C. R. 156), occurs under the subhead that "MAN'S SPIRIT IS HIS MIND AND WHATEVER PROCEEDS FROM IT." The passage, besides the words quoted by Mr. Alden, goes on to state that "the mind is in the head in principles, but in the body in principiates," and that "by man's spirit is meant his intelligence and the affections of the love and whatever proceeds and operates from them."

     The error against which the warning is raised, appears to be the belief that the mind is wholly in the head with no proceeding operation into the lower plane, a belief which would debar it from being called a universal or an essential determination. Mr. Alden takes the language to mean that the mind must have permanently adhesive fibrous tentacles throughout the body; although we have elsewhere the explicit declaration that "the exterior memory," which is the lowest plane of the mind, "is formed in the substances which are the beginnings of the fibres." (A. C. 2487, cf. D. P. 279.) But if we fret the passage from their cramping concept, we can see it to afford another illustration to the principle that the soul and also the subordinated mind operates in principiates as the sun operates in its universe.

Each ray of the sun can be called the sun on the lower plane, but though we do this we yet discriminate the ray from the sun proper. The case is the same with the mind, which we must beware of thinking of as if it had no operation below itself. It always will have this power even after it is separated from the perishable confasciculated fibres by which it exercised this power while in the terrestrial body. In the other world it will propel activities below itself as influx of affection into the minds of men on earth. It will also propel activities into the surrounding spiritual atmospheres and thus cause a presentation of itself before the vision of a spirit beholder, "under a similar form to that which is seized by the senses when it is combined with terrestrial elements," as the BRAIN states. Is it really desired that we should suppose the mind keep ultimate fibrous projections whose use was for this world of principiates, after the mind has left it!

     (2) The second passage, (D. WIS. VII:2), has, as its object, to show that man's spirit has heart and pulse and lungs and respiration. In the course of the exposition it is brought out that "those in love to the Lord relate to the heart of heaven, and those in wisdom from that love to the lungs of heaven," and "that the universal distinction of respirations and pulsations is according to the idea of God."

     From this instruction we are led to conclude that the spirit organism is such that its variations and varigations are affections of love and thoughts of intelligence. I know of no organism of which this is true except an interior cerebral organism.

     The number next speaks of the spiritual as something never detached from organics, and then assigns to the parts of its organism the same names that denote various organs in the terrestrial body. I see no reason why these names should not be taken in an eminent sense to denote the eminent correspondents on that higher plane. Spiritual respiration and pulsation had just been defined to mean reactively to wisdom and love, and a similar thing must be true of the other terrestrially named organs.

     The warning against assigning to the soul any particular place, with which the number concludes, is because this limits our thought to an organ which we think of only as a part and not as the whole; especially if we cannot raise our mind above the corporeal image of its boundaries. In such a case it is far preferable to think of the soul as the terrestrial body form, for that, at any rate, is the form in which it manifests itself on earth and in which after death it will still represent itself to spirits from our earth.

     (3) It is interesting to note the curious language of E. A. K. II:351 that after emancipation the soul "will assume every form of the human body." This suggests Paul's phrase "to put off this natural body and put on the spiritual body." What is meant by the assuming of a form after getting rid of an old one is well indicated in 3 ADV. 2474. The numbers immediately preceding it, cited by me, (LIFE, May), teach that spirits suppose they are in a corporeally shaped body, but that they are told that members of this kind could be of no use there. They do not know what form they are, for they seem to put on whatever form is induced on them by representations; but yet its character may be illustrated from the vegetable kingdoms by the successive falling apart of a mature fruit until finally the seed is loosed and "at length there bursts forth that which is truly prolific and represents eternity, which begets tree and fruit.". . . Then follows significantly the following,-"2474. This new creation begins after the death of the body, which, however, is represented in the new creation of man while he lives in the body: for he must reject all that which comes from the natural man, and must put on the new."

     In short, it is regeneration which is really involved, and the putting on of a celestial proprium in place of the natural proprium, when we read about the soul after death assuming every form of the human body. Therefore we so frequently read of vastation in the spiritual world passing successively "from head to heel," (S. D. 5508); an explanation of which eminent use of terms is given at (S. D. 5694) where a vastation as to the gross external things of the body is said to mean mere bodily pleasures."

     This passage, (E. A. K. 11:351), seems to be cited by writers for the purpose of supporting the idea of the education of a tentacular fibrous form from all parts of the terrestrial body, yet the language clearly indicates that the soul is loosed from these supposedly adhesive tentacles, for it is shortly in a state "to assume every form of the human body." That Swedenborg had absolutely no idea of such a tentacular education is very apparent from his solicitude later on in the passage the soul thus liberated could not begin life again in the world "e minimo," a clear indication that he thought of the liberated soul as something analogous to the paternal seed. He explains "that the volume of soul fluid [animalis fluidus] is great and cannot begin agam e minimo."

     This passage also defines what is meant by the human body which the soul assumes, thus,-"the real body itself is the complex of the forms of the soul, or, in fact, is the universal soul." A number of explanatory references are then adduced among which I note with peculiar interest the following statements at E. A. K. II:205:

     "The soul is the Universal force and substance . . . . The universal (italics, Swedenborg's) is what reigns everywhere in the entire series, into whatever number of degrees the series be distinguished, and likewise in the general itself. But the general (italics, Swedenborg's) embraces or contains in itself, successively or simultaneously the whole series with its degrees." To illustrate this we are then told that the red blood and the tunics are generals, but that the spirituous fluid and its motive fibers are the universal, and also enter into the generals just named, [viz., by confasciculation and conglobation].

     With this last passage as a text I may be permitted to make a comment on the character of our thinking about these transcendent subjects. It seems to me that those who think of the spirit organism as a structure of corporeally shaped members do so because they think of that organism not as a universal as it should be thought of, but as a general. They think of it as a general because they are thinking of something which embraces and envelops and surrounds a cubic space. We should think of it as a universal which has power to propel itself interiorly everywhere and thus to reign universally in its sphere as a sun does by means of its rays.

     IV. CONCLUSION.

     I foresee that some will urge against this article that there are so many references to the Scientific Works, as all in the Church have not as yet endorsed the validity of correlating them with the theology. But what I have referred to in them is that on which there is agreement among all who form a correlation, namely, the central principles laid down there as to the doctrines of degrees, form, correspondences. Does it seem credible, I ask, that Swedenborg who with remarkable philosophic insight recognized that the things of a higher world are all eminent archtypes of what we see here, and who then elaborated first the sketch of a universal mathesis and then a science of correspondences, for the purpose of preserving some conception of higher phenomena in the inadequate thought and language of the nature, is it credible, I ask, that all this elaborately raised edifice had then to be torn down because in the subsequent period of revelation he speaks of the spiritual world as if he were describing natural scenery? That he did not exclude or cast aside this philosophic basis to his theology has been set forth by many passages adduced by Mr. Acton, and is supremely involved in Swedenborg's constant reminder that the spiritual world cannot be understood without a knowledge of degrees and correspondences, and that we must think above time and space.

     The spiritual body organism has in it eminently everything that the terrestrial body has, having an eminent brain, an eminent heart, an eminent lungs, an eminent viscera and members. It appears, however, to the sight like a terrestrial body. Permit me, in conclusion, to adduce an illustration from physiology that will throw light on the matter.

     It is well known that there are motor areas on the brain, each of which corresponds to some viscera or organ in the derivative body. Pointing to various such areas in a brain which I was exhibiting to a class I might call them in turn "the motor area to the brain, the motor area to the heart, the motor area to the lungs, the motor area to the feet."

But supposing I felt sure that the class would understand I was not referring to the terrestrial body, but to a higher organism; I could then speak of those motor areas as the "brain, heart, lungs, and feet" of the particular organism I was exhibiting. This illustrates what I mean by eminent analogues of terrestrial members in the spiritual organism.

Now, again suppose I was able to introduce a delicate probe into the brain of a living man and touch each of these motor areas in turn; I contend he could feel no sensation in the motor areas proper, but would suppose I had touched the brain, heart, lungs, and feet. This illustrates why when a given part of the spiritual organism is touched or affected, the spirit refers the sensation to a supposedly terrestrial shape of corporeally shaped members, which, however, he does not have and which are only induced upon him by his representation and his thought, according to S. D. 355 and 3 ADV. 2471-3.

Editorial Department 1915

Editorial Department Editor 1915

     NOTES AND REVIEWS.

     Through the generosity of a friend we are able to present, this month, a greatly enlarged issue, made necessary by the ever-increasing pressure of contributed articles and letters. The General Church seems to be growing, not only in numbers but in intellectual activity, and before many years a weekly journal will become a necessity.

     From a subscriber in Buenos Aires we learn that there are, at present, "only ten receivers of the Heavenly Doctrine" in the capital of the Argentine Republic, as far as he knows, and that "all of them are Danes." Not a bad beginning!

     "Hic Liber est Adventus Domini, scriptum ex Mandate." This sentence, as is well known, was written by Swedenborg on the title-page of two copies of the BRIEF EXPOSITION,-One of which was found by the late James Speirs and is now preserved in the British Museum. We learn with pleasure that a full-sized facsimile reproduction of this title-page and inscription is now for sale at No. 1 Bloomsbury Street, London, and it may also be obtained through the Academy Book Room, Bryn Athyn, Pa.
EQUALITY OF THE SEXES 1915

EQUALITY OF THE SEXES 1915

Are the Sexes equal?" A letter dealing with this question is published in the present issue of the LIFE. The question is asked in a spirit of great earnestness and is worthy of an equally earnest consideration. In the early volumes of the LIFE (about 1884-1887), the subject was discussed at some length, but since then has not received much attention in our pages. The question was perhaps regarded as settled among "Academy folk," though it has been continually agitated in our New Church contemporaries, and in the Christian world has become the most disturbing issue of modern life.

In the meantime conditions, if not principles, have greatly changed in our own midst, and there is undoubtedly an appearance that the Academy has, in practice at least, to some extent modified its old position on "the woman question."

The question is not, and cannot be among members of the New Church, whether the Heavenly Doctrine is "antiquated" in respect to this or any other subject, but whether our understanding of the Doctrine has made progress or not. There is also a question whether the state of the Christian world has advanced in respect to matters conjugial and social, or is showing signs of decrepitude and dissolution. The whole question is one of eminent and urgent practical importance, and we earnestly invite a thorough discussion of the subject in the pages of the LIFE. And in order to promote freedom of expression we will add that unsigned or anonymous letters will be published, if otherwise fit for publication, for it is the ideas and arguments that count, rather than the individuals who propound them.
NEW CHURCH AND THE WAR 1915

NEW CHURCH AND THE WAR 1915

     During the great wars of the past, that have raged since the beginning of the New Church, the journals of the Church always preserved a uniform silence, conceiving it their duty to confine their attention to purely spiritual and religious subjects.
     But not so during the present war. Since the first outbreak in August, the journals of the New Church-not only in England, but also in America, and wherever a New Church paper is published,-have been teeming with items and articles dealing with the one absorbing subject; and though there has been much sentiment and passion, still the teachings of the Heavenly Doctrine on the subject of war have been diligently quoted and made widely known.
     Our British contemporaries, MORNING LIGHT and the NEW CHURCH MAGAZINE, are especially full of articles on the war. MORNING LIGHT has been publishing long lists containing the names of young Newchurchmen who have "joined the colors,"-about 300 thus far, and the lists are not yet completed.

Mr. Schreck's society in Birmingham alone has supplied thirty recruits. Under the heading of "LONDON (Burton Road)-Academy," we find the following names:

Reginald Shaw, 2d Lieut. 3d Royal Sussex Regt.
Maurice Shaw, 2d Lieut. 7th Gloucester Regt.
Osmond Acton, Royal Engineers, 65th Field Co.
Stephen Acton, Kitchner's Army (Colchester).
Robert Priest, Queen's Westminster Rifles.
Felix Summerhayes, Queen's Westminster Rifles.
Malcolm Blythe, Army Pay Corps, Aldershot.
Reginald Ottley, Army Air Corps, (Motor Cyclist Batt.).

     And we learn that every son (of proper age) of every New Church minister in England, has enlisted in the ranks of the patriots.
     There are, no doubt, other names, familiar to "Academy" folk, both in England and in Canada, and we shall be pleased to put them on record in our pages, for though we are and shall remain "strictly neutral," it will be an inspiration to the young people of the Church everywhere to learn the names of those young heroes of their own faith who have evidenced their willingness to sacrifice their lives for their country.
     The editor of MORNING LIGHT observes that "we have looked almost in vain for some really kind words of encouragement from our [American] New Church brethren in their journals." But what can he expect beyond the sympathy of individual members of the Church in this country? The New Church itself is not and cannot be at war with any nation in the world, but is at war with spiritual falsity and evil in every nation.

ENTRY OF SWEDENBORG'S BIRTH 1915

     The latest among the ever multiplying documentary discoveries relating to Emanuel Swedenborg, has reference to the very first data of his life, viz., his birth and baptism. Mr. F. G. Lindh, a member of the New Church in Stockholm, (whom we had the pleasure of meeting at the Swedenborg Congress in London, in 1910), in the summer of 1914 discovered the original entry of these dates in the old register of "Jacob's Congregation," or the "Church of St. James," as it would be called in English. A reproduction of the page in the registry, containing this interesting entry, is published by Mr. Lindh in the NYA KYRKANS TIDNING for September last, together with detailed biographical accounts of the "god-parents" or sponsors who were present at the baptism. A copy of this reproduction is published in the present issue of the LIFE. The entry itself reads as follows:

P. 178.           1688 PATRINI.           INFANTES.           DIES BAPT.
PARENTES

Mag. Jesper,           Hr. Hofrad Nordenhjelm.      Emanuel,
     Swedberg.      F. Maria Sylvia.                    Fodd d. 29Jan.      d. 2 Febr.
H. Sera Behm.      Gen. Auditeuren Fahlstrom.
                         F. Ingrid Behm.
                         Hr. Johan Rhenstierna.
                         F. Marg. Zachariae d'r.

PARENTS.           GOD-PARENTS.           CHILDREN.          DAY OF BAPTISM.
Dr. Jesper,           Mr. Councillor Nordenhjelm. Emanuel          Febr. 2.
     Swedberg.      Mrs. Maria Sylvia.           Born Jan. 29.
Wife: Sarah           Auditor General Fahlstrom.
     Behm.      Mrs. Ingrid Behm.
                         Mr. Johan Rhenstierna.
                         Mrs. Marg. Zachariae daughter.

     Concerning the god-parents we extract the following from Mr. Lindh's long account:

     The Councillor Nordenhjelm, who is registered as the first of the sponsors, was Prof. Anders Nilson Nordenhjelm, (1633-1694), at the time instructor to the crown prince, (Charles XII).

Fru Marice Sylvin was the wife of the officiating clergyman, Pastor Matthias Wagner, who was the rector of St. James and chaplain to the court. She is entered here under her maiden name, as was the custom with ladies of the nobility who had married outside their rank.

     Auditor-general Fahlstrom, (Baron Ludwig Fahlstrom, 1655-1721), was a childhood friend of Jesper Swedberg; he afterwards became governor of the province of Westmanland.

     Fru Ingrid Behm was the sister of Sarah Behm, Emanuel's mother, and widow of Major Erland Erling.

     Herr Johan Wilhelm Rhenstierna, (1659-1692), was a cousin of Emanuel's mother, and was a chamberlain at the court of the Queen-dowager, Hedwig Eleonora. His sister, Anna Maria, married Jesper Swedberg's elder brother, Peter, who, on being ennobled, assumed the name Schonstrom.

     Fru Margareta Zacharias daughter (Troilia), was the daughter of Zacharias Unosson Troilius, burgomaster of Fahlun, and wife of Mikael J. Stromberg, a merchant in Stockholm. She was probably one of the childhood friends of Emanuel's parents.

     The entry itself was written by Jonas Anderson, the clerk of St. James, whose name appears as the third of the sponsors in the last entry on the page.

     Mr. Lindh observes, further, that Emanuel was born on Sunday, January 29, 1688, and was baptized the following Thursday, February 2. The baptismal act undoubtedly took place at the home of the parents on Regeringsgatan (= Regent Street), situated in the second block to the right from the Gustavus Adolphus Square,-and not in the Church of St. James, as the parents would not have dared to take the newborn infant in the depth of winter into the ice-cold temple.*
     * In a later communication Mr. Lindh states that the baptis must have taken place in the church, as required by law. No wonder the mortality was high among infants and mothers!

     The discovery of the entry will put an end forever to any doubt as to the correct date of Swedenborg's birth, even though he himself, in his autobiographical letter to Hartley, wrote 1689 instead of 1688.

To an outsider the minutiae here related may seem unimportant, but when a Newchurchman looks upon the name "Emanuel," written in this entry, his mind reverts at once to the stupendous mission which was in store for this new-born babe. How little did the parents and sponsors anticipate the career of the child! How little do we ourselves as yet realize the meaning of this mission to all the future ages of the human race! But we see, though dimly, that the child Emanuel-"God with us"-was chosen and prepared to serve as the human instrument of the Second Coming of the Lord for the establishment of the crowning and unending Church of God in heaven and on the earth.
MYTH OF ABRAHAM LINCOLN'S SWEDENBORGIANISM 1915

MYTH OF ABRAHAM LINCOLN'S SWEDENBORGIANISM 1915

     In his "Reminiscences of a Pioneer," published in the MESSENGER for 1883 and 1884, the Rev. J. R. Hibbard presented the following testimony concerning the religious tenets of President Lincoln: "Mr. Lincoln was not a member of any of the various sects or churches. A very few knew why. He was a religious man, a very conscientious man, and his conscience was formed by the Ten Commandments and the Word of God which, in private, he read much. His views concerning the Lord Jesus Christ as God manifest, and concerning the Sacred Scriptures and the Life they teach, were largely formed and influenced by the Writings of Swedenborg, furnished him by his friend, Mr. I. S. Britton, about the year 1842 or 1843." (N. C. LIFE, 1884, p. 17.)

     This testimony seemed to receive a valuable confirmation by the affidavit of Mr. Bryant Higgins, of Olney, Ill., published in the MESSENGER for Sept. 30, 1914, and, since then, reproduced in the MORNING LIGHT, Of London.

     AFFIDAVIT OF BRYANT HIGGINS
"State of Illinois, County of Richland, ss.

     "Personally appeared before me the undersigned, Clerk of the Circuit Court in and for the county aforesaid. Bryant Higgins, whose oath is entitled to full force and effect. He, being duly sworn, on oath says he was a member of the United States Court held in the City of Springfield in the State aforesaid, on or about January, 1895; and that he boarded at a certain house on Fifth Street in said city; and that a certain man whose name was Johnson who was old, probably eighty-five, bearded there.

He was superintending the construction of an electric meter for himself. One night he said to me: 'I see you do not go out after night. Are you a church member?' I said to him: 'I am a Swedenborgian.' He said: 'Let us shake hands. I am also one.' From this a Very friendly acquaintance sprung up. I now will give you his language as near as I can remember it. He said: 'Me and Abe Lincoln and Dr. Blackburn are the three original Swedenborgians in this part of the country. Me and Abe and Dr. Blackburn met in the back room of Abe's office every Saturday night and studied Swedenborg's works with Abe as our teacher. We kept up those meetings for several years, until Abe was elected President, I had two boys. Abe often talked to them about Swedenborg's works, telling them, "Boys, if you want to learn medicine, metallurgy, mechanics or any science; or above all, if you want to be honorable, useful men, study Swedenborg." Abe was elected President, and I was told that occasionally he went to the home of a widow and they (he and the widow) read Swedenborg's works, and that the people said they read witchery books.' The above is the exact language as near as I can recollect. My memory is not as minute as it once was, as I am now an old man. In a few days I will be seventy-five years old. "BRYANT HIGGINS.

     "Sept. 15th, 1914.
"Subscribed and sworn to before me this day and date above written. "CHAS. GOUDY.

     "Clerk of the Circuit Court in and for the county and State aforesaid."
     * Mr. Robert Lincoln, it will be remembered, practiced law in Chicago until 1881, when he became Secretary of War in Garfield's Cabinet, retaining the same office under President Arthur. He afterwards served as Minister to England, under President Harrison, 1889-1893.

     The MESSENGER adds that "there can be no doubt of the correctness of this affidavit, Mr. Higgins being a reliable man whose word would be accepted by those who know him at Olney, without question."

     Being deeply interested in this subject, the Rev. R. H. Keep, one of the ministers of the General Church, wrote a letter of inquiry to the Hen. Robert Lincoln,* the son of Abraham Lincoln, eliciting from him the following reply, which we now publish in NEW CHURCH LIFE With the permission of Mr. Keep and the distinguished author.

     LETTER FROM ROBERT LINCOLN TO R. H. KEEP.
                         Manchester, Vt., Oct. 30, 1914
Rev. Richard Hamilton Keep.
     My Dear Sir:-My acknowledgment of your letter has been unduly delayed by various things.
     I know nothing of Mr. Bryant Higgins, who claims the novel official designation (for a man not a judge) "a member of the United States Court held in the city of Springfield in January, 1895," but his affidavit shows that he got into questionable company. I never heard of his friend, "Johnson," but Johnson's manner of indicating intimacy with Mr. Lincoln has for fifty years been in Illinois a well recognized absolute proof of the fraudulent character of the assumption. Mr. Lincoln's closest friends (in his manhood) used no more familiar address than "Lincoln;" such was the custom of the time and region among his friends; the Johnson story is simply the vulgar invention of a tramp. I am a little astonished that such a thing should he printed in the NEW CHURCH MESSENGER to be seen by people who by their reading must know that Mr. Lincoln's character and occupation at the time assigned make ridiculous a story of his consorting with a man of Johnson's type. This foolish story is hardly worthy of attention and I should speak of it in the same way, whatever was the topic suggested in it, but since you are especially interested in it on account of its religious reference, I may go a little further.

     Mr. Lincoln began the practice of law about 1836; the Bar in Illinois was then small and those who practiced in the Supreme Court were well acquainted with one another, and, it may be mentioned, an extraordinary percentage of them became of much public distinction. Among them was J. Young Scammon, of whose life an account may be found in Appleton's CYCLOPEDIA OF AMERICAN BIOGRAPHY.

     A friendship then begun with Mr. Lincoln was, after his death, continued by Mr. Scammon to me, as long as he lived. I doubt if there was ever a more ardent Swedenborgian than Mr. Scammon; I never knew a layman who made his religion so prominent a part of his daily business and social life as did Mr. Scammon.

If in the years of his close friendship with my father he talked of and quoted Swedenborg a mere fraction of as much as he did later with me, my father became familiar with the subject. That he did not become a disciple would seem to be certain; his close clerical friend was Dr. James Smith, the pastor of the Presbyterian church in which he had his family pew; I lived at home until 1859 when, at the age of sixteen, I went to Exeter to prepare for college; I never heard my father speak of Swedenborg or of the New Church and, except for my knowledge gained, later, by Mr. Scammon's religious ardor, in friendly intercourse, I have never had any reason to suppose that my father ever knew anything at all about the New Church. It occurs to me that if it were true that in the few years before he became President he was teaching the New Church Doctrines to Johnson and his two boys, it would be odd that he did not include his own sons in the teaching.

I pray you to appreciate that I am not discussing Swedenborgianism,-I am only disposing of the alleged story of Johnson as to his intimacy with Mr. Lincoln. Believe me, very truly yours, (Signed.) ROBERT LINCOLN, Manchester, Vt., Oct. 30, 1914.

This letter would seem to dispose of a legend long and fondly cherished among members of the New Church, but though it proves rather conclusively that Abraham Lincoln was not, in this life, a receiver of the Heavenly Doctrine, it does not in the least disturb our hope, amounting almost to conviction, that he is so now, in that world where a genuine love of country and of humanity becomes the spiritual love of the Kingdom of the Lord.

ANNUAL REPORT OF WORK IN SWEDEN ON SWEDENBORG'S MANUSCRIPTS AND DOCUMENTS CONCERNING SWEDENBORG, 19I3-1914 1915

SWEDENBORGIANA AND NEW ITEMS.

At the annual meeting of the Swedenborg Society in the year 1913 the writer laid on the table a folio volume containing some 400 pages of A Chronological List of Works and Documents by and concerning Emanuel Swedenborg. This work had previously awakened such interest that David Wynter, Esq., offered at the meeting to subscribe ?50 per annum for three years for the completion of the work, if a like sum were subscribed from other sources. The President of the Society, Sir Thomas Elliott, immediately moved that with the acceptance of Mr. Wynter's generous offer the work should be proceeded with. Two additional subscriptions were received at the meeting from other gentlemen who were especially interested, and later the Society's Council passed a resolution authorizing a contribution of ?100 per annum for the work if the co-operation of American institutions could be secured to the extent of ?200 per annum. Later during the summer, John Pitcairn, Esq., who has supported the Chronological List investigations most generously since they were undertaken in 1902 during the writer's first visit to Sweden, agreed to meet all previous expenses connected with this work, and also, on behalf of the Academy of the New Church, an annual subscription of L100 according to the terms of the resolution. Similar favorable action, it is hoped, will follow on the part of the New Church Theological School and connected interests at Cambridge and Boston, the six sets of all lists, copies, translations, etc., etc., as also four sets of photographs and slides, thus being made accessible in London, Bryn Athyn, Cambridge and Stockholm. Two copies of all typewritten matter will be retained for editorial purposes by the writer, the Royal Swedish Academy of Sciences being also furnished with a set for use by students of Swedenborg's original MSS. in that important and central Swedish Library which, together with all of Swedenborg's priceless original manuscripts and editions, has been removed recently to the Academy's new library building at Frescati in the immediate neighborhood of Stockholm.

This new library is, of course, entirely fireproof and all Newchurchmen and admirers of Swedenborg will feel greatly reassured in knowing that the priceless manuscripts of Swedenborg, and also of his great contemporaries and successors such as Linnaus and Berzelius, are now quite safe, as safe as it is possible to make them, and also that the great scientific library of the Academy of Sciences, by far the largest in the North, is also housed in a similarly reliable way.

The work on the Chronological List has been very nearly brought to a successful conclusion in its preliminary form due to the invaluable assistance received since 1992 from Miss Greta Ekelof, and since 1909 from Miss Cyriel Lj. Odhner, not to mention the numerous librarians and other officials and investigators who have furnished information or advice. Miss Ekelof's work has been mostly confined to the bibliographical analysis of Part I of the List, comprising " Works by Swedenborg." In a greatly abridged form this Part appeared in 1910 in English and Swedish editions. Miss Odhner's work has been chiefly concerned with the exceedingly laborious and very extensive investigations connected with Parts II and III, comprising "Documents by Swedenborg" and "Documents concerning Swedenborg." After highly successful researches in a number of Swedish archives and libraries, Miss Odhner visited American New Church libraries in 1913 at Bryn Athyn, Philadelphia and New York, before returning to Stockholm in January last in order to continue the work of listing, copying, and translating the constantly increasing collections. In the meantime I had edited in a preliminary way Parts I and II of the List, including also Part III up to the close of the year 1745, and had laid the volume before the Swedenborg Society with the very gratifying results described above in this report. The Rev. J. E. Rosenquist had also in 1912 begun to copy the numerous "Gothenburg Documents," with which he is now proceeding, having completed some 500 pages folio in six sets, and also, during the previous autumn and winter, no less than 857 pages folio of the important new collection of documents concerning the Gothenburg Controversy in the Gota Supreme Court at Jonkoping.

Since returning to Stockholm Miss Odhner has also produced some 700 pages folio of copies of new documents by and concerning Swedenborg, many of which she has moreover translated (see a number of them published in recent issues of the weekly MORNING LIGHT, London). Miss Odhner has been and will be occupied for some time in still further extending the List by entering a great mass of new and very important items found in America and Sweden by herself and others, including all the editor's collections since the year 1902. A great quantity of new items turned up during the editor's researches last year in London and on the Continent, as well as at Skara, recently revisited before returning to Stockholm to continue with the work on the MSS. All items in Sweden, Finland, and Russia, in England and on the Continent, and in America, having been listed and copied, the numerous collections of original new documents may appear in translated form, greatly supplementing the three volumes of "Documents concerning Swedenborg" edited by Dr. R. L. Tafel, and thus increasing our knowledge of Swedenborg's life, works and times to a very great extent. The reproduction of these documents in the original languages by printed editions of the text, and possibly by phototyping them, which is the most suitable process for such facsimile reproductions, will also be necessary if students are to have complete access to the original evidence. In the meantime the typewritten copies accessible at Bryn Athyn, Cambridge, London, and Stockholm, will supply specialists with reliable sources in typescript.

The original works and documents of theological, philosophical, scientific, and miscellaneous content having been made accessible in copies published and unpublished, their historical and critical analysis may be undertaken. Dr. R. L. Tafel in the published "Documents," and also the Rev. James Hyde in a very detailed series of "References," filling over a thousand typewritten pages in folio, have produced a valuable preliminary body of analytical and editorial notes. The unpublished "References" of the Rev. James Hyde, the results of a long-continued and exceedingly thorough and painstaking analysis, will probably be published sooner or later Part by Part as arranged last year in London, the whole mass having been typewritten in six sets by Mr. Paul Blaise, of London, in a very exact and scholarly manner.

For preliminary contributions on the unpublished results of Tafel and Hyde see forthcoming articles in the NEW CHURCH QUARTERLY, London. According to instructions received from the Council of the Swedenborg Society, and with the co-operation of the editor of the NEW CHURCH MAGAZINE, the Rev. J. R. Rendell, B. A., the Chronological List, after much additional editing and revision will be published in complete form by installments in the pages of the MAGAZINE, thus making accessible a very extensive body of bibliographical references recording a greater number of new and old works and documents by and concerning Swedenborg. A very considerable proportion of the items listed are at present quite unknown in the literature concerning Swedenborg and the New Church and will therefore greatly increase the accessible sources of knowledge, finally leading to the publication of numerous texts, translations, and historical works.

It will be evident from the above account how important in is, if the Chronological List and the new edition of "Documents concerning Swedenborg" are to be really complete and exhaustive so far as they can be made at present, that the work of Miss Cyriel Lj. Odhner, at Stockholm, and of the Rev. J. E. Rosenquist, at Gothenburg, should be continued until all documents shall have been listed, copied and translated. Later would follow the complete editing of the original's and of translations in the SWEDENBORG ARCHIVES or in some other suitable form. The necessity of thoroughly revising the great work of Dr. R. L. Tafel, "Documents concerning Swedenborg," has become evident as a result of later research, and the volume of evidence has been gradually doubled and trebled.

In the near future the following collections of typewritten copies of Chronological List, original Documents and Translations, References, etc., will be distributed to the contributing institutions in revised and bound form: (1) The revised and bound Jonkoping Documents, some 500 pages folio, in six typewritten sets; (3) The revised and bound Gothenburg Documents, Vol. I, about 500 pages; Vol. II to contain the remainder, including the Skara Documents;

(3) Vols. I and II of Stockholm Documents, about 500 pages each, arranged according to the various institutions from which they have been derived; (4) Four sets of officially certified Genealogies of the Swedenborg Family from the House of Nobles; (5) A volume or two of Translations of the copies from Stockholm institutions; (6) Remainder of Chronological List, Part III, on slips, and also later on several Appendices and Additions to the Chronological List, on folio pages. (7) Hyde's References to Swedenborg's Life and Works, with Preface to the volume by the editor.

The great world war has not thus far in any way retarded the various undertakings in Sweden to edit and publish the manuscripts of Swedenborg and miscellaneous Swedenborgiana. The only project which seems likely to be retarded is the erection of the proposed bronze statue of Swedenborg at Stockholm, a Project which has been so heartily endorsed by a number of Swedish, English and American admirers of Swedenborg. And even this project is making decided progress in spite of the unsettled conditions produced by the war. I have this week had the pleasure of meeting at the Sanatorium here the President of the Stockholm Town Council. This important official, Dr. Sixten von Friesen, immediately showed great interest in the proposal to erect a bronze statue of Swedenborg at Stockholm, and informed me that in such cases a great expense is defrayed by the City, which supplies the site and a granite base for the statue free of charge. Dr. von Freisen at once raised the question of who should make the model of the proposed statue. The artist to be chosen should, we agreed, most properly be a Swede, and the President suggested the most famous artist of Sweden, who also has an international reputation, namely Anders Zorn. He has produced a remarkable bronze statue of Gustavus Vasa at Nora in Dalekarlia, and also desires to model a statue of the Dalekarlian hero, Bngelbrekt, to be placed in front of the Swedish Parliament Building, "Riksdagshuset," at Stockholm. Dr von Friesen agreed that if an artist were first chosen by some such Swedish corporation as the Swedenborg Committee of the Royal Swedish Academy of Sciences, a memorial on the subject, together with appended memorials from English, American and other corporations, might then be sent into the city government of Stockholm for consideration and action.

The President seemed to be especially pleased with the idea that the proposed Swedenborg Statue would be the result not only of Swedish interest, but also of the world-wide support of international corporations. In view of these favorable conditions, it therefore seems probable that after the war this question will again come up for what may be a final and most satisfactory solution.

     In conclusion, I desire to thank most heartily the English, American and Swedish bodies and individuals who have extended to me their kind sympathy and assistance during my late severe and prolonged illness, and especially to the Council of the Swedenborg Society and their officials, and to my esteemed friend, Mr. John Pitcairn, who with the Rev. Arthur Wilde, inspected the work at Stockholm during July and did everything possible to relieve the serious situation which had arisen and which is now happily drawing to a close. Fortunately, my assistants, Miss Greta Ekelof, Miss Cyriel Lj. Odhner, and the Rev. J. E. Rosenquist, were able to continue without interruption the phototyping of Swedenborg's Manuscripts, the Chronological List, and the copying of documents, the editing of the Stockholm edition of Swedenborg's scientific works having been temporarily postponed with the consent of Professor Gustaf Retzius until such time as the editor will again be able personally to continue that work. Again thanking all corporations and individuals for redoubled help and support received since last February, I remain,
     ALFRED H. STROH.
     Mosseberg's Sanatorium,
          Westrogothia, Sweden, Oct. 22, 1914.

DATE OF SWEDENBORG'S BIRTH 1915

DATE OF SWEDENBORG'S BIRTH CHARLES E. BENHAM 1915

Editor NEW CHURCH LIFE:
I have a copy of the LONDON GAZETTE, dated Feb. 25, 1688, giving accounts of the proclamation of William and Mary. The year is properly the year 1689, but the new year was not then reckoned to commence on June 1, but on April 1, so that all dates up to March 31 were reckoned as belonging to the year 1688.

May not this circumstance clear up the singular fact that Swedenborg stated in his brief autobiography, written expressly to remove all error, and misstatements, that he was born on Jan. 29, 1689, whereas the date is generally called Jan. 29, 1688? Is it not possible that Swedenborg was only adjusting the old style calendar and giving the true year according to the new style? CHARLES E. BENHAM. Colchester, England, Nov. 23, 1914
IS NEW CHURCH BAPTISM REQUIRED IN THE CONVENTION? 1915

IS NEW CHURCH BAPTISM REQUIRED IN THE CONVENTION? F. E. WAELCHLI 1915

Editor NEW CHURCH LIFE:
     In Bishop W. F. Pendleton's address to the General Assembly of the General Church of the New Jerusalem, in. 1899, on The Principles of the Academy, are these words:

     "Baptism is the gate of entrance into the New Church, appointed by the Lord Himself. By baptism a man becomes a member of the New Church Universal in both worlds. Those only, so baptized, should be eligible to membership in the general bodies of the Church."

     Many of the General Church may be of the opinion that this is a principle which this body has in common with the General Convention. We raise the question whether such is the case.

     In former days, even as late as twenty-five years ago, this was a generally accepted principle of the Convention, although there were always some who dissented from it. But evidence has come to light which indicates that it is no longer acknowledged, except by a few. This evidence we would summarize under three points:

     1. That baptism into the New Church on entrance into it from the Old, is no longer taught by ministers of Convention, except by a few.

     2. That this step is not taught as a principle of Church order in the Theological School of the Convention.

     3. That there are several ministers of Convention who were ordained without having received New Church baptism.

     Do these points state the fact? Is our information correct? If not, we hope that ministers and members of Convention will deny them in your columns. We would prefer to call upon them to state the case in this matter in their official organ, the NEW CHURCH MESSENGER, but, unfortunately, that journal is not open to ministers of the General Church.

     We would be pleased to have it shown that what we have stated is incorrect. But we fear it cannot be done, and that the fact is that the question whether New Church baptism is the door of entrance into the New Church is an issue between the two bodies of the Church. As such it is an important, indeed, a very important issue. It brings before us concretely that other great issue as to the distinctiveness of the New Church.

     I will close by quoting from an editorial by the Rev. L. G. Zandenberger in BOTE DER NEUEN KIRCHE:

     "The General Convention of the New Church has no law in its constitution which says that one must be baptized in order to be a member of the same. It is, indeed, true that men who have been ordained into the ministry at meetings of Convention have been baptized; but as it is not a law, there are a number of ministers, who belong to Convention, who were not baptized again, and we ourselves are among this number. In regard to the practice of the ministers and congregations of the New Church, there may indeed be such as require that newly received members should be baptized again; but we believe that this is but seldom the case, as great freedom rules in this respect.

Generally it is left to the choice of the candidate, and if he believes that the baptism, by which he was received into the [Old] Church in childhood or in adult age, was help and valid for him, he is not baptized again." (November, 1914.)
F. E. WAELCHLI.
"WHERE DOES NEW CHURCH EDUCATION BEGIN?" 1915

"WHERE DOES NEW CHURCH EDUCATION BEGIN?" R. DE CHARMS 1915

It will be conceded by every thoughtful person that a good beginning has an important relation to whatever is to follow. It would seem, then, of some moment to determine when and how a good beginning should be made in New Church education. It will be readily admitted by those familiar with the New Church teaching, having a bearing on the subject, that education begins in the first period with the newly born infant, and with the mother in charge of the infant. That it begins with the mother is the point I would like to emphasize; for this will make evident that a good beginning can only be hoped for and realized with a good and well prepared and equipped mother. So it would appear, then, clearly enough, that the beginning is really back of the mother, and is to be found in the fullest possible education and training of the girl who is happily to become a mother when arriving at the proper age. The end of her education and training being wifehood and motherhood, it should be clear that the question we are considering involves the full preparation of a girl for that state. This end, it is our contention, is to qualify and determine every step taken in the culture, training and education of the girl. To promote this end and to guard against everything likely to defeat or injure the fullest possible accomplishment of it, is, we hold, the sum of all New Church education of girls.

Now we assume that the higher education of girls covering their moral, mental and spiritual culture and training is being as well secured as our present means and knowledge and the training and experience of our teachers will permit. To make such education more full, thorough and complete, we are convinced other things are needed. These other things cannot be adequately given without organized effort by women, and the establishment of a well equipped industrial school of Domestic Art.

To develop the idea of such a school I would like to suggest some of the branches of girl training and instruction it should cover as they are organized into the various departments which would come to constitute the school.

     1. Nursing the sick.

     2. Learning to care for infants

     3. Household economy and management, with accounts, decorations, furnishing and all that is included in a well ordered house and home.

     4. School of cooking.

     5. Dressmaking.

     6. Millinery.

     7. Physical training with special reference for fitting girls for bearing well formed and healthy children.

     8. Lectures on female anatomy and physiology, given with the like end ever in view.

     9. Lectures on pre-natal conditions and states.

     10. A special course in the training of infants during the first period, say, from birth to the fifth or sixth year.

     To give force to this special course and to call attention to its supreme importance, I need only refer to the teaching of the Writings that the mother holding the highest, holiest and most vital relations to her child, is assigned by the Lord to the sole care and training of the little one during this first period of life.

     The organization proposed would mean the appointment of a Council composed of the most intelligent and experienced women of the Church. Under the direction of this Council all the women of the Church could be enrolled as members under the name, perhaps, of the Mothers' and Parents' League, or some other suitable name. Such an organization might be made to constitute a women's movement having for its end the preparation and training of girls to fit them to become good wives and mothers, the preparation to cover the word "domestic," thought of as including all that a girl needs from the lowest to the highest and especially fitting her to begin New Church education by developing the first plane or degree of life, where manifestly New Church education must needs have its true beginning.

     When will the women of the Church arise to a just conception and perception of this, their true and Divinely ordained distinctive work? Surely, when they come to see its great importance and far reaching effects upon the destiny of the human race, and the future of the Church. When, in view of all this, will their affection for the Church and love for their children, and desire to see the educational work make its real beginning, move them to organize and under the leadership of those most competent to lead inaugurate such a women's movement as may develop into an instrument under the Divine guidance of promoting such educational uses as will bear the richest fruit in the future progress and development of New Church education?
     R. DE CHARMS.
          Bryn Athyn, Pa.
HOW ARE WE TO UNDERSTAND THE STATEMENT THAT "CONJUGIAL PAIRS ARE BORN?" 1915

HOW ARE WE TO UNDERSTAND THE STATEMENT THAT "CONJUGIAL PAIRS ARE BORN?" GUSTAF BAECKSTROM 1915

Editor NEW CHURCH LIFE:
For some time there has been a discussion in Pastor Bronniche's Danish journal as to the correct understanding of the statement in C. L. 229 and 376: "it is provided that conjugial pairs are born." It has been pointed out that the statement in question must have regard to spiritual birth. When men are regenerated, they are born for heaven, and as no one can live in the conjugial sphere of heaven without a partner, all are born anew in pairs. This is what seems to me to be most important for us to know. It would, indeed, be of interest for us to know if men are also born naturally in pairs, but this is not of vital importance.

If we were to think that all are born naturally as pairs, the following question might arise: Since every man is in freedom to choose heaven or hell, would it be possible, then, that one of them could prefer heaven and the other hell? In such case, could the former be happy to eternity in heaven with another partner, not from birth provided for him?

     The following teaching in the DIVINE PROVIDENCE, n. 333, seems to me to throw light on this question:

     The Lord sees of what quality the man is and foresees what he wishes to be, thus what he is to be; and in order that he may be a man and therefore immortal, the freedom of his will cannot be taken away. Wherefore the Lord foresees his state after death and provides for it from his birth even to the end of life. . . . Now as the Lord foresees the states of all after death, and also foresees the places in hell of those who are not willing to be saved, and the places in heaven of those who wish to be saved, it follows, that for the evil He provides their places by permitting and by withdrawing, and for the good by leading. . . . This may be illustrated by a comparison: If a marksman should aim at a target back of which a field stretches for a mile, and if he should in the slightest degree err in his aim, the javelin or the ball keeping on to the end of the mile would depart very far from the line. Thus it would be if the Lord did not every least moment of time regard the eternal in foreseeing and providing every one's place after death. But this is done by the Lord, because all the future is present to Him, and all the present is to Him eternal. (See also D. P. 202 and 203.)

     This seems to me to indicate that conjugial pairs are also naturally born for each other, in as much as the Lord foresees and provides the place after death for every one from his birth. It must be observed, however, that it is no predestination, for "the freedom of man's will cannot be taken away."

     Another question may now arise: Since the sphere of hell is opposed to that of heaven, the devils cannot live united in pairs as the angels do. But, nevertheless, are they not coupled together in some way? We know that the same kind of evils and falsities, which they have in common, bring them together, when they are performing evil uses, and the general law of order is that there must be two, an active and a passive, acting and reacting, in order that any use, whether good or evil, may be performed. But when the thing is done, do the devils then withdraw from each other? And are always the same two uniting or coming together again when an evil thing next time is to be planned, and thus the same two again and again forever?

     And further, if we think that men are even naturally born in pairs and finally come together as such in some way or other, must this then necessarily be the case with all, or can there be any exceptions from the general rule?

     It seems to me there are some indications in the Writings to the effect that not all finally come together in pairs. It is said in C. L., n. 54: "They who in the world have lived unmarried and have altogether alienated their minds from marriage, if they be spiritual, remain unmarried, but if natural, they become scortators. . . . The unmarried are at the side of heaven, because the sphere of perpetual celibacy infests the sphere of conjugial love, which is the very sphere of heaven."

     What is said in C. L. n. 510, D. P. n. 226 and 227 and S. D. n. 5950 concerning certain profaners seems to indicate that neither do these finally live in pairs to eternity. For it is said that "they are no longer men, they are not called he and she, but it," and that such are "destroyed as to all that is truly human," but appear in the light of heaven "like skeletons," and are "disgusted with the sex," having "torn in pieces and annihilated the human conjugial with themselves."

     Finally, the following question will arise: Can we, while still on earth, feel assured that our partner here will be our partner also in the other world? Certainly we cannot beyond any doubt scientifically prove this, but it seems to me that those two who have really learned to know each other interiorly and love each other so that they feel themselves not as two, but as one, may feel within themselves the assurance of being united forever, even as they entertain the hope of entering into heaven, when love to the Word, to what is good and truth, fills their hearts, and kindles their breasts.

     I have introduced these questions for the sake of information, hoping that the subject may be discussed in NEW CHURCH LIFE.
     GUSTAF BAECKSTROM.
ARE THE SEXES EQUAL? 1915

ARE THE SEXES EQUAL? OLIVE BALY 1915

In his book on THE SEXES HERE AND HEREAFTER, Dr. W. H. Holcombe says: "The bisexual nature of the Supreme Being is decomposed with the Sexes as light is decomposed in the prism. Break a magnet into two pieces and each part is still a magnet with its positive and negative, or male and female poles. Man and woman stricken off, to speak analogically, from the Divine Substance and life, remain both masculine and feminine in themselves, although objectively masculine and feminine to each other.

Every man has a feminine, every woman a masculine element more or less developed. The key to the difference between the Sexes is that the poles are reversed."

     This is a striking statement and, if it may be accepted as New Church Doctrine, throws considerable light on the questions which are occupying the minds of women at the present time. It expresses beautifully the doctrine of perfect equality between male and female, implying that in nothing is the latter subordinate to the former.

     But a critical examination of Dr. Holcombe's views in the light of the Writings gives rise to formidable doubt as to whether they are really founded on Swedenborg's teachings, or are not rather the outcome of a desire to find a way out of difficulties which the Writings appear to leave unexplained.

     The modern movement among women has given rise to much anxious thought among New Church people, and on their seeking the Divine guidance of the Writings the appearance is that they refer in practical details to a state of affairs which is passing, and do not afford the needful light on the conduct, capabilities and duties of women, and of men towards women, under modern conditions. To the educated woman outside the Church the teachings of Swedenborg appear old-fashioned, and to belong to his own century, and it is within the writer's experience that they constitute a stumbling block in the way of the acceptance of New Church teachings, as being at variance with the facts of life.

     To New Church women brought up under the aegis of the Church, it may be easy to believe that woman is simply the "form of the love of man's wisdom," and, following on the acceptance of such a statement, to meekly acquiesce in the finding of that wisdom. But independence of thought forbids such a blind belief: nay, the Writings themselves demand that truth shall be rationally understood, and with this in view, I would place before the Church some of the difficulties; which, for me at least, cry aloud for solution.

Take, for instance, this doctrine,-that woman is a form of the love of man's intellect (C. L. 33). This teaching seems to exact a simple acquiescence from the woman in whatever that intellect enjoins regarding her states and character, and other masculine views of the proper relation of the sexes; and up to this time the women of the Church seem to have acted solely on that principle. As a rule, they are not admitted into the Councils of the Church, either legislative or administrative. Their views are received second hand, having been filtered through the masculine mind. The functions of women in the life of the Church have been almost entirely of a domestic and social nature. Rarely are their talents applied to any other than uses of a subordinate and external character. Now to a woman who has received the benefit of education and has taken a share in the work of the world in a responsible position, such a part is unsatisfying, as affording no held for her abilities. Yet the practice of the Church would seem to follow the teaching as enunciated by the general doctrine in CONJUGIAL LOVE 33.

On going further into the matter this doctrine of the dependence of woman upon man, and her subordination to him, seems to be constantly brought under notice, but, on the other hand, there is no such dependence spoken of in regard to the male. He is, as it were, alone, erect, needing no protection, no support. He is the tree from which, as a branch, woman is derived. This view is emphasized in C. L. 32, where we read "that the feminine is from the masculine or that the woman was taken out of man, is manifest from these words in Genesis." Then follows the account of the, creation of woman. Whether we take this account literally, (the passage would seem to indicate that we should), or spiritually, the principle of derivation of the feminine from the masculine remains. Woman is not the love of wisdom in general, as a man is the love of growing wise, but she is the love of the male wisdom. This secondary position runs throughout the work of CONJUGIAL LOVE and is the necessary consequence on the fundamental teaching that the male is born into the affection of knowing, understanding and growing wise, and that the female is born into the love of, conjoining herself with that affection in the male.

There seems to be no evasion of this teaching, viz., that woman is spiritually and naturally derived from man, and is therefore secondary and dependent; to such an extent that feminine love is given by the Lord through the wisdom of the husband.

     Consider also C. L. 160, where it is taught that men are receptions of love, but that women are born loves of their men; and, again, the forlorn and desolate state of the widow portrayed in n. 385 of the same work.. Throughout the Doctrines the same teaching exists. The sexes are not only fundamentally different but, more, they are UNEQUAL, unable to perform the functions of each other, their capacities and abilities being essentially unlike.

     That this is really the doctrine of the Writings receives strong support from the article by Mr. I. H. H. Gossett in the NEW CHURCH QUARTERLY (Vol. II., P. 313), where he boldly advocates the inequality of the sexes, and the passages cited from the Writings apparently make his position incontestable.

     Yet this position is most difficult to accept. It seems subversive of all freedom, so far as the female sex is concerned. Indeed, all this teaching is at variance with modern views and, still more important, with life itself as we see and know it today. It is not merely a theory but an actual fact that in many spheres of life women are doing exactly the same work as men,-work which a few years ago men monopolized. Such doctrines seem to ignore altogether the fact that women are possessed of an understanding and of the power of rational thought.

     Supposing economic justice an actual fact in this world, is a widow essentially at a disadvantage compared with a widower or an unmarried man? Is it not proved beyond question that the mental ability of women is quite equal to that of men? In the commercial sphere we are constantly meeting with women who are able to manage and control business enterprises. Is no account to be taken of the many eminent women scientists, of women doctors, and women lawyers? Yes, says the opponent, but are they not exceptions! I would answer, exceptions or not, they are there, stumbling blocks to the doctrine that the rational wisdom of the man is not possible with the wife. (C. L. 168.)

     Indeed, the argument that such cases are exceptional, is a futile one. So long as the training and opportunity are exceptional, the result will be so also. Is it not reasonable to suppose that if the brilliant business, professional or scientific women are not numerous, it is because the education of women has not, until recent years, reached the male standard! The artificial barriers set up by men have, of course, limited the numbers of the women who surmount them.

     There is nothing to show that the incapacity or defects of women in the direction from which custom and prejudice have excluded them hitherto, are intrinsic and inherent in the female nature, as the Writings apparently teach. The modern view that they arise simply and solely from the lack' of education and opportunity seems far more in accord with reason and fact.

     In A. C. 8994 we read: "Those who are in spiritual perception love women who are affected with truths, but do not love women who are in scientifics, for it is according to Divine order that men should be in scientifics but women only in affections. Thus women should not love themselves on account of scientifics, but should love men."

     From this, in conjunction with C. L. 88, it would appear that whereas men become filled with self-love, and women are their preservers, yet if women study scientifics and become filled with self-love there is nothing from men to preserve them. Therefore women must not be in scientifics. As the Writings seem to actually forbid the cultivation of the intellect in women, at any rate in the direction of modern education, are we justified in giving girls the benefit of the same education as boys? Indeed, must we not infer that such a course is harmful! And yet, who will deny the possession of intellect to women? Must it not therefore be cultivated? It would seem not, and yet the product is very similar to that obtained in the case of the male.

     When the female intellect is trained and applied to the work of life no apparent disadvantage or ill accrues to the race. Is the method of training our girls, wrong? Should we forbid their learning chemistry, mathematics and the sciences? Why, then, has the Creator endowed them with the capacity for these things? Shall we raise barriers against their entering learned professions such as the law, medicine, and even the ministry?

It is manifest that by so doing, in the first place a great need in woman is left unsatisfied, and a large capacity remains unfulfilled; for it surely cannot be denied that there are women who have marked ability in all of these directions. And can it be doubted that with the adequate training more widely disseminated, many more women would find themselves possessed of talents in spheres from which hitherto they have been excluded? And, in the second place, the race is deprived of the benefits which it would undoubtedly receive by the more general training and application of faculties which, if possessed, should be used in its service.

     I may be permitted to instance, in this connection, the case of Miss Beekman, the author of many scientific works of very great value to the Church to which we belong, who, it would appear, could never have attained the intellectual eminence which she enjoys, had the Doctrines of the Church been literally and strictly carried out in the Academy of the New Church. Read C. L. 175. Here the intellect of women is distinctly stated to be inferior to the male, and yet from what can be observed, women, if given equal opportunities with men, can reach to the same heights of intellectual attainment. How are we to reconcile this passage with present day developments, both intellectual and rational, in the female sex?

     It appears to me that the Church stands in urgent need of a thorough and adequate understanding of the teachings of the Writings on the differences between the sexes, and their relations to each other in order to gain enlightenment on what should be the attitude of the members of the Church towards modern female aspirations.

     Can it be shown that the view held by many within the Church that the sexes, though different, are equal in capacity and ability, is in accord with the teachings of Swedenborg? If so, it would remove one of the hindrances to its growth and increase.
     OLIVE BALY.
          London.

"LIMBUS" AND THE SPIRITUAL BODY 1915

"LIMBUS" AND THE SPIRITUAL BODY ARTHUR B. WELLS 1915

Editor NEW CHURCH LIFE:
     I wish to express my appreciation of your study on "Creation in the Spiritual World." It is a wonderful collection of extracts from the Writings on that subject.

     I also have an idea concerning the teaching in D. L. W. no. 257, which I desire to air. It is written there: "The natural mind of man consists both of spiritual and natural substances; from its spiritual substances thought is produced, but not from its natural substances; the latter substances recede when a man dies, but not the spiritual substances; hence the same mind after death, when a man becomes a spirit or angel, remains in a form like what it had in the world. The natural substances of that mind which, as has been said, recede by death, constitute the cutaneous covering of the spiritual body of spirits and angels; by means of this covering which is taken from the natural world, their spiritual bodies subsist; for the natural is the ultimate continent; hence there is no spirit or angel who was not born a man. These arcana of angelic wisdom are here adduced, that the quality of the natural mind in man may be known."

     It is to be noted that the natural substances of the natural mind recede by death, yet they constitute the cutaneous covering of the bodies of spirits and angels. Now does this not mean that the natural substances of the natural mind which are the purest natural substances or materials in the material body, and therefore the highest and inmost natural substances in it, recede to the circumferences of the spiritual body after death, and there form its cutaneous envelope which is seen by the spiritual eye to be in the human shape and form just as the purely material cutaneous envelope which has been left behind at death was seen by the material eye in a similar shape and form?

     These same substances, which are the inmost natural substances of the natural body, would probably appear to the natural eye not unlike the cortical glands which are their inmost coverings visible to the material eye, but viewed by the eye of the spirit they appear in the outward form and shape of a man for spiritual sight is a discrete degree above natural sight.

To the objection that these substances, being natural, could not be seen by the spiritual eye, I respond that if they are pure enough to form the skin of the spiritual body they must be pure enough to be seen by the spiritual eye and felt by the spiritual sense of touch, for as the natural eye sees nothing outwardly but the skin of the natural body (except where the skin is cut, torn, or broken), so the spiritual eye would in an analogous manner see nothing outwardly but the skin of the spiritual body.

These substances are on the border between the two worlds, Being the ultimates of the spiritual body they must be classed as spiritual to that extent, and thus we escape the difficulty of the teaching that material things cannot be seen by the eye of the spirit nor spiritual things by the eye of the body. The discreteness of the two worlds is also illustrated by this hypothesis, for it would show that the purest natural substances cannot be seen by the natural eye at all and that seen in their most proximate visible coverings they appear as cortical glands; yet viewed by the eye of the spirit they appear as forming the skins of men in all human perfection and beauty, with nothing lacking. ARTHUR B. WELLS.
REASON WHY THE THINGS "HEARD AND SEEN"ARE DESCRIBED 1915

REASON WHY THE THINGS "HEARD AND SEEN"ARE DESCRIBED WALTER C. CHILDS 1915

Editor NEW CHURCH LIFE:-
     Regarding the discussion relative to the bodies of spirits and angels which has recently occupied so many pages of the LIFE, we assume that both sides agree upon two points:

     First, that the Lord Himself is a complete man, having glorified the entire body which He assumed. (A. C. 2083.)

     Secondly, that the inhabitants of this earth, and of all other earths, are complete men.

     Now, having acknowledged the Lord complete Man at the inmost, and finite man complete man at the ultimate, a further acknowledgment would seem rationally warranted. This acknowledgment is that the angels of the three heavens, while differing as to degrees of perfection, internal and external, are still, each and all, complete in the human form and shape, in which, as men, they were originally created.

This faith is further warranted from the fact that it is practically impossible to imagine a being possessed of angelic attributes, as existing in any other than the human form and shape.

     But as to the truth of this belief, we are not left to the deductions of human reason, as has been shown by the statements of very many passages, taken from all parts of the Writings, that have appeared in the papers opposing the new theory. In addition to such passages, and supplementary thereto, and, moreover, as showing why such teaching, both here and elsewhere, has been given, we would call attention to numbers 315 to 323 of the posthumous work ON THE LAST JUDGMENT. Of these numbers, 316 to 322 comprise a remarkable series of distinct statements regarding the bodies of spirits and angels, and regarding the reality of all their surroundings. These statements are the more remarkable and weighty because in the preceding number, 3'5, there is a special reason named as to why these clear statements are made. We quote this number in full, as follows:

     "But the things which we have hitherto said concerning degrees and atmospheres are, for the most part, theoretical; but all theoretical things should be drawn and concluded from the facts of experience, and also be confirmed by them. For unless the facts of experience, as it were, lead the hand of man in coming to conclusions, he may be deceived in theoretical things, and from some imaginary hypothesis be carried away into false principles, entirely opposed to what is true, which he can then confirm by fallacies and appearances of every kind; for false principles may be confirmed by appearances and fallacies to such a degree that a man may believe they are truths themselves. I wish, therefore, now to produce some facts of experience, by which not only what has been, said may be confirmed, but also by which everyone who is in the light of the mind, or who has natural ability, may draw conclusions as to many other things."

     And what are these, "facts of experience,"-divinely given experience,-which we are told are related for the express purpose of guiding us in coming to conclusions and preventing our being "deceived in theoretical things, and from some imaginary hypothesis being carried away into false principles?"

For answer let me quote from n. 316 which immediately follows:

     "In the natural kingdom in which men are, whilst they live in the world, and in the spiritual kingdom where the spiritual angels are, and in the celestial kingdom, in which the celestial angels, similar things appear,* so much so that there is scarcely arty other difference than that the like things of the spiritual kingdom are more perfect than in the natural kingdom and in the celestial kingdom still more Perfect than in the spiritual kingdom."
     * Our idealists may seek to draw comfort from the word "appear," but it will be cold comfort if they read the sentence carefully.

     It is then stated in regard to the spirit or angel:

     "He has a similar face and a similar body, and in the face, similar eyes, nostrils, ears, lips, mouth, and similar hair; and in the body also a similar breast, abdomen, loins, hands and feet, and also similar organs of generation; in a word, he is a man in external form, altogether like a man of the world. He has similar lungs, because he breathes; and has a similar heart because it pulsates. The other viscera of the body are also similar, because there are societies in heaven which equally correspond to these viscera; there is likewise a ruddiness of the face, hands, and body as of blood in the arteries and veins. There are also similar fibers, nerves, and muscles, because, in like manner, a spirit moves his limbs as a man in the world. Moreover, he has similar sight, hearing, smell, taste and touch. In a word, an angel or spirit is so similar to a man of the world, that he himself knows no otherwise than that he is a man of the world." (L. J. Post, 316.)

     Then follow numbers 317 to 322 composed of positive statements regarding the reality of the garments and houses of the angels and the reality of the heavenly lands where they dwell.

     Referring again to n. 315, above quoted, we would ask by what recognized code of interpretation is it possible to say that these explicit statements regarding the bodies of the angels and the reality of their surroundings, deal with appearances only, and mean, actually, exactly the opposite of what they say, especially as Swedenborg tells us that he is making these statements for the very purpose of giving us such distinct information lest we "from some imaginary hypothesis be carried away into false principles entirely opposed to what is true."

If Swedenborg in the above teaching does not mean to guard us from being "carried away" by a theory so manifestly in opposition to this teaching as is the one now being advocated in the Church, we can but ask in the name of honesty, of consistency, and of common sense, What does he mean? And, further, we would ask, should it be possible to explain away the above teaching so as to make it accord with the new theory, then how much would there be left in the Writings that we,-the ordinary members of he Church,-could hope to understand aright without the aid of either expert esoteric interpretation, or a new and explanatory Revelation?
WALTER C. CHILDS.

Church News 1915

Church News Various 1915

     FROM OUR CORRESPONDENTS.

     BRYN ATHYN, PA. The notable event of the past month was, of course, the Philadelphia District Assembly. This was held during the Thanksgiving season, and was the occasion for visits from a number of our friends from societies and circles in the district. The first session was occupied with the address of Bishop W. F. Pendleton, who gave a paper on "Freedom," and with the hearing of report; from the various ministers. The report from the Advent Church of Philadelphia was of particular interest, and told of an interesting and growing field of work. On the next evening Rev. T. S. Harris, of Abington, Mass., gave us a concise account of his summer's work in the missionary field, and following this Mr. Iungerich gave us a not so brief recital of his experience as the Bishop's representative on the European circuit, during the past summer. Mr. Harris conducted the Sunday service and in the afternoon the Holy Supper was administered. The banquet on Sunday evening included a discussion of the Bishop's address on Freedom, and it seemed probable that if there is anything remaining unsaid on the subject, it is not the fault of some of our painstaking speakers, who reviewed the subject from the Most Ancient Church to date.

     On December 4th, an allegorical play written by Dr. E. Farrington, and entitled "The Quest of the Golden Apples" was presented by a company under the direction of Mrs. Heath. The fairy story,-for this is practically what it was,-was staged quite elaborately, and included some delightful dancing and singing, and was quite up to the high standard set in the past by Mrs. Heath's productions. The proceeds are to be used to replenish the store of silver and chinaware for the weekly suppers. D. R.

     PITTSBURGH, PA. The BULLETIN gives some little news of our school and local chapter of the "Sons of the Academy," but it may interest readers of the LIFE to hear of other phases of our work.

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     In accordance with the established practice in the General Church, the Church Council here all tendered their resignations when Mr. Synnestvedt became pastor. They were requested, however, to hold over until October, to give him time to become better acquainted with the needs of the society. At this time a change was made, the Pastor's Council being reduced in number, and the financial affairs handed over to a Committee headed by our Treasurer, Mr. S. S. Lindsay. This committee is now working smoothly, and it is fortunate, for in the face of hard times we are preparing to add a second teacher to our force.

     There are a number of young couples here, nearly all of whom are Academy ex-students, and it is their earnest wish to give their children all that is possible in the way of New Church schooling. There are nine children ready for Kindergarten, and several ready for primary grade. The local chapter of Theta Alpha has been particularly active in promoting this development, and the whole society is of one mind and spirit about it.

     The monthly Ladies' Meeting is now being held in an attractive upper room newly equipped in our church building.

     The monthly supper is, this year, in the hands of one lady, who plans everything, and calls others to her aid. In this way, it is expected, that something can be saved for the mortgage fund, as the charge is 35 cents apiece.

     We have set aside Wednesday evening for all general mid-week functions of the church, feeling that it is better to concentrate upon one night, and get a habit established in this respect, rather than multiply nights away from home. But in spite of this good resolution, we find that not a few evenings are required for all the lesser activities, such as "Philosophy Club" twice a month, "Sons of the Academy" and "Theta Alpha" meetings, not to mention the ladies' meetings aforesaid, and Sunday classes in religion with the children who are attending the public schools.

     Meanwhile, we are maintaining, for the present, a regular doctrinal class on Sunday evenings, which are preceded by a little singing practice.

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At the monthly suppers it is planned to give the pastor an opportunity to address the society at the table, or to read letters, after which we adjourn upstairs for a little singing, until the tables are cleared, and the room prepared for social purposes.

     Our Society now boasts a pretty complete little stage, which is easily set up in the Social room, and we have already had one very enjoyable evening provided by our "Little Theatre" organization. Besides several professional actor-folk, we have a number of semi-professionals, and also exceptional amateur talent, so that our prospects in this line are extremely blight. The best of it is that they are beginning to develop sketches and playlets of their own.

     The children are now enjoying the advantage of singing practice out of the new Hymnal, given by Mrs. Esther Lechner, and dancing lessons by Mrs. Marguerite Shoemaker, with Mrs. Blair at the piano.

     At the Thanksgiving service, the children were present with their parents, and the songs were practiced by them, which made a very pleasant sphere. But the high-water mark in all of our social life was upon the occasion of the wedding of Mr. Doering Bellinger and Miss Stella Schoenberger. The whole place was most profusely decorated, all in green and white, the floors and aisles being covered with white cloth, and the orchestra and a competent corps of caterers and attendants did their part. Some 150 were present, including many from the Allegheny church.

     CINCINNATI, O. The Cincinnati circle received a very gratifying impetus through the arrival on Thursday, November 5th, of Rev. F. E. Waelchli, and as many meetings of the rather widely separated friends in the circle were herd as possible. Doctrinal meetings were held on Friday at the home of Mr. Colon Schott, and on Monday evening at the home of Mr. Chas. G. Merrell; services were held on Sunday afternoon at 3 o'clock at Mr. Schott's home followed by the administration of the Lord's Holy Supper, in addition to which Mr. Waelchli had five meetings for the instruction of the children-two at Mr. Schott's, two at Mr. Merrell's, and one at Mr. Zeppenfeld's in Covington, Kentucky. It was generally felt to be a distinct gain to be able to have the service on Sunday afternoon instead of in the evening.

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     The various meetings proved very conclusively that the spheres of the larger centers are not strong enough, or the sensitiveness of the distant circles are not delicate enough, to keep the circles in the desired closeness of touch with the General Church without occasional visits from those who are leaders at the more active centers, and it is easy for the isolated members to fail to put as much of the church into their daily lives, without aid from others who are interested in common. We enjoyed a men's meeting each day at lunch, lasting about two hours, which served the useful purpose of providing the opportunity for the interchange of views and items of news, which would otherwise not have offered itself.

     Through the Church Extension Fund, the General Church has generously arranged for occasional visits of Mr. Waelchli to a few centers of which Cincinnati is the most southwestern. For the first time we had a Sunday service, and so impressed were all the members with its advantages over the week-day evening meetings, that the circle decided to try to hold meetings on at least one Sunday afternoon each month for the reading of a sermon and such other uses as may come before it. The attendance at the service was ten and at the doctrinal meetings seven or eight. C. S.

     GLENVIEW, ILL. Many interesting functions of social life have occurred since the last news letter two months ago. October 31st was celebrated by a Japanese party. The costumes were numerous so that the assembly really looked like what it purported to be. Several amusing performances enlivened the evening.

     One evening was devoted to an eccentric performance, lying somewhere on the misty ground that divides a tableau from a moving picture show and unites it to a pantomime. It was very good and increased the temple fund slightly. Many buttons were found on the floor by the janitor, burst off by the vigorous, cachinnatory successions of the diaphragms of the audience.

     November 21st the wedding of Mr. G. R. Willie and Miss Vivien King was consummated. It was a most beautiful and impressive ceremony. Toasts and congratulations followed. The newly wedded pair are going to live in the Park, and have already prepared a cozy little flat for themselves.

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     On Thanksgiving Day services were held in the church and an appropriate address given by Mr. Caldwell. The next evening tableaux based upon scenes from the Book of Ruth and a sacred concert were given. The proceeds of this entertainment were also devoted to the Temple fund, which it is hoped thereby received a slight increment.

     The steinfest held on December 2d was devoted to the consideration of the subject of holidays and festivals, and was an intensely interesting one, very capably conducted by Mr. John Synnestvedt.

     BERLIN, ONT On Wednesday, October 14th, Mr. Waelchli left us for a trip of six weeks, visiting several New Church centers and isolated receivers. During his absence the society was ably led by our assistant minister, Mr. Hugo Odhner. Friday classes, young people's classes, men's meetings, and ladies' meetings flowed on in their usual unceasing stream, and Mr. Waelchli returned to find us happy and prosperous.

     Our Halloween social took the form of a "Hard Time Masque." The costumes (mostly humorous) caused great merriment and prepared all for a frolicsome dance, supplemented with punch and pumpkin pie.

     On Tuesday, November 18th, instead of the usual class, we had a young people's banquet with speeches by several of the young men on the subject of "Social Life in the Home, in the Church, and outside of the Church." The first Tuesday of every month is set aside for debates, speeches or discussion on some chosen subject, and we feel that our first attempt shows great hopes for the future. The banquet was followed by a social evening.

     On Wednesday, November I8th, the school held its first "Assembly" of the year, which was, perhaps, the most successful we have ever had. The oldest grade gave a reading from "The Merchant of Venice," and some of the younger ones presented a play, "Sir Gareth of Orkney," with great spirit. Geography, compositions, recitations and stories from the Word, innocently told by the youngest class, filled the rest of the programme.

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The afternoon closed with a speech on "Patriotism," by Mr. Hugo Odhner, followed by the singing of "The Red, White and Blue."

     Mr. Bowers recently favored us with a visit. He spent a week in Berlin, and preached on Sunday.

     The most recent topic of conversation (excluding the war) is the comedy, entitled "A Box of Monkeys," lately given by some of our young people, under the auspices of the Y. P. Club. It proved a great success judging from the responsive peals of laughter, and also from the financial aid it offered to the society. F. R.

     GOTHENBURG. After the usual summer vacation the Gothenburg Circle of the General Church of the New Jerusalem on the first Sunday in September resumed its regular Sunday morning services as well as the afternoon lectures.

     We advertise both services and lectures in four of the Gothenburg daily papers. Quite frequently we enjoy visits from strangers, and some few books have now and then been sold, among others, Mr. Stroh's book "GRUNDDRAGEN," (Outlines of Swedenborg's Life).

     The 19th of June was celebrated by the circle in the evening of that memorable day, Pastor Rosenqvist delivered a lecture on "The Mission of the Apostles in the Spiritual World," and the evening was afterwards taken up with conversation on church matters, toasts to the Church, etc.

     The circle having procured a neat and suitable communion set, the Holy Supper was celebrated for the fist time within the circle on Sunday, October 11th, when six persons joined in this holy act.

     Rev. E. R. Cronlund and his brother-in-law, Mr. Summerville, both of Toronto, Can., visited this place last summer on their way to Sadertalge and Stockholm.

     On November 2d, Mr. Alfred Stroh was present at our morning services and also at the meeting in the afternoon of the same day. We were indeed very glad to see Mr. Stroh in such a good condition after his prolonged and serious illness. At the meeting in the afternoon, and also later on in the evening at the home of Mr. Chr. Bromberg, Mr. Stroh related many things both instructive and interesting.

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     Mr. Stroh expressed his hope that the work of the circles in Stockholm and Gothenburg, in connection with Mr. Branniche's work in Copenhagen, may continue to the welfare of the Church and also that the aims of "Providentia" soon may be realized.

     It may perhaps be of interest here to say that "Providentia" was started in the year 1901 for the purpose of raising funds for New Church Orphanages, and that later on New Church Schools were included in the plan of work, which this Society hopes to perform in the future.

     All friends of distinctively New Church education are cordially invited to contribute to this fund, which at the last annual meeting was reported to have grown to Kr. 3238:54.

     Such contributions may be sent either to Providentia's treasurer, Herr Kamrer Edw. Sandstrom, Lilla Rosenborg, Sundbyberg, Sweden, or to the undersigned.
     JOSEPH E. ROSENQVIST,
          Ostra Skansgatan 18 A.
               Gothenburg, Sweden.

     FROM OUR CONTEMPORARIES.

     UNITED STATES. At the annual meeting of the Illinois Association, held at Springfield, Ill., November 13-15, the Rev. L. G. Landenberger reported a very successful year in advertising the works of Swedenborg, the appeal for funds having been responded to by receipts amounting to $422.86. Advertisements were inserted in hundreds of periodicals and the result was that 2,120 orders were received during the year, of which 1,891 were for "Heaven and Hell," 79 for other works of Swedenborg, 246 gift books for the clergy, 54 collateral works. Besides this, thousands of tracts and pamphlets were sent out.

     At the Sunday morning services the infant daughter of Mr. and Mrs, Geo. E. Lee, was baptized by the Rev. L. G. Landenberger, the water used having been brought from the Jordan River in Palestine by Mrs. L. B. Bishop, of Chicago. In calling attention to this, the officiating minister said it was an interesting thing to know, but the New Church attaches no special significance to it.

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     The Men's Club of the Washington, D. C., Society held their first meeting of the season on November 10 in the library of the Parish Hall and took up for the season's study the recently published English translation of Swedenborg's work On THE FIVE SENSES, beginning, however, with the Epilogue or review of SENSATION IN GENERAL. In this chapter sensation itself is described and the process of the form of the shock in the fibre of the organ of sense to its conversion into a sensation and thence into an idea. Dr. John R. Swanton, of the Smithsonian Institute, is president of the club, and it is proposed to hold the meetings fortnightly on Tuesday evenings.

     To prove the good of advertising, especially in the local newspapers, it might be well to mention the fact that the Rev. Wm. G. Stockton, of Pittsburgh, sold 40 copies of HEAVEN AND HELL by this method, within one month's time, the sales being made to persons unknown to this Society. Mr. Stockton is keeping in touch with these people with an endeavor to keep alive an interest they may have in New Church doctrines.

     FRANCE. The Rev. Charles W. Harvey, of Philadelphia, last summer, visited Paris, and reports "a marked revival of interest in the New Church group there, and the possibility of a resumption of regular activities in the near future." We do not suppose Mr. Harvey refers to the circle of the General Church in Paris, the only organized body of the New Church now existing in France.

     BOHEMIA. Mr. Jaroslav E. Janecek, the New Church evangelist at Prague, in a letter to the Rev. J. E. Werren, dated Sept. 4th, describes his conditions following the breaking out of the war:

     "Many things prevented an earlier answer to your valued letter. Before my vacation, work mountain high was facing me. Then came the mobilization of the army and the war, all of which racked my nerves.

     "We were but a few days on our vacation in the Riesengebirge (Giant-mountains) when I had to return with my family to Prague before railroad connections were interrupted for the civilians. Industry and commerce are completely paralyzed.

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Factories stand idle, and we, in Vilimek's publishing concern, are reduced to a two-thirds' time, and no one can tell to how, much loss in pay.

     "My free time is given to translating the work on 'Divine Providence.' If present conditions continue for some months the translation will be completed.

     "Two of our New Church members are involved in the war, one is an officer, at this hour engaged in the battle of Lemberg, Galicia, the other an architect, was in his capacity at Belgrad, Servia, and we have not heard from him since. Quite likely he is a prisoner of war in that city. We are sure he is in the LORD'S care-and He will be with both these men and protect them as will be best for their eternal welfare.

      "Of the unfortunate war your newspapers may have fuller reports, ours contain but very meager news. I am personally free from military service and our son is as yet under age, so we are on this point not touched by the sorrow of other homes. Then, too, Bohemia seems very quiet, and we may be spared the horrors of sickness following in the wake of war, though Prague continues to receive trainloads of wounded."

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PRESERVATION OF FREEDOM 1915

PRESERVATION OF FREEDOM W. F. PENDLETON 1915

     ANNOUNCEMENTS.

NEW CHURCH LIFE
Vol. XXXV FEBRUARY, 1915          No. 2
     The natural man, unenlightened by the spiritual truth of the Word, does not know what freedom is. He well knows that there is such a thing as freedom, and talks much about it, but he does not know what freedom is in itself. He knows and speaks much about the freedom of the individual in the political sphere of the world, but he does not know its origin in the spiritual truth of the Word; he does not know that its origin is in the Lord Himself who is infinitely free, and is the infinite source of freedom. Man thinks that freedom is of human origin and from laws humanly conceived and humanly derived. When the Lord says that it is the truth that makes us free; and that then alone shall we be free, man does not know what this means.

     In the beginning of the Church and in the early stages of regeneration man learns from revelation of another freedom than that which the world has to give, but of this new freedom he does not know much as yet as to what it is; for a natural idea imported from the world still adheres and largely dominates the activities of his thought. To do what one pleases without regard to restraint or law, to be governed by impulse rather than by reason, to follow inclination rather than judgment, to believe in those things that engender license-seeing no distinction between license and liberty,-to think that freedom consists in dominating others and in depriving them of that which they possess,-these are the conceptions of freedom that are most common in the world, and which infest the individual and the Church in its beginnings.

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It is known but not as yet clearly seen that freedom as between man and man is not anything unless it be mutual and reciprocal; it is not as yet clearly seen that spiritual freedom is rational freedom on the basis of moral self-control, or the control of reason instructed by revelation, instructed and inspired by the truth of God as given in His Word; and when a truth is not clearly seen it but slightly modifies the conduct of life.

     We see therefore a difference between the knowledge of a truth and a perception of it. Knowledge precedes perception and is a necessary step to it; for a man cannot perceive what he does not know. A truth derived from the Word must first enter the memory as a scientific before there can be any perception of it. But when perception comes the truth is transformed, and what was before seen as through a glass darkly is now like an object seen in the bright light of the sun. The perception of any spiritual truth is a growth, the outcome of a process, the culmination of a condition of progressive development. It is often a long journey from knowledge to perception, and some never finish the journey.

     A perception of spiritual freedom, therefore is not merely knowing that it is, but of seeing what it is in its own light, which is heavenly light. For a man has knowledge or science from the light of the world, but no man has perception except from the light of heaven. This comes trot from science but from experience, the experience acquired by combat, by resistance, by self compulsion. Man is then able to see that there is no real freedom that is not given of the Lord in the exercises of combat and temptation. There is indeed no perception of any truth until it is seen as from the Lord.

     Everything that exists has its origin in the Lord God the Creator and Preserver, and no created thing, no appearance to man, is understood or even seen except in outside form and appearance, until it is seen as of Divine origin. This is true whether a thing exists in the ultimates of nature or in any of the conditions of human life. It is not understood as to its essence unless it is seen as from the Lord. True freedom is thus from within, from heaven, from the Lord in heaven, and not from the world. The prince of this world promises freedom, but he cannot impart it for it is not his to impart. He cannot give what he himself does not possess.

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He can give only what he is and what he has. He is a slave and the author of slavery. He begins by promising freedom, but it is in order to deceive. He begins by obscuring men's minds as to what freedom is; by persuading them to believe that to be freedom which is not freedom.

     It cannot indeed be said that freedom is a created thing. It is from the Lord with men but (it is not a created thing. For what is in and of the Lord is uncreate. But it assumes a created and finite form in its accommodation and we speak of it according to this appearance. This thing, this appearance which we call freedom is not known and understood unless we know its origin in the Lord.

     It is not necessary for our present subject to enter into a consideration of freedom such as it is in the Lord Himself. Let us take this for granted and endeavor to understand how it is that the Lord gives of His infinite store of freedom, a portion to men, and establishes it with them, preserving it in the conditions of human life always. A knowledge of this is necessary in order to know what human freedom is, especially what angelic freedom is, for this is the supreme type of human freedom.

     There are two modes by which the Lord provides freedom for men, and preserves it with them. The one is by His universal work of redemption, and the other is by the operation of His universal Providence. Our special purpose is to show that man has freedom, and that it is preserved by the Lord when man takes on himself by his own acts, as of himself, an image of these two universals, an image of the Divine work of redemption, and an image of the operations of the Divine Providence.

     It is a truth well known to us because taught everywhere in the Heavenly Doctrines, that the Lord not only provided freedom for the human race with the creation of the world, but that He established and preserved it by the redemption He accomplished when He came into the world. In the infirm human which He took on from a human mother with all its hereditary inclination to evil, He fought against, resisted, overcame the evils of all the hells, and in this manner glorified His Human. It was a work of Divine purification, of Divine regeneration, a Divine work that is called in the letter of the Word and in the Writings, Glorification; a work by which the Human assumed from Mary was united to the Divine of the Father to be ever present with men, imparting to them and preserving in them that freedom which is His alone to give and our human privilege to receive.

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     By the Divine work of redemption and by the glorification of the Human of the Lord, a universal condition of freedom was established; but in order to be preserved with men it must be received by them. Far the individual man is not yet free. It is present, that is, the possibility of freedom is brought to him, the way to freedom is opened to him, but he is not free until he receives it from the Lord, until he has done in his own life, in his own finite measure, that which the Lord did infinitely in the Human which He assumed by coming into the world. Man must as of himself fight against, resist, overcome the hells in himself, the evils that he discovers in himself. When he has done this he enters into the freedom which is of the Lord, and that freedom then becomes as it were his own. Not until this is he free; not until this does he receive of the universal freedom which the Lord established by His Divine work of Redemption. Man must do as the Lord did, acting from the Lord, in order to be free. Not until this is he free, not until he does this and persists in doing it can freedom be his perpetual gift, and be perpetually preserved; because not until this can he be separated from evil spirits, and be introduced among the spirits and angels of the new heaven with whom the freedom which is of the Lord in its fulness resides.

     It is important here to take note of the fact that the Lord by overcoming the hells first established freedom in His own Human. By such victory His human had to come into the infinite freedom of the Father before He could bestow it upon the human race. Before He could make men free He must Himself be free His Human must be free. The hells must be put down that His Human might be free. Then men could receive freedom from Him and it could be preserved with them.

     The image of this also is with us. The Lord was able to give freedom to men when He received it from the infinite of the Father in the processes of combat with the hells; in the processes of the Divine work of glorification; and receiving it in His human from the Father He could impart it unto men, and perpetually impart it unto them.

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We must do as the Lord did, overcome the hells in our own finite sphere operating from Him; thus receiving freedom ourselves we are able to impart it to others or to minister to the freedom of others. For we can not give that which we have not already received. We have not anything to give to others until we receive it from the Lord, whether it be the gifts of nature or the gifts of the spirit. The point is then that we become free and instrumeatalities of freedom, when we receive it from the Lord, and we receive it from the Lord when we do as the Lord did, that is, when we resist evils and overcome them in the course of repentance and regeneration,-that which in the Lord was called Redemption and Glorification but which in us is called repentance and regeneration.

These considerations introduce us to the fundamental conception of freedom as the result of order, of order as the one essential condition precedent to freedom, to its establishment and preservation. Freedom cannot be given without order, and order is the only pathway, the only route to be travelled by men to attain that which we call freedom, and to preserve it when it is once received.

It was said that the Lord came into the world to bring freedom to the human race, but this is a truth not fully understood unless we know that the Lord came into the world to establish order as a condition precedent to freedom, or to bring freedom by means of order. We read that the Lord "descended and assumed the Human to the end that He might reduce to order all things which were in heaven, and all things which were in hell, and all things which were in the church." (T. C. R. 3.) Again that the Lord after His universal redemption, "reduced all things in heaven and in hell into order; in like manner He does with men, that is, He reduces into order all things which are of heaven and the world with him." (T. C. R. 599) For we read further that "man had destroyed in himself the order of nature," (A. C. 911); and that "when order is destroyed there is an image of hell." (A. C. 1055). Hence "evil is all that which is contrary to Divine order," (A. C. 930); and the same is said of sin, (A. C. 5726); and thus "to sin is to act contrary to Divine order," (A. C. 5076); and further we are told that "the laws of order are the truths of faith" (A. C. 2219); and that "to live according to the commandments of the Decalogue is to live according to Divine order." (A. E. 634)

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There is therefore a fulness of meaning in the saying that "order is heaven's first law;" for before men can have freedom, both spiritual and natural, it was necessary that the Lord should establish order in heaven, in hell, and in the world, in nations, in individuals, and in the church; and further, before the individual man can have freedom he must establish order in himself by obedience to the truths of faith or to the commandments of the Decalogue, which he can now do since the Lord has established universal order and universal freedom by His coming into the world. Order is thus the first essential of freedom, and without it freedom cannot be inaugurated and continue to exist; for it is plain that there is no freedom where disorder reigns or where anarchy exists.

Order in its first inception with man is truth revealed from God out of heaven, which becomes doctrine, law, mode, custom, rule, and finally use; which in the church leads to the existence of a priesthood, to systematic instruction in doctrine, to all the forms of worship, and finally to the good of life in the individual. This is what order brings and freedom establishes. But truth becoming order must be devoid of human ends. The Divine ends in truths must be seen, acknowledged, and loved, inspiring co-operation in the conduct of the life. When human ends insert themselves into truths there follows in the church and in the state, tyranny, misrule, and all the conditions of disorder and chaos. But when there is order there is correspondence with heaven, communication with those who are in heaven, (A. C. 3679), and finally conjunction with the Lord, from which follows all human use and all human happiness. When therefore the Lord says, "the truth shall make you free," the meaning is that by the truth He establishes order, and that by truth becoming order is the gift of freedom to men. And let us not forget the additional teaching that when there is freedom rationality follows, or the understanding of the Word, by which two gifts a man becomes a man or an angel of heaven.

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The Lord came into the world to establish a permanent condition of order with the human race everywhere, and with it the appearance that man lives from himself. "The appearance that man lives from himself," we are told, "is never taken away from him, for without it a man would not be a man." (D. P. 156.) If this appearance were destroyed men would cease to exist. This very thing was indeed threatened by the hells before the Lord's coming,-the appearance that a man lives from himself and not from others. This appearance which the Lord would preserve, hell would destroy. This appearance which every man has from the Lord as his own is the reason why freedom is a universal gift. But hell was about to take it away and the Lord came to restore it, and not only to restore it, but to bring about by establishing order a condition by which this appearance could never be removed, but should ever increase as man approached nearer to the Lord. For we read that the more a man draws near to the Lord the greater is the appearance that he lives from himself, but at the same time the more evidently he perceives that he lives from the Lord, (D. P. 42), and thus the more strong is the appearance of human freedom; that is, the more a man enters into the sphere of the freedom which is the Lord's and His alone, the more full is his life and the freedom of life, because he is then drawn farther and farther away from the domination of the infernal proprium, and from the sphere of those who ever actuate it, from the sphere of the hells which dwell in the confirmed appearance that man lives from himself and not from the Lord.

We now come to a consideration of the second great universal by which the Lord provides freedom for men and preserves it with them, namely, by the ever continuous operations of His Providence,-after His Divine work of redemption has been accomplished. The Divine Providence indeed continues and provides for the continuance of the fruits of redemption; for, as we read, "The Divine Providence regards . . . especially that all things be in order in heaven and in hell." (A. C. 7007) The end of Providence is thus one with the end of redemption, namely, that there may be order and thus freedom to angels and men, and that order and freedom may ever be preserved with them and for them.

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There are many ways by which the Lord, in the workings of His Providence, ministers to order and freedom with men to preserve and perpetuate them, but the one to which we would call special attention is the invisibility of its operations. We do not know nor perceive what the Lord is doing for us when He is doing it. We may know afterwards but we do not know now. Because of this, our affections, our thoughts, and our actions appear to be our own and we are in full freedom of choice. The Lord never appears to us to tell us what He is doing for us and what we are to do for ourselves. The Lord indeed appears and speaks in His Word but He does not even there tell us what we are to do in any given case. He teaches us the principles of action, but the application is not made for us, and in the application we are left in full freedom to choose for ourselves. In His Word the Lord appears to, us and instructs us in the principles of life, leaving the application to our own free choice; but in the operation of His Providence He does not appear and we are left wholly free to go our own way in full freedom according to our own reason. Even what the angels who are with us are doing is unknown to us; for they are images of the Lord and their operations are like His, finitely similar. We are informed that even if a man should ask the angels what to do they would not tell him, even as the Lord does not. There is nothing they so much desire as to lead men to heaven, but they know that men can be led only in their own freedom and according to their own reason. Their operations are therefore invisible, as it is with the Lord. They know that men are not free unless they appear to lead themselves, and for this they labor with all their might, desiring ever to be unknown in the benefits which they bestow or the good which they communicate. It is a truth well known that the highest ideal of human perfection is in doing good to others without being known in the doing; and we sometimes hear of men effacing themselves in the benefits they bestow upon mankind. Remove this element from works of fiction and they lose a large part of their charms. It is a charm inspired by the fact that the whole of heaven so works, and the Lord Himself. What is it to the Lord that men should know that all benefits come from Him except so far as it is good for man to know it and to acknowledge it.

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     This invisible operation of Providence is carried even to the extent of the permission of evil. Man is allowed to fall into evil and there is no apparent effort to restrain him either by the Lord or by the angels of heaven. Laws on earth indeed exercise a restraint upon the actions of men, but it is a reactive restraint. The civil law does not operate to prevent man from doing evil. It punishes a man when he does it, and the knowledge of this may or may not restrain a man from the open commission of evil. It is so with spiritual and Divine laws. Punishment follows their violation, but nothing is done to prevent men from doing evil except instruction in the truths of the Word; but this is done in such a way that he perceives in it no element of compulsion. It is the will of Providence that a man should be placed in such a position that he is free to do evil and then that he should freely choose not to do it. Such freedom has been provided therefore for the sake of the regeneration of man.

     Now it is evident that we are to come into an image of this operation of the Lord's Providence since the angels are in it, and since what is best in human life acknowledges it. But how is it to be understood that our operations with others are to be invisible? There must be some way by which this is carried out, or else we are not images of the Lord, are not like the angels. We are indeed to give instruction even as the Lord gives it but we are to give it as the Lord does, by presenting the principles of action without making applications for others. We are not to tell another what he is to do in a given case, even as the Lord does not, even as the angels do not. If another seeks instruction it is to be given in such a way that he himself is left in freedom to determine for himself what he is to do. We in this way make ourselves invisible so far as our own action is concerned. And we are to carry this to the extent of even permitting him to go wrong, to do evil, if he chooses to do it, making apparently no effort to prevent him. We are to instruct another in the principles of life when there is the proper occasion for it, but we are never to say, You are to do this or that thing.

     Every man begins life indeed by being told what he is to do. But when children reach adult age and the rational faculty has been opened, they are to be left to the guidance of the Lord in the truths of His Word and in the dispositions of His Providence.

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These principles which we have been endeavoring to set forth should be ever recognized in the government and working of the Church, especially by those who are in positions of official responsibility. We are to lead men to act from the Lord and not from themselves, from, heaven and not from the world, from within and not from without, from the truth and not from mere expediency. To lead a man in the Church to act from motives of self interest or from worldly ends, is to lead him to act from evil spirits, it is to open to him the path which leads to infernal slavery.

It may be said then that the chief office of the Church and of those who labor in it, is to teach the principles of order and by those principles to lead men to think and act as of themselves from the Lord. In this alone is true freedom and spontaneity of life.

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JESUS WALKING THROUGH THE CORNFIELD 1915

JESUS WALKING THROUGH THE CORNFIELD GUSTAF BAECKSTROM 1915

     "At that time Jesus went on the Sabbath day through the corn." (Matt. xii:1.)

     The words of our text do not seem to contain much depth, if regarded in the literal sense only. If we did not possess the Divine key revealed in the Heavenly Doctrines of the New Jerusalem to unfold the mysteries hidden in the Letter of the Word, we should not be able to see in the few words of our text anything more than the fact that Jesus, at the time of events related in the preceding chapter, went on the Sabbath day through the corn or a cornfield; and from what follows in the same verse,-that "the disciples began to pluck the ears of corn and to eat,"-we should also understand that this happened at the harvest-time when the corn was ripe, so that it could be eaten. But that would be all we could get out of the words of our text, and, certainly, the men of the Old Church believe that there is nothing more involved in them.

     Yet, these words are Divine; they are the Divine words of a living God,-the whole Christian world acknowledges that,-and yet none but the New Church sees in them anything more than an introductory statement of no special importance. How blind is the man who believes that Jehovah God could speak anything but Divine Truths of the utmost importance for us to know, truths involving the endless depths of Infinite Wisdom, immeasurable stores of priceless treasures, every single word containing more, infinitely more, than the most learned, the wisest man on earth could ever grasp!

     Amazing indeed is that blindness, that stupidity which thinks it knows so much, understands so much,-and yet sees nothing, or only the rough surface of stones constituting the foundation of the palace that rises in splendor high above the reach of the downcast eyes of earth-bound men! True it is that to acknowledge how little we know is the beginning of wisdom,-for then our mind is open, we can lift up our eyes and see.

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     Wonderful are the things we see when we humbly apply the key of wisdom given to us by the Lord in His Second Coming, to the sealed Books of the Letter of the Word. The wonderful treasures within the rough cavern revealed by an "Open Sesame!" which we heard about in our childhood, what are they in comparison! What, in comparison, is the rapture of the little child when coming suddenly out of dark chamber into the lighted room where he sees the bright Christmas tree stretch forth before him its glowing branches; unable to speak, he gasps a moment for breath and then breaks forth into great jubilation! What are we, even the oldest, the wisest of us, but little children,-children in the kingdom of our Heavenly Father!

     By means of the Heavenly Doctrine of the New Jerusalem we see in the Word wonders exceeding those of a beautiful fairyland in a childish mind, wonders greater than those in the wonderland of our most daring dreams. We see God, God Himself in His Divine Human, the Lord in His splendor and majesty. What we are able to grasp is merely a faint image of what really is but an image so beautiful, so wonderful, that we should in vain try to describe it. The Word of God! Let us humbly bend our knees and with reverence in our thankful hearts try to enter the heavenly treasure house of God, closed to the wide world around us by cherubim whose flaming swords strike blind the eyes that would profane if they saw, that "seeing they might not see."

     The words of our text concerning the presence of Jesus in the corn, or cornfield give us the idea of the presence of Jesus, or the Divine Love, in the Church, represented by the cornfield. For it is said that Jesus went forth through the corn, by which is signified the proceeding of the Divine Love, thus also presence, in the Church. It is the Divine Mercy present and operating to save. In general it is the Advent of the Lord.

     This event, as it is related in our text, took place "at that time." In the literal sense this has regard to the time of events related in the preceding chapter, where the woe pronounced upon the unrepenting cities of Chorasim Bethsaida and Capernaum: is treated of. From the rest of the verse of our text we can also see that it was the harvest-time: "And the disciples began to pluck the ears of corn and to eat."

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     By time is signified state. And the mention of time in connection with the field has therefore regard to the state of the Church at the time of the Advent of the Lord. The state of the Church was thus such as a field is at the harvest-time.

     As the field receives the seed from the hand of the man who has sown it, so that Church is a field which receives in its bosom the seed of truth from the hand of the Divine Sower, the power of Jehovah God, the Divine Human of the Lord.

     It was evidently wheat in the field, as it is said that "the disciples began to pluck the ears of corn and to eat," which also is confirmed by the fact that the word cent in the original means a wheat-field.

     By wheat is signified the good of truth, which is the good of the Spiritual Church. This is because from the grain or wheat bread is made; and as the natural man Fives from natural bread, so the life of the spiritual man is sustained by spiritual bread or the good of truth.

     The wheat was ripe; it was harvest-time. The state of the Jewish Church as to good was full; it could not develop further. The good was perverted into evil, and this perversion was now complete; it had reached the climax permitted to the evil. The corn must be cut down, must be gathered together and the tares separated from the wheat.

     The Gorand Man of Heaven was suffering from a disturbance which threatened to infest the whole organism with deadly poison. The Church on earth, the basis of the heavens, was consummated the imaginary heavens in the World of Spirits were overcrowded; the effrontery of the hells had reached its height, assaulting even the lower region of Heaven. Then came the judgment.

     When we tell little children a beautiful fairy tale, we begin with these words: "Once upon a time." No tale told by human lips to listening children can ever be compared with the true story told by Jehovah God Himself, the real story of that Golden Age long, long ago.

     Once upon a time there was no actual evil in the world, and men lived in a happy state of true conjugial love, of innocence and peace. It was a Sabbath day, a wonderful Sabbath, an image and likeness of Jehovah Himself, the Lord of the Sabbath.

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     But man tried to enter with critical mind into the mysteries of faith; it was no longer enough for him to receive contentedly and humbly what God gave him. He wished to be "as God." The serpent offered him the forbidden fruit of the knowledge of good and evil, and he did eat of it. He wished "to know," that is, to live from himself. The greatest catastrophe that has ever befallen mankind came to pass, not in a moment, but during the course of ages when the deadly poison of self-love arose and began to infest the man of the Church. The paradise on earth, that beautiful, wonderful Garden of Eden, vanished, and there arose a foul, direful hell, the most dreadful of all hells, the antediluvian hell with all its horrors.

     The state of innocence and peace had passed away in sin and shame and unrest,-but not forever. The merciful God gave to His fallen Children a new hope, a first promise that He Himself would come down to them and "bruise the head of the serpent." This could not be done immediately after the fall. God could not come down to men before they were reduced to such a state that they could no longer profane and thereby destroy themselves and altogether perish. It is true that the Jews profaned the holy things, but this profanation was of an external character, not of an internal, for they "knew not what they did."

     The Golden Age of celestial perception was followed by the Silver Age of spiritual intelligence, but this Church also declined till there was nothing of charity remaining. Its worship was changed into magic, idolatry and doctrinal tenets separate from charity. Then was its consummation. The Hebrew Church succeeded, having something of holy worship in external rites, but this Church, even from the beginning, was variously deformed. Its external worship very soon changed into idolatry, and the Israelitish Church which grew out of the Hebrew, was not a Church but merely the representatives of a church.

     In the Church of the Jews there was nothing celestial or spiritual, but only what was representative thereof, for its members did not know what the rites and ceremonies signified. It was instituted in order that there might be some connection between man and heaven, such as exists between the representatives of good and truth and essential good and truth itself.

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     This Church at length so fell away into falses and evils that every rite and ceremony became profaned by idolatry, and then was its consummation. When the connection between mankind and heaven was thus in danger of being finally broken, the human race would have perished, because there was no longer on the earth a Church which is the sole medium of such connection. Evil had come to its climax. "The cry of Sodom and Gomorrah had become great, sin was become very grievous;" the falsity and the evil of self-love had grown even to consummation. There were "not found ten just" in the Holy City. "In Rama there was a voice heard, lamentation and weeping, and great mourning, Rachel weeping for her sons, she refuseth to be comforted for
hell sons because they were not."

     There was night, black night upon the earth. But, lo, the Angel of Jehovah descended, and the glory of the Lord shone upon the shepherds, abiding in the field and the Angel said: "Fear not: for, behold I bring you good tidings of great joy, which shall be to all people. For unto you is born this day in the City of David, a Savior which is Christ the Lord."

     To this the greatest event in the world's history, in the history of the universe, all the prophecies of antiquity looked forward. His coming was foreshadowed through the ages past; and after the advent future generations for ever and ever shall behold "His glory, the glory as of the Only begotten of the Father, full of grace and truth."

     Through the Human which He took to Himself in the world He fought single-handed against all the hells by permitting temptation in the infirm human nature derived from Mary. By continued victories over the hells He conquered them all, subjugated them and brought them into order, and glorified His Human, that is, made it Divine.

     Before His coming the Lord had been visible to men only in representative forms. The Ancients saw Him, and indeed saw Him as a Man, but only by means of an angel or an angelic society, infilled by the Lord, as the men on other earths see Him even now. By visions and dreams internal revelation was given to the men of the Most Ancient Church. In the wonders of nature they saw as in a mirror an image of Him.

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But as evil began to come into the world, this image gradually faded away. Men became more sensual, and therefore more sensual revelations were given to them. The Written Word was given, first in the form of doctrines, containing the wisdom of the Most Ancients, (internally such as the doctrines of the New Church), gathered together in the Book of Enoch. But "God took Enoch." The Ancient Word was lost, and another Word was given, more accommodated to the state of the new generations of men, which had become still more sensual. The Divine Truth descending through Heaven veiled itself more and more, until the Church at the Advent of the Lord did not know otherwise than that the Word treated of merely earthly things. Then as the Word Incarnate the Lord fulfilled all things of the Law and the Prophets. And when the temptation of the cross was ended, His last words were not words of despair, but of triumph and victory. He said: "it is finished;" all was completed, all was fulfilled.

The glorified Lord now began to reveal His glory in a new revelation, the Word of the New Testament in which the internal sense of the Hebrew Word shines forth in clearer radiance. But He had still more to say, which men could not as yet bear. He promised to send the Comforter, the Holy Spirit itself. He promised to come once more "on the Sabbath to the cornfield at harvest-time." The Divine Truth as it is seen in the highest heaven would unfold itself, would stand forth out of its many veilings, and would be seen in the clouds of Heaven with power and great glory.

As members of the New Church we know that this time is now at hand. The Sabbath day has come again. The Divine has once more "gone through the cornfield." Though men are still "eating and drinking as in the time of Noah," when "they knew not until the flood came and took them away," we see the coming of the Son of Man "at this time," when "the sun has been darkened and the moon does not give her light and the stars have fallen from Heaven." We have seen it "as the lightning cometh out of the east and shineth even unto the west." By means of the Heavenly Doctrine of the New Jerusalem, coming down from Heaven as a Bride adorned for her Husband, we have seen the internal sense of the Word; we have seen the Lord in His Divine Human as the Divine Rational Truth.

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     Our spiritual eyes are not and will not be opened externally in such a way that we shall be able actually to look into the spiritual world as the prophets and others did in ancient times, but we shall see through the Writings, shall see more and more rationally and internally, the arcana of Nature, of Heaven and of the Word.

     Mankind will never actually return to the first state. The old man can indeed come into a state of innocence, but he never returns to the innocence of ignorance, and would not if he could. History remains, though apparently it goes in cycles back to the starting point.

     In the Church of the New Jerusalem men are not to have visions, or dreams such as the Most Ancients had, but we shall see clearer and clearer as in the daylight the wonders of a world which our sensual eyes cannot behold, and which yet is a real world, yea, more real than this one where we now consciously live,-that world which awaits us all.

     It is a common saying in the world that the veil of death hides the mysteries of the grave. But that veil is becoming thinner and thinner to us, for behind it shines the spiritual sun, now "seven-fold brighter," and it unfolds to us that fairyland of another life which sensual men can not grasp, which the human race in ages past has wished to see, but could not.

     In the heart of every man there is a cornfield. To every one of us there will come "a day and an hour which no one knoweth, not even the angels of Heaven, but the Father only,"-when the field of the heart is white for harvest, and "at that time" the Lord shall go forth through that field.

     Nothing can be more sure than that this day will come, will come to every individual. May we then take care that our anxious cry: "Lord, Lord, open to us!" may not receive the forbidding answer: "Verily, I say unto you, I know you not."

     But let us so cultivate the little cornfields entrusted to us by the Husbandman, that He may say to us when He cometh: "Well done, thou good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy Lord." Amen.

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EVIL OF GAMBLING 1915

EVIL OF GAMBLING Rev. W. H. ALDEN 1915

     What is gambling? The dictionaries say it is "gaming for money or other stake." The Rev. James Reed once defined gambling as "the effort to obtain the property of others without rendering them any equivalent of money or service."

     Under this head of gambling must be placed the habit of betting for money or other stakes, the lottery (whether in a Church fair or in Louisiana), and certain forms of speculation. Speculation which has for its end simply gain by the rise or fall in the price of some stock or commodity must be classed as gambling.

     At this point it is well to observe that, speaking generally, the gambler is always at a disadvantage. This is peculiarly true of what may be called professional forms of gambling. The buyer of a ticket in a lottery may win; the promoters of the lottery always win. The player at the table in Monte Carlo may win; but the establishment always wins. The man who bets on races may win; but the winnings of the book-maker who gives him the opportunity to bet are sure. The man who buys or sells stocks on a margin may win; but the broker, through whom he must deal, always has his commission whether his client win or lose. And those on the inside of the great game of speculation have always the advantage of those who play with them, an advantage not inaptly expressed by the designation of those on the inside as "bulls' and "bears" and those on the outside as "lambs." The very essence of gambling, "the effort to obtain money or property without return of equivalent," lends itself to the success of the wiles of the sharper. The traveler sits down to a social game of poker with a "gentleman" whom he casually meets; and, that no question of trickery may arise, the pack with which they play is bought from the proprietor of the hotel. But he little suspects that these cards have been previously sold to the hotel at a very low price by a confederate who has shortly before traversed the field. A gentleman who has unprofitable stock goes to a clergyman of his acquaintance and quite privately advises him to buy this stock which he assures him "will surely rise in price."

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He is told that the tip is given for his personal benefit and he is strictly charged to tell no one else about it. To remove all possible doubt, he is promised that if the price of the stock fails to advance his friend will take off his hands what he may buy at the price ha pays for it. The delighted clergyman lets his wife into the secret and tells "confidentially" a few of his relatives and closest friends. The holder of the stock finds it easy to dispose of his holdings at a figure profitable for himself. But the price does not rise. The clergyman calls upon him to redeem his promise, which he does: but when it is hinted that he do a like favor for his friends and relations, he is reminded that he had promised to tell no one. So he is caught in the net of his own cupidity.

But I hear it said, "Suppose one's greater chance is to lose. Suppose one does run the chance of sharpers; after all, is not the pleasure of the game worth the price? We pay for other pleasures, why have we not a right to buy this? Moreover, you have dwelt unduly on illegitimate, tricky, gambling; what you say does not apply to gambling among gentlemen where all such practices as you have referred to are frowned upon. You do not seem to remember that no debts are so binding as debts of 'honor,' and that no social crime is greater than cheating at cards. We do not play for the stake but for the zest of the game. Our stakes are negligible. We play within our means; no one is harmed if we lose." I was once told by a friend how he had profited by tips given him on a horse-race by one whom he believed to be justified in his successful betting on the races because he had expended much time and acumen in observing and judging of the horses who entered the races so that he could wager with assurance that he would win.

Let us look a little closer and discover, if we can, what is, despite these disclaimers, the evil of gambling. Shall I say it is the risk of loss! Not so, for men of business risk loss in new ventures, in order that, if successful, they may make the greater gain. The prospector for gold risks so much in his search for the precious metal that it has with probable truth been said that more is expended in outfitting the prospectors than all the products of the mines could pay. But none would say that the risks of business or of prospecting made these things gambling.

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Nor can the skill which may be employed in gambling make it good or justify the gain which may be so obtained. The professional gambler, who makes a practice of fleecing the gullible, may be a man of very great ability and exercise the utmost industry; he may exhibit the virtues of courage, judgment and patience in the highest degree. The man who by his powers of observation so knows horses that he can uniformly win in the betting must have and must exercise considerable powers of prudent judgment.

     But the gambler differs from the man of business in that he exercises his mental powers and his skill, not to perform any use for his neighbor, but simply to obtain gain for himself at the expense of another's loss. The greater his ability, the greater his perseverance,-the more his neighbor loses. The individual business man or the prospector may indeed lose, may fail, but whether he fail or not he is in the endeavor to perform a use for others, and in the long run that use is performed although the individual fail. To the legitimate risks taken in the discovery and development of new countries, in the establishment of new industries, the world owes its progress. But the attempt to obtain something for nothing, to make the endeavor to gain at the expense of another without return of use to him, is the leech which saps the world's vitality, and this the more, the greater the ability which is so employed and the greater the individual gains secured.

     At the risk of seeming digression it must be said that all those forms of business which rest their hopes of gain in some trickery upon the unwary, from the petty theft of sanding the sugar, through the many forms of adulterations, of making goods to appear to be what they are not, up to the wrecking of railroads and the dumping of watered securities upon innocent investors,-whether the gains be "negligible" or princely fortunes,-all "efforts to obtain the money or property of others without rendering return of an equivalent of money or service," are essentially gambling, and the ills of gambling follow in their train.

     It is a law of the Divine Providence that all use should be accompanied by delight. In the performance of uses is the delight of heaven. The essential evil of gambling is the endeavor to obtain delight without paying for it the price of use by which it should legitimately be gained.

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It is the perversion, the inversion of true order. From the inevitable operation of this law flows the inevitable demoralization which notoriously attends gambling. Even the sober Webster in his great Dictionary says, "Gamblers often or usually become cheats or knaves." Once permit the lust for gain without return of use to possess the heart, and the guards of honor are insidiously broken down. Therefore it is that trickery, defalcation, suicide, mark the path of gambling in its many forms.

But may we not be prudish in this matter? May not boys play together at marbles "for keeps?" May not gentlemen play a social game for inconsiderable stakes? Shall we condemn as gambling the practice of the loser paying for the game at pool or billiards? Now in such play the amount of possible loss or gain is negligible, of no consequence to the purse of the winner err loser; or it is not negligible, and in greater or less measure a burden which the loser can in afford to bear. If it is negligible, then we may properly urge that it would make no difference if it were omitted altogether, since the player is not inconvenienced in the least degree by his loss or benefitted by his gain, and might be supposed to receive as much gratification in the playing for counters as for money. If the amount possible to be lost be a matter of concern, or the gain an essential advantage, then the danger line is passed. A period of winning will lead insidiously to unwarranted expenditure and extravagance; reverses will lead to deeper plunges in the endeavor to recoup the loss which is a serious deprivation.

Now who shall draw the line between the negligible and the important? All boys are democratic and equal in their games. Yet one may be in circumstances which makes so small a thing as the loss of marbles a serious matter; but he will not dare to admit it if he accept the custom of playing for keeps at all. At the social card party one player will find it hard to admit his inability in the presence of others more able than he. It is sometimes urged that the loss is the price of an evening's entertainment, but with what logic can it be fairly maintained that the loser shall not only suffer the humiliation of defeat, but also pay the winner for humiliating him. The only line, as I see it, which can be justly drawn, is that which separates playing for the recreative pleasure of the game from playing for money or other stakes in whatever, even the least, amount.

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In the playing for a stake at all lies the beginning of this "descent of Avernus."

When we come to apply the principles which have been laid down to the case of children, the course would seem to be clear. Children are in delights without much thought of use. They are disposed to do that which gives them pleasure for the sake of the pleasure. They have to be guarded and guided by parents and teachers that their indulgence in pleasures be not disorderly, for they will seek to enjoy the disorderly no less than the orderly, if not guided; they will not, indeed, of themselves distinguish any difference. They are even more susceptible than the adult to the subtle tightening of the hold of this delight of the effort to obtain delight without return of use. With them the reason is not formed by which they may judge for themselves. The rule for them should be "Thou shalt not."

Withal it should be remembered that the evil lies not in the playing of a game, but in the abuse of the playing. There is no evil in a pack of cards or in a pair of dice that children should be refused the pleasure of playing with them. But children should be taught the use of games of whatever kind, and guarded from their abuse. Their use is for recreation, and they should not be so indulged as to dissipate time or strength which duty requires, and they should not be played for a stake which arouses and stimulates the lust innate in the fallen human heart, for gaining without return of use.

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INTRODUCTION TO THE SPIRITUAL SENSE 1915

INTRODUCTION TO THE SPIRITUAL SENSE Rev. W. L. GLADISH 1915

     It is evident that the Lord did not speak as other men do. There is a peculiar quality about His speech not observable with others. He appears to be speaking to the men before Him and about the ordinary concerns of life; and yet what He says seems hardly to apply to the case in hand. Notice, for example, His words to His twelve disciples as He sends them forth after ordaining them: "He that receiveth you receiveth Me, and he that, receiveth Me receiveth Him that sent Me." (Matth. 10:40.)

     This seems evidently addressed to these twelve men who stand before Him. But when He continues it is not so evident that His words are to be taken in a literal sense: "He that receiveth a prophet in the name of a prophet shall receive a prophet's reward; and he that receiveth a just man in the name of a just man shall receive a just man's reward."

     What is it to receive a prophet and a just man in their own name? And what is the reward of prophet and just man that one shall then receive?

     It is true that one can with some thought find a literal sense in which these words may be understood in application to the disciples. But there are other cases where this cannot be done,-where there is no literal sense to the Lord's sayings excepting such as is derived from the spiritual sense. He once said: "If any man come to Me and hate not his father and mother and wife and children and brethren and sisters, yea, and his own soul also, he cannot be my disciple." (Luke 14:26.)

     Again He said: "Except ye eat the flesh of the Son of Man and drink His blood ye have no life in you." (John 6:53.)

     These sayings cannot be taken literally. The words must have a different meaning from that attached to them in ordinary use. We are indeed accustomed to thinking of all the Lord's sayings as having a spiritual meaning; but still we think of them as having been spoken according to the letter, and as having within the literal sense a spiritual meaning that can be resolved out of them by a kind of sublimation based on correspondence.

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It is, however, nearer the truth to think of the Lord as speaking from the spiritual sense and that the literal sense of His words is derived from the spiritual,-not the spiritual sense from that of the letter.

     We indeed reach the spiritual sense by the posterior way. We think first of the meaning of "father and mother," of "flesh and blood," as earthly terms and thence raise our thought to those spiritual verities which correspond to them. Not so with the Lord. He spoke from the opposite pole, from a perception of the pure abstract spiritual truth. This truth flowed down into the region where abide the words of earthly language, i. e., the memory, and caught up such words as it needed and used them to embody and express itself. He, therefore, spoke apparently of the common things of life, of the grass, the lily, of fishing, of the forms of worship or the traditions of the elders. But He spoke of these familiar things somewhat as when the writers of fables represent animals as talking. He was in reality thinking and speaking always of such things as are in heaven and above heaven.

     Words do not come down from heaven. They rise up from the earth. Truth, on the other hand, does come down from heaven. It does not rise up from the earth. And yet this truth descending from heaven must be so united with earthly words and ideas that hearing the latter we shall understand the former.

     The Lord thought within Himself not even from heaven but above heaven from the Divine. Therefore, while He used, as another man would, the words of earthly language, He did not think as other men do of the things of earth. For example, looking on His disciples He did not think of them as men but He thought of the truths from the Father, through Himself, which these disciples were going forth to carry to the world: and what He said to the disciples and about the disciples He did not say to them or about them, but of those truths.

     The words, therefore, which He used took on a new meaning which is to be understood as their primary meaning, and the literal sense follows this and is true only in the light of that interior sense. Accordingly we read in APOCALYPSE EXPLAINED concerning the words quoted above:

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"Who cannot see that father, mother, wife, children, brethren, sisters, also houses and lands are not here meant, but such things as belong to man himself and are called his proprium." "That this is not to be understood according to the sense of the letter is clear from what precedes." (E. 724) And again we read: "Any one who has ability to think interiorly can see that neither flesh nor blood, nor bread, nor wine, are here meant but the Divine going forth from the Lord." (E. 717.)

     The things that are spoken of in the letter are not the things that the Lord was speaking about. He was neither thinking nor speaking about earthly relationships nor material flesh and blood. He indeed used these words but with a heavenly meaning. To see the truth of this it is necessary to have in mind what is taught in the ARCANA concerning the Lord's thought.

     In opening the spiritual sense of the history of Abraham and Sarah it is shown that the Lord when in the world thought from pure intellectual truth. No man or angel ever thinks from this truth but from some form of rational truth. (A. C. 1901, 1914.) Intellectual truth is above the plane of the finite human. It is of the internal man which is in the keeping of the Lord alone. With other men this truth is only a light which from above shines down into the rational, enabling one to think and to perceive that truth is truth.

     Finite men think at first from the sensual in early childhood: then by education they learn to think from the scientific and imaginative plane of the mind: in adult life the rational is opened, and finally, if man is regenerated, the spiritual becomes active. But this spiritual light with regenerate men and angels is not pure intellectual truth but mixed. Its light or soul is from the spiritual but its form or body is from ideas derived from the world.

     Not so with the Lord. This plane of pure truth above all appearances was open with Him from birth: from this He thought and spoke while in the world. He who thought from pure intellectual truth could express Himself in earthly language only in parables, symbols, word pictures. Such truth could find no other form of expression among sensual men such as the Jews were.

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     When, therefore, we seek for the spiritual sense of the Lord's words it is not that we are leaving what He plainly said to find some other sense that may be considered as involved in His sayings. It is rather that we are seeking what He really did say.

     But let us look at the subject from still another angle in order that we may see that the spiritual sense of words is not a thing far-fetched but is as legitimately involved in the word itself as is the natural meaning. All words begin literally at the ground and by use are gradually raised to higher meanings. Take the words high and low. At first they had no other meaning than that derived from space. A mountain was high, or valley was low. But to this physical meaning was added in time an element of imagination and that which was sublime was called high and the vile was called low. And finally God Himself came to be called the Most High. But to think of Him, therefore, as dwelling up in the sky is to think sensually and so to miss the higher meaning of the word. And this higher sense, which has naught to do with space, is now as legitimate a meaning of the word as is its special or liberal meaning.

     Thus also the term heavy at first referred to weight, but some one with an imagination applied the word to immaterial things so that now it is as customary to speak of a weighty truth or a heavy heart as of a heavy stone. Humility at first meant close to the ground (humus); now it has wholly lost that meaning and is used only figuratively. Tribulation (from tribulum) at first had reference to the threshing instrument with which the Roman husbandman separated his wheat from its chaff; tribulatio was in its primary significance the act of this separation. But some writer of the church saw that as the husbandman separated his wheat from chaff by threshing so the Lord by trial and temptation separates good from evil in the men of the church; and so, for us, tribulation means not the act of threshing grain but the persecutions and trials of life.

     In fact, all words begin with a purely physical meaning and advance with use through three or four degrees of meaning, even as a man passes from the sensuous life of infancy to the rational and perhaps spiritual life of his maturity.

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     "Each word or formula represents one idea similar to a visual idea; and as this calls forth other kindred and similar ideas there arises a kind of internal sight, which is termed imagination; and again when the ideas of imagination are put together in a certain rational series there arises an intimate sight which constitutes thought; showing that the objects of the external senses become converted in the first instance into visual images before they are exalted into rational ideas and finally sublimated into the semblance of spiritual things." (ANIMAL KINGDOM II., 460, n. (4.)

     A prophet was at first one who spoke for another, from pro "for," and phemi "to speak;" any interpreter or spokesman was a prophet. In its secondary stage the word came to mean one who spoke from Divine inspiration, who therefore foretold the future or taught with authority from God. Connected with this meaning but as a further amplification of it the word prophet came to mean any teacher of Divine things even though he did pot speak from the Spirit. There were "schools of prophets" in Israel. Follow the word but one step further; leave behind but a little more of the limitations of natural thought, and you have the abstract or spiritual meaning of "prophet" which is doctrine. Doctrine "speaks for" another. Doctrine is the form of good which it presents or represents for the intellect to grasp. Doctrine speaks for the Lord. Therefore in the spiritual sense by prophet is not meant any man but the truth of doctrine going forth from the Lord teaching in His Name.

     It was in this sense that the Lord used the word when He said: "He that receiveth a prophet in the name of a prophet shall receive a prophet's reward." He was not speaking of men as prophets. He was speaking of the doctrine of truth from Himself, the Divine Human, and only secondarily and derivatively concerning any man who by teaching such truth performed the use that doctrine performs.

     It is thus that the angels think of the Word. They think from the Lord and with the Lord; and from the abstract or spiritual sense their thought extends downward to all the derivative uses of it. Each individual word-like the Word as a whole-becomes a Jacob's ladder on; which the angels of God ascend and descend.

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DANGERS OF IDEALISM 1915

DANGERS OF IDEALISM C. TH. ODHNER 1915

     A REVIEW

     In his work on THE NATURE OF THE SPIRITUAL WORLD the Rev. Alfred Acton makes the startling assertion that "man never actually sees into the world; he sees only such variations of the vessel's of his mind as the senses present him to see."

     And again the author states that man "thinks* he sees into the world, and it so appears to him,. . . but the truth is that the mind of man sees only what is presented to its organic by means of the body," (p. 111). "The truth is that the man sees only what the senses of his loaned-body present him to see, the objects which he sees being only the variations thus produced in the organic vessels of his spirit. . . . Spirits also see only the intraorganic changes of their mind." (p. 185).
     * The italics throughout this paper are my own, unless otherwise indicated.-C. TH. O.

     This idea, so often repeated, constitutes indeed one of the main premises upon which the author has based his remarkable hypothesis, and in support of it he refers to, but does not quote, the SPIRITUAL DIARY, n. 3635, where we find the heading: "That the objects of sight and hearing are the variations of the vessels,"-which of course is true when by "objects" are meant the results of sensation, i. e., the impressions made upon the sensories. This, however, is not the only meaning of "object," and the passage itself is simply intended to correct the fallacious appearance "that the objects of sight and hearing, and thus the external things themselves flow into the thoughts." And Swedenborg goes on to state that In order that I might be made acquainted with the actual fact in the matter, and that it is a fallacy that the external things inflow into the thoughts, it was given me to perceive that the objects of sight and thus also of hearing, effect nothing else than that the interior vessel's which belong to the lower thought, are disposed in various ways."

     Not a word is said here-or anywhere else in the Writings as far as I am aware-in support of the astounding proposition that "man never actually sees into the world," or that he only "thinks he sees into the world."

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There is an apparent profundity about these assertions, as if they contained some deep and almost unfathomable truth, but the fact is that the very same kind of propositions have been used by the Idealists of all the ages as the main premises of their arguments. They make an impression on philosophic minds on account of an admixture of simple truths profoundly stated,-as for instance the truism that "the truth is that man sees only what the senses of his loaned-body present him to see,"-which is only an involved way of saying that man sees only by means of his eye, a fact which has been known for some time.

     But this mysterious assertion that "man never actually sees into the world," and that he only "thinks he sees into the world,"-how does it square with common sense, and whither will it lead us?

     In any definition intelligible to mortals of ordinary common sense, what is meant by Seeing, Hearing and Sensating? Will it be disputed that by Seeing is meant to receive, by means of the retina and the optic nerve, the rays of light reflected by an outward object? If, then, man has never actually seen into the world, it can only mean that no one has ever received such rays. To "hear" means to receive by the auditory nerve the sound-waves set up by a motion among outward objects. But if man has never actually heard anything in this world, it can only mean that no sound-waves have ever reached the human ear. To "taste" means to perceive, by the papillae of the tongue, the form and quality of particles of food and drink. It would seem, however, that no one has ever yet actually experienced the contact of the tongue with such particles.

     But what is the purpose of introducing these metaphysical subtleties, if not to prepare the way for a purely subjective view of the spiritual world? The author, indeed, denies that he believes in a purely subjective spiritual world; he protests that it is objective as well as subjective, but-as far as I am able to comprehend him-by "objects" he means only "mental objects," "variations of the vessels of the mind," sense-impressions carried over from the life on earth.

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The spiritual objects, therefore, exist only within the spirits and angels,-are only mental pictures and memory-images, intraorganic changes within the subject itself, and thus-PURELY SUBJECTIVE.

     Definitions and premises such as these call lead to no other conclusion than that the spiritual world is a purely subjective world, and the author does not seem to realize that they prove entirely too much,-that they prove just as conclusively that the natural world, "also," is nothing but a subjective world of pure Idealism. For if "man never actually sees into the world," but "sees only the intraorganic changes of his mind," even while in this life, it is manifestly impossible for him to know that any natural world actually exists independent of his own mind.

     The only means for conveying knowledge-spiritual or natural-to the human mind, are the five senses. If man never actually sees into the world, or hears, smells, tastes or touches anything of this world, it can be only because his senses do not operate, or else because the natural world is invisible, inaudible, intangible, and altogether unknowable. But since man nevertheless "thinks he sees into the world" and Perceives the "intraorganic changes of his mind," the variations in the vessels called "mental pictures," etc., must have been produced from some source. They could not have been produced from without, since man "never actually sees into the world," and the only possible conclusion, therefore, is that they have been produced from within, and from within only.

     Let us compare, now, this subjective philosophy with the teachings of the Heavenly Doctrine. How does the assertion that man sees nothing of the world, but sees only the intraorganic changes of his mind, square with the following plain and definite truth:

     "There are some who believe that thoughts and affections do not actually extend themselves around them, but that they are within them, and this for the reason that they see within themselves the things which they think, and they do not see them as distant; but they are greatly deceived. For as the sight of the eye has extension to remote objects, and is affected according to the order of the things which it sees in that extension, so likewise the interior sight, which is that of the understanding, has extension in the spiritual world." (H. H. 203.)

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     Consider also the following teachings:

     "As the sight of the eye, by means of the light of the world, always sees objects outside of itself, not within itself, so also the understanding sees by the light of heaven." (S. D. 462-5)

     "Natural objects are felt in the organs of the body as if they were within them; in like manner spiritual objects are is if within the mind, although they are not there." (CONVERSATIONS WITH ANGELS, 9.)

     "As the eye, according to its determinations, takes the quality of its sight from the objects in the natural world, so the understanding, according to its determinations, takes the quality of its thought from the truths that are its objects in the spiritual world, and thus man has not the least thought from himself, but it is either from hell or from heaven." (A. E. 8894.)

     "All angels and all good spirits see the truths of heaven as the eye of the body sees the objects of the world. For the objects of heaven are truths to those who are spiritual, for the reason that their understanding is their spiritual sight." (A. E. 8953.)

     We must ask the reader to peruse again this last statement, for it presents the whole subject now under discussion in a light wonderfully clear. "The objects of heaven are truths to those who are spiritual." This means not only that the truths of heaven are the objects of spiritual sight, but also that the objects of heaven are truths in ultimate substantial form. And the reason given is that the understanding is the spiritual sight: i. e., the angels so completely understand the quality and meaning of all the outward objects before them that these stand forth as truths, and nothing but truths, in ultimate form. So also the men of the Golden Age in all outward objects perceived nothing but the Divine truths of creation, and so also would we do now were we sufficiently spiritual And these objective truths the angels see "as the eye of the body sees the objects of the world," that is, reflected to them from without, for all truth, in heaven or on earth, comes by instruction from without, and none by immediate influx from within.

     Mr. Acton, indeed, repudiates the charge of Idealism as "both misleading and inexact." And he defines Idealism,-"the Idealism condemned in the Writings"-as "the belief that nothing really exists except ideas; that there is no tree, for instance, but only the idea of a tree; that man himself does not exist as a substantial reality but is 'only an idea that he is.'" (N. C. LIFE, Sept., 1914, p. 535.)

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     And the Rev. W. H. Alden, in his review of Mr. Acton's work, states his belief that the new theory "is allied to Idealism in its assumption that all external appearances in the spiritual world, including the bodies of spirits and angels, are in actuality only ideas, that is, changes of state in their minds." Nevertheless, Mr. Alden admits that "the new theory is not Idealism, because it does postulate a subject." (N. C. LIFE, Oct., 1914, p. 632.)

     I am not able to agree with Mr. Alden in this estimate of Idealism, for I have never heard of any form of this school of thought that does not "postulate a subject." The whole objection to it is that it is purely subjective, making the subject everything, and the object one with the subject. And even though the Idealists reduce this subject to "an idea that he is," still this idea of being is the subject postulated by Idealism. And this idea of being must necessarily exist in a substance which is the subject, even according to the Idealists, for "this is known also in the learned world, namely, that without a substance, which is a subject, there is not any mode, nor any modification, nor any quality which actively manifests itself." (A. C. 4224.)

     The subjective "idea of being" postulated by the professed Idealists does not, as far as I am able to perceive, differ in any essential respect from the subject postulated by the "New View." For though it insists upon the existence of man after death as a "substantial reality," it has nevertheless reduced the immortal spirit to AN UNKNOWABLE FORMI OF AN UNKNOWABLE SUBSTANCE. His organic substance is unknowable, consisting of nothing but certain inmost, unknown, and indescribable substances of nature; and his organic form is unknowable because deprived of the human figure and existing only in a form "known to the Lord alone." But Swedenborg teaches that "If we deprive the soul of every predicate of material things, as of extense, figure, space, size and motion, we deprive the mind of everything to which, as to an anchor, it can attach its ideas." (E. A. K. ii:216.) The "New View," therefore, has altogether removed the after-death man from the horizon of all possible human knowledge.

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It is now to be thought of only as a collection of indescribable brain-glands, divested of every sensory fibre, nerve, or organ, and thus deprived of every channel for the ingress of sensation and for the egress of activity and use; a being doomed to subsist forever on nothing but the rumination of old recollections, as existing in his own brain, or in the brains of other spirits. But since, after death, the natural memory is closed and rendered quiescent, the eternal life of the spirit must in reality be an absolute blank, something similar to the life of those absorbed in the Nirvana of the Buddhists. This kind of existence would seem no better indeed, than the life of the "idea of being" contemplated by the professed Idealists.

     Consider, further, Mr. Acton's own and perfectly correct definition of an idea, as given on p. 30 of his book:

     "And here let us note that an idea, in its root meaning, from a Greek word meaning 'to see,' and indeed in its real signification, is a thing seen, depicted, set forth as an image, though immaterial." According to this definition, therefore, the objects of creation seen in heaven are nothing but "ideas," since our friend does not regard these objects as actually created there, but as the mentally reproduced memory-impressions, "depicted, set forth as an image," of the things seen in the earthly life. Thus in the spiritual world "there is no tree, for instance, but only the idea of a tree."

     THE DIVINE WARNING AGAINST IDEALISM.

     The members of the New Church should be on guard against every form of Idealism, for there is no lack of warning in the Divine Revelation given to them:

     "By fallacies and sophistries, falsities, even infernal ones, can be so confirmed as to appear like truths; for instance, the infernal falsity that nature is everything; that whatever appears is ideal, etc." (A. E. 988:4.)

     "For unless the Infinite God were the All, Substance itself, and Wisdom itself, man would not be anything, thus he would either be nothing, or else only an idea that he is, according to the visionaries who are called Idealists." (D. P. 46.)

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     "Let all take care, therefore, when they come into the other life, lest they be deluded; for evil spirits know how to present various illusions before those who have recently come from the world, and if they are not able to deceive, yet they endeavor to persuade by such illusions that there is nothing real, but that alt things are ideal, EVEN THE THINGS WHICH ARE IN HEAVEN." (A. C. 4623)

     It is of no avail to protest against the charges of Idealism as long as such terms as "appearances only," "merely an appearance," etc., are used in reference to all the objective realities of the spiritual' world, and as long as such ideas are cherished, for such terms and such ideas are inseparable from Idealism, whether applied to the natural world or to the spiritual. Newchurchmen, most especially, should be on their guard against the sophistries of idealistic reasoning, because the members of the New Church are and should be always reaching out for more and more interior conceptions of nature and of heaven. Striving for these, knowing that things are not to be regarded from time, space, person, and appearance, they may be easily misled into the conception that nothing but the idea is real'. Good and Truth from the Lord are the most real of all things, and the Lord Himself is the only real Esse. But because He is Reality itself, therefore all things proceeding from Him and created by Him, receive reality from Him.

     "God is everywhere, and yet not in space; thus He is as well within as without an angel, and hence an angel is able to see God, that is, the Lord, both within himself and without himself; he sees Him within himself when he thinks from love and wisdom, but without himself when he thinks of love and wisdom.... Let everyone take heed lest he falls into that execrable heresy that God has infused Himself into man, and that He is in them, and no longer in Himself. On the contrary, God is everywhere, as well within man as without him; for He is in all space without space. For if He were in man, He would be not only divisible but also enclosed in space; nay, man might then even think himself to be God. This heresy is so abominable that in the spiritual world it stinks like carrion." (D. L. W. 130.)

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     THE DANGERS OF MATERIALISM.

     Sane philosophers long ago recognized that Skepticism and Materialism are the legitimate offspring of Idealism. "By taking away the grounds of a belief which is both natural and universal, and which cannot at first be even doubted, without a severe exercise of thought, it [Idealism] shook men's faith in all those primary truths which are at once the basis of their knowledge and the guides of their conduct. It seemed to throw distrust on the evidence of the senses, as it really invalidated the spontaneous conclusions which every man inevitably forms from that evidence." (Reid, INTELL. POWERS, I, ch. 2.)

     This result of Idealism is exemplified by Hume, who, beginning where Berkeley began, went on to deny not only the reality of the object perceived, but also the mind perceiving. And he finished his ratiocinations by proclaiming universal distrust of the human faculties, considered as means for the acquisition of truth, for they contradict one another and leave nothing certain except that nothing can be known.

     Like Berkeley, these New Church friends started out with the laudable intention of proclaiming a new, more internal, more spiritual conception of the old faith, but when they follow their chosen path to its logical conclusion they find themselves face to face with a form of Materialism which, without suspicion or hesitation, they seem to accept as a whole.

     Beginning with the persuasion that there is no ultimate spiritual substance from which organic forms can be created in the spiritual world, but that earthly matter is the only ultimate, Mr. Acton comes to the conclusion that the terms "'organ' or 'organic' can be predicated only of natural substances, or the substances of nature, for these alone can be organically receptive of life in such a way that they can reflect it or pervert." (p. 171.)

     According to him there is no such thing as a spiritual organic, and therefore he proclaims in a subheading on p. 100: "THE PUREST SUBSTANCES OF NATURE CONSTITUTE THE SPIRIT."

     The reader gasps, doubting the evidence of his eyes, or he smiles, surmising that the author is indulging in playful paradoxes; but our friend very seriously proceeds to confirm his startling theorem. "Let this teaching be clear and explicit," he exclaims.

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"The 'purest things of nature,'-those purest things which by successive creation have risen up from the ultimate world,-these are the spiritual body, the body of man's spirit." (p. 171)

     Recognizing that this "new and interior view" will not be accepted without a murmur, the author anticipates the question: "But it may be asked, Can substances which are of nature be called the spiritual body? Is not the spiritual body composed of purely spiritual substances?" And in reply he states that "the last question is already answered when we see that purely spiritual substances cannot constitute an organic freely receptive of life or reactant against life. The first question receives its answer when we consider that an organic form is to be denominated, that is, to receive its name, from: its use. The use of the purest things of nature is a spiritual use," (pp. 172, 173)

     And in his effort to establish the spiritual use of these purely natural substances, the author explains that "their direct use is, not that the spirit may operate upon the things of the world, not that it may sensate, touch and move matters, but that by their means the Divine inflowing life of Love and Wisdom may be brought forth as the spiritual things of heaven,-goods and truths,"-which is so vague a statement as to leave the mind of the reader a blank.

     But in reality, what is there that is spiritual in the quality of these "purest substances of nature," either as to their form, their substance, or their use? Scientifically, they are beyond the reach of microscope or chemical analysis, but from all that is said concerning them in the Writings, it has been inferred that as to form they are angular; as to substance material, (being highly sublimated aerial and etherial salts); and as to use their sole function is to give infilling fixation and thus permanence to the spherical vessels of that ultimate spiritual substance which properly constitutes the spiritual body,-a use which in itself is no more spiritual than the use of the grosser salt particles in the blood globules.

     But the "New View" denies the existence of any compressed and ultimate spiritual substance, out of which the tissue of the spiritual body could be composed. There is left, therefore, nothing but a kind of fine salt-incrustation, containing within no spherical vessels of spiritual substance.

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Man, after death, is nothing but a crust of material salts, within which are whirling certain "actives of first and second finites," but the passive medium between these and matter is altogether absent. In other words, there is no spiritual body,-there is nothing spiritually organic. Refine and sublimate it as far as you please,-what is all this but Materalism?

     THE SUPREME DANGER OF THE "NEW VIEW."

     The new school of thought not only makes impossible any definite thought concerning the form of man after death, but, what is worse, it can serve only to undermine the thought of the Lord as a Man, in the visible form and figure of a Man.

     It is perfectly true that in the New Church we should endeavor to think of the Lord's Divine Person from the thought of His Divine Essence, rather than the reverse. This, however, does not mean any weakening of our faith in His visible personality or in the reality of His ultimate Human form, any more than our belief in the internal sense of the Word is to make less firm our faith in the letter of the Word. The thought of the Divine Essence rests upon the thought of the Divine: Person, and any teaching which tends in any way to weaken this foundation of our faith is to be resisted to the end.

     Regarded as a general proposition, the theory that angels and spirits possess the complete human form in appearance only, but not in actuality. cannot be said to contribute anything additional to our faith in the reality of the human form of the Lord,-for "God is a Spirit." He is not visible to the natural eye, but the eye of reason and faith sees Him as the Divine Spirit in Human figure visible in the Sun of heaven above angelic spirits who are externally as well as internally the images of Him. Inject the notion that their human figure is merely an appearance, and you will immediately inject a doubt as to the reality of His Divinely Human form. The idea concerning spirit or angel inevitably reacts upon the idea concerning God, and vice versa. In the Old Church they do not attribute to the spirit the complete human figure, and in consequence they cannot think of God as a complete Man, since they know that "God is a Spirit." Newchurchmen, too, are open to the same reactive infestation.

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     It is the sacred mission of the New Church to emphasize the similarity of forms in the spiritual world and in the natural, and the similarity of the form of the spiritual body and the natural body, "in order that thus ignorance may be enlightened and incredulity dissipated." (H. H. 1) But it is not the mission of the New Church to emphasize the dissimilarity: that is the work and mission of the devastated Church, in which the learned have taught men to believe that spirits are nothing but "minds without form, and mere thoughts, concerning which they have no other idea than of something etherial in which there is something vital; and because they thus ascribe to them nothing of a man except a thinking faculty, they believe that angels and spirits do not see, because they have no eyes; do not hear, because they have no ears; and do not speak because they have no mouth and tongue." (H. H. 74)

     And, similarly, it is the supreme mission of the Lord's New Church to restore to the world the long-lost faith in the one Visible, Divinely Human God,-a mission which cannot be accomplished by emphasizing the dissimilarity between the Divine and the human figure and shape. "For it is implanted in every man, who receives any influx from heaven, to think of God under the human shape." (H. H. 82:11.) "For the angels are finite, and the finite cannot have any idea of the Infinite; and therefore unless in heaven they had in respect to God the idea of a human shape, they would have no idea, or else an unworthy one." (A. C. 7211.) "For no one can believe in and love a God, whom he cannot comprehend under some shape; and therefore those who acknowledge what is incomprehensible, in their thought lapse into nature, and thus believe in no God." (A. C. 9356.) "For all whatsoever who acknowledge God under the Human form, are accepted by our Lord, and led; the others cannot be led, for they think without shape, and thus they think of nature." (A. C. 10377.)

     That the danger to which I have referred is not an imaginary one, but most real and imminent, is evident from the teaching set forth by Mr. Acton in the LIFE for September, 1914, p. 534, where he states that although the Lord "appears in the human form, yet interior thought perceives that the Lord has not ears, and eyes like men have, (A. C. 2553, 3869 fin.), but that He is in an infinitely perfect Human Form.

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So angels are in celestial and spiritual human forms, discretely more perfect than the bodily shape."

     And in his work on THE NATURE OP THE SPIRITUAL WORLD, the author teaches that whenever the Divine "appears in ultimates, it appears as a man with eyes and ears, nose and mouth, and all that pertains to man. (D. L. W. 18; A. E. 750, fin.) Indeed, without the ultimate appearance, we should never be able to perceive the Lord as a Man; but it behooves us not to think from the appearance," (p. 84) And again he says, (p. 175): "The Lord, when He is seen as a Man by the angels, is seen in ultimate human form with all the parts thereof: and yet the Lord is not in this form, that is, He has not ears and eyes, etc., like men have; but He is in a Divinely Human form."

     Now if the author of these statements means simply that the Lord has not finite eyes and ears, he is conveying information which is by no means new; but if he means-what he also; says-that the Lord is not in ultimate human form with all the parts thereof, he is gainsaying the chief and most fundamental doctrine of the true Christian Religion.

     The importance of the subject demands a careful scrutiny of the passages to which the author refers:

     A. C. 2553. "All the thoughts of man are terminated in the natural things which are of his sensuals. Whatever is not said from and according to these natural things is not comprehended, but perishes, like sight that has no bound, in some ocean or universe; and therefore if doctrinal matters were set forth before a man in any other manner, they would not be received at all, and thus no respect would be entertained for them; as may be sufficiently evident from everything in the Word, where for this very reason even things purely Divine are set forth naturally, nay, sensually, as that Jehovah has ears, eyes, and a face; and that He has affections like a man, such as anger, etc. This was still more the case at that time when the Lord came into the world, for then men did not even know what is meant by the celestial and the spiritual, or even that there is an internal; things merely earthly and worldly, and thus external, had full possession of their minds, as was the case with the apostles themselves."

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A. C. 3869. "In David it is said 'Jehovah, hide not thy face from me; in the day of mine anguish incline Thine ears unto me; answer me in the day that I cry.' It is known that Jehovah has not eyes or ears such as man has, but that it is an attribute predicable of the Divine. By the Ear and by the Eye is signified in the one case the infinite willing and in the other case the infinite understanding; the infinite willing is Providence, and the infinite understanding is Providence; these things are meant in the supreme sense by Ear and Eye, when attributed to Jehovah."

     It is to be noticed that in both of these passages the subject is Jehovah, the infinite and invisible Esse,-not the Lord, the Divine Human. In the days of the perverted Ancient Church (which lasted even to the coming of the Lord), men had superlatively gross and carnal conceptions of God, attributing to Him finite eyes and ears, etc. and in order to reach even such men with His salvation Jehovah Himself descended to the earth, assuming a human in every respect finite, such as He Himself had never before assumed. These finite forms, these finite eyes and ears, He glorified, rendered Divine and Infinite,-not by a change of form, but by a change of substance.

     As old "Father Burnham" used to illustrate it: the process of Glorification was as if you were to pull a thread of wool out of a coat, and in its place insert a thread of gold; then another thread, and another, until the whole of the wool had been extracted and the whole of that coat had become the substance of old-yet remaining in the complete form of the coat. Thus the finite eyes of the Lord became Infinite Eyes, but still remained Eyes; the finite ears of the Lord became Infinite Ears, yet remained Ears; the finite human body and figure of the Lord became Infinite human body and figure, yet remained Human Body and Human Figure, not in appearance only, but in Divine reality and actuality.

     Now, the members of the Lord's New Church will never rest content with any idea of the Lord's Divine Human short of this ultimate human form and figure of the Lord's Glorified Body.

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This ultimate idea may be infilled ad infinitum with superior spiritual and celestial ideas concerning His Infinite Love and Infinite Wisdom, but to inject the idea that the Lord's Divinely Human Eyes and Ears and Figure are an appearance only, and not an inherent reality, is to insinuate a falsity even more destructive than the notion that spirits and angels appear in the form of the human body, but do not really possess that forms:

     If we look up the other passages to which the author refers, (D. L. W. 18; A. E. 750, fin.), we find that A. E. 750 is a misreference,-we have found several such mistakes in his book,-and that in D. L. W. 18, not a word is said about God appearing as a man with eyes and ears, nose and mouth, but that He has all these organs and forms:

     D. L. W. 18. "That there are infinite things in God, every one who believes that God is Man may affirm with himself. And because He is Man He has a Body and everything which belongs to the body. Thus He has a face, breast, abdomen, loins, feet,-for without these He would not be Man. And because He has these things, He also has eyes, ears, nostrils, mouth and tongue, as also the things which are inwardly in man, such as heart and lungs and the vessels depending upon these, all of which, taken together, cause man to be man. In a created man these things are manifold, and regarded in their contextures they are innumerable. But in God Man these things are infinite; nothing whatever is lacking: and hence He has infinite perfection."

     According to the "New View," however, every "has" in this definite teaching is to be interpreted as meaning "appears to have," in respect to the Lord Himself; even as it interprets in the same manner the equally definite teaching in H. H. 75, that "the angels have faces, eyes, ears, body, arms, hands and feet." The emphasis placed upon the "appearance" means nothing but a denial of the reality. It helps not one whit were we to proclaim ever so loudly that the Lord and the angels do appear in the human shape, so long as in our interior mind we cherish the "gnosis" that they really have not and are not in that shape. Men will think and love according to that which they consider their real knowledge.

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If they think that spirits and angels do not really possess the human shape, but some unknowable shape "known to the Lord alone," they will think of them as-nothing. And, similarly, if they think that the Lord in reality has not eyes and ears, face and body, they will inevitably think of Him also as-nothing.

     In marvelous contradiction to this position, our friends proclaim, at the same time, that the Lord, alone among all that have risen from the dead, is in possession of the ultimate human figure, and for this purpose they quote the words: "a spirit has not flesh and bones as ye see Me have."

     We had supposed that every Newchurchman knew that these words referred to the fact that spirits do not possess the ultimate natural and sensuous plane, like the Lord who arose with His whole body fully glorified, but that, nevertheless, spirits possess spiritual flesh and spiritual bones, enclosed within a cutaneous envelope of the purest substances of nature. A merely literal interpretation of this text would deprive even the posthumous "cortical glands" of all cellular tissue, and thus of all substance whatsoever.

     But the fact that our friends, as has been shown from their own words, make the human figure of the Lord an appearance only,-denying that the Lord actually has Eyes and Ears,-reduces to mere words their affirmation that He alone possesses the ultimate human shape.

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Editorial Department 1915

Editorial Department Editor 1915

     NOTES AND REVIEWS.

     The paper on "Creation in the Spiritual World" has been reprinted in tract form, and may be obtained at the price of ten cents at the Academy Book Room.

     From our friend, Professor M. R. Bhatt, of Bhavnagar, India, we learn that the recently organized Hindi Swedenborg Society is making progress and that some thoughtful persons have become interested readers. We are now looking forward to the first number of the Society's quarterly magazine, THE HEART OF INDIA, which will contain articles in two languages, English and Gujarati. A seriatim translation of the ARCANA COELESTIA in the Gujarati vernacular will appear in the journal.

     The Academy's quarterly JOURNAL OF EDUCATION, under a new business management, is now "making up for lost time," the issues for July and October having appeared in rapid succession. The two issues are teeming with matters of interest to those who cherish a love for the great use of distinctive New Church Education upon which, with so many, are centered the hopes for the internal and external growth of the Lord's New Church. The JOURNAL, we understand, is sent free to all members of the General Church, but any person interested may obtain copies by application to the Academy Book Room.

     MORNING LIGHT for Dec. 26 makes the announcement that with the beginning of the new year this paper will be issued under a new title, "THE NEW-CHURCH WEEKLY (Swedenborgian); with which is incorporated MORNING LIGHT, 1878-1914." We are further informed that "the change of name will be followed in due course by certain alterations and improvements, which will, it is hoped, extend the usefulness of the paper and enable it to appeal to a wider public."

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This announcement is rather discouraging, for we had hoped that, among other "improvements," our British weekly contemporary would some day become far more STRONGLY Swedenborgian than it has been in the past.

     Dr. Sewall writes to us inquiring if "in the course of your historical researches you have identified the English Bishop mentioned in the Spiritual Diary n. 6098? If you have, or could do so, I should be very glad to have the information, and it would be of quite general historical interest."
     The English Bishop referred to was one of those who had received from Swedenborg a copy of the work on HEAVEN AND HELL. It is Stated that "this Bishop, moreover-who died three years ago, [qui ante tres annos mortuus est]-disclosed what art he had employed in order to nullify those things which had been written concerning Heaven and Hell and the rest, both among the lords and among the priests at Oxford, and that he had accomplished this, so that now there is silence concerning these things."
     The entry just preceding this passage is dated "Dec. 30, 1763." The work on HEAVEN AND HELL was published in 1758, and copies were presented to all the English Bishops and to all the Protestant lords in the Parliament. It is probable, therefore, that the Bishop in question died during the year 1759 or possibly 1760. Will some one of our friends in England look into some register of English Bishops to ascertain the names of those who died in 1759 or 1760?

     The January issue of THE NEW CHURCH REVIEW appears under a new and very tasteful style of cover, on which is printed the ominous words "War Number." It is entirely occupied by articles dealing with the present War, under such titles as "The Call' to Larger Christianity," by W. L. Worcester; "The Decalogue, the Law of Nations," by John Goddard; "Religion on an International Scale," by W. F. Wunsch; "Corporate and National Neighborliness," by C. W. Harvey; "Scholars as War Makers," by L. F. Hite; "New Church Doctrines applied to the War," by W. McGeorge; "When the Warriors meet on the Other Side," by Frank Sewall; besides other papers too numerous to mention.

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A mind already surfeited with the reading of war literature, feels fairly stunned at this avalanche of war-talk; good and true though it may be it is to be feared that the great volume of it will defeat the primary purpose of the editor,-to induce "outsiders" to read it.

The news department of our journal is one of the most vital features of NEW CHURCH LIFE, recording as it does the actual life of the Church. It is of living interest to all our readers, and most especially to the young, and it is undoubtedly more widely read than any other part of our magazine. It is of importance, therefore, that our news correspondents should be able to represent correctly, vividly and tersely the life, and especially the distinctively New Church elements of the life of our various societies and circles. And we wish to point out the fact that the Editor of the LIFE is not in position to appoint correspondents in the various centers, inasmuch as his personal acquaintance with the members of the Church, and with local conditions, is necessarily limited. It therefore seems but just to expect that the pastors and members of the local churches should appoint their own reporters and correspondents, and secure the best possible talent for this work.

It was an agreeable surprise to find in the BOTE DER NEUEN KIRCHE for January a communication from: the Rev. F. E. Waelchli on the subject of "The Word and the Writings of the New Church," three columns in length,-the first breath of anything internal that we have seen in the BOTE for twenty years or more. The phenomenon is to be explained by the fact that the editorship of the BOTE has recently changed hands. The journal was founded sixty years ago by the Rev. Arthur O. Brickman, and under his management it was a "live" New Church periodical. Then the Rev. Adolph Roeder became editor, and it became the organ of all sorts of "enthusiastic spirits," including "New Church" theosophists and "New Church" spiritists. This regime continued under the long editorship of Mr. Nussbaum, and the BOTE gradually lost almost everything of distinctive New Church interest, while the cause of the German New Church movement in America languished and almost died.

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Now the Rev. L. G. Landenberger is at the helm, and while this gentleman is by no means a friend of the principles of the Academy, he nevertheless represents the more conservative and Doctrinal elements in the Convention, and evidently believes in fairness and freedom of speech. We hope to reproduce Mr. Waelchli's excellent article in a future issue of the LIFE.

     The Rev. James F. Buss, in THE YOUNG NEW CHURCH MAN for January, tells in a very interesting manner the story of his conversion to the New Church. We quote the concluding paragraphs:

     "When I became a convinced Newchurchman, I realized in a way, and freely told others, that such an all-embracing and self-consistent 'universe' of Divine Truth as the doctrines of the New Church constitute, could not possibly be the product of any human mind; and that Swedenborg's solemn declaration, towards the end of THE TRUE CHRISTIAN RELIGION: (I have not received anything relating to the doctrines of the New Church from any angel or spirit, but FROM THE LORD ALONE,) (n. 779), must be the very truth. All the same it was not until my student days, when, of the Divine goodness, I came under the influence of that grand Newchurchman, scholar and standard-bearer, Dr. R. L. Tafel, that I really grasped what this involves. He it was who first clearly showed me, from the Writings of the New Church, that those Writings are, in the most absolute sense, a Divine revelation; that, therefore, the doctrines they teach are true; and the only proper and rational attitude for a real New Church man towards them is to study them under that acknowledgment, and in the consequent certainty that all we have to do is to rightly understand them and we shah have the truth; and, finally, that they are not really 'Swedenborg's doctrines,' but THE LORD'S doctrines, and His alone, and come to us, therefore, with an exclusively Divine 'authority.'
     "Under the Divine Providence, Dr. Tafel led me to this solid rock, and set my feet firmly upon it, thus completing my journey 'from the Old to the New,' by bringing me not only 'to,' but within the 'Holy City' of the Heavenly Doctrines of the New Jerusalem."

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     The BIBLIOTHECA SACRA for January presents as its leading article a paper on "Bahaism, an Antichristian System," by the Rev. S. G. Wilson, of Tabriz, Persia, which confirms-what for some time we have suspected-that this new and eclectic religion or fusion of Christianity, Mohammedanism, Theosophy, and other forms of diseased Orientalism, possessed also a rich vein of Pseudo-Swedenborgianism.
     Bahaism, in spite of the open egotism of its fakir prophet in Palestine, is making a surprising number of converts among over-cultured Americans in search of new religious diversions. Last year there came into our hands a number of letters from "Abdul Baha Abbas," written to and published by a member of the New Church in Boston, to whose jaded senses the Heavenly Doctrine, (or what he knew of it), had become stale and unprofitable. As is usual among modern prophets of his kind, the new "Lord of mankind," and "Owner of the World," etc., in these letters spoke enthusiastically of "His Highness Swedenborg," but referred in very uncomplimentary terms to the New Church as an organization.
     That Abdul Baha is not only acquainted with Swedenborg, but has borrowed liberally from him, is evident from the paper in the BIBLIOTHECA SACRA. We need only quote the following: "Our Bahais further tell us that the 'New Jerusalem,' the new heaven and the new earth, mean the new dispensation, the new laws of Baha." The words in Matthew xxiv: "After the tribulation of those days" mean "times of difficulty in understanding God's word and attaining Divine knowledge." "'The stars shall fall,' etc., means that the divines shall fall from the knowledge of religion, and the powers of science and religion shall be shaken." In the temptation of the Lord "the devil signified the human nature of Christ, through which he was tempted." "The miracles of Christ were spiritual teachings, not literal deeds." "The washing away of sins by Christ, was not by his blood, but was by the practice of his teachings."

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There surely is a "permeation" of New Church truths both among Christians and Gentiles, but it is accompanied with perversions which are continually becoming more internal and profane. Abdul Baha teaches, for instance, that "Christ did not rise from the dead. Resurrection of the body is an unintelligible matter contrary to natural laws. The body, which signifies his word, arose when faith in his cause revived in the minds of the disciples after three days. Christ's real resurrection was the coming of Mohammed. Christ, by saying that he would be three days in the heart of the earth, meant that he would appear in the third cycle. The Christian was the one, the Mohammedan the second, and that of Baha the third," etc., etc.
MR. BARGER'S WORK ON SPIRITISM 1915

MR. BARGER'S WORK ON SPIRITISM 1915

While visiting Holland, in 1910, we inquired in many book-shops if they "had any of the works of Swedenborg." The answer was usually a blank look and a shake of the head, but in some of the shops a copy of Mr. Barger's Dutch translation of HEAVEN. AND HELL was brought out, together with a look of intelligence and some remarks about "Swedenborg, the Spiritist." This persuasion seems deeply rooted in Holland, owing especially, it would seem, to Prof. J. J. van Oosterzee's work, EMANUEL SWEDENBORG, DE NOORDSCHE GEESTENZIENER, published in 1873, and to Elise van Calcar's EMANUEL SWEDENBORG, DE ZIENER, published in 1882. More recently the same misrepresentation was repeated by Dr. G. Wisse, a preacher of the Dutch Reformed Church, in a work on HET SPIRITISME, EEN CRITISCHE BIJDRAGF, published in 1913, and this has now drawn an answer from our indefatigable friend, Mr. Gerit Barger, of The Hague, in the form of a pamphlet of 103 pages, under the title REDENEN WAAROM SWEZIENBORGIANEN GEEN SPIRITISTEN ZIJN, (Reasons why Swedenborgians are opposed to the Spiritists).

While we cannot quite make out the whole of the Dutch text, we gather a fairly correct idea of the general contents. In his "Inleiding" the author traces the growth of the misunderstanding respecting Swedenborg in Holland, and boldly proclaims that the New Revelation "is een werk van den Heer en niet van den mensch Swedenborg."

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It does not require much imagination to understand such a sentence. The first chapter of the work treats of "The belief of the Swedenborgians," containing a review of the four successive dispensations and an account of the Second Coming of the Lord. In the second chapter Mr. Barger presents systematically the teachings of the Heavenly Doctrine concerning the disorder and dangers of cultivating intercourse with spirits. The third chapter contains the author's reflections on certain consequences of the preceding teachings, as applied, for instance, to the doctrine of "Re-incarnation;" and the fourth and final chapter treats of the belief in the resurrection of the flesh in relation to Dr. Wisse's recent work on Spiritism.

The whole work looks so interesting as to produce a feeling of irritation against the Dutch language, which is so nearly allied to the English and other northern tongues as to make the text almost but not quite intelligible. Why cannot the Hollanders be reasonable and make up their minds to write plain English so as to enable the members of the New Church everywhere to enjoy without mental strain the valuable contributions of Mr. Barger to the literature of the Church? We fear, however, that our protests will make no impression upon the well known conservatism of the Dutch nation, any more than our repeated suggestion that the Rev. John Whitehead's excellent series of articles on Spiritism, which appeared in the MESSENGER, be reproduced in book form, made any impression upon the publishing houses of the General Convention. But there is, nevertheless, a crying need for such a work in the English tongue.
MR. ALFRED STROH AND DR. KLEEN 1915

MR. ALFRED STROH AND DR. KLEEN 1915

In an article published in MORNING LIGHT for Nov. 14, Mr. Alfred Stroh gives the following account of his encounter with Dr. Kleen, who has recently gained notoriety as a would be formidable scientific maligner of Swedenborg's sanity:

At Malmo I happened to meet a Swedish physician, Dr. Emil A. G. Kleen, who had arrived in a very exhausted condition from Carlsbad, via Berlin, during the mobilization.

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Dr. Kleen immediately began to describe his book on Swedenborg, which he had begun to write last February, and as I was able to furnish him with new information and references to the literature and to supply necessary data concerning Jesper Swedberg, Swedenborg's philosophy and Swedenborgianism, we spent many days together in Malmo, and later in Westrogothia, at Kinnekulle and Skara, discussing all the many-sided questions relating to Swedenborg's antecedents, development and influence which Dr. Kleen proposes to treat of in his book. Finally, at Skara, we separated after finding that no amount of discussion led to any real unanimity of opinion.

Dr. Kleen is the grandson of Madam Fredrika Ehrenborg, and from her he received, in his youth, at Stockholm, Lund and Linkoping, a thorough knowledge of the doctrines of the New Church, which he now utterly rejects. Madam Ehrenborg is well known to Swedish New Church people as the editor and publisher of two early New Church periodicals, NAGOT NYTT and ETT KRISTLIGT SANDEBUD ("Something New" and "A Christian Messenger"), and also as the defender of Swedenborg's good name and character in the introduction to the second Swedish edition of the DREAM BOOK.

At Raback, near Kinnekulle, the name of Madame Ehrenborg is still on the lips of all the people, and she is said to appear every now and then as "Svarta Frun" (the "Lady in Black"). After the death of her husband Madam Ehrenborg was always clothed in black. She afterwards removed to Upsala and Linkoping, where her daughter, the wife of Bishop Bring, resided. The "Christian Messenger" contains a number of contributions by Dr. R. L. Tafel dating from the time of his visit to Sweden in 1868 to 1870, and also indicates how he and Madam Ehrenborg differed on the subject of spiritism in the New Church. Madam Ehrenborg, I am informed by Dr. Kleen, believed that she received communications in the form of letters from her husband after his departure to the spiritual world. Spiritistic beliefs and practices, and also "magnetic" and other forms of occult and hypnotic influence have done no little harm to the cause of the New Church in Sweden from the very first period of its establishment at the close of' the eighteenth century up to the present time, although the energetic opposition of the New Church ministers in recent decades has greatly contributed to the abolition of such harmful practices.

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In a recent address delivered before the Medical Society at Stockholm, on May 19th, Dr. Kleen treated Swedenborg's case in the light of modern psychiatry. He considers that not only were Swedenborg's parents abnormal and Swedenborg neurotic even during his childhood, but that later on he developed all the symptoms of a kind of insanity formerly designated as paranoia tardiva expansiva religiosa, described more recently by the French school of Magnan and Serieux as "le Delire Chronique a evolution systematique," and by the German school of Kraepelin as "paraphreni." My own investigations in psychology having been confined almost entirely to the physiological study of the sense-organs and to the anatomy and histology of the brain and nervous system, I feel unable to enter upon a detailed discussion of Dr. Kleen's position, which is, of course, similar in kind to the previous discussions of Swedenborg's case by Maudsley, Ballet, Lehmann and Herrlin. No doubt Dr. Kleen will be thoroughly answered by New Church students of medical science who are competent to discuss the question. In the meantime Dr. Kleen's criticism of Jesper Swedberg and Swedenborg's maternal ancestry, of Swedenborg, and of Swedenborgianism, and the New Church, are appearing in the report of his address in HYGEIA and in the Swedish newspapers, but the publication of his book or series of books, he informs me, will be delayed until next year, as he only began his study of Swedenborg's case last February.

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MISAPPREHENSION CORRECTED 1915

MISAPPREHENSION CORRECTED C. TH. ODHNER 1915

Editor NEW CHURCH LIFE:
     The Rev. E. E. Iungerich, in his paper on "The Eminent Human Body," published in the January LIFE, represents me as teaching-in the study on "Creation in the Spiritual World"-that "there emanates from the angels and spirits who have corporeally shaped members a sphere of third finites. The third finites then act as infilling matter to partially compressed particles of some aura, and thus beget all surrounding landscape objects including the terra firma on which the corporeally shaped feet tread."

     Mr. Iungerich's statement shows that he has not deemed it necessary to honor my "study" with a careful perusal, but has thought a casual glance sufficient. In the paper mentioned I introduced a comparison with the "third finites" of the PRINCIPIA simply for the sake of illustrating the manner in which, even according to the Preparatory Works, a spiritual atmosphere could be compressed into an inert and quiescent substance, but I did not identify this ultimate spiritual substance with the "third finite." They may be identical or they may not. The analogy must be left to the reader to conclude in freedom according to reason.

     Moreover, I have not anywhere stated that "a sphere of third finites" emanates from angels and spirits. This is a complete misunderstanding. What I did suggest was that there emanates from them a sphere of those "purest substances of nature" which constitute the cutaneous envelope of their spiritual bodies; i. e., a sphere of finest angular forms which may lend an "as-it-were fixation" to the objects created in the spiritual world. The substance out of which those objects are created is that ultimate spiritual substance of which the Writings teach. The permanence of those objects is according to the outflowing or receding affections of angels and spirits, operating through the spheres of their "limbus."

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As Mr. Iungerich has misunderstood my position, I need not reply to the various "OBJECTIONS" which he has raised against it. As to the rest of his lengthy argumentation, I will refer only to his statement, (p. 48), that "two of the writers have failed to notice that an activity in the atmospheres about an angel is itself a real objective thing." Here is a fundamental misconception. According to the Heavenly Doctrine, activity is not created, but the organs which receive activity are creatable and created. (T. C. R. 472.) Activity, therefore, is not a thing that can be created either in the natural world or in the spiritual, but the substantial objects created in the spiritual world are the things receptive of the activities in the spiritual atmospheres.
C. TH. ODHNER.
WHERE IS THE SPIRITUAL WORLD? 1915

WHERE IS THE SPIRITUAL WORLD? VALENTIN KARL 1915

Editor NEW CHURCH LIFE:
     In the November issue of the LIFE YOU have presented in a masterly manner those teachings from the Writings which substantiate the doctrine of the reality of the spiritual world. After these passages are read, the mind feels, for a time at least, a sense of satisfaction in the renewed assurance of our eternal hope.

     It is, however, the nature of the human mind never to remain satisfied for long, but to be forever seeking new truths. In the present case this appears, for the mind is soon led to inquire further, and desires to know something as to the whereabouts of the spiritual world.

     It is clear that to those who hold what has been called the "idealistic" view, the question as to the situation of the spiritual world presents no difficulty, for according to this view the spiritual and the natural worlds are one. The human mind becomes after death the center from which the environs of the spiritual world radiate; each mind becomes, as it were, a little spiritual sun, able to create imaginary surroundings, which are merely subjective and not real or substantial. There is no need of assigning a particular place to such a spiritual world, for it is right here; heaven and hell and the world of spirits are fixed in the minds of angels and spirits, and they find in the human mind the basis for their life and operations.

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Spirits are with men and so are angels; their world is our world and our world is theirs, for they live with us and have their existence among us. Here they find their heaven and their hell according to their state and spiritual affections, and the conclusion is evident that according to their view spirits and angels can have no existence apart from the human race.

It is quite another problem if we consider the spiritual world from the orthodox or literal point of view. In this view a spiritual-substantial world is postulated in distinction to the material universe. Here the question immediately presents itself as to where this spiritual substantial universe may be. Where are those spiritual-substantia1 earths, with their mountains, rivers, rocks and valleys, consisting of "ultimate spiritual substance," "as-it-were fixed." The point I wish to emphasize is, that for an idealistic spiritual world we have no need to assign a place, for such a world is merely a spiritual dreamland of no substantial reality, but a substantial spiritual world must needs be of an expanse, and we must assign for it a space somewhere in the Universe. As long as we are unable to do this, a substantial-spiritua1 world remains as shadowy a conception as the former idea.

Are we to assume that the spiritual world is situated in the air, or in the ether, or in the universal aura? Is the world of spirits situated in our atmosphere, and the heavens in the ether and universal aura according to their degree? It would be interesting to know what definite statements there are in the Writings on this subject. It has been a general notion in the Old Church that heaven is above the stars, and hell in the center of the earth. Gentiles, on the other hand, seem to have no difficulty in believing that spirits dwell in the atmosphere, and it is said that the Taoists of China worship the "blue sky," but they do this because they believe that the air is full of spiritual beings. The vault of heaven which we call the sky was to the ancient Chinese not an empty space, but an organized spiritual-substantia1 world. Moreover, it is under the name of "Thien" which is also the word for "heaven," that the ancient Chinese worshiped the Lord as the Infinite God. Is there not an indication in these circumstances, that we do right to assign a spatial' situation to the organic spiritual world?

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     The Writings speak of the Angels of the Most Ancient Church as still living in tents as they did on earth. A spiritual Africa is spoken of, in which a new revelation, adapted to the Gentile mind, is being given. Where are these places? for surely they must have a definite place somewhere?

     It seems certain that it is the literal view on which we must rely in assigning a place in the Universe to the spiritual-substantial world. There is the immense expanse of space in which the material worlds are comparatively as mere points. Is this vast expanse of space empty as it appears; void of organized spiritual earths? Since we cannot see the spirits and angels who are with us, we need not wonder that we can neither see the spiritual earths on which they have their homes. The vast and apparently empty expanse of space which lies around our material earth would probably take on quite another aspect if we could view it with our spiritual eyes; then we would see it containing other worlds, spheres upon which spiritual life is lived; another and different universe to the one which meets our natural eye.

     However this matter may be, this we may at least firmly believe that after this earth's "little while" we shall ascend to other earths than ours; shall meet there our friends, who have gone before us, and shall find there our homes prepared.
     VALENTIN KARL.
          Bryn Athyn, Pa.

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Church News 1915

Church News Various 1915

     FROM OUR CORRESPONDENTS

     BRYN ATHYN, PA. It would be impossible to chronicle adequately the many and varied activities of the past month, and we must be content to note some of the more prominent events of our social calendar. Christmas involved a good deal of merry-making and cerebration; the Christmas festival was as enjoyable as ever, and the tableaux were as beautiful and significant as any we have seen.

     New Year's Day was occasion for another society celebration, which took the form of a sunrise service and breakfast. The Bishop conducted the service and addressed the society, giving a message of good will and hope for spiritual progress during the coming year. Just as the rising sun appeared on the scene we adjourned to the auditorium and there, after a good breakfast, listened to a number of speeches introduced by Mr. Donald Rose as "toastmaster." The Bishop spoke first, his subject being "The New Year," and then Messrs. Karl Alden, Alan Pendleton, and Randolph Childs presented several' aspects of the New Year in its relation to prominent factors in our individual and society life. Greetings were received from the Glenview society, and forwarded to them via "Uncle" Seymour Nelson. Lots of songs were sung, and the juveniles indulged in some dancing. There was a wedding on the ninth of January; an afternoon wedding and a very pretty one. The newly married couple, Mr. and Mrs. Leonard Gyllenhaal, are setting up housekeeping amongst us in Bryn Athyn, and it is a real delight to have them with us.

     Founder's Day was a memorable date again this year. The school noted the day with a service in the chapel, at which the Bishop spoke of the founding of the Academy, and showed the significance of the words of Apoc. 1:3: "Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein."

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In the evening the banquet was held, all those connected with the Academy work being present, and a series of speeches were made, the central topic being the Relation of Revealed Truth to the various branches of the Academy's educational work. A notable fact about the attendance at this banquet was that of all the men present only three were bachelors. Moreover, of all the men present, there were only two that failed to make his speech during the evening It is clear that we had a regular "Academy" time.

     Social events have been many lately, but special notice is due to the entertainment of Aesthetic Dancing, promoted by Mr. Fred Finkeldey. An interesting program included the Mazurka from the ballet of Coppelia, and all the numbers were very much appreciated

     PHILADELPHIA, PA. Our winter activities are now well under way. Weekly supper and doctrinal classes are now held regularly on Friday evenings. On Dec. 3 we held our annual fair in aid of the Building Fund; quoting THE ADVENT CHURCH NEWS, it was "an unqualified success."

     Special Christmas services were held for both the adults and the children; a children's Christmas celebration also made these holidays pass cheerfully.
     A. E. S.

     GLENVIEW, ILL. Snow covers our landscapes; sleighing and skating are our chief amusements The former sport has not been so fine for ten years. This fine sporting weather, however, has not been so good for health as one might desire, for there have been three cases of genuine pneumonia in the Park and a great number of colds that were near it. Our Christmas and New Year's services were all that could be desired. At the latter we enjoyed dancing, a supper, four toasts, and the ushering in of 1915 by appropriate religious services.

     The Ladies' Guild offered to the social life of the community a lecture upon an important period of English history by Dr. King, which was enjoyed by all who attended.

     Our school has been augmented by the introduction of three children from the neighborhood, and the church attendance by four from the same source.

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The regular events-the Friday supper and doctrinal class and the philosophy class-are sunning smoothly on and are well attended.

CHICAGO, ILL. The missionary work of Mr. Headsten in Chicago is progressing.

The "Swedenborg New Church Society" is holding regular Sunday afternoon worship at Southland Hall, 59th and Halsted Sts., in Englewood; and Sunday school and an adult class is held in Lakeview in the forenoon at various private homes. The attendance keeps up pretty well. Owing to Mr. Headsten's late return from his missionary trip to the West Coast, the Rev. G. H. Smith preached for us twice in September, and his services were highly appreciated. On Sunday, Oct. 18th, Bishop W. F. Pendleton, assisted by Revs. G. H. Smith and John Headsten, conducted a union service for the Sharon and Swedenborg churches, the Glenview friends coming in 30 or 40 strong, helping to make the occasion successful. The large Southland Hall was used, and there were about 175 present. After the worship the friends met in the Halsted Cafeteria and nearly 100 partook of a social dinner with speeches,-the Glenview friends being guests of the Sharon church. The event was a memorable one, and one of the speakers expressed the wish that the Bishop might be able to be with us many times more. This wish was enthusiastically seconded. The Holy Supper was celebrated by our society for the first time on Thanksgiving's Sunday, Nov. 29th, twelve communicants partaking. The Sunday School festival was held at the home of Mrs. and Mr. Headsten on the afternoon of Christmas day, thirty persons being present. A children's Christmas service was held first, after which the gifts were distributed, and among them were two walnuts with $5 gold pieces for kernels-one "for the pastor, from the Conjugial Love class," and the other to "the organist," Miss Eugenie Headsten. Then followed a dance around the Christmas tree to the music and singing of "Gather around the Christmas tree," after which followed a social evening. The work looks encouraging, for we have a good nucleus, but growth at the best is and will be slow. A. V. HOLM.

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     BERLIN, ONT. Although the Ontario Assembly with its usual anticipation and pleasure did not take place this year, we nevertheless spent a very happy and active holiday season.

     On Christmas morning we began our celebrations with a service in the church, which had been suitably decorated with garlands and branches of cedar. In the evening we gathered again for the children's service, which brought with it the real Christmas spirit. After the service all went down to the school room to witness a series of tableaux representing the story of the Lord's Advent, the last one representing His Second Coming. The children then received their usual orange and bag of nuts and candies, and in their turn presented the teachers with Christmas gifts.

     As Bishop N. D. Pendleton and Mr. Pitcairn paid us a visit on New Year's, our celebrations took the form of a local assembly, which was very successful. The evening of their arrival was celebrated by a men's meeting at the school, where our pastor presented a paper on "Evangelization."

     The following night being New Year's Eve we had a banquet. Mr. Hugo Odhner acted as toastmaster. The toasts were to the Church, the Country, and the Home, followed by one to Mr. and Mrs. Richard Roschman, whose 40th wedding anniversary coincided with our celebration, and by impromptu toasts to our guests and others. Shortly before twelve we gathered in the church for a midnight service, conducted by Mr. Waelchli. Returning down stairs we indulged in hearty New Year's greetings, singing songs as we joined hands and danced in a circle.

     Then followed dancing until the growing hours of the morning. On New Year's afternoon the Bishop delivered a much appreciated address on "Spiritual Theft," which was followed by discussion. In the evening Mr. Odhner read a Paper on "Worship and the Home," which called forth many remarks. After bidding Bishop Pendleton and Mr. Pitcairn farewell, the assembly came to a close, everyone feeling that we had had a most profitable and enjoyable time. F. R.

     TORONTO, ONT. The Olivet church commenced the New Year with a Local Assembly. We had not expected to have one this season, but Bishop N. D. Pendleton's being able to be with us made an Assembly possible.

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While there were not the social gatherings planned for, as when we combine with Berlin and other Ontario centers, the sessions themselves were particularly instructive and satisfying. Mr. Richard Roschman represented Berlin.

     Bishop N. D. Pendleton and Mr. John Pitcairn arrived in Toronto on Saturday, January 2d, and in the evening a supper was served at the church followed by a social.

     Bishop Pendleton, in responding to the subject of "Spiritual Growth," recalled that, in the early days, Bishop Benade had realized the woeful ignorance in the church of the actual truths of the Writings on many subjects and of the special need of thorough instruction for theological students in those truths; hence the establishment of the Academy that priests might be thoroughly trained in those truths and become competent teachers.

     He set before us a new ideal for the priesthood of the New Church. The uses of the priesthood should be two-fold: first, that of Worship; and second, that of Prophecy. The Jewish Church had priests and prophets. In the New Church the priest should combine these two uses. He must necessarily be always conservative yet must also see the needs of the future in the church and thus aid in its natural expansion and its spiritual growth.

     At the conclusion of the toasts Mr. Pitcairn was asked to relate his impressions of conditions abroad. He said that he found that what was chiefly agitating the Church at present was the discussion concerning the actual form of the spiritual body. In our own society in Toronto there has so far been a disposition to be satisfied with what the Writings reveal on that subject, but it was interesting to hear of the states of mind elsewhere.

     It was after ten o'clock when we adjourned to the church room above. There a short dance program was carried through, interspersed with two violin solos by Miss Edina Carswell and an anthem sung by a choir of young people trained by Miss Vera Bellinger.

     On Sunday morning, Jan. 3d, Bishop Pendleton preached an impressive sermon from the text, "I will offer to Thee the sacrifice of thanksgiving. I will pay my vows unto the Lord."

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     In the evening a meeting was held in the church when a paper on "The Writings as the Word," by the Rev. G. C. Ottley, was read by Mr. Pitcairn. The discussion which followed was, of course, affirmative, but many new ideas were brought to our notice.

     Mr. Cronlund stated that the Word was God with us, and that any church that denied its God was dissipated; hence the importance that we should recognize that the Writings of the New Church are the Word of God.

     The Bishop reminded us that every successive church on earth has had a Word of its own. Would not, then, the New Church, the crown of all the churches, have its own Word?' He urged us to remember, however, that the Word was given to us as a means of overcoming our evils, and that it must be studied and believed chiefly for the sake of our regeneration.

     At the close of the discussion on the main theme of the evening, Mr. Pitcairn was asked to give an account of his trip to Brussels after the European war started. He kindly consented to do so and we found an added interest in the personal relation of the story.

     This meeting brought our Assembly to a close. We regretted we could not have our old Bishop with us, but we felt that it was happy privilege to have Bishop N. D. Pendleton in his place. Mr. Pitcairn's visit also increased our pleasure in the meetings, for, in his talks, our minds and sympathies were extended to many other New Church centers.

     As we were anticipating our Assembly on January 2d, there was no gathering at the church on New Year's Eve. So the young people decided to have "doings" of their own. They met at the ever hospitable home of the Misses Craigie, and after enjoying a jolly evening, sang the Old Year out and the New Year in.

     The Young People's Club decided to initiate their winter's work by a banquet on November 13th in the dining room of the church. The pastor and his wife, as honorary members, were present. Several of the young married couples have joined the club and add much to its strength. The occasion seemed quite an auspicious one, for all the young men who replied to the various toasts spoke with a clearness and earnestness about the subject involved which augurs well for the continuation of the work in the society in future years.

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     On Friday, December 4th, we had the pleasure of welcoming Mr. Doering Bellinger and his bride into our society at a social and reception. The refreshment table was centered with a handsome wedding cake provided by Mrs. T. Bellinger, the groom's mother; the cake being similar to the one at the wedding in Pittsburgh. The newly married pair seemed to impart their happiness to the whole gathering. Toasts, music and dancing were the order of the evening, while a delightful sphere prevailed. Mr. Cronlund is conducting children's services in the church on alternate Sunday afternoons during the winter months.
     B. S.

     THE MISSIONARY FIELD. The autumn trip on my circuit has just been completed once more. It would take too much space to give a report of it in detail. A general statement of what was done must suffice. In the course of three months, in seven States and in Ontario, Can., New Church people have been visited in thirty-one places. The number of New Church families and individual New Church persons visited at their homes on this trip is fifty. In the families there are forty-three children and one hundred and twenty-six adults. And of the adults, ninety-one are members of the General Church of the New Jerusalem.

     Services were held and a sermon was given, every Sunday, with two exceptions. Two children were baptized, and the Holy Supper was administered three times. A visit of a few days was made at Glenview, Ill., and I preached for the Rev. W. B. Caldwell on Sunday, November 8th. On my return to Ontario on November 12th, at Windsor, I met the Rev. F. E. Waelchli on his way home from Cincinnati. And we had a visit of several hours with our members of the General Church in that city. In Ontario New Church people were visited in eight places. My stay of a week at Berlin and vicinity seemed very short, as the time was fully occupied.

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     FROM OUR CONTEMPORARIES.

     UNITED STATES. The Rev. Clarence Lathbury has accepted a call to the Buffalo society, and entered into his new field on the first Sunday in January.

     Dr. Joseph Hollrigl, lately of the Convention's Theological School in Cambridge, was ordained on Dec. 27th, and has assumed pastoral charge of the German New Church Society in Manchester, N. H. Mr. Hollrigl is a native of Austria and speaks fluently French, Italian, German and English. The society, of which he has now become the first resident pastor, was organized in 1881, and for 29 years was held together in peace and progress under the leadership of the late Carl Roth.

     The society in Lakewood, O., is reported as being in a very flourishing condition. "Now we have a church property worth $40,000.00 and are out of debt. When Dr. King came here eleven years ago he found a discouraged, lifeless parish. Now all is different. Each of the organizations of the church is doing fine work, and the members are enthusiastic. The church in Lakewood has grown spiritually as well as financially. In the eleven years of Dr. King's pastorate here he has brought more than 150 people into the church. It seems scarcely possible that through the untiring efforts of one man so great a change could have been brought about in so short a time. A spirit of harmony and unity pervades the parish and the hearts of all are filled with affection and the deepest appreciation of all Dr. King has done for us. The principal reasons for the growth of the church here have been Dr. King's unfolding of the spiritual sense of the Word, and the vast amount of pastoral work he has done."

     Mr. George W. Worcester died in Louisiana on Nov. 23d, exactly a week after the death of his wife. Mr. Worcester was known as a deep student of Swedenborg's scientific and philosophical works, and was the author of a number of valuable papers on Swedenborg's science and its relations to the Theology of the New Church.

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ACADEMY OF THE NEW CHURCH AND THE USES OF EVANGELIZATION 1915

ACADEMY OF THE NEW CHURCH AND THE USES OF EVANGELIZATION Rev. J. E. BOWERS 1915

     ANNOUNCEMENTS.

NEW CHURCH LIFE
VOL. XXXV MARCH, 1915          No. 3
     In the Word as revealed in the Writings of the New Church, we read that:

     "Evangelization is annunciation concerning the Lord, His Advent, and concerning the things which are from Him, which belong to salvation and eternal life." (A. C. 9925.)

     In these few words are stated the universals of the great subject of evangelization. And on serious consideration of the subject, there are at once presented to the mind of the devout believer in the Heavenly Doctrines beautiful ideas of the Divine things, which are the essentials of the Church of the New Jerusalem. Thus, for instance, ideas as to the Lord's Office of the Priesthood, the primary institution of the Church. Then ideas as to the reverent administration of the rites and sacraments, which are the gates of entrance into the Church. And in these are included all the uses of Divine worship and spiritual instruction; all the means provided by the Lord for the sake of the salvation of souls. It is therefore evident that the universal's of Evangelization involve the teaching, given in the Doctrines concerning the Church in general and in particular, the Church universal and specific, the Church on earth and in the heavens.

     Evangelization consists in proclaiming, in preaching and teaching the everlasting Gospel concerning the Lord and His Advent. And the first great essential of this gospel is, that there is one God, the Creator of the universe; the Maker of the heavens and the earth, the Savior and Redeemer of the world, and that the Lord Jesus Christ, in His Divine Human, is the one and only God in Whom is the Divine Trinity of Father, Son and Holy Spirit.

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That He alone is infinite and eternal, omniscient, omnipotent and omnipresent; and that since He alone is worshiped by all the angels in the heavens, so He alone is to be acknowledged as the Supreme Being by all the men of the Church on the earth.

     The second essential of the gospel is concerning the Advent of the Lord, the great event in the history of the Church. Namely, that the Lord has effected His Second Coming; that He has come as the Word, in a new Revelation of the Divine Truth, which is the Word. Thus, that there is, in the Writings of the New Church, which are the Revelation of the interior sense of the Word, an absolutely new manifestation of the Lord, to all the angel's in the heavens, to all the children of men on our earth, and to all the inhabitants of the myriads of worlds throughout the whole created universe. And this second Advent has been effected by means of a man, before whom the Lord manifested Himself in person, and whom He filled with His Spirit, to teach the doctrine of the New Church through the Word from Him. (T. C. R. 779.)

     In the beginning of the New Church, while the Lord's servant, Emanuel Swedenborg, was writing and publishing the Books which constitute the final and most glorious Revelation of the Divine truth, the dogma of the tripersonality of God was held almost universally in the Christian world. Men had departed from the Faith of their fathers in the Apostolic Church, who believed in and worshiped the Lord as God. In the year 325 the Athanasian Creed was promulgated. The Divine Trinity was divided into three persons, coequal in power and glory, which is the idea of the belief in three Gods. This was done notwithstanding the fact that the whole of the Word, in the sense of the Letter, as can be seen by anyone of sound natural intelligence, teaches that God is One.

     From the false and irrational idea of three persons in the God-head, in course of the ages, innumerable falsities of religion originated. These falsities led to evils of life, and thence to the perversion of the order of human life in mankind. After the dogma of the tripersonality of God had gone forth, there arose a cloud dark and dense, which covered the whole Christian world.

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Thus in the spiritual idea, as foretold by the Lord, the sun was darkened, the moon ceased to give her light, and the stars fell from heaven. (Matth. 24:29) As written in prophesy centuries before, the sun was turned into darkness, and the moon into blood. (Joel 2:31) The spiritual state and condition which was produced, especially in the so-called Christian world, is also referred to and described in many other passages in the Word, as, for instance, where the life in the natural world, during man's preparation for eternal life, is evidently implied by his walking in the valley of the shadow of death. (Psalm 23:4.)

Having rejected the Lord, who reveals Himself in the Word, who had manifested Himself in the flesh, and had come into the world in Person, and having formulated their imaginary idea of God in the Creed which was generally accepted; it was inevitable that the people of the First Christian Church should become more interiorly perverse, more confirmed in their hypocritical faith, and in the falsities of their religiosities, even to the end of that Church, in the consummation of the age. The Old Church indeed still exists as the semblance of a church in external form although the Lord has been establishing the Church of the New Jerusalem ever since the year 1770,-and had provided for it from the beginning. But as the supreme Divinity of the Lord is denied, and every truth of the Word is falsified, in the Old Church, there is no life in it except that which is merely natural. It is spiritually dead, and has been succeeded by the New Church, which is a living body, because in it the Lord is acknowledged as the one only Divine Source of all things of the Church and of Heaven.

But there have been, all through the dark ages, a few spoken of as a very small remnant, who could be protected by the Lord in His providence from the sphere of the dragon. And there are still a few in the Old Church, associated with those of the various sects, although they are not interiorly of the Old Church, because they are mentally so constituted that they can be guarded against confirmations in falsities and in the loves of self and the world. They are called the simple and the elect, in the Word, who are in the faith and charity of natural good; and therefore, as yet unconsciously to themselves, are interiorly in the affection of truth; and in simplicity and sincerity of heart try to do their duty, whatever their vocation or relation in this life may be.

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     With such there is a preparation of state to receive the gospel, which, as they learn to understand its truths, and to perceive by experience the goods corresponding to the truths, is to them indeed glad tidings. For the Heavenly Doctrines of the New Jerusalem, which as a whole are the everlasting gospel, open to their mental vision so many new ideas of things never before conceived in their thought,-especially concerning the future life of man,-that there is revealed to them a new world of grand realities, of wonders and glories, and also the opposites of these. The Divine Revelation in the Writings enables the man of the Church to behold the angelic heavens; to see the Lord in His Divine Human, exalted above the heavens; and also to look into the hell's, so as to get an idea of the sad condition of those who have voluntarily made their abodes in the hells. Thus the eye of the mind can see in the light of the truth of doctrines now revealed.

     In the prophecies there are many passages in which evangelizations is mentioned, and indeed in sublime and poetical language. There are expressions in several places, which evidently have reference to the states of delight, the states of joy and gladness of heart, experienced by new receivers and readers of the Writings, the cause of these states being the sphere of influx from the Lord through heaven.

     "How beautiful upon the mountains are the feet of him that bringeth good tidings; that proclaimeth peace; that bringeth glad tidings of good that proclaimeth salvation; that saith unto Zion: THY GOD REIGNETH" (Isaiah 52:7.)

     He that is here spoken of is the Lord Himself, in His Advent. In what has been said there are presented, briefly, two or three of the essentials, or universals, as to evangelization, which is the preaching and teaching of the gospel, concerning the Lord and His Advent. Let us now proceed to consider the subject more definitely, in relation to the principles involved, as held by the people of whom the organized bodies of the Church are composed.

     Those who are of the New Church, or profess to believe in the Heavenly Doctrines, appear to agree on some points in a most general way of thinking, as, for instance, respecting the idea of the Lord as the one God, and the resurrection of man immediately after death.

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But with regard to particulars taught in the doctrines, they do not "see eye to eye," that is, there is no unanimity of thought and understanding. The views held differ so greatly, that in many things, and in matters that are essential in the doctrines and life of the Church, they are really opposites.

     The question, therefore, has often been put, by persons whose minds are not yet clear, and who are not able to discriminate between fallacious reasoning and the genuine truth: Why are there such marked differences of views among New Church people, when all have the Word and the Writings, and so the same sources of instruction and knowledge?

     A reply to this question would require the statement of many reasons, which can not be given at this time. Those, however, in whom there is an affection of spiritual truth will read and study the Writings, in which all things that the men of the Church will ever need to know are most fully revealed. As they look to the Lord for light, they will increase in intelligence, and the question just mentioned will in due time be answered, and all other difficult problems of life will ultimately be solved in ways that will be perfectly satisfying.

     From the beginning of its formation with men, there have always been some in the Church who saw in the Writings the teaching of the distinctiveness of the New Church. A few saw that in the nature of things there is a New Church in the absolute and full sense of the word. By a faithful study of the Doctrines the conscience of these men was formed. They could, therefore, not do otherwise than insist that the uses of evangelization in the New Church should be carried out according to the spirit of the Divine teaching, and thus on the principle of distinctiveness. This caused conflicts from the first in the organizations of the New Church. There was not unanimity as to vital points of doctrine. In part, the Divine teaching was ignored, if not rejected outright. The majority of the members were evidently still more or less subject to those adverse influences, which are ever active in the insane endeavor to destroy the Church wholly, or to prevent so fat as possible its establishment in the world.

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And the source of that influence, that deadly sphere, is; none other than the infernal crew signified by the "great red dragon" described in the APOCALYPSE, chap. 12.

The conditions just indicated existed in the General Body of the New Church in America prior to the separations in the years 1890 and 1891, and the formation of another General Body afterwards. But there were in that Body men of ability, men of profound conviction, derived from the affection of the truth in the knowledge of the Doctrines. One of the practical ideas, deduced from the Writings by those men, having an important bearing as to the state, quality, polity and development of the Church in the future, was this: that since the First Christian Church had been consummated, the people who would not come into the New Church, or under the influences of the New Christian Heaven, would inevitably become still more degenerate. Consequently it would not be very long till people generally would be so submerged in conditions of naturalism and externalism that there would scarcely be any of the descendants of the former Church that would be receptive of the spiritual truths of the written Word, or even willing to pay any attention to teaching on spiritual subjects. Thus it would be impossible for the New Church to be established among them except with a few.

This view, however, although it can be confirmed by an immense amount of explicit teaching in the Writings, was offensive to and was repudiated by nearly all the New Church people of the time alluded to, say, forty or fifty years ago. Having come out of the Old Church themselves, and being still in the mere general things of the New Church, and in many cases not having given much attention to the Writings as to particulars, it seemed to them that it was a very discouraging view of the subject. The idea that prevailed with many was that the world was being prepared to receive the new doctrines; and that as soon as they should be announced, explained and adapted to mankind at large, great numbers would be ready to enter in rejoicing, through the beautiful gates of the glorious city, the New Jerusalem. But this idea at the best had its origin in men's natural desires; it was not derived from the Heavenly Doctrines, because it is not taught there. Nevertheless, many have held on to this vain hope of the Old Church becoming New Church to this day.

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But even without considering the doctrines concerning the matter, to those who observe the moral and spiritual tendencies of this age, including its religious aspects, that hope must appear more hopeless and delusive, the more they think of it.

     It was to the few Newchurchmen to whom reference has been made, an inference manifest beyond any doubt, from what the Writings teach, that in order for the New Church to be permanently established it would be necessary to begin, de novo, the momentous work of evangelization. And this work suggested and involved several distinctive uses, vital to the life and indeed to the very existence of the New Church,-uses that were not then being done, except in a limited and desultory way. Foremost of these uses was that of the education of the children and young people in the sphere of and according to the doctrine and principles of the New Church. For a long time there has been lamentations on account of the children of New Church parents not remaining in the Church, and their indifference to the Doctrines. The young people got into the sphere of the world and were carried away into oblivion as to spiritual things, or were enticed by the Old Church for the sake of popularity. From this as a cause, and for some other reasons, many small societies which had been formed more than fifty years ago were dissolved and ceased to exist, only a few of the members remaining in the Faith of the Church.

     But in the Divine Providence of the Lord, the time came for a decidedly new and vigorous movement, as an ultimation of the ideas that had been formed in the minds of the few men concerning the state of the Church and its needs,-a movement which was destined to be the means of a development in the New Church, not only of an unexpected but of an extraordinary significance.

     THE ACADEMY OF THE NEW CHURCH was organized on June Nineteenth, in the year 1876. The beginning of such an Institution as the Academy, at the time, contemplating the uses of evangelization in the New Church, in a manner most comprehensive, according to the spirit of the Writings as a whole, was as the dawn of a new and brighter day in the Church.

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It was as the coming of a new light into the world from the Great Light itself, the Sun of Heaven. And that Light was a new manifestation of the Divine truth in the Heavenly Doctrines, which was thenceforth to shine with increasing splendor unto the perfect day. And, moreover, it now evidently appears to have been another fulfilment of the Divine admonition in the prophetic Word, saying: "Open ye the gates, that the just nation, which keepeth faithfulness, may enter in." (Isaiah 26:2.)

     The full significance of the Academy movement, as to the things intended to be effected thereby, as to the results of its activities, and the consequences extending into the far distant ages of the future, in this world; extending also into the spiritual world and into the heavens; could be foreseen by the Lord alone, who, from the beginning, provided for such an Institution as the Academy when it was necessary in the establishment of the New Church. The Academy has prospered far beyond what its founders its promoters and workers in it in its earlier days would have dared to hope or to expect in the course of the forty years of its existence. And for this all the members of the General Church of the New Jerusalem, and all who sincerely desire the upbuilding of the Lord's New Church in the world, will be most heartily thankful to the Lord, to whom alone, the bounteous Giver of all good, is due all honor and praise.

     In the widest sense all things of the Word are the gospel. Hence all things of the doctrines of the Church, which, being from the Word are the Word, are also the gospel. And evangelization is the promulgation of the gospel, as to all subjects, and in all possible ways. One of these is the education and training of the young. The Academy is indeed a New Church educational institution. But New Church evangelization, in the full sense of the word, includes New Church education; because the latter, as to its internal, being education according to the Heavenly Doctrines, includes the things which are from the Lord, relating to salvation and eternal life. Moreover, in the entire course of education in our Schools, pupils and students receive religious instruction in the Doctrines. And this is an important phase of the annunciation of the gospel.

     One of the first things undertaken by the Academy was the publication of a serial, entitled WORDS FOR THE NEW CHURCH.

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And the words were lucid and powerful presentations of the Doctrines on points essential to be known and acknowledged in order that the New Church might actually exist with men. For to acknowledge the Lord in all that He has taught in the Writings is to believe in Him in His Second Advent. This is the truly Apostolic spirit in the New Church; the indubitable confidence in the heartfelt loyalty to the Lord's Revelation to the New Church, in which is effected His most glorious manifestation to the angels of heaven and to the men of the Church.

     The first issue of the SERIAL contains a monograph on "The Advent of the Lord." The second issue one on "The State of the Christian World." And the third one on "The New Church." The publication of the Serial was distinctly a use of evangelization. For the teaching, on these and other related subjects, from and according to the Writings, was in the highest and best sense the annunciation of the Gospel. And as the principles of the Academy had not yet been ultimated in the formation of a general church body, the necessary and proper thing was for the Academy to perform the use as was clearly indicated.

     In the concise and excellent Prologue are these words: "The Heavenly Doctrines as unfolded in the Writings of Swedenborg we joyously take as our guide in conducting the SERIAL. Indeed, as we come into a more searching culture of these Writings, we discover more and more the vastness of their scope. They find us everywhere. And these Doctrines, being themselves Divine, are the measure of all else. They are the Tabernacle of God with men: the Lord Himself in His Advent, making all things new. A more thorough culture of the disclosures made for the New Church would in many respects relieve the Church from its entanglements. This more thorough culture we seek to promote. The duties of the day ought to be better understood."

     The objects in view by the founders and organizers of the institution are later also well described in the SERIAL, from which we will here quote briefly: "It is the purpose of the Academy, as the Divine Providence opens the way, to establish a university for the elementary and academic education of the youth of the Church, in the doctrines and principles of the New Church, in the languages, ancient and modern, and in the sciences. . . .

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The Academy has also opened in the city of Philadelphia a Divinity School for the instruction and preparation of young men for the Ministry." (WORDS FOR THE NEW CHURCH, Vol. I., p. 160.)

     Those who are actively engaged in the various uses of the Academy, especially those who labor in the educational uses, have very high and noble ideals. In the endeavor, by the best methods attainable, to carry out efficiently, to ultimate in actual living, human forms their ideals, in order that they may be mentally embodied as human thoughts and affections, and so may be the means of leading to intelligence and wisdom,-as a consequence of this desire and effort the educational work of the Academy necessarily becomes progressive, and will continue to be so in the future. And there certainly have been evidences of substantial progress from time to time in the past, as is well known to all who are interested in, and have observed, the work that has been accomplished in the Schools of the Academy;

     The Academy stands firmly for the whole and for every part of the Revelation which is the Lord as the Word in His Second Advent; and in which is the Lord's presence with the men of the New Church. (T. C. R. 780)

     In the Principles of the Academy, therefore, the foundations are laid on the Rock of the Divine Truth, upon which, in this age and in all succeeding generations, the New Church is to be built, and which is to endure for ever.

     The Academy represents the most exalted and sacred uses which it has ever been the privilege and the duty of any people to perform on this earth. And in the faithful performance of these uses they are guided and protected by the Divine Providence of the Lord. And although well aware of their own imperfections and the limitations as to the work in the present state of the world, they who persevere in it are, nevertheless, co-workers with the angels, and therefore partake'" with them in heavenly delights. The uses alluded to, as we have seen, are included in New Church evangelization.

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     These considerations are some of the reasons why the mention of the name of the "Academy" awakens in us sentiments of affection and confidence, of devotion and gratitude, concerning the new things which have come to pass in the Church in these latter days and not only do the members of the General Church perceive with interior joy the sphere from the New Jerusalem above; but all who love the Lord's New Church, and desire the prosperity of the New Jerusalem, which is now being established as the Lord's kingdom on earth, will be more or less affected by this sphere.

     And now, in humble acknowledgment of all the blessings granted unto us, let our closing words on this occasion be the ascription to the Divine in ancient form:

     "Blessed be the Lord God, the God of Israel, who alone doeth marvelous things. And blessed be His Glorious Name for ever: and let the whole earth be tilled with His Glory." (Psalm 72:18, 19.)
RAISING OF LAZARUS 1915

RAISING OF LAZARUS Rev. JOHN HEADSTEN 1915

     AN EXPOSITION OF THE INTERNAL SENSE.

     (Continued from NEW CHURCH LIFE for November, 1914.)

     "Now Jesus was not yet come into the town, but was in that place where Martha met Him." (John 11:30-41.)

     The Church is like an individual who receives an education and training for a useful life. Every Period of that time has its sphere in which he lives, and as nothing is known of what is in store, each period, with its work, is the one that is actually important, and what is acquired is a token of sure success, nor could the learner be informed to the contrary. There are many preparatory states to be passed through, and before they are all completed the use, which is the end in view, cannot assume a permanent form. The use also takes the form gradually, and not the way the individual plans himself; for he believes that by means of the acquired technical knowledge alone he is going to succeed in anything in which he has been instructed years pass on he eventually learns that of the knowledges he had there is but the essence left; for the encasements have been dropped gradually as being useless and hindrances, and not before all the husk has been allowed to blow away does the end come forth into true form.

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This also must take place with the New Church as an organization, and we may ask: Is it not taking place?

     The thirtieth verse of our text reads: "Now Jesus was not yet come into town, but was in the place where Martha met Him."

     This sets forth a state when the life of the Church is a matter of knowledge; for it is described by being outside of town in the place where Martha met the Lord.

     As the Church then began to see the true reason why the Doctrines were given, she entered a new state wholly different from the former ones. That new state was a seeing from principles of celestial truths the false conceptions she had hitherto entertained. These celestial principles were adjoined to the will of the interior affections for truth, in order to comfort, and urge on the resuscitation of the Church by means of true enlightenment. These principles are ever ready to sustain and enlighten when the internal rational affections are being awakened to seek for the true life. That the Church has undergone such an experience is plain from the thirty-first verse, and fully proven by the experience which all members of the Church undergo, and to which they can testify, Providing they have been permitted by the Lord for some use to retain them in the memory, and recall them. The last mentioned verse reads:

     "The Jews, then, who were with her in the house and comforted her, when they saw Mary that she rose up hastily, and went out, followed her, saying: She goeth to the grave to weep there."

     And, following, we read:

     "Then when Mary was come where Jesus was, and saw Him, she fell down at His feet, saying unto Him: Lord, if Thou hadst been here, my brother had not died."

     The coming of Mary to the Lord and seeing Him, reveals the actual starting Point of the new state of life that dawned upon the Church. As that was truly spiritual, it could only be entered by means of affections for more interior truths; which is pictured to us by Mary rising hastily and coming to the Lord.

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This produced the ability to know, understand and acknowledge Divine truths from internal rational proofs, i. e., to see them in their own light, and when seen to know their quality. That ability enabled the wise members of the Church to see her disorderly condition, humbly acknowledge and confess it before the Lord and implore Him for deliverance, as is taught by Mary falling down at the feet of Jesus. In this state of internal elevation and consequent humble adoration the real condition of the Church was seen. From all appearances it was dead as to the true purpose. Spiritually the Church was seen to be hidden in a cave with a stone over it. Where truth and freedom should reign there was ignorance and bondage, and instead of charity and brotherly love, there was judging, intolerance and hatred. This caused those who were in interior truths to fall at the Lord's feet, and in words and actions confess the hopeless condition of the Church as to faith and charity, and acknowledge before Him that if He, as being the Divine Truth, had been the light and the life, the Church would be living. Hence these words: "Lord, if thou hadst been here, my brother had not died."

     Those of a spiritual and of a celestial genius, who were in the endeavor to build up the Church, were deeply grieved when they saw that directly and indirectly all kinds of falsities were at work to tear it down, causing confusion and disorder among the members. They did not see this sad state from themselves, but from the wisdom implanted by the Lord-thus the Lord in them. Hence we read: "When Jesus, therefore, saw her weeping, and the Jews also weeping who came with her, He groaned in His spirit and was troubled."

     That the foregoing lies concealed in this verse is clear, for by "Mary" and "the Jews" are meant the spiritual and the celestial principles. "Weeping" denotes grief of heart over falsities, and "Jesus groaning and being troubled" signifies endeavors to subjugate faith in the Divine Truth with falsities, causing confusion and disorder.

     The holy narrative continues with the Lord's inquiry: "And He said: Where have ye laid him?"

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     These words indicate that the Church had now reached a stage in its regenerative life when by means of true instruction it was able to see and confess what it is conjoined to as to faith and life. And its Willingness to lay bare its failings is revealed in these words: "They said unto Him: Lord, come and see."

     As all this takes place first in the mind and afterwards in the life, it is evident that "Jesus saying" denotes instruction whence comes perception and insight into the state under consideration; and "they saying unto Him" signifies reciprocation to His inquiry which brings out a new and higher state by the reception of more interior Divine truth and good, which is meant by the words: "Jesus wept."

     As the Lord's tender mercies could be felt perceptibly at this stage the holy narrative records the shedding of tears by Jesus. This signifies true enlightenment for the Church, and was shared by all its members, causing them to receive of His love whereby the highest degree of life was obtained that could be enjoyed by it in the spiritual state. That blessed state is set forth in these words: "Then said the Jews: Behold how He loved him," which signifies that by means of influx from celestial truths this elevated state of life flowed in and affected the Church, causing its members to love the Lord.

     This was a preparatory period for the Church, whereby strength was received to withstand more subtle falsities which would assail it, as described in these words: "And some of them said: Could not this man who opened the eyes of the blind, have caused that this man should not have died."

     In these words is concealed an argument which brings sure death to the Church, and it does not come from the outside, but from her very midst. This most dangerous falsity for the Church in the process of building, is the belief that the mere acceptance of the Doctrines without an inward acknowledgment of their Divinity and consequent authority in all matters of faith will build the Church, and cause it to live. The work of that terrible dragon is set forth in the internal sense of the verse just read, which teaches that the Church has been invaded by the destructive falsity that the Doctrines are not Divine, but the work of an highly cultivated philosophical mind, guided to a certain extent by the Lord. The internal sense further teaches that those who are in that falsity believe that the Church can live with such a faith.

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That these views are contained in this verse is plain from the whole tenor and contents of it; for these words: "Could not this man who opened the eyes of the blind," signifies that there is an acknowledgment that the Doctrines impart a true understanding, but their source is not Divine; hence they called the Lord "this man." And that this falsity maintains that the Church can be made to live without a belief in their Divinity is evident; for they said: "Could not this man . . . have caused that this man had not died."

     As this is a most subtle, indirect effort to prevent the raising of the Church to life, it embitters the lives of those who strive to build it on the Divine rock of truth; hence we read: "Jesus, therefore, again groaning in Himself."

     As the state of the Church is such, at this stage, so the Lord ran especially draw near to it as being the Divine truth of Doctrine, and, therefore, we read: "He came to the grave."

     But we might ask: "How does the Lord come to His Church?" He comes simply as the Divine truths of the Word in the form of the Heavenly Doctrines, immediately in the Writings themselves, and mediately by the priesthood of the Church. In order to ward off dangers, to rectify wrong and to teach the truths which will lead in the right path, the Lord at certain periods mercifully prepares some to whom He grants special insight into the Doctrines, who can meet the needs. Such ministers come forth whenever necessary; and as they do not preach from themselves, but from the Lord, their teaching is meant by these expressions: "Jesus saith unto her," "He said to them" and "Jesus said." And the result of their labors is signified by "the coming of the Lord," whereby the Church by means of more and more interior truths is progressively vivified and finally raised to actual spiritual life.

     Continuing we read: "It was a cave and a stone lay upon it."

     These words are significant for they reveal the state of the Church as to life and as to the faith at this time. The grave of Lazarus being "a cave" signifies that the Church was in obscure good, and "a stone laying upon it," denotes that appearances causing false conceptions were as yet adhering to it, making her sight of truth dim, and mixed with the falsities of the Old Church.

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     These natural ideas had to be removed in order that the light of day might enter, separate impurities, and bring interior rational good into genuine spiritual light. This had to be done by the members themselves as of themselves after the disorders had come to their knowledge; as is taught in the words: "Jesus said: Take ye away the stone."

     The separation of impurities and falsities could not be accomplished without resistance; for as soon as their strongholds were laid bare a deadly warfare began which was carried on, not merely within the Church, but even brought to the attention of those without it in order that they who were loyal to the Doctrines might come into disrepute, and be held in abomination by the Old Church, and thus be conquered. (A. C. 4516) That such a warfare has taken place, and has been carried on externally, is evident from these words: "Martha, the sister of him that was dead, saith unto him: Lord, by this time he smelleth."

     But as nothing happens to the New Church that the Lord does not use as an agent for good, therefore even this spiritually offensive odor brought about a work that is of great importance for her regeneration. Interior rational good cannot become free and living unless heterogeneous elements are removed. Rational good cannot remove them, but the Lord, as the truth, separates them indirectly by allowing them to league together, in order to strike down those who are loyal to the Doctrines. Thus they remove themselves and are made harmless for the development of the Church. These things are taught in these words: "For he hath seen four days."

     This is the third time in this sacred story that the number "four," i. e., the conjunction of good and truth is mentioned. The first "four" speaks of the conjunction of natural good with natural truth in the sixth verse; the second "four" of the conjunction of spiritual good with spiritual truth in the seventeenth verse, and here our text treats of the conjunction celestial good and truth, whereby eventually the Church is raised into true spiritual life, i. e., all things are done from unselfish motives with true loyalty to the Doctrines. "Four denotes conjunction, the same as two." (A. C. 5291.)

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     After this follow the remarkable words which show that the progress of regeneration is concluded in the natural: "Jesus saith unto her: Said I not unto thee, that if thou wouldest believe thou shouldest see the glory of God?"

     "To believe" signifies here to be conjoined to the Lord by love and faith and he who so believes will see the glory of God, which denotes to know the Divine truths of the Word not merely theoretically, but also to love and do them; not to live in the Divine Doctrines of the Word as a bird lives in a cage, but to have them in the mind and in the affections, and thus be conjoined to them. These words of our Lord which He spake in the midst of the feast of the tabernacle in Jerusalem are indeed fulfilled in the New Church when it has attained to the state described in the foregoing words to Martha. We read in John 7:14-18: "Now about the midst of the feast Jesus went up into the temple, and taught, and the Jews marveled, saying: How knoweth this man letters, having never learned. Jesus answered them and said: My doctrine is not mine, but His that sent Me. If any man will do His will he shall know of the doctrine whether it be .f God or whether I speak of Myself. He that speaketh of himself seeketh his own glory, but he that seeketh his glory that sent him, the same is true, and no unrighteousness is in him." Verily, he who from love follows the Doctrines of the New Church shall indeed know that they are the Divine truth itself from the Word, and consequently lead only to eternal life.

     Whatever the Lord says is done; for His words are true enlightenment for His Church. Therefore when He said to Martha: "If thou wouldst believe, thou shouldst see the glory of God;" it meant that the Divine truth from the Word descended even into the external and became a living reality there. The effect of it is a spontaneous removal of appearances such as cause dimness of the spiritual sight and false conceptions. This removal is taught in these words: "Then they took away the stone where the dead was laid." Everything now assumed a new aspect. What before required an effort to believe, was seen in its own light attended with an assurance that came from on high.

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Faith in the all-ruling Hand of Providence became positive, and was actually relied upon. Although the Church as an organization had not as yet been raised into life, because it was not supremely ruled by an unselfish love to the Lord and charity to the neighbor, still that state was and is in sight and rapidly approaching. The omnipotent Hand of the Lord is leading the Church in the way of regeneration.

     The New Church is steadily being enlightened, purged and renewed. Step by step it is being elevated into the life that is true life. But as that life cannot find a lasting abiding place in the Church before CONJUGIAL LOVE is known, believed and honored, and conjugial love as a principle is carried out in life, it is impossible for the New Church to become truly living until this love has been established in her. But we may ask: "Why is that?" And the answer is, because "that love exceeds all others and into it are collected all the blessedness, satisfactions and delights which the Lord possibly can give." (C. L. 42, 43, 534.) Now, not until that love is recognized and sought for by the Church as she would seek salvation itself, will she have a receptacle into which the true life of the Lord can flow and find an internal abode.

     But does not the New Church know this yet?

     The Church indeed knows it! Conjugial love is taking external form in the New Church now, and as a Divine principle of salvation it is descending more and more.

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WRITINGS AS THE DIVINE RATIONAL 1915

WRITINGS AS THE DIVINE RATIONAL Rev. C. TH. ODHNER 1915

     The Rev. W. H. Acton, in the NEW CHURCH QUARTERLY for January, 1915, completes a series of four papers on "The Word, the Writings, and the Second Advent of the Lord," the last of the series dealing with "The Relation of the Writings to the Word." In this paper the writer expresses his conviction "that the Writings, although indeed inspired, and thus interior Divine Truth, cannot rightly be called The Word,* because they are not Divine Truths in ultimates, thus in fulness, perfection and power of Divine Wisdom."
     * Italics, capitals, etc., throughout the portion quoted are those of W. H. Acton.

     This pronouncement comes to us as a great surprise from one who as early as March, 1886, called special attention, in the pages of our journal, to the sublime fact that the Writings are indeed the Word of the Lord in His Second Coming. The objections now raised by the Rev. W. H. Acton have been considered, repeatedly and extensively, in the past volumes of NEW CHURCH LIFE, but inasmuch as his present position closely represents that of the QUARTERLY, and since we never have had an opportunity to enter into any full discussion of this subject with our esteemed British contemporary, we must be pardoned for analyzing Mr. W. H. Acton's paper at some length.

     After some general observations on Swedenborg's use of terms, Mr. Acton states that "in the Writings, the term Word is used to denote two distinct ideas. Sometimes it means the Infinite Divine Truth which is beyond ah finite comprehension and reception; and again, it is used to denote those infinite forms in which the Infinite Divine Truth is accommodated to human and angelic reception. But it is applied universally, and almost exclusively, to that most ultimate literal form, the Sacred Scriptures, as may be evident from even the most cursory glance at the Writings themselves. This, also, is what is commonly understood when mention is made of 'The Word.'

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Thus the Divine Truth in its most ultimate external form is that which is alone declared to be THE WORD." (p. 3.)

     The writer then quotes the following well known teachings:

     Since the Word in ultimates is such, it follows that it is NOT the Word until it is in its ultimates, thus not until it is in the sense of the letter. (A. E. 1087.)

     Divine Truth is what is called holy; but it is not holy until it is in its ultimate, which is the Word in the sense of the letter. (A. E. 1088.)

     From these things it can be manifest that the Word is the WORD ITSELF in the sense of the letter; for inwardly within this is its spirit and life; the spiritual sense is its spirit, and its celestial sense is its life. This is what the Lord said: "The words which I speak unto you are spirit and life." (John 6:63.) The Lord spoke His words before the world, and in the natural sense. The spiritual sense and the celestial sense are NOT THE WORD without the natural sense, which is the sense of the letter; for they are like spirit and life without a body, and like a palace which has no foundation. (S. S. 39; T. C. R. 214e.)

     The Word, without such basis, would not be a Divine work, because not complete. (L. J. 65, 28.)

     "From this teaching alone," concludes Mr. W. H. Acton, "it must be admitted that the Writings, although indeed inspired, and thus interior Divine Truth, cannot rightly be called The Word, because they are not Divine Truths in ultimates, thus in the fulness, perfection and power of Divine Wisdom." (p. 4.)

     Further on in his paper the writer deals as follows with the question whether the Writings have an internal sense:

     "It is, indeed, admitted that the Writings have an internal sense, in which is involved the end, or purpose, for which they are given. But the same is true of all books, even those which in no sense can be said to be inspired by the Divine. In the Writings, however, the interior truths of the Doctrines which they contain, and which are set forth in them in rational form, make one with the manifest sense and meaning of the language used, in an altogether different manner from that in which the internal spiritual and celestial senses make one with the sense of the letter of the Word." (pp. 7, 8.) And the writer continues:

     "In the ultimate language of the letter of the Word. . . every least word of the original is representative and significative of spiritual, celestial and Divine things in continuous series. (A. C. 4442c.)

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This alone distinguishes the Word in its literal from all other books whatever, (see A. C. 2310e, 2311), even from the Writings themselves." (p. 8.)

     In a footnote Mr. Acton adds that "While all agree that the doctrinals of the New Church are "continuous verities from the Lord, disclosed by means of the Word, no one will claim that they are continuous in the Writings in the same manner as in the Letter of the Word." (p. 8.)

     The writer then cites the teachings that "this Second Advent of the Lord is not in Person but in THE WORD, which is from Him and is Himself," (T. C. R. 776), and he emphatically exclaims: "There, in the literal sense and NOWHERE ELSE, can the Lord come. There are the 'clouds of Heaven,' in which He appears as its spirit and Life,-its Internal Sense." (p. 12.)

     And in the same strain he concludes:

     "Those Divinely inspired Writings are, indeed, the only means by which the Divine can be seen in the Lord's Human. That Human is the Divine Truth in the Sense of the Letter, in which alone the Lord appears. There, and there alone, because in ultimates and thus in fulness, perfection and omnipotence, does the Lord make His Second Advent to the angels of heaven and to those who are of His New Church on earth. There alone, can He be approached and interrogated, (S. S. 48), and thence does He speak." (p. 15.)

     Since, therefore, according to the Rev. W. H. Acton, the Writings are not a form of Divine Truth in ultimates and hence not a form of the Word, we therefore find ourselves face to face with the inevitable conclusion that the Lord has not made His Second Advent in the Writings; does not appear in the Writings, does not speak in the Writings, and cannot be approached and interrogated in the Writings of the New Church. Who, then, is it that appears in them, speaks in them, can be approached in them, and make his advent to us in them? If not the Lord, then it must be the man, Swedenborg!

     The writer, it seems, has returned to the old idea that the Lord has made His Second Advent only in the Old and the New Testament, by means of the Writings.

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Now, what is to be understood by the expression "by means of!" Can it mean anything else than that the Writings are the instrumentality of the Second Coming? If so, what is the Word in the Greek and the Hebrew but a similar instrumentality, an accommodation of the Infinite to the finite? Can it be denied that the Lord has made His Advent to man by means of the Word in the Hebrew, by melts of the Word in the Greek and finally by means of the Writings in Latin? The fact that the Writings are the instrumentality of the Second Advent, does not prove that they are not the Word. Nay, it proves the very opposite! It proves that they are the Word of the Lord in His Second Advent, since the instrumentality, in each and every Advent of the Lord to men, has been the Word and nothing but the Word.

     Mr. W. H. Acton's conclusion that the Writings are not the Word must stand or fall together with his one fundamental objection that "they are not Divine Truth in ultimates." If they are not, then the writer is indeed quite correct in refusing to accept them as the Word; but if they are, then his objection is without value.

     The issue, therefore, resolves itself to the question: What is meant by "ultimates" in relation to the Divine Truth? Are there not three degrees in every plane, whether internal or external? Do not "ultimates" also consist of three degrees, wheresoever we look? In the created universe, for instance, "ultimates are each and all things of the mineral kingdom," (W. 65), and in this kingdom there are also three degrees "The first forms are the substances and matters from which are the earths in their least things; the second forms are congregates of these, which are of infinite variety; the third forms are from plants fallen to dust, etc., which make the soil." (W. 313)

     It is the same with the "ultimates" of the human body, which are bones, cartilages and skins. The cuticle itself consists of three distinct membranes. It is thus in everything, and we must therefore always bear in mind that by ultimates is meant a trine of things: ultimate, more ultimate, and most ultimate.

     How can it be possible for anyone to deny that the Writings of the New Church are Divine Truth in ultimates? Do they not constitute a written Revelation, written in natural letters, words and sentences, accommodating the Divine Truth to the natural mind of man?

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Everything natural is an ultimate of what is spiritual; the natural body is the ultimate of the spiritual body; the natural mind the ultimate of the spiritual mind; Divine Natural Truth the ultimate of Divine Spiritual Truth.

     But everything natural consists of three degrees, and the three degrees of the natural mind of man are called the sensual, the interior sensual and the rational. All of these are ultimates of the spiritual mind, and to each of these three degrees the Divine Truth has accommodated itself in a Divine Revelation distinctly adapted to that degree of the human mind. To the sensuous mind of the Hebrews the Divine Truth was adapted in a Revelation or Word written in most ultimate sense-images and in letters which in their very least curves and apices present Divine things to the external eye, To the more refined but still sensuous Greeks-and to those Western nations which inherited the remains of Greek culture-the Divine Truth was adapted in a Revelation or Word less ultimate and more in translucent than the Hebrew, but still the light there shines "as through a glass, darkly." And in the fulness of time, when the general development of mankind had reached the "natural rational" stage, a final Divine Revelation or Word was given, in a form the least ultimate,-but nevertheless ultimate because written in natural language,-and that language was Latin, a tongue most perfectly adapted to natural rational thought.

     The one great obstacle to the recognition of the Writings as the Word of the Lord seems to be a general inability to view the successive revelations in an historical perspective-which is the only rational perspective,-and to realize that the Greek Revelation is distinct and different from the Hebrew, even as the Latin is from both the preceding ones. to be perfectly consistent Mr. W. H. Acton should confine the term "the Word" to the Hebrew Scriptures alone, to the exclusion of the New Testament, because in the Hebrew alone will be found the Divine Truth in its most ultimate form.

     In order to visualize the place of the Writings in their relation to all other forms of "the Word," we submit the following diagram of the Trinal Word in its threefold series and trine of degrees in each series:

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                    The Trinal Word.

A. The Word above          1. The Word as one with the Infinite Esse.
the heavens.                     2. The Word as the Divine Existere.
                         3. The Word se the Divine Proceeding.

                         1. The Word in the celestial heaven.
B. The Word in the          2. The Word in the spiritual heaven.
heavens.                     3. The Word in the natural heaven.

C. The Word on the           1. The Word in the Latin.
earth.                          2. The Word in the Greek.
                         3. The Word in the Hebrew.

     They who cannot realize that the Writings have a place in the series of the revelations of the "Word on the earth," leave empty and unfulfilled the third and supreme form of the Divine Truth in ultimates; they have nothing to put in its place by which to perfect the trine,-unless they expect some future Divine Revelation which shall indeed be the Word on the natural-rational plane.

     But every Newchurchman knows-in spite of all technical difficulties and appearances to the contrary-that the Writings of the New Church (we this final and crowning Revelation of Divine Truth, most perfectly adapted to the natural-rational plane of thought, and are, in fact, the only Revelation thus adapted. It is in, by means of, and as the Latin Revelation that the Lord has effected His Second Advent, for in them alone does the Lord in His Divine Rational speak directly, i. e., immediately to our rational mind. The natural-rational adaptations of the Divine Truth, as revealed in the Writings, are the "clouds of heaven" in which the Lord has now appeared,-transparent clouds of the highest heaven,-and by the reflection from these refulgent clouds the Lord makes His Advent to us also in the darker clouds of the Greek and Hebrew Scripture. The fact that these lower clouds are in themselves darker and denser, makes the glory thus reflected from them; the more overwhelmingly intense,-so glorious, indeed, as to make many beholders forget the source of the glory.

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     We have stated that the Writings are the revelation of the Lord's "Divine Rational," but what is meant by this expression! In the DIVINE LOVE AND WISDOM n. 233 We are taught that "the Lord from eternity, who is Jehovah, before the assumption of the human in the world, had the two prior degrees actually, and the third degree in potency, such as they are also with the angels; but that after the assumption of the human in the world He superinduced also the third degree which is called the natural."

     And in the little tract called NINE QUESTIONS CONCERNING THE TRINITY we are further taught that these "two prior degrees" were the Divine Celestial and the Divine Spiritual, and that the "natural" which He finally assumed was the Divine Rational. "As the Rational is Predicated only of the celestial natural and spiritual natural, Jehovah the Lord, by the assumption of the human, did also put on the Divine Rational." (N. Q. ii.) It is to be remembered that the Lord did not glorify that human which He assumed from Mary, for the maternal human was entirely put off and extirpated. But He glorified that human which We Himself had acquired by life in the world,-the human mind, the human rational, which is the real "Human Essence." It was in this acquired human rational that the Lord met and overcame the hells, and it was this human rational which was filled with the Divine and thus became the Divine Rational. And it was from this inmost degree of the natural that He also glorified the two lower degrees of the natural, so that the whole of His human became the Divine Natural.

     But where,-in what form of the Word,-has the Lord revealed Himself in and as the Divine Rational? Not immediately in the enigmas of the Old Testament, nor even in the parables of the New. To His disciples He stood forth in His human, and they never beheld His glorified Human, except once, and then only representatively Even after His resurrection they saw Him only as a Man, with wounds in His hands and feet, but they did not see Him spiritually as the Divine Rational which is the Divinely Human Truth. But He promised that He would come again as the Comforter, the Holy Spirit, the Spirit of Truth, which was to teach us "all things" and speak to us "plainly" of the Father.

     In each successive form of the Word the Divine has revealed that which was successively assumed.

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From, the heaven of the Most Ancient Church the Divine assumed a celestial human form through the medium of celestial angels, and in this celestial form He revealed Himself to the Ancient Church under the name "Jehovah" by means of the Word in the Hebrew.* Afterwards, from the spiritual heaven of the Ancient Church the Divine assumed a spiritual human form, and this was then that Holy Spirit which overshadowed Mary and assumed flesh through her. The story of the life and work and teaching of the Word Incarnate was recorded in the Greek Word for the use of the Christian Church. By His life on the earth the Lord furthermore assumed a natural-rational human essence, and that which He thus assumed and glorified He has now revealed in the Latin Word for the use of the crowning and everlasting Church.
     * The Ancient Word was written in the Hebrew language and should be regarded as in the same series as the books of the Old Testament The latter is a continuation of the Ancient Word, even as the Israelitish Church was a continuation of the Ancient Church, and is called "the Third Ancient Church."

     This Latin Word, therefore, is most immediately that "Word" which is mentioned in the teaching that "this Second Advent of the Lord is not in Person, but in the Word which is from Him and is Himself;" and this Word is the Holy Spirit which was promised, for "this Second Advent of the Lord takes place by means of a man, to whom He manifested Himself in Person, and whom He filled with HIS SPIRIT, to teach the Doctrines of the New Church through the Word from Him." (T. C. R. 779.)

     The realization that the Writings are the Holy Spirit, revealing the Divine Rational, affords a new light upon the relation of the three Divine Essentials to the three natural forms of the Divine Word.

     We are taught,-and physiology confirms the teaching,-that the highest region of the brain inflows into and controls the muscles of the lowest parts of the body, the intermediate region of the brain, the intermediate parts of the body, and the lowest region of the brain, the muscles of the face and the highest parts of the body. The same law, we find, governs the three-fold Word, which is the body of Divine Truth.

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     It is in the lowest most ultimate and most sensuous form of the Word,-the Old Testament,-that the inmost Divine, the Divine Celestial, reveals Himself as JEHOVAH, the Father, heavily veiled through angelic mediations and representative types in the celestial-natural forms of the Hebrew tongue.

     It is in the more internal and intermediate form of the Word,-the New Testament,-that the Lord reveals Himself as the Second Divine Essential, the Divine Existere, the Divine Spiritual, "the only-begotten Son," the Word incarnate in the Person of JESUS CHRIST.

     And it is in the inmost natural form of the Word,-the Writings of the New Church,-that the Lord has now revealed Himself as the third Divine Essential, the Divine Proceeding, the Divine Rational which is the Holy Spirit, in which THE LORD, in the fulness of His Divine, shall reign forever in His Church. Once more permit a simple diagram:

     The Divine Trinity and the Trinal Word.

The Divine Celestial, The Father
The Divine Spiritual, The Son.
The Divine Natural. The Holy spirit.

The Latin Word. "The Lord."
The Greek Word. "Jesus Christ."
The Hebrew Word. "Jehovah."

     As to the "internal sense of the Writings," we quite agree with Mr. W. H. Acton's statement that "in the Writings, the interior truths of the Doctrines which they contain, and which are set forth in them in rational form, make one with the manifest sense and meaning of the language used."

     The Writings of the New Church are written in rational-not sensuous-correspondences, i. e., the continuous correspondence or harmony between external rational thought with ever more internal rational ideas and perceptions. Being accommodated to the highest plane of the natural mind, the Writings do not contain any further discrete natural degree, such as would require the services of a further distinct revelation.

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The spiritual sense itself, as it exists in the heavens, is indeed within the Writings as well as within the other Scriptures, but this sense never comes to our natural consciousness. The internal sense in the Writings is continuous with their external language, and any attempt to translate the Writings into a discretely interior sense, by means of sensual correspondences, is bound to meet with failure, as was the fate of a recent attempt to spiritualize and explain away the plain teachings of the work on CONJUGIAL LOVE.

And for the very reason that the interior understanding or "sense" of the Writings is continuous with their literal statements, we must also endorse Mr. W. H. Acton's footnote stating that "while all agree that the doctrinals of the New Church are continuous verities from the Lord, disclosed by means of the Word, no one will claim that they are continuous in the Writings in the same manner as in the Letter of the Word."

This is indeed true, though not in the sense which the writer means to convey. The Writings are not continuous in the same manner as in the letter of the Word. For in the "Letter"-regarded as such-the verities are not continuous, but they are, to every appearance, broken by innumerable inconsistencies and incoherent statements. Relatively speaking, the letter of the earlier revelation is like the "outer garment" which could be divided. But in the final revelation-even in the letter thereof-the verities from the Lord are most manifestly consistent and coherent; they are Divine rational truths, without the break of any apparent fallacy between any of them,-like the thread that wove "the inner garment" which was without a seam, and which had to be accepted or rejected as a whole.

201

Editorial Department 1915

Editorial Department Editor 1915

     NOTES AND REVIEWS.

     According to the LUTHERAN WITNESS, the leading Methodist journals in this country lost no less than seventy-seven thousand subscribers during the past year.

     Among the many recent efforts to carry the truths of the New Church to those bereaved through the war in Europe, there is a booklet under the title KILLED IN BATTLE AND AFTER. It would seem that a less ambiguous title might have been found, for it certainly suggests repeated misfortune.

     The MESSENGER for Feb. 3d reprints the letter of the Hen. Robert Lincoln which was published in the January LIFE, prefaced by the following letter from Miss Clara L. Spaulding, of Springfield, Ill., dated October 6th, 1914:

     About the article on Lincoln in the MESSENGER of Sept. 30th. We do not doubt the honesty and good intentions of Mr. Higgins; but the old gentleman's memory has "played him tricks," or else Gorandfather Johnson rambled too much in their talks, so that Mr. H. got some erroneous impressions from their conversations. We feel certain that the Mr. Johnson Mr. Higgins mentions was my mother's father, Mr. Willis H. Johnson, for he bearded on Fifth Street, was interested in electric meters, etc., but not in the year 1895. As to his age, he was 77 years old when he left this world. It has long been known in our family that grandfather had some talks with Lincoln about Swedenborg's writings and that Lincoln had read some of the writings, at least, but that they ever studied them together is not known to any of grandfather's children, or grandchildren, and we are very sure he would have told it to his family. The words attributed to Lincoln as having been spoken to Mr. Johnson's "two boys," are Mr. Johnson's own words, often repeated, to his own four sons. Lincoln was not acquainted with Mr. Johnson's children, and so never talked to them on any subject.

202

The Rev. L. G. Landenberger, in the BOTE for February, replies at length to the paper by the Rev. F. E. Waelchli on "The Word and the Writings of the New Church," a translation of which is published in the present issue of the LIFE. While Mr. Landenberger is convinced that the Writings are not to be called "the Word of God," he stoutly maintains their authority as a Divine Revelation, which "cannot be estimated too highly." There is, therefore, no limit to the height of his estimation of the Writings, and he consequently finds it possible to treat with fairness the view of those who regard the Writings as the Word of the Lord.

This spirit of toleration is somewhat unusual, and the novelty of our sensation is increased by a letter from the Rev. J. E. Werren, in the same issue of the BOTE, where, while vigorously opposing Mr. Waelchli's teaching, he describes the issue in these words: "On the one hand it is possible to emphasize chiefly the spiritual origin of the thought expressed [in the Writings]-as the Academy men generally do. And, on the other hand, it is possible to pay so much attention to the Human side [of the Writings] that the spiritual side is left out of consideration,-for which the Academy is reproaching the Convention." We cannot describe in detail the discussion now opening in the BOTE, but we certainly enjoy the new tones that are entering into the ancient disharmony.
WHY THE NEW CHURCH IS NOT A DEAD CHURCH 1915

WHY THE NEW CHURCH IS NOT A DEAD CHURCH 1915

Our usually optimistic friend, Dr. Sewall, grows rather pessimistic in a paper in the MESSENGER for Feb. 10, under the title "Why the New Church does not die." It is a paper which every member of the Church should read and ponder well, especially these closing paragraphs:

"If we look candidly at the history of the New Church up to the present time can we fail to see a very strong likeness to that of the early Christian days? Do we not see many long and wordy battles over subtle doctrinal points, violent contentions and divisions on points of ecclesiastical order and alas, in very recent times, a most sad schism in our organized body with mutual accusations and denunciations, leading even to public scandalous charges and much bitterness of spirit, so that the New Church is liable to and quite likely is suffering in many quarters that terrible irony of the pagans of Rome as they witnessed the bloody contentions of the rival sects and bishops: 'See how these Christians love one another.'

203

"Is there a sincere Newchurchman living, who really believes what the Writings teach, that the New Church is an internal Church, a church of real, spiritual thinking and living, and that it is true that differences in doctrinals need not divide the Church provided there is genuine charity or good of life, and who so believing and looking into his heart's motives and daring to listen to the judgment of his own conscience, can, with any real feeling, whatever he may outwardly say, wonder that the New Church does not grow? Will not his real wonder be-looking at the Church without-from the confessed condition of that internal church in himself, why does the New Church not die?!"

While Dr. Sewall's observations on the state of the New Church are most sadly true, there is nevertheless another and brighter side to the somber picture. The New Church as a whole is a Man,-a regenerating man-and regeneration cannot possibly be effected without many and severe temptation-combats, and the more severe, the more glorious will be the spiritual future of that Man. The fact that there have been innumerable contentions within the organized Church does not necessarily indicate a generally prevailing lack of charity; it may indicate, instead, the presence of the highest form of charity: an intense devotion to spiritual ideals, a supreme love of the Divine Truth which is our neighbor in the highest sense. And even external divisions in the Church, deplorable though they may seem from an external point of view, may also indicate the presence of that charity which is altogether unwilling to interfere, by external force, with the neighbor's freedom: of thought and action. In the Father's house there are many mansions, and the common walls encircling them in one Holy City are internal and doctrinal truths, not ecclesiastical prison-walls, as in the Church of Rome. In Babylon, to be sure, there are no doctrinal discussions, no theological controversies, no ecclesiastical divisions,-nothing but peace, the peace of everlasting death.

204

But what citizen of the New Jerusalem is there that would wish for the peace of Babylon?'
HYMN "ATTRIBUTED TO SWEDENBORG." 1915

HYMN "ATTRIBUTED TO SWEDENBORG." 1915

     In the old "Academy" LITURGY, (first published at Philadelphia, 1876), there is a hymn beginning with the words: "In boundless mercy," (No. 45); and in the "Index of authors of hymns" we are informed that it is "attributed to Swedenborg," while under the column of "authors of the' tunes" we find the words "Skara . . . Rev. Frank Sewall, 1867."

     We have often wondered as to the origin of the legend that this hymn was composed by Swedenborg,-whose knowledge of the English tongue was by no means perfect,-and what "Skara" had to do with the tune. The Rev. Frank Sewall in a recent note requested us to search thoroughly in the Swedish Hymn book composed and published by Bishop Jesper Swedberg in the year 1697, inasmuch as he had "long thought that the so-called 'Swedenborg Hymn' must be a hymn from the Bishop's book, although there are lines in it very suggestive of Swedenborg's utterances in the DREAMS OF 1744." The hymn is registered as No. 28 in the Convention's Hymnal, THE MAGNIFICAT, and it first appeared-as far as we have been able to ascertain,-in the German New Church LITURGIE, published at Baltimore in the year 1866, ("In EWIGER GNADE," No. 43).

     After diligent search in the original edition of Bishop Swedberg's HYMNBOOK, (of which there is a copy with musical notes in the Academy Library), we have found nothing closely resembling the hymn "attributed to Swedenborg," nor have we found any light on the subject in the liturgical literature of the New Church. It is not mentioned in Julian's DICTIONARY OF HYMNOLOGY, and Bishop W. F. Pendleton is under the impression that the hymn was first introduced by the Rev. Frank Sewall, but did not regard it of sufficient psalmodic value to introduce it in the recent LITURGY Of the General Church. Is there anyone among the readers of the LIFE able to clear up the mystery as to the origin of this hymn!

     In the DREAMS, or DIARY OF 1744, Swedenborg in four places refers to a hymn which like a childhood-memory often rang in his ears, and which he sang to himself during lonely vigils.

205

It has been referred to as "Swedenborg's favorite hymn," and constitutes No. 245 in the original edition of Bishop Swedberg's HYMNBOOK. Dr. R. L. Tafel in his DOCUMENTS CONCERNING SWEDENBORG, (vol. ii, P. 1127), reproduced a "translation" of this hymn, by Richard McCulley, first published in his SWEDENBORG STUDIES, but as this is nothing more than a paraphrase, we present here the words in the original antique Swedish, with a verbatim interlinear translation.

Jesus ar min van then baste,
Jesus is my friend the best one,
Hvilkens like aldrig ar;
Whose equal never is;
Skal lag ta sa med de fleste
Shall I then thus with the most ones
Ofvergifva honom har?
Desert him here?
Ingen skal migh kunna skilja
No one shall me be able to separate
Ifran then migh haar sa kar;
From the one me holds so dear;
En skal wara bagges wilje,
One shall be of both of us the will,
Altijd har och ewigt ther.
Always here and forever there.

Han haar doden for migh lidit,
He has the death for me suffered,
Ingen skal fordoma migh;
No one shall condemn me;
Hos sin Fadev for migh bidit,
With his Father for me pleaded,
Then migh gagnar ewiglig.
Which me will benefit eternally.
Ho ar ta som wil forklaga
Who is then that will accuse
Then han sjelf uthkorat haar?
The one he himself chosen hath?
Ho wil ifran hononr draga
Who will from him draw
Then hair haar i sitt farswar?
The one he hath in his defense?

206

Jagh ar wiss och ther pa liter,
I am certain and thereupon I trust.
Hwarken lifwet eller dodh
Neither life nor death
Migh i fran min Jesu sliter.
Me from my Jesus shall tear away.
Anglar, hoghet eller nodh,
Angels, loftiness or want,
Djuphet eller annat mera.
Lowliness or other more things
Ware kommand eller nar,
Be it coming or nigh,
Skal migh fran Gudz karlek fora,
Shall me from God's love draw,
Som i Jesu Christo ar.
Which in Jesus Christ is.

The following is Richard McCulley's paraphrase:

Jesus is my best of friends,
None like Him 'mongst mortals born;
And shall I. whom He defends,
Join the world-His goodness scorn!
Nought shall raise a parting line
To hold me from His tenderest love;
One shall be His will and mine-
Life-long here, for aye above.

Once He suffered death for me;
In that death I rise o'er sin.
Him atoning still I see;
Wondrous strength from Him I win.
Who could, sullen, sit complaining,
Knowing Christ has sealed his bliss?
Who, the ransom-gift disdaining,
E'er could fly such love as His?

In that well-proved love I bide;
Nought this heart from Him shall sever.
Angel-glory, mortal pride,
Wealth or want shall part us never.
Depth below nor height above
E'er shall hold my soul enticed,
Luring from a Father's love
Mine henceforth in Jesus Christ.

207

In the English hymn, beginning with the line "In boundless mercy, gracious Lord, appear," the first, second and fourth verse contain nothing even faintly resembling Bishop Swedberg's Swedish hymn, but the third verse certainly embodies the entire sentiment of the hymn to which Swedenborg refers in his DIARY of 1744:

The blessed Jesus is my Lord, my Love:
He is my King: from Him I would not move.
Hence earthly charms, far, far, from me depart,
Nor seek to draw from my dear Lord my heart.

The name of the tune, "Skara," in the hymn "attributed to Swedenborg," may have been introduced through some confused association with the hymnbook of Jesper Swedberg, who was Bishop of Skara, but that book was published at Stockholm, not at Skara.
WORD AND THE WRITINGS OF THE NEW CHURCH 1915

WORD AND THE WRITINGS OF THE NEW CHURCH F. E. WAELCHLI 1915

(From the BOTE DEK NEUEN KIRCHE, Jan., 1915.)

Editor of the BOTE:
A communication, under the above title, by Mr. P. Claasen, appeared in the October number of your valued periodical. He endeavors to show that the Writings are not, as some believe, the Word of God. His chief argument is that we cannot say of the Writings what is said of the Word in John I: "In the beginning was the Word, and the Word was with God, and God was the Word, etc." The Writings did not then exist, says Mr. Claasen, and, therefore, they cannot be the Word. The communication is followed by remarks of the editor, in which the position of the Convention on this question is given, namely, that the Writings of the Church are not the Word, but Doctrine from the Word. It is said, further, that we should give the Writings of Swedenborg no other names than he himself gives them, and the titles of several works are mentioned. Then the editor says: "But when we avoid one extreme we must be careful not to fall into another," and thereupon he gives clearly and distinctly the important teaching that Swedenborg's theological works are a revelation from the Lord; that therefore the doctrines, which are contained in his Writings, are not something that he has thought out or discovered; that they are an immediate revelation; that this revelation is the Second Coming of the Lord; that the spiritual sense is the angelic sense of the Word; and that we cannot too highly estimate the Writings of Swedenborg, which contain the doctrines of the New Church.

208

     You have, Mr. Editor, kindly given me permission to present the views of the General Church of the New Jerusalem, which believes that the Writings of the New Church are the Word of God. I might remark, for the benefit of such readers of the BOTE who are not acquainted with the fact, that there are two general bodies of the New Church in America, the General Convention and the General Church.

     Nothing could serve better as a means for making clear the view of the General Church than does the article by Mr. Claasen. The Writings of the New Church are not, he says, the Word of God, because they were not in the beginning, etc. Is it not seen that if this line of reasoning were followed out, the Old Testament and the New Testament also could not be called the Word of God? For these books also did not exist "in the beginning." Yet the Word was in the beginning, for the Word means the Divine Truth,-this and nothing else. "In the beginning was the Divine Truth, and the Divine Truth was with God, and God was the Divine Truth; and the Divine Truth was made flesh, and dwelt among us."

     After creation the Lord revealed this Divine Truth to mankind, and indeed in the course of the various ages in various forms, although it was always the same Truth; for the Divine Truth never changes. We know that since creation there have been four churches on earth the Most Ancient, the Ancient, the Jewish and the Christian, and that now after all these the Lord has founded His eternal New Church, "the crown of all the churches which have hitherto existed upon the earth." To each of the four churches the Lord revealed His Word. In the Most Ancient Church the Word was not written in books, but in nature. Wherever the men of this church looked they scarcely saw the external, natural objects, but by means of perception given them by the Lord, the heavenly objects which the natural objects represented. In the Ancient Church the Word was written in books called in the doctrines the Ancient Word. (S. S. 101.)

209

This Word was founded on the former. (A. C. 464) To the Jewish Church the Word of the Old Testament was given; but this was connected with the preceding forms, for the first eleven chapters of Genesis were taken from the Ancient Word. To the Christian Church was given the Word of the New Testament, but founded on the Old Testament, and so upon all preceding forms of the Word. And to the New Church was given the Word in the Writings of the New Church, founded upon all preceding forms of the Word and making one with them. Or shall we say that the Lord at the founding of each church gave the Word in new form, but did not do this at the founding of "the crown of all the churches?"

     All these various forms of the Word are the Divine Truth accommodated to the various states of mankind; but always the same Truth, the Truth which "was in the beginning with God."

     That the Writings of the New Church are a revelation of Divine Truth was shown in the editor's remarks, and therefore it is not necessary again to confirm this. Can we say that they are such a revelation and yet not the Word of God? Can we say that they are a revelation from the Lord, (as we read in the editor's remarks), and yet not be His Word? Can the Lord reveal anything else, anything less than His Word? We read in the ARCANA COELESTIA: "All Divine Truth is the Word of the Lord." (3712, 8861.) "By the Word is meant all Truth which is from the Lord in His kingdom; in the heavens and in His church on earth." (2894.)

     Swedenborg says of the revelation given by the Lord through him: "This revelation excels all revelations which have hitherto been since the creation of the world," (INV. 43),* yet we are not to call it His Word, which means that we are not willing to believe that it excels all former revelations.
     * The reference should be INVITATION 44.

     Mr. Claasen says: "In the Word the Lord speaks either personally, as 'I am the Lord thy God,' or He uses the mouth of His prophets, as 'Thus saith the Lord.' This can never be claimed for the contents of Swedenborg's Writings."

210

Let us see whether these Writings "never" say of themselves, "Thus saith the Lord." In the preface to the Doctrine of the Lord we read: "Now by command of the Lord, who has revealed Himself to me, the following shall be made known." In the True Christian Religion: "I testify in truth, that from the first day of my call I have received nothing whatever of the Doctrines of the New Church from any angel, but from the Lord alone, while I read the Word." (779.) See also Preface to A. R.; D. P., 135; A. E., 1183. Again: "I was not allowed to receive anything from the mouth of any spirit, nor from the mouth of any angel, but from the mouth of the Lord alone." (DE VERBO 13.) "What came from the Lord was written, what came from the angels was not written." (A. E. 1183) Swedenborg also says: "The books which have been written by the Lord through me must be enumerated." (Eccl. Hist.) That the internal sense is such as has been presented, appears from the particulars that have been explained, and especially from this that it has been dictated to me from heaven." (A. C. 6597)

The remainder of Mr. Claasen's article has been placed in its true light by what the editor says concerning what is extreme, and therefore it is not necessary that we comment further upon it. But we wish to add a few words on certain points in the editor's remarks He says that the Convention teaches that the Writings are not the Word, but doctrine from the Word,-and, as is shown later, God-given doctrine, thus Divine Doctrine. Now, what is Divine Doctrine? As to this the Writings speak as follows: "Divine Doctrine is Divine Truth, and Divine Truth is the entire Word of the Lord; essential Divine Doctrine is the Word in its highest sense." (A. C. 3712) The editor also says that this doctrine is a revelation from the Lord; and we read: "Divine Revelation is called the Word." (A. C. 5272.)

It is said further that we should give Swedenborg's Writings no other names than he himself gives them, namely, ARCANA COELESTIA, HEAVEN AND HELL, etc. According to this we are also not allowed to call the New Testament the Word, but must always say Gospel of Matthew, Gospel of Mark, etc.

211

Nowhere in the New Testament is it said that the books which constitute it are the Word of God. There are passages from which this truth can be drawn, but nowhere is it directly stated. Whoever is acquainted with church history knows that it was not until the second century that the New Testament was acknowledged as the Word of God. Many of the early Christians considered it a blasphemy to call this Testament the Word of God. They acknowledged is the Word only the Old Testament,-the Word which had been acknowledged in the preceding church. And now in these days of the beginning of the Church of the Lord's Second Advent, this history repeats itself.

     Most worthy of notice are the words of the editor: "Swedenborg's theological works are a revelation from the Lord, and therefore the doctrines which are contained in his Writings are not something that he has thought out or discovered." They are not Swedenborg's word. Whose word are they then? The Word of the Lord. The Lord speaks that which is written in these books. Swedenborg says of these Writings, as was shown above, that they "were written by the Lord through him." What manner of Scripture (writing) is that which the Lord writes is it not Sacred Scripture?

     To what the editor says of these Writings as the Advent of the Lord we would but add that Swedenborg says that on all his Writings in the spiritual world, (where they also exist), there stands written: "This Book is the Advent of the Lord." In these books the Lord Himself comes to us. And how does the Lord come? How only can He come? As the Word. His first Coming was as the Word made flesh; His second Coming is as the spiritual Word.

     The spiritual Word is the Word in its spiritual or internal sense. This the Lord revealed at His Second Coming. He revealed the Word as it is with the angel's of heaven; for, as the editor so appropriately says: "The spiritual sense of the Word is the angelic sense."

     The spiritual, angelic sense of the Word is the internal Word. Or shall we say that the external, the literal, the body is the Word, but that the internal, the spiritual, the soul, is not the Word? We read: "The internal sense is the essential Word." (A. C. 3432.)

212

"The Word is the Divine Truth, and the internal or spiritual sense is the interior Word." (A. E. 948.) "The internal sense is the Word Itself." (A. C. 1540)

     It has frequently been said in the church that the Writings of the New Church are not the internal sense of the Word, but only something of the internal sense, a part of the same, or, as some even hold, a very little part. Now, what do the Writings themselves say as to this? "To the end that the Lord may be perpetually present, the Lord has revealed to me the spiritual sense of His Word, in which Divine Truth is in its light." (T. C. R. 780) "And they shall see the Son of Man coming in the clouds of heaven with power and great glory, signifies that then, (at the Second Coming), the Word shall be revealed as to its internal sense, in which the Lord is." (A. C. 4060.) "The internal sense of the Word has been revealed by the Lord through me." (INV. 43.) Is anything said here of a partial revelation of the internal sense? No. The internal sense was revealed. The Second Coming of the Lord was not a partial but a full, complete coming. The Writings of the New Church are the internal sense of the Word, or, what is the same, they are the Word in its internal sense.

     There is no passage of the letter of the Word, the internal sense of which cannot be found in the Writings of the Church. There are some passages, but comparatively not many, that are not directly explained; and yet the internal sense of these is given, for we can find it by means of the passages that are directly explained. There is not a single passage of the letter of the Word whose internal sense the Lord did not reveal at His Second Coming. The Word, the entire Word, was revealed. The Word in its internal sense was given to mankind.

     And so we see how true it is, as the editor of the BOTE says, that "we cannot estimate Swedenborg's Writings too highly;" for they are the Divine Truth, the Divine Doctrine, the Second Coming, the Word in its Internal Sense.
     Sincerely yours,
          F. E. WAELCHLI.
Berlin, Ont., Can., Dec. 21, 1914

213

DATE OF SWEDENBORG'S BIRTH 1915

DATE OF SWEDENBORG'S BIRTH CHARLES E. BENHAM 1915

Editor NEW CHURCH LIFE:
In the January LIFE the entry in the church register of Swedenborg's birth and baptism is reproduced, but it does not, as it stands, quite "put an end forever to any doubt as to the correct date," because it is not stated whether the register commences the year 1689 on April 1, in accordance with the old style usage. If this is found to be the case it will be proved beyond doubt that my conjectured reconciliation of the letter to Hartley, (giving 1689), with the actual fact that it was 1688 old style is justified. Can you kindly see that due investigation of the register is made as to this point? CHARLES E. BENHAM. Colchester, England, Feb. 1, 1I5

NOTE BY THE EDITOR: The entry of Swedenborg's birth in the church register was unquestionably according to the "old style" or Julian Calendar. Owing to the prejudice against papacy the "new style" or Gregorian Calendar, (introduced by Pope Gregory XIII, in 1582), was not accepted by the Protestant States of Germany until the year 1700, and it was not received in Sweden until some time later. In England it was adopted in the year 1751. Swedenborg, in the SPIRITUAL DIARY, often dates the entries according to both styles. Mr. Benham's suggestion is worthy of serious consideration.

214

LINCOLN'S SWEDENBORGIANISM 1915

LINCOLN'S SWEDENBORGIANISM ANNIE E. BASSETT 1915

Editor NEW CHURCH LIFE:
     I received a "sample copy" of your publication and am grateful that that particular number was sent me, because of the article entitled: "The Myth of Abraham Lincoln's Swedenborgianism." As to the sworn statement of Bryant Higgins I know little, but it gives evidence of being somewhat "twisted." One who knows Mr. Higgins can, and perhaps will, write positively concerning his character and standing in the community where he lives.

     If the Hon. Robert Lincoln had inherited his father's shrewdness of perception he would never have written that contradictary sentence beginning, "I never heard of his friend Johnson," etc., etc. In the "eighties," when my husband was a member of the Illinois Senate, we became acquainted with Mr. Willis Johnson whom Robert Lincoln calls "a tramp." Mr. Johnson was then about seventy years of age, and was a remarkable looking man, with finely shaped head and features and keen, dark eyes. He was a man of wide and varied intelligence, though as a boy he had meager opportunities for such an education as the schools give, but he acquired a store of practical knowledge by observation and investigation; and when he came to learn, from the same men to whom Dr. Hibbard refers, about Swedenborg and his Writings, he read and comprehended the scientific, philosophic and theological works, and I have heard the late Hervey Lightner say: "Such knowledge is equal to a liberal' education;" he probably quoted from a New Church minister.

     When Abraham Lincoln was practicing law in Springfield, Mr. Willis Johnson owned and operated there a brass and iron foundry, and was the first manufacturer to call his men to work with a bell; for he employed what was considered at that time and for that place a large number of men. Mr. Robert Lincoln may have been too young or too little interested in Springfield's industries to know this, but he may remember hearing that bell. Mr. Johnson was born of poor parents in a slave State, as was also Abraham Lincoln; they were near the same age, and both were glad to pursue their business in the capital of a free State.

215

     When Mr. Lincoln's horse was "tramping" through the several counties where its rider attended court, the rider was commonly addressed as Abe by the "high and mighty" as well as by the "common" people, and he did not resent it; he loved too well his fellowmen, and was too noble to deny his lowly origin.

     Mr. Johnson's genius was mechanical and inventive; before the use of electricity as a motor power, I saw a toy train of cars run by electricity that he made for his grandchildren.

     Mr. Johnson was a resident of Springfield and vicinity for upwards of fifty years; he raised a family of six children, all of whom were in mature life when I first made their acquaintance, and were persons of honorable and stable character.

     Terms such as "questionable company," "fraudulent character" and "tramp" do not apply to such a man as Willis Johnson.

     Only one of his children was deeply impressed by his Swedenborgian ideas, and when she married she took the NEW CHURCH MESSENGER into her home and 1ead it, and has been a continual reader and subscriber ever since.

     Early in this century a New Church Society was organized in Springfield; its membership consists largely of this daughter of Mr. Johnson's-Mrs. L. H. Spaulding and her husband, their sons and their daughters, their sons-in-law and their daughters-in-law and their grandchildren-about sixteen in number. Their efforts, financial and industrial, their energy and loyalty, make an intensely active, interested and interesting society, which last November entertained all attendants upon the meetings of the Illinois Association.

     On the subject of Lincoln these Springfield New Church people have only this to say: "Our family never had the least doubt about the fact that Lincoln had conversations with grandfather about Swedenborg, and made favorable comment thereon, but the exact circumstances and words were not recorded at the time, and we would not pretend to try to reproduce them now."

     Rev. George Field in his HISTORY OF THE NEW CHURCH IN THE WEST, P. 48, makes the same statement as did Dr. Hibbard about the organization of a society in Springfield for "reading Swedenborg," and in 1896 I found papers of that organization containing the same names, among the archives of the Peoria Society, and I sent them to the Western New Church Union for preservation.

216

The names of Isaac Britton, C. G. Magraw and John Billington were among them.

     I was personally acquainted with Dr Hibbard, (he baptized me into the New Church in 1879), and with Mr. Willis Johnson and Mr. John Dillington, and by one or most likely by all of these gentlemen,-for our conversation was usually about Swedenborg and the New Church,-I was told that Lincoln was a reader of the Writings; and further, any New Church person of ordinary intelligence concerning our belief, who reads Abraham Lincoln's religious utterances that breathe so strong a faith, knows that none other than the doctrines of the New Church offer such rational grounds for it; therefore, to me in Lincoln's own expressions may be found intrinsic proofs for the statement that he was a reader of Swedenborg, and in no meagre degree a receiver of New Church truths.

     In 1868-9 Dr. Mitchell interested a class in reading the Writings, which met in the evening in the office of one or another of its members, and I did not know of it at the time, though my husband was quite intimate with Dr. M. I learned about it after the death of a lawyer-member, with whose family I was intimate from '68 to '72. From this I know that a man who is investigating science, philosophy or theology that is new to or conflicts with generally existing opinions, would not be likely to confide in his youthful son, nor would that son be more likely to know where his father's evenings were spent unless at home, than would that father's business and political associates.

     Abraham Lincoln's grandest characteristic was a love of justice, albeit he tempered it with mercy. Will the LIFE aid in doing also to the justice to the memory of him, of Mr. Johnson, as little New Church society in Springfield, by publishing this letters?
     Very respectfully yours,
          ANNIE E. BASSETT,
     Secretary of the Peoria Society for more than twenty years.
     Peoria, Ill., Jan. 25, 1915.

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REPLY TO MR. IUNGERICH 1915

REPLY TO MR. IUNGERICH LLEWELLYN DAVID 1915

Editor NEW CHURCH LIFE:
     I have read with much interest Mr. Iungerich's article in the Jan. LIFE on the "Eminent Human Body."

     There is a fundamental error in the paper throughout, and it appears manifestly on page 49 where he discusses the soul or "inmost of every created object;" to quote:

     "A spiritual plant is nothing more than the spirit of an earthly plant, to wit:-a plastic and whirling volume of ether, but devoid of any sheath-like envelope or limbus."

     Let us apply this statement a little differently to see how it looks:

     "A spiritual man is nothing more than the spirit of an earthly man, to wit:-a plastic and whirling volume of atmosphere, but devoid of any sheath-like envelope or limbus."

     Need one sharpen the point?

     Not only the Writings but also the philosophical works show that there is no such thing as a spirit or soul without a confining sheath of some kind. We say that the vegetative soul is an activity of the ether arising from angelic activities in their more external uses; but that activity is not a soul in any sense unless it is confined in the inmost tissues and channels of a vegetable seed or of the plant that grows from that seed. There is no vegetative soul outside the vegetable kingdom, it dwells only within or in the interiors. The same thing is true of every kind of soul.

     It is true, of course, that the human soul is from the father only, and is bound up in a simple cortex and fibre as in a seed. But after conception it begins to unfold and expand itself by extending its fibre, causing it to grow, and involve itself in confasciculations and grosser substances until a complete body is formed. That the simple fibre grows seems to be evident, and that the substance which is used to extend it comes, first from the mother and then from the world, in the form of aliments seems to be evident also, but that there is a discrete difference between the substance of the fully extended fibre and that of the first rudiment cannot be true.

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They must be substantially the same for such a growth to be possible; the one must be as indestructible and immortal as the other, and when once appropriated to the uses of the soul would constitute an indestructible internal form universally extended in the structure of the body.

     If, as Mr. Iungerich implies, man casts off all that he has from his mother, he would cast off even the form, figure, number and arrangement of the cortical glands, for by far the larger portion of the fibre which made those glands with their order and connection, is substance given by the mother. To my mind, when the Doctrine says: "After death man lays aside the natural which he bore from the mother," it is speaking generally of the great mass of the corporeal; and when it says further that he "retains the spiritual which he had from the father, together with some limbus from the purest things of nature," it refers to the finest substantial increments from both nature and the mother.

     That all these fibers could be drawn out of every least part of the body without the corpse falling to pieces is as simple as for a snake or beetle to extract itself from its skin or shell and leave a complete yet empty form behind. Mr. Iungerich should remember that when once angular particles have been built into a form they will retain that form absolutely until acted upon by a new disintegrating force which breaks up the particles themselves. Death, with the drawing out of the interiors, is not such a force.

     But it seems, as we read further in Mr. Iungerich's "Argument 2," that he would take away from our spirits not only figure but also form, and it seems to me that he misinterprets his quotation, (E. A. K. ii:349), to prove his point. He quotes as follows after italicizing:

     The soul is a real essence, reigning universally and singularly in the body and capable of operating by essential determinations and forms in the ultimate sphere of the world; and that death is the destruction of those forms, and enables the soul to be released from the trammels of earthly things. (E. A. K. II:349.)

     Thus he classes together essential determinations and forms. But to me the sense is quite obviously different, though it might be emphasized by inserting a comma after determinations. This is not really necessary, however.

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     The soul is a real essence, reigning universally and singularly in the body, and capable of operating by essential determinations, and forms in the ultimate sphere of the world; and that death is the destruction of those forms, etc. (E. A. K. II:349.)

     Then add his next quotation:

     When the hour of death arrives, and the body falls, the lower forms only die; etc. (E. A. K. II:350.)

     We learn from the "Doctrine of Forms" that determinations are the real form, being the mode of the fluxion of the active internal into the external form and figure; determinations are the real quality of anything, and the nexus between the inmost and the ultimate; thus the nerves are the determinations of the brain into the muscles and senses, but the fibre is the determination of the soul into the whole corporeal; this I should take to be meant by "essential determinations" in the quotation; and the corporeal with the brain, to be meant by "forms in the ultimate sphere of the world." The "essential determinations" are really the spiritual man as an organism, wherein some provinces are dedicated to the rule of man's freedom and rationality; i. e., he is allowed to form some of his determinations for himself by truths and conscience so that all knowledge, intelligence and wisdom are "essential determinations" modifying the flux of the soul as it operates through them into ultimates.

     But the spiritual man must have not only determinations but also determination, else he would be like a pipe filled with flowing water and open at the end with no means of application to use. The termination of the spiritual man is his memory where he has fixity and where all his activities terminate and rest. Full termination is found only in the ultimate earth, and when man dies he retains that full termination by being adjoined to men on earth, but he nevertheless retains enough of his own to preserve his individuality and usefulness.

     The retention of a plane of termination as well as of determination, seems to involve the retention even of angular particles of a very fine order in the organism, but we must remember that the ultimates of the spiritual body are not themselves spiritual but natural, always natural, to eternity.

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They are called a spiritual body because they are the terminus of the spiritual man. The plane of termination, in both worlds is the plane of figure; of obvious outward shape, whatever that shape may be. And the plane of determination is the plane of form. But that a man after death retains not only his Form but also his Figure is evident from the fact that the essential determinations or the channels of the flux of the soul in their entirety, together with their terminations, are immortal, for they are indispensable to conscious life. "The lower forms only die."

The spiritual world was a vastly different region after it became inhabited by men from what it was before. Before men were created, and after a life on earth were removed to the spiritual realm, there were no objects or representative things of any kind there, but only active and reactive forces and pressures in the atmospheres. But after the creation of man there is a constant production of human organic products not only by the physical body but also by the mind and the whole spiritual organism. Every living form of the activity of its life gives forth from its own substances a constant stream of organic products that are taken up and used by other organisms or given into the general store in the atmospheres. In an organic world the organic products are far more useful than the inorganic elements; they also excel in variety, adaptability, and complexity the inorganic, though they must have the inorganic basis. The differences between the substances, with their qualities and powers that are the subjects of the natural sciences of inorganic chemistry on one hand, and organic chemistry on the other, present only a faint comparison of the differences between organic and inorganic substances in the spiritual plane.

It is wrong to assume that spiritual creations must be made out of third finites, for there is an immense store of substances of organic origin having qualities and capacities that inorganic elementaries do not have, that is available for use in presenting or creating organic forms and representations. We know also that man's spiritual organism appropriates to its use natural substances of a very highly refined quality, and that it makes use of such natural substances forever.

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From this use may there not be a great volume of natural substance, organically refined, available for use in the natural heavens to present natural images of spiritual states, and giving to those images a degree of fixity so that they have solidity and other sensible qualities permanent according to the permanence of the internal spiritual state? The spiritual world is not so far away that natural substances are not at hand. It is right here in the natural world, just as much in it as men are, and constantly working in it and in its matters. I see no reason why natural substances when properly refined and modified by spiritual activities should not be permanently useful in the borders of the spiritual world.
LLEWELLYN DAVID.
Denver, Colo., Jan. 20, 1915.
ARE THE SEXES EQUAL? 1915

ARE THE SEXES EQUAL? F. M. BILLINGS 1915

Editor NEW CHURCH LIFE:
     To answer this is like answering the question, Is an umbrella equal to a hat? The umbrella may do instead of a hat in mild weather. Some hats will keep heads as dry in a rain storm as the best umbrellas could; but lumbago might follow hard upon a back well drenched. Some women might make good policemen if prisoners would only behave nicely. There have been Amazons in the past, and a few are being discovered in the great war today. It is possible that the bravery and markmanship of these female patriots may equal the averages of the men in their regiments,-the latter being merely the common run of male humanity, but that does not prove that women generally should do the fighting. So it is with women in the battle of business and political life, as to which we have been told that many women are equal, or superior to men.

     In the future, wives and mothers may have to be subsidized, or too few women may be willing to leave the riches of the new celibacy for the drudgery of the home. For we still have on our conscience the fact that the chief use of woman is concerned with the need of the normal man for the love of a wife, who, even though childless, has duties which demands as much wit, as much application and as much recognition as the office, the forum, or the bartering of goads for silver and gold.
     F. M. BILLINGS.
New York City.

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ARE THE SEXES EQUAL? 1915

ARE THE SEXES EQUAL? J. HENRY SMITH 1915

Editor NEW CHURCH LIFE:
     In the January issue of the LIFE YOU publish a letter from Olive Baly, of London, on the equality of the sexes, to a discussion of which you give a general invitation to your readers. Availing myself of this invitation, I desire to bring into the consideration of the question what is said in A. C. 3952, which seems to set forth the general doctrine that there can be no marriage between equals, namely:

     "The heavenly marriage is that of good with truth and of truth with good, yet not between good and truth of one and the same degree, but between good and truth of an inferior degree and of a superior; that is, not between the good of the external man and the truth of the same, but between the good of the external man and the truth of the internal, or, what is the same thing, not between the good of the natural man and the truth thereof, but between the good of the natural man and the truth of the spiritual man; it is this conjunction which constitutes a marriage. The case is similar in the internal or spiritual man; between the good and truth in the spiritual man there subsists no heavenly marriage, but between the good of the spiritual man and the truth of the celestial man, for the celestial man is respectively in a superior degree. Neither does the heavenly marriage subsist between good and truth in the celestial man, but between good of the celestial man and Truth Divine, which precedes from the Lord. Hence also it is manifest, that the essential Divine Marriage of the Lord is not between Good Divine and Truth Divine in His Divine Human, but between the good of the Divine Human and the Divine Itself, that is, between the Son and the Father, for the good of the Divine Human of the Lord is what is called in the Word the Son of God, and the Divine Itself is called the Father."

     The Son is begotten of the Father, Wisdom of Love, woman of man.

     I had never thought of anything but equality in marriage of the sexes until I came across the above language last summer. I sent the passage on to the NEW CHURCH MESSENGER with a request for an expression of opinion from its readers, on it in its application to present day conditions, but never got the desired response.

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Perhaps now, through the LIFE, I may get some enlightening comment on it.

     Swedenborg in the Writings seems to lay down with emphasis the doctrine that man is primary and woman secondary; that the woman is created out of the man, although in his sleep he does not seem to realize it, and in marriage returns to him from whom she came, which he terms an adjunction, and not a conjunction into one. (C. L. 158.)

     It has been largely customary in the Church to treat of woman as being the will element and man the intellectual; but the way in which this is done strikes me as being fallacious. If woman is created out of man she cannot be his fundamental will principle, for to take that away from the man would be to destroy him entirely; and the fact is that we are taught that among the celestial the husband is love and the wife the wisdom of this love, while among the spiritual the husband is truth and the wife the good of this truth. That man is the prior and woman the posterior is plainly the teaching of the Word and the Writings.

     If it were not for the disorder that accompanies the present agitation for recognition of woman in all the affairs of life, we might conclude that the unrest and aspiration among them is due to the progress of the race from the spiritual to the celestial plane of life, where the women become forms of wisdom; but the character of many of the women who are prominent in the suffrage movement and the general state of the Christian world forbid this view.

     The ancients thought of woman as wisdom, as, for instance, Minerva, the goddess of wisdom. In the book of Proverbs it is said; "Wisdom crieth without; she uttereth her voice in the streets." (Prov. 1:20.) "Say to wisdom, thou art my sister." (Prov. 7:4.) "Wisdom hath builded her house." (Prov. 9:1.)

     The Word also treats of wisdom as feminine, as in the expression, "wisdom is justified of her children." (Matth. 11:19; Luke 7:35.)

     This feminine quality of wisdom the Writings also repeatedly recognize, in that wife and mother in their highest senses stand for truth or wisdom. To honor father and mother is to love good and truth. (A. C. 8896.)

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     Viewed by the Writings of the Church, women must be regarded as more external than men, though this is contrary to the generally received opinion. She renders the service of external to internal. This perhaps accounts for her larger participation than men in the external things of the Church, such as its rituals. "Man is the essential of the Church, and wife the Church itself." (A. C. 915.) There are two goods which join themselves with the truth belonging to the husband, the one internal the other external, the internal one being from the Lord, the external one from the wife. (C. L. 100.)

     But still all this does not settle the question of mere voting, though it does bear upon women assuming the functions of men. Suffrage is a question which is to be debated and solved from general experience.
      J. HENRY SMITH.
Washington, D. C.
ARE THE SEXES EQUAL? 1915

ARE THE SEXES EQUAL? C. S 1915

Editor NEW CHURCH LIFE:
     In the January issue of the LIFE you agree to accept anonymous articles on the "woman question" under certain conditions. This, I think, is a fair opportunity for the discussion of a question without the probability of being "held up" twenty years from now for opinions that we may have thrown into the "discard."

     The three heavens are divided into two kingdoms, the third heaven constituting the celestial kingdom, the second heaven the spiritual kingdom, and the first heaven an external of each of these kingdoms known as celestial-natural and spiritual-natural.

     The principal distinction between the angels of the celestial and the spiritual kingdom is that the celestial are in the will part of the Gorand Man, and that their will is receptive of good, whilst the spiritual are in the intellectual of the Gorand Man and are not able to receive good in their will, but in a new will in the intellectual.

     This distinction is such that those of the celestial kingdom have never been of the spiritual kingdom, and those of the spiritual kingdom can never become of the celestial kingdom.

     The celestial from the very beginning of their adult regeneration have good implanted in their will.

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But the spiritual have all their will part so completely ruined that good can never be implanted therein, and, therefore, they must receive a new will in their intellectual.

     It is true that each heaven is divided into celestial and spiritual, and that these spiritual can become celestial; it is also true that the militant state of all who are regenerated, both the celestial and spiritual, is called spiritual, i. e., truth leading, to good. But the celestial have the good that truth leads to implanted in their will; whilst the spiritual have the good that their truth leads to implanted in the intellectual. Therefore, this distinction between the celestial and spiritual is not only between those who are in their heavenly homes, but also between those who in this world are in truths leading to good.

     Now what has all this to do with the "woman question?" Well, in the women of the spiritual class the will, or affection, predominates, whilst with the men of that class the intellect is predominant. Swedenborg, it is true, in writing about the predominance of affection in women and intellect in men seems to apply the distinction to all men and all women. But this was at a time when celestial truths were unknown and there was no ground in the will for their reception, Now, however, it is quite probable that there are many men and women arriving at maturity who have some little ground in the will. And this means a reverse condition, because good in the will means that interiors undergo a change whereby affection predominates with men and intellect with women. In A. C. 4823 we read that "in the celestial church the husband was in good, and the wife in the truth of that good: but in the spiritual church, the man, (vir), is in truth, and the wife in the good of that truth; and they also actually are and were so, for the interiors with man underwent this change." (Italics mine.)

     Now do not imagine that people with wills capable of regeneration are more angelic than the spiritual are, for they are in the field of combat between the highest heaven and the lowest hell; whilst the spiritual are between the influxes of the middle heaven and middle hell. This is said because some people seem disposed to ridicule the idea that a celestial church can be developed with anyone in this depraved age.

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     Now, if there are both men and women with whom the intellect is predominant, it is reasonable to conclude that they will develop best in the freedom of their predilection, and, if there are men and women with whom the affections predominate, the same may be said of them.

     But wait a minute! I didn't say the English suffragettes were starting out to become celestial angels, for influx from the highest heaven means also influx from the lowest hell for the sake of equilibrium; and if the reported activities of the aforesaid suffragettes are true, they must be performing uses from the latter influx.
     C. S.
          Chicago, Ill., Feb. 4, 1915
ARE THE SEXES EQUAL? 1915

ARE THE SEXES EQUAL? HOMER SYNNESTVEDT 1915

Editor NEW CHURCH LIFE:
     I wish to congratulate the LIFE on account of the letter signed "Olive Baly" upon this moot question, as it is very useful to have objections or obscurities in any subject so clearly and forcefully put forward and apparently from the standpoint of one who really feels the pinch of the difficulty. Moreover, there are women in our own body who are seriously affected by the same doubts and difficulties.

     The article in question reminds me of an old Norse story: A fisherman returning with his load from the North Sea in order to get some sleep, gave the tiller to his daughter, telling her to keep a certain thole in line with the North Star. Upon awakening, he was alarmed to see the star well abaft their beam. "How is this, daughter! Didn't I tell you to guide by that star?" Yes, father, but we passed that star long ago.

     It is no new thing to hear Swedenborg spoken of as "Medieval" and "out of date" in this or that matter, or to patronize him for being "ahead of the times" in other respects, as if the truths of a Divine Revelation were to be estimated from the standpoint of the latest fashion in the world of sensual thought! I say sensual thought, for in very deed that is all that is left to us to judge by, if we detach ourselves from the Word of Truth, the only source of light upon the things that are within and above and beyond our conscious selves and are merely natural Rational.

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     It is not only Academicians or even Newchurchmen of whatever ilk, but the truly devout everywhere, who recognize as a matter of common perception that a loving Creator is to be humbly trusted to lay for us the right course toward the true goal of our "highest good." In His light shall we see light-not in the shadows and appearances of our lower or natural plane which judges only from the senses.

     The Divine teachings themselves, therefore, are not to be changed or passed by, but we are to see whether we ourselves are holding a true course in their light. But even for those who devoutly accept the Divine authority of the Writings, there still remain serious questions as to the proper understanding of the plain teachings upon this subject of sex,-and with some an uneasy feeling that we are dragging our anchors in some respects. As one who believes in the unlimited possibility of progress in our understanding of even the most fundamental doctrines, I wish to offer one or two thoughts that may help us, and also, perhaps, the writer of the communication in question.

     Brushing all lesser considerations aside for the moment, what is the highest good, the summum bonum of human life, whether measured in terms of use or of happiness? Is it to be found in the forum, the court, the office? Or by the fireside? What is it that makes any place or occupation happy or the reverse? Is not the conjugial itself the Star of our hope-or as it is called in T. C. R., "the palladium of the Christian religion'" Does not the conjugial go pari passu with religion itself? Does not this holiest of loves have its inmost adytum in the same supreme region of the human mind where love to the Lord, itself dwells?

     If the conjugial union of two souls is the highest good, the fullest realization of human possibilities, conditioning all other goods, then we should not turn aside from the Divinely given laws of order whereby alone we can attain to such a union. As soon as we begin to regard some other good or use as greater, or more important than this, then indeed do we fall into confusion. Sex itself becomes an encumbrance, only to be tolerated for a time, (as limited as possible), to insure a posterity.

     But how different is the view when we place as our highest end the formation of complete human units-each partner being indispensable mate and complement to the other on all planes.

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And each pair entering, the one as it were from within, the other from without, into the full and thus truly successful performance of all and any function? But what becomes of such an ideal partnership when each partner, both the man and the woman,-or indeed when either one of them,-desires to be the whole thing by himself?

     To insure such conjugial union, God made us in such a way that we should, when in order, be necessary to each other,-not alike, but complementary. To the man was given the love of growing wise,-and lest he should become self-contained and thus futile, the love of the wisdom acquired by him from Him who alone is Man was transcribed into the wife. She is thus the love of that wisdom in her husband. It is this "limitation" imposed upon her which is her essential womanhood, and causes it to be said that conjugial love primarily resides with the wife.

     Contrary to certain appearances, we are told that the sphere of the conjugial is first received from the Common Source by the wife, and is received by the man only according to his wisdom and humility. Now, surely, this makes him as dependent upon her as she is upon him? If there is a degree or kind of intellectual light, (not much in evidence at this day, since wisdom has descended from her mountain top to her valley), for which she must look to her man, must he not in turn look to her as the only means whereby he can obtain that most precious gift of all, the love that blesses all human life, and that underlies all his happiness here and hereafter? Why else is the man commanded to court the woman so humbly? It is merely for the carnal joy that is so fleeting? The Writings were not written upon such a plane. It is evident, then, that the sexes are unequal, but the inequality is mutual and reciprocal.

     Furthermore, it is a very evident conclusion that the feminine need to adjoin herself to wisdom as mediated to her by her man, necessarily involves his reciprocal need of such an adjunction. As all his sensation or delight in his own acquisitions depends upon her reception and appreciation, so can she most vitally influence all his development by a discriminating use of this reciprocation.

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It has been well said that a wife can make or mar her husband by selecting what she will receive with affection, and thus stimulate in him. The more loyal and truly wise he is, according to the Heavenly Doctrines, the more will he be influenced. If he is a really bad and selfish man, he wil1, of course, turn his back to anything; except the appreciation of his falsity and evil, or self-esteem and concupiscence. There is sometimes a strong bond of union on such a basis. But it is an infernal marriage, and only holds as long as they are successful in their united pursuit of selfishness.

     It is indeed said in A. C. 266: "As every law and precept comes forth from what is celestial and spiritual, as from its true beginning, it follows that this law of marriage does so, which requires that the wife, who acts from desire which is of her proprium rather than from reason like the man, should be subject to his prudence." Or as it is written in Gen. iii:16, "Thy desire shall be to thy husband, and he shall rule over thee."

     But this is the condition only as to the fallen state. As they proceed into regeneration, and into love truly conjugial, the "wife" that is to be ruled over will be more and more the old will or proprium of them both, and the Lord Himself will become more and more the Husband and Bridegroom of that individual church, the only object of their united love and worship. Our ideal, in other words, is not the fallen state, but the state that is wholly mutual' and reciprocal', which is as far from any desire of the one to "rule over" the other as heaven is from hell. In short, the woman needs the "higher light" of the man. The man needs her "higher heat." Neither is or can be complete without the other.

     But when both charity and faith fail among men, then indeed are we left in all manner of obscurity and disorder. At the Fall, woman was made subservient to the male,-and ever since then she has been dependent upon him for guidance and protection. But the remedy for this condition is to be found not in emancipating each sex from its mutual reliance upon the other, but in helping each other to enter into the ancient way of wisdom. Let the man endeavor to get hold of some of this "higher light" which is promised, from the Word and the Writings. Then let her clothe that light-rather than his self-conceit or mere self-interest,-with her abiding love, and thus they will enter together either as married pairs or as single members of the same church upon the work of restoring the true relation, as it was from the beginning, when they were unitedly created into the image and likeness of their God.

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     As women rise by regeneration above the petty things of their proprium, which now so often mar them and unfit them for their larger destiny as centers of the reception upon earth of all that blesses human life and is pleasing to God, so will be fulfilled the prophecy in Jer. xxxi:22: "How long wilt thou go about, O thou backsliding daughter? for the Lord hath created a new thing in the earth. A woman shall compass a man."

     But in the absence of such an ideal, or of men seeking this ideal, what shall woman do? Certainly she ought not to marry a man without these ideals? Rather let her perform whatever uses come to her hand, and seek such education and training as shall fit her for them. But let her not yearn for or over-estimate the power of the external learning of the age to produce happiness, nor yet look for fulness of life in the performance of men's uses. Instead of trying to break down or escape from those distinctions which God Himself has impressed upon us in body and mind and soul, let her cling to the ideal of her true womanhood, confident in the Lord's promise of an eternal fulfilment hereafter.
     HOMER SYNNESTVEDT.

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Church News 1915

Church News Various 1915

     FROM OUR CORRESPONDENTS.

     BRYN ATHYN, PA. Though somewhat belated, it is not yet too late to publish in the LIFE the announcement made in the January issue of the JOURNAL OF EDUCATION that "At the opening exercises of the Academy School on December 18, 1914, the President, the Rev. N. D. Pendleton, announced that, by order of the Board of Directors, the title 'Dean of Faculties' had been substituted for that of 'Superintendent of Schools;' and that this action had been taken for the reason that the President was the administrative head of the several school's of the Academy. The President also announced that the Rev. C. E. Doering had been appointed Dean of Faculties, and Miss Alice E. Grant, Dean of Women.

     "The President further stated that he had placed the Rev. Alfred Acton in executive charge of the Theological School and of the Religious Instruction in the Academy Schools, the Rev. R. W. Brown in charge of the Normal School and Collegiate Department, and Mr. Charles R. Pendleton in charge of the Department of Science and Philosophy."

     It has been officially announced, also, that the department of the Academy Schools, hitherto known as the "Boys' College," is hereafter to be known as the "Boys' Academy."

     Swedenborg's birthday was commemorated by a special service in the chapel, on the morning of Jan. 29th, at which our venerable Bishop delivered a deeply affecting address on the significance of the mission of that man through whom the Lord had effected His Second Coming. In the evening of the same day the Faculty treated the Schools to a banquet, at which Prof. Acton presided as toastmaster, introducing a series of remarkably good speeches by our senior students, such as the Rev. G. J. Fercken, Mr. Gustaf Baeckstrom, Mr. M. A. Odhner, Mr. G. Barger, and a number, of other speakers.

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     The next evening the Schools enjoyed a lecture on the great war now raging in Europe,-with the recent Balkan war as a background,-by Mr. Michael Doritzas, the "strong man" of the University of Pennsylvania, who is the wrestling mate of our "Oth" Heilman, and who once before favored us with a lecture on the Balkan war.

     The opening week of February was occupied as usual by a series of meetings of the Bishop's Consistory, the Supreme Ecclesastical Council of the General Church. On Feb. 6th there was a more general meeting of the Council of the Clergy, and in the evening of the same day there was a public banquet in celebration of the eighteenth anniversary of the General Church. The Rev. F. E. Waelchli, on Feb. 5th, gave us an account of his more recent activity in the missionary field, and has greatly stimulated bur interest in this important use. The presence of the Rev. Homer Synnestvedt, who is delivering a course of lectures on the history of Education, has helped to cheer us during the gloomy days of February.

     Mr. John Pitcairn, with his son, Theodore, on Jan. 27th left for a tour around the South American continent; they expect to be with us again by the middle of April. E. L.

     NOTE BY THE EDITOR: The entry of Swedenborg's birth in the church register was unquestionably according to the "old style" or Julian Calendar. Owing to the prejudice against papacy the "new style" or Gregorian Calendar, (introduced by pope Gregory XIII. in 1582), was not accepted by the Protestant States of Germany until the year 1700, and it was not received in Sweden until some time later. In England it was adopted in the year 1751. Swedenborg, in the SPIRITUAL DIARY, often dates the entries according to both styles. Mr. Benham's suggestion is worthy of serious consideration.

     ABINGTON, MASS. The children's' Christmas service, which is held in front of the Christmas tree, was conducted this year in Hebrew, Greek and Latin. No English was used in the service at all. The Prayer was given in Greek, the Creed in Latin, and the Commandments and Hymns in Hebrew.

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     A special effort was made this year to celebrate Swedenborg's birthday, which resulted in a banquet, and a paper prepared by the pastor and read by Donald Freeman.

     The paper was on "Preparation of a Man to be the Instrument of the Lord's Second Coming." Mr. Harris gave blackboard illustrations of the historical events of the Swedish nation and Swedenborg's family, which concurred in preparing one man to be the instrument through which the Lord could make His Second Coming.

     Francis Frost was with us for the celebration, and Mr. Kesniel Acton, also of Bryn Athyn, visited Abington the latter part of the old year.     G. M. L.

     CHICAGO, ILL. The Sharon church has not been represented in the news columns for several months, but we have enjoyed moderate activity since the beginning of the year. Our handicaps are greater, we believe, than those of any other General Church center. Our material prosperity is perceptibly less than in former years, and it is not easy to meet our obligations. But with renewed effort and the continued help of the Extension Fund we hope to maintain what ground we have gained. Attendance at church shows a fair average, but our greatest advance has been in Sunday School work, in which, besides the pastor's efforts, we have the valued services of the Rev. David Klein. In this department the attendance has averaged about eighteen. The success of our doctrinal classes and monthly suppers this year has been due largely to the generosity and services of Mr. and Mrs. Thos. Pollock and Mr. and Mrs. John Pollock, who give not only the use of their home for these activities but also considerable time and labor.

     At a supper on January 27th we celebrated Swedenborg's Birthday, discussing his "Rules of Life." Our basement room, sometimes otherwise known as the "catacombs," proved itself habitable even in zero weather.

     Occasionally we have visitors from Glenview, and this month were honored by the presence of Miss Eo Pendleton, from Bryn Athyn. Occasionally also we have strangers.

     FRANCE. The Rev. Ferdinand Hussenet, pastor of the New Church society in PARIS, writes, under date of January 5th:

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     We have been passing through some very painful times and have been suffering terrible experiences during the last six months, on account of this savage and dreadful warfare. I have never ceased conducting worship, however, and it gives me great pleasure to be able to state that we are most united, and that not a single New Church family has kept away from worship. But we are without news from some of our brethren in the Provinces, and, among others, we have heard nothing from our brother, Alexandre Cattellain, in the Dept. of the North, which the Germans have invaded.

     My son, Elie, was seriously wounded in the terrible battle at Charleroi, on August 22d, receiving three bullets in his chest. He has now recovered, but is a prisoner of war at Alten Graben, near Berlin. The Lord, by this means, has placed him in safety from further horrors of the war. The two sons of M. Flon, who have always been faithful members of our society, are placed in positions in the army, where they will not incur great danger. My younger son, Eliske, (who spent some time in Bryn Athyn), is soon to leave us in order to defend his country, having been called out with his class. Robert Lesieur is also in the fight, and his mother has had no news of him lately.

     At Christmas I administered the Holy Supper to twelve communicants, including two new members.

     FROM OUR CONTEMPORARIES.

     UNITED STATES. The oldest Newchurchwoman now living is probably Mrs. Sarah Francis James Wheelwright, of Cincinnati, who on Jan. 28th celebrated the one hundredth anniversary of her birthday. She is perhaps the last surviving link connecting the present with the earliest days of the New Church in America,-her oldest brother; the late Hen. John H. James, of Urbana, having married a daughter of Frances Bailey, the Philadelphia printer, who was the first receiver and the first publisher of the Heavenly Doctrine in this country. Mrs. Wheelwright herself did not unite with the New Church until the year 1871. She is now feeble and unable to take an active part in the interests of the day, but at moments her former self will flash forth in a touch of humor or wise sentiment.

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The Rev. Samuel Worcester,-son of the late Samuel H. Worcester,-who for a number of years has been engaged in the practice of medicine, has now returned to active work in the New Church ministry, and has entered into pastoral relation with the society in Portland, Oregon.

From Cape Hayti comes word that a minister-"an acknowledged preacher of the Wesleyan Church"-is preaching the doctrines of the New Church with much acceptance to his hearers, his power being through the Heavenly Doctrines. His name is Theodore Stephens. He has been in correspondence with the Rev. Mr. Landenberger and other New Church ministers for some years, and is reading the literature of the Church with much avidity. He gets the MESSENGER regularly. So the light of the New Dispensation is shining in the dark corners of the earth (MESSENGER, Jan. 20.)

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MISSION AND THE MAN 1915

MISSION AND THE MAN F. HODSON ROSE 1915

     ANNOUNCEMENTS.

NEW CHURCH LIFE
VOL. XXXV      APRIL, 1915           No. 4
     The New Church is based upon the recognition of the Second Advent of the Lord; upon the fact that He has come a second time into the world as the Divine Truth made manifest.

     The Second Advent is unlike the First in that it is not a coming in person, but in the revelation of essential Divine Truth as it is in the heavens.

     Such an Advent required an ultimate, an external form by which it could be presented objectively before the human mind in all succeeding ages; or, to quote the words of the Writings, it required "the instrumentality of a man who is able not only to receive the doctrines in his understanding, but also to make them known by the press."

     This man was Emanuel Swedenborg, and a public recognition of his natal day has become a feature of our organized Church life.

     It is fitting that we should honor him whom the Lord has honored, but it is also fitting that we should be careful in our minds to distinguish between the man and his mission.

     That Emmanuel Swedenborg was appointed to the high office of revelator is in itself a proof that he was an exceptionally gifted man, not merely as to his mental ability or intellectual training, but also as to his spiritual dualities.

     We know that he came of pious parents and we may assume that the heredity and training he received from them was such that it was not injurious to his future use, but even when we admit this, we must acknowledge that he was led by paths, he knew not, and by means, of which he was not cognizant.

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     Emanuel Swedenborg was a man and as a man he had to undergo the trials and temptations necessary for the development of his character. Evil and falsity assailed him as they assail all men and we may assume that his pre-eminence was not attained without conflicts that stirred the very depths of his nature. It is well that we should honor the man Swedenborg for the victories he won by the help of the Lord and that we should respect him for his long and assiduous attention to the development of his mind, but neither the one nor the other of these successes give to him any personal authority or control over the Revelations of the Second Advent.

     It was the Lord alone who foresaw that the fullness of time had come; that the spiritual world was ripe for the last Judgment and it was the Lord who in His Infinite Wisdom selected and prepared Emanuel Swedenborg as the human instrument who should see, hear and record the forthcoming events.

     We are quite justified in recognizing the high spiritual and mental qualities of the man thus chosen, but we must not let our admiration of him obliterate the distinction that exists between the man and his mission.

     The advent of the Lord was a purely Divine work and no man had any control over the time, the means, or the method of its fulfilment.

     There is a discrete degree between that which is Divine and that which is human, and although for the purposes of the Second Advent it was necessary that the Divine should use a Human instrument and that the Divine Truth should clothe itself in garments prepared by man, yet never for a moment did the supervision over the form and construction of those garments relax.

     The Revelation of the Second Advent is a thing apart from the instrument by which it was transmitted to this world, and in honoring Emanuel Swedenborg for his many and varied gifts we must not intrude his personality into that which is of the Lord alone. We may appreciate him as a man among men, recognize that his intellect was stupendous, his grasp of essentials marvelous, and that his many and varied experiences enabled him to clothe his thoughts in vigorous and appropriate language; yet we must not confuse these human qualities of his works with those that are Divine.

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We can read with pleasure of his childhood days, of the love and respect he bore to his parents, or we can look with pride upon his achievements in natural science, but we must never forget that between the man himself and the use that he performed as the instrument of the Second Advent there is a gulf fixed which cannot be bridged by any ingenuity of man.

We may and should honor the man upon the anniversary of his birth, but never let us forget that the actual work is the Lord's and His alone.
EXTERNAL TRUTH FIRST IN TIME 1915

EXTERNAL TRUTH FIRST IN TIME Rev. ENOCH S. PRICE 1915

"And Jacob sand unto Laban, Give my woman, because my days are fulfilled, and I will come in to her. And Laban gathered together all the men of the place, and made a feast, and it was in the evening, and he took Leah his daughter, and brought her to him, and he came to her. And Laban gave her Zilpah his handmaid, an handmaid to his daughter Leah." (Gen. 29:21-24.)

The course of man's regeneration is one of varying states; he fluctuates between exaltation and depression; sad will it be, in the other life, for the man whose life in this world has remained at a monotonous level, if such can be imagined, and especially so if that monotonous level has been one of complacent comfort. Not only does the regenerating man fluctuate between states of exaltation and depression as to his affections, but also between states of lucidity and obscurity as to his thoughts. At one time he is happy and contented in the performance of uses, at another, he is in despair as to whether there is anything for him to do, or that he can do; at one time he sees things clearly, or thinks he does, and the truths of religion appear to him in the light of day, at another, he is groping in the dark, and comes into doubt as to whether he knows anything at all, or whether there be anything for him to know. These states, just described, are the alternate states of the implantation of remains, and of the temptations in which man is humbled and forced to fight for his spiritual life, in which combats, goods and truths are confirmed with him, and he is prepared for another state of exaltation as to his affections, and another state of lucidity as to his thoughts.

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     The twenty-ninth chapter of Genesis treats of the conjunction of natural good in the assumed human of the Lord, which is represented by Jacob, with kindred good of a Divine origin which is Laban; this is also a picture of the regeneration of man, for he also must conjoin the good of his natural with good of a Divine origin if he is to be regenerated.

     We have learned of the betrothal of Jacob with Rachel, and how he served her father seven years for her hand, and how those seven years seemed as but a few days because of the love he had for her. Rachel is the affection of internal truths, and the service of Jacob is the studious application of the one who will acquire those truths, and the seven years is the holy state in which those truths are conjoined or applied to life. But this conjunction, in respect to what is still higher or of the next state of regeneration, is only an appearance. Each and every state of regeneration is obscure and imperfect when considered with the one that is to follow, and this will continue to eternity. Considered in respect to the angels of heaven, the states of depression and despair will be wanting, but in their place will be states of obscurity in which they appear to sleep, to be awakened to a brighter heavenly day and more delightful heavenly uses forever. Let this be sufficient introduction to bring us to the text of the day.

     "Jacob said unto Laban, Give my woman," signifies that from common good there was now conjunction with the affection of interior truth; "because my days are fulfilled, that I may come to her," signifies that now was the state; "and Laban gathered together all the men of the place," signifies all the truths of that state; "and he made a feast," signifies initiation; "and it was in the evening," signifies as yet obscure; "and he took Leah his daughter, and brought her to him, and he came to her," signifies that as yet the conjunction was only with the affection of external truth; "and Laban gave her Zilpah his handmaid, a handmaid to his daughter Leah," signifies external affections or external bonds which are subservient means.

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     In a connected discourse this will read as follows:

     Common good now perceives that there is a conjunction with the affection of internal truth; for now there is a state in which all the truths of that state are initiated; but this state is still obscure or rather is one of obscurity; for notwithstanding the appearance, the conjunction was only with the affection of external truth, and with external affections or external bonds which are subservient means.

     It is of the Divine mercy that except with the evil there is no such thing as finality. Evil reaches its depth and can go no further downward; good, on the other hand, never reaches its acme, but proceeds eternally upward and inward towards Divine good. Any state of good considered in respect to a higher good is comparatively common. Especially is this so with respect to natural good or the good of the natural, or the good which man comes into in his natural life, when this good is compared with the good of the spiritual world, or such good as man, if he be regenerating, comes into when he enters into the other life.

     Jacob in this series is said to represent common good, which desires to be conjoined with the affection of internal truth. The natural man has earnestly desired and made studious application to obtain interior truths, they are in his mind, in his memory, and he desires to appropriate them, to make them his own, by application to his life, that is, by living according to them; and Jacob says, "give me my woman, because my days are fulfilled that I may come to her." This signifies that the state is ready when there may be this application to life and thus appropriation, when all the truths of that state are initiated in the feast; for "Laban," the father of Rachel, "gathered together all the men of the place;" the men of the place are the truths belonging to the state, that is such truths as man is now able to see and understand, that is, such as are now capable of being initiated. "And he made a feast," signifies that those truths were initiated. The word here translated feast is in Hebrew "mishteh," which means a drinking or a drinking feast. In the Word all fluids signify truths or falsities, and drinking, as also does eating, signifies appropriation. It is therefore plainly to be seen that Laban calling together all the men of the place and making a drinking feast, means that now is the state in which truths are or may be appropriated to the life of the regenerating man.

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Initiation or bringing in must ever precede conjunction; for it is needless to say that a man cannot conjoin to himself or be conjoined with that which he has not.

     If, therefore, you will be conjoined with interior truth, will come into the affection of interior truth,-get the truth. Read the Word and the Heavenly Doctrines for there and there alone are these truths to be found. If you have the truth and desire it the Load will make you a feast.

     The feasts made of old, were for no other purpose than initiation, and for that purpose are they still made, but the ends may be good or bad, depending entirely upon who makes the feast and for what purpose it is made. The feast may be made for the cementing of external friendships, for the winning over to a political cause, for gaining favor or patronage. Wedding feasts are for the end of initiating into conjugial love. Holy feasts are for the initiating of the participants into the holy things of the Church. The holy feast of the ancients is still with us in a representative way in the Help Supper, the purpose of which is that the communicants may be initiated into, confirmed in and conjoined with the holy things of good and truth. Those who do not know of this significance of eating and drinking can have no knowledge of the purpose and use of the Holy Supper.

     But this feast-this drinking feast-this symposium, made by Laban with the men of the place was in the evening, at a time when the light of the sun was absent and when artificial lights must be used, that is to say, the state was an obscure one; for although man is in the desire of acquiring internal truths, still while he is learning them, he is in a state of obscurity. For the feasts or suppers which the ancients made in the evening, signified the state of initiation which precedes conjunction, that is, the state of obtaining truths, before they are applied to life, that is, conjoined to the life so as to become man's own. This state is one of obscurity; for a man does not really know and understand a truth until he has lived according to it. After he has lived a truth it becomes clear to him, and he no longer has any doubt whether it be and whether it be so, but he knows that it is and that it is so.

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Thousands of ultimate illustrations of this fact might be, given from everyday life. Let one example suffice: A young man sets about learning a mechanical trade. The master-mechanic says of a certain piece of work, "do it thus and so." The young man listens and commits to his memory the precepts of the master, he also watches the operations of the master, and thinks that he understands what he says and what he does; but when he attempts to perform the operation, he finds to his chagrin that he must make many fumbling attempts before he succeeds. After he has acquired the skill by application, that is, by practice, he sees that at first he neither understood the words nor appreciated the movements of the master. As he becomes proficient in his art he sees more and more clearly, and at last comes not only to have no doubt of the wisdom of the master, but also to think and work as though he had always known the rules, and had always had the skill; and his art being of this world he may come to surpass his master in both knowledge and skill.

When a man is in this state of application of truth to his life, in spiritual things, he begins to know innumerable things; for he now proceeds from the good and truth which he believes and perceives from experience, as from a center to a circumference; and just as he proceeds, just so he sees the things which are round about, that is, understands them, and step by step widens his views, by a continual pushing out and widening of the boundaries. There is not an object in the universe which may not form a center from which he may extend his thought, and whence he may not therefore produce a new circumference, that is, circle of thought. From now on the light of truth from good increases immensely, and becomes a continuous lucidity, for he is then in the light of heaven which is from the Lord.

But with those who are in doubt, and in discussion whether a thing be, and whether it be so, these innumerable, yea, indefinite things do not appear at all; all things, and everything, are to them obscure, indeed so obscure as to be regarded scarcely as one really existing thing, but rather as one thing the very existence of which is doubtful.

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     This is the condition of human intelligence at this day, when he is deemed wise who can argue with ingenuity whether a thing exists; and he is considered as still wiser who can argue in proof of its non-existence, For example, whether there is an internal sense of the Word, or a still more modern instance, whether the Word is the Word at all or only a collection of poorly connected old tales. This latter is the position of the so-called higher critics, who are the very elect of the modern learned world. If men do not believe that the Bible is the Word, and that it contains an internal sense, it is impossible for them to obtain the least knowledge of those innumerable things which are in the internal sense, and which are so many as to fill the universal heaven with an infinite variety. Another example may be the man who thinks that he acknowledges a Divine Providence, but argues that it acts only in universals, but not in particulars; such a one cannot possibly become acquainted with the innumerable arcana in respect to the Divine Providence, which are as many in numbers as are the contingencies, that is, the things that may happen, in every one's life, from first to last, from the creation of the world and indeed to eternity. Again the man who argues whether it be possible for any one to be in good, or to be good, because the will of man is radically depraved, can never know the arcana relating to regeneration, nor even that a new will, in place of the depraved one, is implanted by the Lord, nor can he know the arcana of the process of that implantation. This is the negative spirit, and the man of the church may clearly see that only obscurity can come of it. Those who are in this spirit do not even see, much less touch, the first threshold of wisdom.

     Every man in the beginning of regeneration is more or less in this spirit or rather in this state of obscurity; but id he be not in the negative attitude as to his will, the obscurity will eventually be dissipated, and he will come at last into clear light. Furthermore, every state of regeneration is one of comparative obscurity in regard to the one to follow.

     So with Jacob who wished to be conjoined with the affection of interior truth. He was in obscurity, as common good always is, and when he was hoping to be conjoined with his beloved Rachel, he was deceived and married to Leah, the weak eyed, instead.

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"He (Laban) took Leah his daughter, and brought her to him, and he came to her;" for as yet there is conjunction only with the affection of external truth. What is this arcanum? This remarkable story has been a puzzle to theologians from time immemorial. What can there be that is Divine in the palpable fraud imposed upon Jacob by his uncle Laban? Laban's answer, in a succeeding verse, that it was not the custom among his people to give the younger before the first born, is in the literal sense not enough to explain and excuse the deception.

The case is this: Rachel and Leah, respectively, signify the affections of interior and external truth, and Jacob, who is the natural man who is to be regenerated, desires to marry; to be conjoined with Rachel, the affection of interior truth; and he becomes betrothed to her, and serves faithfully seven years for her hand, that is, he who is in the affection of interior or internal truth, that is to Bay, is in the desire of knowing the interior arcana of the Lord's kingdom, has not at first those arcana conjoined to him, although he is acquainted with them, and although he at times acknowledges and as it were believes them, for as yet he is full of worldly and corporeal affections, which cause him indeed to receive, and, as it were, to believe those arcana; but so far as these worldly affections are present, to that extent those interior truths cannot be conjoined. For example, so far as one is anxious about a living and places of honor, etc., he cannot have conjoined with him the interior truths concerning the eternal beneficence of the Divine Providence; so far as one is anxious about danger to his life, he cannot have conjoined with him the truth that the Divine Providence overrules all the contingencies of a man's life, even the most minute, for his best good; so far as he is anxious about worldly learning and the honors flowing thereto from the learned world, so far he cannot conjoin to himself the affection of interior truth, which is a desire for truth for the sake of the uses of eternal life.

It is only the affection of truth from, good, that is, only the effect that truth has upon the mind of man when the remains of good stored up with him are stirred into life; and the affection of good, that is, the desire of good for the sake of the uses of eternal life which applies those interior arcana of the Lord's kingdom to itself; so far as man is in these affections, so far interior truths are conjoined to him, for truths are the recipient vessels of good; without truth there can be no good, for there is nothing in man to receive it.

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     The Lord provides that celestial and spiritual truths, such as all interior truths are, should not be conjoined with any other than genuine affections. If they were conjoined they would be defiled, that is, profaned, and this is not permitted where it can possibly be avoided.

     States of truth are altogether according to states of good, that is, the excitation of the will to really desire good; or states of faith are according to states of charity, that is to say, as man really has faith in the Lord, as he is really in the endeavor to apply the precepts of the Lord, which constitute faith, to his life.

     For example, it is possible for the wicked to know that the Lord rules the universal heaven; they may have that doctrine in their memory; they may also know that heaven is mutual love and love to the Lord; also, that by such love the inhabitants of heaven have conjunction with the Lord, and wisdom, and also happiness, that is, they may have heard these things taught, they may even have studied them and discoursed wisely of them with others. Nay, more, it is possible for them to be in the persuasion that this is all so, and yet the truth of faith, and still less the good of love, may not be conjoined with them; they are not married to the beautiful Rachel but to the weak eyed Leah. From the life it is known whether such conjunction has place, as a tree is known by its fruit. The case in respect to this state is like that of grapes in which there is no seed, and which, when planted in the earth, no matter how fertile, rot into mere soil; or like an ignis fatuus in the night, which disappears as soon as the sun rises.

     But not only the wicked or those who are not regenerating, nor to be regenerated, are not at first conjoined with the affections of interior truth; those also who are regenerating, or are to be regenerated must first be conjoined with the affections of external truth, that is, they must know and love the truths that apply to this world, such as civil and moral laws; for without them there is no plane for the higher and more interior truths.

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If a man hears the arcana of heaven before he has learned civil and moral truths, and the general truths of the natural world, he will not understand them, and therefore cannot be conjoined with them. Though these exterior truths will not save a man, they may, and if he is regenerating, do become the mother of truths, such as must be born first before the whole twelve, or all the truths of the Church, can be conceived and born.

     The text proceeds, "And Laban gave her Zilpah his handmaid; a handmaid to his daughter Leah." This signifies the external affections, or external bonds, which are subservient means; for a handmaid, who is a slave, signifies external affections. That Laban gave her signifies that they come from the collateral good of a common stock, for this is the origin of such affections. Laban was a gentile, and the good he represents is such good as gentiles, children and the simple generally have, and the affections are the love of the teachings such as they can comprehend, love of parents, teachers and companions because they are one's own. These are useful affections on their own plane, for in these affections are formed the planes of obedience and love of superiors without which man can never come into obedience and love of the supreme parent, teacher and friend, the Lord. These affections are subservient, that is, they serve higher affections as handmaidens; they are also bonds, for all affections are bonds; there is nothing that holds a man in bonds but his affections. If a man's affections are evil he is so in bonds, that he: is a mere slave, if on the other hand, a man's affections are for the truth, the truth shall make him free, and he is free indeed.

     A man's affections indeed do not appear to him as bonds, but they are so called, because they rule him, and he is bound to them. Internal affections are called internal bonds, as the affections of good and truth are the bonds of conscience. To these latter, the bonds of conscience, correspond external bonds, for every internal has a corresponding external, otherwise the internal would be spilled and dissipated, like wine without a vessel.

     Now since every man who is regenerated, is introduced into internal things by means of external things, and this state of introduction is what is treated of in our text, therefore it is said that Laban's handmaid was given to Leah for a handmaid, for it is necessary that such affections should exist to serve as a means of introduction.

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These affections, represented by Zilpah, are of the most external sort such as are called the affections of the body; for Leah to whom she was given, represents the affection of external truth.

Let us take a short review: As the regenerating man advances on the way to heaven and becomes intensely interested in internal things, he thinks that these things are now his, that he is conjoined with them and they with him; but his state is an obscure one and he does not know that he is not conjoined with interior things, that is, truth, although they may be in his memory and he may be in the desire to be conjoined, but that he is really in the affection of exterior truths as yet. But let him not despair; for all means, external and internal, will be granted him that shall help him on the way, and when the time is ripe, when he has fulfilled the work, that is, completed the state of introduction into external or subservient truths, he shall finally have his beloved Rachel, beautiful in aspect and beautiful in form. He shall finally be conjoined with the affection of internal truths; internal truths of heaven shall guide and rule his life, and he shall come into the heavenly conjugial to dwell therein forever. Amen.
WORSHIP. ITS NECESSITY AND USE 1915

WORSHIP. ITS NECESSITY AND USE F. WILSON 1915

Since his first creation man has had a desire for worship. Somewhere in the nature of every man there is a desire for worship in some form or other; he is impelled to pay homage, to render obeisance to the thing, person or principle which excites within him the supreme affections of love, reverence or fear. These may be good or evil according to the loves that make up his life, for man will worship that which he loves. The universal desire for worship proves its necessity.

In worship is involved consequences of a tremendous and far-reaching nature, because the things upon which we lavish our strongest affection are the sum total of our life,-are indeed our very life itself. Worship with man is perfected according to life.

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In n. 101 of the APOCALYPSE REVEALED, we read: "It is known that all worship in its beginning is natural, and afterwards by truths from the Word and a life according to them becomes spiritual; for man is born natural, but is educated in order that he may become civil and moral, and afterwards spiritual, for thus he is born again." We see from this that worship is necessary to the regeneration of man,-that is, worship which is inspired by truths derived from good, for upon this foundation is based faith, charity and all things of the Church.

     It has been claimed that it is not necessary to go to church in order to worship, and we cannot deny that man can worship the Lord in the privacy of his own abode, on the lonely mountain top, or in the quiet vale surrounded by the wondrous works of the Creator, as well as in a building set apart for the purpose. It is true that man may worship the Lord anywhere, because worship is not dependent upon external surroundings; in fact, if man is internally in the worship and love of God, that spirit will radiate to the most external and ultimate things of life, and every act he does, every word he speaks, will be in consonance therewith; will, in short, be worship ultimated in use.

     But whilst all this is true, it is equally true that the ordinance of Divine Worship was instituted for the performance of a specific use, viz., that anyone desiring to do so may receive instruction in the conduct of life, in a sphere that is harmonious with the desire, a sphere induced in part by the common desire of the participants for worship, and, in part, by the ritual constructed by the best thought of the Church from and in accordance with the teachings of the Word. These things, together with the consociation with societies in the heavens, which takes place when we are assembled in the spheres of the Word, exercise an influence helpful to that detachment of the mind from the material things of the world which is so necessary for communion and worship.

     It has been the endeavor to show that essential worship is that which is ultimated in use, in a life of love, charity and faith according to doctrine. True doctrine is what me require that our lives may be ordered aright, that they may he worshipful lives, and it is to the priesthood that we look for instruction in the true doctrine of the New Church.

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Just as in any particular calling or profession the individual who has acquired ability therein may be said to be in illustration in his particular use, so the priest is in illustration in the priestly office of instruction in the Doctrines of the Church.

We hold it to be the highest use of the priesthood to be able as a result of their training to so expound the Word, that the abstract may be made plain, that safe rules of conduct may be deduced from the rich storehouse at our command, and that the member of the Church may be able by precept to give an intelligent reason for the faith that is in him, and by example to demonstrate not only that there is nothing that is incongruous in his being at one and the same time a good Newchurchman, a good citizen, and a good business man; but that a life of worship ultimated in use is not beyond realization.

It has been the aim of this short paper to show, briefly, that worship is a necessity in a dual sense; first, the Divine Worship which consists in frequenting temples and listening to sermons, as is done even in the heavens; and secondly, the Divine Worship which is the daily and hourly expression of a regenerating life. The first is necessary in order that the second may be possible.

251

SWEDENBORG'S DIARY AND DREAMS 1915

     1743-1744.

     TRANSLATED FROM THE SWEDISH BY C. TH. ODHNER.

     [An account of the history of this work, and of the present version, was published in NEW CHURCH LIFE for July, 1914. pp. 389-404]

     [1] 1743 July 21. I started on my journey from Stockholm, and arrived at Ystad on the 27th, having passed through the cities of [Soder]taje, Nykoping, Norrkoping, Linkoping, Grenna and Jonkoping. At Ystad I met the Countess de la Gardie with her two young ladies and two [young] counts; also Count Fersen, Major Lantingshausen and Magister Klingenberg. On July 31st General Stenflycht arrived with his son, and Captain Schachta.
     * The Countess De la Garaie, here mentioned, was the widow of Count Magnus Jalius De la Gardie, who died in 1741. The widow with her children, removed to Paris in 1743, and she died there in 1745. Her husband was the Count De la Gardie, whose marriage, in the other life, with the late Empress Elizabeth of Russia, is described in SPIRITUAL DIARY, n. 1627.
     Count Frederik Axel von Fersen, (1719-1794), an eminent Swedish aristocrat and politician, who, in 1752, married the daughter of Countess De la Gardie.
     Jakob Albrekt von Lantingshausen, (1699-1769), an eminent Swedish soldier and politician. In 1743 he traveled to Paris to enter the French army and to take part in the War of the Austrian Succession. In 1748 he married a sister of Count F. A. von Fersen.
     Johan Stenflycht, (1681-1758), a Swedish soldier, who greatly distinguished himself in the battle of Gaclebusch, 1713. In 1743 he was commander-in-chief at Hamburg.
     Captain Schachta, probably the same as the "Kapten Schiechta," mentioned by Linnaeus in his "ANTECKNINGAR." (Doc. II:1068.)

     [2] On account of contrary winds we were not able to sail until August 5th. I traveled in company with General Stenflycht. On August 6th we arrived in Stralsund, and early on the 7th we entered the city. The Countess and the General left the same day.

252

     [3] In Stralsund I viewed again the fortress from the Badenthor even to the Franken, Triebseer and Knieperthor; I saw also the houses where king Charles XII. had lodged, the hileierfeld palace, and the churches of St. Nicholas, St. James (which was ruined during the siege), and St. Mary. I visited Colonel Schwerin, the.Commandant, the Superintendent Lojper, and the Postmaster Crivits. In the Church of St. Nicholas I was shown a clock that had been struck by lightning in the years 1670, 1683, 1688, just as the hand pointed to 6 o'clock. Afterwards I viewed the new fortifications outside the Knieperthor. I also met Carl Jesper Benzelius; examined the water works which supply the city, they consist of two Archimedean screws, [slangangar].
     * Count Claus Philip von Schwerin, (1689-1748).
      Carl Jesper Benzelius, (1714-1793), the second son of Eric Benzelius and Swedenborg's elder sister, Anna. In 1743 he was on a journey to Germany. In 1766 he became Bishop of Strengnis. He was very friendly to Swedenborg, and corresponded with some of the early Newchurchmen in Sweden.

     [4] On August 9th I left Stralsund, passing through Dammgarten. In the Mecklenburg territory I passed by Ribnitz to Restock, where I viewed eight churches, five large ones and three smaller ones, and a convent for women; there were eight of them, but they were in freedom.

     [5] Thence I traveled to Wismar, where there are six churches; the best of them are St. Mary's and St. George's.

     On [August] 11th I left Wismar. On the way I visited Gadebusch, where was the battle between the Swedes and the Danes; then I came to Ratzeburg, which is surrounded by a swamp, on account of which we passed over a long bridge.

     [6] On [August] 12th I arrived in Hamburg and took lodgings at the Kaisershof, where also the Countess De la Gardie was staying. I met Baron Hamilton, Reuterholm, Trievald, Kanig, Assessor Awerman, and was introduced to Prince Augustus, the brother of his royal Highness, who spoke Swedish.

253

Afterwards I was introduced by the marshal-in-chief, Lesch, to his royal Highness, Adolphus Frederic, to whom I submitted the contents [of my book] which is to be printed, and showed him the reviews of the preceding work.
     * Baron Carl Fredrik Hamilton, who in 1743 attended as marshal of the court upon Adolph Frederik, the crown-prince-elect of Sweden. (Doc. II:1065.)
     Baron Esbjorn Kristian Reuterholm, (1710-1773), a Swedish politician, royal chamberlain, and senator. Samuel Triewald, (1688-1743), a Swedish scientist and writer. He died at Kiel in 1743.
     Johan Fredrik Ronig, Swedish Postal Commissary in Hamburg. In 1738 he became the Swedish agent, and in 1747 resident consul. He died in 1759 (Doc. 11:82.)
     Prince Augustus, of Holstein-Gottorp, a younger brother of Adolph Fredrik.
     Aaolph Fredrik, Duke of Holstein-Gottorp, was elected crown-prince of Sweden on July 3, 1743, thus, three weeks before Swedenborg was introduced to him. He succeeded to the Swedish throne in 1751. The "contents" which Swedenborg submitted to him were those of the ANIMAL KINGDOM, which he was about to publish at the Hague. The "preceding work" was the ECONOMY OF THE ANIMAL KINGDOM.

     [7] On [August] 17th I left Hamburg, across the Elbe to Buxtehude, where, to the extent of a [German] mile, I viewed the most charming country I have yet seen in Germany; we passed through a continuous orchard of apple trees, pear trees, plums, walnuts, and chestnut trees, and also linden and elms,

     [8] On [August] 18th I arrived in Bremen, which has good ramparts and suburbs; the best is Neustadt. Near the bridge leading to it there are eleven river mills close to one another. I viewed the Town Hall in the market place, and the great Poland [statue], which is the sign of a free city; afterwards I viewed the Church of St. Nicholas, the Cathedral, and the hospital. There are also some statues in the town.

     [9] On [August] 20th I traveled from Bremen to Leer, passing through Oldenburg, which is a county belonging to the king of Denmark. [Leer] has good ramparts, with plenty of water round about. I likewise passed through Neuschanz. Near Leer there is a fortification called Leerort, belonging to Holland. I journeyed thence to Groningen, which is a large city under the Prince of Orange. At Leeuwarden I saw his palace, and also the palace of his mother, which is called the Princess' palace; likewise the Town Hall, etc. We arrived there by canal boat.

254

     [10] From Goraningen there are two ways, one by Harlingen, and the other by Lemmer; the former is reached by canal boat, the latter by carriage; but we chose the road to Harlingen through Leeuwarden.

     From Harlingen, which is a large town,
     * The remaining entries in the MS., if any, could not have been lengthy, as there only remained to tell of the short journey from Harlingen to the Hague.

     [Here the manuscript abruptly breaks off. The Swedish editor of the original manuscript adds in a note: "The continuation is missing. It is impossible to decide whether it was written or not, for the word 'stad' [town] is at the end of page 6; this is followed by several blank pages; but it is probable that some (4?) pages have been torn out. On the strips remaining from leaves that have been cut out, there are seen some large numerals written by an unskilled hand, perhaps that of a child." The manuscript then continues as follows:
     * [11-14] These entries are brief references to the subjects of dreams, which Swedenborg had before he began to keep a regular record of his dreams.

     [11] 1. In [my] youth and the Gustavian family.

     2. In Venice, about the beautiful palace.

     3. In Sweden, about the white cloud of the sky.

     4. In Leipzig, about the one who lay in seething water.

     5. About the one who tumbled with the chain into the depth.

     6. About the king who gave something very precious in a peasant's hut.

     7. About the man-servant who wished that I should go away on a journey.
     ** The "Gustavian family," i. e., the royal dynasty of Sweden, founded by Gustavus Wasa;-the last remaining members, in Swedenborg's youth, were Charles XII, and Ulrica Eleonora.
     "In Venice." Swedenborg sojourned in Venice from April to August. 1738.

     [12] 8. About my joys at night.

     -I wondered at myself that there remained nothing of [the desire] to work for my own glory, so as to have sensation thereof.

255

     -that I was not inclined towards the sex, as I had been in all my days.

     9. How I have been in wakeful exstacies almost the whole time.

     [13] 10. How I opposed myself to the spirit.

     -and how I then liked it, but afterwards found it to have been foolish things, without life and coherence.

     -and that consequently a mass of what I have written must be [such], since I have not in that degree forsaken the power of the spirit, wherefore the faults are all my own, but the verities not my own.

     -indeed, I sometimes fell into impatience and thoughts, that I wished to make insistent demands, when there was not the easy progress that I wanted, since I did not labor for my own sake; I found my unworthiness less, and gave thanks for the grace.

     [14] 11. How, after arriving at the Hague, I found that the impulse and self-love for my work had passed away, at which I wondered.

     -how the inclination for women, which had been my chief passion, so suddenly ceased.

     -how during the whole time I had enjoyed the best of sleep at night, which has been more than delightful.

     -how my exstacies before and after sleep.

     -my clear thoughts in the matters.

     [15] How I had resisted the power of the Holy Spirit, and what then happened; how I beheld hideous spectres, without life, horribly involved, and within [something] moved itself; with a beast which attacked me but not the child.

     [16] I seemed to be reclining on a mountain beneath which there was an abyss; there were projections; I was lying there, trying to get up, holding on to a projection, without foot-hold, an abyss beneath: it signifies that I wished to rescue myself from the abyss by my own power, which was not possible.

     [17] How a woman was by my side, just as if I had been awake; I wanted to know who she was. She spoke in a low voice, but said that she was pure, but that I had a bad odor. She was, as I believe, my guardian angel, for the temptation then began.

256

     1744. March 24 x 25.

     [18] 1. I was standing by a machine which was moved by a wheel; its spokes involved me more and more and carried me up so that I could not escape: I awoke. [It signifies] either that I need to be kept further in the dilemma, or else that it concerned the lungs in the womb, on which subject I then wrote immediately afterwards; both.
     * "The lungs [of the foetus] in the womb." This subject is referred to in the ANIMAL KINGDOM, Vol. I., n. 272.

     [19] 2. I was in a garden, containing many fine beds, one of which I desired to own, but I looked about to see if there was any road to walk out; I also seemed to see it, and thought of another; there was one there who was picking away a heap of invisible vermin and killed them; he said they were bugs which some person had carried thither and thrown in, infesting those who were there. I did not see them, but some other little insect, which I dropped on a white linen cloth beside a woman; it was the impurity which ought to be rooted out of me.

     [20] 3. Quite freely and boldly I stepped down a large stairway; by and by there was a ladder, below it there was a hole which went down to quite a great depth; it was difficult to get to the other side without falling into the hole. On the other side there were persons to whom I reached out my hand to help them cross over, I awoke. It is the danger in which I am in falling into the abyss, unless I receive help.

     [21] 4. I spoke long and familiarly with our Successor in Sweden, who changed into a woman. Afterwards I spoke with Carl Broman, [saying] that he ought to be in favor of him he answered something; [then I spoke] with Erland Broman, [saying] that I had returned here.

257

I do not know what this means, unless it has to do with what follows.
     * "Our Successor in Sweden," Adolph Fredrik.
     Carl Broman, (1703-1784), Master of Ceremonies at the Swedish court; governor of Elfsborg, 1749; governor of Stockholm, 1751. Swedenborg had invested with him a capital of 10,000 dalers.
     Erland Broman, (1704-1757), a younger brother of Carl Broman; he became court-marshal in 1741 and president of the College of Commerce, 1747 He was a great favorite with King Fredrik I., acting as intermediary in the love-intrigues of the adulterous king. He married Countess Wilhelmina Taube, a sister of the King's Chief mistress. Swedenborg identifies him with "luxury, riches, pride," and in the SPIRITUAL DIARY 5492-95 describes his death-bed repentance as being of no avail.

     [22] 5. I came into a magnificent chamber and spoke with a woman who was mistress-of-the-court. She wished to relate something to me; then came the queen and passed through to another chamber; it seemed to be the same one who represented our Successor. I went out for I was rather meanly dressed, as I had just returned from my journey, [wearing] a long old overcoat, and without hat and wig; I wondered that she condescended to come to me; she related that a certain one had given all the jewels to his mistress, but he had received them back again in this manner that it was told her that he had not given her the best, whereupon she threw away the jewels.
     * "A certain one, who had given all the jewels to his mistress." This was, undoubtedly, Fredrik I., (l676-1751), land-grave of Hesse Cassel, who, in 1714, married Ulrica Eleanora, of Sweden, through whose influence he ascended the throne, as reigning monarch, in 1720. The "mistress" referred to was probably Hedwig Ulrika Taube.

     [23] She asked me to come again, but I excused myself on the plea that I was so shabbily dressed and had no wig, and must go home first; she said it did not matter. This has reference to that which I was then about to write and begin the Epilogue of the second part, to which I wanted to write a preface, but there is no need of it. I acted accordingly. What she told about the jewels had reference to the truths which are discovered to a person, but are taken away again, because she was offended that she had not received all. I afterwards saw the jewels in her hands and a great ruby in the middle.
     * "The Epilogue of the second part. This Epilogue is found at the close of Vol. I., of the REGNUM ANIMALE.

     [March] 25X26.

     [24] It seemed as if I took a key and went in; the door-keeper examined the keys which I had: I showed them all, in case I should have two, but it seemed that Hesselius had another. I was arrested and put under guard; there came to me many in carriages.

258

It seemed to me I had done nothing wrong, but I remembered that it might be considered in a bad light if it turns out that I had taken the key. I awoke. There may be various interpretations, as that I have taken the key to anatomy, while the other one which Hesselius had, was the key to medicine; as also that the key to the lungs is the pulmonary artery, and thus to all the motions of the body; or [it may be interpreted] spiritually.
     * Hesselius, Dr. Johan, (1687-1752), Swedenborg's cousin, an eminent physician and botanist. H, accompanied Swedenborg on a journey to Holland, in 1721. His relationship to Swedenborg is explained in the following table:

     Anders Hesselius.
               -     -     -     Johan Hesselius
Anders Bergius      Maria Bergia
               Sarah Bergia
                    second wife of
               Jesper Swedberg - - - - Emanuel Swedenborg
     ** "The pulmonary artery." Swedenborg was then engaged in preparing for the press the second part of the REGNUM ANIMALE, which treats of the lungs and the organs connected therewith.

     [25] I asked to be cured of my illness; there was given me a heap of rags to buy for [it]; I took half of them, and looked out for the other half, but returned all the rags. He said that he himself would buy [something] that would lead to a cure.

     The rags were my corporeal thoughts by which I wished to cure myself, but they were good for nothing.

     [26] Afterwards I went out and saw many black images; a black one was thrown to me; I saw that he could not get about with his foot; I believe it meant that natural reason cannot agree with spiritual reason.

     [March] 30x31

     [27] I saw a group of women, one who wrote a letter; I took it but do not know what became of it. She was sewing, and a yellow man struck her on the back; wished she should get more blows, but it was enough; this, I believe, concerns what I am writing and have written,-our philosophy.

     [28] I saw a very handsome woman by a window where a child was placing roses; she took me by the hand and conducted me; it signifies what I am writing, and my suffering, which should lead me, as I believe.

259

     [29] I saw magnificent procession of men, adorned so handsomely that L have never seen anything more handsome, but it soon disappeared. It was, as I believe, experimental science which now is greatly in fashion.

     April 1x2.

     [30] I rode in the air on a horse; went into all the rooms, the kitchen, and other places, hunting for one whom I did not find; the rooms were untidy; finally I was carried through the air into a drawing room where I received two beautiful leaves of bread, and then I found him again. Quite a number of people were there and the room was in good order. Signifies the Lord's Supper.

     [31] King Charles was sitting in a dark room and said something, but somewhat indistinctly: afterwards one at the table inquired whether he had not received the information he had asked about; he replied, Yes. He afterwards closed the windows, and 1 helped him with the curtains. Afterwards I mounted a horse, but did not take the road I had intended but went across hills and mountains, riding swiftly. A wagon with a load followed after me, and I could not get away from it; still the horse by the load became tired, and [the driver] wanted to get him into someplace; he came in, and the horse became like a slaughtered, bloody beast, fallen down. It signifies that I have received all that I have thought for my illumination, and that I am perhaps taking a wrong road; the load was my remaining work, which followed me, who on that road became so tired and dead.
     * "King Charles," Charles XII, King of Sweden 1697-1718, with whom Swedenborg was intimately associated from 1715 to 1718.

     [32] I stepped out of a carriage; it was driven into a lake. While driving into it the coachman cried to the other carriage to take care, as there was danger when he drove in; I looked at the other carriage; behind it there seemed to be a screen which was unfolded like an umbrella. I, together with the man who sat behind, took the screen, went in, and folded it together. It meant that the beginning of my work was difficult; the other carriage was warned to look out, and that I ought to draw in my sails and not make the notes so long.
     * "Not make the notes so long," referring to the lengthy foot-notes under the text of the REGNUM ANIMALE.

260

     [April] 2x3.

     [33] Two persons came; they entered a house which, though built, was not yet furnished; they went about but did not seem favorable; we realized that our power was gone, and were afraid of them. One of them came to me and said that they intended to inflict a punishment on me the next Thursday before Easter, unless I made my escape. I did not know how to get out, but he told me he would show me the way. I awoke. It means that I, in an unprepared and untidy hut, had invited the highest beings to visit me, and that they had found it untidy and that I ought to be punished, but I was most graciously shown the way by which to avoid their wrath.

     [34] There was a beggar who cried that he wanted some pork; they wished to give him something else, but he insistently called for pork. I awoke. It has the same significance, I believe.

     [35] I saw two groups of soldiers, dressed in blue, who marched in two troops past my window which stood ajar. I desired to look out and watch the marching of the first troop, which seemed to me magnificent. I awoke. It means a gracious guard, that I may not perish.

     N. B.-3x4 April, 1744, which was the day before Easter.

     [38] I experienced nothing the whole night, although I repeatedly woke up. I thought everything was past and gone, and that I was forsaken or driven away. Towards the morning it seemed to me I was riding, and the direction was shown to me, but when I looked it was dark, and I found I had lost my way on account of the darkness. But then it lightened up and I saw that I had gone wrong; I saw the road and the forests and groves to which I should travel, and behind them the sky. I awoke. There came then a thought, as it were spontaneous, about the first life, and, in consequence, about the other life, and it seemed to me everything was full of grace.

261

I fell a weeping because I had not been loving but rather had offended Him who has led me and shown me the way even unto the kingdom of grace, and that I, unworthy one, has been received into grace.
     * "N. B.," meaning "Nota Bene," i. e., "Observe carefully."

     [April] 4x5. I went to God's table.

     [37] It was said that one more courier had arrived; I said that this probably means that [rest of the sentence is obliterated].

     There was sung the melody and a line which I remember from the hymn "Jesus is my friend, the best one."

     It seemed to me that green buds had opened.
     * Concerning this hymn see NEW CHURCH LIFE for March, 1915, pp. 204-207.

     [April] 5x6.

     [38] Easter day was on April 5th, when I went to God's table. The temptation still continued, mostly in the afternoon until six o'clock, still nothing definite. It was an anxiety as if I were damned and in hell, yet always the hope which the Holy Spirit granted, according to Paul's Epistle to the Romans, V:5, remained strong throughout. The evil one had power given him to disturb my inmost by various thoughts.
     * Romans v:5 "And hope maketh not ashamed; because the love of God is shed abroad in our hearts by the Holy Spirit which is given unto us."

     [39] On Easter day, after the communion, I was inwardly content, but still outwardly sad. The temptation came in the afternoon, in an entirely different manner, but strongly, for I was assured that my sins were forgiven, but still I could not govern my fugitive thoughts so as to restrain some expressions opposed to my better knowledge; it was from the evil one, by permission. Prayer gave some relief, and also the Word of God; the faith was present entirely, but the confidence and love seemed to be absent.

     [40] I went to bed at 9 o'clock; the temptation, accompanied with trembling, continued until half-past ten. I then fell into a sleep in which my whole temptation was represented to me: how Er[land] B[roman] sought by-various means to get me on his side, so as to be of that party, (voluptuousness, riches, vanity), but he could not gain me over.

262

I became still more obstinate against him because he showed contempt. [41] Afterwards I was together with a crouching dark-grey snake, and it was E[roman's] dog. I struck at him many times with a club but tried in vain to hit him on the head; he wanted to bite me but could not; I seized him by the throat, and he could not bite me, nor was I able to do him much harm; finally I got hold of him by the jaws and squeezed him hard, and also by the nose which I squeezed so that the venom burst forth. I said that while the dog did not belong to me, still, as he wanted to bite me, I had to chastize him. Thereupon it seemed someone said he had not gotten me to sag one word to him, and then I quarreled with him. When I awoke, the words which I said were: shut your mouth!

     [42] From this, without further interpretation, may he seen the nature of the temptation, but on the other hand how great has been the grace of God, through the merit of Christ, and the operation of the Holy Spirit, to whom be glory from eternity to eternity. The thought at once occurred to me, how great is the grace of the Lord, which accounts to us that we have resisted in temptation, and which is imputed to us, when nevertheless it is nothing but the grace and operation of God, being His and not our own, and He overlooks the weaknesses that we have shown in it, which have been manifold; and also how great a glory our Lord bestows after a little time of tribulation.

     [43] Afterwards I fell asleep, and it seemed the whole night how in various ways I was first joined with others, by what was sinful; and then how I was enveloped, by wonderful and indescribable circumvolutions, so that during the whole night I was inaugurated in a wonderful manner, and then it: was said: "Is there any Jacobite more than honest?" Then, in conclusion, I was received with an embrace. Afterwards it was said that "he ought not to be thus called or thus named," but how, I do not remember, if it was not Jacobite, this I cannot describe; it was a mystical series.

     [44] Afterwards I awoke and fell asleep again a number of times, and all [that I dreamed] was in answer to my thoughts, yet in such a manner that there was such a life and such a glory in the whole of it that I cannot describe the least particular, for all of it was heavenly.

263

At the time it was clear to me, but after it I cannot express anything. In short, I ware in heaven and heard a speech which no human tongue can utter with the life that is there or the glory and inmost delight that flow from it.

     Except for this I was awake, as in a heavenly extasis? which is also indescribable.

     [45] At nine o'clock I went to bed and arose between nine and ten, having been in bed from twelve to thirteen hours. To the Highest be praise, honor and glory! Hallowed Be His name! Holy, holy, Lord God Zebaoth!

     [46] How by experience I learned what it means not to love angels more than God, as this had nearly overthrown the whole work. In comparison with our Lord no respect must be paid to them, but only in respect to their assistance, since [their] love is far inferior.

     [47] I found in me as it were a radiance, that the greatest happiness would be to become a martyr, for the consideration of the indescribable grace, combined with the love towards God, makes one desire to sustain that torture which is nothing compared with the eternal torment, and the least thing would he to sacrifice one's life.

     [48] I had also in my mind and in my body as it were a sensation of an indescribable delight, so that if it had been more intense, the body would have been as it were dissolved from the delight alone.

     This took place in the night between the first and second day after Easter, and during the whole of the latter day.

     (To be continued.)

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Editorial Department 1915

Editorial Department Editor 1915

     NOTES AND REVIEWS.

     In a short story, by Conan Doyle, entitled "The Great Keinplatz Experiment," we find these references to a Swedenborgian: "Several great lights of the spiritualistic body had also come a long distance to be present, as had a Swedenborgian minister, who considered that the proceedings might throw some light upon the doctrines of the Rosy Cross." And, later on: "'Tausend Teufel!' he exclaimed, rapping out a tremendous South-German oath, to the great astonishment of his audience and to the disgust of the Swedenborgian."

     The January issue of the Academy's JOURNAL OF EDUCATION is of more than ordinary interest. The Rev. Alfred Acton here presents the results of his long and careful studies of the two Indexes to the missing work on Conjugial Love. It is of great bibliographical importance and should be reproduced in connection with any future new translation of these Indexes. The January issue contains, further, a long installment of the Second Series of "Conversations on Education," by Bishop Wm. H. Benade, which were originally published in NEW CHURCH LIFE during the years 1887-1888. The re-publication renders these important papers of permanent use to the work of New Church Education.

     Abraham Lincoln's religious views and affiliations are being discussed at present not only in the New Church, but also in the Old. In the Philadelphia PUBLIC LEDGER for Feb. 16th, we find the following:

     "Lincoln was not a Unitarian and never expected to become one, according to Presbyterian pastors, who yesterday denied the Unitarian statement concerning the Emancipator at their weekly meeting in Westminster Hall.

165

The question of the ex-President's leaning toward Unitarianism arose in connection with a paper on Lincoln read by Dr. Cheeseman A. Herrick, president of Girard College.

     "During the discussion that followed the paper the Rev. Dr. John Graham, pastor of the First Presbyterian Church, Paoli, said that Lincoln contemplated membership in the New York Avenue Presbyterian Church in Washington, where he and his family frequently attended services. He said Lincoln wrote a letter to the Rev. Dr. Gurley, the pastor, saying he desired to become a member of that church. Doctor Gurley arranged that he (Lincoln) should become a member at the next Communion, but before that time Lincoln was assassinated.

     "Doctor Graham said he received his information relative to Lincoln's desire to join the Presbyterian Church in writing from the Rev. Dr. William Y. Brown, who died last year. Doctor Brown saw the letter Lincoln wrote to Doctor Gurley. Several other Presbyterian pastors said they heard Doctor Brown tell of this letter."

     Some New Church folks fondly believe that "Billy Sunday is doing a great deal of good," but they surely cannot claim that he is among "the permeated." Here is a sample of his theology, as reported in the Philadelphia PUBLIC LEDGER of Feb. 18th:

     "Supposing a man owed you $5,000.00 and he had nothing to pay it with. You would seize him and put him in jail and supposing while there your own son would come and say, 'Father, how much does he owe you?' '$5,000.00.' And your son would pay it and the man would be released.

     "Ah, my friends, hear me! We were all mortgaged to God, had nothing with which to pay, and inflexible justice seized upon us and put us in the prison of condemnation. God took pity on us. He looked around to find some one to pay our debts. Jesus Christ stepped forth and said, I'll go; I'll become bone of their bone and flesh of their flesh.' . . . Jesus Christ came into the world, born of a woman. They nailed him to the Cross. When He shed His blood, He made atonement for our sins. God says, 'If you will accept of Jesus Christ as your Savior I will put it to your credit as though you kept the law.'

266

And it's Jesus Christ or hell for every man or woman on God Almighty's dirt."

In response to the inquiry raised by Mr. C. A. McQueen, in the present issue of the LIFE, as to the method of supporting the pastor's office by free-will offerings at worship, we may say that while this method is practiced in many of the societies of the General Church, there are many who do not regard it as the only orderly method of supporting the priestly office. The pastoral office is not the only function of the priesthood, for there are, besides, the episcopal functions, the teaching functions, etc., which cannot possibly depend upon weekly free-will offerings. There has been no change in the conviction that the offerings at church should be given as an ultimate act of worship, and that they should be devoted to the support of the pastoral office, but there seems to be no spiritual or natural reasons why a pastor's income should not be further supplemented by a regular salary when this may be necessary. It should be recognized that the end and purpose of the sincere giver is inmostly the same whether he gives his unknown offering at church or of his own free will gives at the same time a fixed and recorded contribution. And it would be unjust to attribute a less implicit trust in the Divine Providence to a minister who receives a fixed salary than to one who depends exclusively upon the offerings at worship.
WORK IN HOLLAND 1915

WORK IN HOLLAND 1915

The turmoil of war in Europe does not seem to interfere with the New Church activities of our friend, Mr. Gerret Barger, in Holland. In our February issue we noted Mr. Barger's recent work against Spiritism, and now we are able to announce, in addition, the publication of his Dutch translation of THE DOCTRINE CONCERNING THE SACRED SCRIPTURE, (De Leer van het Nieuwe Jerusalem over de Heilige Schrift). We must call special attention to the really beautiful style and make-up, print and paper, etc., of this work, which is uniform with Mr. Barger's other recent translations, published at the Hague by the "Academy of the New Church, Bryn Athyn, Pa., U. S. America," and we would suggest, as an interesting experiment, that the Extension Committee insert an advertisement of these works in some Dutch journal in this country.

267

In a recent letter Mr. Barger informs us that on February 14th he delivered a lecture on "The Divine Mission of Emanuel Swedenborg" at the Hague to an audience of 117 persons, the largest number on record in Holland, This was to be followed two weeks later by a lecture on "Death and Resurrection," and Mr. Barger states further that he has received an invitation to give a lecture in the Scottish Church in Rotterdam, on February 26th.
SECOND VOLUME OF POSTHUMOUS WORKS 1915

SECOND VOLUME OF POSTHUMOUS WORKS 1915

     The American Swedenborg Society has now issued a second volume of "POSTHUMOUS THEOLOGICAL WORKS BY EMANUEL SWEDENBORG," containing the following treatises:

     1. SUMMARIES OF THE INTERNAL SENSE OF THE PROPHETS AND PSALMS, a new edition of the Rev. E. J. E. Schreck's translation, first published at New York, 1900.

     2. SCRIPTURE CONFIRMATIONS OF NEW CHURCH DOCTRINE, heretofore known as "DICTA PROBANTIA." This is a revision by the Rev. John Whitehead of the first English translation, made by the Rev. James R. Rendell, and published at London in 1906.

     3. THE PRECEPTS OF THE DECALOGUE, a short fragment, now first published in English.

     4. MARRIAGE, heretofore known as DE CONJUGIO. No prefactory information is given as to the author of the present translation, or as to the history of the work.

     5. INDEXES TO THE "MISSING TREATISE" ANGELIC WISDOM CONCERNING MARRIAGE. This, apparently, is a revision of the Rev. S. H. Worcester's translation of 1886.

     6. A BRIEF BIBLIOGRAPHY OF SWEDENBORG'S WORKS, compiled from Hyde's BIBLIOGRAPHY and Stroh's CHRONOLOGICAL LIST,-a very handy abstract, including the almost incredible number of 237 titles.

268

7. AN "INDEX," or, rather, Catalogue of the American Swedenborg Society's publications, in alphabetical order.

Some day, we hope, the title "Posthumous Works" will be abandoned and the title "Minor Works" adopted instead, since "posthumous" is a word which may also be applied to some of the larger works such as the SPIRITUAL DIARY and the APOCALYPSE EXPLAINED.
NEW SCHOOL HYMNAL 1915

NEW SCHOOL HYMNAL BESSE E. SMITH 1915

     A HYMNAL FOR THE USE OF SCHOOLS AND FAMILIES IN THE GENERAL CHURCH OF THE NEW JERUSALEM Bryn Athyn, Pa. Academy Book Room. 1914, pp. 257.

     This Hymnal has been in preparation for a number of years. In gathering material for the Liturgy, Bishop W. F. Pendleton found much that he laid aside for the Hymnal, as being better suited to the use of children. The work of preparing the music has been in charge of Rev. Wm. B. Caldwell and Mrs. Roydon H. Smith. This is the third of a series of books which have been prepared for the use of the General Church,-the PSALMODY, the LITURGY and the HYMNAL. The Liturgy contains services and music for general use in Divine Worship; the Psalmody has more elaborate music for special use; the Hymnal comprises simple forms of service, adapted to schools and families, with music suited both to children and adults.

     Fifty pages, at the beginning of the book, are given to the services, in various forms, and two hundred pages are given to music for the services. There are four forms of service, one of them quite simple, for use as Children's Sunday Services.

     These are based somewhat on the children's services that have been held in Bryn Athyn in recent years. They may also be used among isolated families of the Church for private worship. A Form of Worship for School Opening follows, which is capable of being used with much variety. There are three forms of Family Worship, varying in length and simplicity, which will supply the need for an authoritative form for private use.

     For use in these services, a number of Scripture Recitations are given, for unisonal or alternate reading.

269

Here the three languages of the Word are used. The Days of Creation and the Ten Commandments are given in Hebrew, the Lord's Prayer and other passages from the New Testament are given in Greek, and the Creed of the New Church is given in Latin. In every case the corresponding English text is placed on the opposite page.

     A number of prayers are given; some of them are short responsive prayers, which may be used to give variety to the forms of worship, both in school and at home. Some of the prayers are especially suited to young children.

     The music of the Hymnal is grouped in a way that indicates its use. First are the Doxologies, which include one-verse hymns, also the Sanctus, the Gloria, the Trisagion and other sentences, which are suitable to be used as responses after prayers or readings. The one-verse hymns may be used as an Introit, or at the end of; the service, while the Word is being closed.

     The Children's Hymns are grouped together, making selection easier. Some of these are for very young children, to be sung at the mother's knee or as bed-time prayers. The Hymns suitable for Easter and Christmas are grouped so that they may he found readily for these festival services. The general hymns are intended for private services, but some societies may prefer to use them at doctrinal class, reserving the Liturgy for use on Sunday only. These general hymns are now being used at school worship by the Seminary and the Boys' Academy at Bryn Athyn.

     Those who love the Hebrew tongue will now rejoice that they have, in the pages of this book, the familiar chants and anthems suitably arranged for use. There are eight chants, the Hebrew and the English, placed on opposite pages, using the same music. There are thirteen Hebrew anthems and it is urged that all who have learned these anthems in the Academy schools will recall them and use them in worship. Two of these anthems, written by Mr. C. J. Whittington, are quite short and simple. They are sung with ardent affection even by the kindergarten children. To sing even one passage in the original Hebrew of the Old Testament, which is an approach to the language of Heaven, is to add greatly to the sphere of worship.

270

The children of the Church should be taught to use this book appreciatively. In this way a new generation should develop a warm love of ritual and a knowledge of its value as an expression of worship in the Lord's New Church. BESSE E. SMITH.
"ANCIENT HEBREW LETTERS." 1915

"ANCIENT HEBREW LETTERS." 1915

     New Church scholars have long wondered as to the exact meaning of Swedenborg's repeated statements concerning the "ancient Hebrew letters," which were more curved and more marked with little horns and apexes than are the modern Hebrew characters with which we are familiar. Some of our Hebrew scholars have expressed their belief that Swedenborg refers to some archaic alphabet which long since vanished without leaving a single trace behind it; while others, (including the present writer), have supposed that Swedenborg referred to the ancient Samaritan alphabet,-the script of the CODEX SAMARITANUS, which is still preserved by the remnant of Samaritans lingering in the city of Nablus, the ancient Schechem.

     As far as we can remember, nothing has been written on the subject in the journals of the New Church, with the exception of a recent article by the Rev. Isaiah Tansley on the question "Were the early chapters of Genesis written in Hebrew?" (New CHURCH MAGAZINE, Dec., 1914.) Mr. Tansley, following Prof. Edouard Naville, comes to the surprising conclusion that these early documents, and the Ancient Word; as a whole, were not originally written in Hebrew, but in the Babylonian tongue and in cuneiform characters. As for the "ancient Hebrew letters," mentioned by Swedenborg, Mr. Tansley dismisses the whole subject by the sagacious observation that "what is precisely meant by all this it seems almost impossible to determine."

     Refusing to accept as final this hopeless verdict, we herewith present a fairly complete collection of Swedenborg's statements on the subject.

271

     "The writing in the inmost heaven consists of various curved and circumflected forms, and the curvatures and circumflexions are according to the form of heaven. I have been told that the most ancient people on this earth also, before letters were invented, had such writing, and that this was transferred [translato] into the letters of the Hebrew language; and these letters, in ancient times, were all of them curved, and not any of them terminating as [straight] lines, as at the present day." (H. H. 260.)

     "Then, also, a little paper was let down, written with Hebrew letters, just as they wrote them in most ancient times. They differ little from the Hebrew letters of the present day, but nevertheless they differ slightly; and the angel who was with me said that he comprehended everything which was written there, from the letters alone." (S. D. 4671.)

     "It was said that the ancients,-when writing first began,-wrote thus in curves and inflected forms,-namely, those who were before the Hebrews, before the Hebrew language had yet been formed. They said, however, that the Hebrew language, indeed, approaches this to some extent, but that nevertheless the Hebrew has receded, since there are in it sharp terminations in the syllables, which do not exist in the celestial language." (S. D. 5581.)

     "The writing of the celestial Word is composed of letters unknown in the world. They are indeed alphabetic letters, but each one is made up of curved lines, with little horns above and below, and there are dots or points in the letters, and also below and above them. It was said that the most ancient people on this earth had such writing, agreeing in some respects, but only slightly, with Hebrew writing." (DE VERBO XIV:4.)

     "The letters with the angels of the celestial kingdom, each one of which also involves a complete meaning, are similar to the ancient Hebrew letters, curved in various ways, with signs above and within." (S. S. 71.)

     "There was once sent to me from heaven a little paper traced with Hebrew letters, but written as among the ancients, with whom those letters, which at this day are as to some part rectilinear: were curved, with little horns turning upwards. . . .

272

They [the celestial angels] also said that they have among them the Word written with letters curved with little horns and apexes which are significative. From this it was manifest what is signified by these words of the Lord: 'One jot or one title shall in no wise pass from, the Law till all be fulfilled,' (Matth. 5:18); also these words: 'It is easier for heaven and earth to pass, than for one apex of the law to fail,' (Luke 16:17)." (S. S. 90; DE VERBO iv.)

     "Among the angels of the celestial kingdom the letters are, with some, like the Arabic letters, and with some like the ancient Hebrew letters, but curved above and below, with signs above, between, and within them." (T. C. R. 241.)

     Comparing all these statements it becomes manifest that they cannot refer to the ancient Samaritan letters, for these do not "differ slightly" from the Hebrew characters of our day; but they differ very much,-so much, indeed, that the similarity, in many of the letters, is almost unrecognizable. And while some of the Samaritan letters are more curved than the Hebrew, others again are far more stiff and angular. The correspondence, moreover, does not seem to fit, for the Samaritan Yodh, instead of being the smallest of the letters, as in the Hebrew, is one of the largest and most complicated of the alphabetical forms.

     The same objections hold good against the Phoenician letters and the antique Hebrew letters composing the writing on the Moabite stone and the inscriptions in the Siloam tunnel and on the Maccabaan coins. None of them fits the description given by Swedenborg. And, in view of the discoveries of modern Archeology, it seems altogether unlikely that there was once a primitive Hebrew or Semitic alphabet, similar to the Hebrew or Aramaic square letters, but more rich in curves and apexes a script which has vanished, without leaving a single trace behind,-and this in spite of the presumed fact that the whole of the Old Testament was originally written in these characters!

     There is a third alternative, however, which we now venture to submit, viz., that Swedenborg simply refers to the written Hebrew manuscripts, the great "Synagogue rolls," which are still preserved by the Jews.

273

This surmise becomes almost a certainty in view of the following statement by Swedenborg in the Posthumous work ON THE LAST JUDGMENT:

"They, [the Jews] have been preserved also for the sake of the Hebrew language. They also have the Word, written in the ancient Hebrew language, where all the letters are curved, because in such a letter the Word has a more immediate communication with heaven." (L. J. POST. 261.)

We here learn, what before we failed to observe, viz., that the Jews still have among them the Word written in the ancient curved letters of the Hebrew. And on examining reproduced specimens of writing from the Jewish Synagogue rolls, (as found in almost every encyclopaedia or in any work on the history of the Bible), we find that the written letters are indeed far more curved, and the apexes more pronounced, than is generally the case in ordinary Hebrew print. This solution of the problem may seem too simple, but what other explanation can be found for the statement in L. J. POST. 261?

274

NEW CHURCH IN BRAZIL 1915

NEW CHURCH IN BRAZIL Various 1915

     The following official communication will be read with deep interest by the members of the General Church:

     To THE REV. C. TH. ODHNER, Secretary of the General Church of the New Jerusalem, Bryn Athyn, Pa. Rio de Janeiro, the 29th January, 1915.

Dear Sir:-
     The Members of the New Jerusalem Church in Rio de Janeiro, (Brazil), assembled at their place of worship to attend the commemoration of Swedenborg's birthday, wishing to make themselves acquainted with their brethren in our Lord Jesus Christ abroad, and anxious to impart to them their sympathy, take the liberty of sending you, through the undersigned Directors of The New Jerusalem Church Association of Brazil, the heartiest greetings for the New Year and the most ardent votes for the spreading of the Lord's Divine Doctrine through the world.

     They earnestly entreat you kindly to make this message known to all the New Church communities of the United States and Canada, inviting their Members to correspond with them and asking them not to fail of applying to them in case they may come to Rio de Janeiro. They can be assured they will meet the frankest welcome and the most brotherly friendship.
     (Address:-Associacao da Nova Jerusalem no Brasil, Avenida Rio Branco, 101-20 andar,
(Or better): Rio de Janeiro, Brasil.
c/o Henry Leonardos,
     Rua do Ouvidor 88,
          Rio de Janeiro, Brasil.
               CARLOS FREDERICO DE OLLVEIRA BRAGA,
               JANOEL C. DE SANDERRI,
               HENRY LEONARDOS,
               TRAJANO DE CASTILIIO BARBOSA.

275

QUESTION OF MISREFERENCE 1915

QUESTION OF MISREFERENCE ALFRED ACTON 1915

Editor NEW CHURCH LIFE:-
     In the article on "The Dangers of Idealism," published in the February LIFE, you say, on p. 149: "If we look up the other passages to which the author [Mr. Acton, in his book, THE NATURE OF THE SPIRITUAL WORLD] refers, we find that A. E. 750 is a misreference,-we have found several such mistakes in his book,-and that," etc.

     As to the "several such mistakes," since they are not pointed out, I can say nothing except that I should like to know where they are that I might correct them,-at least in my own copy of the work in question. But as to A. E. 750, which you call "a misreference," I can speak with assurance. As given in my book, (p. 84), the reference is "A. E. 750 fin," and if your readers will look up the concluding lines of this passage, I think they will see there is no misreference. Certainly, the reference, as printed, is exactly that which I intended to give.
     ALFRED ACTON.
Feb. 16, 1915
Title Unspecified 1915

Title Unspecified C. TH. ODHNER 1915

In his book Mr. Acton, (pp. 83, 84), says: "Yet God cannot be conceived of as an infinite human figure, but as the human form of Divine Love and Divine Wisdom which is omnipresent, and which, whenever it appears in ultimates, appears as a man with eyes and ears, nose and mouth, and all that pertains to man, (D. L. W. 18; A. E. 750 fin.)." And on looking up the concluding passage in A. E. 750 we find the following:

"Hence also it may be seen how perverted is the idea concerning the soul of man that has been formed, first by the learned, and from them by the common people, namely, that it is a sort of individual entity, having its seat in some part of the body, either in the brain, or in the heart, or elsewhere; and that when it is loosed from man by death it is without a body, and without such sensory and motory parts as belongs to a body. . . .

276

Because the Divine proceeding, wherever it comes, forms an image of the Lord, it so forms angels and spirits that they may be human forms according to reception; thence it now follows that by the soul which lives after death is meant the spirit of man, which is a man both as to soul and as to body, a soul that rules over the body, and a body by which the soul effects its will in the world in which it is."

Comparing this passage with the statement by Mr. Acton, quoted above, it is difficult to see any direct connection between them, and we therefore judged that there had been a misreference. In examining Mr. Acton's book we noticed a number of similar discrepancies between references and texts referred to,-at least they appeared as such to us, and also to others but unfortunately we failed to make a list of them. As it is, we are able to point only to the reference to "S. D. 36"-on p. 185, of Mr. Acton's book,-which puzzled us greatly since there is no such number in the DIARY, but we finally found that it was a misprint for S. D. 3635. C. TH. ODHNER.
SUPPORT OF THE PRIESTHOOD 1915

SUPPORT OF THE PRIESTHOOD G. A. MCQUEEN 1915

Editor New CHURCH, LIFE:-
In the early days of the Academy movement, among other important principles, which were enunciated and acted upon was that of supporting the pastors of societies by the free-will offerings made by the worshipers at the services of the Church. The subject was discussed at a number of meetings and created, at the time, a great deal of interest. It was a time when there was a general desire to be guided in the affairs of the Church by Doctrine as revealed for the New Church rather than by the preconceived ideas of men. It is probable that many of the members of the General Church of the New Jerusalem are at the present time greatly influenced in their support of Church uses, by the teachings given in those early days. It is an interesting question as to whether the younger generation of New Church people are as familiar with the doctrinal position held by the General Church on this important subject of the support of the highest use of the Church, that of providing for the existence of things Divine among the people.

277

In the course of an address delivered many years ago Bishop Benade said: "To maintain the Church, to keep it in order, and to provide for its externals, is one thing, and to support the pastor is another. Let us remember that the pastoral office is the Lord's office, and not man's. In my judgment men have no more right to fix a pastor's salary than they have to fix the income of a lawyer or a physician. The pastoral office is the Lord's office. The support of this office is a good of charity from the good of love to the Lord, and not an act of mere business, but of business in the sense of spiritual charity and worship of the Lord. To worship the Lord, man must live the life of the Lord, as that life is revealed to him in the Lord's Truth. He who recognizes that the priest's office is not man's office will see that the office is to be supported, and not the man. There is a great difference between the support of the Lord's office among men, and the support of a man's natural existence. Let the maintenance of the former be derived from the Lord's treasury, in which every member of the Church places his offering when he comes to worship. Let this offering be made as an act of worship, the first act of worship on entering the House of the Lord. And let every man give according to the ability which the Lord has given to him. In this return to the Lord there is the acknowledgment that all that a man has is a gift of the Lord's.

"As to the pastor's attitude in this case, when his income may appear rather uncertain, it is a matter of trust. The pastor does not know from one year to another what he will have for his own support. He is in precisely the same position as other men. He may sometimes not have enough for his own expenses; but he will have enough in the sense of enough being as much as is good for him. For there is nothing that man has that is not from the Lord's mercy. If each will hold himself responsible to the Lord, and not to his fellow-men, for the performance of his duty, if each will go forward to do that duty day by day, he will find that his trust in the Lord will grow stronger than it ever could grow were he to entertain ideas of worldly prudence.

278

In this case-by consulting worldly prudence-man assumes too much responsibility. He must rely upon the trust in the Lord, which is enjoined by Him. All that is not of an implicit trust in the Divine Providence ought to be eliminated from our thoughts in this matter." (NEW CHURCH LIFE, 1888, p. 183)

The above quotation expresses, in a definite way, the principle which some of our societies endeavored to ultimate in regard to the support of the priesthood. It would be interesting and useful to know how we stand in relation to this matter at the present time. Is our priesthood being supported in the manner above described? If not, are we to conclude that there was some serious misunderstandings of the teaching of the Writings on this subject? It is a subject of very practical import, both to the clergy and the laity of our organization. If the teachings under consideration is to be our guide, it seems to follow that the layman should not think at all of the priest as a man, or of his private personal needs but should, at all times, support the priestly office to the fullest of his ability, and that under such a system neither the treasurer nor any member of the society should have any knowledge of the amounts received by the pastor from the offertories of the Church.
G. A. MCQUEEN.
ARE THE SEXES EQUAL? 1915

ARE THE SEXES EQUAL? A. R 1915

Editor NEW CHURCH LIFE:-
It was with great interest I saw that you have opened the pages of the LIFE for the discussion of the burning question of the day,-the Woman question. I hope it will he taken advantage of by those New Church women who are able to express themselves clearly and well, as does Miss Olive Baly, and not only feel on the subject, as most of us do.

The so-called "Idealists" have done an inestimable service to the Church in showing that we must not so stubbornly cling to the letter as we have been doing. Perhaps it does not much matter if we believe in brains with or without "streamers," but we know now that people within the Church can have widely divergent opinions and still not need to be ostracized.

279

We do not need any esoteric interpretations by experts, as Mrs. Childs so humorously puts it, but I think it has been made clear that we must receive the Doctrines according to our own capacity of perceiving the truth and not according to interpretations by others.

     We scarcely need to fear that the teachings of the Writings touching the Woman question are antiquated, but we do need to interpret them in a larger way than has been done. The Writings point out the difference in men and women, but it is the difference between equals. The Writings teach that women have both understanding and will, as well as men, but that in women the will predominates. It is pointed out that woman's proper sphere is as wife and mother, but that does not say that she is not capable of performing other functions and performing them well. For centuries men have thought themselves superior. There has been much beautiful talking, but "actions speak louder than words," and in them they have plainly shown that they considered themselves the masters,-the lords of creation. History shows this well enough even if vie cannot speak from personal experience. Women have arisen at last against the age-long tyranny and naturally the pendulum now swings too far on the other side. But out of this present turmoil, both woman question and wars, will come more normal conditions than have ever existed,-except, perhaps, in the Most Ancient: Church,-and man and woman will be truly equals, as, no doubt, the Writings mean them to be. Equals in rank, but with different capacities predominating.

     It can only be of service to the Church that girls do not now any more (thanks to the woman movement) rush into matrimony. They fit themselves for a use in the world and the result is that they no longer see in marriage the possibility of home and support, but can calmly await the right one. Fewer mistakes will be made in this way. Not, so many years ago-before "Susan B." and her glorious helpers started their campaign for woman's freedom-it was considered a disgrace for a girl to not be married, at least, at twenty.

     The girls should be educated to become true women,-not primarily mothers.

280

Motherhood is a great use-who denies that but if the girls wait and be reasonably sure that it is their own conjugial they marry, they will be better mothers, and raise up a better race of Newchurchmen, than if they marry very early under "the first mistaken impulse of an undisciplined heart." Broken hearts, broken spirits, is the result, no matter what the appearance may he, and the children they bear as a duty to the Church will not receive the hereditary inclinations a New Church child ought to receive.

A student in the Academy told me once emphatically that woman's only proper use was a mother. This would seem a little peculiar when we consider that women can bear children for a period of, at mast, twenty-five or thirty years. And yet she has eternity before her when she will be a man's loving companion and help, and it will probably depend on his office what her special uses will consist in, but she will bear no children.

I know several intelligent and cultured women of the Church who have views on this subject-I hope they will let us hear them. A. R.
ARE THE SEXES EQUAL? 1915

ARE THE SEXES EQUAL? H. P. MCQUEEN 1915

Editor NEW CHURCH LIFE:-
     It seems to the writer that Miss Baly has misunderstood practically every number in CONJUGIAL LOVE quoted in her article in the January LIFE.

     The work on CONJUGIAL LOVE teaches, from beginning to end, that a man and a woman make essentially one; that they are different in every particular and that on account of this difference they are dependent upon each other; that one is the complement of the other, indeed that one is not complete without the other. With this teaching in mind, is it not misleading (to say the least) to speak of the equality or inequality of the sexes in the sense of one being superior or inferior to the other?

     The fact that the teachings of Swedenborg appear "old-fashioned" to the educated woman outside the Church is a proof of what Swedenborg says (in part) in C. L. 175: "It is supposed also by some that women are equally able to lift up the sight of their understanding into the sphere of light in which men are."

281

However, this inability to lift up the sight of their understanding into the sphere of light in which men are, does not make them inferior to man any more than the fact that man is not able to enter into the duties proper to the wife, makes him inferior to the woman.

     To quote again from C. L. 175, (of which number Miss Baly says that "here the intellect of women is distinctly stated to be inferior to the male"): "that a wife cannot enter into the duties proper to the man, nor, on the other hand, a man into the duties proper to the wife, is because they differ as to wisdom and its love, or as thought and its affection, or as understanding and its will."

     The New Church woman is in no "blind belief" that she is "simply the 'form of the love of man's wisdom,'" nor does she "meekly acquiesce" in the finding of that wisdom. It is her nature to love the wisdom in her husband, and the more she does this, the more he is able to receive love from the Lord, and thus the one is dependent upon the other.

     To quote again from the paper: "The functions of women in the life of the Church have been also entirely of a domestic and social nature." This is in accordance with Divine Revelation. In C. L. 169 we read the following: "The thought of the wife about the husband, it is true, is interrupted by the domestic affairs that are under her care; but still it abides in the affection of her love, and with women this does not disconnect itself from thought, as with men." We can see from this that these duties are by no means of "a subordinate and external character."

     Miss Baly endeavors to show from C. L. 32 that "he (the male) is, as it were, alone, erect, needing no protection, no support." In C. L. 32 we read: "and the former love is masculine love, and is the love of growing wise, and is given by the Lord to the husband according to his reception of wisdom." If it is true that the man gets his wisdom through the inmost love of the wife, which is her soul, this again shows the dependence one upon the other.

     The writer will not attempt to criticize the whole of Miss Baly's article, although it would seem to him that the references to the Writings on the last two pages of the article, show an almost utter lack of comprehension as to the true meaning contained in these books.

282

     In closing, let me quote C. L. 215:-

     "In its essence conjugial love is nothing else than that two will to be one, that is, will that two lives shall become one life. This will is the perpetual effort of that love, from which flow all things that it effectuates. That effort is the very essence of motion, and that will with man is living effort, is confirmed by the researches of philosophers, and is evident also by observers of cultivated reason. It follows from this that they who are in love truly conjugial continually endeavor, that is, will to be one man. That the opposite is the case with those who are not in conjugial love they themselves well know;-these, because they continually regard themselves as two, from the disunion of souls and minds, do not therefore apprehend what is meant by the Lord's words: 'They are no more twain, but one flesh.'" (Matt. xix. 6.)
     H. P. MCQUEEN.
Glenview, Ill.
ARE THE SEXES EQUAL? 1915

ARE THE SEXES EQUAL? F. A. GARDINER 1915

Editor NEW CHURCH LIFE:-
     Your intimation, in your January issue, that a discussion on this subject would prove useful encourages me to send you this communication

     In the first place, in the interests of clear thinking, I would like to know what meaning we are to attach to the word "equal?" Are we to assume that two things, different in essentials, can be equaled to each other? And if that be the case, what is the equality which can characterize two such different subjects as man and woman?

     To go back to their origin, what would be the reply to the question: Are Divine Love and Divine Wisdom equal to one another? If so, in what are they equal apart from the fact that they are both Divine?

     The leaders of the modern feminist movement appear to be under the impression, (as indeed your correspondent, who, I notice with pleasure, dates her letter in London, also does), that a woman shows the equality of the sexes by doing exactly the same work with the same success, and filling exactly the same offices with equal efficiency.

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The fact that there are "brilliant business, professional and scientific women" who have reached the male standard, is taken as a proof that men and women, if given the same opportunities, will demonstrate by those means that they are equal. To my mind it proves nothing of the kind any more than the fact that some men in lower circles make the most excellent cooks also proves that men and women in that walk of life are, as "men and women," equal. The efficiency with which they discharge their particular office may be equal, but that to my mind does not prove the equality of the sexes which are in themselves essentially different, nor if they failed to fill these offices equally well would it prove the inequality of the sexes? Woman as such might be inferior to man as such in spite of their proved equal efficiency in any particular function, use, or walk in life.

     Modern theories seem to be based upon the false assumption that woman is undeveloped man, because by the removal of so-called barriers which prevent her development she has now opportunities of proving that she is his equal.

     It is the woman of today who is doing her sex an injustice by comparing herself with man in this way. Essentially there is no comparison between them. Tennyson pointed to this when he compared the relative positions of married partners in the words: "She sets herself to man like perfect music unto noble words." A beautiful analogy here, surely. The words are the intellectual expression; the music the form of the affection; if each is perfect they are equal in their perfection, but there is no other comparison.

     If I may be allowed to make a suggestion it is that a man is an intellectual being moved by his affections; a woman is an affectionate being guided by her intelligence. If a woman sees in her husband her highest intelligence, it is no reflection upon her own; and if a man sees in his wife his highest form of love, that again is no reflection upon his own.

     I have yet to learn that the more intellectual a woman becomes the more womanly she is, or that the more affectionate a man becomes the more manly he is.

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     I very much regret to learn from your correspondent that to the educated woman outside the Church the teaching of Swedenborg appears old fashioned and to belong to his own century. In my opinion it was, and is still, ahead of the times. Swedenborg's mental philosophy on the spiritual origin of expounding to the world and is waiting to be unfolded to meet a growing need of the age.

     Your correspondent seems to quote C. L. 33 as though it were a statement derogatory to her sex. Swedenborg says there that the masculine form is the form of understanding and the feminine form is the form of love that understanding

     I see nothing derogatory here unless it is to the man. As a matter of fact it seems to me that the leaders of the feminist movement are unconsciously proving by demonstration that the statement is true. I fail to see how, from their own point of view, they could demonstrate much more clearly their love of the intellectual than by the strenuous endeavors they are making to shine in intellectual spheres, although such demonstration does not by any means exhaust the case. That they have the love of the understanding of things seems to me quite clear. Their use of it: is another matter.

     Your correspondent laments the fact that in the Church "rarely are the talents of the women applied to any other than uses of a subordinate and external character." That is indeed a lamentable fact, but whose fault is it? Is it the fault of the men who are attending to their own duties, or of the women who seem to have failed to find their own? In my opinion (if I may be allowed to express it) there are not a few uses in which the women could help the Church, which appear to be overlooked. It is not for me, however, a mere man, to suggest what those womanly duties are. The situation would not be improved by the women filling the offices "proper to the men."

     In reference to the concluding paragraph I would say to your correspondent, Most assuredly it can be shown that the sexes, according to Swedenborg, though different, are equal in capacity and ability, but that does not necessarily mean that their capacities and abilities are alike. There are duties proper to the man and duties proper to the woman and I take it that the only equality is the degree in which these duties are discharged.

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This equality, however, does not make them alike. On the contrary the greater the perfection of the development of womanly qualities and of manly qualities, respectively, the greater the essential differences are seen to be. I would again ask, what meaning are we to attach to the word "equal" as employed in the question? F. A. GARDINER. London.
COMPRESSION OF SPIRITUAL ATMOSPHERES 1915

COMPRESSION OF SPIRITUAL ATMOSPHERES E. E. IUNGERICH 1915

Editor NEW CHURCH LIFE:
In the LIFE for November, 1914, Mr. Odhner presented for our consideration his hypothesis that,-(a) compressed first aura particles infilled with (b) third finites in a spirit's sphere,-might be regarded as furnishing substance out of which the objects of the spiritual landscape could he molded. In support of the proposition that the first aura call be condensed to form a factor of this hypothetical spiritual substance, he subsequently, (January, 1915), adduced D. L. W. 3021 which treats of the joint condensation of the three spiritual and their three corresponding natural atmospheres, but apparently without noticing: (1) That those three spiritual atmospheres are subsequent in the scale to the first aura whose condensation into landscape substance he wishes to establish or (2) that the said spiritual atmospheres are to be regarded as the active kernels of the corresponding natural atmospheres which are in the relation of encircling shells or crusts, a relation which would necessitate that the products of a condensation of kernel and crust would be a joint, scarcely separable, substance.

The consideration of the compatibility of the six atmosphere doctrine, (three spiritual and three natural), of the D. L. W. with the four atmosphere theory of the PRINCIPIA, is not a new one to the readers of the LIFE who are well aware that it has been repeatedly endorsed editorially and otherwise. As I do not, however, recall any article giving a careful correlation of the two theories and showing their agreement detail for detail, it will be necessary to present, as follows, a brief scheme and confirmatory evidence, as a preliminary to considering further Mr. Odhner's reflections on D. L. W. 302:

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     I. THE LORD AS THE INFINITE AND THE NATURAL POINT.

     II. THE PRIMITIVES OF THE SPIRITUAL SUN, WHICH ARE THREE, CORRELATE WITH THE FIRST AND SECOND ACTIVE FINITE AND THE FIRST AURA.

     III. THE THREE SPIRITUAL ATMOSPHERES, ON THE DEGREE OF THE MIND, WHICH ARE RESPECTIVELY THE ACTIVE CENTRES OF THE NATURAL ATMOSPHERES NOW FOLLOWING.

     IV. THREE NATURAL ATMOSPHERES, THE MAGNETIC AURA, THE ETHER, AND THE AIR; WHICH ARE RECEPTACLES OF AND CRUSTS TO THE PRECEDING THREE SPIRITUAL ATMOSPHERES.

     V. THE INERT SUBSTANCES OF NATURE WHICH ARE RECEPTACLES OF THE THREE NATURAL ATMOSPHERES.

     In support of this arrangement I present Swedenborg's own outline of creation as stated formally by him. (T. C. R. 33, 76):

     "That everything created is finite, is because all things are from [I.] Jehovah God by means of [II.] the sun of the spiritual world, which proximately surrounds Him, and that sun is from the substance which went out from Him, whose essence is love. From that sun by means of its heat and light was created the universe from its primes to its ultimates. But to set forth the progression of creation in order is not of this place. In the following [viz., no. 76] some outline thereof will be given. Here only it is of interest to know that one thing was formed from another, and that thence degrees were made, [III.] three in the spiritual world, and [IV.] three corresponding to them in the natural world? and [V.] just as many in quiescent things of which the terrasueous globe consisted; but whence those degrees and what they are has been published in the ANGECIC WISDOM CONCERNING THE DIVINE LOVE AND THE DIVINE WISDOM, Amsterdam, 163, and in the little work on the INTERCOURSE OF THE SOUL AND THE BODY, London, 1769. By these degrees it has come about that [V.] all posterior things are receptacles of [IV.] things prior, and these of [III.] things still prior, and these in order are receptacles of [II.] the primitives of which the sun of the angelic heaven consists, and thus that finite things are receptacles of [I.] the Infinite. . . . From the things which have been set forth in MY WORKS ON CREATION it is evident that [I.] God first finited His Infinity by substances emitted from Him, from which exists [II.] His first circuit which makes the sun of the spiritual world; and that then through that sun He perfected [III., IV.] the remaining circuits even to [V.] the last which consists of quiescent things, and that thus He finited the world more and more by degrees.

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These things are adduced for the end to satisfy human reason which unless it see the cause does not rest." (no. 33.)

     "When I was in illustration I perceived that by means of [II.] the light and heat from the sun of your world were created [III.] spiritual atmospheres which in themselves are substantial [cf. A. E. 9441] one from the other; which because they are three, and there are thence three degrees of them, therefore three heavens were made, one for the angels who are in the supreme degree of love and wisdom, another for the angels who are in the second degree, and the third for the angels who are in the ultimate degree. But because this spiritual universe cannot exist without the natural universe [compare T. C. R. 35, 'the expanse around the sun of the angelic heaven is not an extense, but yet in the extense of the natural sun'] in which it should act its effects and uses, there was created simultaneously a sun from which all natural things proceed, and through it similarly by degrees of heat and light, [IV.] three atmospheres surrounding those prior ones as shells surround kernels or bark wood, and that then through these latter IV.] the terraqueous globe where are men, beasts, fishes, fruits and herbs composed of the earths which are from the ground, stones, and minerals." (no. 76.)

     I ask the reader to judge whether by [IV] the three natural atmospheres are not meant the magnetic aura, the ether, and the air, the three lowest in the PRINCIPIA scale. This being readily granted, it follows from T. C. R. 76 that their active centers or kernels must be the [III] three corresponding spiritual atmospheres. The only place left, then, with which to identify the highest or first aura of the PRINCIPIA is [II] the plane of the primitives of the spiritual sun. Both T. C. R. 33 and 76 speak of heat and light from the spiritual sun as instrumental in creating the three spiritual auras, and this heat and light traveled, of course, through an aura which is undoubtedly the universal or first aura mentioned in the PRINCIPIA.

     It follows from these considerations that the condensation of [III] the three spiritual and [IV] the three corresponding natural auras, mentioned in D. L. W. 302, cannot be argued as establishing the compression of [II] the universal first aura which is on a higher plane. (To be sure, portions of that aura were compressed at the dawn of creation to make third finites as material for subsequent creations.)

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It also follows that the said condensation is a joint and not an independent affair, yielding joint and not separate or independent quiescent products. In the case of the highest of the three spiritual atmospheres, whose crust is the magnetic bulla envelope with hollow polar cones; compression causes the active centres or that spiritual atmosphere to escape by means of the cones, and it is only the crust which is condensed into the resulting fourth finites. In the case of the two lower spiritual atmospheres, those crusts are the spherical surfaces of the ether and air bullae, they have no avenue of escape, and the compression effects the active centre and the crust together; the result being, in the case of the air and its enclosed spiritual atmosphere, the water particle; and in the case of the ether and its enclosed spiritual atmosphere, a globule to which, however, the PRINCIPIA assigns no uses.

     In the general formal outlines given in T. C. R. 33, 76, there is assigned no place for any passive, quiescent substance out of which to make the objects of spiritual landscapes, and the only passive, quiescent matters mentioned are those which are in nature and can be made receptive of the three natural atmospheres.

     As to the comma in D. L. W. 302, to which Mr. Odhner attaches such importance that he considers the "substances of rest" that precede it to mean spiritual passive substance, and "the fixed matters" that follow, those in the natural world;-I fail to see any such significance in view of the logical consideration of what is involved in that paragraph. I do not think his "old friend and colleague" guilty because he has not attached the same significance to the comma that Mr. Odhner does; nor is it likely, in view of the lack of a comma between "substances" and "matters" in subsequent passages, that his despair over that supposedly fatal error will cause him: to cry out,-if we may parody the exclamation, (A. R. 675), of certain presbyters who had omitted the epistle of James from their theology,-"O that comma, that comma."
     E. E. IUNGERICH.

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CHARACTERIZATION OF THE WORKS OF SWEDENBORG 1915

CHARACTERIZATION OF THE WORKS OF SWEDENBORG L. G. LANDENBERGER 1915

     (At the request of the Rev. L. G. Landenberger we publish here a translation of his editorial reply to the Rev. F. E. Waelchli, which appeared in the BOTE DER NEUEN KIRCHE for February, 1915. The translation is Mr. Landenberger's.-Editor N. C. LIFE.)

     In the last number of the BOTE, there appeared a letter from Pastor F. E. Waelchli on "The Word and the Writings of the New Church," and we promised out readers that we would throw further light upon our position.

     In the discussion of this question regarding the characterization of the Writings of Swedenborg, we are reminded of an illustration which the late William James, at one time Professor of Psychology in Harvard University, Used in his work on "Pragmatism." He was told of a hunter, who saw a squirrel on a tree, and as soon as he observed it, it climbed to the back of the tree. The hunter walked around the tree in order to get a shot at the squirrel, but it kept out of sight, although the hunter kept on going around until he came to where he started from. The professor was asked, if the hunter went around the squirrel or not. The psychologist said, It depends upon what you mean by "going around the squirrel?" If you ask whether the hunter was on the right and back and left sides of the little animal, then were must answer, No! But if you ask whether the hunter went around the squirrel, the answer must be, Yes! for the circuit which the hunter made included the area in which the squirrel was.

     The professor made use of this illustration, as he tells us, in order to show that if in discussions a like meaning is attached to the words used, arguments are apt to come to an end very soon. And we beg the reader to bear in mind that we have not used this illustration in order to cause a smile, but because it contains a useful suggestion in the discussion of the important question before us. If we understand one another, the differences are often not as great as we had at first thought.

     It gives us pleasure that Pastor Waelchli has kept close to the theme and has avoided everything of a personal nature.

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Thus it should be, and it certainly will be useful to consider the relation of Swedenborg's Writings to the Word and in what respect one is justified in characterizing them in a certain way, for the question is not whether the Swedenborg's Writings are a revelation of the Lord, but how we should view and name them.

     In our remarks in the BOTE of October, 1914, it was pointed out that we should characterize Swedenborg's Writings in the same way that Swedenborg himself did. Pastor Waelchli, in his letter above referred to, takes the position that one is justified in viewing and characterizing them as "God's Word." We shall now proceed to consider the different references which he gives in his letter to prove, as he claims, that Swedenborg himself so teaches.

     1. After he shows that the Lord gave the former churches the Word of the Old and New Testaments Pastor Waelchli says: "And to the New Church was given the Word in the Writings of the New Church, which is founded upon all the previous forms of the Word and makes one with them. Or should one say that the Lord, in establishing every new Church gave the Word in a new form, but in the establishment of the 'crown of all churches' did not do so?"

     In answer to this question we would remark that it is very necessary to bear in mind the meaning of words. In the establishment of the churches previous to the Second Coming of the Lord, he gave the "Word" and this "Word" is of such a nature that it contains a spiritual and celestial sense. We are therefore instructed in the TRUE CHRISTIAN RELIGION, n. 214: "The celestial and spiritual senses, without the natural sense, is not the Word; for they are like spirit and life without a body and they are like a palace without a foundation."

     From this it is evident that, in the true sense of the term, the "Word" has a threefold sense. For the establishment of the New Church the Lord has not given a Word," but through his servant He opened the Word of the Old and New Testaments. It is, indeed, true that the Lord has given the New Church the Word in a new Form, but we do not believe that on this account we are justified in characterizing such revelations as "Word."

     2. The quotations cited from ARCANA COELESTIA 2894, 3712, 8861, in which it is taught:

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"All Divine truth is the Word of the Lord," and "Because the Divine Human is meant by the Word, all the truth also is meant which relates to Him, and is from Him, in His kingdom in the heavens and on the earth" (2894), should be understood in the sense intended, or we will be easily led into erroneous ways of thinking. When the preacher proclaims the truth, we say he preached the Word; and when we have confidence in a person, we say we can rely upon his word. In the broadest sense of the term the laws of nature are God's word. If then we give the term Word a meaning which signifies "the truth," then we are not only justified in characterizing Swedenborg's Theological Works by the use of that term, but there are many things we can so characterize.

     3. In his letter Pastor Waelchli says that the New Testament was also at first not acknowledged as God's Word, and he thinks history is repeating itself because today the Writings of Swedenborg are not acknowledged as God's Word.

     Concerning this we remark that no one was able to understand the real nature of the Word of God until the Lord revealed its internal sense and its fundamental doctrines. Now we have the knowledge that enables one to clearly show the difference between the Word and the Writings of Swedenborg.

     4. We stated in our remarks: "The Theological Works of Swedenborg are a revelation from the Lord, and the doctrines which they contain are not teachings which he devised or invented." Concerning this Pastor Waelchli says: "They are not Swedenborg's word. Whose word are they then? The Word of the Lord. The Lord speaks what is written in these books." And to the support of this position he quotes what Swedenborg said, namely, that they were "written by the Lord through him," and he asks thereupon: "What is the nature of the Scripture which the Lord writes? Are they not Holy Scripture?"

     With regard to these last two questions we would state that it ought to be very clear to all that Swedenborg wrote his own works, and we know very well that Brother Waelchli would concede it, too, although he says the Lord wrote them. But it shows how easily one is led to force Swedenborg's own words to bolster up one's own standpoint.

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That Swedenborg received the truth into his understanding and clothed it, is evident in all his works, as the words he wrote were not dictated, but only the truth. Therefore he was necessitated to give his works an outer garment, and because of this fact they are not like the Word, for the words that constitute the Sacred Scriptures were dictated.

     We summarize our reasons why we believe the Theological Works of Swedenborg should not be called "God's Word," and define our position:

     1. Swedenborg never named his works "God's Word."

     2. If we characterize them as "God's Word" it gives a wrong impression and those who so name them are always necessitated to make their meaning understood, as the characterization is a peculiar one and the use of the term not a correct one.

     3. We believe that one should call only the Old and New Testament the Word of God, as this is what Swedenborg himself did.

     4. We are taught that the Word has a threefold sense and only then is it the Word.

     5. We know that the Council of Nice set up the doctrine of three persons in the Godhead as a conclusion based upon the literal sense of the Word and, therefore, it seems to us as incorrect and as leading astray to set up the dogma in the New Church that Swedenborg's Writings are "God's Word," as it is only an inference and not a direct teaching.

     We believe we are right when we characterize Swedenborg's works as he himself did. His greatest work he gave the title "Arcana Coelestia, which are contained in the Word of the Lord." They are further described as "containing wonderful things in the World of Spirits and the Heaven of Angels." This two-fold characterization of his own work indicates very clearly that it is incorrect to call it "Word of God." The heavenly secrets in the Word or the internal sense were revealed by the Lord through Swedenborg, but many things in his works he learned by association with angels for he often says that the angels instructed him so and so. He says, indeed, that he received the doctrine out of the Word from the Lord, but that he learned many things from the angels is plain in his works.

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Two of his works have the titles "Angelic Wisdom Concerning Divine Providence" and "Angelic Wisdom Concerning the Divine Love and Wisdom," and a third is named by him "Heaven and Its Wonders, the World of Spirits and Hell, from things heard and seen. We give Swedenborg's own characterization of these three works, not because we wish to prove thereby that they contain only angelic wisdom, but in order to point out how unsuitable and incorrect it is to call them "God's Word." This we also see, when we consider his greatest work containing the doctrines of the New Church, namely, "The True Christian Religion," which Swedenborg further characterized as containing "the Universal Theology of the New Heaven and the New Church." The principal doctrines of the New Jerusalem in this work are all taken from "God's Word" and confirmed by its literal sense. Consequently, it should be clear that it is incorrect to call this work "the Word of God," but theological teachings from the Word.

     Now why is it that one is not satisfied with the characterization which Swedenborg gave his own works? He never named his works "Word of God," and yet he was chosen by the Lord to receive the truths of the New Church into his understanding and to clothe them in the words and publish them in books. If Swedenborg hath believed that his works are "God's Word," then he would have given them that title. Therefore we believe it is a hurtful dogma to so name them.

     We believe firmly and confidently that the revelation which the Lord made through Swedenborg "exceeds all revelations which have been given since the creation of the world," and we close with the same remarks that we made in our editorial in October, 1914: "We cannot esteem the Writings of Swedenborg too highly," but we would also remark that the safest road is the one called the "golden mean" and, therefore, we should seek to avoid both extremes; on the one hand, we should avoid giving Swedenborg's works a characterization which he himself never gave them; and, on the other hand, they should not be considered as Swedenborg's views. Let us call them what he himself called them, then we are not misunderstood,-then we are on solid ground.
     L. G. LANDENBERGER.

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Church News 1915

Church News Various 1915

     FROM OUR CORRESPONDENTS.

     PHILADELPHIA, PA. As Swedenborg's birthday fell on Friday this year, we celebrated the same in conjunction with our regular weekly suppers. There were several informal speeches and a short account of Swedenborg's early life, by our minister, illustrated with stereopticon views.

     The great event of the past month was the celebration of our first Local Assembly. On account of our many limitations a. general invitation was found impossible. We were able, however, to entertain 35 guests, chiefly from Bryn Athyn and New York. The Assembly was opened on Saturday evening, February 20, by Bishop N. D. Pendleton, who delivered an extremely interesting and instructive address on the history and use of Assemblies in the General Church.

     The address was followed by a general discussion, in the course of which many points of interest mere enlarged upon.

     At 10:45 on the following Sunday morning a special service of worship was held. The Rite of Confirmation was administered to three of the young ladies of the Society. The Bishop delivered a most impressive sermon and administered the Holy Supper to about 55 persons. After the close of the service four new members were added to the Society's roll.

     By 6 o'clock in the evening the hall had been completely transformed. Long tables decorated with flowers and candelabra presented a very pleasing and inviting appearance. In spite of the small space available we were able to provide for 85 persons. The greater part of the evening was taken up by formal toasts and speeches which held the interest of all present. The balance of the evening was given to a number of short speeches, but unfortunately many of our guests had to leave for their trains, so that a part of the program had to be omitted.

     The aid which many of our guests gave us was very gratifying and helped to make the affair a success.

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We hope to hold an assembly each year in the future. A. E. S.

     MIDDLEPORT, O. In the passing away, on December 28th, of Miss Electa Grant, the church in general, and the Middleport Society in particular, has lost one of its staunchest supporters and most earnest workers. Miss Electa, as she is widely known in the Church, devoted her life to the use of teaching. For two years (1885 and 1886), she taught in the Academy's Seminary for Girls, then located at 1700 summer street in Philadelphia, and afterwards, for two years, in the Academy School in Pittsburgh. She also taught in the public schools, under pioneer conditions, in Kansas. But wherever she was, the New Church was uppermost in her affections, and she was always teaching children, either in Sunday School or in her home, in the Letter of the Word and in the Heavenly Doctrine. A memorial meeting, conducted at the old home in Middleport, by the Rev. Homer Synnestvedt, was attended by a considerable number of friends and relatives, at which much of great historical interest connected with the early history of the New Church in that region came to light. Her father, William Grant, and her mother, Esther Hobart Grant, were both connected with the beginning of the New Church at Middleport and Rutland and the old hearth is still a glowing center of warmth, until a better day and new beginnings shall arise. U. S.

     GLENVIEW, ILL. Swedenborg's birthday was celebrated by the reading of selections showing the history of the New Church in England, Mr. George A. McQueen having charge of the celebration as toastmaster. Upon two occasions we have been favored by having the services conducted by the Rev. W. L. Gladish, now of Dundee, Illinois.

     Valentine day was observed by a formal dance, which the younger generation enjoyed to the full. Some stated that it was the most enjoyable dance in two years. Mr. and Mrs. G. Wille had charge of the affair.

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     On Washington's birthday there was a patriotic program arranged by Mr. and Mrs. John Synnestvedt.

     Under the auspices of the Ladies' Guild Dr. King delivered a lecture on the life and works of Maame D'Arblay, which was well attended. For the present the social affairs of our community come under the charge of Mr. and Mrs. S. G. Nelson.

     The real life of the church is progressing favorably, according to all appearances. Services are well attended; everybody attends the Friday classes for the excellent doctrinal instruction of our pastor, the Rev. W. B. Caldwell. The schools are getting along successfully. Miss Eo Pendleton paid Glenview a long and much appreciated visit; earlier in the season Miss Ora Stroh was here on a shorter visit.

     BERLIN, ONT. To commemorate Swedenborg's Birthday, two "banquets" (as we like to call them) were given this year. On the 28th of January a Committee of the School Children prepared a veritable feast of good things, far the delectation of the school, the teachers, and some invited guests; and the children entertained the company with interesting speeches and papers on Swedenborg and his work. The regular Society celebration took place the following day. Mr. Waelchli acted as toastmaster, and Messrs. Odhner, Rudolph Roschman, and Day spoke on the New Philosophy, the New Theology, and the New Church in their relation to Swedenborg. A general Social followed the supper

     The Young People's Club recently gave an entertainment in which the local musical, vocal, and dramatic talent was exhibited. The varied program included piano-solos, character- recitations, men's chorus, etc., and also a little play, "A Pan of Fudge," and a monologue with tableaux, entitled "The Reveries of a Bachelor." Besides being thoroughly enjoyed, the performance-by its proceeds,-helped to improve the Society's finances.

     Instead of having a Valentine's dance, the Young People, on February 16th, piled into a number of bob-sleighs and had a moonlight drive over the crackling snow fields to the farm of Mr. Albert Doering, where the evening mysteriously fled away under the influence of games and refreshments.

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And then the jolly crowd was off again, to the tune of "Tipperary" and the old home songs!

     On Tuesday evening of every week the Young People meet for a class on the "Memorable Relations." Once a month, however, the program is varied, and some other topics are taken up. One evening, recently, was devoted to Papers on Freedom; at another occasion, the various methods of Taxation were discussed.

     It might be of interest to mention some of the more serious phases of the Society's activities. The Sunday services, during the past season, have been conducted, usually, by Mr. Odhner. The sermons have mostly been drawn from the Gospel of Matthew, each chapter affording the material for one sermon. In the weekly doctrinal class, Mr. Waelchli is taking up the last part of THE DIVINE LOVE AND WISDOM. In Mr. Waelchli's absence, Mr. Odhner conducts classes on the INTERCOURSE BETWEEN THE SOUL AND THE BODY, The Ladies' Society has a monthly class with Mr. Odhner, in which the subject of "Infants After Death," is discussed; and the men have a class on CONJUGIAL LOVE in connection with the monthly Men's Meetings; at the Men's Meetings there is free and informal discussion on whatever topics of current interest that might be brought up, but sooner or later we usually drift into the inexhaustible subject of the war, its causes, progress, probable results, and all-pervading influence.

     At a recent meeting of the Society, Mr. Waelchli indicated his wish to retire, in June, from his work in the school. The Society took action accordingly. Mr. Waelchli will, however, retain the general pastoral charge of the Society.

     LONDON, ENGLAND. Since the Assembly we have settled down to our usual routine. Naturally the troubled conditions due to the war are responsible for some feeling of depression since it is impossible to forget the fearful carnage and destruction hovering over humanity. Nevertheless we may affirm the fact that there is a strong endeavor to read the signs of the times in the light of the Revelation of the Second Coming as also a full trust in the dispensations of the Divine Providence.

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Among our young men, Mr. Leon Rose has joined the colors and maybe called to the front at any time. Messrs. Oswald and Karel Acton (who have already been noted in the columns of the LIFE, as responding to the country's call) are entitled to mention here, as they have been in connection with the friends of this Society for some years. To our soldiers we wish every success and a safe return.

     The Society has lost one of its valued members, for, after a short illness, Mrs. McKay passed into the spiritual world on December 17th. Mrs. McKay joined the Society in the early days of its formation and was teacher in our local school until the time of her marriage in 1907. Her death came as a shock to most of the friends, as few realized that her illness would take a fatal course.

     In the social sphere we can report the existence of a Young Ladies' Reading Circle, which meets once in two weeks. This innovation is mainly due to the influence of Miss Waters and is meeting a present demand.

     The School Social, in December, proved a very happy gathering the details of which we have allocated to THE BULLETIN.

     The celebration of Swedenborg's birthday took place on Sunday evening, January 31st Mr. Czerny selected a very interesting set of phases of Swedenborg's experiences as related in the SPIRITUAL DIARY. With our pastor's opening address, together with papers and remarks from Messrs. Waters, Howard, Ball E. Waters and D. Elphick, the friends were given a useful sequence of thought. Mr. Rose concluded with a paper dealing with Swedenborg from a more general aspect, while Mr. Anderson brought the evening to a fitting close with his usual mirthful vote of thanks to the ladies responsible for the festive board.     F. W. E. February 10, 1915.

     BRUSSELS, BELGIUM. After many vain efforts Mr. G. Barger, of the Hague, has at last succeeded in finding means of communicating with the Rev. Ernst Deltenre, who, for nearly six months, has been held "incommunicado" together with the rest of his unfortunate fellow-citizens in Brussels.

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On February 20th Mr. Barger received the following letter:

     "My dear friends:-

     "I have just received your postal, dated the 12th of this month. I did not know it was permitted to correspond with Holland by way of Aix-la-Chapelle. We are happy to learn that you, are all well. We, too, are very well. I am very anxious to receive news from our friends in Bryn Athyn. Since the departure of Mr. Pitcairn, October last, I have not received any news, except for a letter from Miss Constance Pendleton; it was dated Bryn Athyn, September 8, and it was received by us January 14th.

     "I am working on a 'Breviarie Swedenborgian.' I have already finished the Liturgy, and in the 'Compendium of the Doctrines' I have come to Section III., treating of the Holy Spirit.

     "The activity of our Mission has been much reduced, still the Library is used to some extent, and the services are held every Sunday.

     "We nearly always are thinking of you and our friends in Bryn Athyn! When will it he possible to see each other once more?

     "Much love from my wife and the children to all of you." Cordially your devoted mother in the Lord, DR. E. DELTENRE." "Brussels, Rue Gachard 33. "Feb. 17, 1915."

     MAURITIUS. "I enjoyed myself thoroughly in Mauritius. Dr. Du Chazal was very kind and hospitable. His father died last June and his mother is at present in Switzerland. He is the oldest son and therefore the head of the family now. At present he is living in his father's house, and as he is a bachelor, his sister, Mrs. Maubray, is keeping house for him. The doctor is the leader of the Church in Mauritius; he is president of their corporation and he is the chief supporter.

     "I preached three times in Curepipe and twice in Port Louis. I administered the sacrament of the Holy Supper in Curepipe. I also spoke at length at two sociables and at two conferences or lectures.

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Besides these more formal meetings, I had over a dozen more private meetings at which I spoke on various subjects. In fact, I was kept fairly busy from the twelfth of August to the fifth of September. But I enjoyed it all and have become quite attached to the people. On my last Sunday there they presented me with an illuminated address. Some of them, at least, did not want to see me go." (From a letter by Rev. F. E. Gyllenhaal, written on leaving Mauritius.)
POETRY OF THE WORD 1915

POETRY OF THE WORD C. TH. ODHNER 1915

     Announcements.

NEW CHURCH LIFE
VOL. XXXV          MAY, 1915           No. 5
     In the Christian world of today the Study of the Word as Divine Revelation has practically ceased, but there has been a remarkable increase, on the other hand,-of the study of the Bible as "literature," which has resulted in the discovery of many beautiful features of style which formerly had not been realized. These results also are to be counted among those Egyptian vessels of silver and gold which the men of the New Church are to "borrow," for a greater realization of the BEAUTY of the letter of the Word can only serve to increase our interest in the Word, our admiration of it, our affection and love for the Divine Revelation. And such as is out: love of the Word, such will be our love of the Lord, for He is the Word, even in the letter.

     The beauty of the Word in the letter is the most remarkable phenomenon in the whole history of literature, and the learned world is unable to explain how it came to pass that a small and insignificant people such as the Israelites,-a nation of shepherds and peasants decidedly rude and uncultured, possessing scarcely any arts and sciences,-should have developed a literature which in beauty, in human interest and romance, in depth of thought, and in world-wide and unending influence, immensely surpasses the literatures of all the much greater contemporary nations such as Babylonia, Assyria, Egypt, nay, even Greece and Rome. It is in the New Church alone that this singular phenomenon can be explained.

     We will not enter, here, upon any literary disquisition as to the difference between Prose and Poetry, but will confine our consideration to the inmost spiritual and psychological differences.

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All literature, all human expressions of thought and affection, are to be divided into two general groups which may be called the two sexes in the forms of speech, Prose being relatively the masculine, and Poetry the feminine sex. Prose, like the masculine sex, is more hard and stern, more didactic, more intellectual, appealing more directly to the rational thought. But Poetry, like woman, represents more fully the affections of the human race; it is more soft and gentle, never openly didactic or controversial, teaches only by symbolic suggestions which appeal more directly to the affections.

     THE CONJUGIAL IS THE ESSENCE OF ALL POETRY.

     The conjugial of good and truth is the secret essence of all genuine Poetry. Even as the feminine form is a more perfect, because more beautiful form than the masculine, because woman in her very form is the expression of the conjunction of good and truth-so also Poetry is mare perfect, more sublime and beautiful than Prose, because it brings out more fully and more ultimately the affections as well as the thoughts for it brings out BOTH in their conjunction or marriage. In the very rhythm, cadence and measure of Poetry there is this conjugial union of the short syllable and the long, representing the conjunction of the active and the passive, the good and the true, the male and the female,-whether in the simple Trochees and Iambics, or in the resulting Dactyls and Anapests, the third foot representing the resulting effect or use of the conjunction of good and truth. And this conjugial essence of Poetry is not a mere conjunction of sounds, but of ideas and affections, for the short and the long syllables actually and spontaneously express either affections or intellectual ideas, the celestial and the spiritual elements of human life.

     THE DIVINE AND HEAVENLY ORIGIN OF POETRY.

     As the conjugial of good and truth derives its inmost origin from the Union of the Divine Love and the Divine Wisdom, so also Poetry derives its inmost origin from the Marriage of the Lord as the Bridegroom with Heaven as His Bride; and this universal marriage sphere so fills the atmosphere of Heaven that all the speech of the angels there flows spontaneously into rhythmical cadence, each sentence coming to a close in a unit, as it were, looking to the Lord in every thought and affection. (A. C. 1648.)

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It was from this heavenly marriage that the earliest speech of men on earth derived its first origin in that Golden Age when men lived openly in communion with the angels of Heaven. It was at first a soundless speech, a beautiful and harmonious pantomime of perfect facial expressions; and later on, as external speech began, the marriage of thought and affection flowed spontaneously into the ultimate expressions of Poetry. From this Divine and heavenly origin it has followed that the perfection of poetical inspiration has always gone hand in hand with Religion, with the state of the Church in respect to its acknowledge and love and worship of the One and Only God, just as the state of the conjugial love of man and woman has always depended inmostly upon Monotheism. There is no order, no harmony, no beauty, no romance, no poetry, in polygamy or adultery,-nothing but disorder, disharmony, filth and ugliness. Imagine a man writing an, inspired poem to his three wives, expressing an equally ardent love for all three! Or imagine a woman doing the same for her three husbands! Imagine, then, a Church producing hymns in adoration of three distinct Divine Persons! It has been done, we know, but such songs consist of senseless words and jingling rhymes, without the essence of genuine Poetry, or else the idea of One God has been unconsciously in the mind of the poet.

As the Ancient Church fell away from the worship of one God, its poetry and literature declined in all its nations. Where is the poetry of Chaldea, Assyria, Phoenicia, Philistea, and Egypt? A few beautiful remnants have been unearthed,-hymns and prayers directed not to the many gods but to the God,-but as a whole the immense literatures of these nations have vanished like empty dreams, leaving behind in general nothing but revolting records of war and slaughter. Greek and Roman literature is full of beautiful poetry, but its beauty is inmostly from the remains of Monotheism, which survived among these comparatively youthful Japhetic nations.

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And not even Greek and Roman Poetry can compare, in point of internal beauty and world-wide and everlasting influence for good, with the simple poetry of the Hebrews. MONOTHEISM, and it alone, is the secret of the beauty and the power of Hebrew Poetry.

     HISTORY OF HEBREW POETRY.

     It is everywhere recognized that Poetry is the primeval form in which the thoughts and feelings of primitive peoples have spontaneously clothed themselves, and this is because of the inborn tendency towards Monotheism among all children and all child-like races. We have referred to the origin of Poetry in the Most Ancient Church, from which, through the Ancient Word, Poetry descended to the Church of the Silver Age. It would seem that the Ancient Word was largely, if not wholly, written in the form of Poetry. All the remnants from that Word, as quoted in the Old Testament,-the verses from "the Wars of Jehovah," "The Prophetical Enunciations," "The Book of Jasher,"-are simply stanzas of ancient songs, now lost as a whole, and it is as such that they are treated in all modern works on Biblical Literature. This lost Word of the ancients remained longer with the Semitic branch of the Noahtic Church than with the Hamitic and Japhetic branches, and longest of all with the Hebrews, the descendants of Eber, who founded the Second Ancient Church. Finally, when the whole world had fallen into Polytheism and Idolatry, the worship of one God was re-established in Israel, and remained with them for two thousand years, the sole surviving island of Monotheism in the universal ocean of false religions.

     From the very rise of the nation, the affections of the Israelitish nation clothed themselves spontaneously in song, as is evident from the various inspired songs of Jacob, of Moses, of Miriam, of Deborah and others. "All that moved the souls [of the Israelites] was expressed in song; it was indispensable to the sports of peace; it was a necessity for the rest from the battle; it cheered the feast and the marriage; it lamented in the dirge for the dead; it united the masses; it blessed the individual, and was everywhere the lever of culture.

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Young men and maidens vied with one another in singing beautiful songs, and cheered with them the festival gatherings of the villages, and the still higher assemblies at the sanctuary of the tribes. The maidens at Shilo went yearly with songs and dances into the vineyards, and the maidens of Gilead repeated the sad story of Jephthah's daughter; the boys learned David's lament over Saul and Jonathan; shepherds and hunters at their evening rests by the springs of the wilderness sang songs to the accompaniment of the flute. The discovery of a fountain was the occasion of joy and song." (Herzog. 11:673.)

The poetic vein of the Hebrews burst forth into its fullest flow in the Psalms of David, even as in every nation a period of victory is followed by a new birth of poetry. David himself "the sweet singer of Israel," was undoubtedly a poet of the first order, possessing in his natural mind those forms and talents, into which the Divine poetry of the Prophetic Spirit could inflow to represent and foretell the temptation-combats, the humiliative even unto despair, the victories and the glorification of the promised Messiah, the Lord in His Human. Solomon "in all his glory" was also a glorious poet, as witness his Proverbs, his Preacher, and his Song of Songs, but these possess only the external form of Hebrew poetry, without a continuous Divine substance. But the inspired Prophets, from Isaiah to Malachi, are full of Divine Poems, and are, in fact, poetical in form throughout.

After the return of the Jews from Babylon the vein of poetry seems to have dried up, together with the withdrawal of the prophetic spirit, but it revived again, in a most unexpected way, with the appearance in Israel of the Prophet of prophets, the Poet of poets,-the Word incarnate. It may seem startling to learn that the Lord in His human-"a Hebrew of the Hebrews"-spoke entirely in forms of Poetry, in the parallelisms and measures and stanzas and strophes of the ancient Hebrew Poetry, but this is a fact which has been abundantly proved, nor does this discovery take away anything from the Divinity of His words. The words are Greek, but the Poetry within them bears all the characteristics of Hebrew Poetry, spoken and written entirely in the "conjugial style" which is the most glorious feature of the Poetry of the Word.

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In His words in the Gospels, and finally in the Apocalypse,-the Poetry of the Hebrews reached a climax of sublimity, through which the Divine face shines as through a veil of thin silk,-a face and a voice which have now been fully revealed in the Divine Poetry of the Heavenly Doctrine of the New Jerusalem.

     FEATURES OF THE POETRY OF THE WORD.

     1. It is essentially and universally religious, expressing everywhere the supreme of all loves-the Divine Love of the Lord towards mankind, and the re-flowing love of the Church towards the Lord.

     2. It is the most simple, natural and spontaneous of all forms of Poetry. As Ewald states: Hebrew poetry has a simplicity and transparency that can scarcely be found anywhere else,-a natural sublimity that knows but little of fixed forms of art, and even when art comes into play, it ever remains unconscious and careless of it. Compared with the poetry of other ancient peoples, it appears as of a more simple and childlike age of mankind, overflowing with an internal fulness and grace that troubles itself but little with external ornament and nice artistic law." (DIE DICHTER, I., p. 15.)

     3. It is sensuous, realistic, and full of life: "There is no poetry," says Briggs, "so sympathetic with nature, so realistic, so sensuous and glowing in its representations of nature, as Hebrew poetry. This feature of the Sacred Writings, which has exposed them to the attacks of the physical sciences, presenting a wide and varied field of criticism, is really one of their most striking features of excellence, commending them to the simple-minded lovers of nature; for while the Hebrew Scriptures do not teach truths and facts of science in scientific forms, yet they alone, of ancient poetry, laid hold of the eternal principles, the most essential facts and forms of objects of nature, with a sense of truth and beauty that none but Sacred poets, enlightened by the Spirit of God, have been enabled to do. Hence it is that not even the sensuous, romantic poetry of modern times, enriched with the vast stores of research of modern science, can equal the poetry of the Bible in its faithfulness to nature, its vividness and graphic power, its true and intense admiration of the beauties of nature and reverence of its sublimities." (THE STUDY OF HOLY SCRIPTURE, p. 360.)

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4. Its freedom of movement. "The Hebrew poet is not bound to a certain number of syllables. While in general making the syllabic length of the lines correspond with the parallelism of the thought and emotion, he does not constrain himself to uniformity as a principle or law of his art: but increases or diminishes the length of his lines in perfect freedom in accordance with the rhythmical movements of the thoughts and emotions themselves. The external form is entirely subordinated to the internal emotion, which moves on with the utmost freedom and assumes a poetic form: merely as a thin veil, which does not so much clothe and adorn, as shade and color the native beauties of the idea. This movement of emotion gives rise to a general harmony of expression in the parallelism of structure in lines and strophes,-a parallelism which affords a great variety and beauty of form. Sometimes the movement is like the wavelets of a river, flowing steadily and smoothly on; then like the ebbing and flowing of the tide in majestic antithesis; and again like the madly-tossed ocean in, a storm, all uniformity and symmetry disappearing under the passionate heaving of the deepest emotions of the soul." (Ibid., pp. 365, 366.)

(To be continued.)
ANNUAL MEETINGS 1915

ANNUAL MEETINGS 1915

The annual meetings of the General Church will be held in Bryn Athyn, Pa, from June 21st to 26th, 1915. The Consistory will meet on Monday, June 21st; the Council of the Clergy on June 22d-25th; the Executive Committee on June 29th; and the Joint Council on Saturday, June 26th.

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"THIS DO IN REMEMBRANCE OF ME." 1915

"THIS DO IN REMEMBRANCE OF ME." Rev. F. E. WAELCHLI 1915

     "This is My body which is given for you: this do in remembrance of Me." (Luke 22:19.)

     These words were spoken by the Lord at His institution of the Holy Supper, when He gave the bread to His disciples. Afterwards He gave to them the cup, saying, This cup is the new testament in My blood, which is shed for you.

     In the natural sense, by the flesh and blood of the Holy Supper is meant the passion of the cross, for the Lord in that last great temptation gave His flesh and blood for the salvation of mankind. In the spiritual sense, by the flesh and blood are meant the good of charity: and the truth of faith, which: the Lord gives from His glorified body, in which He rose on the third day as the God of heaven and earth. In the celestial sense, by the flesh and blood are meant the Divine Good of His Love and the Divine Truth of His Wisdom, which are the Lord Himself, and as to which He is present in the Holy Supper and enters into and sups with man, and, he with Him.

     Man is to receive the body and blood of the Lord in the Holy Supper in remembrance of Him. By this is meant in the natural sense that he shall then remember the passion of the cross. Remembrance of this will cause him to think of the Lord's great love for man's salvation, and will awaken in him a reciprocation of that love. "This may be illustrated by various comparisons. Who does not remember and love the man, who from the zeal of love to his country fights against its enemies, and by the loss of his own life rescues his fellow-citizens from the yoke of slavery? And who does not remember and love the man, who, seeing his fellow-citizens in extreme want, and reduced by famine to the brink of death, moved with compassion, brings forth all his silver and gold from his house, and freely distributes it among them? Who again does not remember and love the man, who, from love and friendship, takes the only lamb he has, and kills it, and sets it before his guests?" (T. C. R. 710.) Thus did the Lord in the passion of the cross for the spiritual welfare of all mankind.

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How great, therefore, should be the remembrance and love of Him!

     Such remembrance and love on the natural plane are necessary as the foundation and containant of remembrance and love on the spiritual and celestial planes. But man is not to remain in that which is the foundation and containant, that is, the man of the New Church, to whom the spiritual and the celestial are revealed, is not so to remain. From the foundation he is to ascend to that which is built upon it, and from the containant enter to that which is contained. There come, however, times, in states of temptation, when the man of the church reaches out in vain for the things which are on the higher planes. They do not enkindle his affection nor bring to his thoughts that which has power to save. He finds himself in cold and darkness. In such states it is well that he should return to what is fundamental, to that which is of the natural sense of the Word. Here there will come to him the remembrance of the Lord's love as manifested in His passion of the cross, and this will awaken anew his love to the Lord, and with the warmth of the love will come the light and power of the truth. Then can he again ascend to the planes which are higher. From this it follows that in approaching the Holy Supper it will depend on the man's state at the time what plane of affection and thought will be active. Nevertheless, with the man of the Church, the constant desire and endeavor should be towards what is higher. The way to this is open to him.

     On the spiritual plane man receives the body of the Lord in the Holy Supper in remembrance of Him, if he then reflects on the good of charity, which the Lord in His love and mercy bestows upon him. And on the celestial plane there is remembrance of Him, if there be reflection on the Divine Love, which is the body of the Lord, the Lord in His Divine Human, with whom it is granted to enter into conjunction by the Holy Supper.

     The supreme remembrance should be of the Lord as the Divine Love, and this should enter into and be present in the remembrance of the good of charity, for this is given from the Divine Love.

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The body of the Lord is the Divine Love. That this is so can be seen from the fact that even with angels and men, love is the very life of their bodies, and that but for love, their bodies would be nothing. The inmost, of the life of every man, be he good or evil, is from celestial love; from this is the vital heat of his body. And with the angels, so much is the body according to the love, that love exhales from their whale body; the body also appears bright and lucid by virtue of the light from that love, for the good of love is like a flame, emitting from itself a light, which is the truth of faith. Since therefore the angels in heaven are of such a quality, what must the Lord Himself be, who is the source of all love in angels, and whose Divine Love appears as a sun, from which the universal heaven derives its light, and all the inhabitants thereof their heavenly heat, that is, their love, consequently their life! The Lord's Divine Human is what thus appears, and from which all those things are derived. Hence it is manifest what is meant by the Lord's body, namely, that it means the Divine Love. Such is that Divine Body in which He arose, the glorified Human. And this is the body which we, must supremely have in remembrance in approaching the Holy Supper,-His Divine Love towards the universal human race. (A. C. 6135.)

In order that in approaching the Holy Supper we may have this love in remembrance, it is necessary that we should know its operation, that is, know what it does for us and for all mankind; for only when we know this can we be moved to reciprocate it by the reception into life of that which it bestows. To understand this, let us return to the fundamental or ultimate idea, which is that of the natural sense of the Word. We have seen that, according to this idea, man has the Lord in remembrance in the Holy Supper, when he reflects on the love manifested by the passion of the cross. Herein is contained the higher idea of the operation of His love, which becomes evident when we consider what the passion of the cross really was, that it was the last combat by which the Lord fully subjugated the hells and glorified His Human, and thereby effected the salvation of mankind from hell. Salvation from hell, or the liberation of man from evil, was the operation of the Lord's love.

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And such was not only then, but is now its operation,- the operation of the Divine Love which is the Divine body, the Lord in His Divine Human. For by the glorification of the Human the Lord took to Himself the power of forever keeping hell in subjection, thus of forever liberating and saving man. Every man needs constantly, every moment, to be liberated and saved, for he is such that of himself he thinks nothing but what is of hell. Round about every man are the hells, seeking his destruction, and this they would surely accomplish, unless they were rejected by the Divine Power of the Lord.

This operation of the Divine Love is what is meant by the body which is given in the Holy Supper: "This is My Body, which is given for you." And then it is said: "This do in remembrance of Me." In remembrance of that love there is something for man to do, namely, the reception of the love, signified by the eating, and that reception is nothing other than man's co-operation in his' salvation from hell, his co-operation in the Lord's work of subjugating hell, which co-operation consists in repentance, or the shunning of evil. The Holy Supper is an ultimate act of worship by which man may be strengthened in repentance, and therefore it is called in the doctrines "a sacrament of repentance,"-a sacrament of repentance which opens heaven to him. It opens heaven, because as he repents the Lord from His love subjugates hell in him and keeps it subject, and thus renders the man capable of receiving from that same love the good of charity and the truth of faith, which constitute heaven. Every man of the Church should constantly bear in mind that every good of charity and every truth of faith, which he may have, is a gift of the Lord, and that he is able to enjoy these gifts solely for the reason that the Lord is ever subjugating the hells which seek to make him their own. The Holy Supper is instituted that he may remember this, which means, that he may not forget it. "This do in remembrance of Me."

The Holy Supper is instituted that man may remember the Lord's love and mercy in saving him from hell and bestowing upon him the blessedness of heaven, as also that he may remember that he must do his part that this love and mercy may find entrance into him.

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But it is not instituted that he may remember this only then, but that he may thereby be strengthened in the constant and Perpetual remembrance of them. There must be a perpetual remembrance of the Lord, His love and mercy, His bestowal of salvation, and of the means by which He imparts that love, mercy and salvation through man's co-operation by repentance. Daily, hourly, every moment must come to him the word: "This is My body which is given for you; this do in remembrance of Me."

Such will be the case with him who does the works of repentance, looking to the Lord in such doing, and confiding in the power of His aid. Such a man is continually in the remembrance of the Lord, even when he is thinking and conversing on other subjects, and likewise when he is engaged in his public, private, or domestic duties, and although he is ignorant at the time that he remembers the Lord; for the remembrance of the Lord, on the part of those who look to Him, reigns universally, and what reigns universally is only apperceived at such times as the thought is determined to that particular object. This may be illustrated by many things in respect to man: he who is in any love, whatever it may be, is continually thinking of the things which are connected with that love; and this notwithstanding his being engaged in thought, in speech, and in action about other things. In the other life this is clearly manifested from the spiritual spheres with which everyone is encompassed, it being there known from those spheres alone, in what faith and love everyone is, and this although they are thinking and talking of something entirely foreign to the subject; for whatever universally reigns with anyone produces that sphere, and manifests his life to others. From this it may be evident what is meant when it is said that everyone ought to be continually thinking about the Lard, salvation, and eternal life. All who perform repentance do this; and because they do it, they do not think ill of their neighbor, and they have justice and equity in all their thoughts, words, and actions. For whatever reigns universally flows even into the minutest things, and guides and governs them; for the Lord keeps the mind in such things as are of charity and consequent faith, and thereby gives them all a suitable arrangement. (A. C. 5130)

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The thought of man involves many things together, for it is the form of many things which have successively entered. Those things which come to manifest perception are at the time in the midst, whilst other things are on such occasion at the sides round about. Those things which are in the circuits round about are in obscurity, nor are they manifested except when such objects occur as they are in consociation with. But the things which are still more remote, and verge downwards, are such as the man has rejected and holds in aversion; such things are evils and falsities with the good, and goods and truths with the evil. In the thought itself of the man are those things which are perpetually there, that is, which universally reign there, which are his inmost things. From these man looks at those things which are not perpetually there, that is, at those which do not yet universally reign, as out of himself and also as beneath himself, and as not yet in affinity, from which in such case he can choose and adjoin to himself those things which agree with the inmost things, whereby the inmost things, or those which universally reign, are strengthened; this is effected by new truths with the good, and by new falsities, or by wrong applications of truths, with the evil. It is further to be noted, that that thing which universally reigns is what is insinuated into the will itself, for the will itself is the inmost of man, because it is formed from his love; for whatsoever a man loves, this he wills, and what he loves above all things, this he inmostly wills. (A. C. 8885.) With the man who does the works of repentance, with the man in whom there is the remembrance of the Lord, the inmost thoughts are of the Lord and of salvation by Him, and these thoughts are of his very will, and thence enter into all his life. Thus his remembrance of the Lord is constant and perpetual.

Man is such as is the quality of that which constitutes his perpetual remembrance. For remembrance is the reproduction of that which is of the memory; and man's memory consists of the affections and thoughts which have become permanent with him. That this may be clear, let us view the subject in the inverse order, beginning with the affections and thoughts. Man himself is his mind, that is, his will and understanding.

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These are not abstractions, but substances. They are organic, that is, substances formed as organs, and these organs are the man. The changes of state of these substances are man's affections, and the variations of their form are his thoughts. The permanence of these is memory; and their reproduction is remembrance. Thus remembrance is the coming into activity of man's affections and thoughts, or the coming into activity of the very substances of his mind, according to their state and form. As man's mind is constituted, such will be his remembrance. And as the mind is the man,-the very substance which is the real man,-therefore such as is the man, such is his remembrance. And the reverse is also true: such as is the remembrance, such is the man, such is the very nature of the substance which constitutes him. Therefore, if man be in the perpetual remembrance of the Lord's love in effecting his salvation, it is an indication that the man himself, the very substance which constitutes him, is turned to that love and lives from it. The words, "This do in remembrance of Me," therefore mean that the Lord's love of saving us from hell and bestowing upon us the happiness of heaven is to become the very most object of our affections and thoughts, so that our very being, our very substance, may be turned to Him and open to receive the operations of His love, yea, open to receive Him as that Love, so that He may dwell in us and we in Him. If these words mean this for us, then will they be written on our hearts. "This is My body which is given for you; this do ire remembrance of Me" will be in us a living word of the Lord, or, what is the same, will be that word of the Lord living in us, and determining the whole quality of our life. The Lord, the Divine Man, our God, our Savior, Who came into the world to subjugate the bells and glorify His Human, and Who in the Divine Human ever holds hell subject for us, will be our all, and forever will the gifts of His love, which are the goods of charity and the truths of faith, impart to us the blessedness of heaven. Amen.

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SWEDENBORG'S DIARY AND DREAMS 1915

     1743-1744.

     TRANSLATED FROM THE SWEDISH BY C. TH. ODHNER.

     (Continued from p. 263.)

     6x7 April N. B. N. B. N. B.

     [49] In the evening I came into another sort of temptation, as follows: Between eight and nine in the evening, while I was reading concerning the miracles of God wrought through Moses, it seemed to me as if something of my own understanding mixed itself into it, so that I was not able to have the strong faith that I sought to have. I believed and yet did not believe. I was thinking that on this account the angels and God revealed themselves to shepherds and not to the philosopher who allows his understanding to take part in the play, as is always the way when, for instance, a person asks why God made use of the wind when He collected the locusts; why He hardened Pharaoh's heart; why He did not work immediately, and other such things at which indeed I smiled mentally, but which nevertheless caused the faith to be less firm. [50] I looked at the fire [in my stove] and said to myself, Neither ought I to believe that the fire exists, when nevertheless the external senses are more fallacious than what God says, who is Truth itself; I ought to believe it rather than myself. In such and other thoughts I spent an hour or an hour and a half, and smiled in my mind at the tempter. It is to be noted that during the same day I had traveled to Delft, and the whole day I had been graciously permitted to be in profound spiritual thoughts, as profound and beautiful as I had ever experienced and this during the entire day, which was the work of the Spirit, whom I found to be with me.
     * "During the same day I had traveled to Delft." It would seem from this statement that the manifestation of the Lord to Swedenborg, described in nos. 51-54, took place at Delft, and not at The Hague.

     [51] At ten o'clock I went to bed and felt somewhat better. Half an hour afterwards I heard a noise beneath my head and I then thought that the tempter had departed. Immediately there came over me a powerful tremor, from the head and over the whole body, together with a resounding noise, and this occurred a number of times.

316

I found that something holy had encompassed me. [52] I then fell asleep, but about twelve, one, or two o'clock in the night there came over me a very powerful tremor from the head to the feet, accompanied with a booming sound as if many winds had clashed against one another. It was indescribable, and it shook me and prostrated me on my face. In the moment that I was prostrated I became wide awake, and I saw that I had been thrown down. [53] I wondered what it meant, and I spoke as if I were awake, but still I found that the words were put into my mouth, and I said, "Oh, Thou Almighty Jesus Christ, who of Thy great mercy deignest to come to so great a sinner, make me worthy of this grace!" I kept my hands folded and I prayed, and then there came forth a hand which strongly pressed my hands. [54] I then continued my prayer, saying, "Thou hast promised to receive in grace all sinners; Thou canst not otherwise than keep Thy words!" In the same moment I was sitting at His bosom and beheld Him face to face. It was a countenance of a holy mien, and all was such that it cannot be expressed, and also smiling, so that I believe that His countenance was such as it had been during His life. He spoke to me and asked if I had a bill of health. [Om jag har sundhets pass.] I answered, "Lord, Thou knowest better than I." Ha said, "Well, then do," [Na sa gior]. This I found in my mind to signify, "Love me truly," or "Do what thou hast promised." O God, impart to me grace for this! I found it was not in my own power. I awoke, with tremors. [55] I then again came into such a state that in my thoughts I was neither sleeping nor awake. I thought, What may this be? Is it Christ, the Son of God, that I have seen? It is a sin that I am doubting it, but as it is commanded that we are to try the spirits, I reflected on everything, and I found from that which had occurred the previous night, that I had been purified by the Holy Spirit during the whole night, and encompassed and preserved, and thus prepared for 'this purpose.

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And from the fact that I fell upon my face,-and that the words which I spoke and the prayer which I said did not come from myself, but that the words were put into my mouth, although I did speak, and that everything was holy,-I perceived that it was the Son of God Himself who descended with such a resounding noise which by itself prostrated me to the ground, and that it was He who effected the prayer and thus declared it to be Jesus Himself. [56] I prayed for forgiveness that I had so long doubted it, and that in my thought I had demanded a miracle, which I now perceived to be improper. Thereupon I began to pray, and I prayed only for grace; more than this I could not express, but afterwards I prayed in addition to receive the love which is the work of Jesus Christ and not my own. In the meantime tremors often passed over me.

[57] Later on, about day-break, I fell asleep again, and then had continually in my thought how Christ conjoins Himself with men; holy thoughts came, but of such a nature that they are unfathomable, for I cannot in the least express by the pen what then took place; for I only know that I was in such thoughts.

[58] I then saw my father,* dressed in a different costume, almost reddish. He called me to himself and took hold of my arms, which were in short sleeves, but with lace ruffles for cuffs; he took both cuffs and tied them with my ribbons. My wearing cuffs signifies that I am not of the Clergy, but that I am and ought to remain in civil service. He then asked me what I thought about this question, viz., that a certain king had granted leave to about thirty persons who belonged to the spiritual order, to get married and thus to change their estate. I replied that I had thought and written something about this subject but that it has no relation to it. [59] Immediately afterwards I found myself able to answer, according to my conscience, that no one ought to be permitted to change his estate, no matter what it may be, to which he has devoted himself. He said that he also was of the same opinion, but I added that if the king had resolved upon it then the matter was settled.

318

He said that he would present his vote in writing; if there are fifty [votes] then the matter is fixed. I noticed as a remarkable circumstance that I did not call him "my father" but "my brother." I afterwards wondered how this was: it seemed to me that my father was dead, and that this one, who is my father, thus must be my brother.
     * "My father," Bishop Jesper Swedberg, (1653-1735). It had been a disappointment to him that his son, Emanuel, had not entered the priesthood.

     [60] I must not forget that it: also entered my thoughts that the Holy Spirit wished to show me to Jesus and introduce me to Him, as a work which He had thus prepared, and that I ought not to ascribe anything to myself, but that everything is His, although He of grace appropriates the same to us.

     I then sang the hymn I had chosen: "Jesus is my friend, the best one," n. 425.

     [61] This much I have now learned in regard to what is spiritual, that there is nothing for it but to humble oneself, and not to ask for anything but the grace of Christ, and this in all humility. I had added what is of my own in order to obtain love, but this is presumptuous, for when a person possesses the grace of God, he gives himself up to Christ's pleasure, and acts according to His pleasure. One is happiest when he is in the grace of God. I must most humbly pray for forgiveness before my conscience can be satisfied, for I was in temptation before this had been done. The Holy Spirit taught me this, but I in my stupid understanding had neglected humility which is the foundation of everything.

     [April] 7x8

     [62] Throughout the whole night I seemed to be going deep down, by ladders and other spaces, but quite safely and securely, so that the depth did not bring me into any danger, and there occurred to me in the dream the verse, "In the depth among the lowly,-nothing, be it far or near". . .
     * The verse "In the depth," etc. These are the fifth and sixth lines of the third verse in the hymn "Jesus is my friend, the best one." (See note to n. 37.)

     [63] Afterwards I seemed to be at dinner in company with a number of persons at the house of a clergyman.

319

I paid about a louis-d'or for the meal, and thus more than I ought, but when I was on my way from the place I had with me two vessels of silver which I had taken from the table. This troubled me and I tried to return them, and it seemed to me I had a plan to do so. This, I believe, signifies that in the temptation I had paid of my own, (it was the grace of God), and thus more than I ought to have done, (the grace of God), but that at the same time I had learned much in what is spiritual by this means, which is signified by the silver vessels which I wanted to return to the clergyman, that is, for the honor of God to give them back to the universal Church in some manner, which it seemed to me will also be done. [64] Afterwards I was in quite a large company at the house of another clergyman, where I seemed to have been before. When we arrived it seemed to me that we were so many as to overwhelm the clergyman, and I did not like that we were so many as to cause him trouble. This signifies that I have so many unruly thoughts, which ought not to be, and that I cannot govern them, and they were compared to roving Poles and hussars, but they seemed to depart.

[65] I was also in this temptation, viz., that thoughts invaded me which I could not control; and this, indeed, so severely as to keep away every other thought but the one that they should be given free reins for once to oppose the power of the Spirit, which leads in a different direction. The temptation was so severe that if the grace of God had not been yet stronger I must have fallen therein, or else become insane. At times I was unable to force my thoughts to the contemplation of Christ whom I had seen, though only a little while. The movement and power of the Spirit came to me [to such an extent that I felt] that I would rather become insane [than to fall]. This referred to the second clergyman. [66] I may compare this to a pair of scales for weighing in the one is our own will and evil nature, in the other the power of God. In temptation our Lord so disposes these that at times they come into an equilibrium, but as soon as the first of the scales begins to weigh down heavier, He helps it up again. Such I have found to be the case, if I may speak, of it in a worldly manner, from which it follows that this is far from being our own power, which draws everything downwards and is opposed rather than cooperating with the power of the Spirit, and consequently it is the work of our Lord alone, which He thus disposes.

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     [67] I then perceived that things were reproduced in my thoughts which had entered into them long before, so that I thereby found the truth of the Word of God that there is not the least word or thought which is not known to God, and if we do not receive the grace of God, we are responsible for it.

     [68] This thing I have learned, that the only thing in this state,-I know not of any other,-is in humility to thank God for His grace, and to Pray for it, and to consider our own unworthiness and God's infinite grace.

     [69] It was wonderful that I was able to have at one and the same time two thoughts quite distinct from one another,-the one for myself, which occupied entirely the thoughts of others; and at the side of this the thoughts of the temptation, in such a manner that nothing was powerful enough to drive them away. They held me captive so that I did not know whither to flee, for I carried them with me.

     [70] Afterwards, because various things occurred to me which I had thought and fixed in my mind long ago, it was as if it had been said to me that I found reasoning, by which to excuse myself,-and this also was a great temptation,-or to attribute to myself the good that I had done, or, to speak more correctly, the good which had been done through me; but the Spirit of God removed this also, and caused me to find it otherwise.

     [71] This last [temptation] was more severe than the former in this respect that it reached to the innermost, but over against this I received a yet stronger evidence of the Spirit, for at times I broke into a perspiration; what then came up [in my mind] was no longer anything that could condemn me, for I had the strong confidence that it was forgiven me, but that I should excuse myself and set myself free. Every now and then I burst into tears, not of sorrow but of inmost joy that our Lord had been willing to show such great grace to so unworthy a sinner. For the sum-substance of all I found to be this that the one and only thing is to cast oneself in humility upon the grace of our Lord, to perceive one's own unworthiness, and to thank God in humility for His grace; for if there is any glorification therein, looking towards one's own honor,-whether it be glorification of the grace of God or anything else,-it is impure.

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     [72] While the thought occurred to me, as it often does, if it should happen that any one took me for a holy man, and therefore made much of me; nay, as is done by some simple-minded folks, if they were not only to venerate me but even adore me as a supposed saint; I then perceived that in the zeal in which I then was, I would be willing to inflict upon him every evil, even unto the extreme, rather than [to permit] anything of such a sin to cleave to him. And [I recognized] that I must entreat our Lord with earnest prayers, that I may not have any share in so damnable a sin, or that it should cleave to me. [73] For Christ, in whom dwelleth the fulness of the Godhead, is alone to be adored in prayer, for He takes the greatest sinner to His grace, and does not regard our unworthiness, wherefore we must not in the prayer address ourselves to any one but Him. He is almighty, and is the only Mediator. What He does for the sake of others who have become saints, is His concern and not ours, that we should. [The rest of the sentence is obliterated].

     [74] I perceived that I was unworthy above others and the greatest of sinners, for our Lord has granted me to go more deeply with my thoughts in certain matters than many others have done; and I perceived that: here lies the very fountain of the sin, viz., in the thoughts which are brought to the work; so that in this manner my sins come from a deeper source than in the case of many other persons. Herein I perceived my unworthiness and my sins to be greater than those of others; for it is not enough to call oneself unworthy, for this may be done while yet the heart is far away from it, and it may be a pretense, but to perceive that one is such, this is of the grace of the Spirit.

     [75] Now while I was in the spirit, I thought and strove by means of my thoughts to gain a knowledge of how to avoid all that is impure, but I noticed nevertheless that on all occasions something from the love of self intruded itself and was turned about in the thought; as, for instance, when any one did not show the proper regard for me according to my own imagination, I always thought, "If you only knew what grace I am enjoying you would act otherwise," which at once was something impure having its source in the love of self.

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After a while I perceived this and prayed God to forgive it; and I then desired that others might enjoy the same grace, and perhaps they possess it or will obtain it. Thus I observed clearly that there was still with me that pernicious apple which has not yet been converted, which is the root of Adam and of hereditary sin. Yes, and an infinite number of other roots of sin are with me.

[76] I heard a person at the table asking his neighbor the question whether any one who had an abundance of money could be melancholic. I smiled in my mind and would have replied,-if it had been proper for me to do so in that company, or if the question had been addressed to me,-that a person who possesses everything in abundance, is not only subject to melancholy, but is [exposed] to a still higher kind, that of the mind and the soul, or of the spirit which operates therein, and I wondered that he had proposed such; a question. [77] I can testify to this so much the more, as by the grace of God there has been bestowed upon me in abundance everything that I require in respect to temporal things; I am able to live richly on my income alone, and can carry out what: I have in mind, and still have a surplus of the revenue, and thus I can testify that the sorrow or melancholy which comes from the want of the necessaries of life, is of a lesser degree and merely of the body, and is not equal to the other kind. The power of the Spirit prevails in the latter, but I do not know whether it is so also in the first kind, for it seems that it may be severe on bodily grounds; still, I will not enter further into this matter.
* According to the estimate of Cuno, Swedenborg's friend in Amsterdam, Swedenborg enjoyed an annual income of about 10,000 florins, or $5,000. (Doc. II. 447.)

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     [78] I saw a bookshop, and immediately the thought struck me that my work would have greater effect than the works of others, but I checked myself at once by the thought that one person serves another and that our Lord has many thousand ways of preparing every one, so that every book must be left to its own merits, as a medium near or remote, according to the state of the understanding of every one. Nevertheless, the pride at once was bound to assert itself; may God control it, for the power is in His hands.

     [79] I experienced so much of the Lord's grace, that when I determined to keep my thoughts in purity, I perceived the enjoyment of an interior gladness, but still there was a pain in the body, for it was not able to bear the heavenly joy of the soul; I therefore left myself most humbly to the grace of God, that He might do with me according to His pleasure. May God grant me humility, that I may see my frailty, impurity, and unworthiness.

     [80] During all these experiences I remained in the company of all my former associates, and no one could [perceive] any change in me whatsoever. This was of the grace of God, but I knew what . . . not daring to tell that I realized the high grace that had been granted to me, for I perceived that this could serve no other purpose than to make people think this or that about me, each one for or against me, or perform any use, if privately . . . from the glorification of God's grace which . . . for the love of self.
     * On p. 29 of the original MS. there are only twenty lines of writing, and these, according to the statement of the Swedish editor, were crossed out, the words being completely covered with ink. After much trouble the editor deciphered a portion of the writing.

     [81] The best comparison I could make of myself was with a peasant who had been elevated to the power of a prince or king, so that he possessed everything his heart could wish for, but still there was something in him making him desire to learn that he himself knows nothing. By this comparison, however, one finds that . . . it is Thy gracious hand which causes the entire joy, but still I was anxious because he [I] cannot be content in this grace.

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     [April] 8x9

     [82] I seemed to have a dog on my knees, and I was astonished that it could speak. I asked about his former master, Swab.* It was of a blackish color; it kissed me. I awoke, and prayed for the mercy of Christ, because I cherish much pride which flatters me.

     Afterwards it seemed to me that on my day of prayers, which was yesterday, many things were packed up for the army.
     * "Swab's dog." This probably refers to Anders Swab, (1681-1731). His father was Anton Swab, of Fahlun, and his mother Helena Bergia, the sister of Sarah Bergia, Bishop Swedberg's second wife. After the death of Helena Bergia, Anton Swab married Christina Arrhusia, who, on the death of her first husband, became the third wife of Bishop Swedberg. Anders Swab became Master of Mines in the Province of Dalekarlia, and subsequently Councillor of Mines. He was married to Elizabeth Brink, the widow of Swedenborg's younger brother, Eliezer. Swedenborg, in the SPIRITUAL DIARY, n. 5042, describes him as a very wicked character; and "Swab's dog," in the present work, n. 82, represents pride and flattery.
     His half-brother, Anton Swab, (1702-1768), was the son of Anton Swab, Sr., and Christina Arrhusia, who subsequently became Swedenborg's step-mother. He, also, was a Councillor of Mines, The following table shows the somewhat complicated relationship of Swedenborg with the Swabs:

     Christina Arrhusia, the
     second wife of Anton Swab, Sr.
               /     -     -     -     -     -     Anton Swab, Jr.
     Anton Swab, Sr.
               /     -     -     -     -     -     Anders Swab.

Anders Bergius.     Helena Bergia, the first                    /
                    wife of Anton Swab, Sr.           Elizabeth Brink, who m.
                    Maria Bergia.                         1. Eliezer Swedenborg,
                    Sarah Bergia, the second           and 2. Anders Swab.
                    wife of Jesper Swedberg.                /
                    /
                    Jesper Swedeberg     -     -     Eliezer Swedenborg.
                                              -     -     Emanuel Swedenborg.
                    /
                    Christina Arrhusia, the
                    widow of Anton Swab, Sr., and
                    third wife of Jesper Swedberg.
     ** "Many things packed up for the army;" this may refer to things useful to Swedenborg in his spiritual temptations.

     [83] Afterwards there came in a young woman dressed in black, and said that I ought to travel to . . . then she came behind me, holding my whole back with her hand so firmly that I could not make a movement; I asked for help from a person near by, and he helped to get her away, but I was not able to move the arm myself.

325

This referred to the temptation on the previous day, and means that I am not capable of doing anything good of myself. I then heard as if someone were whistling, but he went away, and I was seized with a tremor.

     [84] Afterwards I saw someone in St. Peter's church going into the vault underneath, where Peter lies. He was carried out, but it was said that yet another is hiding there.

     It seemed that I was free to go in and out. May God lead me!

     [85] Afterwards I saw all that was impure, and I acknowledged that I was impure from head to foot; I cried for the mercy of Jesus Christ.

     Then it seemed that the words "I poor sinful creature" occurred to me; I also read the same the following day.
     * The words "I poor sinful creature" are the opening words of the "Mass" or "Confessions of Sins" in the old Swedish Liturgy of 1697, p. 1020, which is to be found also in all subsequent Liturgies of the Swedish Lutheran Church. It reads as follows:
     "I poor sinful creature, who was begotten and born in sin, and who likewise in all my days have lived a sinful life; I acknowledge from my whole heart before Thee, almighty and eternal God, my dear Heavenly Father, that I have not loved Thee above all things, and that I have not loved my neighbor as myself. Like my fathers I have, alas! in manifold ways sinned against Thee and Thy holy Commandments, both in thoughts and in deeds. And I know that on this account I would be worthy of hell and eternal damnation, wert Thou to judge me according to the demands of Thy stern Justice and as my sins deserve. But Thou, O dear Heavenly Father, hast promised that Thou wilt show grace and pity towards all poor sinful creatures who are willing to be converted and who in steadfast faith will flee unto Thy incomprehensible mercy and the merit of the Savior, Jesus Christ. With such Thou art willing to forgive that in which they have offended against Thee, and never more impute to them their sins. In this I, poor miserable sinner, do confide; and I pray unto Thee confidently that according to Thy promise Thou wilt deign to be pitiful unto me and gracious, and forgive me all my sins, for the sake of the praise and glory of Thy holy Name."

     [April] 9x10

     [86] The whole day of the ninth I spent in prayer, songs of praise, reading the Word of God, and fasting, except in the morning when I was somewhat occupied with other things, until the same temptation arose, viz., that I was as it were forced to think what I did not wish to think.

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[87] During the present night I slept very tranquilly. At three or four in the morning I woke up and lay awake, but as it were in a vision. I could look up and be awake when I wished to, so that I was not otherwise than awake, but as to the spirit there was an inward joy that could be felt all over the body. Everything seemed in a transcendent manner to [abouterade?]; it rose up, as it were, and concealed itself in something infinite as a center, where love itself was, and it seemed as if it extended itself thence round about and thus down again. In this manner it moved by means of an incomprehensible circle from a centre which was love, round about and then back again. [88] In a mortal body this love which then filled me, was similar to the joy which a chaste man experiences when he is in genuine love and in the act itself with his spouse. Such an extreme delight was suffused over my whole body and this for a long while; this I have also experienced before, especially just before falling asleep and after the sleep for half an hour or even a whole hour. Now while I was in the spirit and yet awake,-for I could open my eyes and be awake, and come back into that state again,-I saw and observed that the internal and real joy comes from this [love], and that in so far as one can be in it, in so far there is happiness, but that as soon as one comes into any other love, which does not concentrate in the former, one is out of the way of [true happiness]. [89] Thus when there was anything of the love of self, or any love which does not center itself in this [love itself], then one was out of this [happiness];a chill crept over me, and I as it were shivered a little, and I also felt a pain, from which I found that this was the source of my pains, sometimes, and also whence comes that great pain when the spirit is troubled; and that this finally remains as an eternal torment, and constitutes hell, when one unworthily receives Christ in the communion, for it is the Spirit which then torments one who is unworthy. [90] In the state I was in, I came still further into the spirit, and although I was awake I could not control myself, but there came as it were an overwhelming impulse to throw myself on my face and to fold my hands and to play, as before, about my unworthiness, and to ask for grace with the deepest humility and reverence, that I as the greatest of sinners, may receive forgiveness of sins.

327

I then noticed that I was in the same state as during the night before last, but more I could not see, because I had become awake.

[91] I wandered at this, and then it was shown to me spiritually that a man in this state is like a person who has his head down and his feet up; and it occurred to me why Moses had to remove his; shoes when he was to go into the presence of the Holy One; and also why Christ washed the feet of the apostles, and answered Peter that all is sufficient when the feet are washed. Then in the spirit I perceived that that which proceeds from the centre itself, which is love, is the Holy Spirit which is represented by the water, for there was mentioned water or a wave. [92] In short, when a person is in such a state as not to possess a love that centres upon self, but upon the common good-such as on the earth or in the moral world represents love in the spiritual world, and this not for the sake of self or of society, but for the sake of Christ, who is love itself and the center,-then he is in the right state. Christ is the ultimate end; all other things are mediate ends leading directly to Him.

[93] Afterwards I fell asleep, and I beheld one of my acquaintances sitting at a table. He greeted me, but I did not notice it at once, and before I had returned his greeting he became offended and gave me some harsh words. I wanted to excuse myself, and finally managed to say that I am often in deep thought and do not observe when someone greets me, and sometimes pass my friends on the street without seeing them. I appealed to an acquaintance, who was present, to bear witness, and he said that it was so, and I said that no one was more anxious to be polite and humble than I am, (God grant that this may be the case). This was on account of the night before, that I had been in other thoughts than I ought to have been, and may our Lord in His infinite grace excuse me. My friend, however, said nothing in reply, but still seemed satisfied, as I believed.

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     [April] 10x11

     [94] I came into a chamber below, where there were many persons, but I saw only a woman, dressed in black, not malicious; she walked far into a chamber, but I did not wish to go with her, though with her hand she beckoned me towards the door. Afterwards I went out and found myself several times stopped by a specter which covered me over the whole of the back; finally it vanished.

     [95] I came out, and then there came an ugly specter who did the same; it was an ugly old man; at last I escaped from them. These were my thoughts on the previous day, when indeed I regarded myself as altogether too unworthy, and that I would not be able to endure throughout my life, but still trusted that God is mighty in everything and that His power will accomplish it; nevertheless there was something with me which prevented me from submitting to the grace of God as I ought, for Him to do with me according to His pleasure.

     [96] When I came out I saw many persons sitting in a gallery, and, lo, a mighty stream of water came pouring down through the roof, and it was so strong that it broke through everything in its way. There were some who tried to close the opening so that the water should not come in; others who tried to get away so that it should not reach them; others again tried to dissipate it into drops, and one who tried to divert it so that it would pass outside the gallery. This meant, as I trow, the power of the Holy Spirit which flowed into the body and the thoughts; in part I impeded; in part I went out of its way; and in part I slanted it from me; and partly away, for the people signifies my own thoughts and will.

     [97] Afterwards I came out thence, and in my thoughts I began as it were to measure and divide into parts that which proceeds from the center to the circumference. It seemed to be heaven, for afterwards there appeared there a heavenly shining light; I may indeed reflect on this somewhat, but I dare not yet regard it as certain, for it refers to something which is to take place.

     [98] While I was in the first infestation I cried to Jesus for help, and it went away; I also kept my hands folded under my head, and then it did not return a second time.

329

I was nevertheless in tremors when I awoke, and now and then I heard a dull sound, but I do not know whence it came.

     [99] Afterwards, when I was awake, I began to think whether this might not be phantasy. I then noticed that the faith was faltering, but I prayed with folded hands that I might be strengthened in the faith, which also took place at once. I also fell into thoughts about my being more worthy than others, but I prayed in a similar manner and then it vanished at once. If therefore our Lord in the least withdraws His hand from a person, he is out of the right path and out of the faith itself, as has been the case with me who so manifestly has experienced it.

     [100] This night I slept about eleven hours, and during the whole of the morning I was in my usual state of internal joy, and yet there was a certain pang along with it, which I supposed came from the power of the Spirit and from my own unworthiness. After a while by the assistance of God I came into thoughts such as these, that a person ought to be content in all that the Lord pleases to do, because it is of the Lord, and that he should not then resist the Spirit when he receives from God the assurance that it is the grace of God which leads everything for our best. For since we are His, we must be content in what He pleases to do with that which is His own. Still we should pray for this to our Lord, for it is not in the least in our own power.

     [101] He then gave me His grace to this end. I reflected somewhat upon this and wanted to know why it is so, which was a sin. The thoughts should not go in that direction, but I must pray to our Lord for power to control them. It is enough that it is His pleasure. In everything we ought to call upon Him, pray to Him, give thanks to Him, and in humility acknowledge our unworthiness.

     (To be continued.)

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Editorial Department 1915

Editorial Department Editor 1915

     NOTES AND REVIEWS.

     "Swedenborg for Five Cents!" The American Swedenborg Society, in an advertisement which has been running since February in four leading periodicals of the country, is offering to send, prepaid, copies of the "Uniform Edition" of HEAVEN AND HELL, DIVINE LOVE AND WISDOM, DIVINE PROVIDENCE, and the FOUR DOCTRINES, for the nominal price of five cents each. The results obtained are said to have been very surprising and gratifying.

     We quote the following from a writer in the MESSENGER:

     "While searching for new adherents to our Church, are we not letting many of our own people slip away? For instance, I was confirmed in the Church and have two children baptized in the Church; but we have never had a word or sign given us that the Church is in the slightest degree interested in us or even knows of our existence. To keep in touch with all such might take time and money; but when, a mercantile firm will record the name and address of the smallest purchaser and keep in touch with him through circulars and catalogues as long as it possibly can, surely it is worth some effort to dispense the precious truths of the New Jerusalem."
WAR AND THE NEW CHURCH PRESS 1915

WAR AND THE NEW CHURCH PRESS 1915

Our Swiss contemporary, the MONATBLATTER, has made its reappearance in an issue of ninety pages, dated "July to December, 1914." As might have been expected, it is most emphatically a war issue, beginning with the words: "The solemn hour has struck,-the world-war, so long dreaded, has broken out." There are no less than four sermons by the Rev. Adolph L. Goerwitz, on war-texts, and the teachings of the Heavenly Doctrine on the subject of war are very fully, quoted.

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In a notable editorial on "The War and the New Church Press" the editor complains bitterly of the partisan, anti-German attitude of the New Church journals, not only those published in England, but also those in the United States. With the exception of the German-American BOTE DER NEUEN KIRCHE, not one of our periodicals, he says, has preserved a spirit of neutrality. This seems rather unfair to the LIFE, if Mr. Goerwitz has received our magazine since the beginning of the war, and we must say that the MONATBLATTER itself seems anything but neutral. While the editor's decidedly pro-German sympathies are quite natural, owing to his German ancestry and his German and Austro-Hungarian clientele, still the fact remains that his journal is published in the neutral republic of Switzerland.

We are quite in harmony, however, with the editor's statement that "New Church periodicals-especially those in would-be neutral countries-are not the place for the expression of personal and partisan affections confirming themselves by the Heavenly Doctrine, for by so doing we make the Church a battlefield for personal and obscure feelings and opinions, sometimes even from an infernal origin." The incessant "war-talk" in the New Church press is indeed becoming very tiresome. The Church itself is dragged down from its only legitimate plane,-the plane of spiritual and eternal truth,-to the low level of worldly and temporal thought, and it would seem well for us to remember that "in their generation," (on the plane of worldly thought), "the children of this world are wiser than the children of light."
WOMEN TEACHING THEOLOGY 1915

WOMEN TEACHING THEOLOGY 1915

THE NEW CHURCH WEEKLY, for March 27th, publishes the startling information that "at a special service held at Lambeth Palace Chapel last Saturday the Archbishop of Canterbury conferred diplomas on seven ladies who have been successful in passing his examination in theology. Licenses to teach theology were also conferred on two other ladies who had already received the studentship diploma."

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     Commenting on this event our contemporary observes that "the examinations and courses of study promoted by the Swedenborg Society, have shewn to us that ladies can be quite as successful as men in the study of theology. Indeed, three out of the four recipients of the Society's silver medal last year were ladies. One is led to wonder whether the New Church will not in the future imitate the Anglican Church and license women teachers in a subject that until quite recently was regarded as the exclusive domain of men."

     The New Church will imitate the Anglican Church in this respect only when Newchurchmen shall have made up their minds completely to ignore the teaching of the Heavenly Doctrine "concerning women who preach:"

     "Women who think in the manner that men do concerning religious matters, and who talk much of them, and still more if they preach in assemblies, destroy the feminine nature which is of the affection, on account of which they should be with married men; they also become material so that their affection perishes and the interiors are closed. They also begin to be delirious as to the thoughts, which takes place because the affection then being destroyed causes the intellectual to be delirious. In the outward form they can indeed still appear like others: in a word, they become sensual in the lowest degree; she belongs to the home; and she becomes of a different nature when she engages in preachings." (S. D. 5936.)

     They must repudiate also the following equally definite teaching:

     "The feminine sex is such, and is so formed, that will or cupidity reigns more than understanding; such is every disposition of their fibers, such is their nature. But the masculine sex has been so formed that understanding or reason reigns; such also is the disposition of their fibers; such is their nature. Hence there is the marriage of the two, such as is the marriage of the will and the understanding in every man; and because at the present day there is no will of good, but cupidity, and still a certain intellectual or rational can be given, on this account it was that so many laws were enacted in the Jewish Church concerning the prerogatives of men and the obedience of the wife." (A. C. 563.)

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Such is the teaching of the Writings,-a teaching which indeed is becoming less and less popular and modern, but it is nevertheless the teaching of the Lord in His Second Coming, an eternal law of Truth Divine, which cannot be changed by any ecclesiastical decrees, be they Anglican or imitation New Church.
"THE HEART OF INDIA." 1915

"THE HEART OF INDIA." 1915

     The publication of the first issue of our Hindi contemporary will, we trust, mark a red-letter day in the history of the New Church. Making its appearance in the midst of the dreadful war which is now devastating Christendom, and bearing on the envelope the words stamped in red, "Passed by the Censor," we were powerfully reminded of the prophecy in Isaiah: "He calleth to me out of Seir, Watchman, what of the night? Watchman what of the night? The watchman said, The morning cometh, and the night also."

     The sight of this handsome journal, in its light grey covers, made our heart glad, as did also the title and the inscription: "An Anglo-Gujarati Quarterly Magazine, devoted to the Inspired Writings of Emanuel Swedenborg." It is edited by Prof. M. R. Bhatt, of Bhavnagar, India, and it is published by the Hindi Swedenborg Society, Princess Street, Kalkadevi Road, Bombay. The Price is "six annas," (about It cents) per issue, which seems a very small price for a magazine of eighty-six pages, of which twenty-six are in English and the rest in the language and script of Gujarati.

     The opening article, by Prof. Bhatt, describes the formation of the Hindi Swedenborg Society, on April 14th, 1914. This is followed by a short paper on "Man and Animals and Immortality," by A. E. Penn, and by letters from the President of the General Conference in England and from the British Swedenborg Society. Under the heading, "Our Nineteenth of June Celebration," there is an account of the Rev. F. E. Gyllenhaal's visit to Bombay and Bhavnagar, to a large extent copied from the November number of NEW CHURCH LIFE. Among the "Editorial Notes" we find the following statement:

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"We request the indulgence of our New Church friends in Europe, America, Africa and Australia, for we are but beginners in the study of the Word and the Writings. We are Gentiles as yet, not organized into a Church, to whom the Lord in His divine mercy has revealed Himself 'in the clouds of heaven with' power and great glory. We are anxious to learn, not to teach."

     The Gujarati portion of the magazine seems to be vernacular version of the English contents, with the addition of thirty-two pages containing the beginning of a translation of the ARCANA COELESTIA, concerning which the translator, Prof. Bhatt, observes that "'A pure river of the water of life, clear as crystal' is thus introduced for the first time to the ancient land of Gujarat in India."

     Enclosed in the journal there are two circulars; one consists of eight pages in Gujarati, which we suppose to be a copy of "a small war magazine, entitled 'British and Hindi Vikram, edited by Prof. Bhatt and published under the auspices of Her Highness the Maharani Sahel, of Bhavnagar," which is mentioned in the Editorial Notes. The other circular is a sheet in Gujarati, graced by the portraits of "Our Earthly Father, King-Emperor George," and of his consort, "Our Earthly Mother, Queen Empress Mary," and above the portraits the following "Benediction"-strikingly New Church-: "The Lord in his mercy bless you, preserve you, and keep you; the Lord look upon you, and guide you, and lead you; the Lord grant you a blessed life on earth, and eternal life together in heaven. Amen." Undoubtedly, the royal couple has never before received a benediction of that character.

     We are looking forward with interest to future numbers of THE HEART OF INDIA, and we sincerely hope for it a permanent and far-reaching usefulness in bringing the Gospel of the Second Advent of the Lord to the teeming millions in India. The members of the General Church will watch the development of the Hindi movement with the keenest sympathy, and some will wish to assist it financially. One way of doing so is by subscribing to our Hindi contemporary, which may be done through our Book Boom.

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In this connection it will be of interest to call to mind the first New Church journal published in India, the little INDIAN NEW CHURCH MESSENGER, a four-page monthly issued at Allahabad by Mr. John McGowan from 1890 to 1894. Mr. McGowan, it will be remembered, was ordained "'Bishop of the Lord's New Church in India' under the authority and at the desire of the General Body of the New Church in India," on November 24th, 1899, by the Rev. Samuel F. Dike, D. D., an ordaining minister of the General Convention, who at that time was making a trip around the world. The death of Mr. McGowan, at Allahabad, on Sept. 8, 1894, resulted in the suspension of his sound and lively little journal. His son, Mr. S. R. McGowan, was ordained by his father, and announced his intention to keep up the New Church propaganda, but for nearly twenty years nothing has been heard of the movement or of any particular or "general body" of the New Church in India.
FRENCH WORK ON "CHRISTIAN SCIENCE" AND THE NEW CHURCH. 1915

FRENCH WORK ON "CHRISTIAN SCIENCE" AND THE NEW CHURCH. Charles Byse 1915

LE SCIENTISME EST SWEDENBORG. BY Charles Byse, Lausanne,
March 8, 1915.

The devastation of an Old Church goes hand in hand with the upbuilding of the New, and in either case the newly given Divine Doctrine is the agent. When, this "salt of the new church is among the leaders of the old church a combat is precipitated in that arena. (Schm. Marg. Daniel II:I.) When it is accepted by separatist apostles as the unswerving Word (A. C. 1067, 1071) of Him who speaks with authority, there are formed and born in these men's minds skins or membranes as a new basis for the new heaven. For angelic understandings perceive interior senses when a man on earth reads the Lord's Word in a state of holy acknowledgment; and were it ever permitted that the angels should be deprived of this basis they would lose all light from the Word to the point of becoming ignorant even of its existence.

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     The Lord makes use of men who have received the new doctrines for both purposes, and does not urge that those in one of these uses should forbid men to perform the other, since he who is not against Him is for Him. It is obvious that those who are to be true apostles in the labor of building the New Church firmly on earth ought to obey the Lord's mandate to come out of the Old Church lest they be partakers of her sins. If they do not do this, their labors in this field will be ineffective and indirect, and quite likely to be tinctured with falsities of the Old Church. But the converse of this is in a measure also true, namely, that if a man's use is to be that of devastating the Old Church, that of presenting the salt of the New Church in a way that will cause combat among the leaders of the Old Church, with whom he has the entree by virtue of his affiliation with them, then he will be more effective by not separating from it.

     The apostolic use is the more eminent and more noble of the two, and no one who has clearly seen this and heard the Lord's command to leave the Old Church could conscientiously, I believe, prefer the other use without danger of sacrificing a higher for the sake of the lower good. But those who have not thus seen and heard are permitted to do this in the Lord's Providence by virtue of certain phantasies from which they do not allow themselves to be withdrawn. We cannot see how a man could conscientiously set himself the task of deliberately wrecking another Church by pretending to be a partisan of it and then insidiously doing all in his power to damage it. So it must be by his remaining in certain phantasies about that Church that his work of devastating it is accomplished.

     Among the phantasies under which useful work of this kind is being performed are the following: (1) That the Old Church is capable of being reformed so as to remain a separate organization yet accepting as its creed the new doctrines. (2.) That there is an influx of good actually permeating the Old Church and remodelling the heart and will of those there. (3) That man in his use to society ought to labor where he has been placed by Providence and that to sever his affiliations there is a mistrust of Providence. The naive believers in these phantasies in their benevolent intention to benefit the Old Church by inculcating the Heavenly Doctrine there, little know that they are doing it the greatest damage they can possibly inflict.

337

They are spiritually pouring water into bags filled with a mixture of iron filings and powdered sulphur causing, first, a development of heat and finally a flame by which the bags are burst. (T. C. R. 110, 113, 116; A. R. 839; IRON, p. 360.)

There are several examples of such in history. Most notably, Samson, who was led against his parents' admonition, (Jud. 14:1-4) to choose a wife not from the members of the church, but from Philistea, because "the Lord . . . sought an occasion against the Philistines." Also Naaman, the Syrian, and Nicodemus, who worshiped the true God, but in the Old Church under the empire of a phantasy caused by their rank and aristocratic position and the fear of losing it and thereby forfeiting their social influence and prestige. The same cannot be said, however, of Paul's post-conversion professions of being a strict Jew of the sect of the Pharisees, as this was undoubtedly but an expedient to win favor with the Jews; nor of the Jesuits, who worm themselves into other churches for the purpose of destroying, though many do it from the false conscience that this is pleasing to God.

The venerable octogenarian, author of numerous deservedly popular apologetic works in French, of which the latest-an examination of Christian Science in the light of Swedenborg's teaching-is by no means the least able production of his pen; will hardly, save indirectly, deserve to be ranked as an apostle of the New Church in the sense that we have just defined. "Without breaking with Protestantism," he writes on page 13 of this latest work, "which makes such praiseworthy efforts to regenerate, I have been led by my study and experience to prefer to it the Swedenborgian system, which may be called a Reform from within a Reform, and which moreover I only accept to the extent that I am able to establish its verity. . . . I cannot criticize Christian Science as one of my colleagues would do. I cannot condemn it from the mere fact that it differs from the beliefs held amongst us, these beliefs seeming to me to be in urgent need of a total revision and Swedenborg having already rectified them in a masterly manner. . . . My viewpoint, therefore, favors a sort of eclecticism very ample and very positive, essentially in agreement with the creed of the New Church, but quite different from the theology preached in our pulpits, taught in our seminaries and governing our religious press."

338

     On pages 43 and 44 he styles Swedenborg and Mrs. Eddy as prophets, reformers, initiators, compares them to Luther, Calvin, Knox, Zwingli, Zinzendorf; Wesley, Whitefield, Fox, Darby, and then remarks that: such innovators were never satisfied by the surroundings in which they grew, but burst their bonds to put themselves at the head of organizations suitable respectively to their principles. "They had all," he adds, "as I recognize without difficulty, their errors and their defects. However, that: is how truth cuts out a path for itself. Without these religious geniuses, as independent as they are original, humanity would become ossified in rites and antiquated dogmas. Christianity requires to be revised from time to time in a manner more or less radical, a thing which cannot come to pass without a prophet animated by the Divine Spirit. Only under such conditions is it abreast with the age and able to assure the world of a better future."

     These last observations of Mr. Byse would be just if he were talking about the Church Universal and a train of true prophets who periodically gave it new heart and lungs to replace dead tissue; or even if he were talking about progressive illustration in a true church specific and the replacing of antiquated concepts by truer ones. In the present use he makes of it, he makes only a jumble of true and false Christs who differ finitely from each other only by the proportion of truth to error in their systems.

     But though his use appears not to be that of an Apostle, he is certainly, though with the most benevolent intentions, a veritable Samson in pointing out the: ruin of the Old Church. "We have too little practice and too much fear," he says of his Protestant brethren, page 278, "of studying to the bottom and without bias the great religious currents of modern thought, such as Christian Science and Swedenborg. I have often tried, both in the 'Waldensian Theological Society' and in an official manner, to call attention to this duty which I consider as essential and urgent; but I have never succeeded.

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The Protestant conscience, even that of professors and doctors in theology, is singularly asleep on this subject." On pages 85 and 86 he grows more severe: "Our churches have not yet broken with tritheistic expressions. These are muttered at the beginning and at the end of all public worship, without thought that they cause cultivated men to stay away.... Not holding to them themselves, they ought to have the courage to repudiate them openly and to rectify the thought of the simple in proclaiming the unity of God. This is what Mrs. Eddy has done. Let us venture to imitate her; the moment has come."

On pages 108, 32, and 33 he culminates in denunciation: "Let us make no mistake. The task to reform radically and to spiritualize Christianity which Swedenborg and Mrs. Eddy set out to accomplish, this task which is still unfulfilled, is today more urgent and necessary than ever, now that an iniquitous and barbarous war has been let loose on Europe by a Protestant emperor. What need to speak of beliefs which have permitted or rather inspired so many lies, disloyalties, carriages, and assaults of all Sorts, and have destroyed by gunfire open cities, libraries, universities, and cathedrals!" "Think of it! Germany is for the largest part reformed. Prussia is Protestant and for a long time had kings who are very religious. No single city perhaps has been officially more protected by the Evangelical standard, and more favored by its sovereigns in the faith, than Berlin, the capital of the German empire . . . and yet it is from Berlin that the most revolting examples of bad faith come, of systemized vandalism and cruelty. It is William II. who directs all, who wishes to crush all his adversaries, and who renders thanks to the Almighty for his successes!. . . After 19 centuries of Christianity to understand charity and even the; most elementary justice so little, to trample on one's given word and on the most solemn international treaties, to allow oneself to be dominated by an invading egotism and an unbridled ambition, is to return to ancient savagery. Let no one any more confound civilization with Christianity! They are two different things which may often be opposed. Our nations are civilized: they are certainly not Christian."

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     The fact that Mr. Byse disavows any partisanship for Swedenborg and is a member of the Protestant Church will probably cause more Oldchurchmen who are keenly critical of professional partisanship to read it, than if the production were by an accredited Newchurchman. And the result may be that Christian Science will get less hold in the French speaking world and a few be led to examine Swedenborg. The author gives the impression of being very fair and of having given Christian Science the benefit of every doubt. He praises Mrs. Eddy as a religious character of a not-to-be-questioned piety, sincerity, and self-effacement, possessing high ability as an organizer. He praises her recognition that there is a spiritual sense in the Word, lauds the study her disciples make of the Word, and commends various applications and practices such as the weekly doctrinal class, the directing of sermons to the uses of the members and not to the purpose of attracting a possible convert, and speaks favorably of their form of government.

     On this latter point he introduces incidentally the following appreciation of the General Church of the New Jerusalem: "With regard to the first point, the unity of beliefs, it might be secured as it is in the General Church of the New Jerusalem, designated more briefly under the name, The Academy. This Church, in which the laity and the clergy are two absolutely distinct orders, only requires from its ministers a theology in conformity with its creed, and lets the simple faithful believe what they can. In the joint Assemblies no matter of principle or doctrine is decided by majority vote. The priests must teach the Gospel such as Swedenborg understood it, but without imposing it upon the laity. The latter are directed to their conscience and their reason in order to understand the dogma and to apply it to life." (p. 27.)

     But when Prof. Byse analyzes Mrs. Eddy's doctrinal system he finds little to praise. Her idea of God is shown to be a metaphysical abstraction, which is not separated clearly from the spiritual world and contains a feminine or rather maternal element as part of its trine of attributes. Her elucidation of the spiritual sense of the Word is shown to be incoherent, contradictory, and opposed to all ideas of philology, as when she bases the spiritual sense of "Adam" upon the fact that in English it sounds like "A-dam," viz., "an obstruction!"

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A great part of the book is devoted to her doctrine that there is no evil just as there is no disease, a doctrine, says Mr. Byse, that is repugnant to the conscience and that could make us, suppose at the present moment there is no evil manifesting itself in Europe in the war any more than it is true that any one has as yet been killed, wounded, or even sickened by exposure. According to the Eddy doctrine this must all be a grand phantasy to test the belief of the faithful.

Space prevents our commenting further on this entertaining, spicy, and useful fruit of Mr. Byse's labors. E. E. IUNGERICH.
CONTROVERSY IN THE "BOTE." 1915

CONTROVERSY IN THE "BOTE." 1915

     In the November issue of BOTE DER NEUEN KIRCHE there appeared an editorial on "Re-baptism," in which the ground was taken that it is not necessary that a person entering the New Church from the Old be baptized anew. In the March issue the Rev. F. E. Waelchli makes a reply, and the editor, the Rev. L. G. Landenberger, makes a rejoinder to the reply.

     Mr. Waelchli presents his argument under four points: I. The New Church is new, and therefore a new baptism is necessary. II. New Church baptism is a preparation for the New Church Holy Supper. III. Old Church baptism cannot serve as a sign of membership in the New Church, although, the same words are used in the rite of baptism. IV. Although all Christian baptism effects introduction among Christians in the spiritual world, yet there are differences in this introduction. At the close of his communication, Mr. Waelchli returns to his first point, remarking that, "if this point stands, the others stand; if it falls, the others fall."

     The position taken is one with which readers of the LIFE are familiar; but that taken by the editor of the BOTE is not so well known; and as he expresses what we believe to be the view of the majority of the members of the General Convention, clerical and lay, it may be of interest to our readers to become more fully acquainted with it.

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We therefore present such parts of the reply as serve best to make this view clear.

In reply to the first point it is said: "Since the Last Judgment the Christian Church has not only increased, but many new organizations, influenced by the life of the New Heaven, have since then been founded. The passing away of the former Church' can have reference only to the spiritual states of the same, since the Lord by effecting the Last Judgment introduced a new order into the world of spirits and formed a new heaven, this involving the subjugation of the hells. . . . The words, 'Behold, I make all things new,' find their fulfillment in regard to baptism, not by a re-baptism, but by introduction by means of instruction into the true signification of this sacrament, and at the same time by baptism 'with the Holy Spirit and with fire.' . . . The dogma of re-baptism is founded on the conclusion that the church of the Lord exists only of such as possess genuine truths of faith. Here, we believe, is to be found the error, on which re-baptism supports itself. When Swedenborg speaks of the Christian Church, and says that it is now first beginning, one is not justified in concluding, that no Christian Church has since existed in the world outside of the organized New Church! . . . The Church of the Lord in the genuine sense consist of those who love Him by the keeping of His commandments. . . . It does not consist only of those who possess the genuine doctrines of the Word, but includes also those who find their truths of faith in the letter of the Word."

On the second point the editor says: "Such words as 'New Church baptism' and 'New Church Holy Supper' are never found in the Writings of the New Church, and therefore they are a deduction, that is, invented words to support a dogma, but not doctrine. . . . It is not necessary that a person, who 'has already been baptized in a Christian Church, should be re-baptized, in order to worthily celebrate the Holy Supper in the New Church and to receive spiritual food and drink. But in order to receive ever more fully the heavenly things of the Holy Supper, and to see and experience the breadth and depth and height of the Lord's love, instruction is necessary,-and this instruction we find in the Writings of the New Church, which bring to light the internal sense, and so what is heavenly in this sacrament."

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     To the third point the reply is given: "We have never held that baptism in a Christian Church is a sign of membership in the New Church. As the Writings of the New Church teach that there is only one universal gate which grants entrance into the Church of the Lord on earth and introduction among Christians in the spiritual world, we hold that it is not only unnecessary, but also contrary to divine order, to be re-baptized. Herewith we wish, however, to accuse no one of wrong-doing who believes he feels the necessity of being re-baptized. In this matter everyone must be left in freedom to act according to his conscience."

     As to the fourth point we read: "One cannot avoid the plain teaching, that baptism effects introduction among Christians in the spiritual world, and therefore it is not necessary to be re-baptized on being received into a New Church society, for the person has already been introduced among Christians, both as to body and soul. Baptism is the gate for all Christendom, therefore it is called a universal gate." (Italics ours.)

     Mr. Waelchli says at the close of his article: "Every New Church man acknowledges that the former Church has come to its end, and that the Lord has founded a New Church. But various views enter into this acknowledgment. There are many who believe that the Christian Church reached its consummation at the time of the Last Judgment in the year 1757; that although much of the consummated state continues to this day, the Church has nevertheless gradually become better since that time; that the influence of the New Church can be seen in it, yea, that the New Church is gradually growing up in it as anew love and a new faith, of which many signs can be seen; and that the organized New Church constitutes but a part in this great progress into a new Christendom; that she is an instrument in the Lord's hands to help along this universal establishment of the New Church. Where this idea exists, the need of New Church baptism cannot be seen; for according to this idea it is really not necessary, since then all baptism is interiorly New Church baptism, that is, it is interiorly baptism pertaining to that new Christianity, which the Lord says is now first being established. But there are others in the New Church who believe that we must distinguish between the Lord's Universal Church, consisting of all the good upon earth, and His Specific Church, consisting of those who are in the acknowledgment and understanding of revealed truth; that the consummated state of the former specific church, the old Christian, has not only continued to this day, but is also daily becoming more complete; that this church is not becoming the New Church; that the New Church, which forms its worship and its church life in accordance with the Writings of the New Church, is the present specific Church; and that this New Church is as distinct from the former Christian Church, as the Christian was from the Israelitish, the Israelitish from the Ancient, the Ancient from the Most Ancient,-distinct in its worship, in general and in particular, and distinct in its church life, so that the two cannot be together.

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Where this idea exists, it cannot otherwise than be believed that the New Church must have its own baptism, and that he who was baptized in the former church, should, on entrance into the New Church, be baptized anew."

To this the editor replies: "Concerning the division of those who receive the doctrines of the New Church into two groups, we would remark that we belong to those who believe that the organized 'New Church' is only a part of the Lord's Church, as this is organized by Him into the human form. (H. H. 56, quoted.)" And in concluding his reply, he says: "From the above it should be clear that baptism was instituted by the Lord to serve as the only gate for Christians, and that every church is in the Divine Providence in so far a spiritual mother for men as it spiritually nourishes souls. The organized New Church, consisting of all who receive and acknowledge the doctrines of the New Jerusalem, has without doubt an interior function to fulfill in this grand man-a function that can perhaps better be compared to the lungs than to the heart. When therefore a person has by baptism already been introduced as to soul and body among Christians, it is not necessary that he be baptized again in order to be helpful and perform uses in the New Church, for this can take place by going over from a society of Christians, who are more or less in the sense of the letter, into a society of the same, which is united in order to serve the Lord in accordance with the doctrines which He in His Second Coming has revealed out of His Word." (Italics ours.)

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     These concluding words, as a summary of the entire article, well state the idea which runs through it all, namely, that the New Church, consisting of the receivers of the doctrines, is one of the societies or sects of Christendom. At the root of this enormous error lies another, which also runs throughout the article, a lack of distinction between the Church universal and the Church specific, except in so far as it is implied that all Christianity taken together is the church specific.

     Mr. Landenberger's views are, as already said, those which prevail with the great majority of the General Convention today. They manifest a tendency, which, if not checked, can but lead to its legitimate conclusion,-the dying out of the specific church with those who hold it. Our older readers will remember the propaganda made by the Rev. B. F. Barrett thirty to forty years ago. He held that the New Church should never have been, organized as a church, and that the only organizations of receivers of the doctrines should be societies to promote the growth of the New Church in the churches of Christendom, of which churches the receivers should be members. The Academy he regarded as his great opponent. And of the General Convention he said: "It cannot maintain its ground. It must either come to me or go to the Academy." Is his prophecy being fulfilled?

     The discussion of the doctrine of baptism in the March BOTE, to which we refer above, is characterized by an absence of personalities, and a spirit of fairness and charity on both sides. But we rather doubt whether the same can be said of a communication which appears in the same issue from the pen of Mr. Peter Claasen. Whether there is any ground for such doubt we leave the reader to judge from the following samples:

     "We cannot refrain from calling attention to the dangerous snares and artifices set up by the Academicians. Before us lies a pamphlet in English, published by them, entitled 'Swedenborg's Testimony concerning his Writings, compiled from the theological writings of Emanuel Swedenborg.'

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The contents of this tract are a splendidly cunning device of the Academicians, intended to gently lead guileless souls, quite unconsciously, unwittingly and innocently, without suspecting any danger, into their strange idea that the Writings of Swedenborg are the Word. Not with open visor do they come forward, but along secret paths, hiding themselves behind utterances of Swedenborg, that is, insinuating their strange views and giving the appearance that these are also Swedenborg's;-pure Jesuitism-nothing else! And not only do they serve up to the unsuspecting reader the false idea that the Writings of the New Church are the Word of God, but that these Writings are the most eminent Word and the Lord Himself in His Second Coming."

We quote the above simply as a sample. The rest of Mr. Claasen's letter is not fit to print, either in German or English or any other language.
"What religion?" 1915

"What religion?" Manchester Guardian 1915

     Sergeant, to new recruit: "What religion?"
     "Swedenborgian."
     "And what on earth is that?"
     "Followers of Swedenborg."
     "Never heard of him, so look here; there's Church, Catholic and Wesleyan. Just pick one of those three, and be quick."
     He picked and the Wesleyans got the credit of that particular enlistment.-Manchester Guardian.

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IMMEDIATE AND MEDIATE INFLUX AND AFFLUX; A CORRECTION 1915

IMMEDIATE AND MEDIATE INFLUX AND AFFLUX; A CORRECTION E. E. IUNGERICH 1915

Editor NEW CHURCH LIFE:-
     Kindly allow me to make the following correction to an article by me entitled "The Afflux of Truth," published Jan., 1910. On pp. 26, 27 I wrote as follows:

     "The afflux of truth is not an immediate inpouring into man's soul, but a flowing to man by means of nature, first affecting man's senses, and then, if he permits it, his memory and his understanding. The Proceeding of truth is also called the Lord's mediate influx for it flows through the medium of created nature. Since the proceeding of good is not through such a medium it is called the immediate influx."

     The correction I ask the privilege of making is to strike out all the words I have italicized as embodying an incorrect definition and one inconsistent with a distinction made later on in the same article. In place of the last two italicized sentences I would wish to insert the following explanations:

     "So far as angels and men assist in the transmission of these influx and afflux streams, they are called 'mediate influxes.' Nevertheless each stream deserves to be called an 'immediate influx' since by them the Lord is immediately present within and without man. That afflux from the Word is 'immediate' when man reads it, but 'mediate' when he receives information about it from other men, is involved in what Swedenborg says about his TRUE CHRISTIAN RELIGION,-'After the appearance of that book the Lord our Saviour will operate both mediately and immediately towards the establishment throughout the whole of Christendom of a New Church based upon this theology. The New Heaven, out of which the New Jerusalem will descend, will very soon be completed.' (Doc. II. 383, 1017.)"

     When we consider heaven and earth as one man before the Lord, we easily see how His influx and afflux to that man are both immediate.

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But when our attention is directed to the fact that both are interdependent, like the brain and the peripheral organs, we regard each component as ministering as a medium to the other. Hence men minister to angels in transmitting the afflux of truth, much as the sense organs inform the brain, whereas angels minister to men in transmitting the influx of good much as the motory parts of the brain stimulate the muscles to action. Therefore the reading of the TRUE CHRISTIAN RELIGION was an operation of the Lord by immediate afflux upon the men reading it, but through them an operation by mediate afflux upon the spiritual world for the formation of the New Heaven. The descent of the New Jerusalem as a thing to occur subsequent to the publishing of Swedenborg's works I regard as an example of mediate influx of good, through the heavens, into men's wills after their understandings have been reformed by a study of the heavenly doctrine and a life in accord with it.

The analogy of the brain and peripheral organs to the relation of heaven and earth illustrates some other well known phenomena of spiritual experience. Thus the phenomenon of common sensation, namely, that every sensation goes not to one but to all parts of the brain calls attention to the equivalent phenomenon that man's reflections afford light in the spiritual world, not to isolated units, but to those from the east to the west of his own Church. Again the association of a limited number of guardian angels, only a pair, with each man, is not unlike the law of the body's motor or affectional economy. For motor activities do not proceed from the brain as a whole, but from well defined and isolated areas to the specified muscles.
E. E. IUNGERICH.
MAN A REAL BEING IN THE NEXT WORLD 1915

MAN A REAL BEING IN THE NEXT WORLD G. BARGER 1915

Editor NEW CHURCH LIFE:-
After the clear and learned explanations from the Editor in various issues, and of other writers as well, concerning the burning question of the present day, I am almost afraid to try to add something to it; but since the subject is considered of so much importance that expressions of both views have been invited, my very plain reasoning may perhaps be of some use to others on a similar platform.

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     We read in the INTERCOURSE BETWEEN SOUL AND BODY: "What is spiritual clothes itself with what is natural, as a man clothes himself with a garment"; and, "that the spiritual is contained within the natural as the fibre is inclosed within the muscle, and the blood within the arteries; or as thought is inwardly in speech, and affection in sounds, and also causes itself to be sensibly perceived by means of what is natural."

     This clothing of the spiritual constitutes the natural, and directs natural elements of oxygen or carbon to form cells, either of bone, or of muscle, or of nerve. The spiritual forms are primary to the natural forms; it is the spiritual form that determines what shape the natural element shall take, like the hand determining the shape of a glove, and the foot and leg determine the shape of a stocking in use. So we must understand that the spiritual body determines the shape of the natural body in all its parts. We must therefore think of the spiritual body of man in this world as a completely organized human form with all parts known to exist in a human body. This spiritual body with all its parts, while in the world, is substantial and real; it is more real than the material body, because it is, through its origin, nearer to the Divine substance from which it is derived; nearer to the only existing reality; it is substantial; it is objective, and would be objective also to us, if only we could see; it cannot be merely subjective; it is a shape of objective reality.

     Now when man dies, he does not alter, The spirit of man remains the same as it is when in the body; it only is released from its natural covering. All spiritual parts, organs and viscera are in their elements released from their material coating, but the spiritual body does not alter, it remains what it was. And why should it then, in this process of release or liberation, lose its objective reality and become a subjective, idealistic something, which is only an appearance, a phantom, a nothing? How irrational it is to imagine that a spiritual body,-in that very momentous transfer from preparatory life to permanent life, in that progressive transfer from death to life, in that nearer approach to the source of all reality, in that change for progress,-should lose objective reality and be reduced, and set back to mere subjective appearance!

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     Certainly this is evolution of ideas in the wrong direction.

     In the Writings, Swedenborg is often explicit to counteract this way of thinking; in A. C. 5078 we read:

     A man rises again immediately after death, and then appears to himself in a body just as he had in the world, with a similar face, members, arms, hands, feet, breast, loins, etc.; yea, also when he sees and touches himself, he says that he is a man as he was in the world; nevertheless it is not his external, which he carried about in the world, that he sees and touches, but it is the internal, which constitutes that very human which lives, and which had an external about it or outside of every part of it, whereby it could be in the world acid act suitably to its situation there in the performance of its functions. . . . This body it sees with its eyes, not those which it had in the world, but those which it has there, which are the eyes of its internal man, and by which through the eyes of the body it had therefore seen worldly and terrestrial things; it also feels it with the touch, not with the hands and the sense of touch which it enjoyed in the world, but with the hands and the sense of touch which it there enjoys, which is that from which its sense of touch in the world existed. Every sense also is there more exquisite and more perfect, because it is the sense of the internal set loose from the external; for the internal is in a more perfect state, inasmuch as it gives to the external the power of sensation: but when it acts into the external, as in the world, in this case the sensation is rendered dull and obscure. Moreover it is the internal principles which is sensible of the internal, and the external which is sensible of the external: hence it is that men after death see each other, and are associated together according to the interiors; for my conviction of certainty of all this, I have also been permitted to touch spirits themselves, and to converse with them frequently on this subject.

     This is only one quotation to which many others can be added; but why deny or pervert those teachings which are expressly given to teach objective reality? Surely a spirit feeling and touching himself and Swedenborg repeatedly touching other spirits-to prove their reality, ought to be sufficient to convince any Newchurchman that the new theory of idealistic subjective appearances of human bodies in the other world is not in harmony with the spirit of the grand Revelation, with which the Love of the Lord is desirous to bless His New Church.
     G. BARGER.
The Hague.

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NEW CHURCH QUARTERLY PUBLISHING ASSOCIATION 1915

     The annual meeting Of the "NEW CHURCH QUARTERLY Publishing Association was held at I, Bloomsbury Street, W. C. (by kind permission of the Swedenborg Society) on the 25th February. Mr. J. Howard Spalding was the Chairman of a small but enthusiastic meeting. The report of the Board of Management showed that 1914 had been a successful year for the NEW CHURCH QUARTERLY, and that the practical encouragement of the members of the Association had made it possible for the periodical to be published during 1914. The report, together with the Treasurer's annual statement, were received and adopted. The officers of the association were re-elected, as follows:-

     Editor, Rev. James F. Buss; Advisory Board, Rev. W. A. Presland, Messrs. J. Howard Spalding, and D. Wynter; Treasurer, Mr. C. Toby; Secretary, Mr. A. E. Friend; Auditor, Mr. G. E. Holman.

     The Chairman then moved that the thanks of the Association be accorded the Rev. James F. Buss for his great services to the Association as Editor of the QUARTERLY. He said that were it not for the unselfish and untiring labors of Mr. Buss, the eminent position of the QUARTERLY among the journals of the Church would never have been attained.

     The Rev. R. J. Tilson, in seconding the motion, expressed his deep thanks personally, and on behalf of his Society, for the great work which Mr. Buss was performing as Editor of THE QUARTERLY. He regarded it as a high privilege to support such a motion as the one before the meeting. Especially would he mention the presentation of the Doctrines in relation to the disastrous European war now raging, published in the last issue. He hoped that Mr. Buss would long continue his labors as Editor.

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     Rev. G. C. Ottley supported the motion, and spoke of the great pleasure which was aroused in him by the first number. He felt that at last in England there was a periodical taking its stand unreservedly on the Divine authority of the Writings of the Church. This was a matter for which everyone in the Church should feel deeply grateful. He hoped that Mr. Buss's health and strength would allow him long to continue in the office.

     The vote of thanks was carried unanimously.

     The Chairman, in conveying to the Editor the thanks thus expressed, spoke of the pleasure it gave him in tendering to Mr. Buss the grateful appreciation of the Association. He, like the previous speakers, felt how impossible it would be to find a man who could so successfully fill the position of Editor, as Mr. Buss did. THE QUARTERLY had brought to the surface an underground stream of New Church thought, which would never have seen the light, unless the QUARTERLY had been founded. The presence that evening of men of such diverse schools of thought manifested the fact that the QUARTERLY had achieved to some extent one of its aims, viz., charity in the Church, and, therefore, the approach to unity.

     The Rev. J. F. Buss, in acknowledging the vote of thanks, said he could not refrain in his turn from expressing thanks to all those who had assisted him in making the QUARTERLY a success during 1914. He accordingly moved a vote of thanks, which the Rev. W. h. Presland seconded, and it was resolved accordingly.

     At the suggestion of Rev. W. H. Claxton, the meeting considered whether the annual meeting could not be made a more important occasion, and on the motion of the Rev. R. J. Tilson it was resolved that the Board of Management take into consideration the provision of opportunities for extending the uses of the Association.

     The meeting was closed with the Benediction.

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Church News 1915

Church News Various 1915

     FROM OUR CORRESPONDENTS.

     BRYN ATHYN, PA. With the coming of spring Bryn Athyn is awakening. During the past two months there has been great activity in many lines. Most important of the innovations is the change in the choir. With the prospect of the new cathedral church so much in evidence, attention has turned to preparation for services there. Intoning has been introduced into the services. The choir has been enlarged to nearly double its former proportions and divided into two divisions, one on either side of the chancel. This has given opportunity to introduce antiphonal reading and singing which adds much to the services.

     On March 12th Bishop and Mrs. W. F. Pendleton gave a supper to those interested in the work of the choir. On this occasion the Bishop emphasized the importance of the work of the choir, and stated further that recognition of this would be shown in the future by one or two such gatherings in which questions relative to this work could be discussed. During the evening many points of interest were discussed by various speakers regarding the history and development of choirs and choir music and the use that an orchestra will serve in church music. All the remarks looked forward to the ideal music in the New Church and preparation for taking possession of it.

     The New Church building shows every sign of progress. There is almost a little village of workshops on the church site. The foundation is complete and the walls are from ten to twenty feet high. With the coming of spring weather there should be rapid progress made. There is quite an army of workmen going through the settlement every day to and from the church.

     Bryn Athyn, too, is growing. There are three new houses now being elected. Mr. Chas. R. Pendleton is building a house on the pike directly opposite, the college. Mr. Edward C. Bostock is putting up a house on North Avenue opposite the Inn.

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Mr. Paul Synnestvedt is building at Terwood, a future suburb of Bryn Athyn, a mile or two to the west. All of these houses are of Colonial design and built of stone.

     It is of interest to note the results of a census of Bryn Athyn, taken April. 17th, which shows the following statistics:

     Total New Church population-328, divided as follows:

     Male-183.

     Female-145. There are 22 children under the age of five, 16 male and 6 female.

     Another sign of the growth of Bryn Athyn is the advent of the "Fords." It is difficult to avoid them on the roads. There are six of them around, besides several other kinds of cars. We are in no way behind the times here as one of the Fords is a "Jitney Bus," running to town every day; in competition with the railroad, for the sum of thirty cents each way.

     We all miss the Rev. and Mrs. Homer Synnestvedt, who have returned to Pittsburgh after their visit to us. We have had several other visitors lately, among them Miss Venita Roschman and Miss Margaretha Lechner.

     The Younger Generation Club held a banquet an March 8th in the studio of the home of Madame Iungerich, at which a large number were present. The "Home" and "Community Life" were the subjects under discussion during the evening.

     On the 22d of March we had a wedding in the chapel. Mr. Noah B. Campbell and Miss Alma Waelchli, both of Allentown, were married by the Rev. E. S. Price. The wedding was private and was followed by a reception for the bride and groom at the home of Mr. and Mrs. Fred. Finkelday.

     For a week before the 28th of March there was evidence of much work around Stuart Hall. Buckets and mops and brooms enough to clean all Bryn Athyn were carried to the dormitory. The result of all this industry was revealed on Sunday afternoon when the Phi Alpha held their annual reception to the Society. The affair was a great success. It seemed that all Bryn Athyn was there.

     On the 31st of March we were treated to a fine musical program by "The Hammond Quartet," an organization in which Mr. Frank Bostock and Mr. Karl Alden play.

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Mr. Eye, the cellist, favored us with a solo, Chopin's "Etude," which was very well rendered. The enjoyment of the evening was enhanced by Mrs. Leonard Gyllenhaal's rendering of a selection from Bach.

     Like a bolt from the blue sky there came a blizzard on Saturday, the third of April, much to the discomfiture of some of our boys, who, trusting too much to the smiling spring weather, had gone on a camping trip for the Easter holidays. The snow storm was so severe that it greatly depleted the attendance of the weekly supper of the society. The Bishop was not able to get up for the Doctrinal class. Owing to the small attendance the girls and the boys in the dormitories were invited to the supper, after which Mr. Whitehead gave an illustrated talk on that subject "which we all know so little about,"-Bryn Athyn. However, the whole affair was a marked success in spite of the weather.

     On the same evening the Rev. N. D. Pendleton officiated at the betrothal of Miss Olivia Waelchli and Mr. Geoffrey Childs at the home of Mr. Pendleton.

     During the Easter holidays there were several parties, more or less private, and two dances. On the sixth of April there was a social evening. at Glenhurst, which was preceded by a "shower" for Miss Fidelia Asplundh. On the same evening Miss Ann Hochburn gave a dance to the Boys' Academy and the Girls' Seminary at the Dining Hall. On Friday the 9th the Civic and Social Club gave a dance. The hit of the evening was a short sketch by Mr. Donald Rose, entitled "The Diary of a Russian Girl," a take off on the modern school of Russian writers.

     As usual, with the spring weather comes base ball. We made a very creditable beginning by defeating Abington High School by the score of 10-4 on the 14th. On the 17th our boys lost to George School by the score, 17 to 13. This game was extremely exciting. A belated rally kept up our belief in the team and made the score one we do not need to be ashamed of. The appearance of our men on, the held inspired some ambitious people in the school to get up a fair, the proceeds of which would go for new suits.

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This took place on the 16th. Enough was cleared to insure the new and much needed suits. The evening was very entertaining, having all sorts of "stunts" gotten up on the spur of the moment. Again the genius of Mr. Rose called forth the hearty applause of the audience. This new crime was a photo play in "two reels and one stagger" called the "Hour of Confession."
     H.

     MIDDLEPORT, OHIO. Our little society here has had the pleasure of another visit from the Rev. F. E. Waelchli, which was very highly appreciated. He arrived on March 29th and stayed with us for a week. There were meetings and classes every day and sometimes twice a day, with attendance the largest for many years. We had two ladies' meetings, two doctrinal classes, two children's classes, a supper, a men's meeting, beside Sunday School and Church. We received instruction on the Education of Children, the Home, and on the Holy Supper. We kept Mr. Waelchli pretty busy.

     At Church, on Sunday morning, there were thirty-five persons in attendance.

     Since Christmas we have opened our Sunday School again. We have but five children, but together with the adult class we have three classes. The new School Hymnal is being used and much enjoyed. At worship one of the lay members reads a sermon; recently we have had a series of sermons on The Beatitudes, by Bishop Pendleton.
     E. McQ.

     GLENVIEW, ILL. On March 16th a very enjoyable card party was given at the residence of Mr. and Mrs. S. G. Nelson. There were both bridge and euchre tables, prizes for the winners and losers and much, laughter.

     Recent visitors were Miss Ora Pendleton, of Pittsburgh, and Mrs. Fogle and Mrs. Tyrell, of Bourbon, Ind.; all were present at the Easter services.

     The Ladies' Guild listened to a lecture on the "The Mysteries of Gliadin and Glutin or Why Some Children do not Grow," (by Dr. King).

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The audience was revived afterwards with strong coffee and sweetcake.

     On the last Friday of each month, in place of the doctrinal class we have a supper talk. Various phases of New Church history have been presented under the direction of Mr. S. G. Nelson.

     Festival services, both for children and adults, were held on Palm Sunday and Easter. Special music by the choir contributed much to the sphere of worship on these occasions.

     The brief visit of the Rev. C. E. Doering was very pleasant and profitable to us. A meeting of the ex-students of the Academy was held and several interesting problems in the educational field were discussed with him. At a general meeting, largely attended, Mr. Doering delivered an address on the Uses and Aims of the Academy, followed by an exhibit of stereopticon views of Bryn Athyn and neighborhood.

     DENVER, COLO. Though our new pastor, the Rev. Lewellyn David, has been with us since last fall, no one has written to the LIFE, as yet, to tell how much the Denver Society is pleased with his ministrations and with the progress made under his leadership. Numerous difficulties have been overcome, the greatest of these having been to provide music for Sunday Services, Sunday School and Friday classes, but thanks to the very efficient efforts of Miss Margaret Tyler, this is now provided for.

     Regular men's meetings have now been instituted, the subject being one of Swedenborg's Physiological works, followed by a bountiful "Dutch lunch." The ladies hold their meetings every other Tuesday and are studying Swedenborg's "Doctrine of Forms," along with hot chocolate and pink wafers.

     BERLIN, ONT. On Good Friday, after the usual weekly supper, we celebrated the commemoration of the Lord's Crucifixion by a service in the church, conducted by the Rev. Hugo Odhner.

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Being a diversion from our usual custom all were much impressed with the service and felt it to be an appropriate way of commemorating the occasion.

     Besides the usual congregational service on Easter Sunday a children's service was held in the evening at which a manifest sphere of rejoicing was felt at the celebration of the Lord's Resurrection.

     Our usual Easter Monday entertainment took on a slightly different aspect this year. A supper, prepared by some of our young folks, was served by them at little tables in true restaurant style, the plan being a "pay as you exit."

     The following morning our society received a sudden shock upon learning of the unexpected death of one of our most active young men, Mr. Herbert Steen, he was overcome by a paralytic stroke upon his return from the Easter entertainment, and passed away the following morning. He was a much-liked and earnest church worker and will be missed by all. The over-crowded church, at his memorial meeting, testified to his popularity, even outside our own circle.

     On April the 12th we had the pleasure of a visit from the Rev. C. E. Doering. The evening of his arrival a reception was held for him at the school, at which our Theta Alpha chapter entertained. Mr. Waelchli returned the same day, after several weeks absence.

     The following night Mr. Doering gave us a lecture upon the purposes and workings of the Academy schools, together with lantern slides supplementing his talk. The lecture was much appreciated and inspired a feeling of greater love and loyalty to the Academy and its earnest workers. The slides recalled to many hearts fond memories of Bryn Athyn days and many almost imagined themselves back at school.

     The climax of the visit of this welcome guest from Bryn Athyn,-so it is rumored,-was the Men's meeting on Wednesday evening. The subject for discussion was; "Education in Relation to Spiritual Moral, Civil and Practical Uses," and the meeting enthusiastically gave vent to its interest in the best means of developing the minds of men for a complete and fruitful life among men on earth and afterwards among the angels of the Lord's kingdom.

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At midnight the gathering unwillingly broke up to the tune of "Our Academy." Mr. Doering's visit had, indeed, made us feel that it is "our own," as to ideals, and has increased our confidence in its future. F. R.

     TORONTO, ONT. We celebrated Swedenborg's Birthday on January 29th. Supper was served at 6:45 P. M., and was followed by progressive euchre and dancing. While at the supper tables, papers were read by our pastor and several members, on different phases of Swedenborg's career.

     "Swedenborg as a Statesman" is a subject not often discussed in detail. Mr. Arthur Carter's exhaustive paper on that subject revealed a man of marvellous breadth of view for the material and moral welfare of his country. As a member of the Secret Committee, Swedenborg Presented many memorials to the Swedish Diet. Among them was one which advocated peace and delayed a disastrous war for seven years. Another memorial advocated that more attention be paid by Sweden to the development of the more useful minerals, such as iron, rather than that of the precious metals-silver and gold, of which but small quantities are to be found in Sweden.

     In view of the growing attitude of the Allies towards the liquor question in Europe, during the great war now in progress, it was most interesting to learn; that Swedenborg, in a memorial to the Swedish Government, some 150 years ago, advocated the limitation of the manufacture and sale of whiskey.

     On the 14th of February the Young People's Club gave their annual St. Valentine's Party and on March 26th a social evening was held in the church, the committees in charge making both affairs very enjoyable for us all.

     Two of our members have recently passed away from us into the spiritual world. They were Mr. Charles Bellinger and Mr. John Rothaermel.

     Mr. Charles Bellinger, the eldest son of Mr. and Mrs. Ernest Bellinger, was one of the first pupils in attendance at our church school in Parkdale.

     Mr. John Rothaermel was one of our most faithful and useful members.

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He had a simple and earnest faith in the Writings, which he faithfully studied. He was always ready and eager to help both in the pastor's plans for, and the general uses of, the society. Altogether he held a place in our society which will be hard to fill. We shall also miss his genial personality at our social gatherings. However, the Lord sees the end from the beginning and He alone knows when our use here is over and when we are required to take our places in the other world.

     After our long Canadian winter, Easter Sunday dawned clear and balmy and the sun shone warmly all day. The church was prettily decorated with flowers and everywhere seemed a sphere of the Lord's renewal of His love and care for us.     B. S.

     MR. BOWERS' MISSIONARY FIELD, On Sunday, March 14, services were held at the home of Mr. Ferdinand Doering and family, near Milverton, Ontario. On account of removals to other places, and of departures to the spiritual world, in the course of some years, the Milverton New Church Circle has been reduced in numbers. At our meeting the sacrament of the Lord's Supper was administered to eight persons, seven of whom are members of the General Church.

     On Sunday, March 21, I preached at the home of Dr. and Mrs. Edward Cranch, in Erie, Pa. Twenty-one adults and three children were present. During my stay of five days, six of the families of the Circle were visited at their homes. The next appointment for the Rev. F. E. Waelchli to hold services in Erie, was April 11.

     Over Sunday, March 28, I was with our members and friends at Youngstown, O. Services were held at the home of Mr. and Mrs. Solomon Renkenberger. Besides the venerable couple, there were at the meeting three daughters, a son, a son-in-law, and two grand children. The seven adults received the sacrament of the Lord's Supper. In the afternoon we had a doctrinal conversation on the subject of the life after death, which evidently was enjoyable to all.

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     Sunday, April 4, at the home of Mr. and Mrs. Geo. W. Yost, in Bellaire, O., there were at our meeting only four persons besides myself,-three of whom are devoted members of the New Church. Our dear friend, Mr. Julius Pollock, who had been with us six months before, had soon after that passed into the other life. A member of the Circle whose home is in Wheeling, near Bellaire, was out of the city for a time; and another member of the same place could not be with us. We had worship, a sermon, and the Sacrament was administered to the three communicants.

     During the past month, besides the places where we had services, as said above, New Church people have been visited at ten other points. J. E. BOWERS.

     HOLLAND. The Heavenly Doctrine was proclaimed for the first time in the city of Rotterdam on February 26th, when Mr. Gerrit Barger, by official invitation, delivered a lecture in English on "Emanuel Swedenborg and his Divine Mission for the Happiness of the Human Peace," in the "Scots Church" of the did Covenanters, which was built in the year 1643. A party of six persons came from The Hague, including Mr. and Mrs. Barger, their daughter, Mary, Mrs. Engeltjes, and a Chinese gentleman and his wife. The latter are connected with the Chinese legation at The Hague, and are studying the DIVINE LOVE AND WISDOM with Mr. Barger.

     The lecturer was very heartily received and introduced by the pastor of the Church to an audience of about two hundred persons, as one who had studied Swedenborg for forty years with conviction and enthusiasm, and who now had come to tell the congregation about that remarkable seer of whom they knew almost nothing.

     The lecture, though long, was followed with close attention, and after it was ended Mr. Barger was warmly thanked by the pastor, who, though he had noted essential differences between his own creed and that of Mr. Barger, deeply appreciated the latter's remarks on the theory of Evolution and hoped to hear from him again. Two members of the congregation were also deputed to express the thanks of the audience for the new light that had been thrown upon the old and worn-out doctrines and for the wealth of new subjects for thought that had been presented.

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A number of persons, after the meeting, in private conversations made clear that the lecture had made an impression and that further information was desired. As a curious incident it may be mentioned that the pastor had printed an elaborate program and synopsis of the lecture, introducing the whole with the hymn, which begins with "Holy, holy, holy," and ends with the line "God in Three Persons, blessed Trinity!" Mr. Barger's consternation may be imagined.

     Returning to The Hague, Mr. Barger lectured, February 28th, on "Death and Resurrection" to an audience of 80 persons; and again, March 28th, on "The Second Advent and the New Church," to an audience of 120. Sixteen persons remained after the lecture to hear about "the way to study Swedenborg."

     FROM OUR CONTEMPORARIES.

     UNITED STATES. The Rev. L. G. Landenberger is at present in San Francisco, where he has taken charge of the New Church exhibit at the Panama-Pacific Exhibition. He will be in San Francisco for several months, during which time his address will be "Palace of Education, Block 13, Space 6, San Francisco, Cal."

     The Finance Committee of the Convention's Theological School in Cambridge, Mass., makes the announcement that the "hard times" have temporarily reduced the income of the School, the reduction of income amounting to probably $2,300 for the year dating from April 1. An appeal for contributions is issued in order that the uses of the institution may not be curtailed. There are at present eight students in attendance.

     STOCKHOLM, SWEDEN. It seems a long time since our little Circle in Stockholm was represented in the News Notes. There is nothing very stirring to tell; we are not suffering from "spiritual bodilessness" nor have the dire terrors of war as yet overtaken any of us. The past year has rather been a period of passivity, a kind of trial of endurance and of keeping the little flock together and cultivating the mutual gardens of friendship.

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The more active work has been confined to reading classes on Wednesdays, and the Sunday mornings when we have worship with readings from the Word, singing and an appropriate sermon.

     It might not be unsuitable to review the events of the past year. Mr. Pitcairn's visit, in July, was a delightful event, fraught with spiritual and natural bounties. The week was a continual series of refreshing meetings and, at its close, Mr. Pitcairn presented the Circle with a sum sufficient to purchase an organ and silver communion vessels.

     On August 13th, the Rev. Emil Cronlund, of Toronto, held services for us during his visit to the home of his forefathers.

     We celebrated our anniversary or "Circle Day" on October 27th, with a supper, for which occasion Mr. Alfred Stroh, who had returned to Sweden and was staying in Westgothland, sent us a paper to read, consisting of a short retrospect of the work under his leadership during the past two years; at the close of the letter he publicly resigned from that office on account of his health and the pressure of important duties in other directions. He also presented 100 crowns to a permanent fund which it is hoped to establish. We are now looking forward to the day when Mr. Gustaf Backstrom shall be able to take full charge of the new movement in Stockholm, after the completion of his studies at Bryn Athyn.

     Thanks to the kind assistance of the Extension Fund, we were enabled to receive another visit from Mr. Bronniche on January 29th. The meeting was opened with a lecture on "Swedenborg's Spiritual Birth," founded on a relation from the DREAM BOOK, Where the Lord asks if Swedenborg had "a certificate of health." The lecture brought out the importance of lifting our thoughts from the merely natural idea of birth to the contemplation of what was involved in his birth into the spiritual degree. The evening closed with a supper.

     At the service on the following day, at which 35 persons were present, the rite of baptism was administered to Miss Greta Wahlstrom and to Olof and Andreas, the twin infants of Mr. and Mrs. Edward Sandstrom. We may here mention a previous baptism this year,-that of Miss Amy Palmqvist, now the wife of Mr. Bertram Liden.

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Thus far the dreadful storm of iron and fire which is harrowing Europe has spared our country. We live in conscious thankfulness for this, and we hope that soon gentler winds will blow and find the earth better prepared than before to receive the seeds of Divine Truth.
C. Lj. O.
FOR RENT 1915

FOR RENT 1915

Announcements.

At Glenview, Ill., a small, comfortably furnished cottage, for the summer months. Running water, electric lights, screened sleeping porch. Ready for occupancy June first. For particulars, address: MRS. E. F. BURT. 942 Crescent Place, Chicago, Ill.

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NEW CHURCH IN RIO DE JANEIRO 1915

NEW CHURCH IN RIO DE JANEIRO JOHN PITCAIRN 1915

NEW CHURCH LIFE
Vol. XXXV          JUNE, 1915           No. 5
     Having returned recently from a journey around the South American continent, it has been suggested to me that the readers of NEW CHURCH LIFE may be interested to learn something concerning the group of New Church people in Rio de Janeiro, whom it was my great though unexpected pleasure to meet while visiting that city.

     Before describing our meeting, it may not be out of place to give a brief account of our great sister-republic in the southern hemisphere, which is not so well known in our country as she deserves to be.

     "Stretching far around the eastern and northern shores of South America, and penetrating into the most remote regions of the great continent, lies the huge, incoherent republic of Brazil; a land whose associations are redolent of colonial romance, of empire and slavery, of wealth in the past, wrung from the tropic cane-fields, from diamonds and gold; of vast expanse and sunny uplands, of mysterious rivers and dark, impenetrable forests; a land which nevertheless contains today some of the most progressive elements in the Latin-American world. The United States of Brazil, as the Portuguese-speaking republic of South America is officially described, is by far the largest division of Latin America. It exceeds in size the United States of North America, excluding Alaska; its area being estimated at 3,270,000 square miles. From north to south the country measures nearly 2,600 miles, and from east to west nearly 2,500 miles. The length of the coast line of Brazil is almost equal to the combined lengths of the Atlantic and Pacific coast lines of the United States; and the country is larger than the whole of Europe, without Russia.

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The population of this immense region is estimated approximately at 20,000,000 to 22,000,000 inhabitants." (C. R. ENOCK, "The Republics of South and Central America," p. 60.)

     Regarding the country as a whole, Brazil contains more men than women. It has also a low proportion--only about 7 per cent.--of foreigners. Of the population of the capital, 25 per cent. are foreigners, and the excess of men over women exists only in those states which specially attract immigrants from abroad, who are almost entirely male. The proportion of foreigners is increasing, due to the large number of immigrants constantly entering the country. Of these, Portuguese and Italians form the great majority.

     Brazil differs from almost all the other republics of Latin America in admitting the negro to social as well as political equality with the white population. It is to the free admixture of the white colonists, the native Indians, and the men of African race who were introduced into the country as slaves, that the real Brazilian nationality is due. The Portuguese and Spanish colonists of America intermixed with the colored races to an extent which was unknown in Anglo-America, and the difficult problem of the color line which exists in the United States has no place in Brazil. The medieval policy of Portugal was to encourage the union of the white man and the colored woman, and its effects have resulted in a condition wherein no prejudice is entertained against the colored race. In this respect it differs from the other South American republics, where race prejudice prevails.

     The evolution of self-government in Brazil has been a difficult one, although its history has varied greatly from that of the Spanish-American republics. Independent monarchy survived for sixty years after the political separation from Portugal, and came to an end in the bloodless revolution of 1889, precipitated by the abolition of slavery in 1888.

     "The prevailing religion in Brazil is that of the Roman Catholic church, which embraces more than three-quarters of the population. The Protestants of various denominations number about 150,000 persons. There are about 5,000 of other faiths and 10,000 of no religious profession.

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The un-Christianized Indians number somewhat less than three-quarters of a million. The large number of foreign immigrants constantly arriving, being drawn almost totally from Roman Catholic countries, insure the stability of the predominating faith in the republic. This, however, is not a state-supported religion, as the constitution adopted after the revolution of 1889 brought about the separation of church and state. The constitution forbids the establishing or subsidizing of any sect of religious worship, and freedom of religious observance of whatever kind is guaranteed. Formerly the church had exercised a preponderating influence in matters concerning education and the social life of the people, and until its domination was broken real reforms in these matters were impossible. The immoral character of the churchmen, which was long the subject of serious indictments against its regimen, contributed to the fall of the state church. Disestablishment brought about civil marriage, civil registry of births and deaths, and the secularization of cemeteries; and the abolition of various privileges and abuses. The church retains its influence strongly through the confessional and other rites, whose observance is firmly established in the character of the devout of the Brazilian people. It maintains eleven seminaries for the education of priests and a large number of private schools, especially for girls of the better class, whose families patronize them largely. There are also a number of Protestant mission schools. The influence of the church is further maintained by reason of the beneficent work of its lay orders, and through hospitals and asylums controlled thereby in every part of the republic. In almost every town of importance Misericordia hospitals are found, and institutions for orphan girls; and nowhere have charities received more generous support than in Brazil. A small number of congregations scattered through the country constitute the Protestant element; including the German and other European colonists. The Brazilians, like all Latin American people, are strongly addicted to the outward pomp of religion, especially the women, who are the staunchest supporters of ecclesiasticism. Among the male element the inevitable tendency towards materialism asserts itself growingly." (C. R. ENOCK, "The Republics of South and Central America," p. 72.)

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My son Theodore and I left our ship at Santos, the most southerly port of Brazil, whence is shipped more than half the coffee consumed by the world, and we proceeded overland to join our steamer again, six days later, at Rio de Janeiro, a distance of about 310 miles. On our way we spent two days at the beautiful, progressive and up-to-date city of Sao Paulo, about fifty miles from Santos, the capital of the State of the same name. Sao Paulo is located on a plateau 2,500 feet above sea level, has a population of about 400,000 inhabitants, and is the centre of the coffee district which yielded in 1910 coffee of a value of over $93,000,000.00. The journey by rail to Rio, through a rich agricultural country, at an average elevation of 2,000 feet above sea level, occupied twelve hours. Approaching Rio, the scenery of the descent from the plateau to the sea level is of surpassing grandeur and beauty.

Of all the cities which I have seen, Rio de Janeiro is the most beautiful. It has a population of 810,000 inhabitants, and the largest and finest harbor in the world. The only harbor that can be compared with it is that of Sidney, and a Mrs. Malaprop, who stood at my side admiring the scene as we were leaving Rio, and who had been around the world and seen Sidney, in answer to my question as to their respective merits, answered: "Rid is the most magnanimous!" Rome sat on her seven hills and ruled the world. Rio occupies the valleys and a dozen or more higher hills than Rome, with picturesque mountains for a background. Within the past few years a hundred million dollars have been spent for remodeling the city and for sanitation, with the result that the mosquito and malaria have been practically eliminated; and with its numerous parks, beautiful drives, and luxuriant semi-tropical and tropical trees and vegetation, it is an earthly paradise. The avenues and streets are kept scrupulously clean, and it is one of the healthiest cities in the world. Fine orchestras and the best of music are to be heard in the cafes and public places, and drunkenness is practically unknown. The principal beverage, as far as I could observe, is coffee. The coffee is burnt more than ours, and I was told that this eliminates the deleterious effects of its general use.

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     On our arrival at Rio on Monday evening, March 15th, we put up at the Hotel International, beautifully situated on an elevation of a thousand feet, overlooking the brightly illuminated city and harbor. Early on Tuesday morning we went to our steamer for our mail at one of the fine docks of the city.

     Our first concern was to find the Newchurchmen whose addresses we obtained before leaving Bryn Athyn. The two addresses at Rio in our possession were those of Senhor de la Fayette and Senhor Bandeira, but Senhor de la Fayette was in Chile, and Senhor Bandeira, we were told, was leaving Rio that same morning. We would have missed seeing any of the New Church people had we not received a cablegram which arrived just as we were starting out. It was sent by my son Raymond, at the request of the Rev. C. Th. Odhner, giving the address of Senhor Henry Leonardos. We obtained a taxicab and in a few minutes found Senhor Leonardos at his place of business. We were affectionately received, and were immediately taken to the New Church place of worship, at No. 101 Avenida Central, the most important avenue of the city. A few minutes after our arrival Senhor Bandeira called, and we had half an hour's conversation with him before his departure. The place of worship has a seating capacity for about one hundred persons, and they have a library of several hundred volumes, consisting of the Writings and collateral works, chiefly in French. They also have the Potts' CONCORDANCE, and a number of the Writings and collateral works in English.

     Senhor Levindo Castro de la Fayette, the founder of the New Church propaganda in Brazil, was born in Rio de Janeiro fifty-four years ago, of an ancient Portuguese family, originally French. Brought up a Roman Catholic, he became dissatisfied with the papal religion while still a youth, and then passed through a period of devotion to Modern Science. This, also, failed to satisfy his religious instincts, and for some years he sought the light in the so-called "occult sciences," but still without satisfactory results. While residing in Paris, more than twenty years ago, as Chancellor of the Brazilian Consulate, he one morning visited the Biblioteque Nationale, but for some reason stood undecided as to what work to ask for.

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He testifies that, as he then stood hesitating, he distinctly heard a voice say: "Demandez Swedenborg," (Ask for Swedenborg), but, turning in surprise to see who had spoken, he found no one at his side. At the time he knew virtually nothing of the Writings of the New Church, having seen the name of Swedenborg only in casual references. He now, however, "asked for Swedenborg," and received the first volume of the ARCANA COELESTIA in Latin. Having finished the study of the whole work, he became so convinced of the Divine Truth here revealed to him that he determined to devote his whole life to the propagation of the Heavenly Doctrine in his native land.

On his return to Rio de Janeiro he first communicated the New Revelation to a friend, Senhor Carlos Frederico Braga, a teacher of languages, who became an enthusiastic co-worker in the New Church movement, and who, during the long absence of Senhor de la Fayette, has been and still acts as the leader of the Sunday services in Rio de Janeiro. Senhor Braga, it should be added, is a Mulatto, and is said to be a very eloquent preacher.

For a while the movement made but slow progress, but after some years it began to gather force, especially through the publication of the little monthly paper, entitled A Nova Jerusalem, edited by Senhor de la Fayette, who also translated into the Portuguese a great number of the Writings, none of which, however, has been published as yet. Senhor Leonardos presented to me for the Academy Library a bound volume of the Journal, containing fifty-five issues in all, and among the articles I find a series of papers on "The New Church and Spiritism," showing the unlawfulness and dangers of intercourse with spirits. I find also a number of translations from NEW CHURCH LIFE, and it is pleasant to know that Senhor de la Fayette, by means of the LIFE, became an earnest convert to the principles of the Academy of the New Church. It is to be regretted that the Brazilian journal was suspended in March, 1907, owing to the editor's removal to Chile, where he engaged in the promotion of an invention for the purification of saltpeter. The enterprise, I understand, has not been completely successful, and Senhor de la Fayette is now expected to return to Rio de Janeiro, to resume the publication of his paper and the leadership of the New Church propaganda.

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     Senhor Henry Leonardos is an earnest and intelligent receiver of the Heavenly Doctrine. He was born in Brazil forty-four years ago, and is the son of a distinguished Greek, who was the Greek Consul and the Dean of the Diplomatic Corps at Rio de Janeiro. The father died only three weeks before our visit, and his funeral was a public event which was attended by the officials of the Brazilian government and the foreign diplomats.

     We were most hospitably and affectionately received by Senhor Leonardos and his wife, Marietta, who is in complete sympathy with her husband in his devotion to the New Church. They have a charming family of six children, the oldest, sixteen, the youngest five years of age. We were entertained at their home at a distinctively Brazilian dinner, the hand-painted menu card bearing the names of many dishes and fruits hitherto unknown to us, but they were at delicious, and it may be said that "we ate everything on the menu except the date." The Senhora inquired what was my official title in the Church at Bryn Athyn, and, being somewhat at a loss, I said that I was usually called "Uncle John,"-a designation which was forthwith adopted by my Brazilian friends.

     Senhor Leonardos has some knowledge of the English language, but the conversation with him, and with the other New Church friends that I met, was altogether in French. At my request, and in answer to my questions, he wrote down, in French, a statement in regard to the conditions of the New Church in Brazil, and particularly in Rio, which I here present in English:

     "I have been a reader of the Writings for fourteen years. In Brazil, there are about four hundred receivers of the Doctrines, about two hundred of whom reside in Rio doctors, engineers, lawyers, officers of the standing army, police, military officials, merchants, employees of commercial houses, employees of public assessors, and workmen (very few workmen). The Society at Rio de Janeiro is the centre of the New Church for Brazil, and is under the direction of Senhor Levindo Cgstro de la Fayette, who is recognized by the Academy of the New Church.

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Our Society is altogether under the direction of the Academy,* and it is the profound desire of its members always to remain so, because we find that the Academy has taken the true orientation towards the source, the fountain of the Lord's Truth. We meet for worship every Sunday, from 11 a. m. until noon, and we also meet on Thursdays from 7 to 10 p. m., with the exception of the [heated] months of January, February and March.
     * The writer probably means that Senhor de la Fayette is known to the Academy, and that the Society in Rio de Janeiro is based on Academy principles. Thus far there have not been any official relations between the two bodies.-J. P.

     "The average attendance at our Sunday worship is fifty. Most of the worshipers have been baptized into the New Church by Senhor de la Fayette or by Senhor Carlos Braga, Senhor de la Fayette's substitute.

     "Our service on Sunday is conducted by the pastor, who opens the Word on the table and reads the Lord's Prayer, standing, taking the book in his hands, all those attending rising also and repeating the words of the Prayer; and then, seated, the minister reads the Laws of Moses, (the Ten Commandments from Exodus). Afterwards, he reads the faith of the New Church, (p. 22, in our Catechism, written for the instruction of the faithful in Brazil). Then the minister takes a text from the Old or the New Testament, and explains the moral and spiritual meaning."

     In order to convey an idea as to the intellectual and social standing of the members of the New Church in Rio de Janeiro, Senhor Leonardos in his statement mentions that there are among them five newspaper men, two physicians, two dentists, a pharmacist, five professors, (of language, history, chemistry, etc.), five professors of music, who are permanent members of the National Academy of Music, two naval captains, a captain of artillery and a lieutenant, students of the University, one policeman, several employees of the municipality and of the custom house, etc. One of the members was for four years a deputy in the Federal Congress, representing the State of Rio de Janeiro. One of the leading members is Senhor M. C. de Sousa Bandeira, who is a prominent engineer and the technical director-of-works of the ports of Brazil.

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A few years ago he visited Philadelphia while attending a Pan-American Congress of Engineers, but at that time did not know of the Bryn Athyn society. I had the pleasure of meeting him just before he started out for an official journey to the State of Matto Grosso, in the interior of Brazil, on the boundary of Paraguay and Bolivia.

     As to the racial and national make-up of the Church in Brazil, it may be mentioned that the majority of the members are native white Brazilians, and next to these natives of Portugal; there are seven mulattoes and two negroes, two Germans and one Austrian. It is an unfortunate circumstance that but few of the married men have been able to convey the Light of the New Jerusalem to their wives and children, who remain in the Roman Catholic persuasion, and there is, therefore, a greater number of men than of women in the society.

     It was very interesting to meet among the members an intelligent and cultured Jew, Senhor David Peres,-a young man about thirty years of age, who had accepted the Doctrine of the New Church as soon as he learned that the Lord Jesus Christ was not a different Person from Jehovah, but Jehovah Himself in His Divine Human. Senhor Peres is a thorough student of Hebrew, and was greatly astonished and delighted at hearing me recite passages from the Word in Hebrew, and at learning of the study of Hebrew in Bryn Athyn.

     Much to our mutual disappointment, we were not able to remain in Rio de Janeiro over Sunday, in order to attend the services and become acquainted with a greater number of the New Church people in the city, but a few hours before our steamer left for the North, about twenty of the New Church friends honored us with a farewell visit to the boat. Our American fellow-tourists were evidently surprised at our unexpected popularity so far from home-shores, and at the demonstrative manner of the warm-hearted Latin-Americans in bidding farewell to a friend. But to the two North American Newchurchmen the affectionate salutations of their South American brethren were the seat of a spiritual friendship such as should unite the members of the New Church throughout the world, and we parted from them at last with a feeling that the unexpected meeting with so many New Church brethren, hitherto unknown, in that earthly Paradise of Rio de Janeiro, seemed like a dream, too good to be true. But on arriving at Para (at the Equator, and the most northerly port of Brazil) we received the following telegram from our friends at Rio:

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Pitcairn, Steamer Kroonland, Para.
Au moment d'abandonner plages Bresil, souvenez vous des coeurs vous nous avez pris. FAMIUE LEONARWS.

This message, which I still have, does not look like a dream, any more than the communication from the Society in Rio de Janeiro which, on our return to Bryn Athyn, we found printed in the April issue of NEW CHURCH LIFE. Their message, and our visit, may seem Pike "pleasing coincidences, but this means simply the leadings of the Divine Providence of the Lord.
UNJUST STEWARD 1915

UNJUST STEWARD Rev. GASTON J. FERCKEN 1915

     (Luke xvi. v. 1-9.)

     This parable may be counted among those wherein the literal sense, in its historical sense, wholly differs from the internal sense, so that, instead of an unjust or unfaithful steward, we are whole a man who, though enlightened try certain truths, uses them nevertheless for speculation and personal advantages, being thus deprived of that glow of love and charity which gives luster and unction to our works; but who will gradually pass from the state of reformation to the higher one of regeneration to which he shall be led by his Lord; yea, a man who shall learn to know himself, and who, through sincere repentance, shall apply the knowledge of good and truth he possesses to recover interior peace lost by temptation, and finally enter into those "everlasting habitations" where peace, love and charity dwell for evermore.

     This parable begins thus: "There was a certain rich man." . . . Who is this man but the Lord Himself as to His Divine Humanity?

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He alone has lift in Himself and alone possesses all the goods of love and wisdom which, in their conjunction, constitute His Divine Essence. He is "rich," ineffably rich! The riches of God, who can number them? Rich in love, rich in wisdom, rich in power, rich in goodness, patience, mercy and compassion. "The Lord is RICH in mercy unto all them who call upon Him," says the psalmist. And in the Apocalypse we read: "Worthy is the Lamb that was slain, to receive Power, and RICHES, and wisdom, and strength, and honor, and glory, and blessing. Riches and wisdom signify Divine knowledge and wisdom, which are omniscience. (A. R. 288.)

This certain rich man had "a steward who was accused unto him that he had wasted his goods." This steward is every man, every creature of God as a receptive vessel but not owner of the knowledges of good and truth which all come down from the sole Proprietor who is the Lord; for man has no good and no truth to himself, and is only a recipient, a manager or administrator of what has been entrusted to him. To "waste" these goods, these gifts, these knowledges, means to use them improperly or to pervert them; for though they be received with affection, they are sooner or later taken away if man uses them not for the purification of his will in removing from his heart those unruly loves which estrange him from God and heaven. Such is the accusation that is brought before the mind of the unjust steward.

"And his master called him and said unto him, How is it that I hear this of thee? Give an account of thy stewardship, for thou mayest be no longer steward." This voice, which comes out from the throne of mercy, takes here an expression corresponding to the state of the culprit, reminding him of every one of his shortcomings that now call him to the bar of the great Judge. But this voice, so frightful in its outward form, is in reality but a helpful hand ready to draw him out of the deplorable state in which he has fallen, and, at the same time, an influence of truth which must manifest itself in the understanding. And when this influence is accompanied with such words, "and he said unto him" it aims, at operating upon the will in order to quicken its affection and arouse its attention.

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These two verbs, to call and to say, which we so often come across in the Word, describe in God His Love and Wisdom, and in man his two receptive faculties, the will and the understanding. When we read in the text that having called him the master said, we understand that the Lord looks at man from the bosom of His Divine Love conjointly with His Divine Wisdom; and also that the unjust steward was put into such a state as to feel the effects of this Divine influence as much in his will as in his understanding. But the accused steward imputes to severity, anger and vengeance that which in the internal sense is but the expression of the burning love of God whose dealings with man tend to his progressive regeneration. But man, in his blindness and strayings, receive in a discordant way these eternal harmonies, gives them expressions and sentiments altogether different from and often diametrically opposed to the merciful and vivifying Divine operation.

     "Give art account of thy stewardship, for thou mayest be no longer a steward." These words, according to the letter, give the impression of a terrible summons, and yet, if we go below their surface, they are but the subsequent development of the same merciful operation, aiming at introducing man more deeply into self-examination that he may more clearly see hew he has used the knowledges of good and truth which his heavenly Father has entrusted to him, and scrutinizing the secret motives of his conduct, the foibles and strayings that have gradually brought him to such disgrace.

     "Thou shalt be no longer a steward." However severe may be this sentence, it is still the verdict of love that will bring the culprit to a state of profound humiliation and contrition, with the deep sense of his inability and incapacity of managing any longer the "goods" of his Lord. This soul, as you will see, shall soon come out triumphant of the dire temptation to which it has been exposed. Trouble, anguish, despair will vanish away, and by the same knowledge of good and truth, he will aim at redressing his grievances that he may enter the realm of perfect peace after having come to himself and bitterly regretted all his wanderings from the right path.

     "Then the steward said within himself." There are two kinds of thoughts, one interior and the other exterior.

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The exterior thought, which had influenced him up to this moment, was tainted with the love of self and the world and was of an exterior nature as the word steward indicates. Thus we read: "All stewardship appertains to the external of the church, as the administration of ceremonies and many things which are of the temple or of the church itself, i. e., of the house of Jehovah or of the Lord." (A. C. 1795) It is from this exterior to the interior that the steward now passes under the influence of spiritual love which is the love of God and the neighbor. It is by means of this interior thought that he shall be brought to a right use of the knowledges he possesses, and exercise that "prudence" which his Lord shall by and by commend.

     He therefore says, "What shall I do? For my Lord taketh away from me the stewardship." Self-confidence now begins to disappear he is soon to lose his first charge which, being exterior, does not fit any longer his new state. He shall thus pass from the dreamy winter of his first condition to the eternal spring of his new life. Mere knowledge in the understanding will be no more his only guide, for he is now nearing that state of love and charity to which the former state ought to have brought him, but of which he has not as yet a very clear perception: "What shall I do for my Lord taketh away from me the stewardship."

     "I cannot dig; to beg I am ashamed." To dig is to explore the truth. The unjust steward acknowledges step by step his inability to examine by himself the mysteries of eternal wisdom; he, therefore, enters upon a new state of humility, for he further says as another evidence of his broken and contrite state: "To beg I am ashamed." To be ashamed is to be destitute of all good and truth. I am unworthy to ask more; unworthy if aspiring after spiritual blessings; to beg I am ashamed!

     And he who had previously said, "What shall I do"' now says, "I am resolved what to do." He now sees clearly before him the way he must take; the one he has forsaken troubles him no more; good will succeed to truth, love to wisdom, the works of charity to faith alone, the truly useful application of his knowledges to all sorts of dry speculations: "I am resolved what to do, that when I am put out of the stewardship, they may receive me into their houses." "They"-who can they be!

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To whom does he refer if not to the spiritual essences and forms which are going to become his lasting prop and stay? It is love, it is charity that are now offering him their hospitable houses. And as love and charity dwell in works, it is to these works of love he will now pass on. These works of love will follow the knowledges of good and truth which, by the dire temptations he has endured, have introduced him into that blessed state of love and charity.

But before being received into those mansions, he has yet a severe examination to undergo: he must acknowledge and confess all that makes him a debtor to his Lord and Master, "so he called evenly one of his ford's debtors unto him, and said unto the first, How much owest thou? . . . And he said to another, "Divine Wisdom teaches us that all man's debts contracted with God are debts he owes to only two creditors the will and the understanding, those two faculties which, now perverted, lead man to evil loves and wicked thought. He is a debtor, deeply in debt. He owes goods of love and goods of wisdom. "Will a man rob God Yet ye have robbed me. But ye say, Wherein have we robbed thee In tithes and offerings," (Malachi iii, 8), i. e., in Divine truths, Divine goods and worship.

What are now the respective answer of these two debtors, the will and the understanding? "How much owes thou" The one says, "A hundred measures of oil," the other says, "A hundred measures of wheat." A hundred describes what is full and complete. It is used here to teach us that the measure of the goods the Lord continually gives to the understanding and the will is "good measure, pressed down and shaken together," and such that man, in his present condition, can neither receive, hold or contain. Oil is the good of celestial love received in the will, and wheat the good of celestial truth received in the understanding. The true meaning of these two answers is, therefore, the following: I owe my lord everything of celestial good and truth. Does not the confession, coming forth from a heart overflowing with gratitude, contrition and love, blot out as it were in a moment the great debt contracted toward God? Has it not the irresistible power of opening the gates of heaven that had been hitherto closed, and winning that glorious crown of peace which the infinite Divine Love already holds up over the penitent's head?

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     The unjust steward said, "Take thy bill, and sit down quickly and write fifty." Fifty signifies the same as a hundred and represents a state full and complete; and the whole injunction means that thus man recovers fully and surely (this is the meaning of "quickly") interior peace when his debt toward the Lord is discharged. It is, therefore, a word of peace which the first debtor or the will receives; but the other debtor or the understanding receives another direction; he is not told; to sit down, rest being not his portion, as he is called to perpetual development and growth. He is simply told, "Take thy bill and write fourscore," which means that the state of tribulation and temptation are indispensable to the attainment of the delights of the goods of love and charity. This explanation is based on the spiritual signification of the number eighty which is the product of the multiplication of two by forty, chosen by our Lord to express the complete state of temptation through which He passed in the wilderness. It is, therefore, when man has won victories through dire temptations that he learns those great lessons, and becomes the worthy steward of Divine goods and truths which he is loath to "waste" henceforth.

     "And the lord commended the unjust steward because he had done wisely." Were we to serve God in the oldness of the letter, these words would be very enigmatical indeed, for the Lord cannot commend unjust deeds, still less approve dishonest acts. What He commended was undoubtedly what was right, and lawful, and honest. It was not an external deed which He praised, but an internal, spiritual one which He commended, and that deed He calls prudence: "and the lord commended the unjust steward because he had done wisely" (i. e., acted prudently). Now is it not wisdom, is it not prudence to examine one's self, to learn to know one's self, and to experience progressively that salvable repentance which, of a servant of his lord, makes him a friend? The will and the understanding are now walking together in him; peace and love are the reward of the former, knowledge and wisdom the portion of the latter.

     "For the children of this world are in their generation wiser than the children of light." The children of this world are natural men because the natural laws are for them a derivative of the spiritual laws which, being more palpable to our understanding, can serve us to study and perceive spiritual laws as well as their application.

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Now, as it is the love of self and the world in the natural order which is the prime mover of "the children of this world," it is the love of the Lord and the neighbor which must quicken and stimulate the man who is being regenerated.

The Lord concludes the parable with this eternal decree: "Make to yourselves friends of the mammon of unrighteousness; that when ye fail, they may receive you into everlasting habitations." By mammon is meant the knowledges of truth and good. They are here called unjust because the evil possess them also and use them solely in acquiring dignities and wealth for themselves. (D. P. 250.) But you, says the Lord, make use of them for a higher, nobler purpose; use these knowledges of good and truth to purify yourselves from the love of self and the world; to fight evils and falses; to liberate yourselves from their infernal sway, and thus acquire love and wisdom which are the truths designed "to receive you into everlasting habitations." When ye shall fail; when ye shall be driven to desolation and vexation through internal temptations, as was the steward when he was accused unto his lord, these knowledges of good and truth will liberate you from despair, will help you to examine your understanding and will, enable you to acknowledge with deep gratitude the mercies and loving kindnesses of the Lord, and say, "I am resolved what to do!"

Are there not some here who, struggling to reach higher altitudes and purer spheres, see all their efforts uncrowned with success! who, at every fall, cry out with despair, "What shall I do" What shall we do? Are we not relying too much upon our own strength which is but sheer weakness? Are we not trying to get along without Him who alone worketh in us both to will and to do? Suppose we say resolutely to-day, "I am resolved what to do." . . . Is it not wisdom, is it not prudence to be firm, steadfast, unmovable in the determination to "follow the Lamb whithersoever He goeth?" Onward then! Let our hearts beat high with hope! So shall we grow in grace, in goodness and in true greatness. So shall our soul's become as watered gardens under the constant care and keeping of the Gardener Divine. Amen.

381

POETRY OF THE WORD 1915

POETRY OF THE WORD C. TH. ODHNER 1915

     THE FOUR STYLES OF THE WORD.

     In regard to the style in which the Word is written we are taught that there are in the Sacred Scriptures four different general styles. The first is the style derived from the men of the Golden Age. "Their manner of expression was such that when they mentioned things of the earth and of the world they thought of the spiritual and celestial things which these represented. On this account they not only expressed themselves by means of representatives, but they also brought these into an as-it-were historical series, in order to render them more vivid, and this was to them in the highest degree delightful. This is the style that is meant where Hannah prophesies, saying 'Speak ye what is high, high! Let the ancient thing come forth from your mouth.' (I. Sam 2-3.) Such representatives are in David called 'Enigmas of antiquity.' (Ps. 78:2-4.) It was from the descendants of the Most Ancient Church that Moses had the accounts of Creation, the Garden of Eden, and the rest, down to the time of Abram." (A. C. 66.)

     The second style, we are told in the same passage, is "the historical style, which is found in the books of Moses, and in the books of Joshua, Judges, Samuel and the Kings. In these books the historical's are altogether such as they stand forth in the sense of the letter, and yet they one and all contain altogether different things in the internal sense. The third is the prophetical style, which was born out of the highly venerated style of the Most Ancient Church. But it is not continuous and as-it-were historical, such as the most ancient style, but it is a broken style and hardly anywhere intelligible except in the internal sense wherein are deepest arcana which flow in beautifully connected order and sequence and relate to the external and internal man, to the various states of the Church, to heaven itself, and, inmostly, to the Lord. The fourth is the style of the Psalms of David, which is intermediate between the prophetical style and ordinary speech, and here, under the person of David as a king, it treats of the Lord in the internal sense."

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     THE POETICAL STYLE.

     This fourth general style of the Word, the style of the Psalms of David, is what is known as the "Poetical style," the style of Hebrew Poetry. But we must be careful to observe that the term "Poetry," in its etymological sense, is a misnomer in application to that most beautiful form of human speech which it is supposed to indicate. The word "poetry" is derived from the Greek word poieo, "to do, to make," and is generally understood to mean a form of speech and writing artificially constructed by various rules of the art of diction, whereas in its origin poetry was the most natural and spontaneous form of human expression. For the thought and speech of men on earth were originally derived from heaven, where-from the Divine and heavenly marriage of Good and Truth-all speech is poetry and all sound is music. As to the poetry of heaven we have the following beautiful and suggestive teaching:

     "There is a speech of good spirits, and also of angelic spirits, which is the simultaneous speech of many together, especially in circles or choirs. The speech in choirs has often been heard by me; it has a cadence as if in rhythm. They have no thought about the words or ideas [as such], for the meaning lows spontaneously into these. No words or ideas flow in such as complicate the meaning or draw it away to something else, and in which there is anything artificial, or such as would seem elegant from the love of self, for such things would at once cause disturbance. They do not dwell upon any particular word but they think of the meaning; the words follow spontaneously from the meaning itself. Their sentences come to a close in unities, [monosyllabic words?], mostly in simple unities; but when they come to a close in compound words, they turn by an accent to the next. These things come from the fact that they think and speak as a society, and hence the form of their speech has a cadence in accordance with the connection and unanimity of the society. Such, once upon a time, was the form of Songs, and such is the form of the Psalms of David." (A. C. 1648.)

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     This spontaneity, this freedom from artificiality, is the most delightful feature not only of the Psalms of David, but of Hebrew poetry throughout the Scriptures. Rhymes are entirely absent here, as, indeed, they are absent from the poetry of all ancient nations. Of all. the features of modern poetry the rhyme is the most external, the most superficial, and the most tyrannical to the freedom of poetic thought. In a few of the Psalms the lines of the verses end, not in rhymes, but in a repetition of the same or similar sound, mostly a pronominal suffix meaning "his," "thine," "me" or "mine." There is also an approach to Alliteration, in what is known as "the Alphabetical Psalms," (the 119th and 111th), where this order has been introduced for purely spiritual reasons. (A. R. 38.)

     There are several other features distinguishing Hebrew Poetry. The accent, for instance, is mostly on the ultimate syllable of each word, whereas in the Aramaic it is on the penult, and in the Arabic on the antepenult. The Word in the Hebrew, moreover, is metrical throughout, in great and free variety. It is on this account that the Word in the Hebrew naturally lends itself to chanting, but this meter cannot be reproduced in English or any other language.

     THE CONJUGIAL STYLE OF THE WORD.

     Students of the Word noticed, ages ago, that the marked feature characterizing the style of the Sacred Scriptures, in the Greek as well as in the Hebrew, is the constant recurrence of a "correspondence of words" or a "parallelism" of expressions, to be found in almost every verse and sentence, each repeated idea being joined to the first by the word "and." Each verse thus consists of a "distich," containing two conjoined and corresponding members, which together bring out the fuller import of the idea involved, and very often each member of the distich contains two words of similar meaning, conjoined by the word "and." In the learned world, however, this "correspondence of words" has been regarded merely as a charming and distinguishing feature of Hebrew literary style, but as to any deeper significance of this feature the Biblical critics observe a complete silence. In the Writings of Swedenborg alone do we find the explanation of the so-called "paralldisms."

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     As the Lord Himself is the Infinite union of Divine Love and Divine Wisdom, so in all things that have proceeded from Him, or have been created by Him, there is the image and likeness of this union, the conjugial union of good and truth. The Divine Word, which is the very link connecting mankind with God, is even in its external style the most perfect type of the universal conjugial union. Concerning this conjugial style we have the following teachings in the Heavenly Doctrine:

     "It should be known that in the Word, especially in the Prophets, one thing is described in a two-fold manner, as in Isaiah: 'who hath wrought and done it,' (41:4), where one expression relates to good and the other to truth; or, one relates to that which is of the will, and the other to that which is of the understanding. Thus celestial and spiritual things are so conjoined together in the Word that in each and everything there is a likeness of a marriage and a relation to the heavenly marriage." (A. C. 683.)

     "There are words peculiar to spiritual things, and words peculiar to celestial things; or, what is the same, there are words peculiar to matters of the understanding, and others to matters of the will. For example: the word 'desolation' is predicated of spiritual things, and 'vastation' of celestial things; 'city" is predicated of spiritual things, 'mountain' of celestial things, and so on. The case is the same with the connective expressions. And-what cannot fail to be a matter of surprise-in the Hebrew language the words are very often distinguishable by their sound; for in those which belong to the spiritual class the first three vowels, [a, e, i], are usually dominant, and in words that belong to the celestial class, the last two vowels, [o, u]." (A. C. 793.)

     "Since man consists of these two parts-the will and the understanding-therefore when man is described in the Word, he is described with distinctness as to the one part and as to the other. This is the reason of the repetitions, and without them the description would be defective. And this is the reason why things are described in the Word in a similar way in respect to each constituent part, for in this way the description of each thing is full." (A. C. 801.)

385

     "Because there is such a marriage of good and truth in everything, therefore with the Prophets every matter is expressed in a two-fold manner, especially in Isaiah,-one expression referring to what is celestial, or to good, and the other to what is spiritual, or to truth." (A. C. 2173)

     "Hence it is that in all the particulars of the Word, there is an image of marriage." (A. C. 2516.)

     "That the Word is holy, and in its interiors most holy, is very evident from the fact that in every detail of the Word there is the heavenly marriage of good and truth, thus heaven; and that in every detail of the inmost sense there is the marriage of the Lord's Divine Human with His Kingdom and Church; nay, in the supreme sense there is the union of the Divine Itself and the Divine Human in the Lord. . . . That this is so may be seen from the fact that where mention is made of good, mention is made of truth also; and where the internal is spoken of the external is spoken of also. There are also words which constantly signify good, and words which constantly signify truth, and again words which signify both good and truth; and, if they do not signify them, still they are predicated of them, or involve them." (A. C. 6343.)

     "He who knows these things can know from the first view or reading of the Word, especially in its original tongue, where in the internal sense it treats of such things as are of truth, or of such things as are of good." (A. C. 8314.)

     "In the Word in the Hebrew it may in some measure be known from the very words, whether they belong to the celestial or the spiritual class, thus whether they involve good or truth. Those which involve good partake of e and o, and also somewhat of a, while those which involve truth partake of e and i." (H. H. 241. See further the general article on this subject in S. S. 80-90.)

     EXAMPLES OF THE CONJUGIAL STYLE.

     1. THE COUPLET is the simplest form of the conjugial style, or the style of writing in celestial and spiritual parallelisms, as in the following synonymous couplets:

     "What is man that Thou art mindful of him?

     And the Son of man, that Thou visitest him?" (Ps. 8:4.)

386

     "Why art thou cast down, O my soul?

     And why art thou disquieted within me." (Ps. 43:5)

     Examples such as these may be found almost anywhere both in the Old Testament and in the New, though very often the second member of the distich is Placed in contrast to the first, as in the following antithetical couplets:

     "He that spareth his rod hateth his son;

     But he that loveth him chasteneth him betimes." (Prov. 13:24.)

     "Think not that I came to destroy the Law and the Prophets; I came not to destroy, but to fulfil" (Matth. 5:17)

     "They that are whole need not a physician but they that are sick; I came not to call the righteous to repentance but sinners" (Mark 2:17.)

     2. THE TRIPLET, Or tristich, consisting of three lines placed either in synonymous progression or is antithesis, is equally frequent, and is the spontaneous manifestation of the Trine of Love, Wisdom and Use in and from the Lord, or, what is the same, the three successive degrees of what is celestial, spiritual, and natural. Take, for instance, the Great Blessing:

"The Lord bless thee and keep thee;
The Lord let His face shine upon thee and be gracious unto thee;
The Lord lift up His face upon thee and give thee peace." (Numbers 6:24.)

     This tristich is a most perfect image of the two kingdoms and the three degrees of heaven. Each line, it will be noticed, consists of a marriage of two synoynmous expressions, the first of which refers to truth and the second to good. And at the same time the whole Blessing moves forward in Divine Progression from the general and natural blessing involved in the first line, to the spiritual blessing expressed in the second line, and culminating in the celestial blessing bestowed in the third line.

387

We listen to this blessing almost every Sunday, and everyone is unconsciously impressed with its solemnity and holiness, but how many reflect upon its Divine perfection of poetic form or upon the significance of every word therein!

     A similar intensive progression may be seen in the following stanzas from the Sermon on the Mount, which, like all the direct sayings of the Lord in the New Testament, is in the form of Hebrew Poetry, pure, simple, and Divine:

     "Ask, and it shall be given unto you;
     Seek, and ye shall find;
     Knock, and it shall be opened unto you."

     This tristich,-teaching us to demand the means of salvation more and more insistingly, as we are raised from the natural to the spiritual and celestial degrees,-is followed by another tristich, expressing the corresponding answer to the respective petitions:

     "For everyone that asketh, receiveth;
     And he that seeketh, findeth;
     And to him: that knocketh it shall be opened." (Matth. 7:7-8.)

     The other forms of stanzas in the Word,-verses consisting of four, five, six, seven or more lines,-are but varying combinations of the couplets and triplets, the Varieties and beauties of which are too numerous for citation in the present paper.

     In the APOCALYPSE the Poetry of the Word reaches its highest culmination. Though the language is Greek, the style is thoroughly Hebrew in its internal construction It is one continuous poem, written throughout in the parallelisms of the conjugial style, and drawing its sublime imagery from the representative forms of all the preceding Revelations and from the heavens of all the preceding ages.

     The very first verse is a stanza of six lines:

     "The Revelation of Jesus Christ,
     Which God gave unto Him,
     To show unto His servants
     Things which must shortly come to pass.
     And He sent and signified it
     By His angel unto His servant, John. (Rev. 1:1.)

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     Look wherever we may, we find everywhere in the APOCALYPSE the same poetic style, even to the closing verse:

     "He which testifieth these things saith:
     Surely I come quickly.
     Amen. Even so, come, Lord Jesus.
     The Grace of our Lord Jesus Christ
     Be with you all. Amen."

     There are many other beautiful features of the Poetry of the Word, such as the Refrain, the Antiphony, and the Choral element, which is so frequently evident, but these belong to the subject of the Drama of the Word and would need a separate study and treatment.

389

SWEDENBORG'S DIARY AND DREAMS 1915

     1743-1744.

     TRANSLATED FROM THE SWEDISH BY C. TH. ODHNER.

     (Continued from NEW CHURCH LIFE, May, 1915, p. 329.)

     [102] I am still weak in body and thoughts, for there is nothing that I know except my own unworthiness, and that I am a miserable creature. This torments me, and I realize thence bow unworthy I am of the grace that I have received.

     [103] I observed also this that the stream of water which rushed down, had pierced the garments of a person who had been sitting there, as he was stepping out of the way. Perhaps there had fallen upon me a drop, which is pressing so hard. What, then, would have happened if the whole stream had reached me? I therefore took this for my

     Motto:

     God's will be done; I am thine and not mine own.
     May God give His grace for this, for it is not mine.

     [104] I perceived that a person may be in anguish spiritually, even though he is assured by the Spirit that his sins are forgiven and has the hope and confidence that he is in the grace of God. This may . . . [The last two words are obliterated.]

     [April] 11x12.

     [105] The whole night I was in a dream; I recollect only the smallest part. It was as if I was being instructed during the whole night in many things which I do not remember. I was asleep about eleven hours. As far as I remember it seemed to me: 1. That substantials-or essentials were mentioned, and that these should be cultivated and sought for; 2. Mention was made also of the thymus gland and renal glands, which I interpret as meaning that as the thymus gland* secretes the impure serum from the blood, and the renal glands remit into the blood that which has been purified, so also it takes place in us, as I believe, spiritually.
     * The thymus gland and its relation to the succenturiate kidneys or suprarenal capsules, (glalzdulae renales) are treated of by Swedenborg in the ANIMAL KINGDOM, vol. II, n. 379, (p. 225 of the English edition).

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     [106] 3. My Sister Caisa* appeared; she pretended she was sick, and she threw herself down and screamed; but when our mother came, she put on quite a different face and talk; the interpretation of this will be given later. [107] 4. There was a minister preaching to a large congregation, and at the end he spoke personally against a certain individual, but whether that one was mentioned by name or not I do not know; but someone arose and rebuked the preacher, saying that such a thing ought not to be done. I was afterwards with them in a private company, and then, on inquiry, it was said that the punishment for libelling anyone is a fine of three marks Swedish. He [the preacher] did not seem to know that it was thus punishable; it was said that the fine begins with one mark, then two marks, etc., which signifies that it is wrong to preach personally against anyone, or to speak or write, for it is punishable and libelous, for it affects a person's reputation and honor. [108] 5. Afterwards my knees moved of themselves, which may signify that I have become somewhat humble, as is also the case, by the grace of God, for which I give thanks most humbly.
     * "My sister, Caisa," a familiar name for Catharine, Swedenborg's sister, who married Dean Jonas Unge, of Lidkoping. The following table shows Swedenborg's brothers and sisters, and their children:

               1. Albrecht, died as a child. (1686-1766)     Eric Benzelstjerna.
               2. Anna, m. Archbishop Eric Benzelius.
               3. Emanuel Swedenborg. (1688-1772)     Carl Jesper Benzelius,
               4. Hedwig, (1690-1728) m.               Bishop of Strengnas,
Jesper               Lars Benzelsjerna, the               Ulrica, m. Bishop Filenius.
Swedberg          brother of Eric Benzelius.
               5. Daniel, died as a child.               Lars Benzelstjerna, Bishop
1. Sarah Behm      6. Eliezer, (1692-1717),               of Westeras, and five other
2. Sarah Bergia.     m. Elizabeth Brink                    Children.
3. Christina          7. Cathariana, ("Caisa," 1693-          Nine children.
Arrhusia.          1770) m. Dean Jones Unge.
               8. Jesper Swedenborg, (1694)          Emanuel, (1731-1794).
               the ancestor of the present                Jesper Gustaf, (1736-1821)
               Swedenborg family.                    and eight other children.
               Margaretha, (1695-1763)
                    m. Anders Lundstedt.

391

     [109] Afterwards I found in myself, and perhaps also from the third point; in the dream, that in every single thought,-nay, even in such as we believe to be pure,-there is concealed an endless mass of sin and impurity, as also in every desire that enters from the body into the thoughts, which spring from very deep rots. Although the thought may appear pure, beneath there is nevertheless the fact that a person thinks thus from fear, or hypocrisy, and many other causes, so that on reflection it is found that no one can make himself so free from sin that there is not mixed into every thought much that is unclean or impure. It is therefore safest to acknowledge every hour and moment that one deserves the punishment of hell; but that it is the grace and mercy of God, which are in Jesus Christ, that overlook it. [110] Indeed, I have also observed that our whole will, which we have inherited and which is ruled by the body and introduces thoughts, is opposed to the spirit. For this reason there is a continual strife, and we cannot by any means unite ourselves with the spirit, which by grace is with us. And hence it is that we are as it were dead to all that is good, but to the evil we are [prone] of ourselves. A person should therefore at all times account himself guilty of innumerable sins, for the Lord God knows everything, and we ourselves know very little about those of our sins which enter only into the thoughts; but we become convicted of them only when they are ultimated in deed.

     [April] 12x13

     [111] I perceived the fact to be,-as, indeed, I had thought through the spirit during the day, and as was also represented to me as it were by a kind of luminous writing,-that it is the will that has the chief direction over the understanding.

392

When we inhale the breath the thoughts fly in from the body, and when we exhale the thoughts are as it were expelled and rectified, so that the very thoughts possess their alternations of activity like the respiration of the lungs.* For the inspiration belongs to the will, and the expiration to nature, so that the thoughts have their alternations in every turn of respiration, because when wicked thoughts entered it was only necessary to draw in the breath, whereupon they ceased. [112] Hence also, may be seen the reason why, when in deep thought, the lungs are kept in a state of equilibrium and at rest, more according to nature, and that the inspirations are then more rapid than the expirations, when at other times the reverse is the case. Also that a person in a state of extasis holds the breath, the thoughts then being as it were absent. Likewise in deep, when both the inspiration and expiration are governed by nature, when that is represented which flows in from above. The same may also be deduced from the brain, that in the inspiration all the inmost organs, together with the brain itself, are expanded, and that the thoughts then have their origin and flux.
     * "The Respiration of the Lungs." A summary of the action of the will and of nature in respiration is given by Swedenborg in the ANIMAL KINGDOM, vol. II., n. 410 (p. 209, English edition). Dr. R. L. Tafel, in his note to this passage, observes that Swedenborg "probably saw this part of the A. K. through the press at this time; while the part which he; was preparing for the press was the chapter on the thymus gland, which he mentioned, in n. 105. Still it is possible that during the day he was engaged on the chapter treating of the diaphragm, which follows that on the thymus gland, and where [in n. 451, note I, p. 318, English edition] he likewise discusses the action of the will and nature in Respiration." (Doc. 11:175.)

     [113] Afterwards I came to a place where there were wonderfully large and tail windmills going at a terrible speed. I then came into a darkness, so that I crept on the ground, being afraid that one of the wings would catch me, which) would have been the end of me. I did come beneath a wing which then stopped, and brought myself well within it, so that the wing helped me. It meant that during the day I had been in conflict with my thoughts, which are signified by the wings of the mill, and that sometimes I did not know whither I was tending. Yet, by the grace of God, they were calmed and I was brought forth safe and sound; wherefore, glory and praise to God, who looks not upon my weakness.

     [114] Afterwards it seemed to me I was in company with some persons who appeared as if desirous to make gold, but they saw that they would have to climb up, which they were not able to do, and that otherwise it would be impossible to make gold; this continued for some time, until after a while I was together with two persons who nevertheless attempted to climb up, although our Lord was not with them.

393

I said that it could not be done, and then went up before them; I had a rope, and pulled, but noticed that there was something beneath which pulled strongly against me; finally I saw that it was a man, but I was stronger and pulled up; then I was glad and said that it was as I had said. [115] It means, I believe, that the gold signifies what is good and pleasing to God; in order to gain it one must climb up, which is not in our power, even though we are able to do it by our own strength, and that we then find that there is something pulling strongly against us, but after a while there is victory, by the grace of God.

     [116] Afterwards I remained long in the same thought, which became more and more luminously red; this light signifies that the grace of God is written within it; and everything pointed to this, that we must actually do that which is good, by the grace of God and in faith, which God may grant, and to perform it; this is to make gold, for then we receive from our Lord everything that is needed and useful. This was very powerfully represented, that what is good ought to be put into effect, and that the gold consisted in this.

     [117] Afterwards, when I got up, I was in a great fear of our Lord, as it were in a cold, which caused me to shiver at the least hint or thought that I was afraid of. It was the grace of God showing me that: I must seek salvation in fear and trembling. And as I have my motto: "Thy will be done; I am Thine and not my own;" and as I have given myself away from myself to our Lord, may He therefore do with me according to His good pleasure. In the body there seemed to be something of discontent, but in the spirit there was joy, for it is the grace of our Lord that effects this. May God strengthen me therein!

     [118] I was continually in a state of combat with double thoughts which were fighting one another. I pray Thee, O Almighty God, to grant me the grace to be Thine, and not mine own! Forgive me if I have said that I am Thine and not mine own; this belongs not to me, but to God. I pray for the grace of being permitted to be Thine, and that I may not be left to myself.

394

     [April] 13x14.

     [119] It seemed that the grace of the spirit labored with me during the whole night. I saw Hedwig,* my sister, with whom I did not wish to have anything to do. This signifies that I must not touch the ECONOMY OF THE ANIMAL KINGDOM, but leave it alone.** Afterwards, when time dragged, it seemed that she first said to her children, Go out and read; and afterwards that we might play at backgammon or cards, whereupon they sat down to while away the time, and also to spend time at the meal. I believe this signifies that there is nothing wrong in this when it is done in the right way.
     * "Hedwig, my sister," i. e., Hedwig Swedenborg, who married Lars Benzelstjerna. Councillor of Mines, the brother of Eric Benzelius, (see the genealogy at n. 106). The statement that Swedenborg "would have nothing to do" with his sister, Hedwig, is explained by the fact her husband was a secret enemy who had caused much trouble on account of Swedenborg's property at Starbo, and had even tried to kill Swedenborg by secret means. (See S. D. 5134, 5702, 5883)
     ** That Swedenborg "must not touch the ECONOMY OF THE ANIMAL KINGDOM, but leave it;" probably means that he must not yield to the temptation to proceed, in the ANIMAL KINGDOM, according to the method which he had followed in the former work.

     [120] I was lying down . It seemed to be Archenholtz* . What it signifies I know not, to keep quiet in politics, or something else.
     * Johan Archenholtz, a Swedish politician and historian, 1695-1777, was a leader of the party of "Caps."' or democratic party, at the Swedish Diet. Like Swedenborg, he had been opposed to the declaration of war against Russia in 1741, and was submitted to torture by the "Hats," or aristocratic party, but after the unfortunate war he came into power again. He was one of Swedenborg's political friends.

     [121] The whole day I was in double thoughts, which tried to destroy what was spiritual as it were by contemptuous abuse, so that I found that the temptation was very strong. By the grace of the spirit I was led to fix my thoughts on a tree, then on the cross of Christ, and on Christ crucified; as often as I did this, the other thoughts fell down flat, as of themselves. [122] I bore down with this same thought so strongly, that it seemed to me I would crush the tempter by means of the cross and drive him away; then after a while I was free.

395

Afterwards I had to fix my thoughts upon it so intently, that whenever I let it slip out of my thoughts and internal vision, I fell into temptation thoughts. Praise be unto God, who has given me this weapon! May God of His grace keep me in this, that I may always have my crucified Savior before my eyes. For I dared not look upon my Jesus, whom I have seen, because I am an unworthy sinner, but then I ought to fall upon my face, and it is Jesus who lifts me up to look upon Him, and therefore I must look upon Jesus crucified.

     [April] 14x15.

     [123] It seemed as if I were racing down a stairway; I touched each step only a little, and came safely down all the way without danger. There came a voice from my dear father, "You are making such a racket, Emanuel!" It was said he was angry, but it would pass over. This means that I made use of the cross too boldly, yesterday, but try the grace of God I came through without danger.

     [124] I climbed up on a shelf, and broke off the neck of a bottle, from which some thick fluid came forth and covered the floor and then flowed down. I believe [this signifies] that yesterday, by the grace of God and not by my own power, a mass of evil was eradicated from my thoughts. I added that which had been written, which means that which I am still to do.

     [125] I heard a bear growling but did nor see him. I dared not remain in the upper story, for there was a carcass there which he might scent. I therefore descended to one of the chambers of Dr. Moraeus and shut the windows. This signifies temptation, not only to avarice but perhaps also to something else, and that I am engrossed in my anatomical speculations.
     * Dr. Morsus, Swedenborg's cousin and earliest tutor, was the son of Jesper Swedberg's sister, Barbro. After the death of his father, Moraeus was educated by Jesper Swedberg, and was, in 1696, appointed private tutor of Emanuel, who was then eight years of age. He afterwards became a distinguished physician at Fahlun, where he occupied the ancestral homestead called "Sveden," (whence the names "Svedberg" and "Svedenborg"), and died in 1742. His daughter, Sarah Elizabeth, married the great Linnieus, "the father of Botany." From the SPIRITUAL DIARY, n. 4717, We learn that he was a good man, and was saved.

396

     [126] Dr. Moraeus seemed to be courting a pretty girl; he obtained her consent, and had permission to take her wherever he wanted. I teased her, saying that she was quite willing to say Yes, etc. She was a pretty girl, and grew taller and more beautiful. It meant that I was to inform myself on the subject of Muscles and study; these.
     * "Swedenborg treats of the Muscles in the ANIMAL KINGDOM, throughout the whole of the chapter on the diaphragm, especially in nos. 387-390, of the Latin edition; nos. 449-453 of the English edition. He also wrote a special treatise on the Muscles about that time, which is contained in Coder 58 of his MSS., leaves 132 to 137, and Which is photo-lithographed in vol. vi. of his MSS., pages 13 to 25.' (Doc. 11:179.)

     [127] I had a preternaturally good and long sleep for twelve hours. On awakening I had before my eyes Jesus crucified and His cross. The spirit came with its heavenly and as it were ecstatic life so intensely, and permitting me to enter into it higher and higher, so that, if I had gone still higher, I would have been dissolved by this veritable life of joy.

     [128] It then appeared to me in the spirit that I had gone too far; that in my thoughts I had embraced Christ on the cross when I kissed His feet, and that I then removed myself thence, and falling upon my knees and praying before Him crucified. It seemed that the: sins of my weakness are forgiven as often as I do this. It occurred to me that I might have the same with a graven image before the eyes of my body, but I found that this would be far from right and, indeed, a great sin.
     * A "graven image," i. e., a crucifix.

     [April] 15x16.

     [129] It seemed as if I was climbing up a ladder from a great deep; others, women whom I knew, came after me. I stood still and purposely frightened them, and then went up. I came up against a green earth-wall and lay down; the others came after me. I greeted the women and they sat down beside me one was young and the other a little older. I kissed the hands of both and did not know which one of them I should love. It was my thoughts and mental work [ouvrage d'esprit], of two kinds, which finally came up with me, and which I received again, and greeted, and took up again.

397

     [130] Afterwards I came to a place where many male persons were assembled; a great crowd of handsome young folks in one place in a flock; fresh numbers joined them, among others Henning Gyllenborg* on horseback. I went to meet him, kissed him, and stood by him. It signifies that I have returned to the things of my memory and imagination,-and am again greeting them; consequently that I am returning to the superior and inferior faculties.**
     * Count Benning Adolph Gyllenborg (1715-1775), politician and diplomat, a leader of the party of "Hats," and finally Councillor of State. Swedenborg was intimate with various members of the Gyllenborg family, and it is possible that, in 1744, he had recently met Henning Gyllenborg abroad, as the latter, in I7431 was sent on a diplomatic mission to Hamburg and Berlin.
     ** "The upper and the lower faculty," meaning, perhaps, the faculty of imagination and the faculty of memory. The relation between these and the supreme faculty of thought are described in the Epilogue to vol. II. of the ANIMAL KINGDOM, (English edition, n. 460, p. 348, especially in Note I. See Doc. 11:180).

     [131] Afterwards I returned home and was in my own house. I received many visitors. I knew that I had hidden away a pretty little woman and a boy and kept them hidden. There was moreover but a slight store of provisions, and I was not yet willing to bring out my silver plate before I should treat them; nor was I willing to lead the guests into an inner magnificent chamber which was well furnished within. This signifies that I have come home to myself again, and that I have acquired the knowledge which I now have written down here, and that in time I may make use of it, and bring out the silver and lead them into the handsome chamber.
     * "The knowledge which I have now written down here." Swedenborg seems to have finished here the MS. for vol. II. of the ANIMAL KINGDOM, which is all that he printed at The Hague. (Doc. II:180.)

     [132] It seemed that I was accusing some one, but I do not remember how; in the end, however, I crossed out and excused something, because he himself had said so, but the words were buried. It signifies that I had accused myself, but excused myself because I had admitted everything.

     [133] [I heard] mentioned the words Nicolaiter, and Nicolaus Nicolai; I do not know if this signifies my new name.

398

The most remarkable fact was this that I now represented the internal man and was as it were another than myself, so that I saluted my own thoughts, frightened them, the things of my own memory, that I accused another one. Thus now there has been a change so that I represent the internal man, who is opposed to another person, for I have prayed to God that I may not he mine own, but that God may please to let me be His.

This has lasted now for twenty-one days.

[134] I found later on that most of this had a different meaning: 1. The two women signified that I would rather remain in philosophical studies than to be in spiritual ones, as rather showed my inclination. 2. My kissing Henning Gyllenborg, and seeing so many people, meant that I not only delighted in being in worldly society but also wished to boast of my work. 3. Nicolaus Nicolai was a philosopher who every year sent leaves of bread to Augustus. First, therefore, this, that I found it my duty to reconcile myself again to our Lord, because in spiritual things I am a stinking carcass. [135] On this account I went to [our Swedish] Envoy, Preis,* and he called upon Pastor Pambo** in order that I might again receive the Lord's Supper, which was also granted.

399

I met him at the house of the Envoy and went in with him, which was of the Providence of our Lord. I dined the same day with the Envoy, Preis, but had no appetite.

     On the 17th I received the Lord's Supper from Pastor Pambo.
     * Joachim Fredrik Preis, (1667-1759) was the Swedish Envoy (ambassador extraordinary) at The Hague. Swedenborg met him as early as 1713 at the Peace Congress of Utrecht, and on his various subsequent visits to Holland he always called on Ambassador Preis, for whom he entertained great admiration. The present translator, in the year 1895, discovered' four letters from Swedenborg to Preis, dating from 1721 to 1745 in the last of which he writes: "As during my sojourn at The Hague I had the honor to present to you the first two parts of my REGNUM ANIMALE, I am: now in duty bound to send you also the third part, and at the same time the first part of a little treatise, DE CULTU ET AWORE DEI, which I ask you to glance over, especially the latter part, de Amore Primogeniti." (See NEW CHURCH LIFE, 1896, pp.168, 186.) Ambassador Preis, according to Count Tessin, "was a diligent man, skillful, industrious, honorable, orderly and gentle, who served the kingdom well and was devoted to it." (TESSINIANA.)
     ** Pastor Johann Gottlieb Pambo, minister of the German Lutheran congregation at The Hague in the year 1744. In the old church register "giving the names of those who are desirous to take the Sacrament with us," Mr. G. Barger, of The Hague, in July, 1914, found the following entry under April, 1744: "d. H. Emanuel Schwedenborg, Assessor im bergwerk collegie in Schweden." (See NEW CHURCH LIFE,1914, p. 766.)

     [April] 17x18.

     [136] I had frightful dreams; dreamt that the executioner roasted the heads which he had struck off, and for a long time he put the roasted heads one after another into an empty oven, which nevertheless was never filled. It was said that this was his food. He was a big female; he laughed, had a little girl with him.

     [137] Afterwards I dreamt that the Evil One carried me into various deep places and bound me; I do not remember it all. I was cast, bound, everywhere in hell.

     [138] I dreamt that a great procession was arranged, from which I was excluded, and that I should have come away thence. But I labored to get there, and sat down, but, they advised me to go away, and I went. Nevertheless, I had another place where I could see it, but it had not yet arrived.

     [139] I am certain, however, that God grants grace and pity to all poor sinners who are willing to be converted and who are willing in steadfast faith to take refuge in His inconceivable mercy and in the merit of the Savior Jesus Christ. I therefore assure myself of His grace and leave myself in His protection, because I firmly believe that I have received forgiveness for my sins. This is my consolation, and may God confirm it for the sake of Jesus Christ.

     [140] I was this day by turns in interior anxiety and sometimes in despair; nevertheless I was assured of the forgiveness of my sins.

400

Thus at intervals a heavy perspiration broke out upon me until 10 o'clock, when with the help of God I fell asleep. Then it seemed to me it was said that something will be given from within. I slept for an hour and a half, although in the night I had slept for more than ten hours. By the grace of God I have had a preternatural sleep, and this for an entire half year.
     * "A preternatural sleep, and this now for an entire half year," i. e., since about the middle of October, 1743. Swedenborg in his letter to Hartley, states that "the Lord Himself most mercifully appeared before me, His servant, in the year 1743, when He opened my sight into the spiritual world, and enabled me to converse with spirits and angels." It is probable, therefore, that this first manifestation of the Lord to Swedenborg took place in the "preternatural sleep" during the last months of the year 1743 (Doc. II., pp. 1124, 1126.)

     [April] 18x19.

     [141] It seemed to me that we were laboring for a long time to bring in a cabinet, in which were kept more precious things; indeed, a long time, as it was at Troy.* Finally they went below it and shaved it off; afterwards it was carried in as if in triumph, and they kept on sawing and sawing. It signifies how we must: labor in order to gain heaven.
     * A reference to the wooden horse which was brought into Troy with considerable difficulty.

     [142] It seemed I had a cheap watch* with me, although at home I had precious watches which I was not willing to exchange for golden ones. It signifies that I may obtain knowledges, of a noble kind, upon which I may use my time.
     * Swedenborg's watch. Compare the story about the two Jews who stole Swedenborg's watch. (Doc. II:609.)

     [143] It seemed to me I was being wrapped about, below, in folds of blankets, which were wound around in various ways, and at the same time there came as it were -- -- --. This signifies that I am being continually protected, so as to remain in the right purpose.

     [144] There was a dog following me; he was very well mannered and of a dark brown color; he rose up when any animal approached; when near water he went into it in order to explore its depth. Perhaps this signifies the dog of Tobit.*
     * "The dog of Tobit." A reference to the apocryphal "Book of Tobit," where it is stated that "the young man went, and his dog went with him." (Ch. 5:16.) There is no other reference to the dog in the Book of Tobit.

     [145] I saw in a window a singular animal; it was lively and also of dark brown color, and it came in through another window. It had something on its back which was rubbed off and was changed into a handkerchief. I looked at it and still saw it a little, but could not show it to anyone else.

401

There was an apothecary's shop inside. I asked if I should shoot the animal. This may signify that I am going to be instructed as to what may serve for reformation, etc.

     [146] Afterwards it seemed as if it would be shown to me that I should be told or be given to understand when I would be in danger of going astray.

     [147] I saw Konig and Prof. Winbom* approaching, viz., that I was going to live with them, on a week-day with those who are not Christians, for Konig was said not to be a Christian, Winbom approaching signifies Sundays.
     * Anders Winbom, [1687-1745], Professor of Moral Theology at Upsala, a very gifted and popular teacher. Swedenborg may have known him as a young student at Skara, or as a representative of the Clergy at the Diets of 1741 and 1743, in Stockholm.

     [148] This day also I have been somewhat disturbed in my mind, because against my will the thoughts were flying for and against, and I could not control them. I was at Divine worship, and found that the thoughts in matters of faith, respecting Christ, His merit, and the like, even though they be favorable and confirmatory, nevertheless cause a disturbance, and permit contrary thoughts to enter in, such as cannot he kept out, when a man desires to believe from his own understanding and not from the grace of the Lord. [149] At last it was granted me by the grace of the spirit to receive faith, without reasoning, an assurance of it. I then saw my own confirmatory thoughts as it were beneath me; I laughed at them in my mind, and still more at those thoughts which offended and opposed them. Then only did I receive peace. May God strengthen me herein, for it is His work, and mine, so much the less as my own thoughts, nay, even the best of them destroy more than they promote it. A person must laugh at himself as well when he thinks in opposition as also when he desires to confirm with his understanding that which he believes. It is therefore something higher,-I know not whether it be the highest,-when a man receives the grace no longer to mix up his own understanding in matters of faith. [150] It seems, however, that our Lord in the case of certain persons permits assurances to precede that which concerns the understanding.

402

Blessed are those who believe and do not see; concerning this I have written clearly in the Prologue, nos. 21, 22;* yet of my own self I could not have remembered this or discovered it, but it was the grace of God that wrought it without my being conscious thereof, as I afterwards found from the very effect and the change in my whole interior being. It is therefore the grace and the work of God, to whom be everlasting glory. [151] From this I can perceive how difficult it is for the learned,-more, indeed, than for the unlearned,-to come to such a faith, and thus overcome themselves so as to be able to laugh at themselves, for the adoration of one's own understanding must first of all be abolished and thrown down; and this is the work of God and not of man; It is, moreover, the work of God to keep a person in such a state. This faith, therefore, becomes separated from our understanding, and resides above it.
     * The Prologue to the ANIMAL KINGDOM, vol. I., pp. 13, 14, of the English edition.

     [152] This is pure faith; the other is impure, so long as it mixes itself with our own understanding; we must make our understanding captive to the obedience of faith. We should believe because it has been said by Him who is God over all, the Truth itself. This, perhaps, is what is meant by the teaching that we should be like children. Much of that which I have seen agrees with this, and perhaps also this that so many heads were roasted and thrown into the oven, and that it was the food of the Evil One.

     [153] That confirmations becloud the faith, may be seen from this that the understanding never reaches further than probabilities, in which there i; ever as it were a trying of major or minor lemmas. And therefore the confirmations from self-intelligence are always subject to doubt, which darkens the light of faith. This faith, therefore, is purely the gift of God, which a man receives if he lives according to the commandments of God and diligently prays to God for it.

     [April] 19x20.

     [154] I experienced a totally different kind of sleep; I dreamt a great deal, after which tremors came upon me, but I could not recollect anything, for each time I tried, it escaped me.

403

     [155] I held my hands clasped, and on awakening it seemed to me that they were pressed together by a hand or finger; which by the help of God signifies that our Lord has heard my prayers.

     [156] Afterwards in a vision, which was neither a state of sleep, nor of wakefulness, nor of exstacy, it occurred to me that King Charles [XII] the first time had fought in vain, and that afterwards in his second battle with the Saxons he was victorious, and was covered with blood. And afterwards I dreamt that the Muses also were victorious; which signifies that by the grace of God I have gained the battle, and that the blood and merit of Jesus have helped me; and that in my studies I shall gain my object.

     [157] I now arose, a whole God up.* God be thanked and praised! I do not wish to be mine own; I am certain and believe that Thou, O God, wilt let me be Thine in all the days of; my life and will not take away from; me Thy Holy Spirit which strengthens and upholds me.
     * "I now arose, a whole God up," (Jag steg op nu en hel Gud op),-a very obscure statement, which may not have been correctly deciphered by the Swedish editor. Dr. R. L. Tafel renders it: "I then arose, full of God."

     [158] This day I have been in most severe temptation, so that when I thought of Jesus Christ there came at once ungodly thoughts, which I could not be blamed for, as it seemed to me. I beat myself, but I can confess that I was never of better courage than this day, and was not in the least downhearted or pained as on previous days, although the temptation was most severe. The reason is that our Lord has given me the firm faith and confidence that He will help me for the sake of Jesus Christ and on account of His promise, so that I then experienced the efficacy of such a faith.

     [159] My mood was indeed such that I was so incensed against Satan, that I wanted to beat him with the weapons of faith; from this may be perceived the efficacy of the right kind of faith without reasoning or confirming by means of one's own reasons; but it is the grace of God alone. If this temptation had taken place previously, I would have become altogether downhearted.

404

Yet I was afraid that I had offended our Lord by forcing [Him] as it were to set me free, on account of which I asked His forgiveness with all the humility of which I was capable. This probably signifies Charles XII, who was covered with blood.

     [April] 21x11.

     [160] It seemed to me as if I had gone astray in the dark, and had not gone out in company with others. I groped for the walls, and after a while I came to a beautiful house, where there were some people who wondered at my coming that way. They met me and said that this was not the way. I said that in the wind perhaps there was an opening this way, which' they denied. It signifies that this day I had gone astray the worst.

     [161] Then there was a big dog that came in beneath the cover of the bed where I was lying, and he licked my neck. I was afraid he would bite me, but it did not happen, and it was said he would not bite me. It signifies the thoughts aside, which I have entertained, [on account of which] I was precluded from thinking of what was holy.
     * "The thoughts aside" or by-thoughts. In the original MS. it is written "nefierentanckar," which may stand for "nebentankar,"-a word of mixed German and Swedish composition, indicating an undercurrent of thought running contrary to the conscious thought. Swedenborg, in this Diary, speaks frequently and bitterly concerning his "double thoughts," a phenomenon or noumenon which he explains as follows in the SPIRITUAL DIARY, n. 984:
     "I have been endowed with a double thought,-one being the inmost, the other interior; so that while I have been in the company of evil spirits, I could at the same time be in the company of good ones, and could thug perceive of what quality were the spirits who desired to lead me. This I have experienced very frequently and I have taken notice of it; and unless I had done so,-i. e., noticing when I am in the company of evil spirits, and that it is spirits who thus think and affect me,-I could not have known otherwise than that it was I myself that was of such a nature and that it was I that meditated such things. Jan. 17th, 1748."

     [162] Afterwards I was together with some comedians. Some one said that a Swede had arrived and wished to see me. We drove in, and a large staircase was made ready for him. It was a dog wrapt up, with a pup suckling. It signifies my terrible thoughts.

405

Something similar was hanging from a fishing rod and could not be removed; finally in another room it was torn off. It signifies what I will be liberated from.

     [163] In a vision it seemed to me as if something was torn to pieces in the air. It may signify that my double thoughts will be torn asunder.

     As I was awakening there were heard the words "all grace," which signifies that everything that has taken place is grace and for my best.

     [164] Afterwards I came into a state of hesitation,-because I seemed to be so far separated from God, that I could not yet think of Him in a living manner,-whether I should not turn my journey homewards. There came a mass of involved reasonings and motions of the body, but I gathered courage and experience and perceived that I had come here in order to do the very best and to promote the glory of God, that I had received talent, that everything had helped to this purpose; that the spirit had been with me from my youth unto this end. I considered myself unworthy to live if I had gone otherwise than the right way, and thus I laughed at the other seductive thoughts. [165] Thus as to pleasure, wealth, high position, which I had pursued, I perceived that all was vanity, and that he is the more happy who is not in possession thereof, but is contented, than the one who does possess them. And therefore I laughed at all confirmatory reasonings, and thus by the help of God I came to a resolution. May God help! I seemed to hear a hen cackling, as takes place at once after she has laid an egg.

     [166] I noticed, further, that faith does indeed consist in an assured confidence which is received from God, but nevertheless it consists in the work, that a man is to do what is good to his neighbor, each one according to his talent, and this more and more; and that it is to be done from the faith that God has thus commanded, without further reasoning, but to do the works of charity under the obedience of faith, even though it may be against the lust of the body and its persuasions. And therefore a faith without works is not the right kind of faith one must actually forsake himself.

406

     [April] 22x23.

     [167] Bad dreams, about dogs that were said to be my own countrymen, and which licked my neck but did not bite; with other things, as to how I wanted to do something with two persons, but nothing took place. In the morning I fell into terrible thoughts, as also during the day, that the Evil One had taken possession of me, yet with the consolation that he was outside and soon would let me go. [168] Just as I was in damnable thoughts, the worst kind that could be, in that very moment Jesus Christ was presented vividly before my internal eyes, and the operation of the Holy Spirit came upon me, so that hence I could know that the devil was gone. The next day I was now and then in a state of infestation and in double thoughts and in strife. After dinner I was mostly in a pleasant humor, though en-aged in worldly things. Then I traveled to Leyden.

     [April] 23x24. In Leyden.

     [169] It seemed to me that I was fighting with a woman while I was fleeing; she drove me into a lake and up again; finally I struck her as hard as I could with a plate in the forehead and squeezed her face, so that she seemed to be conquered. This signified my infestations and my struggle with my thoughts, which I had vanished.

     [170] It seemed as if someone said the words interiorescit [he is becoming more internal] and integratiur [he is being made whole]; which signifies that by my infestations I am becoming more purified.

     [171] Afterwards something was being dictated to me during the whole night, something holy which ended with the words "sacrarium et sanctuarium."

     [172] This signifies a most ultimate love for what is holy, for all love has its origin thence; it is a series -- -- --

     [173] Afterwards I slept a little, and it appeared to me as if there was flowing a quantity of oil with a little mustard mixed with it. This may signify my life that is coming, and it may mean pleasantness mixed with adversity, or it may mean a medicine for me.

     This took place at Leyden, in the morning of April 24.

407

     [April] 24x25. In Amsterdam.

     [174] During the whole night, for about eleven hours, I was in a strange trance, neither asleep nor awake. I knew all that I dreamt, but my thoughts were kept bound, which at times caused me to sweat. I cannot describe the nature of that sleep, during which my double thoughts were as it were separated from each other or torn asunder. [175] Among other things I dreamt that I spoke several times with King Charles XII, and that in speaking with me he said everything in broken French,* at which I wondered, but did not understand. Even when I was speaking with others and supposed that he did not hear me, he was present beside me, so that I was ashamed that I had spoken. This signifies that God is speaking with me, and that I comprehend only the least portion thereof, because it consists in representations, of which as yet I understand very little. And that He hears and observes everything that is said and every thought that any one has. Indeed, there is not a thought that can escape but that He sees it; in fact, everything, ten thousand times more than I can perceive [in] myself.
     * Charles XII, speaking in broken French, at which Swedenborg wondered. It is a notorious fact that the king, from his youth on, obstinately refused to learn the French language, which at that period was the universal tongue of the diplomatic world and of polite society in general. The king, however, dubbed it "a language of apes," and insisted that foreign ambassadors to his court must address him in Swedish.

     [176] It seemed as if a number of women and men were sitting in a ship, ready to depart. One of them was holding my dog,* which I took away from him. He showed me the way home into a beautiful chamber, where there was wine. This perhaps signifies that I should send my work over to England, and that on the same day I should amuse myself, as also took place, at [the house] of Mr. Hinr. Posch.
     * "My dog,"--the handwriting here is uncertain; the MS. has "min hud, which would mean "my skin" but the Swedish editor suggests "min hund," my dog. Swedenborg may have owned dogs, at various times, but the fact was never recorded.

408

     [April] 25x26. At The Hague.

     [177] [I enjoyed] a delightful and precious sleep for about eleven hours, with several representations; it was as if a married woman was pursuing me, but I escaped. It signifies that the Lord is saving me from temptations and persecutions.

     [178] A married woman wanted to have me, but I liked an unmarried one; the former one became angry and persecuted me, but I nevertheless gained the unmarried one. It may signify my thoughts.

     [179] It was a woman who owned a very beautiful estate in which we walked about, and I was to marry her. She signified piety, and also, I believe, wisdom, which owned these possessions.

     [180] It was also represented to me in a certain way that I ought not to contaminate myself by [reading] other books,* treating of theology and such subjects; because this I have in the Word of God and from the Holy Spirit.
     * "Not to contaminate myself by [reading] other books, treating of theology and such subjects." Compare Swedenborg's statement in a letter to Dr. Beyer: "I was forbidden to read writers on dogmatic and systematic theology, before heaven Was opened to me, because baseless opinions and inventions might thereby have easily insinuated themselves, which afterwards could have been removed with difficulty; and as the Word of God is the source whence all theology must be derived, I was enabled thereby to receive instruction from the Lord, who is the Word." (Doc. 11:260.)

     [April] 28x29.

     [181] Last night it seemed to me that I saw King Charles XII, to whom I had once dedicated my work,* but it now seemed to me that he had risen from the dead, and that I went out, and now wished to dedicate to him as if he were like another [living] person.
     * "Charles XII, to whom formerly I dedicated my work,"-referring to Swedenborg's DAEDALUS HYPERBORAEUS and other youthful productions.

     [182] I was walking along a road and came to a cross-road, on which I was directed to proceed. I also went up, but it seemed to me there were only a few days left, so I went back in the place; there was a mass of people. I wanted to go out but was very much crowded.

409

     [183] I gave some fruits to a gardener to sell. He sold them and returned two carolines to me, but it was said that he had kept thirteen dalers for himself, but I did not care about it.

     [184] It seemed to me I passed -- -- --

     [185] All this, as it seems to me, signifies that I ought to employ my remaining time upon what is higher, and not write about worldly things, which are far beneath, but [write] about that which concerns the very center of everything, and that which concerns Christ. May God be so gracious as to enlighten me further in regard to my duty, for I am still in some darkness as to whither I ought to turn.

     [186] It seemed that some one had written briefly to King Frederic;* it seemed brief to him, and he commanded some persons to travel to the one [who had written], who at first seemed to be a woman but afterwards appeared like a small man, to worry that one in various ways with love-intrigues and the like. They did their best, but I saw that they- had not hurt him or done him any injury. He said that now, between the thirty-sixth and thirty-seventh day, (which was the day since my temptation), he wished to borrow a heap and go to heaven, without paying those from whom he had borrowed. This I told to the Swab, that he should report it to the King. All this seemed to signify that if I go on with the other [work] which I have proposed to myself, I have borrowed a heap from what is spiritual, in order thereby to go to heaven, which I was not willing to pay, unless very tardily.
     * King Fredrik, and "the Swab." This refers to Anders Swab, who acted as the "go-between" in the amours of the adulterous king, whose character and ultimate fate in the spiritual world are described in the SPIRITUAL DIARY, n. 5799; and the MINOR DIARY, nos. 4725, 4742, 4794, 4795.

     [April] 30xMay 1.

     [187] I saw someone on guard with a sword; it was pointed and sharp, and there was something sticking to the sleeve of his coat. I was in danger from him, for I saw that he was somewhat drunk and consequently might do harm. It signifies that on the previous day I had drunk a little more than I ought, which is not of the spirit, but of the flesh, and therefore sinful.

410

     [188] Afterwards it seemed to me that I had with me Eliezer,* my deceased brother, who was being attacked by a wild boar that held him fast and bit him. I tried to drag the animal down with a hook, but could not. Afterwards I went up, and saw that he was lying between two boars which were eating his head. I could not get anyone to help him; I ran; past. This, as I believe, signifies that on the previous day I had indulged my appetite and had partaken too freely of the necessaries of life, which is also a work of the flesh and not of the spirit; for such is the life of swine, and is forbidden by Paul; it is called feastings.**
     * Eliezer Swedberg, Emanuel Swedenborg's younger brother, who was born in 1692 and died in 1717, at the age of twenty-five years. He married Elizabeth Brink, who was married four times: 1. To George Brandt; 2. to Eliezer Swedberg; 3. Anders Swab, and 4. Johan Bergenstjerna.
     ** "Feastings,"-in the original "commessationes." It is to be remembered that Swedenborg rarely took more than two or three glasses of wine, and that his favorite repast was bread and milk.

     [189] On the following day I was more on my guard, but I came into a rather strong temptation. That now and henceforth I must thus forcibly govern my appetite, this brought me into a strange condition, and as it were into a state of chagrin; but I was quickly delivered from it after I had prayed and sung a hymn; especially as I do not wish to be mine own, but to live as a new man in Christ.

     [190] Afterwards for several days in succession I was generally for some hours in a state of spiritual anxiety, without being able to tell the cause, although I seemed to be assured of the grace of God. After dinner, however, I was in quite a great state of happiness and spiritual peace.

     (To be continued.)

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Editorial Department 1915

Editorial Department Editor 1915

     NOTES AND REVIEWS.

     The American Swedenborg Society reports the total sale of 15,956 copies of the Writings in one year, this remarkable sale being the direct result of the Society's recent policy of extensive advertising. We shall reproduce the report itself in the next issue of the LIFE.

     HERALDO DE LA NUEVA IGLESIA is the title of a monthly journal, published, since January fast, at Valencia, Spain, by Mr. J. H. Andersen, the Norwegian translator of HEAVEN AND HELL and other works into Spanish. It is the first New Church journal ever published in Spain.

     "War is worse than folly. It is insanity. That it is such, the present world-war will go far in convincing the world." It is painful to read such sentiments in an American New Church journal. Is it "insanity" to defend our country when it is invaded by a foreign foe? Is it insanity to defend oppressed nations when human liberty is threatened with universal destruction? War, in such cases, is not insanity but the sanest wisdom. And war for such a cause is not hell, but heaven, for the inmost end is justice, liberty and peace.

     In a recent story by Maurice Drake we found the following statement which exactly expresses our own sentiments:

     "I like things to be definite, open, and above board, and prefer plain speaking, plain straight forward thinking, wherever possible.

     "I hate vagueness, inaccuracy, and slovenly statements with fuzzy edges to them, and very heartily dislike the habit of covering up unpleasant things and assuming they are not there.

     "If a thing is good, why cover it up? If it is bad, set it in the open air and sunlight, and it'll improve or die.

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What use in slurring it over?

"Where things are dark and mysterious, there's generally something wrong: some lack of health in body, some poor perverted mind. Only nasty things can flourish in a half-light."

"The spirit abroad in some New Church circles, among ministers and laymen, ignoring many of the truths of our doctrines, making in effect, the love of the neighbor, uninspired by the primary love of God, a duty impelling affiliation in worship with churches of the old false faiths, still clinging to the dogmas of a tri-personal God, a vicarious atonement, and an arbitrary salvation through the Savior, savors, in the estimation of many, of disloyalty, although it is claimed to be merely an external exercise of neighborly charity. Through lax ideals of what constitutes a Newchurchman, through a desire for the rapid accretion of numbers to our existing New Church organization, through a dislike for the name New Jerusalem, because often misunderstood by the public, through the insistent featuring of the scientific endowments of Swedenborg and connecting them with his spiritual illumination, I fear we are not all as loyal to our distinctive religion as we should be, and do not sufficiently appreciate the internal spiritual character of our Church. The visible and outward organization, imperfect as many find it, is something we should cherish and uphold, and at all times make it stand forth courageously as the exponent of the Lord's Second Coming. Let us ever be loyal to this, and feel that we must constantly seek to advance, by a love and wisdom which can guide us in a living spirit of inward and outward loyalty, through the gates of the New Jerusalem on earth into the Holy City above it." (A. H. C., in the N. C. MESSENGER for April 28.)
REQUEST FOR ELUCIDATION 1915

REQUEST FOR ELUCIDATION 1915

The Academy's JOURNAL OF EDUCATION, in its quarterly issue for April, 1915, contains a paper by Professor E. E. Iungerich on "The Development of New Church Science," in which he sets forth a number of remarkable teachings, couched in language which at times is so obscure that we are impelled to ask the writer for elucidation on two or three points.

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     The first of these is the claim that Swedenborg's Preparatory Works are "the Word," "the essential Word from the back." Mr. Iungerich indeed admits that the works written by Swedenborg from 1710 to 1743 are "not technically the Word of Revelation," but he maintains that nevertheless they "deserve to be called the Word," and he confirms this conclusion by a statement in the INDEX BIBLICUS which reads: "'The ears shall hear the Word behind him,' (Is. 30:21), for the sciences, which are the Word from the back, which then instinct, because the life of faith or faith is in them, for they are servile or services."

     This statement, which seems to have suffered in passing through the hand of the printer, proves rather too much for Mr. Iungerich's contention, for it teaches that "the sciences" in general, and not Swedenborg's scientific works alone, constitute "the Word from the back." It is of course true that the Book of Nature is also the Word, written by the finger of the Creator, and that in so far as any work of science correctly reflects the truths of Nature, it also reflects the light of this Word. This fact, however, does not constitute any human work of science this Word itself. Swedenborg's Preparatory works are indeed supreme among human works of science and philosophy, but what is the purpose in calling them "the Word" if not to claim for them the authority of infallible Truth?

     The second question arising from Mr. Iungerich's paper seems to bear upon the subject of freedom of thought and speech in the New Church. The writer speaks in a spirit of protest against those who "urge that every development in the subordinate plane must be submitted for adjudication to the pure theology, and even that no development there is safe unless it has the literally followed out exequatur ipsa dicta auctoritatis to be found by the help of a Concordance in the theological writings. As a matter of fact there should be no dictation one way or the other. The studies on subordinate planes should be allowed to have their as-of-themselves development, and the laborers in them required, not to be able to produce the pat theological formula which they are supposed to be starting out from in order to be safe, but to acknowledge the use to the Church of such labors."

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And the writer, in his demand for freedom for the "philosophico-scientific plane," holds that in order to be free "it must not be amenable to dictation from a higher plane."

     The aim of the writer in his allusions is not very clear. We cannot believe that Prof. Iungerich would maintain that in the development of New Church Science we should not set forth upon our investigations in a spirit of conscious and deliberate recognition of the Divine Authority of the Writings upon every plane of thought, or that every new hypothesis of our own should not be "amenable" to the revealed Truth. Since this cannot be the meaning of Mr. Iungerich's remarks, we suppose that his protests are directed against any attempts at "dictation" on the part of the theologians of the Church, or on the part of such would-be theologians as may seek to dictate means of "pat theological formulas" derived from "a Concordance."

     Frankly, we are at a loss as to Mr. Iungerich's meaning. He surely would not put the stigma of "dictation" upon the inalienable right of every member of the New Church to demand that doubtful theories be substantiated by proofs-drawn (by means of a Concordance or otherwise) from the Heavenly Doctrine as our supreme arbiter in intellectual discussions.

     The third and last question is a purely theological one, dealing with the chief essential of the New Church faith. It arises from Mr. Iungerich's statement concerning "the great and crowning revelation which is on the Zebulon, Joseph and Benjamin interstices of those planes; even as the Divine Natural of our now glorified Lord exists as an interstitial sphere in between the pristine Human Divine atmospheres, (Ath. Creed, 49), whose Scepter it has now assumed."

     This statement is unintelligible to us. The reference given, (ATHANASIAN CREED 49), must be a mistake, for on looking it up we have been unable to find a single word there as to the Divine Natural of the glorified Human existing as an "interstitial sphere in between the pristine Human Divine atmospheres." What is the meaning of this statement? And what doctrinal and rational warrant is there for such a teaching?

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VIRILE TEACHINGS 1915

     THE NEW CHURCH MESSENGER, of late, has given its readers many strong, sound and much-needed teachings, of practical value to the distinctive life of the New Church. We quote the following from an editorial on "The Christianity Needed," in the issue for April 21st:

     "The evil in our notions is that we are thinking too much of material things and placing no value upon spiritual possessions. The same error enters into our notions of education; our desire is to educate for this world and for this world only. In most ancient times the chief desire for children was that they might be educated for heaven. This ancient desire came down to the Israelitish Church. With the Jews no misfortune was greater than to be childless. True, the Jews desired children for selfish purposes, that they might perpetuate the family name, inherit the family estate, and bring fame and honor to the family name. But this selfish desire came from the perversion of the desires of the ancients, who hallowed and sanctified birth by desiring children that their children might inherit the estate of heaven and eternal life.

     "Said a person: 'I do not want to bring children into the world to go through what I have had to endure.' This feeling is weak, cowardly, false. There is nothing manly, heroic, or virile in it. It shows an utter failure to grasp the meaning of life either here or hereafter. Have we become so unmanned that we are afraid to enter into the race for the laurel's? Are we so degenerate as to fear to go into battle for the honor of our country? Surely we have things to endure. Our children will also have burdens to bear; but heaven comes at last through bearing in the power of God. Have we so lost faith in the Lord's power and presence as not to know that the Lord will be with our children? Indeed, this whole feeling in regard to the provision for children is in essence a denial of the Lord, the failure of faith. Who were those angels before the throne of God? 'These are they who have come out of great tribulation. . . .Therefore are they before the throne of God, and serve him day and night in his temple.' No one can dome before that throne of ecstatic bliss who has not the manhood to fight his evils, conquer in difficulty, and prove himself worthy.

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"To restore that condition wherein the world will again hallow and consecrate marriage and birth, it is most essential to restore knowledge of the Lord, of the word, and also of heaven. For through the knowledge of the great joys and blessings of heaven, the fear of what our children may have to endure is taken away. When the nature of heaven is known, the victory of eternal life is more than worthy of the temporary battle, the short tribulation."

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SPONTANEOUS GENERATION 1915

SPONTANEOUS GENERATION ARTHUR B. WELLS 1915

     Editor NEW CHURCH LIFE:--In regard to the several statements in the Writings as to the creation of animals "out of the effluvia arising from the earth or out of the perspirable matter exhaling from vegetables," the following solution has occurred to me, after much thought on the subject, which may reconcile the revealed truth of the Writings with the truths derived from scientific observations and experiments.

     It will be well to first quote three statements from the Writings on the subject.

     "Unless these (spiritual things) were together with material things in the earth, no seed could be impregnated from the inmost parts, and thence grow wonderfully, without any deviation from the first stamen even to the fruit and new seeds; nor would any worms be procreated from the effluvia from the earth and from the exhalation of vapors from vegetables by which the atmospheres are impregnated." (T. C. R. 470.)

     "Mice, poisonous serpents, crocodiles, basilisks, vipers, and the like originated with hell in ponds, marshes, rank and foetid waters, and where there are cadaverous and filthy effluvia, with which the malignant loves of the infernal societies communicate. I have been permitted to know by experience that a communication between such objects exists. There is again in all the spiritual a plastic force where there are homogeneous exhalations in nature present." (A. E. 1201.)

     "We shall now inquire whether such things exist from eggs translated thither, either by the air, or by rain, or by passages of water, or whether they exist from the damps and stenches themselves in such places. That such noxious animalcules and insects as are mentioned above, are produced from eggs carried thither, or hid throughout the earth since the creation, is not supported by general experience, because worms exist in seeds, in nuts, in woods, in stones, yea, from leaves; also upon plants and in them, lice and moths which accord with them, flies also appear in houses, fields and woods in summer produced in great abundance not from any oviform matter; as is likewise the case with those animalcules that devour meadows and lawns, and in some hot places fill and infest the air, besides those which swim and fly invisible in stinking waters, sour wines and pestilential air.

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These facts favor those who say that smells, effluvia and exhalations themselves rising from plants, earths and ponds also give origin to such animalcules. That afterwards, when they are produced, they are propagated either by eggs or spawn, does not disprove their immediate origin, because every animal with its viscera receives also organs of generation and means of propagation. This is attested by the experience not before known that there are also similar things in hell."

     The chief teachings in these passages are that animal's are created and vivified by influx from the spiritual world and that they are formed from suitable and receptive effluvia from the earth and from plants. There is also the deduction that many animals are commonly created immediately from such effluvia by influx from the spiritual world.

     There is no question among Newchurchmen as to animals being vivified and originally created by influx from the spiritual world into the things of the natural world. There can also be no question that the animals reproduced by the ordinary means of reproduction are created and composed of effluvia from the earths or from plants either directly or indirectly,-for plants, the main food of animals, are built up from carbon dioxide, water and solutions of the compounds of the nitrogen of the air, and compounds of sulphur, iron, calcium, magnesium, potassium and phosphorus of the earth. Water and salt are taken directly by animals from the earth, and the effluvia from: plants are absorbed during their passage through the alimentary canal.

     The deduction that many animals are created, not uncommonly, by influx from the spiritual world into effluvia which immediately form solid animal bodies seems to be on a par, however, with the statement in A. E. 1146 that ivory is from the tooth of the camel from which it has its power. This statement in regard to ivory being from the tooth of the camel is corrected in A. R. 774, where we read that ivory is produced from the mouth of the elephant and also constitutes its strength."

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In like manner the teaching or deduction in regard to animals being created immediately from effluvia is contradicted, indirectly at least, by the following teachings in the Writings:

     "In the section concerning the Divine omnipotence and omniscience it was shown that God, at the creation, introduced order into the universe, and into all and every part of it; and that therefore the omnipotence of God, in the universe and in all and every part of it, proceeds and operates according to the laws of His Divine order." (T. C. R. 89.)

     "Those who do not know that the Divine omnipotence proceeds and operates according to order, may hatch out of their fancy many things opposite and contrary to sound reason as why God did not assume the human immediately, without such a progression; why He did not create or compose for Himself n body out of the elements, from the four quarters of the world," etc. (T. C. R. 90.)

     "One thing must be accommodated to another before there can be effected any communication and operation against it or with it." (T. C. R. 125)

     "That man can be regenerated only successively, may be illustrated by all and each of the things that exist in the natural world. A tree cannot grow into a tree in one day; but it grows first from the seed, afterwards from the root, then from the shoot from which is formed the stalk, and from this proceed branches with leaves and at last flowers and fruits," etc. (T. C. R. 586)

     "Such things, (animals and plants), in our, (spiritual), world are created instantaneously according to the affections of the angels; but in your world they were created in like manner at the beginning; but it was provided that by generations of one from another, they should be perpetually renewed, and thus that creation should be continued." (T. C. R. 78.)

     In consideration of the preceding statements I take the last statement to mean that in our world animals and plants were created at first instantaneously in correspondence with the affections and thoughts of the Lord, and that the instantaneousness was in the creation of the unicellular beginnings of the plants and animals, for successive growth is a fixed law of order in this world.

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It would seem that Swedenborg was permitted to come to an erroneous conclusion in regard to the instantaneous creation of animals from effluvia and to incorporate it in his Writings just as he was permitted to make and incorporate the error in regard to the source of ivory, in the APOCALYPSE EXPLAINED, in order that men might not be unduly persuaded by perfection in the letter of the Writings. His error was considered as scientific truth by most men at his day, and it was confirmed by similar things in hell. Careful, thorough and conscientious investigation has proved beyond a reasonable doubt "that such noxious animalcules and insects, as are mentioned above, are produced from eggs carried thither" by parent animalcules and insects, or by some other natural form of reproduction, and that, at this day, they are NOT produced from any other source. The important truths are that animals are created and vivified by influx from the spiritual world and that they are attracted to, feed upon, and multiply in the vicinity of living or dead things which furnish them with nourishment and delight, and correspond to their spiritual needs. Whether they are, or were, created fully formed, from the effluvia of their food supplies in an instant "is not a matter of salvation," as Swedenborg says in the ADVERSARIA concerning the direct or indirect creation of Adam from the ground.
ARTHUR B. WELLS.

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Church News 1915

Church News Various 1915

     FROM OUR CORRESPONDENTS.

     BRYN ATHYN, PA. On April 27th, shortly after returning from a trip to the various church centers in United States and Canada, the Rev. C. E. Doering favored us with an interesting talk on the experiences of his journey.

     On Friday, May 7th, the Sigma Delta Pi Fraternity held its fourth annual dance in the DeCharms Hall Auditorium. Four happy hours were whiled away in dancing amidst a veritable fairy-land of greens from the neighboring woods, which are now in the full glory of spring foliage.

     In recognition of the need felt by some for a more frequent administration of the Holy Supper, the Bishop has inaugurated the policy, in the Bryn Athyn society, of administering the Communion the first Sunday of each month, besides the regular administrations four times a year. To accommodate those who desire it even more frequently, or those who might be unable to attend at set times, the Holy Supper may be partaken of, upon special request, on any Sunday after the regular services.

     On May 10th we were all invited to attend the wedding of Miss Fidelia Asplundh to the Rev. Gee. DeCharms. The chapel was beautifully decorated. Bishop W. F. Pendleton officiated, assisted by the Rev. Richard DeCharms, the father of the bridegroom. The service was most impressive, and especially beautiful was the bridal procession of young maidens who were dressed in simple white Greek gowns, and were carrying burning lamps of classical design. After the ceremony all adjourned to the Auditorium for the reception. An interesting program of speeches interspersed with music and artistic dances, followed by general dancing, made the evening a Very enjoyable one. Bishop N. D. Pendleton spoke on "Conjugial Love," Rev. Richard DeCharms on "Conjugial Love as a Divine Institution," and Rev. A. Acton on "The Home."

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     The spirit of graduation is in the air. Around the school the dreaded words "Grad Essay" are everywhere whispered with doleful faces. In base ball the school has not lived up to the promises of the first few games of the season, having lost six out of the eight games played.

     The Church building is daily becoming more and more one of the most valuable gems of architecture in the United States, and this can be said without exaggeration. Though the exterior of the building shows few signs of that rapid progress some people would have it make, an examination of the interior reveals an almost inconceivable amount of careful, intelligent and painstaking study, supervision and skilled workmanship. Nothing is lacking,-every stone is selected to blend in color with the building as a whole; every line must be pleasing to the eye, even if it necessitates a shift of less than an inch; every design must be in conformity with the general architecture of the entire building, and, besides all this, wherever it is in any way practicable, the building is being made in accordance with New Church correspondences, as far as understood by the most advanced theological and artistic study. Our Church building, even in its present incomplete stage, has become a structure of the greatest interest to neighboring architects, who frequently visit it.

     In addition to the progress being made on the building, the Bryn Athyn Stone Company continues to expand in its various fields of activity, and the houses of Mr. Charles R. Pendleton, Mr. Edward C. Bostock, Mr. Paul Synnestvedt, and the Academy's house for its "Power Plant" engineer, are taking shape with amazing rapidity. If building operations in Bryn Athyn are in any way a sign of the growth and permanency of the Academy of the New Church, then, from present indications,--and even though it may grieve some people who do not read the LIFE,--we are unable to refrain from saying, "The Academy CANNOT be Stamped Out." J. H. H.

     FROM OUR CONTEMPORARIES.

     UNITED STATES. In Brockton, Mass., the "Holy Week" services were jointly participated in by eleven churches of the city, as last year. The Rev. Paul Sperry, of the New Church, preached the Wednesday evening sermon in the central Methodist Episcopal Church.

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     The Rev. James Priestnal, formerly a Methodist minister, having completed his studies in the Convention's Theological School, was ordained into the Ministry of the New Church at the meeting of the Massachusetts Association in Boston on April 19, 1915.

     The Rev. Winfred W. Tafel, who for a short time ministered to the (Convention) New Church Society in Toronto, Ont., died at the home of his mother in Baltimore on April 25, 1915, at the age of thirty years. He was a son of the late Rev. Louis H. Tafel.

     Mr. Frederick Rosenfelder, who died on March 17th, at the age of 81 years, was one of the oldest and most faithful members of the Pittsburgh (Convention) Society, and will be affectionately remembered by the older members of the General Church. Resides his own children he leaves 13 grandchildren and 11 great-grandchildren.

     The Rev. Norman O. Goddard, until recently the pastor of the society in Contoocook, N; H., has accepted a call from the New Church Society in Pretty Prairie, Kansas.

     The Rev. H. C. Dunham has resigned from the pastorate of the Denver (Convention) Society, in order to accept a call from San Diego, Cal. Among those present at the farewell reception, on April 23d, was the Rev. Llewellyn David, pastor of the General Church Society in Denver.

     The pastorate of the Rev. Albert Bjorck in Riverside, Cal., will terminate on July 1st, when Mr. Bjorck will return to Sweden. He is to be succeeded at Riverside by Mr. Floyd Edmiston, a son of the late Rev. B. Edmiston, who for many years ministered to the Riverside Society.

     The Rev. L. G. Laudenberger, director of the "New Church Exhibit" at the San Francisco Exposition, is furnishing frequent accounts to the MESSENGER.

     "One of the first persons I met at the Palace of Education was the Rt. Rev. Bishop Mazzinanda Maha There, Bishop of all the Buddhas of Benares, India. He celebrated his 70th year as a priest on April 11th, and although he is 90 years old is remarkably young in appearance and quite active.

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He claims Swedenborg as a Buddhist, and wonders how he succeeded in getting among the Christian denominations.

     "I have had quite a number of talks with Japanese gentlemen and find them desirous to learn what Swedenborg's teachings are. One party gave evidence of being able to converse quite well in the German, and when I mentioned that a publisher by the name of Sosuki had translated Swedenborg's HEAVEN AND HELL into the Japanese tongue, he seemed to be aware of the fact. I hope we will be supplied with a copy of the work to show these remarkably wide awake people.

     "On Sunday, April 11th, I had the pleasure and privilege of preaching in the O'Farrell Street Church of the New Jerusalem. Rev. J. S. David, the pastor, conducted the service, and the sermon I gave was one which seemed to me to express the position and mission of the New Church at the exposition, viz.: The Church That Is Four Square. About sixty people were present, and after the services a number of the members partook of refreshments in the Sunday School room.

     "As can easily be imagined, we have visitors from all parts of the world. One lady registered from Stockholm, and seemed to be very much delighted to hear about her great countryman. She said she had cut loose from all the teachings of the State Church, and that such is the condition of very many people in Sweden. We had an interested visitor in the person of Mr. Lynace G. Saravia, commissioner general of Guatamala. A lady from Honolulu, Hawaii, showed a deep interest in the teachings of the New Church, and besides being presented with THE FOUR LEADING DOCTRINES, she purchased the book LESSONS IN CORRESPONDENCES.

     "I find the photo-lithographed and original editions of Swedenborg's works a great means of arousing an interest in Swedenborg. His outline of a flying machine, which he made in 1716 and which is given in the work TRANSACTIONS OF THE INTERNATIONAL CONGRESS AT LONDON is a fact which excites curiosity, and when it is learned that he suggested the submarine ship and a musical instrument played mechanically two hundred years ago, many are ready to listen further to his mission as a seer and revelator.

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     "The Swedish exhibit contains a statue of Swedenborg, which has the superscription: 'Founder of the New Church."

     "The exhibit is almost wholly fitted up. We hare received a very fine painting of Swedenborg, furnished us by Mr. B. A. Whittemore, who as secretary of the committee appointed by the General Council, planned the exhibit. We had it neatly framed and it adds much to the attractiveness of the booth. Rev. and Mrs. J. S. David and Prof. Thomas French, Jr., are to act as assistants in carrying on the work of meeting people and distributing literature, and we feel sure the efforts put forth will be of great use in spreading a knowledge of the teachings of the New Church."

     AUSTRIA-HUNGARY. The recent issue of the MONATBLATTER publishes a long belated report of the second triennial General Assembly of the New Church in Austria-Hungary, This important meeting was held in Vienna, June 27-28, and was very fully representative of the many different nationalities composing the "Dual Monarchy." Friends were present not only from Zurich and Vienna, but also from Bohemia, Moravia, Hungary, Transylvania and Istria. Addresses were delivered by the Rev. A. L. Goerwitz in German, by Mr. Marine Peccenco of Trieste in Italian, by Mr. Joraslav Janecek of Prague and Mr. Hora of Littau (Moravia) in Bohemian, and by Mr. Andre Mousson of Budapest in the Hungarian tongue,-all these followed by interpretation in German. Letters were read from friends abroad, among these one from the Misses Doering, "two zealous New Church ladies from America, who had recently visited the Vienna Society."

     The question of a common language far official documents was discussed, and it was suggested that Latin be adopted for this purpose, but no conclusion was reached. In this connection the discussion turned to the subject of securing political recognition from the Government, inasmuch as the New Church is still a Church expressly forbidden in Austria, but on this subject also the opinions were divided. Otherwise a strong sphere of brotherhood and unity prevailed in this polyglot assembly, nor was the social side neglected by the warm-hearted friends. Fifty-four members partook of the Holy Communion, and a group-photograph of the Assembly is published in the MONATBLATTER.

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It includes many men of strong and intelligent appearance, and a number of attractive ladies, young people and children, and in the midst of them their faithful pastor, who, unfortunately, is able to visit his far-scattered little flocks only twice a year.

Towards the end of the assembly the friends were shocked by the news of the assassination of the Austrian Crown prince and his wife in Serajewo. The very serious possibilities of this murder were, to some extent, realized,-on the one hand the threatening world-war with its terrible consequences, and, on the other, the prospects of greater religious freedom through the death of Prince Ferdinand, who had been the chief pillar of the ever-encroaching dominion of the Roman Catholic Church in Austria. As pastor Goerwitz left Vienna, on July 3d, he was asked when he would return, and he answered, "In the fall, if then there is not war in Austria."

The sympathies of all New Church people in every country, whether neutral or belligerent, go forth to our friends in the war-zones, so long and sorely tried. We have already published some news from the circles in Paris and Brussels, and the MONATBLATTER now brings some news of the New Church folks in the central empires and how they have been affected by the war. From Berlin, Vienna, Prague, Budapest and the Hungarian Pussia many members of the New Church have enlisted for the war under the banners of their respective countries. Two of the young Newchurchmen of Vienna have already fallen. The one is Mr. Karl Hraba, who fell early in September last. Just before marching away to the battlefield he had married Miss Hilda Stamminger, the daughter of Karl Stamminger. The other one is Mr. Karl Haftmann, Jr., who was killed at Lemberg, Galicia, as early as August 26th, 1914 He was the only child of Karl Haftmann, Sr., and his wife, Betty Stamminger. How many more of our young New Church heroes, of English, French, German, Austrian or Hungarian birth, have fallen "on the field of glory" at the present time is unknown, but all of them should be recorded upon the lists of honor in the annals of the New Church as factors in that world-wide death-struggle, which will very essentially affect the progress of the Lord's New Church.

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Whether fighting for a winning cause or for a doomed one, they are equally worthy of honor for courage and devotion to that love of country which, next to the love of the universal Kingdom of the Lord, is the greatest form of charity.

     We may add that the Rev. J. E. Werren, in the MESSENGER for April 14, publishes the following letter from Trieste, on the Adriatic coast of Austria:

     "With much satisfaction we have received your good letter of the 15th. We thank you for kindly remembering us and our church circle. We are passing through a time filled with apprehension and anguish. But our love and faith in the Lord sustain us and give strength to bear with resignation the serious trials to which an inscrutable Providence subjects us. We are more united than ever, and our sole aspiration is that our good Lord may soon grant us a durable peace, with that tranquillity that is so needful for spiritual progress. The thought of the interest of our American brethren, we assure you, has been a great comfort to us, for it tells us that the same spirit of charity animates us all, and the same Light of the Church shines for us. . . .

     "We have no news to tell, but we sadly chronicle that Brother Paul (Mitis), 19, has been called to take up arms and will leave us the last of this month.

     "All here greet you fervently and would love to grasp your hand once more. Two of our men are in the army."

     Another friend from Italy writes, among other things:

     "My brother is a soldier at Spezia. I hope the war will soon end. It is a comfort to think that the New Church is not at war with any nation, but against the evils in every nation."

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British District Assembly 1915

British District Assembly A. CZERNY 1915

     ANNOUNCEMENTS.
     NOTICE.

     The fourteenth meeting of the British Assembly of the General Church of the New Jerusalem, will be held at Colchester, July 3lst to Aug. 2d. Members and friends of the General Church are cordially invited to attend. Visitors are requested to send notice of their coming to the Secretary of the Colchester Society, Mr. F. R. Cooper, 11 Hospital Road. A. CZERNY.

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REVOLT OF WOMAN 1915

REVOLT OF WOMAN Rev. W. L. GLADISH 1915

NEW CHURCH LIFE
VOL. XXXV          JULY, 1915           No, 7
     What is this sound of tumult that is borne to our ears by every passing breeze? It seems the confused clamor of a vast throng. Even as we listen it grows ever louder and more insistent-louder as from a growing number, insistent as from persons whose purpose is kindling into flame.

     It is not the cry of a disciplined army shouting for the charge, but rather of a spontaneous gathering of people whose hearts are hot with wrong, who seek speedy redress and perhaps vengeance against their oppressors.

     It is the revolt of woman against the tyranny, of man; it is the outcry of the female against the dominance of the male. This is not a war of nation against nation, nor of an enslaved people against their Egyptian oppressors. Worse than that; it is a house divided against itself. It is woman aroused, awaking as from an age-long slumber, determined to snatch the scepter from the hand of man and at least seat herself beside him on the throne, possibly, if he resists, cast him down and rule over him as he has done over her.

     What should be the attitude of the Newchurchman toward this movement? Should it have his sympathy or his unqualified condemnation? There are those among us who regard it as the very voice of God; a change essential to the New Age and the establishment of the Church, There are others who look upon it with horror as a grave menace to the home and destructive of that conjugial love which is the jewel of human life and the only hope for the establishment of a New Church upon the earth.

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     It little matters to the great world what we think, for that world knows not even of our existence. Nor will our opinion change the march of God's providence for His children. His purposes will move steadily forward to their fruition whether we co-operate or resist.

     But it is of importance to ourselves, to our children, and to our beloved Church, that we think justly concerning the relation of husband and wife, of man and woman. Its supreme moment to us lies in the fact that conjugial love is the fountain whence flow all human loves, both natural and spiritual. The spiritual life of the Church therefore depends upon her stand upon this question. If the Church with us is to advance-as we fondly hope-into clearer light and purer love toward God and man we must be right in our understanding of the true relation of male and female to each other.

     The Church has hardly entered upon a deep study of this subject from doctrine. She still hesitates, waiting for clearer light. But the time approaches when she will acquire for herself a doctrine; when she will, as a body, conclude from the angelic wisdom revealed to her either that woman must keep the place of obedience to her lord assigned her since the Fall; or that she is now to rule jointly with him. Yea, there is even a third possibility, namely, that woman's affectionate perception is a safer guide than man's harsh intellect, and that in the days to come she will dominate as man has done in the past. When the time comes that the Church's doctrine is formulated the Lord grant that it be the true light unclouded by prejudice, and undistorted by sentiment; shining from the rational perception of her men and glowing with the warm affection of her women.

     The doctrine of the Church, not merely through the Christian dispensation, but also the Israelitish and even the Ancient, has been based upon the words of Genesis 3:16, "Unto the woman He said . . . thy desire shall be to thy husband he shall rule over thee."

     But the common thought of Newchurchmen has been that this doctrine of the literal sense is to be modified in the light of the internal sense of Scripture; that if husband and wife are to be united in the bonds of conjugial love neither must exercise dominion over the other; that if she defers to his leadership in some regards he must equally submit himself to her leading in other ways.

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For, it has been thought, conjugial love can flourish only between equals, never where one commands and the other but obeys.

     The question is now raised, however, whether our doctrines justify such a conclusion. Attention is called to the statement:

     The male is love covered or veiled by wisdom; and the inmost in the female is that wisdom of the male and its covering is love thence derived; but this love is feminine love and it is given by the Lord to the wife through the wisdom of the husband. Hence it is that the male is the wisdom of love, and the female the love of that wisdom. (C. L. 32.)

     Again:

     This (rational) wisdom is peculiar to the understanding of the men and climbs into a light in which women are not; which is the reason that women do not speak from that wisdom, but in the society of men when such things are being discussed they remain silent and only listen. (C. L. 165)

     It must be admitted that there is, in these statements, an appearance as of the inferiority of woman to man. Her inmost is the wisdom of her husband whereas his wisdom is given him directly by the Lord. His rational wisdom climbs into a light in which women are not. Yet it is immediately added that such things as make the rational wisdom of the men are with their wives from within, which is the reason of their listening and recognizing what has been said and favoring what they hear,-or rejecting it if it does not seem right to them.

     Still more difficult to reconcile with the belief of the full equality of man and woman is the following:

     The heavenly marriage is that of good with truth, and of truth with good, yet not between good and truth of one and the same degree, but between good and truth of an inferior degree and of a superior; that is nor between the good' of the internal man and the truth of the same, but between the good of the external man and the truth of the internal, or, what is the same thing, not between the good of the natural man and the truth thereof but between the good of the natural man and the truth of the spiritual man; it is this conjunction which constitutes marriage.

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     The case is similar in the internal or spiritual man; between the good and truth in the spiritual man there subsists no heavenly marriage, but between the good of the spiritual man and the truth of the celestial man, for the celestial man is relatively in a superior degree. Neither does the heavenly marriage subsist between good and truth in the celestial man, but between good of the celestial man and Truth Divine, which, proceeds from the Lord. Hence also it is manifest that the essential Divine Marriage of the Lord is not between Good Divine and Truth Divine in His Divine Human, but between the good of the Divine Human and the Divine Itself, that is, between the Son and the Father, for the good of the Divine Human of the Lord is what is called in the Word the Son of God, and the Divine Itself is called the Father. (A. C. 3952.)

     Here is given the underlying law of marriage. And it is not the marriage of equals but of unequals; always it is the marriage of truth of a higher degree with good of a lower one.

     Does it not seem that one is justified in deducing from this teaching the opinion that

     Viewed by the Writings of the Church women must be regarded as more external than men. . . . She renders the service of external to internal. (N. C. LIFE, March, 1915, p. 224.)

     That this appears to be the teaching we must admit. But that it is really the teaching that marriage between man and woman is a union between a superior and an inferior, between an internal being and an external one we do not believe.

     We reject such a conclusion for many reasons. 1. It is out of harmony with the general teaching of the Doctrine concerning the relation between husband and wife. 2. It is in flat opposition to many statements concerning that relation. 3. The subject here treated of is not marriage between husband and wife but is the heavenly marriage in one individual. And it is a well known principle that the doctrine of any subject must be drawn from passages where that subject itself is expounded and cannot be properly based on deductions from statements made in the course of the exposition of other subjects. The doctrine of the Church concerning the relation of husband and wife must be found where that relation itself is definitely set forth.

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     Other weighty reasons for rejecting the inferiority of woman are that it is repellant to the soul and to enlightened perception; and that if confirmed it would destroy that humility and reverence with which the true man courts and woos his wife. Therefore such a belief would destroy conjugial love, which is a union of equals before God.

     But let us consider some of the statements of the doctrines concerning marriage:

     Marriage in heaven is a conjunction of two into one mind. The mind consists of two parts, one of which is called the understanding, the other, the will. When these two parts act as one they are called one mind. The husband then acts that part which is called the understanding and the wife that which is called the will. (H. H. 367)

     Every one, whether man or woman, has understanding and will, but with man the understanding predominates and with woman the will predominates. But in marriages in heaven there is no predominance for the will of the wife is also the husband's will and the understanding of the husband is also the wife's understanding, since one loves to will and think as the other thus mutually and reciprocally. (Ibid. 369.)

     The love of dominion of one over the other entirely takes away conjugial love and its heavenly joy for conjugial love and its: joy consists in the will of the one being that of the other mutually and reciprocally. This is destroyed by the love of dominion in marriage since he that domineers wishes his will alone to be in the other and nothing of the other's will to be reciprocally in himself, which destroys all mutuality and thus all sharing of any love and its delight one with the other. (Ibid. 380.)

     These passages just quoted seem to establish the equality of husband and wife that there may be entire freedom, mutuality and reciprocity which constitute the joy of marriage.

     Those which follow show some respects in which woman is superior to man. Three wives in heaven of whom Swedenborg sought arcana concerning conjugial love, replied:

     There are arcana and some of them transcend your wisdom to such a degree that the understanding of your thought cannot apprehend them. You glory over us on account of your wisdom, but we do not glory over you on account of ours; and yet ours is eminently above yours because it enters your inclinations and affections and sees, perceives and feels them. You know nothing at all about the inclinations and affections of your own love; . . . yet wives know them so well in their husbands that they see them in their faces and hear them from the tones of the speech of their mouth, yea, they feel them on their breasts, arms and cheeks. . . .

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We know better than the men whether it be well or ill with them. (C. L. 208.)

     In CONJUGIAL LOVE 222 it is taught that there are several spheres which proceed from the Lord, "but the universal sphere of all is the conjugial sphere because this is also the sphere of propagation and thus in a supereminent degree the sphere of the preservation of the created universe through successive generations." And in the following number it is said: "This sphere is received by the feminine sex and through this if is transferred into the masculine sex. That there is not any conjugial love with the masculine sex but only with the feminine sex, and that from this sex it is transferred into the masculine sex, I have seen evidenced by experience, see n. 161." (C. L 223.)

     What becomes of man's boasted superiority if he has in himself nothing of conjugial love or even of love of the sex, if his reception of that most universal sphere which preserves creation depends wholly upon the female sex? May not this superiority of woman be set over against the ability of his rational to climb into a light in which women are not?

     Conjugial love depends on the wife's love; and such is the husband's love in reciprocation; and the wife's love does not depend on the husband's love. . . . It is the reverse with those who are not in conjugial love. (DE CONJ. 34)

     These passages clearly teach the superiority of woman over man, of the wife over the husband. Conjugial love is hers,-not his. Consider what this involves. The conjugial sphere is the most universal sphere proceeding from the Lord. It is the sphere which preserves the created universe. It is not only the sphere of marriage, but also of religion. Conjugial love is the source whence flow all human loves, spiritual as well as natural. Man must receive through woman not only conjugial love but also love to the Lord, mutual love, love of offspring, love of the neighbor; thus all that makes the sweetness, beauty and joy of life is given by the Lord to woman and through her is transferred to man so far as he, by return of her affection, is conjoined with her.

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Is it any wonder that woman represents the Church?

     The truth of the matter is that the equality of man and woman results from their inequality. In his province-that of judgment and rational light-man is supreme. His understanding climbs into a light in which woman is not. For the sake of marriage the Lord gives to him that light which is to guide them both.

     In her province-that of affection-woman is supreme. Her will receives the warmth of heaven. For the sake of marriage the Lord pours immediately into her soul that conjunctive sphere which is for her husband as well as herself, which, having united them, turns them to the Lord and then conjoins them with their fellows.

     Therefore each is superior to the other; and each is also inferior to the other. From the heights in which her will dwells, gently glowing with the warmth of heaven, woman stoops to man in his poverty and offers him of her abundance. And if he receives it and loves her she lifts him up to the Delectable mountains.

     On the other hand, man also dwells upon the heights as to his understanding. For the Lord separates his understanding from his will and, lifts it up to the peaks where it catches the eternal splendor of the Sue of Heaven. And from that Light he beckons the woman to leave caring for bodily and earthly things and dwell with him in that splendor.

     The reason we think that the Writings teach the inferiority of woman is that the understanding is the only province of human life of which we have any conception. We come of a faith-alone generation to which the will and its affections were unknown. We ourselves still abide in the rind and husk and think of science as wisdom. If man can think more deeply than woman what is there left for her to do? Thought is the all of life. She can indeed prepare her husband's meals and nurse the babies. But a servant can do these things. Woman can show her equality with man only by invading his field, beating him at his own game, becoming a more astute statesman and a better general of fighting armies. Such is the thought of today.

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     But if life were more truly estimated it would be seen that after man has done his part of seeing truth in its great rugged outlines, there still remains the woman's part of clothing it with grace and beauty so that it shall be attractive and human and then the further part of leading her husband and herself to make that truth a living truth, a truth of life.

     The understanding has indeed its place and that a vital place. Without light one cannot see the path which leads to Heaven. The understanding is the eye of the mind. Man sees for both. But to see the way is but a means to an end. There still remains to walk in it. And since woman is a form of will or affection walking in the way depends upon her. Without her man would but lift his eyes and from afar catch occasional glimpses of the celestial mountains and then sink back again to his former life without the will to toil over the dusty road and face the lions in the path.

     The regenerating man recognizes his wife his equal because she is in all things that he himself lacks so far his superior. He must acknowledge that superiority and on bended knee supplicate her to unite her grace, beauty and sweetness to his uncouth austerity. And this not only in the days of courtship before marriage but his humility before her grows with the years and his wonder that she should harken to his plea. To him she becomes the embodiment of all his heart's desire, without her unattainable. Nor does this at all involve placing his own burden of rational judgment upon her slender shoulders. Here he is superior.

     And as the understanding sees both for itself and for its will so the husband with a clearer sight looks out the untrod path for both.

     An illustration of the relation of husband and wife may be found in the doctrine of the rational faculty and the animus as unfolded in THE SOUL. See especially numbers 313, 343 and 473 of that work. The animus is the lower mind, containing the disposition; of itself governed by bodily and worldly affection. It must submit itself to the rational and be guided and ruled thereby, must acknowledge the rational as its lord and superior.

     Yet in its first beginnings the animus is above the rational itself.

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The animus in that region is the pure intellectory (343) above the shades and appearances of the rational. Thus the rational is itself built upon the animus which is both above and below it. Still the animus must flow through the rational to become conscious of itself and must, as already said, submit itself to the rational in order to be purified, reformed and regenerated.

     So is it with man and woman. She, being a form of affection, while he is a form of understanding, is, as it were, both above and below him. She inspires him yetis guided by him. From her unregenerate affections she looks up to his superior light. Yet has she from within all things that form his rational. But with her they are only feelings, impulses. She sees them as truths only when they have been formulated and spoken by him. Her leadership is from within, hidden, unrecognized even by herself unless her husband has wit enough to see it and show it to her. His leadership is open and manifest to all, and to the unthinking seems the only leadership. Thus each leads and each follows.

     Each has a soul that reaches up to direct contact with God. Neither is the internal of which the other is the external. Understanding from the Lord flows into the male but for love he must turn himself to woman. Love from the Lord flows directly into the female but for light she must turn to the man. The man does not represent the Lord and the woman the Church but both together represent the church (C. L. 21) and in heaven are not called two but one angel. (H. H. 367)

     The solution of the difficulty presented by A. C. 3952 is suggested in what has been said of the animus and the rational. But let us look at it a little more closely. That the subject is not marriage is evident from the concluding words of the quotation:

     "From this it is also manifest that the Divine Marriage itself of the Lord . . . is between the Son and the Father." It is hardly to be expected that the law of conjunction between Father and Son should be in all respects the law of marriage between husband and wife. Moreover it is definitely said, before leaving the subject: "That this union is the Divine Marriage itself. . . .Yet the union is not cohabitation, (i. e., marriage between husband and wife), but is expressed by cohabitation in the sense of the letter." (3960.)

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Heavenly marriage indeed gives rise to marriage both in heaven and earth but the laws of marriage are other than those of the union of an interior and exterior degree of the mind and of the Son and Father in our Lord. For in marriage both partners have souls with all the human degrees. Both are equally internal and external. Each as from above lifts up the other, man raising the woman to his light, woman lifting the man into her love.

If this study approaches a correct interpretation of the relation of man and woman it will be apparent that our sympathy should be, with every movement which places her by his side as altogether his equal; that everything which tends to encourage and develop her interior leadership, or inspiration, should be most welcome; but that the Church should oppose all that takes the burden of external leadership and rational judgment out of man's hands and places it in hers. For conjugial love is dependent on each being supreme in his own sphere and seeking to be led by the opposite sex in those things which belong to that sex.

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PRAYER OF NO AVAIL IN TEMPTATION 1915

PRAYER OF NO AVAIL IN TEMPTATION W. F. PENDLETON 1915

     "And the Lord said unto Moses, Wherefore criest thou unto me Speak unto the sons of Israel and let them go forward." (Ex. xiv:15.)

     When Pharaoh heard of the departure of the sons of Israel, he immediately started in pursuit. The Israelites were filled with fear, but Moses endeavored to inspire them with courage, and speaking from the Lord, he said unto them, "Fear ye not, stand still and see the salvation of the Lord which He will shew to you this day; for the Egyptians whom ye have seen today, ye shall see them again no more forever. The Lord shall fight for you, and ye shall be silent." (Exodus xiv:13, 14.) And the Lord Himself spoke, saying unto Moses, "Wherefore criest thou unto me? Speak unto the sons of Israel, and let them go forward." They were not to pause in the journey, and hesitate and doubt, and then surrender to the Egyptians, to be carried back to perpetual slavery; but they were to proceed upon their journey, with the confident hope of deliverance, trusting in the Lord Jehovah their God, who would fight for them and save them from the power of Pharaoh.

     The subject in the spiritual sense is not concerning the Israelites, who were not spiritual men and were incapable of regeneration, but concerning those who were really spiritual, and whom the Lord came into the world to deliver from the bondage of hell; first to deliver those in the other world who had been confined in the lower earth, held in captivity by the evil, and who were to be delivered and introduced into heaven; and second, to form a Church on the earth of those who as to their spirits had been in a captivity similar to those in the other world. These were to be separated from the old and formed into a new Church, and in and by this new Church were to be regenerated and saved. Thus the chapter from which the text is taken treats of the spiritual temptation that is attendant on deliverance from infernal captivity, and of the doubts, fears, anxieties, and despair that accompany spiritual temptation.

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     The end in spiritual temptation is that man may be rescued from the power of infernal spirits and conjoined with the Lord in heaven, to dwell there in happiness and peace forever.

     Conjunction with the Lord is the conjunction of good and truth; for the Lord is in good, conjoining Himself by good with the truths which have entered the understanding, by the external way from the world. But conjunction is effected only when there is co-operation on the part of man. Co-operation is the effort of man as of himself, but from the Lord, to obey the things commanded of him in the Word. The Lord operates and man co-operates. The Lord acts and man reacts. In this mutual and reciprocal action and co-operation is effected the conjunction which is the salvation of man and the building of the church. Co-operation involves two things, the acknowledgment of the Lord and repentance, the acknowledgment of the Lord and the shunning of evils as sins against Him; the evils which are pointed out in the Word as sins against Divine order and the life and light of heaven.

     There can be no elevation into heaven until good and truth are conjoined; and good and truth cannot be conjoined until evil is removed; and evil cannot be removed except by spiritual temptation; and this not by one temptation but by many, extending through a series of years,-perhaps through the whole period of one's life in the world. To enter immediately into heaven without temptation is not to enter heaven, but into a persuasive and imaginary heaven, a state of truth without good, faith without charity, faith alone. In this state man is unwilling to combat against evils and falses; and, if he approaches the gates of heaven, is turned back and must wander forty years in the wilderness through a long series of temptations before he will be allowed to return and enter the heavenly gates. This is what is meant by the historical account given us in the chapter previous to the text: "When Pharaoh let the people go, God led them not by the way of the land of the Philistines, for it was near; for God said, Lest peradventure the people repent when they see war, and will return to Egypt. And therefore the Lord led the people about by the way of the wilderness of the Red Sea." (Exodus xiii:17, 18.)

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The Israelites were led to wander forty years in the wilderness before they were prepared for entrance into the land of Canaan. Where the number "forty" occurs in the Word, the subject of temptations is the subject of the series in the spiritual sense, as in the case before us and in the forty days and forty nights of the rain of the Flood; and as when the Lord was tempted forty days in the wilderness.

The first real step in regeneration or in the journey towards heaven is liberation, a setting free from spiritual captivity. Some are set free in this world, and some are not set free until they enter the spiritual world. In either case, whether the freedom comes in this world or in the other, there is no spiritual temptation until there is liberation; and if there be no liberation in this world there is no temptation until man enters the world of spirits where there will be liberation to all who are in any degree of good, even the most simple. The liberation is from fal'ses in the understanding by truths of doctrine from the Word, and there is no liberation until the understanding is so formed. All liberation from spiritual captivity, all spiritual liberty, is by truths of doctrine forming a spiritual understanding of the Word. Until the understanding is in spiritual light by the affection of truth, there is no temptation. This is the reason children have no spiritual temptation, and why the simple good in a false religion have none; they are as yet in no spiritual light of the understanding. They are not yet liberated from captivity, being still in the sensual appearance of truth. But children and the simple must be liberated and enter into temptation before they can be prepared to enter into heaven.

There must be freedom before there can be combat; for the combat is to preserve the freedom which man sees in himself in its beginnings,-to preserve the freedom and all that freedom involves. This is true even in natural things. A man does not fight for the liberty of his country until he feels himself to be free, until he is conscious of a freedom that must be fought for and preserved, a freedom in thought and spirit, a freedom that must be fought for that it may also be realized in the ultimate conditions of life. The very rising to fight for liberty is because of a liberty that already potentially exists.

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     It is the same in the things of spiritual life. The Lord sets man free by giving him the genuine doctrine of heaven and the church, in order that he may enter into a spiritual war of liberation, which is called temptation or the combat of temptation; and the object of this war is that spiritual liberty may be established and confirmed, so that the spiritual uses of life may be performed in that state and place which is called heaven, the spiritual abode of those who have come out of great tribulations and washed their robes and made them white in the blood of the Lamb. (Rev. vii:14.)

     It is important to know what temptations are; for we must know what they are in order that we may know what they effect, what use they accomplish; in order that we may understand what is involved when it is said that they begin in the liberation of man from spiritual captivity, and that they finally accomplish and establish that liberation, and, in establishing liberation, bring to him all the blessings of eternal life. There are spiritual temptations and there are natural temptations. The former are what are meant by "temptations" in the Writings, but they are unknown except to the spiritual man, unknown except where there is spiritual light, unknown except by him who is in them. Natural temptations, however, may illustrate what spiritual temptations are, for they correspond to and represent them, and by the correspondent or the representative it may be seen what the thing is that corresponds or is represented.

     Everything in nature for the most part has an enemy, that which opposes and assaults its life and would destroy it if permitted to do so, but this assault is resisted and so we see combat or the representation of combat everywhere in nature. The evolutionist has seen this, and hence his doctrine of the survival of the fittest. The thing which is assaulted indeed survives if the assault is successfully resisted. This is true even in the mineral kingdom, but it is especially true in the vegetable and the animal. We see everywhere and in each thing the waging of war in defense of liberty, in order to exist and perform the use for which it has existence. This is pictured, too, in the human body. Every organ and part has its enemy, which ever stands ready to assault and destroy its existence and use, and with it the existence and use of the body itself.

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But the organ resists and the whole body co-operates in the resistance. It is a fight for life. This combat of the organ, and the body with it, for existence and life, that it may live for its use, appears as disease, and is called by that name. It is the temptation of the body.

The natural mind has also its life, or its love which is its life. It is the love of the things of this world. This love or life of the natural man has its enemies, which constantly threaten with the loss of the things it loves; hence come trial, care, anxiety, perhaps despair. But the natural man for the most part-resists, defends its love or its life, struggles to overcome the things which hinder, oppose or attack, or which endeavor to take away or destroy the things which it loves, whether friends, riches, or worldly fame and reputation. These form and constitute the temptations of the natural man, all having for an end this world and the life of this world.

The spiritual man is no exception. The life of the spiritual man, which is spiritual love, or the love of spiritual things, the things of eternal life, has its enemies, things which attack and endeavor to destroy it: these things are the evil loves of the natural man, and the false principles of life and doctrine, perversions and falsifications of the spiritual truth of the Word. These false principles are the instruments of attack, the weapons of infernal warfare against the spiritual life of man. And they are the instruments of destruction unless their assault be met and successfully resisted. The resistance made to them is spiritual combat, and the anxiety and distress which is caused by the threatened destruction is spiritual temptation. It is anxiety and distress,-not on account of the threatened loss of anything that is natural or of this world, but because the things of spiritual life are threatened with loss and destruction. The things of spiritual life are the truths of the Church, and if the truth is overcome the Church is overcome, for truths are the warriors that defend the Church; and if the Church be overcome its use is gone among men, and its loyal members are left defenseless and alone, with no hope of the perpetuation of the principles which they love. Anxiety for the Church and its truth is also anxiety for one's own spiritual life, for they go together and act as one.

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     Spiritual temptation therefore has relation to spiritual life, and natural temptation to natural life. The threatened loss of spiritual life, or the things pertaining to spiritual life, the loss of the instrumentalities to spiritual life cause anxiety, grief, discouragement and even despair. The danger of loss is in the danger of yielding, in the cessation of combat, in the possibility that resistance may cease and surrender be made to the opposing and hostile forces, which will be the surrender of spiritual liberty and with it all exercise of spiritual life, all performance of the spiritual uses of charity, which are loved above all things, loved as life itself with a love that is life. When love is not free to become active, to go forth in the full and free performance of the use that is loved,-which in this case is the spiritual use of the Church-there is constriction, anxiety, despair, and perhaps death, the death of the love; and the death of spiritual love is spiritual death.

     There is even insinuated by evil spirits a desire to return to the old life, the life of merely natural love, the life of the love of the world. Is it not better to surrender and return, than to pass through all this bitterness of spiritual conflict. Is it not better to return to the flesh pots of Egypt than to wander all these forty years in the desert? "Are there no sepulchers in Egypt, that thou hast taken us to die in the wilderness? Is it not better for us to serve the Egyptians than to die in this wilderness? Wherefore hast thou so dealt with us, to carry us forth out of Egypt?

     The old life pursues; it is present; it grievously infests by its false principles; it threatens destruction. The power of the falsity of evil seems overwhelming. Man is not so free as it appeared. In the first blush of the new freedom, the new life, the new love, brought to him by the new truth from heaven, he seemed altogether free, all his falsities seem, to have disappeared, and his evil's subdued,-such is his delight with the new things which have been given to him. It was only the beginning of freedom, only the beginning of the heavenly life; he is not entering the holy land, he is but entering the wilderness, and Pharaoh and, his host are in hot pursuit.

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It is evident that the words used by the sons of Israel to Moses when they saw the army of Pharaoh an one side and the Red Sea on the other, were words of despair. Slaughter by the Egyptians or drowning in the sea seemed to be the alternative; they saw no way of escape, and hence their bitter cry. They distrusted the power of the Lord to deliver them, but it was necessary that they should see and acknowledge their own inability to save themselves, and that the Lord alone effected their deliverance. This is the use of despair,-the acknowledgment that we have no power of our own, and that all power is the Lord. Despair is the despair of human effort. We have been depending on ourselves and we have failed, and all seems lost. Then is the time for the Lord to work and to make manifest His saving power.

The Israelites would have surrendered to the Egyptians had not their God now displayed His mighty power to rescue and deliver. And so the spiritual man would yield in his despair did not the Lord reveal Himself and open the way of deliverance and the path of safety. He has been thinking to be saved by his own power, his own faculties of understanding and strength. He has the new truth and it has given him great joy and delight, but there is still lurking behind it, covertly within him, pride of his own powers, conceit of his own good, an exalted idea of his own merit and deserving. But he now discovers that all this avails nothing, and he is in despair; he seems to be overwhelmed by the falsities of evil, with no power to resist. But despair has its limits, and that this limit may not be reached and man utterly fall, the Lord reveals His power by insinuating hope, by giving the perception of a new truth, especially this truth, that the Lord has all power and will to save provided man has faith, continues the combat, not now from himself but from the Lord. "And Moses said unto the people, Fear not, stand ye still, and see the salvation of the Lord, which He will shew unto you today; for the Egyptians, whom ye have seen today, ye shall see them again no more forever. The Lord will fight for you, and ye shall be silent"-words of encouragement and hope. Fear not, the Lord will manifest His power, and the evil spirits will disappear to be seen no more.

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There is an appearance here that man is to do nothing, that he is to stand passively by with his hands hanging down, waiting for the Lord to accomplish his salvation, without any co-operation on his own part. The cause of this appearance is, that in the first work of regeneration man attributes to himself the good which he does; he thinks that he is able to resist evil and do good by his own strength, and on this account he assumes merit to himself, and thinks that salvation will be awarded to him in consequence. It is necessary that this state should be broken up, and such views dispersed; for if he were confirmed in them he could not be saved. Hence the contrast to this state is presented, which is that the Lord does the whole work of salvation, and man nothing at all; that he may learn to rely upon the Lord, and not upon himself and his own power and strength. "The Lord shall fight for you, and ye shall be silent."

From the idea that man himself does the work by his own power, the natural man swings to the other extreme, which is that the Lord does all and man nothing whatever. This swinging to the other extreme is permitted, and appears to be necessary for the most part, in order that a just balance may be finally established between the extremes; for the genuine truth is always in the golden mean. In this case the genuine truth, which is the golden mean, is that the Lord indeed performs the whole work of salvation, but that man must receive this work which is already done; which reception will be according to the laws of order, and these require an active work of preparation on his part, in order to receive that which has been done for him.

The passages in the Word which appear to teach that man has no part in the work of regeneration have been made use of by the Old Church to confirm the dogma that man is saved by faith alone; the adherents of this doctrine holding that God is moved to impart salvation by supplication and prayer, which they call the prayer of faith. But it has been clearly revealed to us in the Writings, and the text makes it quite manifest, that prayers alone effect nothing, and that the Lord cannot fight for man when he does nothing but pray; he must work. "Wherefore criest thou unto me? Speak to the sons of Israel, and let them go forward." And what is the burden of the cry? What is the prayer of man in his extremity? For what does he now supplicate, finding that he has no power of his own to resist and overcome the enemy?

447

He prays to be delivered from temptation, rather than from evil. He desires more to be delivered from anxiety and distress, than from the evil which causes it; from pain rather than from the cause of the pain; from the torment of hell, rather than from hell itself. "Wherefore criest thou unto me? Speak to the sons of Israel, and let them go forward."

It is not prayer that is needed in temptation, but the acknowledgment of the Divine Power of the Lord, and the vanity of more human effort. We are not to pray that temptation may cease;-still there is a prayer that is needed, and the Doctrine does not convey the idea that there is to be no prayer; it teaches that in acknowledging the Divine Power of the Lord and the vanity of human effort we are to bow in humble supplication to Him for the strength and power to resist, a prayer that is heard in heaven; a prayer that opens the door of heaven; a prayer that is never denied, is always answered,-this is the prayer that is needed, this is the prayer that is heard; not prayers that temptation may ease. If the Lord should listen to such prayers, and remit the temptation before its end is accomplished, there could be no preparation for heaven, no salvation. The end in all temptation, which is that evil may be subdued, would be defeated. Hence we are instructed that "the prayers of those who are in temptation are but little heard." It would be as if the physician should cease his work because it gives pain to the patient. The Lord, on account of His love for the human race, wills the end which is in temptation, the end which is salvation, which cannot be effected without temptation; and if He were to listen to prayers that temptation be remitted, it would be to act against the end which He loves, and to do this would be impossible. "Wherefore criest thou unto me?" And the command is given to go forward. Cease complaining, come forth out of your state of inactivity and fear, have courage, be active and energetic in spiritual things as you are: in natural things; let your hands no longer hang by your side; do not resort to prayers: work, fight, resist. "Speak to the sons of Israel, and let them go forward."

448

In the historical sense, the Israelites were to be kept from the thought of surrender; they were to hold themselves on the defensive, in the attitude of resistance; armed, prepared for battle; they were to march on through the waters of the Red Sea into the wilderness; and while thus obeying the Divine command, the Lord would effect their deliverance. If through fear they should stop, hang down their hands, relax their efforts, all would be lost.

So it is with the regenerating man, so it is with the Church, which is a larger man. In obedience to the Divine command, the attitude should ever be that of active defense,-the attitude of resistance to evils and falses, ever going forward, turning neither to the right hand nor to the left; believing that human effort does not deliver, but yet that the Lord does deliver by means of human effort, by means of the work and in the work which man does, which the Church does; by means of the combat, and in the combat which man wages, which the Church wages, against the foes of spiritual life; against the destroyers of all that is good and true. Therefore this word comes to the Church, uttered by the Divine Voice,-Slacken not your effort, do not betake yourself to prayers; supplicate the Lord for help and power to resist; and then be up and doing; work that the Lord may work,-go forward. Amen.

449

SWEDENBORG'S DIARY AND DREAMS 1915

SWEDENBORG'S DIARY AND DREAMS C. TH. ODHNER 1915

     1743-1744

     TRANSLATED FROM THE SWEDISH

     (Continued from NEW CHURCH LIFE, June, 1915, p. 410.)

     [191] When I started on my journey from The Hague in the ship from Maasland, which took place on the thirteenth of May,* it seemed that my brother Jesper** had been put in prison on my account, and also another person. I had put something into a carriage and imported it, for which I seemed to be responsible. There came judges who were to sentence him, holding in their hands two written papers. In the meanwhile I beheld some birds which came flying towards me, but I hit them on the neck with a sharp knife so that they died. Then the judges came and released my brother Jesper, whom I thereupon kissed and rejoiced over. It signifies that I had been running wild in my thoughts, but that with the help of the Spirit I had killed them, and that I therefore was declared free.
     * The Swedish reprint of 1860 gives the incorrect date of "May 1."
     ** Jesper Swedenborg, Emanuel Swedenborg's Youngest brother, born Aug. 28, 1694. In his youth he seems to have been somewhat wild, and was sent to the Swedish colony in North America, where he taught school at Upland, (Delaware), and experienced a religious conversion. Returning to Sweden in 1724, he entered the army as lieutenant, married Christina Silversvird in 1727, and settled down on the estate of Swedensdahl in Westgothland. The year of his death is not recorded. From him descend the various branches of the Swedenborg family of the present day.

     [192] While in Harwich, on my arrival in England, I slept only a few hours, and then there appeared many things which may concern my work here. This took place on May 4x5, according to the English calendar.*

450

[193] 1) It seemed that I had lost a banknote, and the person who found it got only nine stivers for it. The same was the case with another person who had also found such a banknote, which was bought for nine stivers** only. I observed, jokingly, that this was "pietasteri."*** It probably showed what is the state in England, partly honest, partly dishonest. [194] 2) There were some who admired my copper plate engravings, which were well executed, and they desired to see my first sketches, as if I could sketch them as they were executed. It may signify that my work will gain approbation, although they believe that I was not able to do it. [195] 3) I received a small letter, for which I paid nine stivers; when I opened it I found within a large book with blank paper. In the middle there were many beautiful drawings, but the rest was blank paper. A woman was sitting at my left hand; she moved over to my right side and began to turn over the leaves of the book, and the drawings appeared. It seemed to me that the meaning of the letter was that while in England I should order a lot of such drawings or patterns to be made. The woman had a rather broad neckcloth, and was altogether bare on both sides all' the way down; the skin was shining as if glazed, and on the thumb there was a miniature painting. It may signify that with the help of God I may while in England execute a lot of handsome designs in my work; and that afterwards speculation will turn to priora, while before it has been in posteriora; as seems to be signified by her change of position. [196] 4) It seemed as if I had received orders to accompany Bergenstierna**** on a commission, and that money had been granted for the purpose.

451

The commission, with which I was quite pleased, seemed to be on the other side of Sicily, but I thought that I would have to be on guard against scorpions there. It may signify something which may be committed to me after my work has been finished; that perhaps I am going to affect it in some other place, and perhaps in some other cause.
     * "May 4x5, according to the English calendar."
     Dr. Tafel states that "the Calendar, as improved by Pope Gregory XIII, was not introduced into England until 1752, wherefore upon arriving in England Swedenborg found himself thrown back twelve days. As we see from n. 132 [= 191], he left the Hague on May 13th, and he arrived in England in reality on the 16th." Doc. II:193.)
     ** "Nine stivers." A "stiver" was a small copper coin, current in Sweden and Holland, and worth about two cents.
     *** "Pietasterr." This word, jokingly coined by Swedenborg, may be a play of words,-mixing "piety" with "plaster," the Turkish coin. Dr. Tafel renders it "Puritanism." Doc. 11:193)
     **** Johan Bergenstjerna, (1663-1748), Assessor of the College of Mines, and for many years intimately associated with Swedenborg in his official life. He married the widow of Swedenborg's brother, Eliezer, in 1735. His hypocritical character is described in the SPIRITUAL DIARY, nos. 435r, 4396, 5132, 5133, 5711.

     [197] May 5x6, in London. I got a whipping from a large man, and I took it for my good. Then I was about to get up on a horse to ride alongside a carriage, but the horse turned his head and got hold of me by my head and held me. What this signifies I do not know. I may have done something wrong to a pious shoemaker* who was with me on the journey, and with whom I was then lodging; or [it may mean] that I had not been thinking of my work.
     * The "pious shoemaker," who had been Swedenborg's traveling companion from Holland, and with whom he lodged on his first arrival in London, was the person mentioned by John Wesley in the ARMINIAN MAGAZINE for January, 1781, where we find the following statement: "Some time in the year 1743 [should be, 1744] a Moravian Brother, by name, Seniff, in his return to London from Holland, where he had been visiting his children, became acquainted in a packet-boat with Baron Emanuel de Swedenborg; who desired to be recommended to a family in London, where he could live retired. Mr. Seniff brought him to Mr. Brockmer. This gentleman was very easily prevailed upon to take him under his roof." (Doc. II:587.)
     The list of the original members of the Moravian Church in London, for October 30, 1742, (Old style), contains the following entries, (quoted by Charles Higham in THE NEW CHURCH MAGAZINE, of London, Jan., 1914, p. 36):
     "(90). '12. John Paul Brockmer. Gold Watch Chaser, in Salisbury Court, Fleet Street, [admitted to communion in February, 1743; had a Son, John, born June 19, 1742, baptized on the 29th by Bp. Spangenberg. Meetings kept at his house in 1743]."
     "(91) '15 John Seniff, Shoe Maker; [born at Worms, in Germany, January, 1688. He was Warden of the German congregation at London in 1744, died May 2, r752, and was buried in the burial ground near Bloomsbury].'"

     [198] Summa summarum: (1) There is nothing else but grace, by means of which we may be saved. 2) The grace is in Jesus Christ who is the throne of grace. 3) It is the love of God in Christ by which salvation is effected.

452

4) And that a man then allows himself to be led by the spirit of Jesus. 5) Everything that comes from ourselves is dead, and is nothing but sin and worthy of eternal damnation. 6) For nothing good call come except from the Lord.

     [May] 19x20. In London.

     [199] On the twentieth I had intended to go to the Lord's Supper in the Swedish Church, because recently I had fallen into many pernicious thoughts, so that I observed that the body is continually rebellious, which was moreover represented to me by scum which must be removed. On Sunday in the morning there came quite clearly from the Spirit into my mouth, that this [the Holy Supper] is the manna which comes from heaven. I was neither in a state of sleep nor of wakefulness, but it came quite clearly into my thought and mouth that it signifies Christ in the Lord's Supper. On the previous day I had been so prepared that I enjoyed an interior tranquillity and peaceful contentment in the Lord's disposition; and the whole time I felt the powerful influence of the Holy Spirit, a joy and an earthly kingdom of heaven, which filled the whole body.

     [200] Nevertheless I could not keep control of myself so as not to desire the sex, although not with the intention of proceeding to effect; yet in the dream it did not seem to be altogether contrary to the dispensation of God. I was in the company of Prof. Oelreich* in various places. I had never been warned against this, as I had been warned against other things that. I had committed. Nevertheless it happened,-as had been represented to me some days before in a dream,-that in one and the same day I was twice in danger of my life, as also happened, so that if God had not then been my protection, I would have lost my life in two places. The particulars I will not describe.
     * Niklas von Oelreieh, (1699-1770), Professor of Philosophy at Lund, 1732; censor of the Press, 1746; president of the College of Commerce, 1767; a leader of the party of "Hats," and, after 1762, or the party of "Caps." He was for many years intimately associated with Swedenborg, and it is probable that Swedenborg met Oelreich abroad in 1743 or 1744, as the latter spent the years 1739-1744 in foreign journeys. Oelreich was a very influential and liberal politician, but was a quarrelsome and avaricious man.

453

     [201] the internal joy remained so intense, however,-especially when I was by myself, alone, without company, in the mornings, and evenings, and days,-that it may be compared to a heavenly joy here on the earth. This I hope to retain as long as by the grace of our Lord alone I walk in the pure path and have the right intention, for it vanishes if I turn aside to seek my pleasure in worldly things. God knows best whether the interior principle, which is the influx of the Spirit of God, is constantly with me. Every least degree of exaltation is that of which it is sensible, and therefore I thought that since I enjoy this heavenly joy, why should I seek for worldly pleasure which by comparison is nothing, is inconstant, hurtful, opposing, and destructive of the heavenly joy.

     [202] By various providential dispensations I was led to the chapel belonging to the Morevian Brethren,* who claim to be the real Lutherans and that they are conscious of the operation of the Holy Spirit, as they tell one another; and that they look only to the grace of God, and the blood and merit of Christ, and that they work in innocent simplicity. Concerning this I shall speak more fully another time, but it may not yet be permitted for me to join brotherhood with them. Their chapel was represented to me three months ago, just as I afterwards saw it, and all there were dressed like clergymen.
     * Swedenborg attended the Church of the Moravian Brethren in London, induced, undoubtedly, by John Seniff and John Paul Brockmer. The Chapel was situated, then as now, at No. 32 Fetter Lane. (N. C. MAGAZINE, Jan., 1914, p. 34.) John Wesley, in his ARMINIAN MAGAZINE, reports further that "the Baron behaved very decently in Brockmer's house; he went every Sunday to the Chapel of the Moravians in Fetter Lane." Doc. II:587.)

     June 11x12.

     [203] I was thinking about those who resist the Holy Spirit, and about those who suffer themselves to be governed by it. There appeared to me a man in white having a sword; another person approached to attack him and was wounded by his sword; he renewed the attack but was wounded quite severely about the ear and the temples. Still another came to fight against him, but he also was run through so that the blood appeared.

454

I had a long spear and was thinking that if he should come against me, I would hold the spear in front of me, but just as he was not far from me I saw that he threw down the sword and went away. As I was wondering at this, I noticed that some one was walking before me, and that he had reversed his sword to give it to him and surrender unconditionally, which was the reason for his reversing his sword.

     June 15x16. The sixteenth was a Sunday.

     [204] My past life was represented to me, and how afterwards I walked where there were precipices on all sides, and that I turned back. Then I came to a very lovely grove, planted everywhere with most beautiful fig trees in fine growth and order. On one of them there seemed to remain dried-up figs. The grove was surrounded with moats, except on the side where I was. I wanted to pass over a foot bridge, which was high, and with earth and grass on the top, but I dared not on account of the danger. [205] At some distance from it I saw a large and quite beautiful palace with wings, where, it seemed to me, I desired to take lodgings in order to have the prospect of the grove and the moats always in view. A window was open far down in one of the wings, and I thought I should like to have my room there. It signifies that on the Sunday I should be in what is spiritual, which is meant by the lovely grove; the palace* may mean the plan of my work, which looks toward the grove, whither I intend to look by means of it.
     * "The lovely grove" and "the palace" signifying the plan of my work, which looks towards the grove," may refer to the WORSHIP AND LOVE OF GOD, which, it appears, Swedenborg now began to plan, and which opens with the words: "Walking once alone in a pleasant grove to dispel my disturbing thoughts," etc.

     [June] 20x21.

     [206] It seemed that a deliberation was going on as to whether I should be admitted to the society there, or to one of their councils. My father came out and said to me that what I had written about Providence* was the finest. I called to mind that it was only a small treatise. Afterwards, one night, I was found in the Church, but I was naked,** having nothing on but the shirt, so that I did not dare to come forward.

455

This may mean that I am not yet clothed and prepared as I need to be.
     * Swedenborg's treatise on "Providence." In a second edition of the OEconomia REGNI ANIMALIS, vol. I, published at Amsterdam, 1742, Swedenborg, on the reverse of the title-page, introduced an advertisement of the work ON THE INFINITE and of the "OPERA PHILOSOPHICA ET MINERALIA," after which follows a list of four "Books soon to be published." The fourth of these treats of "Divine Prudence, Predestination, Fate, Fortune, and Human Prudence," and is undoubtedly the treatise on "Providence" referred to in n. 206. It does not appear that it was ever published, and the MSS. may have been lost or destroyed. The subjects enumerated are, however, briefly treated of in the VARIA PHILOSOPHICA ET THEOLOGICA (17, 113), which are contained in Codex 36 of Swedenborg's MSS., and which are reproduced in vol. VI, pp. 349-351, of the Photolithographed MSS.
     ** "One night I was found naked] in the Church." This reference to a dream may have been the origin of the slander, spread abroad by Brockmer, Wesley, and Mathesius, that Swedenborg, while lodging in Brockmer's house in 1744, had become insane, rushed naked into the street, rolled in the mire, etc. It is known, that Brockmer and his maid "were continually interrupting Swedenborg in his studies." (NEW CHURCH MAGAZINE, Feb., 1914, p. 80.) And "used to meddle with his papers." (Doc. II:597.) It is possible that, but of curiosity, they may have entered Swedenborg's room in his) absence, in company with some one able to read Swedish; examining his private note-book, they may have read the dream about Swedenborg "having been found naked," etc., and taken this for an actual occurrence. Angry at Swedenborg for leaving his lodgings and for failing to join the Moravian Church, Brockmer subsequently told the falsehood about Swedenborg's insanity. (See NEW CHURCH LIFE for April, 1914.)

     [June] 26x27.

     [207] I was in a place together with many persons. I went past my garden which looked quite badly,-no doubt in comparison with the heavenly [garden]. Then for a long time I heard the roar of cannons being fired against the enemy in various directions, and it seemed to me that the enemy was being beaten. There also came a message that the Danes were attacking with ten thousand men; the battle was mostly with sword-hilt: [in hand]; they were altogether beaten. There was also [a battle] in another place, and I wanted to drive out to view the battle fields.

456

Where I was there were a number of persons who wanted to run away, because they were of the Danish party, but I advised them to remain, as they were in no danger, but only a Danish soldier. [208] I saw afterwards that I was protected by a large screen;-that there was something the matter with my left foot, of which I had not been conscious; but it was bound up and would soon be right again.-In a large cage there was a little bird, which had been concealed for a long time, but still it lived and had food and drink, and went in and out of the cage.-I saw Eric Benzelius* wearing a wig with two curls behind; he walked about tired and old. I went with him and saw that he walked into a church and sat down in the very lowest place.
     * Erik Benzelius, (1675-1743), librarian of Upsala University, 1702; Professor of Theology, 1723; Bishop of Gothenburg, 1726; Bishop of Linkoping, 1731; Archbishop of Sweden, 1742; died, Sept. 23, 1743. On June 16, 1703, he married Anna Swedberg, Emanuel Swedenborg's elder sister. He was Swedenborg's chief "guide, philosopher, and friend." It is to be noticed that Erik Benzelius died soon after Swedenborg left Sweden in August, 1743.

     July 1x2.

     [209] Something quite wonderful happened to me.* I came into violent tremors, one after another, about ten or fifteen in succession, like those [which came upon me] on the occasion when Christ did to me the Divine honor [of manifesting Himself]. I expected to be thrown on my face, as on the former occasion [see nos. 51-56], but this did not take place. At the last of the tremors I was raised up, and with my hands I felt the back [of somebody]; I passed my hands over the whole of the back and in front on the breast. He at once lay down, and in front I saw also a face, but quite obscurely. I was then standing on my knees, and I was thinking whether I should lie down beside him, but this did not take place, as if it was not permitted. The tremors came, all of them, from the body below, up to the head. [210] This took place in a vision, when I was neither awake nor asleep; for I had all my thoughts collected.

457

It was the interior man, separated from the exterior, that sensated it. When I was altogether awake similar tremors came over me several times. It must have been an holy angel [and not Christ Himself], since I was not thrown on my face. What it may signify is best known to our Lord. It seemed as if it had been told me before that I should have some [reward] for mi obedience or for some other reason. The grace of God is being shown both to the interior and to the exterior man with me. To God alone be praise and honor!
     * The remarkable experiences of Swedenborg during the night between the 1st and 2d of July, 1744, are thus referred to in the work ON THE SENSES: "Proter hae accidebaut mihi mirabilia isva nocte inter et 2 Julie," (p. 202); and again: "Hae qua scripsi praenuntiata mihi sunt mirabiliter, eide somnum Juli 1 et 2. Scripsi Juli 2." (Tafel's edition, VI:2, p. VIII.)

     [211] From what followed and from other things I perceive that this signified that I am going to discover truths concerning the internal sensations, but as it were on the back, and obscurely as to their front; because before this happened it seemed as if I were told that it was an announcement in regard to that in which I have hitherto worked; afterwards also it appeared to me that I went to exchange my poor stivers for better coin, and then a little gold was given to me, although there was some copper at the side of it.

     July 3x4.

     [212] It was with a special tenderness that I as it were said farewell to her [i. e. the former work], kissing her when another appeared at a little distance. The effect was that while in a wakeful state I was in a continual burning of love. Nevertheless it was said, and regrets were expressed, that it was not better understood. This signifies that I have now finished writing on the senses in general, and on the operation of the interior faculties, which cannot be comprehended in the form that has been sketched out; and that I now approach the second part, which is the brain.

     (To be continued.)

458

Editorial Department 1915

Editorial Department Editor 1915

     NOTES AND REVIEWS.

     Owing to the unsettled state of the public mind in Great Britain, on account of the war, the Council of the General Conference has decided that it is "undesirable, if not altogether impossible, to attempt to hold the Annual Meeting of the Conference this year." It is exactly one hundred years since any omission has occurred in the annual Conferences,-the last omission being in 1814, and then, as again now, it was occasioned by a universal European war.

     THE NEW AGE for May, commenting on the paper on "The Writings as the Divine Rational," in the March LIFE, asks the sapient question: "After all is said, is it not of more importance to live as the Writings teach than to apply to them any special nomenclature '" Our contemporary is undoubtedly aware of the fact that there can be no life according to the Word without the acknowledgment that the truth which is to be lived is the Word of the living God.

     No fewer than four of the victims of the "Lusitania," were associated with the Jersey Society of the New Church. The first of these was Mrs. McGregor, who before her removal to Manchester, was an active member of the Society. The second, her daughter, Amy, a member of the Society, and the wife of Mr. Frank Parlett, who was sometime Church secretary, the third, their only child, Enid, and the fourth, Mrs. McGregor's son, Arthur, who had just resigned his position on the New York Stock Exchange, and was on his way tot England to offer his services to the Army. It is needless to say the minister and congregation at St. Helier's are greatly stricken. (N. C. WEEKLY, May 22.)

459

ADVERTISING THE WRITINGS. 1915

     Mr. H. W. Guernsey, President of the American Swedenborg Society, presents the following report in the MESSENGER for May 12th:

     "During our last fiscal year, from April r, 1914, to March 31, 1915, there were sent 51,250 copies of a folder to physicians in the United States. This folder was neatly gotten up and offered our four Uniform Edition books at the nominal price of 6 cents, and contained quotations from Swedenborg for the purpose of exciting the recipient's interest ill the books offered. In response thereto 5,113 of the books were ordered.

     "During the year 16,000 copies of this same folder were sent to lawyers, in response to which 2,822 of the books were ordered.

     "Realizing that there comes a period of religious doubt to many young men, frequently during their years at college, we procured catalogues of fifty-two of the leading universities and colleges, containing the names and addresses of students of both sexes, to whom were sent the folder described above. The total number to whom we seat the folders was 58,000, in response to which 3,049 books were ordered.

     "In numerical results this did not compare favorably with our other endeavor; but we think not only the quality of the mind reached, but also the probable susceptibility of it may have greater spiritual results than any of our other efforts in this direction.

     "Speaking of results, however, the most remarkable and satisfactory of any effort made in the history of the Society to distribute the writings was achieved at the very close of our last fiscal year, when our Advertising Committee at their suggestion and request was voted an appropriation of $1,000 for advertising in periodicals. They chose as the mediums the following: "Literary Digest," "American Review of Reviews," "Atlantic Monthly," and "World's Work." The books offered were as before our four Uniform Edition, this time at the nominal price of 5 cents per copy.

     "The advertisement began to appear on or about February 21, 1915 Between that date and March 31st, the close of our fiscal year, there were received 1,388 orders for 4,972 books.

460

     "Comments on these results seem almost unnecessary, as they speak so loudly for themselves. It must be borne in mind in this connection that not only the number of books ordered in this short time is extraordinary, but also that the best class of minds among the reading public is represented by the recipients, as the intellectual quality of the readers of the periodicals used is excellent.

     "The cost of books donated by this Society during its fiscal year, April 1, 1914, to April 1, 1915, including only paper, printing and binding, was $2,918.94.

     "The total number of our donations to libraries and other public institutions, to ministers, theological students, and individuals, from the time of our incorporation in 1850 to April 1, 1915, has been 517,869 volumes of the writings, and 114,337 copies of "Brief Readings," a grand total of 632,206."
TORPEDOING OF THE LUSITANIA 1915

TORPEDOING OF THE LUSITANIA 1915

     How can we settle down to the contemplation of such a sublime subject as the Ascension of our Lord Jesus Christ, when our hearts are hot with indignation at the callous contravention of all Divine injunctions, and of even the commonest of humane considerations,-as instanced anew in the hostile destruction of the Lusitania?

     Although the enemy had warned passengers against embarking in the vessel that was marked for annihilation, yet nearly two thousand souls set sail in her, with that trust in a last remnant of humanity in a once noble nation, which could not believe that the threat would be executed, involving the death or suffering of innocent men, women and children,-many of them of nations neutral to the conflict, and thus, as friends of the executioner, presumably under his protection.

     How vain the trust! Ho, misplaced the confidence! The last hope in the existence of even a shred of human feeling and honorable dealing in a ruthless, relentless enemy has been destroyed with the deliberate destruction of a thousand non-combatants. The voice of Cain, "Am I my brother's keeper?" is heard again, in volume far exceeding the outcry of ancient times. Louder than the combined thunder of all his giant guns, the fearful, fiendish cry reverberates throughout the earth, shocking the inhabitants thereof into the conviction that the German government is the enemy not only of the Allies, but of humanity.

461

     The horror, sorrow and sympathy that were awakened by the sinking of the Titanic, or of the Empress of Ireland, pale in contrast with the horror, grief and indignation at this overwhelming climax of the cold-blooded, diabolic ingenuity with which the enemy invents and executes his schemes for the destruction of every one who opposes him, or disregards, even innocently, his iron, self-centered will.

     If ever the righteousness of a cause was vindicated by events, the righteousness of the Allies' defence of the liberties of nations and of mankind at large, as against the enemy of the same, has been vindicated in the course of this war.

     It is not for the pulpit to enter into details. Nor is it necessary. Their record is only too deeply etched by the enemy's own acid into the memories of all. But at this season,-set aside for the contemplation of our Lord's Ascension into Heaven,-the series of conscienceless, inhuman violations of the laws of God and man, and of the commonest dictates of humanity in war, brings out in the sharpest possible relief, the absolute necessity for those acts of Redemption which culminated in our Lord's Ascension, and in the Pentecostal descent of His Holy Spirit. (From an Ascension sermon by the Rev. E. J. E. Schreck, printed in the N. C. WEEKLY, May 15, 1915)
"A NOVA JERUSALEM" REVIVED 1915

"A NOVA JERUSALEM" REVIVED ALVARO DE CASTILHO 1915

It was a pleasure, indeed, to see once more a copy of our Brazilian contemporary, A NOVA JERUSALEM, (The New Jerusalem), which, after being suspended for eight years, makes its reappearance in an issue of sixteen pages, dated "March, 1907 to April, 1915." The issue contains a translation of the Rev. Louis H. Tafel's excellent sermon on "The Salt of the Earth," which we heard him preach in the year 1886 and which was published in tract form. There is also a sermon by Bishop W. F. Pendleton on "No Worship Without Repentance," translated from NEW CHURCH LIFE for 1909 by the editor, Senhor Levindo Castro de Lafayette.

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Following this there is a letter from the Rev. C. Th. Odhner, written on behalf of the Consistory of the General Church in response to the letter from the directors of the General Association of the New Jerusalem in Brazil, which appeared in the April LIFE. And finally our eyes are greeted by a portrait of Mr. John Pitcairn, which is accompanied by words of appreciation of his visit to Rio de Janeiro. In order to give our readers a sample of the Portuguese language, and to show the ease with which an English reader (with some knowledge of Latin) may figure out the general meaning, we here reprint the words of Senhor Alvaro de Castilho, together with a tentative translation:

     E' com o mais intense jubilo que inscrevemos nestas modestas paginas o nome de um dos mais ardentes propagadores da Doutrina no vasto territorio da patria de Lincoln.

     Em um dos dias do met de Marco proximo passado lancou ferro no porto desta cidade o paquete Kroonland, a cujo bordo se achava i nosso venerando amigo John Pitcairn que, apenas desembarcado, em companhia de seu filho Theodore, foi sem perda de tempo em procura dos seus confrades do Brazil.

     Essa expressiva demonstraCao de sympathia nos e tanto mais grate recordar quando sabemos que difficillimo foi ao nosso hospede obter em seu paiz natal qualquer informacao sobre o endereco de alguns dos membros da Nova Egreja.

     E ja por esse vive interesse em conhecer o pequeno rebanho do Senhor nestas plagas longinquas e tao mal conhecidas ainda no mundo civilisado, ja pelo generoso acolhirnento cheio de attencoes com clue recebeu a cada um dos membros da Nova Egreja que Ihe foram apresentados pelo nosso confrade Henry Leonardos, John Pitcairn fezse sinceramente querido de todos nos que tivemos a grande satisfaCao de vel-o pessoalmente, assim come dos outros, a quem transmittimos a grata impressao que nos ficou da sua visita.

     Que ella seja o bom prenuncio de um mais claro entendimento entre a nossa Associacao e a New Church Academy sao os nossos mais ardentes votes, a bem da Pat entre os homens e melhor propaganda da Verdade. E o nome de John Pitcairn sera d'ora avante para nos outros o do bom mensageiro dessa nova allianca tao auspiciosamente encaminhada com a sua honrosa vista a nossa sociedade.
     ALVARO DE CASTILHO.

     It is with the most intense joy that we inscribe upon our modest pages the name of one of the most ardent promoters of the Doctrine in the vast territory of the fatherland of Lincoln.

     On one of the days of the month of March just past, there arrived in the harbor of our city the steamer Kroomland, on board of which was our venerable friend, John Pitcairn, who, as soon as he had landed; in company with his son, Theodore, lost no time in looking for his brethren in Brazil.

     We record the more gratefully this expressive demonstration of sympathy, as we know how very difficult it was for our visitor to obtain in his native land any information whatsoever as to the address of any of the members of the New Church.

     Both on account of his living interest in learning concerning the Lord's little flock in our distant regions, which are still so badly known in the civilized world, and on account of the generous manner, full of attentions, with which he received each one of the members of the New Church who were presented to him by our brother, Henry Leonardos, John Pitcairn inquired earnestly concerning all of us who had the great satisfaction of meeting him personally, and also concerning those others, to whom we now transmit the gracious impression which his visit made upon us.

     It is our most ardent wishes that this will be happy forerunner of a more close relation between our Association and the Academy of the New Church, a bond of peace between our members, and a more active propaganda of the Truth. And the name of John Pitcairn will be cherished among us as that of the good messenger of this new alliance so auspiciously begun through his honored visit to our society. ALVARO DE CASTILHO.

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DOCTRINE OF TRANSUBSTANTIATION 1915

     In response to a request for information we here present the results of a recent study on the subject of that "Transubstantiation" which, according to the claims of the Roman Catholic Church, takes place by means of the consecration of the elements in the Holy Supper, and,-in contrast to it,-the teachings of the Heavenly Doctrine concerning this abominable heresy.

     THE HISTORY OF THE DOCTRINE.

     In the Primitive Christian Church the bread and the wine of the Holy Supper were received in simplicity of heart according to the words of the Lord at the institution of the sacrament, without much theological speculation as to the nature of "the real presence" or critical distinction between the outward symbols and the spiritual things represented by them. That they were regarded as symbols, representing and signifying the body and blood of the Lord in a spiritual and not in a material sense, is certain from the statements of the earliest Church Fathers, especially those of Alexandria, such as Clement and Origen, whose views will be of interest to our readers.

     "In CLEMENT the mystical view of the Lord's Supper preponderates, according to which it is heavenly meat and heavenly drink; but he looks for the mystical not so much in the elements (bread and wine), as in the spiritual union of the soul with the Logos; and he thinks that effects are produced only upon the mind, not upon the body. . . .

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His use of the term allegorein clearly shows that he sought the mystery, not in the material elements, but in the spiritual and symbolical interpretation of the idea hidden in the elements." (Hagenbach: HISTORY OF DOCTRINES, vol. i. p. 293)

ORIGEN, also, is decidedly opposed to those who take the external sign for the thing itself. "As common food," he observes, "does not defile, but rather unbelief and impurity of the heart, so the food which is consecrated by the word of God and by prayer does not by itself sanctify those who partake of it. The bread of the Lord profits only those who receive it with an undefiled heart and a pure conscience." (Opp, iii, p. 498) And again: "God the Word did not call that visible bread, which He held in His hands, His 'body,' but the Word, in whose mystery He was the bread which was to be broken." (Ib. p. 898.) "Ye should acknowledge that those things are figures, which are written in the Divine volumes, and therefore you should examine and understand the things that are said as spiritual men and not as carnal ones. For if ye take those things as carnal men, they will hurt you and will not feed you. For in the Gospels there is a letter which killeth him who does not spiritually grasp the things that are said." For in the statement, "Unless ye eat My flesh and drink My blood," the letter killeth him who followeth according to the letter." (Ib. p. 225.)

When, within less than a century after the martyrdom of Origen, the Christian Church had become the dominant religion of the Roman Empire, such spiritual conceptions were no longer popular. The whole Church had become thoroughly externalized through the influence of popularity, wealth and dominion; faith in the spiritual presence of the Lord, and the spiritual communion with Him in the Holy Supper, no longer satisfied the sensualized Church, and the priesthood therefore gradually introduced the idea of a "real" presence of the material body and blood of the Lord in the Eucharist,-a miraculous transubstantiation or change of the substance of bread and wine into the substance of flesh and blood, through some kind of infusion of Divine substances at the consecration of the elements.

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To the laity, who had been taught the doctrine of the Atonement through the material blood that ran upon the cross, this material eating of the flesh of Christ afforded great comfort; while to the priesthood, who possessed the power of effecting this mysterious transubstantiation, and who likewise had the power to give and to withhold the "real presence," it meant an unlimited dominion over the souls of men.

     To Pope Gregory I, known as "Gregory the Great," (590-604), belongs the distinction of having elevated the doctrine of Transubstantiation into a dogma of the Roman Catholic Church. In proof of its truthfulness he simply referred to the fact that once, when he consecrated the bread, it changed into two bleeding fingers upon the platter! Further proofs would seem unnecessary, but nevertheless the dogma was opposed by various teachers during the Dark Ages, until their feeble protests were stifled by the decree of Pope Innocent III at the fourth Lateran Council in 1215. Finally, at the thirteenth session of the Council of Trent, (Oct. 11, 1551), the dogma, as it stands up to the present day, was formulated and adopted.

     A SUMMARY OF THE DOCTRINE OF TRANSUBSTANTIATION.

     From the decrees of the Tridentine Council, Swedenborg, in the Preface to the APOCALYPSE REVEALED, presents the following summary:

     "The Roman Catholics teach that, immediately after consecration, the true body and the true blood of Jesus Christ, together with His Soul and Divinity, are really and substantially contained in the form of the bread and wine,-His body in the form of the bread, and His blood in the form of the wine, by virtue of the words: yet the body itself [also] in the form of the wine, and the blood [also] in the form of the bread, and the Soul in both, by virtue of the natural connection and concomitance by which the parts of the Lord Christ are connected with each other and the Divinity by reason of its admirable hypostatic union with the body and the soul; and thus that they are just as much contained in either form as in both; in a word, that the whole and entire Christ exists in the form of the bread and in every part of that form, and the whole also in the form of the wine and in its parts: that on this account the two forms are separated, and the bread is given to the laity, and the wine is for the clergy. That water is to be mixed with the wine in the cup.

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That the laity shall receive the communion from the clergy, and the clergy from themselves. That the true body and true blood of Christ is in the host after consecration in the consecrated particles; and that the host is for that reason to be adored when it is shown and carried around. That this wonderful and particular conversion of the whole substance of the bread into body, and of the whole substance of the wine into blood, is called Transubstantiation."

     THE PROTESTANT DOCTRINES.

     The Reformers of the sixteenth century all agreed in rejecting the doctrine of transubstantiation as unscriptural, but were unable to agree upon any common interpretation of the sacrament. Zwingli, and after him Calvin and the whole "Reformed" Church, took the words "this is My body" and "this is MY blood" as meaning simply "signifies," and viewed the Lord's Supper merely as an act of commemoration, and as a visible sign of the body and blood of Christ. Luther, however, vehemently argued that the sacred text says neither "becomes," as the papists read into it, nor "signifies," as Zwingli interpreted it, but it says "This Is." How the bread and the wine could BE flesh and blood, and what is meant by the flesh and the blood, Luther was never able to explain, but he adhered to the doctrine of the real presence of the body and blood of the Lord "in, with, and under the bread and the wine,"-a doctrine which has become known as "consubstantiation."

     The genuine doctrine of the Holy Supper could not be revealed before the Second Coming of the Lord, for the genuine doctrine concerning the Lord and concerning the Internal Sense of the Word was unknown to Roman Catholics and Protestants alike. To the Old Christian Church as a whole the Lord Jesus Christ was and is but the second of three Divine Persons, and this second Person, moreover, they had divided into two natures,-the one human, the other Divine,-forever inseparable but forever distinct from one another. The bread and the wine of the Holy Supper, which were variously interpreted as becoming, or signifying, or being the body and blood of the Lord, were consequently the human body and blood, for of the Divine Human they had not the faintest conception.

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     THE HEAVENLY DOCTRINE.

     But in the Writings of the Lord in His Second Coming the Truth was revealed that the one and only God of heaven and earth, the Lord Jesus Christ Himself in the fulness of His Divine Human, is present and communicates Himself in the Holy Supper to all who worthily approach it; and that the bread not only signifies the flesh, and the wine the blood, but that both the bread and the flesh, signify, represent and correspond to the Divine Good of the Lord in His Divine Human; and that both the wine and the blood signify, represent and correspond to His Divine Truth. And we are further taught that by this correspondence there is "the real presence" of the Lord in the Holy Supper, for that material thing which corresponds to a spiritual thing, actually is that spiritual thing on the material plane, even as the body of man is his soul in the plane of matter.

     While the Doctrine of the New Church thus rationally explains the Divine words of the Lord in the institution of the Holy Supper; which Luther held to in a blind literalism and which Zwingli made merely historical and figurative, it at the same time completely rejects the Roman Catholic dogma of Transubstantiation, which is denounced and exposed as follows in the APOCALYPSE REVEALED n. 795:

     TRANSUBSTANTIATION CONDEMNED.

     "Who that is of sound judgment does not see that the very truths are here inverted [i. e., in the decrees of Trent], and turned into falsities by reasoning, which the upright in heart cannot but abominate? But why was it invented? Was it not solely for the sake of the Masses, which they call propitiatory Sacrifices, most holy, pure, and with nothing but holiness in them, by which, they pour holiness upon the corporeal senses of man, but at the same time infuse night into all things of spiritual faith and life, and this to the end that in the thick darkness they may have dominion and wealth, and in order that men may have the idea of the ministers that they are full of the Lord, and that the Lord is in them?"

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     The Writings of the New Church show clearly that the bread and the wine of the Holy Supper are not holy in themselves, or by virtue of any infusion, at the act of consecration, of any Divine substance not previously present, as claimed by the Papists:

     THE ELEMENTS NOT HOLY IN THEMSELVES OR BY ANY INFUSION.

     "They who are in truth spiritual-natural regard it as an ultimate truth, that thee things which are called holy in the Word, were holy, as the ark with the mercy-seat, the lamp stand, the incense, the bread, the altar, and so on, and also the temple, and the garments of Aaron, which are called holy garments, especially the ephod with the breastplate containing the urim and thummim. And yet, in regard to this ultimate truth they have the idea that these things were not holy in themselves, nor that any holiness was infused into them, but that they were holy representatively, that is, they represented spiritual and celestial things of the kingdom of the Lord, and in the supreme sense the Lord Himself. But they who are in the truth natural not spiritual in like manner call these things holy, but holy in themselves by infusion." (A. C. 5008.)

     "Those things which are called the holy things of the Church, are not holy unless they are sacredly received; for unless they are sacredly received, the Divine does not inflow into them, and all the holy things with man are not holy except from the Divine influx; as, for instance, sacred edifices, the altar there, the Bread and the Wine for the Holy Supper, are holy only through the presence of the Lord; wherefore, if the Lord cannot be present there on account of the sins of the people, the holy is absent, because the Divine is absent." (A. C. 10208.)

     And in a Memorable Relation in THE TRUE CHRISTIAN RELIGION we read:

     "Afterwards the assembly of the English, kindled with the desire to grow wise, said to the angels: 'They say so many different things concerning the Holy Supper: tell us what is the truth?'

     "The angels replied, 'The truth is that the man who looks to the Lord and repents, is by that most holy [ordinance] conjoined with the Lord and introduced into heaven.'

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     "But those of the assembly said: 'That is a mystery.'

     "The angels replied: 'It is a mystery, but nevertheless such that it can be understood. The bread and the wine do not effect this; there is not anything holy from them; but material bread and spiritual bread, as also material wine and spiritual wine, correspond to each other mutually; and spiritual bread is the holy of love, and spiritual wine is the holy of faith, each of these being from the Lord and each being the Lord. From this comes the conjunction of the Lord with man and of man with the Lord,-not with the bread and the wine, but with the love and faith of the man who has repented; and conjunction with the Lord is also introduction into heaven.

     "And after the angels had taught them something concerning correspondence, those of the assembly said, 'Now for the first time we are able to understand this also. " (T. C. R. 621.)

     The passage quoted above occurs also in the APOCALYPSE REVEALED. n. 224, with the following slight variation of the text: "The bread and the wine do not effect this; there is not anything holy in them."

     THE SENSUALISM OF TRANSUBSTANTIATION.

     The grossly sensual, material and carnal nature of the doctrine of Transubstantiation is exhibited in teachings such as the following:

     "At length, turning to the Papists, the angels said: 'Perhaps you can utter the words "the Divine Human," since you believe that in the bread and wine in your eucharist, and in every part of it, there is the entire Christ; and you also adore Him as God when you show and carry around the host.'. . . And they then wished to utter the words 'the Divine Human,' from these ideas of their thought concerning the Lord; but they could not, on account of their material idea of His body and blood." (A. C. 294.)

     "That the Lord's 'blood' signifies truths from good, thus truths from the Lord, can with difficulty be seen and believed by a man who knows nothing of the internal sense of the Word; moreover, it seems far-fetched to understand 'truths from the Lord' in place of His 'blood;' and yet, in heaven, nothing else is understood by the Lord's blood.

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This is because the Lord there is Divine truth united to Divine good; consequently, no one there thinks of His flesh and blood. Thought concerning these they call material thought, of which there is none with them. . . . The angels are astonished that the man of the Church, who might also be made spiritual from the Word, does not allow himself to be elevated above the sense of the letter, and that he does not think spiritually but materially of the Lord and of His flesh and blood. But because they thus wondered, and because it was told them that many, especially the simple, do think spiritually about these things, they explored whether it was so; and they discovered that many, and almost all the simple, when they come to the Holy Supper, do not think at all about flesh and blood, but only of that which is holy, which they then have from the Lord. The angels perceived that this is continually provided by the Lord, in order that the man of the Church may then be in a spiritual and not in a material idea. The reason why material eating is understood and adopted in the doctrines [of the Old Church], is because men have thought of the Human of the Lord as of the human of another man, and have not then thought at the same time of the Divine in His Human, rejecting the expression 'Divine Human;' and they that so thought of the Lord's Human could not think otherwise than materially of His flesh and blood." (A. E. 30.)

     "Now, because the body dies and the soul lives after death, it follows that spiritual nourishment is for eternal salvation. Who cannot see from this, that these two kinds of nourishment are in no way to be confounded? And that if anyone confounds them, he cannot but acquire to himself natural and sensual ideas, which are material, corporeal and carnal, as to the flesh and blood of the Lord, and as to the bread and the wine, which ideas choke spiritual ideas concerning this most holy sacrament?" (T. C. R. 709.)

     THE HOLY SUPPER A SPIRITUAL COMMUNION.

     And, finally, in vivid contrast with the sensual doctrine of Roman Catholics, (which reigns secretly also in the Protestant conceptions of the Holy Supper. See A. R. 751), consider this beautiful and Divinely Spiritual teaching of the Heavenly Doctrine:

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"The reason why the Holy Supper is to those who come to it worthily like a signature and seal that they are the children of God, is that the Lord is then present and admits into heaven those who are born of Him, that is, those who are regenerated. The Holy Supper effects this, because the Lord is then present even as to His Human, (for it has been shown above that in the Holy Supper the Lord is wholly present, and with His whole Redemption); for of the bread He said, 'This is My body,' and of the wine, 'This is My blood.' Consequently, He then admits them into His Body, and the Church and Heaven constitute His Body. When man is becoming regenerated, the Lord is indeed present, and through His Divine operation prepares man for heaven; but in order that man may actually enter he must present himself to the Lord; and because the Lord actually presents Himself to man, the man will actually receive Him,-not, however, as He hung upon the cross, but as He is in His glorified Human, in which He is present, the body of which is the Divine Good, and the blood of which is the Divine Truth. These are given to man, and by means of them man is regenerated, and he is in the Lord and the Lord in him; and for the reason shown above, that the eating which is manifested in the Holy Supper is a spiritual eating." (T. C. R. 728)
TANGLED SITUATION 1915

TANGLED SITUATION E. E. IUNGERICH 1915

Editor NEW CHURCH LIFE:
In reply to you request, I would state that the INDEX BIBLICUS passage, as rendered in the JOURNAL of EDUCATION, had one misprint, "instinct" for "instruct," and that somehow one short phrase, which I now italicize, got omitted. "'The ears shall hear the Word behind him' (Is. 30:21), for the sciences which are the Word from the back, in one regenerated, which then instruct, because the life of faith or faith is in them, for they are servile or services."

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     Swedenborg avers in the most solemn manner in his letter to Oetinger that he was led into the sciences by the Lord and gifted with a love of truth for its own sake. The works he wrote from 1710-44, as fruits of this state, are an epitome of the sciences as viewed under the Lord's leadership, and if the sciences deserve to be called "the Word from the back," then these Scientific Works surely deserve to be called "the essential Word from the back." However, no amount of logic will enable either to be the "Word from the back" except in one regenerated.

     Now if we have in Swedenborg's labors two monuments which are "the essential Word of revelation" and "the essential Word from the back," both in agreement and complementary, it is not necessary for the student to pass over the head of the latter to the former whenever he needs to get the requisite light for studies on the scientific plane. Every hypothesis of our own should be amenable to the truth in these labors of Swedenborg; but to which of the two it is amenable depends on the degree of the truth in question.

     Your third question about the Divine Natural of the Lord as an interstitial sphere is one I should prefer to consider with you in the JOURNAL OF EDUCATION which printed my article and to which in all justice and fairness the benefit of any accruing scholarly discussion should belong. If you will set forth there your concept of the Divine Natural I shall endeavor to furnish you with the proofs to substantiate whatever detail I may entertain that you have not accepted.
     E. E. IUNGERICH.
NEW CHURGH AND THE WAR 1915

NEW CHURGH AND THE WAR T. MOWER MARTIN 1915

Editor NEW CHURCH LIFE:
In an editorial note on "The War and the New Church Press" you say that the incessant war-talk in the New Church press is becoming very tiresome, that "The Church itself is dragged down from its only legitimate plane,-the plane of spiritual and eternal truth,-to the low level of worldly and temporal thought, and it would seem well for us to remember that in their generation (on the plane of worldly thoughts) "the children of this world are wiser than the children of light."

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     Will you allow me to point out that the Church is never dragged down from its legitimate plane, except when its doctrines are distorted to confirm men in falsities of doctrine and evils of life, but that just as the Church itself comes down from the New Heaven, so it must by the law of influx come down to the low plane "of worldly and temporal thought," to be of any service to men who are there. Therefore we are taught that "the Lord comes to man in what he knows and not in what he does not know;" also that "truth must be initiated in good in the external or natural man, in order that he may become a man of the church." (A. C. 4266.)

     And as more particularly and distinctly emphasizing this point is this passage from A. C. 4366:

     "Moreover they separate spiritual life from civil life so widely, that they would not dare to derive any idea of the one from the other. That they correspond, and that spiritual life is represented in civil life, they do not know at all and some do not admit of any comparison; when yet the truth is that no idea can be had of spiritual life, except from what is in civil life."

     It would therefore seem highly important that the teachers of New Church doctrine should endeavor to show that the present upheaval of the war spirit and its devastating effects are neither fortuitous accidents, unforeseen by the Divine Providence, nor human evils too strong to be controlled; but that they are thus permitted to come to a climax, only in order that the internal love of domination which has caused so much hardship and misery to men ever since the decline of the first or Golden Age, may be consummated and eradicated and be no longer a bar to the descent of the New Church to men.

     And although much that is useful has been published, and some, even in New Church societies, have been comforted thereby, there pet remains to be given an elucidation of the connection of this war with the coming of the New Church, as the revival of the Golden Age, the adult condition of the human race, and the Crown of all the churches, that, once established on this earth, shall endure to ages of ages.

     This will doubtless yet be done, showing the order and procession of events since the 19th of June, 1770, as marking in the natural world the increasing influx from the New Heavens, which approach has caused, and is now causing, what we may term the communal evils of mankind to remove themselves by internal conflicts ultimating themselves in wars and revolutions, and now more than ever prostituting those modern inventions and the powers so lately attained by man over the forces of nature, (all of which are the product of the new influx); to maintain their continued existence on earth.

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May I also point out that in the field of teaching, that is, or should be, that of New Church periodicals, there is no place or room for neutrality; for on the plane you mention of spiritual and eternal truth, everything is of and of from heaven, and everything opposing is of and from hell; and while New Church teaching must, to be of use, come down to the natural and external life of man, it cannot possibly be neutral between good and evil. Let us in any case remember that it is the approach of the sphere of heaven that causes evils to be seen for what they are, and beware lest we condone evils because of human friendship or nationality.
T. MOWER MARTIN.
USE AND SEX 1915

USE AND SEX E. E. IUNGERICH 1915

     Editor NEW CHURCH LIFE: There are uses in the world that need the characteristics of the mind of man, and there are other uses which require the timbre of woman's mentality, in order to assure for them the greatest enhancement. Yet either set of uses will receive ampler embellishment if able to enlist the spontaneous counsel and aid of the sex less well qualified to engage in them.

     The use is the primary consideration; the person and his sex and qualifications are a secondary matter. Here one may aptly parallel the adage not to think from person about essence, but from essence about person, for one should think from the use about the person and not from the person about the use. The use is the principal end; the person is only the instrumental end.

     We can see more clearly in which of these ways our thought flows when we are obliged to make a decision about the carrying on of a use by some one not well qualified whether by ability or by sex for performing it.

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If we think from the use about the person, then the question to be resolved is whether the use is of sufficient importance to warrant its being continued in an incompetent manner or that we should imperil the mental qualities of one whose sex unfits him or her for undertaking its responsibilities. But if we think from the person about the use we find ourselves somewhat complacent about allowing the use to lapse, and quite ready to fancy ourselves justified in having lived up to the codal laws about restrictions as to sex or profession.

These two instances from history make the matter clearer. When France was in danger of losing its separate national existence, a peasant girl was summoned by spirit voices to do a work which no living man could accomplish. In a similar crisis in Israel, a woman was called to the office of judge and prophet. Women are not normally fitted for such labors, yet these two under exceptional circumstances were summoned. Were we to debar women under all circumstances from labors for which they are normally unfitted, the use would be subordinated to the person. It is related of the naturalist Swammerdam that he destroyed many of the records of his discoveries because of a religious scruple at having laid bare secrets which he felt God had never wished to have revealed. But no one, I feel sure, would sanction such a sacrifice of results or urge in a similar strain it were better France and Israel had lost their nationality than that these results should have been brought about by a woman. The Jews who were filled with a frenzy of hatred whenever the Lord went counter to any of their codal concepts of religion, would rather have had Him not heal than heal on the Sabbath day.

We do not avail ourselves of the mode of thought that lifts the New Church dispensation above previous ones if our inquiry into a practical matter such as woman's valid sphere of use, confine itself to making a category of occupations, and then endeavor to settle the question by the mere adducing of excerpts from revelation. The suitability of a given occupation in a specific case cannot be determined without a reflection into the purpose, end, and intention involved and requisite, and this is to be decided freely through the co-ordination in the mind of general principles derived from the Writings.

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The initial external concept of the Writings as a code of specific commands, the literal obedience to which is to be fused on the conscience as a sequel to acknowledge their authority is, to be sure, an indispensable preliminary to the state when general Principles from the Writings will awake adult rational mental activity. In fact, this crowning human development of the mind is impossible unless there has been a preliminary codal obedience to the letter; and I may even add unless there be those whose main concern is to insist that there be such codal obedience. But I would point out that the essential difference between New Church thought and previous modes of thought is not that we take the Writings as our code for literal observance (though we begin that way) and that they took some other revelation in the same way. If the Newchurchman does not give a more human response to his revelation than the Jew to his code, does he essentially differ from the Jew? Notice in the following reply by Swedenborg to spirits who objected to the Heavenly Doctrine as impossible for man to obey (that is, codally considered), the evident suggestions that their real support is the higher purpose to inculcate a reaction to general principles: "They asked of me . . . what was to be done, whether all things which are therein, and that they cannot do this at all'. It was given to tell them that this is not hard or difficult, because it only intends that one should live sincerely, both in his calling, and outside his calling, with everyone, and in every matter." (S. D. 5541) Universal concepts and wise principles of life are not obtained until general principles of revelation have undergone a sort of fusion in man's mind. The Lord uses the mind as a crucible. The more willing the man is to let the doctrines there go into subtler and more superb refinings under the Lord's hands, and the less he interposes his own will that the product should conform to some original bias, the more favorable is the condition for the birth of a universal concept.

The codal prohibitions against woman's entrance into man's uses, and especially into that of the priesthood, may fitly be considered in company with the following prohibition which, if anything, exceeds it in stringency: "Good may be instilled into another by anyone in the country, but not truth except by those who are teaching ministers; if others do so, heresies spring up, the Church is disturbed and torn to pieces." (A. C. 6822.)

477

We shall not understand the reason for such prohibition until we see clearly that both the use and the person engaged in it have to be protected from the unregenerate states of the latter, and that such protection may be lacking if the person is not qualified by sex, inclination and a special inauguration into the performance of the use. For this reason the high priests might see and touch the ark, but not Uzzah or the Bethshemites. The underlying reason why women become delirious or material (S. D. 5936) when they enter into certain religious uses peculiar to males, or why heresies arise and the Church is disturbed when laymen attempt to instil truth, is because they are then not under the sphere that protects those uses, and because what is unregenerate in them as to ambition, pride, and contempt of others, cannot be kept subordinate to the use. The wanton entrance of anyone into a use, from reasons of ambition and glory, will inevitably produce a state of disturbance in the use and in the person. This will be intensified if the person is normally, whether from sex or lack of preparation, unfitted for it. But on the other hand it is conceivable that the Lord under exceptional conditions may choose a layman or a woman to perform even the uses of the priesthood. In such exceptional conditions both use and person are undoubtedly protected against the surgings of pride and ambition. Hence David could eat of the shrew bread without incurring any punishment.

In addition to the exceptional conditions in which one who is normally not qualified for a use may yet perform it, it may be said that there is no use in which there is not opportunity for co-operation in counsel or aid by those otherwise unqualified for taking the lead in that use. In such cases they are protected by voluntarily coming under the leadership and direction of one who is qualified. Under wise leaders in use great industries, schools and churches can thrive in ever widening gyres that provide for the assimilation of new elements to perfect the whole.

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It is of the wisdom of such a leader to foster among those enrolled about him or her the full appearance that their work is from themselves and not as a return from the sphere of use with the leader.

     Reverting in conclusion to the priesthood, it is customary to distinguish it into two main uses: the priestly use of saving souls, of bending without breaking, of uniting the faithful in the bonds of love; and the prophetical use of teaching the doctrine. Barring exceptional conditions, woman is normally unfitted for the priestly use. Intrinsically the affection of truth, the love of a wisdom already acquired, she cannot brook the sight of minds that are in partial, broken or distorted truth, and has not the patience to labor slowly to bend these, to instil truth in them. But men who are intrinsically the affection of good, are normally fitted to take the lead in this priestly function. But in the matter of molding, co-ordinating and formulating truths of various degrees, so far as it does not involve contact with partial and confused states of mind, woman seems normally qualified to labor and at times to take the lead. This is involved in the prediction that both sons and daughters shall prophesy (Joel 2:28); and from there being prophetesses in Israel, as Miriam, (Ex. 15:20); Deborah, (Jud. 4:4); Huldah, (II. K. 22:14); Anna, (Luke 2:36).

     If woman who is the affection of truth be not granted opportunities to cultivate that affection by self-expression and study, or if she be denied the spontaneity and freedom to discover her own aptitudes and qualifications, she may never embellish any use, and real uses for which she is admirably qualified will suffer.
     E. E. IUNGERICH.

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Church News 1915

Church News Various 1915

     FROM OUR CORRESPONDENTS

     BRYN ATHYN, PA. Although school closing and the consequent farewell's are the topics of the day, we have done a few things worthy of note both before and since that eventful time.

     The building of our cathedral church goes on apace, and has attracted considerable- outside attention. On May 28th there was assembled a memorable gathering in the wood-working shed on the church site. A generous lunch had been provided for all the workmen,-numbering over a hundred. Architests, contractors, masons, sculptors, carpenters, blacksmiths, laborers,-in fact, all connected with the great work, were there to listen to an address by Mr. Cram, the famous chief architect. After the refreshments had been served, Mr. Raymond Pitcairn opened the meeting with an eloquent speech, in which he pictured the church completed, the ideals which the workers were striving for, and the sacred uses to which the building was to be devoted.

     The key to Mr. Cram's speech was his salutation, "Fellow workmen." .He outlined the history of architecture, the perfection of the Gothic of the Middle Ages, the guild system then prevailing, and its application to the building of the church at Bryn Athyn. The secret of the high mark attained in the Middle Ages, Mr. Cram said, was the co-operation of the master builder and the workmen, the working for the sake of producing something great and good, and not to get done quickly and cheaply. This would involve a great trust in the workman, which, despite the assertion of the builders of today that it is impractical, has been proved to bring good results in the work done thus far on the Bryn Athyn church. Further remarks were made by Mr. John Pitcairn and Bishop N. D. Pendleton, and throughout the meeting there were prophecies voiced by the different speakers that here in Bryn Athyn was the beginning of a new era in architecture and building to which the historians of the future would refer.

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A number of reporters were present, and in consequence of the publicity thus gained, great crowds of admiring architects have lately visited Bryn Athyn.

     On Friday, May 28th, the class of 1916 entertained at the "Junior Ball," where, accompanied with good snappy music, we danced. Between times farewell songs and puns on the Seniors kept us laughing.

     The annual meetings of the "Theta Alpha" took place on June 3-4, consisting of chapel service, business meeting, and a banquet.

     On June 5th the society was invited to the wedding of Miss Ersa Smith and Mr. Karl Alden in the chapel. Rev. Wm. H. Alden officiated, assisted by Bishop N. D. Pendleton. After the ceremony there was a reception in the auditorium with speeches, refreshments and dancing.

     The week beginning June 5th was set aside for school closing and its accompanying activities. Thursday, the 10th, was class day, commemorated by reading the various essays and valedictories of the graduates. Friday morning the formal commencement was held. Diplomas were awarded to eight graduates of the Boys' Academy and one graduate of the Normal School. Seven girls, graduates of the Seminary, were awarded medallions. The annual address was made by Bishop W. F. Pendleton, President Emeritus of the Academy. The subject was the Letter of the Word as the basis of all religious instruction in the elementary and secondary schools. The evening was taken up by the "Senior Ball," where once again we danced and said farewells.

     The Alumni of the Boys' Academy in place of their annual meeting held a special meeting on the 12th of June, when Mr. Doering told of his trip to the church centers and the business of the Association was discussed. On the 14th and 15th the "Sons of the Academy" had their annual meetings.

     Mr. Fred. Cooper, our jewel expert, on June 16th, gave to the ladies of the society a talk on "Precious Stones."

     While Bryn Athyn is quieting down socially, work is going on which will give a surprise to our visitors who come back after the summer.
     J. H. H.

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     PITTSBURGH, PA. At the recent semi-annual meeting of this society it was decided to engage a second teacher for our parish school during the coming year. The local chapter of Theta Alpha had already provided us with the services of Miss Lucy Boggess for five months, and with this assistance Miss Bellinger was able to provide for a kindergarten and primary class, in addition to the four grades previously carried. Nine new pupils then entered, increasing our roll to 23. So you see our little school is growing. The society has been looking forward to this step for some time, but it was first necessary to provide adequate quarters, and other prerequisites. No one expected that this step could be taken so soon, and, indeed, the people all realize the gravity of the responsibility which they are adding. But there were nine children ready and knocking at our doors, which is the sort of indication that is wont to, upset the most careful calculations.

     Perhaps a few other items presented in the reports to this meeting may interest our friends.

     In the first place attention is called to the place for a District Assembly on October 22d next. By making our plans so far ahead we hope to increase the number of visitors from this district and elsewhere, who can be assured of a well prepared program and a good old fashioned Pittsburgh welcome.

     Since Easter our Sunday worship has been improved through the efforts of a mixed quartette. Our experience with the Christmas tableaux and the music at that time showed us, (if we needed to be shown), how much can be done to open the mind to our heavenly Doctrines, by touching the heart strings just right.

     During the absence of the pastor in February, we had the benefit of the ministrations of Rev. Geo. Decharms, Rev. Alfred Acton, and Bishop N. D. Pendleton. There was an especially large turnout to meet the former pastor of this society. In May we had the pleasure of hearing a sermon from the Rev. J. E. Bowers.

     Our Sunday School shows a very gratifying attendance, and has felt the devotional benefit of the new Hymnal.

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Miss Boggess does good work with the singing, and Mrs. Evelyn Coe added some very useful choral drill. Miss Margarethe Lechner was succeeded by Miss Margaret Fuller as teacher of the youngest class.

     Both the high school class of seven and the young men's class in CONJUGIAL LOVE finished the term with attendance above go per cent. But the general doctrinal class on Wednesday evenings was not so well attended. Next year we intend to go back to Friday evenings, and be good. In connection with the ladies' meetings, the most notable achievement was the work accomplished by Mrs. Lindsay and her aids. No less than $600.00 was paid on the mortgage fund account, nearly $200.00 of which came from the bazaar managed by Mrs. Lindsay. The ladies have decided to hold another, about Thanksgiving time, but they may call it a "benefit," as they desire to get away from the atmosphere of the Old Church "bazaars."

     Of dances we have had only two, but the success of these two went far toward compensating for their scarcity. The absence of the younger "dancing set" at Bryn Athyn makes the social question difficult here as at other centers.

     But we are beginning to realize that the solution will not find itself while we wait for numbers,-but that it lies in the right spirit and effort among the few.

     The ever-youthful "Philosophy Club" seems to have entered upon a new era of prosperity. The loss of Mr. Pendleton's keen mind could not but be felt. But the steady habit of serious study of Swedenborg's great philosophy has carried' it through. Meanwhile new elements are coming up and are beginning to be felt. Since our last report the club listened to a very interesting paper by Rev. Fred. E. Waelchli, on "The Philosophy of General Church Missionary Work." We are earnestly hoping that Mr. Waelchli will turn up with a numerous following at our District Assembly next October. Remember the date-two twos, the 22d-signifying conjunction!

     In common with the other centers where local schools are maintained we had a visit from the Rev. C. E. Doering about Easter time.

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     One public illustrated lecture was given, but not the least of the benefit of this visit was experienced by the school itself and the various groups of ex-students of the Academy and others where there were lively discussions of current educational problems, such as these: "Should Bryn Athyn give more Vocational Training'" (Conclusion-that the first thing needed is to make thorough, orderly and systematic the courses already being given.) "When are the best years to start girls at Bryn Athyn if they cannot take the whole course'" (Mr. Doering favored an early age-14 or 15-others Preferred 16 and 17.)

     The "Theta Alpha," "Sons of the Academy" and other ex-student organizations maintain regular meetings here, and no doubt the sphere of their active affections has contributed a full share to the development above noted. It will not be many years before the General Church will be able to estimate the true value of all these groups in terms of their contribution to the spiritual and natural growth of our societies. When the glass covering of the "Seminaries" is removed, and the young plants are plucked away from their congenial and strongly fostering soil, there is often a short period of drooping until they again take root in the new fields. But with room and buffeting they expand and strengthen, if watered by the River of the Water of Life, and soon the Church is rejoiced by signs that there will not be wanting a new generation that shall fear the Lord and worship Him in the beauty of holiness.

     NEW YORK CITY. There was something about our Assembly this year, on the 23d of May, that seemed to make it the happiest one of them all.

     In the first place almost forty adults attended the dinner, so that the common sphere was maintained throughout. Perhaps there was more of that satisfactory quality the French call "in time." Certain it is that we were very unanimous and felt very much at home.

     It is a delight to reflect on the incidents which, taken together, brought about a success so complete.

     We were most fortunate to have a number of guests: besides the Bishop and Mrs. Pendleton and Mrs. Acton, there were Dr. Boericke, Mrs. Iungerich, Mr. and Mrs. Faulkner, and Mr. Joy.

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     After several initial and customary toasts, the Bishop addressed the Assembly on the subject of "The Liturgy." It was a valuable exposition of the progress of our worship throughout, from prelude to postlude, from introit to recessional.

     Probably as never before, it was generally realized how immense were the labors, the care, the judgment, the taste required in so great a work. Responses were made with deep sense of our obligation to the author, and we spoke of our pleasure in the use of the book and of the striking development effected by it in our worship.

     Mr. Walter C. Childs brought out the duty and responsibility of the layman and of daily worship at home, and emphasized his points by apt quotations from the Writings. As always he was accorded closest attention.

     Our treasurer, Mr. Curtis Hicks, spoke with authority and fine calculation on "Support." His deductions were absolutely practical. His arguments were not merely logical they were mathematical. He scored.

     Mr. Sellner in his well known kindly and hopeful spirit offered us pertinent reflections on the present status of our little church in New York, and saw numerous promising signs, he said, for our future prosperity and happiness.

     Throughout the dinner there were many impromptu remarks and speeches; indeed the spontaneity and good cheer were remarkable.

     Dr. Boericke made a deep impression by his account of an experiment that had been made in developing a plan of systematic giving to sustain church uses.

     Mr. Faulkner provided the after-dinner stories, most of them in dialect, for which he now is famous throughout our borders.

     Mr. Childs led the singing, and as he had composed most of the songs we realized again how indispensable he was to us, how great our good fortune to have him in our midst.

     And now, if you have followed this very brief report thus far, you have learned something of the causes that went to make our Annual Assembly the great happiness and blessing it was.
     R. H. K.

485

     GLENVIEW, ILL. The spring came slowly, up this way, and even now the summer hesitates to take possession; satiny lawns and three-ply velvet hedges attest the lateness and humidity of the season. Diaphanous mists and denser fogs take turns in hanging over the low places in the park, and pools and puddles on the roads show the recent rains. The birds present a bedraggled appearance and seek their prey lackidaisically, as if affected with loss of appetite; they are frequently perched on the doctor's porch, as if seeking a tonic.

     This weather, although not good for society events, is very favorable to insect life, so that now we would probably have mosquitoes, if the park ever had mosquitoes; some specimens have been seen on our borders showing every manifestation of acute despair at their inability to penetrate our precincts.

     Every evening about dusk, an infinity of boomings and tinklings and chirpings and buzzings. And hummings come from the lake to announce the joy of life from its swimming, flying, hopping and running sojourners and inhabitants. The Astacus fluviatilis is everywhere in its vicinity disgorging his muddy dole in characteristic, laminated heaps and over and above all this lacustrine life we have as an incessant chorus, the stridulous telegraphy of the crickets. Occasionally in the twilight some large birds, of slow flight, appear sailing overhead, uttering mournful cries in tones almost like the human voice.

     Your reporter is compelled by the dearth of social functions to report the above facts; let us add, however, that we have penetrated the mists and passed through all these manifestations of animal and insect life, to a formal dance given by the young men of the society. It was a stately occasion and very enjoyable except to a few of the hosts who, in order to dress with a grandeur equal to the function, wore such high collars that they had to stand on a chair to reach over the rim thereof.

     Once the children of the school gave the play of Robin Hood with great success.

     It should be recorded that this little play, although it may never figure large in the history of the world, was the flower and bloom of much devoted, patient, disinterested and loving labor on the part of the young lady teachers.

486

They not only trained the little actors in their histrionic parts but also became costumers and stage carpenters, made the clothes of Robin and his band and put up the stage whereon the play was acted. We hope that the exuberant and riotous prodigality of this season's vegetation in the park is only an external and visible sign of the internal and invisible growth in charity and wisdom of its inhabitants.

     BERLIN, ONT. With the beginning of summer our weekly classes closed for the season. Now almost every evening the school grounds are frequented by bowlers (ten pins) and tennis enthusiasts, who keep at it until darkness interferes.

     In the early part of May all the young folks and many of the old gathered unobserved at the school, whence they trailed in a silent procession to the parsonage to surprise Miss Olivia Waelchli with a shower. After the excitement of standing by to see the gifts unfold from their wrappings, a pleasant social evening was spent.

     Victoria Day (on which we have our annual picnic on the school grounds) dawned bright and sunshiny. Shortly after dinner we gathered in the school grounds where tennis, bowling (and the shooting of fire-crackers by the children) attracted general attention. Then followed the annual base-ball game which, to the consternation of the young ladies, turned out in favor of the married men. At twilight a procession headed by Our Flag marched round and round the field singing patriotic songs, until the bonfire was lighted and we assembled round to sing peacefully the old campfire songs. When the last embers were dying, the untiring young folks proceeded to the school building where they danced until warm and tired and had to be refreshed with ice cream. Next day, it is said, some were seen to ambulate with difficulty.

     The Children's School Closing Assembly took place on the evening of June 5th After the singing of a hymn, passages from the Word were recited by several of the classes. The oldest class then read interesting and comprehensive papers on the "Causes of the Present War," the results of a series of lectures given them by the Rev. Hugo Odhner.

487

Then followed recitations and the presentation of a play, entitled "William Tell," by the older boys. The dancing class gave an exhibition of its work, and the evening closed in a soiree for the children.

     The following Thursday evening a children's service was held. Rev. F. E. Waelchli delivered an address to the children on "The Breath of Lives," and before the close of the service presented the last year's graduating class with copies of CONJUGIAL LOVE. F. R.

     MR. BOWERS' MISSIONARY FIELD. Over Sunday, April 18, I was with Mr. S. A. Powell, at Givens, Pike county, O. As a doctrinal discourse had been given there occasionally in former years, some of the neighbors expressed to Mr. Powell a desire to hear preaching. So on Saturday evening, the 17th, the people came to the School House to the number of about forty. The subject of my talk of an hour was the three essentials of the New Church: The acknowledgment of the Lord. The holiness of the Word. And the life of charity, or love towards the neighbor.

     At Bourbon, Ind., I was with Mr. and Mrs. John D. Fogle and other friends of the Church four days, including Sunday, April 25. Services were held which were attended by seven persons, all near relations, the only family in the town interested in the New Church-and which has been represented in the family for more than half a century. Mrs. Helen C. Tyrrell, an earnest and an intelligent reader of the Writings nearly a year, was baptized and applied for membership in the General Church. On Sunday, May 2, 1 was at Galion, O. In that city Mr. F. P. Burger, his mother and a brother, are readers of and believers in the Doctrines, but not members of any organized body. They have an almost complete set of the Writings. Visits have been made to them for some years, occasionally. Six adults and one child were present at our meeting.

     Near Columbiana, O., I was five days with Mr. and Mrs. Jacob Renkenberger and family. As we were all busy during the days, and had doctrinal conversations every evening, time seemed to fly very swiftly. We had service on Sunday morning, May 9, the attendance being seven adults.

488

As in all cases of the numbers mentioned above, the writer is not included.

     During the past month, besides the above, isolated people were visited in eleven other places, which for want of space cannot be reported. Truly, the rational knowledge oft and living interest in, the Heavenly Doctrines, is still among a few. But after we have met to learn more of the most wonderful things concerning the Lord's New Church, we always part with the feeling that "we have had a good time."
     J. E. BOWERS.

     FRANCE. The Pastor of the society of the General Church in Paris reports as follows:

     "In spite of the terrible events that disturbed us on every side, I still continue to maintain our society in the greatest union and cohesion; and I take deep pleasure in assuring you of our strong fidelity to the principles of the General Church.

     "I had the happiness, at the Easter Celebration, to see united about me nearly all the faithful members of the New Church; the only absent ones being those who were facing the enemy at the front, and who, at great sacrifice, were performing their duties as citizen;. Those present at the Communion were the following members: Lucas family, Hussenet family, Mme. Duc and two daughters, M. Paul Flon, soldier in a Zouave regiment; Mme. Strutz, the Misses Labarre, Mme. Lesieur, M. Routier. Of the above members, eleven partook of the Holy Supper. A very strong sphere reigned amongst us all."
     F. HUSSENET.

     FROM OUR CONTEMPORARIES.

     UNITED STATES. The Rev. John Whitehead, of Cambridge, Mass., will spend the summer in Canada, assisting in the care of the (Convention) society in Berlin, from June 1st to October 1st. He goes to help in the work of the Canada Association on account of the serious and prolonged illness of the Rev. E. D. Daniels.

     The Rev. H. C. Small will close his engagement with the society in Portland, Maine, on Sept. 1st.

489

     The Council of Ministers of the General Convention met at Baltimore, Md., from May 4th to 6th, 1915. The papers delivered and discussed dealt with subjects such as "How can the Doctrines of Self-defence and Non-resistance be reconciled?" "How to keep the Church in touch with heaven," and "How to keep the Church in touch with the world." At his own request the name of the Rev. Charles H. Mann was dropped from the list of the Clergy.

     The General Convention itself held its ninety-fifth annual session in the "National" New Church temple of the society in Washington, D. C., on May 8th to 10th, with a large attendance of ministers and delegates from all parts of the United States and Canada. Mr. George Marchant, of Brisbane, Queensland, was present as special envoy from the New Church in Australia.

     On Sunday, May 9th, the Rev. Julian K. Smyth, president of the Convention, ordained four graduates of the Convention's Theological School. Of these the Rev. Erick L. Reissner will take charge of the German New Church congregation in Baltimore, which has been without a pastor since the death of the Rev. Louis H. Tafel. The Rev. Lloyd H. Edmiston will succeed the Rev. Albert Bjorck in Riverside, Cal. The Rev. John E. Zacharias will labor among his German brethren in Saskatchewan, in the Canadian Northwest; and the Rev. Harold R. Gustafson has accepted a call from the society in Elmwood, Mass.

     The Theological School in Cambridge presented an encouraging report. Eight students have been in attendance during the past school-year. It was feared for a time that some curtailment in the activities of the school might become necessary by a falling off in the income from a part of the endowment fund, but an appeal for help was made which resulted in the making up of the deficiency.

     Mr. George C. Warren, on behalf of the Augmentation Fund Committee, reported that negotiations regarding the estate of the late Henry M. Peters, of Seattle,-which had been in contest for more than a year,-had arrived at an acceptable basis of settlement, but it may still take a considerable time to effect a division of the estate with the heirs in Germany, and in the meantime the case will continue to be a source of expense.

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     A letter from the New Church friends in Bohemia, asking for the ordination of their leader, Mr. J. Janecek, was read, and the application was granted with the proviso that its ultimation be left to the discretion of the President of the Convention.

     ENGLAND. The Annual Conference of the Sunday School Union was held at Salford on Wednesday, May 5th There was an attendance of 97, which is a large one, the highest number having been just above the round hundred. The Rev. J. T. French, of Nottingham, was elected President for the year. Considerable attention was devoted to the question of providing a new hymn book for use in Sunday Schools.

     The position of the Young Peoples' Magazine was considered. It presents serious financial difficulties on account of the greatly increased cost of production. A vote was passed recognizing the loyalty of the young men from our schools, who have responded to their country's call, whose number amounts to over 700 and of sympathy with those families that have suffered personal loss and bereavement in the course of the war. Mention was made of Captain Frank Black, a worker in Argyle Square Church, a well known and loved young Newchurchman, who had that week been reported as "killed in action," a report that has since been modified, but I regret to say as it stands to-day-May 12th-leaves but the vaguest thread of hope that we may yet welcome his return.

     There are being some changes in the location of ministers. The vacancy at Kearsley, caused by the removal of the Rev. R. H. Teed to Woodlands Road, Glasgow, is to be filled by the removal of the Rev. A. J. Curtis from Sheffield. The Blackburn pulpit, which has been vacant since the sad and sudden illness of the Rev. Mark Rowse in 1912, has been filled by the appointment of the Rev. A. E. Edge from Northampton.

     DENMARK. The Rev. S. C. Bronniche, pastor of the New Church society in Copenhagen, administered the distinctive Baptism of the Church to two prominent gentlemen who, for a number of years, have been receivers of the Heavenly Doctrine. One of these, Ernest von der Recke, Ph. D., is a Danish poet of national reputation; and the other, Mr. Michael Eckhoff, is a civil engineer, residing at Stavanger, Norway.

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On May 9th Mr. Bronniche baptized, further, two young ladies, Miss Elizabeth Lind, of Copenhagen, and Miss Stella Hedegaard, of Greenland, after a course of instruction in the Doctrines of the New Church. Miss Hedegaard is the daughter of Mr. A. F. Hedegaard, an earnest receiver in Greenland, where he is governor of one of the Danish colonies.

SWEDEN. The "General Forsamling" or General Convention of the New Church in Sweden, (consisting of Pastor Manby and three delegates), at a special meeting in Gothenburg, on March 29th, authorized Mr. John Mauritz Svenson-formerly a Methodist preacher and missionary-as leader and minister of the New Church congregation in Gothenburg, with power to baptize and administer the communion.
Pittsburgh District Assembly 1915

Pittsburgh District Assembly 1915

Announcements

The Pittsburgh District Assembly will be held, this year, October 22d to 29th, inclusive. Program and other details later. We are especially desirous to have our friends from this District and elsewhere with us at this time. Please reserve this date. HOMER SYNNESTVEDT, Pastor. 4928 Wallingford St., Pittsburgh, Pa.

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AFFIRMATIVE 1915

AFFIRMATIVE Rev. WILLIAM H. ALDEN 1915

NEW CHURCH LIFE
VOL. XXXV      AUGUST, 1915          No. 8
     (The Annual address delivered before the Council of Ministers of the General Church, Thursday evening, June 24, 1915.)

     Affirmation is the gateway to all reception into the mind. It is represented among the tribes of Israel by the tribe Dan, whose allotment lay on the very border of the Holy Land. For affirmation is not, in itself, a spiritual principle. Dan was the son of the handmaid of Leah; and affirmation, which he represents, is an assisting principle, not in itself heavenly. For there may be affirmation of the truth and affirmation of the false; there may be affirmation of spiritual truth and there may be affirmation of sensual reasonings, in which latter case Dan becomes "a serpent by the way, an adder in the path, that biteth the horse-heels, so that his rider shall fall backward." Affirmation, if it be of spiritual things, is the first thing of regeneration, but after man has been regenerated it becomes the last. Therefore there is no mention of Dan among the tribes who were sealed, enumerated in the Apocalypse.

     Nevertheless affirmation is necessary in order that there may be approach to the Holy City. Therefore it is that the affirmative disposition is so strongly impressed upon little children. One important reason for the helplessness of little children, the necessity for their long period of tutelage before they come into the exercise of their own liberty and rationality, is that they may be in that state of innocence which will induce them to receive affirmatively the teaching and leading of parents and teachers. This affirmative is indeed at the beginning indiscriminating: the infant thrusts unthinking into its mouth whatever comes in its way.

494

Doubts in no way disturb the normal states of the child's confidence in those who care for it. The boy's assured "Mother says so; and if mother says so, it is so, if it ain't so," well expresses that blessed state of innocent childhood when the mind is most eagerly and affirmatively absorbing knowledges which are the necessary basis for the development of all after life.

So also it is matter of common perception that an affirmative attitude is the most favorable to the reception of knowledge at any time. Whatever is received from parents in childhood, whatever is received by tradition or from teachers in later life, is to good purpose only when there is toward it a friendly disposition, that is, when one is affirmative toward it. It is essential to the proper work of instruction that the pupil be in an affirmative disposition to believe what the teacher affirms. The more full and complete this confidence in the teacher, the surer and more rapid will be the progress of the pupil into the knowledge of whatever the teacher may have to impart. The teaching which is received in this affirmative spirit is the teaching which tells. The pupil in whatever field, who perpetually raises objections, by so much checks and nullifies the work of the teacher. Where this is the prevailing atmosphere, teaching is impossible. It is a matter of common perception that where such a, state exists the offending members must be removed or the teacher himself cease his work in that field. This is the easily understood ground for the provision in the doctrine of the Church, that "he who believes differently from the priest, and makes no disturbance, is to be left in peace, but that he who makes a disturbance is to be separated." (N. 318.)

But this state of faith in parents and teachers in childhood,-the affirmative state so necessary for the effective work of teaching,-does not exist for its own sake, nor to the end of permanently holding as true what is thus received. The child will receive readily from those about him not only the goods and truths which parents and teachers strive to impart, but evils and falsities from companions as well. But the affirmative, so essential for the gaining of any knowledge, is thus strongly impressed upon the child mind, for the sake of establishing the affirmative attitude, which, at first naturally given in relation to parents and teachers, become the means for attaining faith in the Lord, who alone, in the final outcome, is to be Father and Teacher.

495

It is this essential affirmative which is emphasized in the familiar passage, which has been often quoted:

There are two principles, one which leads to all folly and madness, the other which leads to all intelligence and wisdom. The former principle is for a man to deny everything, or to say in his heart that it; cannot be believed before he is convinced by what he can comprehend or be sensible of. This principle it is which leads to all folly and insanity, and it is to be called the negative principle. The other principle is to affirm those things which are of doctrine from the Word, or to think and to believe with himself that they are true because the Lord has said so. This principle it is which leads to all intelligence and wisdom, and it is to be called the affirmative principle. They who think from the negative principle, the more they consult rational things, the more they consult scientific things, and the more they consult philosophical things, the more they cast and precipitate themselves into darkness, even until they deny all things, for the reason that no one can from lower things comprehend higher, that is, from rational, scientific and philosophical things, comprehend things spiritual and celestial, still less the Divine, which transcends all understanding, and moreover, in that case every single thing is involved in negatives from the negative principle from which they think. But on the contrary, those who think from the affirmative principle, can confirm themselves by whatever rational things, and by whatever scientific things, yea, by whatever philosophical things they have at command, for all these things are to them confirmatory, and give them a fuller idea of the thing. (A. C. 2568.)

This passage deals with what may be called the heavenly affirmative, which is called in the Doctrines simply the affirmative principle. What may be called the infernal affirmative, which is the affirmation of that alone which is sensually perceived, this which is the serpent that biteth the horse-heels,-is referred to in the Doctrines as the negative principle. The passage clearly indicates what the heavenly affirmative is,-notes what it applies to, and its limitations. The affirmative principle of the Doctrines, which leads to all intelligence and wisdom, is to believe that which is in the Word because the Lord has so said; and to use all things rational, scientific and philosophical, for the confirming of doctrine from the Word.

496

     The one essential and all-ruling affirmative emphasized by the Writings is the affirmative toward the Lord and toward His Word. Of this we read in the Diary, n. 4533: "There is only a universal affirmative, with which man is imbued as to truths, by the Lord, as, that the Word is the Word, that the Lord is the Lord, that Providence is in the least things. But when man is in this affirmative, although he only obscurely knows that it is so, then innumerable affirming things are insinuated by the Lord."

     The essential truths, and the sole truths for the spiritual life of man, are those which are contained in the Word of the Lord, and the teaching is that these are to be received-affirmative because the Lord has so said. All other things are true or false according to their relation to the Word of the Lord.

     The supremacy of the affirmative toward the Word of the Lord is shown in the teaching that when man reaches adult years he is to examine the doctrinals in which he has been brought up in the light of the Word.

     First, the doctrinals of the Church are to be learned, which is done in childhood and youth for the most part, and next it is to be examined from the Word whether they be true; for they are not true because the heads of the Church have said so, and their adherents confirm it; for thus the doctrinals of all Churches and religions might be called true, merely according to country and birth: thus not only the doctrinals of the Baptists, and also of the Quakers, would be true, but also those of the Jews, and even of the Mohammedans, because their leaders have said so and their adherents confirm it. From this it is manifest that the Word should be searched, and that it should there be seen whether they be true; when this is done from the affection of truth, then man is enlightened by the Lord so as to apperceive, without knowing whence, what is true, and he is confirmed in it according to, the good in which he is. (A. C. 6047.)

     It is not then a matter of course that the doctrinals of the Church which have been received from parents and teachers and from the preaching of the Church will be received as true. The duty is to examine "whether they be true," which implies that the man may, find that they are not true. In such case the admonition is,-contained in the number already quoted,-"If these truths, [i. e., the truths of the Word], disagree with the doctrines let him take heed lest he disturb the Church."

497

But if the truths which he finds in the Word and the doctrinals of the Church with which he is associated essentially disagree, the only way in which he can avoid disturbance, both to his own mind and to those of the Church, is to separate himself from the Church whose doctrinals he has found to be false. Had not this step of separation been taken by our fathers, we would not now be enjoying the blessings of the New Church in organized form, and those who accepted the doctrines of the New Church would still be bound to the body of a dead Church.

The same principle of the necessity to examine whether it be true, in the light of the Word, applies in the case of the putting forward of a new doctrine in the New Church. Such a new doctrine will have, in the first instance, and properly so, an affirmative reception according to the standing as a teacher of him who advances it. If the teacher be known and trusted, such affirmative attitude toward it will be without hesitation and without question. Advance in the truth is made the more rapidly as new ideas which are presented to the mind can readily fit in and find a place with the body of truth already in the mind. But suppose a new theory seems to oppose the body of truth already in the mind! Then the affirmative toward the Word of the Lord demands that examination be made, whether the new teaching be true in the light of the Word of the Lord. Then we may say, nay, must say to the propounder of the new doctrine: "Do you think that you are God whom I should believe? Or that I am insane that I should believe a dictum which I do not see to be true? Therefore make me see it." (F. 4.) The teacher must always be willing that his teaching should be subject to the question, "Is it true in the light of the Word of the Lord?"

As a matter of fact every new idea presented to the mind must undergo this examination before it can become really a part of the body of truth which makes the man; before it has done so, it is received, if received, only persuasively by a sort of traditional faith. The examination may be brief, even unconsciously made; the perfection of such judgment is seen in the state of the celestial angels who immediately say, "Yea, yea" or "Nay, nay," to that which presents itself for their acceptance.

498

Or the examination may require study and thought before the decision is made. The point here noted is that the examination must be made, and that the decision may be negative. The decision must be negative if the new idea is found, whether immediately by a quick perception, or by a longer or shorter process of examination, to be not in agreement with the Word of the Lord.

     Thus we may see that insistence upon the importance of the affirmative is insistence upon the importance of a negative also. Toward the Word of the Lord, and to all that is in agreement with the Word of the Lord, the mind is to be in an undoubting affirmative; to all that which disagrees with the Word of the Lord the mind is to be unhesitatingly negative.

     If for a moment the affirmative principle were to be held as if applying to all which claimed the acceptance of men as truth, then might Christian Science, Tulkism, Idealism, Mormonism, New Thought, all be equally regarded as true, and the mind thus reduced to that state of confusion which is unfortunately common enough in the world, which assumes that a thing is true only as held to be true by some man or men, and that all the things of professed human belief have equal claim to be called true. Such is not that Divine illustration which shows to him who is in the affection of truth and who goes to the Lord's Word, not only what is true that he may accept it and live by it, but that which is false that he may shun it and refuse to live by it. And the more prompt one is to recognize and reject that which is false the more surefooted will he be in the way of truth. He who receives all ideas with equal hospitality of affirmation, in his indiscriminating acceptance of all really accepts nothing, for as he will see nothing false, some does not see anything which is really true.

     When the affirmative toward the Lord's Word has been established, however obscurely, then it is allowable for the believer "to confirm the truths of faith by all the scientifics which he possesses, of whatsoever name and nature they may be, for then, because the affirmative reigns universally, he accepts the scientifics which are in agreement and rejects those which, by reason of the fallacies they contain, disagree.

499

By scientifics faith is corroborated; wherefore it is denied to no one to search the Scriptures from the affection of knowing whether the. doctrinals of the Church in which he was born are true, for otherwise he can in no wise be illustrated. Neither is it denied him afterwards to strengthen himself by scientifics; but it is not allowed him before. This is the way and the only way of conjoining the faith of the Church with scientifics, not only with the scientifics of the Church, but also with scientifics of every kind. . . . That the man may be a man of the Church it is necessary that he be spiritual and also rational, and that the scientific Serve him. From these things it may be manifest that the scientific is by no means to be rejected by the truths of faith, but that it is to be conjoined, but by the prior way, that is by the way from faith,
but not by the posterior way, that is, the way from scientifics." (A. C. 6047.)

     This passage teaches that spiritual truths or doctrinals are not to be submitted to the test of scientifics; but that scientifics are to be used for the confirmation of doctrinals. Scientifics are not to be accepted because in themselves true, or rejected because in themselves false; but those scientific; are accepted which are in agreement with spiritual truths or doctrinals, and those rejected which are in disagreement. Scientifics are, in fact, neither true or false; they are to be subservient to spiritual and to rational truth.

     Of what quality the confirming scientifics are, is of relatively little moment. We are told in the DIARY:

     "Affirmative truths can be confirmed even by many fallacies, but this matters nothing, for these can easily be dispersed. From this fact the many varieties of worship hardly matter anything, if with all be charity." (N. 4345)

     This teaching leads naturally to the consideration of the importance of so-called "facts" or "truths" of science. Truths of science we may define, for our present purpose, as things of observation, or deductions from such observations. These observations and the things deduced from them will appear to the observer, and to him who makes the deduction, true. These are apparent truths, yet their value and the estimation of them will vary with the qualifications of the observer, and the intelligence of him who makes the deductions. These apparent truths will vary from age to age.

500

That which appeared to be true in one age may in another age be declared a fallacy. That which appears to be true on this plane of scientifics is in a constant state of flux. That which calls itself "fact" is in fact most inconstant. The observation or deduction which today is acclaimed as fact serves as if it were fact today, but tomorrow may be dethroned in favor of another observation, which for its little day will hold the allegiance of human thought.

     It is not to be denied that many appearances of truth hold sway from age to age, and the number of these, it may well be, constantly increases. But whether they persist or change is not important to their serving spiritual truth for confirmation. Of so little consequence is it whether or no they are actually "facts" that so far as we may be permitted to judge from the great Concordance of Mr. Potts, the word "fact" does not once occur in the Theological Writings.

     In truth we know not facts; we know not what things are in themselves. We know only the outside appearances of things, looking upon the works of God as it were afar off, and with the imperfection and obscurity which is inseparable from fallible human faculty. But what things actually are, what the universe is with all the particulars of it in and of themselves, is of the counsels of God and known only to Him.

     Swedenborg's definition of a scientific truth, or true scientific, is entirely different from that which would declare it true because it was a fact. He says: "Truth in the natural man is called scientific. But truth in itself is spiritual; and in the spiritual man it makes a one with the affection of truth for it is the form of the affection there. In proportion therefore as this affection, with its form, is thence in the scientifics which are in the natural man, in the same proportion the scientifics contain truths in them, and are scientific, truths; for the scientifics which are of the external mart, regarded in themselves are not truths, but only vessels which contain truths." (A. E. 511.) And those are declared to be true scientifics which confirm spiritual truths. As we read in the APOCALYPSE EXPLAINED:

     "By a true scientific is meant every scientific by which spiritual truth is confirmed and by which it has life from spiritual good; for through scientifics man can be wise or insane.

501

He is wise from scientifics when by them he confirms the goods and truths of the Church, which are spiritual goods and truths; and he is insane through scientfics when by them he weakens and refutes the goods and truths of the Church. [In the former case] they are called true scientifics and also living; [in the latter] false scientifics and also dead." (n. 5072.)

Here, it is worthy of note, is a new definition of scientific truth. There is no such dogmatist as the scientist, and he will confidently tell you that what science affirms is certainly so, is assuredly a truth, while, at the same time, he is caviling at the credulity of the believer in revealed truth, since he has faith in that which the scientist declares is not verifiable. But there is no such thing as scientific truth in the sense of absolute truth. Science of today contradicts her dictum of yesterday; whole systems of so-called scientific truth become effete in a generation. We have no assurance that the science of today, confident as it is, will be regarded as truth: by our children. We may indeed be sure that in large part it will not. This is inevitable since science is formed from the fallible observation of men, and by fallible human reasoning thereupon. At the best it is a working hypothesis for the use of men, and it has had in every age sufficient apparent truth for use at that time; and in every age it has performed the highest use of it, that is, the confirmation of man's belief in God and in revelation from God. And under the definition which the Writings give of a true scientific, and of a false scientific, any given "scientific" is true or false not by reason of any inherent quality in itself, but because of the use made of it. The same scientific is true if it be used to confirm spiritual truth, and false if used to attack and refute spiritual truth. Either of these two it may do, whatever in itself it may be.

Several years ago there appeared a learned work: "A History of the Warfare of Science with Theology," which sought to show, by illustrations drawn from the history of the ages, how science has little by little dispossessed religion of its vantage-ground, depriving it of one cherished belief after another, and leaving on the mind the impression that when science has done her perfect work there will be no more religion, but that all that which has been called religion will be no more religion, but superstition, and science will be all in all.

502

A later writer has declared, more truly, that there is not and never was warfare between science and theology, that the conflict has been always between false science and true science. When Galileo affirmed that the earth was round and revolved upon its axis the science of the time agreed with the Church which persecuted him. When Archbishop Usher arranged his famous chronology of the Bible, which placed the era of the Creation at 4004 B. C., science did not dispute his figures.

The most notable advances in science have been made during the last one hundred and fifty years. It is within this period that discoveries in science have been such as to render untenable the old ideas of the literal interpretation of the Bible, undermining completely the notion that because the Bible was Divine it therefore recorded facts in all its literal statements, and was therefore authoritative in all matters historical and scientfic, as well as in things spiritual. But before the advance in science had destroyed the earlier faith the Lord had prepared the way by the revelation of the Doctrines of the New Church for the establishment of a deeper and surer faith. Thus was fulfilled the Word of the Lord by the Prophet: "Before they call, I will answer, and while they are yet speaking I will hear."

As a matter of fact questions touching the historical and scientific accuracy of the Bible are not, and never were, matters of true faith. It is true that religious teachers assumed them to be so. But it never made any difference to the truly religious life of men whether they believed that the earth was round or square. It makes no difference to the spiritual welfare of man whether he believes that the earth was created in six days of twenty-four hours each, or took millions of years for its gradual formation. It is of no consequence to the spiritual well being of men whether one or two Isaiah's wrote the prophecy which bears the name; nor can it be of any possible spiritual importance whether or no there was ever a universal Flood of waters, or Tower of Babel. Whether these things were literal facts or not, does not and never could matter to the spiritual career of men.

503

     Nevertheless the affirmative belief that these things were literal facts did perform a most important use so long as the record of supposed facts was used to confirm the truth of the Word of the Lord, and so by the Word man was brought to the Lord, was given trust in the Lord, was led to obey Him. To those who made this use of them, things which we do not now hesitate to call scientific falsities were scientific truths, not because of their possessing any inherent truth in themselves, but because they were employed to confirm the truths which had to do with the spiritual life of men.

     If the position which thus far I have endeavored to present has been made clear, it will be seen that it has an important bearing on questions now much in the thought of the Church. What is the status of the scientific writings of Swedenborg? What does Swedenborg mean by the assertion that he was an investigator and teacher of natural truth? (L. 20.) What does he mean when he declares that he cannot give certain expositions of the internal sense of the Word because 'they are to be built upon ideas of natural truths, through which they are to be apprehended, and at the present day these also are wanting." (A. C. 3596.)

     To take the last of the propositions first, it is to be noted that Swedenborg is not here stating that scientific facts were wanting at his day. He himself explicitly declares that they were not wanting, and gives abundant illustrations. (T. 12.) What were commonly accepted as facts of science existed, and were by him drawn upon and largely. Nay, his own scientific or philosophical works were in being, and held in high esteem of men. What was wanting were "the ideas of natural truths" which would make the scientifics in the minds of men fit foundation for spiritual ideas. Men were immersed in naturalism; spiritual thought nauseated them. The "ideas of natural truths" upon which might be reared the structure of spiritual truth were wanting,-a state of the minds of men, not a lack of the facts of science.

     When Swedenborg speaks of himself as "an investigator and teacher of natural truth" he passes no judgment upon the scientifics with which he deals in his investigation and teaching.

504

Scientifics are matters of observation; the sciences are built up from the record of such observations and deductions from them. Swedenborg himself observed, and largely, but because he feared that his own observation would be narrow and partisan he in larger measure made use of the observations of others. These observations whether made by Swedenborg or selected by him from the work of others are still things observed,-scientifics,-and have their value from their use, not from any quality which they possess in and of themselves. Like all scientifics they have the virtues and the faults which inhere in the skill or the means of the observer, and one and all are liable to clarification, amendment, modification, possible rejection in the light of fuller observation or reflection. But the observation made by Swedenborg, or the observations of others as employed by him, differed from all the other sciences of his day because Swedenborg used them "to confirm spiritual truth." In this sense Swedenborg was an "investigator and a teacher of natural truth."

What then is the status of the Scientific Works? Following the principles which have been enunciated, the status of Swedenborg's Scientific Works is precisely like that of any other scientific works of any other man. They are a record of the observations made in things scientific, by the man Swedenborg, or of the observations of others selected by him, and of deductions drawn therefrom. They have indeed a unique value because Swedenborg was a giant among scientists and among philosophers, and was, as other scientists and philosophers were not, a believer in God, and bent all his mighty powers of intellect to confirm the truth that God made the world and was in the world which He had made. Swedenborg was, moreover, the chosen instrument by means of whom the Lord was to make His Second Advent. All his great work in the, fields of science and Philosophy on the natural plane was preparatory to the greater work which was to follow. But this does not, as it seems to me, imply that we are bound to receive as facts the matters of observation which he himself made or which he cites from others, or that we are bound to affirm as fact his conception of the manner of the creation of the universe or of the creation of man.

505

In effect he says this very thing in the HISTORY OF THE CREATION, NO. 9, Where we read:

     The origin of the earth and also Paradise, the Garden, and the birth of Adam, have been dealt with in the first part of my treatise on THE WORSHIP AND LOVE OF GOD, but there under the guidance of the understanding, or according to the thread of reason. Since, however, no trust is to be placed in human intelligence unless it be inspired by God, it is to the interest of truth that we compare what has been set forth in the above mentioned little work, with what is revealed in the sacred page, and in the present case with the History of Creation revealed by God to Moses; and that we examine how far they agree; for whatever does not absolutely agree with things revealed must be pronounced as wholly false, or as the raving of our rational mind.

     He then proceeds to a very general comparison, and is amazed at the agreement which he discovers. But this agreement is very general, and does not essentially differ from an agreement which other scientists with very different conceptions of the creation from that held by Swedenborg have found. And that quite different facts may be equally in agreement with revealed truth, is implied in the same work, No. 6, where, explaining the text "that the earth should bring forth living creatures," he says:

     But whether these bodies or eggs, as also those of the water creatures, or of the winged fowl, were produced immediately from the dust or slime of the earth, or whether they grew up mediately, through the fibres of the subjects of the vegetable kingdom,-it amounts to the same thing; for whether they sprang up immediately or mediately in the way mentioned, they nevertheless came from the earth or from the dust of the earth.

     From this passage it seems evident that Swedenborg, at the time of his writing the HISTORY OF CREATION, just precedent to the writing Of the ADVERSARIA, believed that an account of the creation of the material earth was given in the first chapters of Genesis. And he does not deny this in the explanation of these chapters in the ARCANA, merely observing that "from the sense of the letter nothing else is known than that It is treated of the creation of the world and of the Garden of Eden which is called Paradise, and also of Adam as the first created man. "Who supposes," he exclaims, "that they contain anything else." (A. C. 4.)

506

He adds indeed that they contain arcana which never before had been revealed and in his explanation gives the internal arcana with no reference further to any literal application of them. But in the latter part of the Arcana Coelestia he brushes aside, as incredible, all consideration of the first chapters of Genesis as in any way descriptive of the natural creation:

     "Those who do not think beyond the sense of the letter," we read, "cannot believe otherwise, than that the creation, which is described in the first and second chapters of Genesis, denotes the creation of the universe, and that there. were six days within which were created the heaven, the earth, the sea, and all things which are in them, and at length man in the likeness of God. But who cannot see, if he ponders deeply on the subject, that the creation of the universe is not there meant; for such things are there described as may be known from common sense not to have been so; as that there were days before the sun and moon, and that there was light and darkness, and that the herbs and trees budded forth; and yet that light was given by those luminaries, and a distinction was made into light and darkness and thus days were made." And he adds further, after giving many illustrations of the same principle: "From, these things it is evident that the historicals; concerning creation, and concerning the first man, and concerning paradise, are historicals so framed, which contain in them celestial and Divine things, and this according to the manner received in the ancient churches." (N. 8891.)

     I do not mean, in that which has been thus far said, to question the verity of Swedenborg's cosmology, or even of the account of the creation of man as given in the WORSHIP AND LOVE OF GOD. I would by no means under-rate the scientific works nor discourage the study of them. I would rejoice in whatever of true philosophy may be found in them, or established by their means. But I would urge that we do not set up a false foundation for belief in these things, and that it is not a matter of conscience imposed upon us by the doctrine of the New Church or of the Word that we should believe them; and furthermore, it is not a matter of the least consequence to our spiritual life whether the world or man were so brought into being or in some other way.

     Moreover the New Church does not require, specifically and alone, the science of Swedenborg for its foundation and support.

507

     As we have said before it was not the lack of scientifics which prevented the reception of spiritual truth in Swedenborg's time; it was the lack of true ideas respecting natural truth; it was: the lack of conception of the Divine within all things, the thinking from sensual circumferences of the universe regarding it, and not from God at the heart of it.

     So, today, it is not science,-understanding by the term the realm of natural observation and natural thought built thereupon,-it is not science which is false. We should not discredit the observation of today, or decry it in favor of the observation of Swedenborg or of Swedenborg's time made use of by him. We are to remember that science in all ages is the handmaid of religion, and that in all ages it is to be made use of to confirm spiritual truth. The observed science of today made use of to confirm spiritual truth becomes true science. Spiritual truth, let us repeat the teaching, is to be confirmed by man by whatever scientifics may be with him.

     Whether scientifics are true as facts, or not, is another question to be determined by each individual, by each age by such means as are at its command. Each age and each individual will hold the scientifics, by which it confirms, as facts, of course. They would have no confirmatory value if they were not so held. But they are not facts because they confirm spiritual truth. Spiritual truth may be confirmed even by fallacies, and it is well that it be confirmed by fallacies when better means are not at hand.

     The affirmative principle is of great power. It is the door of entrance into the use of natural facts, natural truths, spiritual truths; but it may be the door of entrance also into; the abuse of sensual fallacies, and spiritual falsities. Children are in the affirmative toward all things which approach them, and they need careful guard lest this affirmative, vastly important as it is for them that they may be led rightly by parents and teachers, should lead them into falsities and evils. By experience, as life goes on, a body of affirmatives of things makes the life of the man. If this body of affirmatives be of things right and good he becomes a good man; if the affirmative of the evil and the false reign, the man becomes an evil man in the world and a devil after death. In either case the affirmative gathers to itself things confirmatory of its own state; in each case things opposite are denied and cast out.

508

In the judgment this involves in the one case the affirmation of the good and the true, and the casting out the evil and the false; on the other, the affirmation of the evil and the false, and the denial of the good and the true. The angel in heaven cannot affirm that which is evil and false and the devil in hell cannot affirm that which is good and true. This fixes the great gulf between the two.

     In the world man is free to affirm what he pleases. He may affirm the evidence of his senses and his natural loves and deny the Word of the Lord; or he may affirm that which the Lord says in His Word and by it deny all that which offends against that Word. The former path we are taught leads to all insanity, the latter to all wisdom.

     The world with all the scientifics of it is the theater where this is to be done; all things of it are the instruments to the doing. Whether our knowledge of these things be clear or obscure, whether we know much or little of natural scientifics or of the laws or qualities of natural things, and of these matters the most learned know almost nothing in the sight of the Lord,-the greater knowledge revealing only the greater ignorance,-all this mass of world stuff is true or false, as it is used to confirm spiritual truth, or to undermine and destroy.

     Swedenborg's science is used by him and may be used by us to confirm spiritual truth. It is therefore a system of natural truth. We may enter with fuller knowledge than he could do, into the particulars of science and make of it all as far soever as we may advance, a mighty system of natural truth, everywhere supporting the pillars of the temple of God. And the converse is also true; and true no less of the science of Swedenborg than of the science of his day, or of the science of this later day, that it may be used to undermine spiritual truth and destroy spiritual faith.

     Let us then not be unduly concerned to affirm the verity of Swedenborg's or of any other science as fact; at the best there can only come to our finite mind the appearance of a fact; but rather let us be concerned to find in it all, means whereby to confirm faith in the Lord, belief in His Word, trust in His Providence.

509

Seeking these things, affirming these things, we shall surely find, for the means to this end are never lacking. (T. 12.)
WITHERED FIG TREE 1915

WITHERED FIG TREE N. D. PENDLETON 1915

     "And Peter saith unto Him, Master, behold the fig tree, which thou cursedst is withered away." (Mark XI:21.)

     The transfiguration marked the beginning of the last series of events leading to the Lord's full glorification. It was a sign of the end, and more than a sign. By that Divine vision the Human glorified was manifested to Peter, James, and John, their eyes being opened, and they were in part prepared to follow the Lord on His last great journey, a journey leading from the mount of transfiguration to the hill at Jerusalem upon which the cross was fixed. They were in part prepared, for "as they came down from the mountain He charged them that they should tell no man what things they had seen till the Son of Man were risen from the dead. And they kept that saying with themselves, questioning one with another, what the rising from the dead should mean."

     Passing through Galilee on the way He spoke to them again, this time of His death at the hands of men, and His resurrection. Still they could hardly understand and they were afraid to ask. Entering the coasts of Judea, by the farther side of Jordan, it became clear to them that they were on the way to Jerusalem, and they were amazed and fearful. But Jesus went before them, and taking the twelve He said, "Behold we go up to Jerusalem, and the Son of Man shall be delivered unto the chief priests and unto the scribes, and they shall condemn Him to death, and shall deliver Him unto the gentiles and they shall mock Him, and shall scourge Him, and shall spit upon Him, and shall kill Him, and the third day He shall rise again."

     Thus by degrees with increasing fullness Her opened their minds and prepared them. First He spoke only with Peter, James, and John; but on the third occasion He spoke to all the twelve.

510

This number signifies full preparation, and in consequence a marked change of state,-a change from temptation to victory; from amazement, fear, and holding back, to a royal and triumphant advance.

"And when they came near to Jerusalem, at the Mount of Olives, He sent forth His disciples, who, following His command, found a colt whereon never man had sat. And they brought the colt to Jesus, and cast their garments on him, and He sat upon him. And many spread their garments in the way; and others cut down branches of the trees and strewed them in the way. And they that went before, and they that followed cried, saying, Hosanna, Blessed is He that cometh in the name of the Lord,-Hosanna in: the highest." As a king in triumph He entered Jerusalem and went into the temple. Here there is a pause in the great forward movement. The journey was ended and He stood in the temple. Many thought He was come to make Himself the literal king of the Jews and to sit upon the throne of David. The twelve, being instructed, did not look for this; yet they could not understand the deep significance of this His entrance into the temple as King and Judge, when to every appearance nothing was done. It is simply recorded of this most impressive moment that "He looked round about upon all things." He, the Lord of all beings, stood in the temple at Jerusalem and looked round about on all things; upon all things represented by the temple and the things that were in it; upon all things of the Jewish church, the history of which was inwrought in every feature of that representative structure; upon all things of His Human now in the last stage of its preparation for full glorification. This Divine survey of the state of the church, this Infinite introspection of the Human about to be glorified, which came to Him while standing in the temple, as to its details cannot be described in human language; cannot fall indeed in human comprehension, save by a very general statement of the fact, as by the words "He looked round about upon all things." And yet the mind inquires, as He looked around what did He see as His eyes rested in human fashion upon one after another of the vessels of the temple, those that were sacred and Divinely significative, and those that were profane? Certainly all the sacred vessels were of Providence there in their appointed place and in their order, made ready for this moment, and arranged in an order not to be broken until after the death and resurrection.

511

This we know from the event of the following day when He returned and "cast out them that sold and bought in the temple, and overthrew the tables of the money changers and the seats of them that sold doves;" and then the following significant statement is added, "And He would not suffer that any man should carry a vessel through the temple."

     The order of the sacred representative vessels now brought into touch and relation with the Divine Human, was not to be broken by the passing of a strange vessel through the temple. But as He stood therein as King and Judge, on the occasion of His triumphal entrance into Jerusalem and looked round about on all the vessels, the sacred and the profane, what did He see?-More than can ever be told of the broken and crumbling church with the Jews, more than can ever be revealed to the angels, of the state of the Human in the last stage of its preparation for final glorification. Yet that which He saw is revealed; every page of the Writings tells of it. In those books His Divine survey of the state of the church, His Infinite introspection into the state of the Human, is revealed in forms and ideas comprehensive to men.

     But in the sacred text describing the event nothing is revealed save the all including statement that He looked round about on all things, and this, that "the eventide was come," the night was at hand, that spiritual night in which all the churches have in turn gone down,-was now descending upon the Jewish Church; the darkness which supervened at the Crucifixion was gathering,-all this was represented by the twilight which came while Jesus stood in the temple. The shadow that then fell upon His Spirit was the shadow of the cross, and turning He went out of the temple, out of the city into Bethel with His twelve disciples.

     "And on the morrow when they were come from Bethany He was hungry. And seeing a fig tree afar off having leaves, He came, if haply He might find anything thereon; and when He came to it He found nothing but leaves; for the time of figs was not yet. And Jesus answered and said unto it, No man shall eat fruit of thee hereafter for ever. And His disciples heard it . . . ." And the next morning as they passed by on the way to the city "they saw the fig tree dried up from the roots.

512

And Peter calling to remembrance saith unto Him, Master, behold the fig tree which thou cursedst is withered away."

If all things which Jesus saw as He stood in the temple were written the world would not hold the books; yet the whole of His Divine vision may fall in a few words in a simple emblem that is representative, as here in the account given of the withering away of the fig tree under the curse of the Lord because it bore no fruit. Here His Divine vision of the state of the Jewish Church is represented, and also more interiorly is signified that which should happen to the remnant of the mortal Human as yet with Him. This mortal Human also, even as the Jewish Church, should wither away.

All the world knows, and every Christian believes, that the fig tree which the Lord cursed was given as a type of the Jewish Church. The account of the miracle is so placed that those who read it can believe no otherwise, if there be any faith in them. Besides, all believing minds will agree with the statement of the Writings that the Lord was not moved with indignation against the tree because it bore no fruit, especially as the "time of figs was not yet." The fig tree was not guilty of any transgression, that it should suffer death. Because of its representation, spiritual nourishment was cut off at the root by the miracle of the Lord's word. It was deprived of influx from the spiritual world by the exercise of the Divine Omnipotence, of that Omnipotence which is called the finger of God. By this the Lord performed all His miracles; by this He caused the manna to fall upon the camp of Israel; by this He introduced the bread and fishes into the apostles' baskets, and instilled the wine out of heaven into the water in the pots at the wedding feast. So also by the Divine Power called the finger of God He cut off the life of the non-bearing fig tree, not because of any offence in the tree, but because it stood as a type, a representative, of the Jewish Church and an age which was passing away forever. That church could now no longer, even in appearance, be a means of feeding the souls of men. "No man shall eat fruit of thee any more forever." This was the doom passed upon that church, and upon all representatives which for their virtue depended upon precision of performance; and this doom the Lord forefelt as He stood in the temple and looked round about: upon all things as the even-tide descended. "No man shall eat of thee any more forever."

513

     In the days when the earth was like an Eden, the olive was the chief among the trees. Its oil was given as a blessing from on high, it ran down to the very hem of the garment. But when paradise was lost, the hearts of men were chilled with foreboding of evil to come. The vine was given, and wine to make glad the hearts of men, and after the vine the fig tree, then the non-bearing fig. This was cursed; it withered away; no man could eat of it any more forever. But there was now no need,-neither of the fig nor of the vine, nor yet, the olive, that men might live. The bread of heaven was come down to give life to the world; and though about to be despised and rejected, the bread of His Body of Him who stood in the temple as the eventide fell, was to become the food of all the nations, the life of all creatures.

     As it was with the fig tree which represented the vanishing Jewish Church, so was it with the temple of like significance. When Jesus was Glorified the temple at Jerusalem cumbered the ground. One of the disciples, speaking of the temple, said, "Master, see what manner of stones and what buildings are these. And Jesus answering said unto him, Seest thou these great buildings? there shall not be left one stone upon another that shall not be thrown down." (Mark XIII:1, 2.) There was no longer need for those great buildings; one greater than the temple was come, Who spoke to men of the temple of His Body, which though destroyed should rise again,-rise as from the relic of a mortal frame, as from the ashes of a consummated church.

     The temple of His Body,-Peter, James, and John saw it on the mount of transfiguration, and they were brave to follow Him. With them and the others He left the mount and journeyed to Jerusalem, going to His death; and standing in the temple there He looked round about as the eventide fell; and the next morning the fig tree nearby withered away. Amen.

514

SWEDENBORG'S DIARY AND DREAMS 1915

     1743-1744.

     TRANSLATED FROM THE SWEDISH BY C. TH. ODHNER.

     (Continued from NEW CHURCH LIFE, July, 1915, p. 457.)

     July 7x8.

     [213] I saw how everything in an oblong globe concentrated itself upwards in the highest part of the globe, while in the lowest part there was as it were a tongue, which afterwards was spread out. It signifies, as I believe, that the inmost was a sanctuary and as a centre of the globe beneath, and that such things as are indicated by the tongue must as to a great part be considered. I believe that I am destined for this, as was infallibly the signification of the "sanctuary" that I had to do with. This is confirmed by the fact that all the objects of the sciences are represented to me by means of women; as also that there was a deliberation as to whether I should be admitted into the Society where my father was.

     [214] There came to me also the assuring thoughts that the Son of God was the love which, in order to do good to the human race, took upon Himself their sins, even to the most severe punishment; for if the justice existed, the mercy must be effected by means of the love.

     [July] 9x10.

     [215] I was in company with the King and conversed with him, who was afterwards in a chamber. Later on I was with the princes, his sons, with whom I became acquainted. They were speaking among themselves about me. I said that I felt bashful from love and veneration. As I started to leave I noticed that the table had been set by the queen. I was not dressed as was due, because as before I had hastily taken off my white jacket, and I wanted to go up and put it on again.

515

I spoke with my father who kissed me because I reminded him not to swear. Meanwhile the Queen came up with her suite. This signifies that I am becoming acquainted with God's children, for during the day I chose other lodgings for myself.
     * "During the day I chose other lodgings for myself." This refers to the house of Richard Shearsmith, of Cold Bath Fields, to whom he moved after leaving the house of Brockmer. (Doc. II:599) He lodged with Shearsmith on every subsequent visit to London, and died in this house, March 29, 1772.

     [July] 14x15.

     [216] I was conversing with Brita Behm* who, as it seemed to me, had given birth to a son; yet, as Schwede had been dead for a long time, I wondered how this could be. The child died, however, and in its place were the two Rosenadlers. She took me into a large and costly carriage, of surpassing magnificence, and conducted me to Count Horn.** [217] A meal was being prepared there; I went away but intended to return.

516

I was flying evenly, but came to a fine looking town which I saw; I noticed that I was flying in the wrong direction, and I turned back. This signifies my work on the interior senses and the brain, which was compared to Brita Behm's child. That I drove in a costly carriage to Count Horn, who was President of the Court of Chancery and Prime-minister of the realm, and then [flew] to another town, means perhaps that I had proceeded too close to the soul.
     * Brita Behm, (1670-1755), was the younger sister of Swedenborg's mother. In 1684 she married Professor Johan Schwede, of Upsala University, who died in 1697. By inheritance she became joint owner with Swedenborg of the mining property of Axmar in the province of Helsingland, but manifested to her nephew a stubborn, quarrelsome and vindictive spirit, so that he was twice forced to go to law with her. Later in life his relations with his aunt seem to have been more pleasant. One of her daughters, Eva Schwede, was married in 1714 to Johan Rosenadler, who, before being ennobled, was named Upmarck, and who was one of Swedenborg's teachers (but not friendly) in Upsala. His two sons (Johan Adrian, and Carl Albrecht) are "the two Rosenadlers" mentioned in n. [216].
     ** Count Arvid Bernhard Horn, (1664-1742), the eminent Swedish warrior and statesman. One of the heroic veterans of Charles XII, he became the savior of the country, after the death of the king, by taking the lead in the Diet in abolishing the autocracy and introducing "the era of freedom." He became the president of the Court of Chancery in 1726, and prime-minister from 1727 to 1738. That Swedenborg was known to him is evident from the fact that there are a number of Swedenborg's earlier works in the library of the Academy of the New Church, bearing the autograph and seal of Count Arvid Horn.
     *** "It means, perhaps, that I had proceeded too close to the soul." Dr. Tafel erroneously translated this "means perhaps that my work will be prolonged to the soul," although he introduces here the following note:
     "Swedenborg's work on the Brain, which is mentioned here and in no. 148 [212], was continued to the Soul. For on pp. 221-223 of Codex 53, (vol. VI of the photolithographed edition of his MSS., pp. 81-83), he introduces into his treatise on the Brain a chapter on the Soul; and after defining the soul on p. 221 as 'the universal essence of its body,' he declares on p. 223 that 'the soul is as it were a divinity presiding over a certain microcosm or universe,' and proves this at some length. In a marginal note, however, which runs along the whole of this passage, he says: 'It is to be observed that what is said here must not be inserted in the chapter or thesis, because it is premature; but it is to be kept in reserve. Such seems to me the purport of a command I have received;' ['ita videatur jussus;' instead of the word julssus, Swedenborg first wrote monitzls, but he crossed out nzonitus, and wrote jussus instead]. The admonition that Swedenborg was not to continue there his dissertations on the Brain to the Soul, he seems to have received above in no. 152" [2171. (Doc. 11:200, 201.)

     [218] I crossed a sheet of water on a foot bridge; there was a ship near by; I came to a hole. I then thought of bread, that large and small leaves were brought there every day. It may signify the Lutheran Church. Christ is compared to the spiritual bread.

     [July 21x22.]

     [219] I saw a congregation where every one had a small crown on his head, and two persons were standing in front, having quite large and magnificent crowns. One of them spoke in joy, and it was half in French, half in German. It signified those who had received the crows of martyrs, concerning whom I had been thinking during the day. But I do not know who the two [in front] were, or whether one of them was Huss.*
     * Huss. It is to be observed that Swedenborg at this time was surrounded with Moravians, to whom John Huss was the greatest of all martyrs. He was burned at Constance, on July 6th, 1415.

     [220] A little child wanted to love me, and took me in its arms, but after a while I seemed to refuse it. It signified that we must be like children towards our Lord.

517

I afterwards pondered upon this, because children have now been represented to me twice, and also in the preceding night. It means that we must not so worry about what is spiritual as to [attempt to] provide for it through our own power, nor yet for worldly things, but like a child we must cast all our cares upon our Lord.

     [221] I made my way into a crowded congregation, and wanted to come out in time, but [the church] was full; nevertheless I pushed through; I came to an empty bench on which there was a cloth with which I wanted to cover myself. It signified that I wished to come into that congregation by my own care, and that I wished to remain unknown, as I also had done during the day; but such care should be submitted to our Lord.

     [222] On awakening I had a vision, seeing much gold before me, and the air seemed to be full [of it]. It signifies that our Lord, who disposes all things, provides for me all that I need both as to spiritual and worldly things, when like a child I cast all my care upon Him.

     [July] 22x23.

     [223] It seemed as if I was taking quite a high flight, but in such a circle that I came down safely when I began to feel tired. I saw a magnificent hall with costly tapestry on the walls, all in one piece. It signified that during the day I had kept in my mind and heart that toe must allow Christ to take care for us in all that is spiritual and in all that is worldly.

     [224] I saw a boy running off with one of my shirts, and I ran after him. This may mean that I had not washed my feet.

     [July] 24x25.

     [225] Beside other things, I seemed to be in company with many persons and made merry. I seemed to be the guest of one of them. I went away thence on a journey; it appeared that I was to return, but when I went away I left for a journey which I had not thought of taking. I met a person who said that he had cut out a pair of bed-curtains for me, though to some extent without my knowledge. Whether I am to take another road in my work and am being prepared for another [work], I know not, it is dark to me.

518

     [July] 27x28.

     [226] I saw my father in a beautiful surplice before a congregation. He spoke to me in a friendly way, and wished to take me into an inner chamber where there was a person who seemed to be asleep, and to whom he wished to tell about me. I withdrew softly, being afraid of awakening him. This meant that I had note, begun to read the Bible in the evenings, and that I was afraid that I had not properly prepared myself on Saturday evening.

     [July] 29x30.

     [227] I saw a great beast which at times looked like a human being but with a great gaping mouth; he did not venture to touch me. I cut at him with a sword, but had no skill or strength in the arm to strike him. Finally I saw him standing before me with a gun from which he fired some venomous fluid; but it did not hurt me because I was protected. Immediately afterwards I thrust the sword into his jaws, though without great force; I thrust deeper and it seemed as if it was said that he had been slain. I had been thinking during the day about the woman and the dragon in the Apocalypse, and I wished that I might be an instrument to slay the dragon; this, however, is not within my power, but it is the power of God alone.

     July 30xAugust 1.

     [228] I was for a long time in holy tremors, though at the same time in deep sleep. I was wondering if I were to see something holy, and it seemed that I was thrown on my face, but I cannot affirm this for sure. Afterwards I was taken away from this [state], and behind my back I found some one with whom I seemed to be acquainted. I was vexed that he had taken me away from it, and when he went away from me I told him that he must not do so again.

519

The tremors then continued, but further I saw nothing. It meant that what is holy had come to me and had thus affected me, and that I was led to this work of mine which this day I had commenced to write: concerning the Senses; end that I wished that it would not draw me away from what is more important.
     * "The work which this day I had commenced to write, concerning the Senses." Dr. Tafel thinks that Swedenborg now "began writing out for the press Part III of the REGNUM ANIMALE, a portion of which was published by him in London, in 1745, under the title "De Cate, Sensu Tactus et Gustus; et de Formis Orgnfiices in Genere." (Doc. 1:203.) This was continued, further, in the unpublished work ON THE SENSES.

     [229] Afterwards I was watching a procession of horses. There came also great, beautiful horses, of a yellowish white color, in great numbers; then more horses in beautiful pairs, which came to me; they were fat, large and beautiful, adorned in handsome harness. This signifies the work which I have now commenced; the latter [horses] signify the work on the Brain. Thus I now perceive that I have the permission of God for this purpose, and I believe that He will give me assistance therein.

     August 4x5.

     [230] I saw a person coming against me with a drawn sword. I also seemed to have a sword with a silver hilt, but when he reached me I had nothing but a broken scabbard. He lay down on my back and bit my hands. I cried for help, but there was none to be found.

     [231] Afterwards I had to - - - in the presence of As[sessor B[renner ?]* I seemed to boast on account of my strength. It signifies that I have offended against my God daily by thoughts that have clung to me, from which no human being can deliver me, but God alone; as also that I have boasted before D. [?] H. concerning my work. I had intended the following day to go to the Lord's table, but I abstained when I perceived by means of this [the above-mentioned experience] that no man, but God alone, can grant absolution from sins. On this account it was given to me to make some observations concerning confession [before communion].
     * Assessor Brenner. This name is suggested by the Swedish editor, but is purely conjectural, and nothing is known of any "Assessor Brenner." The original has "As. B.

520

     [August 8x9]

     [232] [I seemed to] arrive in Sweden and found the kingdom divided into two kingdoms; the larger one was at Upland, the other one in the direction of Orebro; there were two kings, the second being less [powerful], yet it was said his kingdom extended to Bohus[lan]. I was with this one, and his kingdom increased. It apeared there was a commission for me to become secretary in Java, but I was found unfit for it as I did not know the language; nevertheless I went. Afterwards I dreamt about some little birds which settled down about my head and which had to be picked off. It signified that I had not properly arranged and carried out the subject of the corpus reticulare Malphighii.
     * Swedenborg "arriving in Sweden." This refers to a dream, and not to any actual journey. The division of the country "into two kingdoms," etc., was purely representative, and not based on any historical facts. Swedenborg remained in London until July, 1745, (Doc. II:1119); and the Rev. James Hyde is in error when stating (in his SWEDENBORG BIBLIOGRAPHY, p. 104) that Swedenborg "was in Sweden . . . at the end of October, 1744." There is nothing but a dream to suggest such a thing.
     ** The "Corpus recticulare Malpighii;" Swedenborg treats of this subject in Part III of the ANIMAL KINGDOM, (pp. 397 to 404 of the English ed.).

     August 26x27.

     [233] During the last few days I was much troubled and as it were oppressed by my sins which, it seemed to me, had not been forgiven, and which prevented me from attending the Lord's Supper the last time. Then, the last day, I seemed relieved. In the night the soles of my feet appeared altogether white, which signifies that my sins have been forgiven; and also many other things [meaning] that I was again welcome.

     [August] 27x28.

     [234] I seemed to take a book out of my father's library. Then I came into a ship, and was sitting with another person in the place where the rudder usually is. Yet another person was sitting at my right hand. When I stood up, there was another person who sat down in my place, and when I wished to resume it he sat down higher up and made room for me. A woman was sitting at my left, and another one in front of me.

521

I arose and allowed her to sit there; she sat down, but then there was no fauteuil but only an arm-chair, and I was in front of her. [235] Wine was served in large glasses and it seemed to be primrose wine; a glass was given to me which I at once emptied; it was the most delicious I have ever tasted, and without knowing what it was it occurred to me that it was heavenly nectar. The man [whom I had seen] continually sat in his place highest up by the rudder. It signifies how I receive help in my work from a higher hand, so that I am simply used as an instrument; on this account, moreover, I had with me a follower, whose employment, I said, was to sweep clean. This, too, signifies me.

     September 1x2.

     [236] I had intended to go to God's table on the second of August [September], because I had been assured, as I had understood it, that I had been liberated from my sins, but then I beheld a large dog which ran up to me but did me no harm. I showed it to a person who stood beside me, and the dog did not hurt him either. [This signifies] either that during the day I wanted to boast of a visit [which I had received], or else that the others around me are flattering me.

     [237] Afterwards I seemed to perceive that Didron had left his king, who had shown so much grace to him, and that he had joined the Danes, where he was slain, and that his wife, who was false to him, had caused this, and now was waiting for his body. I now at this very moment; heard, and it was also inspired into me, that I ought not to depart from the Church of Christ, but that I must go there to receive the Lord's Supper, and that otherwise I would again become spiritually dead. The rest I could not understand, so that there is a mystery beneath it. I kept myself away from it; I was kindled by the Holy Spirit, as is generally the case when I act according to command.
     * John Fredrik Didron, (1686-1747), a Swedish courtier, soldier and politician, a personal friend of Kingl Fredrik I, and an active leader of the party of "Caps" at the Diets of 1738 and 1740, when, with Swedenborg, he opposed the declaration of war against Russia. In 1728 he married Anna Fredrika von Schantz. (Hofberg's SVENSKT BIOGRAPISKT HANDLEXICON, vol. I, p. 243.)

522

     September 16th, on a Sunday after dinner.

     [238] During the night between the fifteenth and sixteenth I beheld in my sleep two kings, the king of France and the king of Poland, and they proposed sublime things. Afterwards I saw a little girl who sang for me as I was going out: This signified that what I had written was well-pleasing; it was the last part of the first chapter concerning the sense of touch.
     * "The last part of the first chapter concerning the sense of touch,"-referring to the ANIMAL KINGDOM, Vo1. II., pp. 555 to 561 of the Engl. Ed.

     [239] Immediately after dinner, as I was sleeping there appeared to me a woman, but I did not see her face; she was rather stout and was dressed entirely in white. I wished to buy from her something to drink, but she said she had nothing left. There was a person present, however, who yielded to me his right to get a glass from her, which she had concealed in her clothes. She was, feeling for it, when I noticed how very stout she was, as if pregnant. After feeling for it in the folds of her sleeve, she found that which I was to drink. She supposed it was chocolate, but it was wine. It seemed I was not willing to take it if it was chocolate. Immediately afterwards I awoke. It seemed to me then, as also once or twice before, that T perceived a very strong odor of wine. I wondered most at her snow-white garments. I do not know very well what this signifies,-whether she was the same woman that was with me when the word "sanctuarium" was tittered, and that she now was pregnant, for I did not see her face. It may signify that I am now art work in writing correctly and give birth to that upon which I am engaged; because during that day I found myself in great illustration to the matters which I had in hand.

     [September] 17x18.

     [240] I saw the king of Prussia, and a person who said that he was going to cause enmity between the: king of Prussia and the king of France.

     [September] 18x19.

     [241] 1 seemed to be walking across a field which was very rough. I had in my hand an iron staff which after a while was not heavy to walk with.

523

I came to the end of the same field, and I lay in a bed. There came against me a very large black ox and it seemed he was going to gore me with his horns. I was afraid but it was said to me: "You will get through safely." I awake; something will happen to me after I have finished the first chapter on the sense of touch.

     [September] 21.

     [242] This was a Sunday. Before I fell asleep I was in deep thoughts concerning the things on which I am engaged in writing. Then I was told: "Hold your tongue, or I will beat you." I then saw someone sitting on a block of ice, and I was frightened. I came as it were into a vision; I held back the thoughts, and one of the usual tremors came over me. It means that I should not persist in it [my work] so long, especially on a Sunday, or Perhaps in the evenings.

     [September] 29x30.

     [243] This was on Saturday night before Sunday. I beheld the gable-end of the most beautiful palace that anyone could see, and the midst of it was shining like the sun. I was told that it had been resolved in the society that I was to become a member, as it were an immortal, which no one had ever been before, unless he had died and lived [again]; others said that there were several [in that state]. The thought occurred, whether it is not the most important to be with God, and thus to live. This, therefore, had reference to that which I had just then brought to a finish concerning organic forms in general and especially the conclusion. [244] Afterwards somebody said that he would pay me a visit at 10 o'clock, but he did not know where I lived.

524

I replied that, as it then seemed to me, I lived in the gable-end of that palace; which signified that the things which I then with the help of God had written concerning Forms were of such a nature that they would carry me still further, and to see things which are still more glorious.
     * The dissertation on "Organic Forms generally" fills nos. 531 to 547 of the ANIMAL KINGDOM, Vol. II., England.
     ** Compare the statement in the work ON THE SENSES, n. 262: "Observandum, quod secundum admonitionem audit, debeam me referre ad principia mea philosophica, . . . et dictum quod sic datum sit mihi volare ubicunque velim." "It is to be observed that, according to an audible admonition, I ought to bring myself back to my philosophical PRINCIPIA, and it was said that thus it would be given me to fly whithersdever I would wish." Swedenborg thereupon recapitulates his Doctrine of the Atmospheres and his Doctrine of Forms, (nos. 263-291).

     [245] Afterwards I was in company with women, but I was not willing to touch them, inasmuch as previously I have had to do with the holier ones. Many things then occurred to me, which I left to the good-pleasure of God, because I am like an instrument with which He does according to His good-pleasure, but I would wish to be with the former [holier] ones; yet, not my will be done, but God's. God grant that; I have not offended in this, which I do not believe I have done.

     October 3d, in the afternoon.

     [246] I was taking a little nap, when it was represented to me how everything consists inmostly in unities, the reason of the cause, the end, so that our thoughts, considered also as unities, carry within them no other end and reason than that which comes either from the spirit of God or of the body; if of the body it is all sin from the inmost, for we purpose nothing but what strives against that which is spiritual. What it is that governs us we may ourselves observe if we reflect upon our loves, which always accompany [the thoughts].

     [October] 3 to 6.

     [247] A number of rimes I have noticed that there are spirits of various kinds. The one spirit, which is the spirit of Christ, is the only one that carries all blessedness with it. By the other spirits a man is enticed in a thousand ways to follow them, but Unhappy is he who does so. Once or twice there came before me Korah and Dathan, who brought strange fire to the altar and were not able to offer it. Thus it is when another fire is brought in than the one which comes from Christ. I also beheld as it were a fire that came to me. It is therefore necessary to distinguish between the spirits, which is a thing that cannot be done except through Christ Himself and His Spirit.
     * "Korah and Dalhan,"-referring to the story in the book of NUMBERS, chapter 16, to distinguish between the spirits, which is a thing that cannot be done except through Christ Himself and His Spirit.

525

     [248] The terrible danger in which I had been in the night between the 29th and the 30th was afterwards represented to me in the sleep; that I was upon a cake of ice which after a while could scarcely bear me; further on I came to a fearful great abyss; a person on the other side could not come to help me, and therefore I turned back. But it is God alone through Christ that has helped me in this [peril], and He is my Lord and Master, whose slave I am. Glory be and thanks [to Him], without whom no one can come unto God.
     * The dream of the night between [September] "20x30." The correct date was September 21st.

     October 6x7.

     [249] I had very many and yet gracious [experiences]. There was a shining black veil or skin, which was drawn over [me], yet it had no consistency; it was said it did not hold together, and therefore it was folded up, and I was promised better enlightenment; there also appeared as it were an interior light. I wished to do it myself on Sundays. It was that by my own understanding and imagination I had entered into some, thing which was compared to the black veil, and which does not hold good. Again, I saw an abyss, which means the danger that I am in with my thoughts. [250] Further, something was told about my book; it was said that it would be a divine Book on the worship and love of God, ["en Liber divinus de Dei cultu et amore]; I believe there was also something about spirits; I believed I had something on the subject in my work ON THE INFINITE, but there was no reply as to that. I afterwards began to think, and received the information that all love,-no matter for what it may be, as the love for my works on which) I am now employed, if I were to love them, and not as a medium for the only love, which is the love of God and Christ Jesus,-would be a meretricious love. On this account, also, such [love] is always compared to whoredom in the Word of God; such also is the one that I have experienced. But when one has the love of God as the supreme, then one has no other love for it [i. e., one's own work] than the one which one find by devoting it to the service of God.

526

[251] I also seemed to see Czar Peter and some other big-wigs, [kncesar] who despised me because I had short sleeves; I do not know what party they were of. A number of times fine bread has been given me, and other things. May God grant that it is, as I believe it to be, the spiritual bread.

[252] From this and from what precedes it may be seen how quickly and easily a person may be seduced by other Spirits, who represent themselves according to the love of each one, for the loves are represented by spirits, and in fact as women in [the rest of the sentence is lacking].

[To be concluded]
SPOILING OF THE EGYPTIANS 1915

SPOILING OF THE EGYPTIANS E. E. IUNGERICH 1915

Editor NEW CHURCH LIFE:
As your editorial on "The Doctrine of Transubstantiation" in the LIFE for July was a "response to a request for information" from one who presumably wished to be reassured that it is an "abominable heresy," you may not have deemed it requisite to present from the Writings any other than this phase of the subject. But as there are others who may not be aware there is anything except heresy associated with the Catholic communion, a state which your article may possibly intensify, permit me to adduce the remaining evidence and to offer some reflections which I trust will prove not any less congenial to your readers than the line of argument you have confined yourself to. We need to be as punctiliously discriminating in our consideration of perverted conditions as in our reflections about heavenly activities. In fact, I might even add that we need to be faithful in the consideration of this unrighteous mammon in order to have the true one committed to our trust.

There is the testimony of several passages as tot the existence of an external holiness in the rituals of the Old Church, in spite of its internal desolation.

527

Though with many there the internals are profane and evil, some have an ignorance or obscurity which does not destroy the benefits to their religion coming from the external holiness of their ritual. Now my contention is that if the New Church can develop an external holiness of equal ultimate power with that which exists as a mere shell in the Old Church, and do this without infection from the internal desolation there, that then much blessing will accrue to the New Church.

     From time immemorial there have been transfers of ultimate powers from one dispensation to another. This is well represented in Assyro-Babylonian mythology by the legend that Marduk, the hero, after slaying and disemboweling the dragon, Tiamat, made of its scales a covering for the heavens. Also history records that Abraham humbly received bread and wine from Melchizedek; that Moses, at Pharaoh's court, acquired certain powers the Lord could subsequently use to confute the magicians who opposed him; and the further fact, pregnant with spiritual meaning, that the Israelites were commanded to spoil the Egyptians of their gold and silver. Our Lord Himself, He who needed no man's help, yet deigned to undergo circumcision and to be baptized by members of the Levitical priesthood. From the totally corrupt and consummated Judaism He even took the two general rites of washings and the Passover and transferred them to the nascent Christian Church in the remodeled: form of baptism and the holy supper.

     Let us consider, then, whether there may not be in the shells of consummated churches about us certain ultimate powers which Providence intends to transfer to the New Church, pending which transferral they operate to lengthen the life of the perverted organizations that have them.

     This is definitely declared to have been the case in Judaism with regard to the ultimate veneration of the Hebrew. It is noteworthy that since the New Church has introduced a reverent state of study of the Word in the Hebrew that there have not been wanting signs of a disintegration of Judaism unparalleled in the course of eighteen centuries. Something similar appears to have occurred in the Moravian Church from the time when one of its bishops, a believer in the heavenly doctrines, ordained his son and that son subsequently joining the New Church became) a bishop there and inaugurated a new order of priests.

528

This new priesthood has been characterized by unusual cohesion and singleness of purpose; and the Moravian Church, as if it had no further gifts to transfer, as if the providential purpose that had kept its shell alive since the Last Judgment had been fulfilled, has suffered in the corresponding period of time a real dissolution as to its distinctive doctrinal purposes. The obvious gift transferred was a zeal for education under ecclesiastic auspices. The disciple of the educational ideals of Comenius was able to see the educational implications in the doctrines and to develop thence a New Church plan of education. It is not improbable that other benefits may have been transferred as well, seeing that with those of the Moravian Church "an image of the primitive Church had been preserved." (S. D. 3492.) For instance, some ultimate priestly power and favor connecting through apostolic succession with the power conferred on the apostles when the Lord ordained them may also have been communicated.

It becomes daily more patent that Protestantism as a religious power is rapidly waning, and is being transformed into purely ethical or cultural organization. But Catholicism in its Greek and Roman aspects still persists as a potent religious factor, a circumstance suggesting they are custodians of some ultimate gifts or power to be transferred to the New Church at some future time, after which their shells, too, will lose the vitality they now possess.

That the chief source of their vitality lies in the ritual of the holy supper and a certain devout attitude towards it, is deducible from certain passages I now shall cite; and also is a fact recognized by Catholic writers themselves: "In all conceivable acts in the life on this earth," writes Percy Fitzgerald, in his Jewels of the Mass, "the lowly, familiar, and unobstrusive Mass holds the first place. There can be no comparison with other great acts of the world; neither with heroes or their wars and conquests, nor with vast popular movements that have changed the face of a nation. One day it is certain this truth will be recognized in a very awful and overwhelming way."

529

     "That the Roman Catholics . . . if they recede as to a part from the externals of their worship, and immediately approach God the Savior Jesus Christ, and also distribute two species in the sacred eucharist, can be introduced ahead of the Reformed into the New Jerusalem, that is into the Lord's New Church. . . . The SECOND CAUSE is that with the Roman Catholics there is an idea of the Divine Majesty in the Lord's Human much more than with the Reformed, as is manifestly evident from the most holy veneration of the host." (B. E. 105, 108.)

     "Almost similar [i. e., Judaism] is the worship with the race of the Catholic religion, as it is called, namely, external without an internal, for the common people are not granted to know the internals of the Word, because reading the Word is forbidden them. Therefore also it came to pass from the Lord's Divine Providence that in the Holy Supper the bread which is flesh was given, but not the wine which is blood; although it is the blood which vitalizes the flesh as the wine the bread; for as bread without wine does not give nourishment to the body, so neither does the good of love which is signified by the bread and the flesh, without the truth of faith which is signified by the wine and by the blood, give nourishment to the soul. It also came to pass from the Lord's Divine Providence that the priest should drink the wine, since by this is signified the nourishment of the soul through Divine Truth without the good of love, which is a holy external without a holy internal. They do not know that this came to pass from the Lord's Divine Providence because they worship externals idolatrously and thus do not comprehend internals. Wherefore if otherwise, they, no differently than the Jews, would have profaned holy things." (A. C. 10040.)

     Now the significant thing in this teaching is that profanation would have been committed except for the providential separation of the elements. Yet there has been no such danger among Protestant churches which are fully as perverted and consummated as the Roman Catholic Church. There can be no profanation unless there be some truth of living acknowledgment that becomes commingled with evils and falses of life.

530

It would certainly seem therefore that the Roman Catholics must possess with regard to the Holy Supper some truth of living acknowledgment which could be in danger of ultimate profanations had its real correspondential enactment on the plane of effects been allowed to occur.

     As to the nature of this truth of living acknowledgment, the citation from B. E. 105, 108 affords us a clew in the words, "an idea of the Divine Majesty in the Lord's Human much more than with the Reformed, as is evident from the most holy veneration of the host."

     Notice also that the Roman Catholics are asked in the same passage only "to recede as to. a part from the externals of their worship." I take this to refer to their receding from "the idolatrous worship of externals." As you have pointed out in your editorial, the bread and the wine remain bread and wine throughout the entire administration of the sacrament, and to consider them as having been transmitted into another substance, and as a consequence to venerate that substance as God, is mere idolatry.

     Two questions of supreme interest to the Church now arise. 1. How does the Divine of the Lord operate through the communicated elements upon the devout receiver? 2. Is it possible for the New Church to receive, at present, in its thought about the Holy Supper a more proximate and powerful and immanent idea of the Divine Majesty in the Lord's Human, there presented to His Church?

     To elucidate the first point requires an intimate knowledge of interior truths of science with regard to matter, for as we are told, (DIV. WIS. XII:5): "A full idea of creation or of the existence of all thing; in their own order from the Life which is the Lord, cannot be given on account of arcana which are known in heaven and have indeed been communicated with me; but because they are full of such things which are very deeply stored up in the sciences, they cannot be described except by books, and scarcely then to the understanding." However much we may quite justly oppose the notion of the transmission of finite bread and wine into the members of the crucified Christ, there is nevertheless in the eucharist during its solemnification a marvel as awe-inspiring as the sacred fire which burned in the bush without consuming it, and which Moses dared not approach without loosing the shoes from off his feet.

531

He who is the Omega has power to approach man's senses through ultimate means. He approaches the sight and hearing through the finite means of paper and print that ultimate His Word on earth. It is obvious that through the finite bread and wine of the eucharist He can approach the remaining senses as well. To understand the nature of His operation here, an understanding of what is meant by the Divine Natural as an interstitial sphere between the created atmospheres, must be, I would add, a necessary preliminary.

I have a doubt as to whether a Church which is still a warring nomad in the wilderness, needing to protect its very existence by constantly parading the abominable heresies of the environing churches lest it forget them, can as yet enter into fuller ideas which involve a possible transferral of some gifts still possessed by those denounced churches. David, the warrior, was not the one to construct the temple in Israel; but it was Solomon, who could make use of timber furnished by Hiram, king of Tyre, so necessary to its construction. Let us not forget that in the Catholic's veneration of the host, though this be coupled with a gross idolatry tantamount to "a praising of the gods of gold and silver," (Dan 5:4), that there are here nevertheless "golden and silver vessels . . . of the temple" (Dan. 5:21) whose restoral to Jerusalem the Lord will some day provide for. Even one who is an idolater, as we learn from H. H. 324, may yet have states of religious acknowledgment and veneration that can be the subject for a salutary admonishment to those who are conscious of possessing greater discernment.

I do not believe that ultimate benefits from the Old Church can be directly transferred to the New Church without a remodeling. The mode of transfer must be in the nature of an illustration to see in the heavenly doctrines principles that will lead to the formulating of an equivalent ultimate. If the New Church is as yet unable to do this, on account of being absorbed in a struggle to maintain itself unscathed from Old Church falsities, the Old Church organizations will continue to live on, not only because of their uses to civil law and order in the world, but because they alone as yet perform certain special ultimate uses to the spiritual world, uses none of which the Lord will permit to be broken.

532

If Providence directed that there be a separation of the elements in the eucharist as administered by the Roman Catholics to obviate a too proximate presence of the Divine Majesty before their minds, we ourselves cannot be without solicitude lest truths which will be embraced when the Church comes out of its wilderness and rules the nations be not endangered or despised through a presentation to her while yet suffering in the durance of her desert abiding. A nearer approach to the Lord requires a recognition that we are on holy ground, and the loosing of the shoes from off our feet.
E. E. IUNGERICH.
Church News 1915

Church News Various 1915

     FROM OUR CORRESPONDENTS.

     PARIS, FRANCE. We have wished in spite of the terrible year we are passing through, to celebrate the anniversary of the founding of the New Church of the Lord, also called the New Jerusalem.

     As in past years, worship was held at St. Cloud at the home of Pastor Hussenet. Every member, at present, in Paris, had wished to be present at this beautiful ceremony; we therefore were quite numerous in-spite of the absence of our sons and of several brothers called to defend their country.

     At four o'clock, Sunday, June 20, a special service to commemorate the day began under the direction of Pastor Hussenet. A strong influx was felt among those assembled; one felt a very profound meditation and an intense emotion which was even communicated to those friends of the New Church with us, who have not yet become sufficiently initiated into our Divine Doctrines.

     Our loyal friend and brother, Lucas, returned from his regiment expressly to be with us all and to participate with us in our celebration.

533

     Several hymns were sung with great enthusiasm, M. Lucas being the accompanist on the piano; among those sung were "Nearer, My God, to Thee," and the 87th Psalm, the music of which was composed by M. Lucas. After the worship our ladies and their daughters served a collation, of which the children enjoyed the cakes and sweets.

     Here are the names of the families who took part in this charming reunion: Lucas family, four; Lesieur, three; Due, four; Labarre sisters, two; Hussenet, five; Le Chanteur, three; Le Gueltel, three; Mme. Strutz; R. I. Router; Mme. Pierre Le Borgne; twenty-seven members in all. Those unable to attend and who had sent letters of regret were the three Misses Broussais, Mr. Sweetman, M. Hubert Flon and M. Paul Flon.

     During the collation a charming idea suggested itself to us, namely, to send affectionate greetings to all our brothers who are with their regiments, an address, which was signed by all present. Toasts were also offered as follows: To the New Church; to the General Church; to our dear Bishop, and to all our brothers and sisters in America. F. HUSSENET, Pastor.

     AUSTRALIA. My visit to the members of the Church in South Australia was in April, and included three Sabbaths, the first of which (Easter Sunday) was spent in the picturesque city of Adelaide, where, in response to the invitation of Mr. J. N. Page, leader of the Conference Society there, I conducted the Easter service and administered the sacrament of the Holy Supper. The other Sabbaths were spent at the home of Mr. and Mrs. John F. White, about twenty-five miles inland from Adelaide. Divine worship was held on each of those days at 3 o'clock in the afternoon, the numbers present being twelve and sixteen respectively. The Holy Supper was administered on the first: Sabbath, April 11, to six communicants. The sermon was from John 13, 17. On the following Sabbath, April 18, the two children of Mr. and Mrs. Arthur Fry were baptized. The sermon on this occasion was from Matthew 18:2-4. The sacrament of Baptism was celebrated immediately before the sermon and was preceded by the children's hymn, "Jewels," which was sung with much heartiness.

534

     The Writings are read daily in Mr. and Mrs. White's home. The time found most suitable is after the mid-day meal, when all are together. In the evening, before the little ones retire for the night, the members of the family read verse by verse, in turn, a chapter from the letter of the Word. Thus, in time, the sacred volume is read right through. In the case of the Prophets and Psalms the reading of those chapters is prefaced by the internal sense from the work of that title. During my visit, the mid-day reading was from the third volume of the ARCANA COELESTIA, and that for the evening the book of the Prophet Jeremiah.

     I left our friends on April 21, feeling that the visit was well worth the journey of over two thousand miles; for, apart from the Sabbath services and daily readings, there were visits to and talks with friends. A pleasing incident in the return journey was the greeting in Melbourne of Mr. Daniel Ashby, the leader of the Melbourne Society, and Secretary of Conference, who came to meet us (my daughter and I) at the railway station. Mr. Ashby spent the day with us and bid us farewell as the train left for Sydney.

     The services in Sydney are regularly maintained. Divine worship is held every Sabbath morning, at 11 o'clock. In the evening, at 7, and every Wednesday evening, at 7:30, a Doctrinal class is held, the book used at the former being THE APOCALYPSE EXPLAINED, and at the latter the TRUE CHRISTIAN RELIGION. Every fortnight a Doctrinal class is held at the home of one of our members who is too feeble to travel, and the sacrament of the Holy Supper is administered to him every six weeks.

     During the Christmas period a visit was made to the friends at Lithgow, a township 95 miles from Sydney, and a profitable time, spiritually, was spent.

     On the first day, which also was the first Sabbath of November, the first New Church betrothal service in Australia was held at half past three in the afternoon, according to the service in the General Church Liturgy. The parties betrothing themselves were Mr. Alfred Kirschstein and Miss Beatrice Caroline Taylor. The pledges given were a ring, set with ruby, and gold sleeve links with initials.

535

The table was bountifully adorned with flowers and the rich repast, which was afterwards served, concluded a solemn and happy celebration. RICHARD MORSE. May 13th, 1915.
JOURNAL OF THE FIFTEENTH MEETING OF THE Joint Council OF THE General Church of the New Jerusalem 1915

JOURNAL OF THE FIFTEENTH MEETING OF THE Joint Council OF THE General Church of the New Jerusalem Various 1915

     Announcements.

     Bryn Athyn, Pa., June 26, 1915.

     The meeting was opened at 9 A. M. with worship conducted by Bishop W. F. Pendleton.

     There were present:

     OF THE COUNCIL OF THE CLERGY.
Rt. Rev. W. F. Pendleton.                Rev. Richard de Charms.
Rt. Rev. N. D. Pendleton.                Rev. T. S. Harris.
Rev. Alfred Acton.                    Rev. E. E. Iungerich.
Rev. J. E. Bowers.                    Rev. C. Th. Odhner.
Rev. R. W. Brown.                    Rev. H. Lj. Odhner.
Rev. W. B. Caldwell.                    Rev. Homer Synnestvedt.
Rev. E. R. Cronlund.                    Rev. F. E. Waelchli.
Rev. George de Charms.

     OF THE EXECUTIVE COMMITTEE.
Dr. F. A. Boericke.                    Mr. John Pitcairn.
Mr. E. C. Bostock.                    Mr. Raymond Pitcairn.
Mr. Robert Carswell.                    Mr. Richard Roschman.
Mr. W. C. Childs.                    Mr. Jacob Schoenberger.
Mr. S. G. Nelson.                    Mr. Paul Synnestvedt.

     OF BOTH COUNCILS.
Rev. W. H. Alden.                    Rev. C. E. Doering.

     BY INVITATION.
Mr. William Whitehead.                Mr. R. G. Cranch.

     The Minutes of the last meeting were read and approved.

     The Secretary of the General Church read his report:

537

     REPORT OF THE SECRETARY OF THE GENERAL CHURCH.

     1. THE MEMBERSHIP Of the General Church of the New Jerusalem numbers, at present, 1213 persons, showing a net increase of 42 members over the membership reported in June, 1914. Altogether, 58 new members have been received since the last report; while, on the other hand,
sixteen members have passed into the spiritual world.

     DEATHS.

2. The following members have died since the Report last delivered:

Mrs. Amalie P. Woelfle, Berlin, Ont., Canada, Aug. 15, 1914.
Mrs. Elizabeth Aitkin Farrington, Glenview, Ill., Aug. 17, 1914.
Mr. Carl W. F. Junge, Chicago, Ill., Sept. 28, 1914.
Mrs. Richard De Charms, Philadelphia, Oct. 29, 1914.
Mr. Julius Pollock, Wheeling, W. Va., Nov. 9, 1914.
Mr. Bennet Yarnall, Bryn Athyn, Pa., Oct. 26, 1914.
Mrs. Susan E. Blackman, Oak Park, Ill., Dec. 11, 1914.
Mrs. Lily May McCay, London, Dec. 17, 1914.
Mrs. Mary Ella Kundsen, Philadelphia, Dec. 29, 1914.
Mr. Charles Theyken, Port Lima, Costa Rica, Jan. 5, 1915.
Mr. Charles H. Bellinger, Toronto, Ont., Jan. 21, 1915.
Mrs. Elizabeth Behlertt Arbutus; Md., March 3, 1915.
Mr. John E. Rotharmel, Toronto, Ont., March 18, 1915.
Mr. Herbert Steen, Berlin, Ont., April6, 1915.
Mrs. Edgar Parker, Philadelphia, Pa., April 20, 1915.
Mrs. Evaline W. Davis, Middleport, O., June 10, 1915.

     3. The following new members have joined the General Church during the past ecclesiastical year:

     NEW MEMBERS.
Mr. Reginald S. Anderson, Toronto, Ont.
Miss Guida Asplundh, Bryn Athyn, Pa.
Mr. and Mrs. Johannes Beck, Rosthern, Sask., Canada.
Miss Dorothy J. Behlert, Arbutus, Md.
Mr. Erwin Emanuel Behlert, Baltimore, Md.
Mr. Leonard L. K. Behlert, Arbutus, Md.
Miss Olga Maria Behlert, Arbutus, Md.
Mr. Alfred Bergsten, Arpin, Wis.
Mr. Eric C. Bromberg, Bryn Athyn, Pa.
Miss Elizabeth Caldwell, Toronto, Ont.
Mr. Frank J. Cole, Clinton, Ont.
Mr. John Edmonds Colley, Atlanta, Ga.
Miss Vera Craigie, Toronto, Ont.
Mr. Eliot Gifford Cranch, Rochester, N. Y.
Miss Amy Doering, Bethayres, Pa.
Mr. Hubert Rudolph Doering, Waterloo, Ont.

538

Mme. Aimee Vanderzvalmen Due, Montreuil sous Bois, Lerne, France.
Miss Evelyn H. Ferdinand, Waterloo, Ont., Canada.
Miss Rhona Glenn, Bryn Athyn, Pa.
Miss Anna Hamm, Rosthern, Sask., Canada.
Mr. and Mrs. John Hamm, Rostern, Sask., Canada.
Miss Bessie Harris, Abington, Mass.
Mr. Alfred Kuhl Hasenphlug, Toronto, Ont., Canada.
Miss Bess Heilman, Leechburg, Pa.
Mrs. Marlin Heilman, Brackenridge, Pa.
Mr. and Mrs. John Heinricks, Waldheim, Sask., Canada.
Mr. John Harry Hilldale, Bryn Athyn, Pa.
Mr. Joseph Knight, Toronto, Ont., Canada.
Miss Nova May Kuhl, Berlin, Ont., Canada.
Miss Margaretha Lechner, Pittsburgh, Pa.
Mrs. Bertram Liden, Stockholm, Sweden.
Mr. Harold K. Lindsay, Pittsburgh, Pa.
Mr. Loyal Daniel Odhner, Bryn Athyn, Pa.
Miss Carita Pendleton, Macon, Ga.
Mr. Theodore Pitcairn, Bryn Athyn, Pa.
Miss Hilda May Potter, London, England.
Miss Phyllis Price, Bryn Athyn, Pa.
Miss Verna Price, Bryn Athyn, Pa.
Mrs. Elizabeth M. Putnam, Oakland, Cal.
Miss Miriam M. Roehner, Philadelphia, Pa.
Mr. Francis Theodore Roy, Pittsburgh, Pa.
Mr. and Mrs. John Edward Sandstrom, Stockholm, Sweden.
Miss Edith A. Scott, Berlin, Ont., Canada.
Mr. Hobert Glenn Smith, Bryn Athyn, Pa.
Miss Dorith Beata Soderberg, Philadelphia, Pa.
Miss Alberta L. Stroh, Berlin, Ont., Canada.
Mrs. Bessie M. Sweet, Portland, Ore.
Mr. Fred. Synnestvedt, Pittsburgh, Pa.
Mrs. Helen C. Tyrrell, Bourbon, Ind.
Miss Greta Wahlstrom, Stockholm, Sweden.
Mrs. Hedwig Wahlstrom, Stockholm, Sweden.
Mrs. A, S. Wells, Toronto, Ont., Canada.
Miss Caryl Wells, Bryn Athyn, Pa.
Mr. Gerhardt Reinhardt Wille, Glenview, Ill.

4. SOURCES OF ACCESSION. Of these 58 new members, 32 were previously connected with various denominations of the Old Church, while 37 are from our own young people, and, of these, 25 have attended the Schools of the Academy of the New Church in Bryn Athyn.

5. THE PRIESTHOOD of the General Church includes at present 34 ordained ministers, of whom 2 are in the third or episcopal degree, 28 in the second or pastoral degree, and 4 in the first or ministerial degree.

539

There are, besides, 4 authorized preachers and candidates; for the ministry.

     6. CHANGES IN THE PRIESTHOOD. The Bishop, on Nov. 3, 1914, received the Rev. Gaston J. Fercken as a priest of the pastoral degree in the General Church. The Assistant Bishop, the Rev. N. D. Pendleton, on June 6th, ordained Mr. Gustaf Bockstrom into the first degree of the Priesthood. The Rev. Ernest J. Stebbing, on Tune 22d, requested that his name be removed from the list of the clergy, as he had entered into secular occupations.

     The Rev. W. F. Pendleton, who, since the first organization of the General Church of the New Jerusalem in 1897, has been the Bishop of this body, on June 22d, 1915, announced to the Council of the Clergy his intention to retire from this office, owing to declining health and strength.
      Respectfully submitted,
          C. TH. ODHNER,
               Secretary of the General Church of the New Jerusalem.

     The Secretary of the Council of the Clergy read the following report:

     REPORT OF THE COUNCIL OF THE CLERGY.

     Two meetings of the Council of the Clergy have been held during the past year: a special meeting, at Bryn Athyn, on February 6th, and the regular annual meeting from June 22d to 25th.

     The reports of the ministers show that during the past year ministers of the General Church have officiated at 4 ordinations, 59 baptisms, 29 confirmations, 13 marriages, to funerals, and 83 celebrations of the Holy Supper.

     Bishop W. F. Pendleton reports that he visited Glenview and Chicago for the District Assembly, Pittsburgh and New York for the Local Assemblies. On June 28, 1914, he ordained the Rev. John Headsten into the second degree, and the Messrs. L. W. T. David, Hugo Odhner, and George de Charms into the first degree. In June, 1914, he resigned as President of the Academy and was appointed President Emeritus. On June 28, 1914, he performed the ceremony of the laying of the corner-stone of the new church building at Bryn Athyn. As pastor of the Bryn Athyn church he instituted the custom of special monthly administrations of the Holy Supper after church services for those who wished to partake more frequently during the year; also notice was given that the Holy Supper would be administered at any time after church on request. He also administered the Holy Supper at two wedding.

     Bishop N. D. Pendleton reports that he was appointed President of the Academy of the New Church on June 15, 1914, and has since that time been actively engaged in the uses connected with that office. On June 25, 1913, he was appointed Assistant Bishop of the General Church.

540

As a part of the duties of that office he visited Pittsburgh twice, Philadelphia several times, Baltimore, Berlin, and Toronto. He has continued in charge of the affairs of the General Church in foreign lands. In addition he has assisted the Bishop in the work of the Bryn Athyn Church.

     The reports of the pastors of the larger societies indicate that the uses in these centers have been carried on regularly with encouraging results. In the European field we note the following points of interest:

     The Rev. E. Deltenre states that the past year has been for the Mission in Belgium a period of natural temptations; the grave events which have taken place in that country have reacted on the exterior activity of the Mission. Services have been regularly celebrated on Sundays and feast days, except during June and July, 1914, on account of an accident to the Missionary. The Rev. Prof. Iungerich celebrated the office on June 19, 1914, and administered the Holy Supper. On Sunday, June 28, the office was celebrated by Pastor Hussenet. From the 9th of August, the services were regularly resumed; unfortunately, as the usual newspapers no longer appeared, the services could not be announced. Nevertheless, there was always an attendance at the services. It has not been possible to give public lectures.

     The Rev. F. Hussenet, at Paris, reports that in spite of the terrible events that disturb them on every side, he still continues to maintain the society in the greatest unity and greatest cohesion.

     Mr. Barger writes from The Hague, Holland, that the little circle there has gone on quietly in its uses during the period of war. Services are held every fortnight.

     Two of our ministers, on visits to; Europe last summer, rendered services to the Church there. The Rev. E. E. Iungerich, besides ministering at Brussels, preached twice at Paris and once at Lausanne. He was also by appointment of the Bishop the messenger of the General Church to the British Assembly, and preached at London and at Colchester. The Rev. E. R. Cronlund preached once in Stockholm, Sweden, and baptized four persons there. He also preached at London, England.

     From Australia, the Rev. Mr. Morse writes of his activities as a minister of the General Church in various parts of that country.

     The Rev. J. E. Powers, the Missionary of the General Church, reports that in the course of the rear 44 places were visited in Ontario and in seven of the States. Of these place 24 were visited once, and 20 twice. Three adults and six children were baptized. The adults became members of the General Church. The sacrament of the Lord's Supper was administered nine times, as follow: At Randolph, Ont., once. At Milverton, Ont., twice. At Bellaire, O., twice. At Eureka, O., twice. At Youngstown, O., once. And at Renovo, Pa., once. During the summer of 1914, he preached for the Olivet Church, Toronto, Ont., on nine Sundays.

541

     The Rev. F. E. Waelchli, Visiting Pastor, reports that he has ministered to New Church societies or circles, at Rosthern, Hague and Chaplin, Sask.; Kenora, Clinton, Milverton and Windsor, Ont.; Cincinnati, Middleport and Cleveland, Ohio; and Erie, Pa. These trips occupied about five months. Two months were spent in the Province of Saskatchewan, most of the time being given to Rosthern and Hague. At Chaplin he spent several days, on invitation of the pastor, the Rev. Peter Hiebert, and preached three times. He attended the annual meeting of the Northwestern New Church Conference, held at Hefbert, Sask., delivered a sermon, and also read a paper on Baptism, which called forth a lively discussion. All other places visited are circles, consisting of few members, excepting Erie and Middleport. At Erie, which was visited four times, the attendance at services is good. At Middleport, visited twice, the situation is encouraging. The interest shown by the older members is strong and earnest, and several persons, hitherto not closely affiliated with the Church, have begun to manifest considerable interest. At the last visit the attendance was larger than for many years.

     The two licensed lecturers of the General Church, Mr. William Evans, of Penetang, Ont., and Mr. F. H. Rose, of London, Eng., have both done some lecturing during the year. The former has also engaged in colporteur work, and sold 7 copies of Brief Exposition and 84 copies of Heaven and Hell.

     The three men ordained into the first degree of the ministry in June, 1914, are located as follows: the Rev. L. W. T. David at Denver, the Rev. George de Charms at Philadelphia, and the Rev. Hugo Odhner at Berlin.

     The name of the Rev. E.J. Stebbing has, at his request, been removed from the list of ministers of the General Church. This action was requested by Mr. Stebbing because for several years he has not been engaged in ministerial work and sees no prospect of again entering upon it. The Council, by resolution, expressed to him their cordial good wishes and their hopes for his continued prosperity in the work he has taken up. At the meeting just held, seventeen members of the Council were present.

     At the opening of the meetings, on Tuesday, June 22, Bishop W. F. Pendleton announced his retirement from the office of Bishop of the General Church, to take effect at the close of these meetings.

     The Committee on Social Song Book reported progress. It is hoped that the work will be ready for the printer by September.

     One of the questions considered by the Council was to what degree of the ministry the Rite of Confession of Faith, or Confirmation, belongs. It was concluded that as confirmation is a confirming by the party himself of that which was promised for him at baptism, and as baptism pertains to the first degree, confirmation also pertains to that degree, and that therefore the rite can be performed by any minister.

     The official title of the Rev. F. E. Waelchli was considered, and it was concluded that Visiting Pastor expresses the use which he performs.

542

     The revision of the Liturgy was considered. The Bishop stated that he has prepared seven offices to take the place of the twelve offices in the present liturgy. On motion, it was Resolved. That in the opinion of this Council it is desirable that the seven new offices prepared by the Bishop be printed in pamphlet form, and that this resolution be communicated to the Executive Committee.
     Respectfully submitted,
          F. E. WAELCHLI, Sec'y.

     On motion of Mr. Raymond Pitcairn, seconded by Mr. Walter C. Childs, it was

     Resolved, That this Joint Council record its regret at the retirement from active service of Bishop W. F. Pendleton and express to him its sincere thankfulness for wise leadership of the General Church, so characterized by a love of justice and freedom. And this Joint Council trusts that Bishop W. F. Pendleton may long be spared to counsel the Church and to minister in his priestly office. Our affection and respect are now and always with him.

     The Report of the Executive Committee was read by the Rev. W. H. Alden:

     REPORT OF EXECUTIVE COMMITTEE.

     The Executive Committee has held no meetings since the annual meetings of a year ago, till the annual meeting, held June 26, of the present year.

     Methods for increasing the circulation of the NEW CHURCH LIFE were considered and the sending out of fifty copies, monthly, as sample copies, approved.

     A Pension was voted to be paid to the Rev. Richard de Charms, of Fifty Dollars per month, from the Pension Fund.

     Some discussion has been had of status of the Extension Fund Committee, there being a feeling on the part of some members of the Executive Committee that there is an undue number of priests now upon the Committee. No conclusion has been reached.

     By vote it was recommended that

     The Pension hitherto paid to Mrs. R. M. L. Frost on account of her son, Francis, be discontinued.

     No other action, of public interest, has been taken by the Executive Committee during the year.
WM. H. ALDEN, Acting Secretary.

     The Report of the Treasurer was read by the Rev. W. H. Alden:

543

     REPORT OF THE TREASURER

     FOR THE YEAR ENDING MAY 31, 1915.

     RECEIPTS.
Balance on hand, June 1, 1914                              $417.98
Interest on Investments                         $187.50
Bank Interest                              6.00
Rent Addressograph                         11.50
                                                            $205.00

     CONTRIBUTIONS.
Unknown                     $5.00
California                     .50
Colorado                     18.60
Delaware                    .40
District of Columbia                12.00
Florida                     15.00
Georgia                    116.30
Illinois                     14.50
Chicago                     29.56
Glenview                     289.00
Indiana                     36.00
Kentucky                     5.00
Maryland                     16.90
Massachusetts                4.00
Michigan                     5.00
Minnesota                     2.00
Nebraska                     3.00
New Jersey                     9.00
New York                     55.70
Ohio                         301.50
Pennsylvania                     228.00
Bryn Athyn                     2,065.73
Philadelphia                     124.68
Pittsburgh                     361.52
Texas                          6.50
Washington                     29.00
W. Virginia                    27.00
Wisconsin                     3.00
Canada                     92.30
Berlin and Waterloo                176.90
Toronto                     535.89
Australia                     35.86
Great Britain                     7.68
London and Colchester           29.98
France                     2.00

544

Holland                     6.00
Mauritius                    .97
Sweden                     13.49
                                   $4,585.46

                NEW CHURCH LIFE.

Subscriptions                $844.47
Advertisements                .50
Sp. Contr. for Jan. No.           58.55
Sp. Contr. for Ed. Asst.           240.00
                                   $1,143.52
Total                                                   $6,351.96

     EXPENDITURES.

     GENERAL CHURCH.
Salaries Bishops Office           $2,700.00
Missionary                     485.40
Treasurer's Asst.                500.00
Trav. Expenses Sec. C. of C.      25.00
Bishop                     78.90
Missionary                     136.85
Secretary, Council of Ministers.     34.00
Postage                     48.14
Stationery                     20.18
Printing Qrly. Rept.                36.50
Addressograph Expense           11.02
Orphanage Interest                62.50
Sundries                     7.33
                                   $4,255.82

     NEW CHURCH LIFE.

     Salary Editor                $500.00
Sp. Editorial Asst.                255.00
Publishing Life                905.79
Paper                          162.65
Cover Paper                    52.50
Cut                          4.60
Bound LIFE to Subscribers and
Complimentary                8.30
Sundries and Postage           58.06
                                   $1,946.90
                                                            $6,192.72

     Balance on Hand, May 31, 1915                               $159.24

545

     PENSION FUND.

     Balance on Hand, May 31, 1915                $2,250.55
Income from Investments and Bank Interest      2,973.55
Extension Fund Loan                     500.00
                                                             $5,724.10

     Expenditures.
Pensions                               $2,460.00
Rent Safe Deposit Box                     6.86
                                             $2,466.86

     Balance on Hand, May 31, 1915                               $3257.24

     EXTENSION FUND.

     Receipts.
Balance on Hand, June 1, 1914               $1,976.37
Contributions:
Georgia                    $1.00
Florida                    3.00
Illinois                     5.50
Massachusetts                2.00
New Jersey                     1.00
New York                     2.00
Ohio                          76.25
Pennsylvania                1,167.40
Wisconsin                     1.00
Canada                     61.95
Great Britain                     2.01
                                                   $1,323.11
Income from Investments                         5,605.00
Interest on Bank Balance                         8.72

                    Expenditures.
Extension Work                          $5,205.21
Aid to Societies and Circles                     1,862.85
Circulars                               16.50
Safety Deposit Box                          1.64
Postage and Sundries                     6.63
Loan Paid                              500.00
Interest on Loan                          7.89
                                             $7,611.72
Balance on Hand, May 31, 1915                          $1,301.48

     The Report of the Church Extension Committee was read by the Rev. W. H. Alden:

546

     REPORT OF COMMITTEE ON CHURCH EXTENSION.

     The Committee on Church Extension has consisted, during the past year, of the same members as in previous years, namely, Dr. F. A. Boericke, Chairman; Rev. W. H. Alden, Secretary and Treasurer, and Rev. Messrs. Acton and Doering. As always, it has been a most harmonious Committee. No action has been taken by it except by the unanimous approval, of its members.

     The Committee has held, during the past year, eight meetings, on the following dates: June 26, Sept. 10, 17, Nov. 24, 1914, and Jan. 19, Feb. 4, April 26 and May 24, 1915.

     The Committee has given careful consideration to the various applications for assistance, which have come before it. Following is a brief summary of the work accomplished.

     Arrangements had been made in the previous year for the taking up the work of pastor to the Arbutus Society by the Rev. R. H. Keep. Mr. Keep resigned from the pastorate during the summer so that the provision for assistance to the Arbutus Circle was continued for only one-quarter of the year. Mr. Alden has since made fortnightly visits, and recently arrangements have been made for the transfer of the Rev. T. S. Harris from Abington, Mass., to Arbutus. This arrangement gives promise of excellent results. Mr. Harris will take up the work in Arbutus July 1 next. Informally the Committee has agreed to assist the Arbutus Society in sufficient amount to make this possible.

     The work in Abington will be continued by visits from Bryn Athyn.

     During the summer of 1914 Mr. Harris made another missionary visit to the Province of Quebec, to the expenses of which the Committee appropriated some small assistance. He found much antagonism and it is not thought desirable to repeat the trip the present year.

     Rev. John Headsten made an extended trip during last summer tot the far Western States, the expenses of which were borne by the Committee. Mr. Headsten's work in Chicago has continued usefully, and has been supported as in previous years.

     On account of the conditions brought about by the war, Mr. Deltenre in Brussels has been unable to advertise largely. Nevertheless he has continued his mission and reports that he has found several "neophytes." He has also done considerable literary work in the preparation of a Liturgy, and a considerable Compendium of the Writings of Swedenborg. Owing to war conditions there was little or no news from Mr. Deltenre up to the time of the visit of Mr. Pitcairn. Since that time communication has again been opened through the good offices of Mr. Gerrit Barger at The Hague, so that we have been enabled to send money to Mr. Deltenre and to hear about his work.

     The Rev. Mr. Waelchli spent a considerable period during the last summer in the Canadian Northwest with gratifying results. He also visited Erie, Middleport and other places.

547

He has now withdrawn from the large part of the pastoral work in Berlin, and is, during the coming year, to be practically engaged in the extension work, and will extend his field of work so far as time and means permit.

     The Rev. F. E. Gyllenhaal, after interesting experiences on the way, in India, Australia and Mauritius, arrived in Natal last August and has been actively at work there. The expenses of his trip were provided through the Committee by a special contribution; but the Society at Durban provides entirely his personal expenses while there.

     Dr. G. J. Fercken spent the whole winter in Bryn Athyn, taking almost all the courses in the Theological School as seemed possible or useful. The Committee has borne the cost of his traveling expenses from and back to France, and he is now working in Lausanne Switzerland.

     The assistance given last year to the Gothenburg Circle has been discontinued, as it does not appear that there is any such development of interest in the General Church there as would justify it. Moreover the Rev. Gustaf Boeckstrom has been ordained and is taking charge of the work in Sweden, which will include oversight of Gothenburg as well as Stockholm.

     A long letter was received by the Committee from Mr. Alfred H. Stroh making suggestion for carrying on the work in Sweden in various ways, including provision for pamphlet publications by Mr. Stroh and fuller support for Mr. Rosenqvist in Gothenburg and Mr. Bronniche in Denmark. The Committee, after careful consideration, felt compelled to refuse Mr. Stroh's requests.

     Rev. W. L. Gladish made application to the Committee for compensation for work done in Covert, Mich., last summer and for support for similar work during the coming summer. The Committee believes that the orderly method is for societies to make application and not the ministers as a personal matter, and for this reason, did not feel free to grant these requests.

     Assistance has been voted to the Advent Church in Philadelphia and to the Sharon Church in Chicago, but in amount fifty dollars less in each case than last year. This was done on the ground that the Committee desired it to be understood that in assisting societies the help given would be decreased from year to year, with the expectation that the society would grow and more nearly approach self support from year to year.

     The financial report shows that the calls upon the committee have already become larger than can be met by the income of the endowment fund. If the Church is to extend the uses provided for by the Extension Fund, as these uses might normally be expected to increase, it will be necessary that materially increased contributions be made by the Church at large. The Committee, while it will act with such wisdom as it possesses with the means which are entrusted to it, it cannot undertake to administer more than is given into its charge.

     It has been determined to print quarterly statements of the Extension Fund, to be sent out in connection with the quarterly reports of the General Church treasury.

548

     Some small provision has been made for missionary literature. Mr. Waelchli found opportunity to discuss the subject of New Church Baptism and the Doctrine of the Writings as the Word in the columns of the Bote. The Committee agreed to pay for copies of the Bote containing Mr. Waelchli's article for distribution in. the Canadian Northwest. The Committee is also disposed to act favorably toward the publication of a small pamphlet in German for missionary use by Mr. Waelchli, but has felt a question of the propriety of using its means for literature. There are cases where effective work can be done by this means and at relatively small expense. The Church needs means for providing literature, and in the absence of specific funds the Committee has, in a few cases, made small appropriations for this purpose.
     F. A. BOERICKE, Chairman.
     W. H. ALDEN, Secretary.
     C. E. DOERING.
     ALFRED ACTON.

     The Treasurer of the Orphanage Fund, Mr. Walter Childs, read his report:

     ORPHANAGE FUND OF THE GENERAL CHURCH OF THE NEW JERUSALEM.

     Statement from June 18th, 1914, to June 18th, 1915.
Cash Balance, June 17, 1914                              $469.27

     Receipts.
Brickenstein Bequest                     $318.99
Henderson Fund, Interest                120.18
Total from Bequest and Investments                    $439.17

     Contributions.
Baltimore Society, Children's
Christmas Offering                     5.00
Berlin Society                     21.58.
Berlin Society, Special Contribution      7.67
Christmas Offering, Bryn Athyn Society      44.25
Children's Service Offering, Bryn Athyn      21.00
Four Bryn Athyn' Boys (Edreth Acton,
Philip Pendleton, Victor Robinson
and Geoffrey Price)                     4.24
Colchester, Eng., Christmas Offering      4.39
Denver Society, Children's Christmas
Offering                          3.75
Middleport Sunday School                2.30

549

N. Y. Society, Offering                14.25
N. Y. Sunday School, Christmas Offering      .87
Church of the Advent, Phila., Easter
Contribution                          6.50
Pittsburgh Society, Christmas Offering      40.00
Toronto Society                     30.19
Miss Viola Heath, Proceeds of Play           12.33
Mrs. Roydon H. Smith, from Sale of Songs      6.00
Dr. Felix A. Boericke                15.00
Mrs. F. O. Breitstein                    2.00
Walter C. Childs                     10.00
Mr. George W. Doering                1.00
Children of Mr. and Mrs. C. H. Ebert      1.85
Mr. William Evans                     1.00
"A Friend," Bryn Athyn                1.00
Mrs. C. S. Glenn and Family           5.00
Mrs. Cara S. Glenn and Family           5.00
Miss Alice E. Grant                     1.25
Miss Alice E. Grant                     1.75
Miss Edith W. Potts                     3.25
Mrs. Margaret J. McKallip                25.00
Miss Edith W. Potts                     3.00
Robt. and Katherine Reynolds           1.25
Mr. Jacob Schoenberger               10.00
Mr. Alfred Stroh                     1.80
Miss Rebecca E. Sullivan                1.00
Mrs. Annie M. Walker               10.00
Mrs. M. Werckle                    5.00
Total Contributions                              $329.47
Total Receipts                               768.64
                                        $1,237.91

          Disbursements.
     1914.
July to Dec. Mrs. E. J. Fitzpatrick           $180.00

     1915.
July to Sept. Mrs. R. M. L. Frost           30.00
Oct. to Dec. Mrs. Maud Heath           30.00
Oct. r. Franklin Nahrgang, Special           40.00
Jan. to June. Mrs. E. J. Fitzpatrick           180.00
Mrs. Maud Heath                     60.00
Mrs. C. Thairgen                     6.00
                                        $526.00
Balance in Bank, June 18th, 1915                     $711.91

550

     On motion, it was Resolved, That this Joint Council recommend to the Executive Committee that provision be made for the publication in pamphlet form of the Statement of the Order and Organization of the General Church, the Statement to include the addition respecting the rite of Confession of Faith reported to this meeting by the Council of the Clergy; and that a copy of this resolution be sent to the Executive Committee.

     The question of the publication in pamphlet form of the seven new offices prepared by Bishop W. F. Pendleton was considered, and, on request of the Chairman of the Executive Committee, was again referred to that body.

     The subject of The State of the Church was taken up for consideration, and was discussed by the Messrs. John Pitcairn and Robert Carswell.

     On motion, the meeting adjourned until 2 P. M.

     Bishop W. F. Pendleton stated that this morning session is the last at which he presides.

     AFTERNOON SESSION.

     The Council met at 2 P. M., Bishop N. D. Pendleton presiding.

     The Rev. Alfred Acton called attention to the fact that this is the first meeting of a body of our Church after the retirement of Bishop W. F. Pendleton, and this is the meeting at which Bishop N. D. Pendleton takes charge of the Church as Acting Bishop until the next General Assembly. "I wish to assure him of the support of all in the work before him." [Applause.]

     The subject of The State of the Church was further considered, and was discussed by the Messrs. E. E. Iungerich, W. H. Alden, Walter Childs, J. E. Bowers, F. E. Waelchli, R. Carswell, H. Synnestvedt, George de Charms, Hugo Odhner, John Pitcairn, Richard Roschman, Raymond Cranch, W. B. Caldwell, Seymour Nelson, E. R. Cronlund, Richard de Charms, Alfred Acton, E. C. Bostock, Paul Synnestvedt and C. T. Odhner.

     On motion of Mr. Raymond Pitcairn it was Resolved, That this discussion be closed for today, to be continued at a joint meeting to be called by the Bishop in the fall.

551

     It was moved by Mr. Carswell, and seconded, that Bishop N. D. Pendleton be appointed Bishop of the General Church to take charge of the duties now resigned by Bishop W. F. Pendleton, until action shall be taken in this matter by the next General Assembly.

     Mr. Doering pointed out that such action is not necessary, since Bishop N. D. Pendleton, as Assistant Bishop, becomes Acting Bishop until the office is filled.

     On motion, Mr. Carswell's motion was laid oven to the meeting in the fall.

     On motion, the meeting adjourned.
     F. E. WAELCHLI,
     WM. H. ALDEN, Secretaries.

552

     DIRECTORY OF THE GENERAL CHURCH.

     Officials of the General Church.
     Bishop.
     Acting Bishop.
     The Rev. N. D. Pendleton.
     The Rev. William F. Pendleton, Bishop, Retired.

     Secretary.
Rev. C. Th. Odhner.

     Treasurer.
Rev. W. H. Alden.

     Consistory.
The Bishop.
Rev. A. Acton.                     Rev. W. F. Pendleton.
Rev. C. E. Doering, Secr.      Rev. Homer Synnestvedt.
Rev. C. Th. Odhner.               Rev. F. E. Waelchli.

     The General Council.
The Bishop.
Rev. Alfred Acton, Secr.      Rev. C. Th. Odhner.
Rev. Wm. H. Alden.               Rev. W. F. Pendleton.
Dr. Felix Boericke.               Mr. John Pitcairn.
Mr. E. C. Bostock.               Mr. Raymond Pitcairn.
Mr. Hugh L. Burnham.           Rev. E. S. Price.
Rev. Wm. B. Caldwell.               Mr. Richard Roschman.
Mr. Robert Carswell.               Mr. Rudolph Roschman.
Mr. Walter C. Childs.               Mr. Jacob Schoenberger.
Rev. Chas. E. Doering.               Rev. Homer Synnestvedt.
Rev. E. E. Iungerich.               Rev. F. E. Waelchli.
Mr. Seymour G. Nelson.

     The Executive Committee.
Mr. John Pitcairn, President.
Dr. Felix A. Boericke, Vice-President.
Mr. Paul Carpenter, Secretary.
Rev. Wm. H. Alden, Treasurer.

Mr. Edward C. Bostock.           Mr. Seymour G. Nelson.
Mr. Hugh L. Burnham.           Mr. Raymond Pitcairn.
Mr. Robert Carswell.               Mr. Richard Roschman.
Mr. Walter C. Childs.               Mr. Rudolph Roschman.
Dr. Edward Cranch.               Mr. Jacob Schoenberger.
Rev. Chas. E; Doering.               Mr. Anton Sellner.
Mr. S. S. Lindsay.               Mr. Paul Synnestvedt.

     The Church Extension Committee.
Dr. Felix Boericke, Chairman. Rev. Alfred Acton.
Rev. W. H. Alden, Secretary. Rev. C. E. Doering.

553

     Directory of the Clergy.

     Bishops.

     PENDLETON, WILLIAM FREDERICK.
Ordained, 1st and 2d degrees, 3/9, 1873; 3d degree, 9/5, 1888. Bishop of the General Church, retired.

     PENDLETON, NATHANIEL DANDRIDGE.
Ordained, 16/6, 1889; ad degree, 2/3, 1891; 3d degree, 17/11, 1912. Acting Bishop of the General Church. Acting Pastor of the Bryn Athyn Church. President of the Academy of the New Church, Bryn Athyn, Pa.

     Pastors.

     ACTON, ALFRED.
Ordained, 4/6, 1893; 2d degree, 10/1, 1897. Pastor of the circles in New York and Washington. Professor of Theology, Academy of the New Church, Bryn Athyn, Pa.

     ALDEN, WILLIAM HYDE.
Ordained, 1st and 2d degrees, 30/9, 1886. Treasurer of the General Church. Manager of the Academy Book Room, Bryn Athyn, Pa.

     BARLER, ORSON L.
Ordained, 1st and 2d degrees, 1/11, 1879; Beatrice, Neb.

     BOWERS, JOHN EBY.
Ordained, 1st and 2d degrees, 11/5, 1873. General missionary, 37 Lowther Ave., Toronto, Ont., Canada.

     BRICKMAN, WALTER E.
Ordained, 1st and 2d degrees, 7/1, 1900. Engaged in secular work, 419 Evaline St., Pittsburgh, Pa.

     CALDWELL, WILLIAM BEEBE.
Ordained, 19/10, 1902; 2d degree, 23/10, 1904, Pastor of the Immanuel Church, Glenview, Ill.

     CRONLUND, EMIL ROBERT.
Ordained, 31/12, 1899; 2d degree, 18/5, 1902. Pastor of the Olivet Church, 32 Springhurst Ave., Toronto, Ont., Canada.

     CZERNY, ANDREW.
Ordained, 10/6, 1883; 2d degree, 21/3, 1886. Pastor of the Societies in London and Colchester, 174 Peckam Rye, S. E., London, England.

554

     DECHARMS, RICHARD.
Ordained, 1st and 2d degrees, 21/1, 1877. Instructor in the Academy Schools, Bryn Athyn, Pa.

     DELTENRE, ERNST.
Ordained, 1st and 2d degrees, 26/5, 1912. Missionary in Belgiumand Holland, 33 Rue Gachard, Brussels, Belgium.

     DOERING, CHARLES EMIL.
Ordained, 7/6, 1896; 2d degree, 29/1, 1899. Superintendent of the Academy of the New Church, Bryn Athyn, Pa.

     FERCKEN, GASTON JOHN.
Ordained, 1st and 2d degrees, 28/14, 1906. 181 Boul. Pont d'Arve, Geneva, Switzerland.

     GLADISH, WILLIS L.
Ordained, 1st and 2d degrees, 3/6, 1894. 806 W. California St., Urbana, Ill.

     GYLLENHAAL, FREDERICK EDMUND.
Ordained, 23/6, 1907; 2d degree, 19/6, 1910. Pastor of the Society in Durban, Natal, South Africa, 360 Essenwood Road.

     HARRIS, THOMAS STARK.
Ordained, 1st and 2d degrees, 8/4, 1897. Pastor of the Society in Arbutus, Md., Halethorpe, Md.

     HEADSTEN, JOHN.
Ordained, 1st degree, 19/6, 1913; 2d degree, 28/6, 1914. Missionary, 3749 Janssen St., Chicago, Ill.

     HUSSENET, FERNAND.
Ordained, 1st and 2d degrees, 10/10, 1909. Pastor of the Society in Paris, 31 Rue Henri Regnault, St. Cloud, Seine et Oise, France.

     IUNGERICH, ELDRED EDWARD.
Ordained, 13/6, 1909; 2d degree, 26/5, 1912, Professor of Theology, Academy of the New Church, Bryn Athyn, Pa.

555

     KEEP, RICHARD HAMILTON.
Ordained, 27/6, 1897; 2d degree, 22/5, 1898. Engaged in secular work, 152 Prospect Park, Brooklyn, N. Y.

     KLEIN, DAVID HAROLD.
Ordained, 26/6, 1898; 2d degree, 27/10, 1902. Engaged in secular work, 1231 E. 46th St., Chicago, Ill.

     MORSE, REV. RICHARD.
Authorized minister and pastor, pending ordination, 31/7, 1913. Pastor of the Society in Sydney. 180 Regent St., Redfern, Sydney, N. S. W., Australia.

     ODHNER, CARL THEOPHILUS.
Ordained, 10/6, 1888; 2d degree, 19/6, 1891. Professor of Theology, Academy of the New Church. Secretary of the General Church. Editor of NEW CHURCH LIFE, Bryn Athyn, Pa.

     PRICE, ENOCH S.
Ordained, 10/6, 1888; 2d degree, 19/6, 1891. Professor, Academy of the New Church. Pastor of the Allentown Society, Bryn Athyn, Pa.

     ROSENQVIST, JOSEPH E.
Ordained, 19/6, 1891; 2d degree, 23/6,1895. Pastor of the Circle in Gothenburg, Ostra Skansgatan 18 A, Gothenburg, Sweden.

     SMITH, GILBERT HAVEN.
Ordained, 25/6, 1911; 2d degree, 19/6, 1913. Pastor of the Sharon Church, Chicago, Ill., Glenview, Ill.

     SYNNESTVEDT, HOMER.
Ordained, 19/6, 1891; 2d degree, 13/1, 1895. Pastor of the Pittsburgh Society, 462 S. Atlantic Ave., Pittsburgh, Pa.

     WAELCHLI, FRED. E.
Ordained, 10/6, 1888; 2d degree, 19/6, 1891 Secretary of the Council of the Clergy. Pastor of the Carmel Church, 820 King St., W., Berlin, Ont., Canada.

     Ministers.

     BAECKSTROM, GUSTAF.
Ordained, 6/6, 1915. Minister of Circle in Stockholm, Sweden, Karlaplan 6.

556

     BROWN, REGINALD W.
Ordained, 21/10, 1900. Professor Academy of the New Church, Bryn Athyn, Pa.

     DAVID, LLEWELLYN W. T.
Ordained, 28/6, 1914. Minister of the Denver Society, 543 Delaware St., Denver, Colo.

     DECHARMS, GEORGE.
Ordained, 28/6, 1914. Minister of the Philadelphia Society of the Advent, 1613 B, N. 56th St.

     ODHNER, HUGO LJUNGBERG.
Ordained, 23/6, 1914. Assistant minister of the Carmel Church, 820 King St., W., Berlin, Ont., Canada.

     Authorized Candidates and Preachers.

     EVENS, WILLIAM.
Authorized, 8/7, 1913. Randolph, Ont., Canada.

     PENDLETON, CHARLES R.
Authorized, 4/6, 1905, Instructor in the Academy Schools, Bryn Athyn, Pa.

     ROSE, FRANK H.
Authorized, 18/8, 1913 No. 5 Market Parade, Portland Road, South Norwood, London, England.

     STROH, ALFRED H.
Authorized, 7/6, 1900. Editor of Swedenborg's Manuscripts, Odengatan 47, Stockholm, Sweden.

557

DAVID AND ABSALOM. 1915

DAVID AND ABSALOM. Rev. C. TH. ODHNER 1915

NEW CHURCH LIFE
VOL. XXXV SEPTEMBER, 1915          No. 9
     A SERMON

     I. ABSALOM'S SIN.

     Unto David, the king, there were born sons in Hebron; his firstborn was Amnon, and his second Chileab, and the third was named Absalom. And Absalom had a sister, very fair, whose name was Thamar, and Amnon loved her with an infernal passion. Following the counsel of an evil friend, he violated his sister, but no sooner had he accomplished this atrocious deed, than his love turned into exceeding hatred, and he put her away in her grief and shame. Absalom, her brother, then avenged her injury by slaying Amnon, and fearing the wrath of his father, he fled from the land. But David mourned and longed for Absalom and at length brought him back to Jerusalem. Now, in all Israel there was none to be so much praised as Absalom for his beauty; from the sole of his foot even to the crown of his head there was no blemish on him. And his hair was very heavy upon him, weighing two hundred shekels, when he polled it once a year.

     After a time Absalom began to play lord over the land, stealing the hearts of the men of Israel; at last he broke out in open rebellion against his father, who, seeing himself deserted, fled from Jerusalem. And Absalom then took possession of the city, and went in unto his father's ten concubines, who had been left behind. But David gathered strength again, and gave battle unto Absalom, commanding his captain, Joab, to "deal gently for my sake with the young man, Absalom." Then there was a great slaughter of Absalom's men in the wood of Ephraim, and the wood devoured more people that day than did the sword.

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And Absalom met the servants of David; he was riding upon a mule, and the mule went under the thick boughs of a great oak, and Absalom's hair was caught in the oak, and as he was hanging between heaven and earth, the mule went away from under him. But Joab, disregarding the king's commands, thrust three darts through the heart of Absalom while he was yet alive in the midst of the oak. And the king, when hearing of the death of his son, was much moved, and wept, crying, "O my son, Absalom, my son, my son, Absalom! Would God I had died for thee, O Absalom, my son, my son!"

     What are the divine arcana concealed in the internal sense of this mournful and touching story, which from childhood has so strongly excited our interest? The veil of the letter of the Word does, indeed, appear dense in this case, for the sense of the letter itself is here so self-evident, connected and in itself interesting, as to keep distant the perception of the spiritual sense. Moreover, the story has not been explained, in its connection, in the revelation given to the New Church. Yet the Lord has not left us in total darkness regarding this part of His Word. A few folds of the veil have been lifted, and if we apply our eyes to these minute openings, a flood of light will be shed upon the dark story of Absalom, the son of David.

     These openings will be found in a few short passages occurring in the SPIRITUAL DIARY, which we will quote in full, for they are pregnant with spiritual suggestions and lessons of practical value to the Church. We learn here that

     It is a representation, that the Lord as to his human essence is called the branch and root of Jesse, and the son of David, as also faith may be said to be the son of the Lord's Word, or of its' letter, in so far as it is born through knowledges, although the letter is dead, and is a rebel, as was Absalom, the son of David. (2658.)

     Again we read in the same work:

     That the literal sense is to be treated cautiously, may be deduced to some degree from this, that many who are innocent, place sanctity in it, and believe it; the same is seen to be signified by the grief of David over Absalom.

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It is moreover to be observed that one ought not to dispute from an opposite (ground or point of view) against the principles, or against the cupidities of everybody, for it will have no effect; but principles, although false, are bent by the Lord into truth, as cupidities are bent into good; wherefore the sense of the letter ought not to be broken. (2694, 2695.)

     The above is all that has been revealed concerning Absalom in the Writings of the New Church, but from it we learn that by him is represented the sense of the letter of the Word, and the faith in that sense alone, among the men of the Church, and that by David, consequently, is represented the internal sense of the Word, and the faith in that sense.

     AMNON, as the firstborn of David, represents the first state of faith, or the truth of faith in general. His name, in the Hebrew, signifies simply "truth."

     ABSALOM, whose name means "father of peace," is the truth of the literal sense of the Word, and faith in it, a faith that is fundamental in the Church as the "father," or first means of gaining the peace of the regenerate life. This faith, when conjoined with and subservient to the faith in the internal truth of the Word, is, like Absalom, of incomparable beauty in Israel, being, as the Letter itself, the divine truth in its fulness, holiness and power. From this faith the man of the Church derives an ever-increasing growth of perceptions of truth in the Letter, represented by the hair of Absalom, from which, also, he will have power to conquer in temptations, as Samson had power from the growth of his hair.

     THAMAR, the beautiful sister of Absalom, represents, like the Thamar in the history of Judah, the genuine affection of truth. This affection is a virgin, pure and fair, a royal princess, arrayed in a robe of divers colors.

     But a horrible crime was committed by Amnon, bringing sorrow and ruin upon the house of David. It is the grievous story of the downfall of every former Church that has existed in this world. The truth of faith is perverted and turned into falsity by evil loves, and immediately it violates and defiles the genuine affection of the Word by using it to excuse and confirm these lustful loves. It has been thus since the day when the serpent first seduced Eve by Perverting the sense of the divine commandment concerning the eating from the trees in the garden of Eden.

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This same crime was committed in the Christian Church, when the genuine faith in the Lord was perverted by the love of dominion, which took possession of the leaders of the Church. How was this dominion established? By violating Thamar; by hypocritical appeals to the affection and reverence for the Word in the Church. The statement of the Lord to Peter, concerning the keys of heaven and hell, was thus brought forward to give a divine authority to papacy and the affection of the Word had to submit, though not without resistance, grief and shame. But after the lust of Amnon had been sated and his atrocious end accomplished, Thamar was thrust away in scorn and hatred. After the infernal dominion of Rome had been established, there was no further use for the affection of the Word in the Church. The hypocritical mask of love for it was cast aside, and the people were even forbidden to read the Word. But in so doing the faith itself of the Church was doomed to death. The genuine doctrine of truth was utterly destroyed, and this was accomplished by the innumerable heresies which arose in the Church from the belief in the appearances of the literal sense, a faith now blind because bereft of the pure affection of truth. Thus Absalom killed his brother Amnon, but he himself became, henceforth, a fugitive and a rebel against David, his father. There could be, no longer, any perception of the genuine truth of the Word, or any harmony between it and the fallacious interpretations of the sense of the letter. A certain reconciliation did, indeed, take place at the time of the Reformation, when Absalom returned to Jerusalem from his exile in Geshur,-that is, when the letter of the Word was restored to the Christian Church,-but this truce was only apparent and of short duration. Absalom soon began to usurp the power of David, and at last broke out in open rebellion. Literalism soon reigned supreme in the Reformed Church, and fresh heresies soon broke out based upon literal interpretations of the Word. The Catholic doctrine concerning salvation by mere works was indeed rejected, but in its place the Church accepted the dogma of salvation by mere historical and literal faith, without the life of charity.

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Thus the hearts of men of Israel were stolen from their rightful king, and the rebellion against the genuine truth of the Word became worse than ever. David fled: all perception of truth in the Word was withdrawn from the Church. The false faith in the sense of the Letter now ruled supreme in the Church, and Absalom even took possession of the ten concubines which his father had left behind. Even the simple in the Church were, for a time, seduced by the false understanding of the Word.

     II. ABSOLM'S FALL.

     But the cup of Absalom's abominations had now been filled, and the day of judgment was at hand. David with his army returned unto his kingdom, and gave battle to Absalom's forces in the woods of Ephraim. The last judgment took place when the Lord returned to his Church in the revelation of the internal sense of the Word, and the final combat against the dominion of falsity occurred on the plane of the intellectual understanding of the natural man, or in "the natural of the intellectual," which is the woods of Ephraim. Yet the Lord has not come to destroy the faith in the sense of the letter, but to take it captive and bring it into harmony with the genuine truth. Hence David commanded his captains: "Deal gently with the young man, Absalom, for my sake."

     For the faith in the Word, even though perverted and rebellious like Absalom, or destructive of true charity like Cain, is still sacred, and must not be destroyed. A mark was set upon Cain, and Jehovah said: "Therefore, whosoever slayeth Cain, vengeance shall be taken on him sevenfold." (Gen. iv:15.) This was done from divine mercy, "because there can be no saving faith, unless historical faith precedes, and they who are only in historical faith, that is, in the knowledge of the things of faith, who are Cain, are preserved, because they are able to teach truths [as well as falses] from the Word to others, for they teach from the memory." (A. E. 427.)

     Thus also Absalom was to be preserved alive and treated gently for the sake of his father David, for faith in the sense of the letter is the only foundation for the genuine Church, even though it is the same foundation as that upon which the Old Church has erected its idolatrous temple.

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This superstructure must indeed be torn down, but the foundation must remain inviolate, or else there is no plane in the human mind upon which the Lord may build up His New Jerusalem.

     But the faith in the literal sense of the Word is, nevertheless, doomed in the Old Christian Church itself, or as a whole, since the day of the Last Judgment. Absalom, riding upon a mule, met the servants of David in the battle, and the mule went under the thick boughs of a great oak, and Absalom's head was caught in the oak, and the mule went away from under him.

     A MULE, in a good sense, represents the lower plane of the rational understanding, even as a horse represents the higher, spiritual intelligence of truth. But a mule has also an evil signification, and represents here the perverse natural reasoning which is used by those who argue against the internal things of the Word, and in confirmation of false conclusions based upon the mere appearances of the literal sense. Such was the mule upon which Absalom rode, and such a mule takes its rider to his destruction in among the thick branches of the oak-wood of Ephraim.

     For an OAK TREE, and especially the oak of Palestine, on account of the toughness of its wood, and the twisted and entangled ramification of its branches, represents the lowest plane of the natural, the degree of sensuous scientifics, appearances and fallacies. The religious people of the consummated Church, when battling against the attacks of rationalism upon their false doctrines, and when riding the mule of merely natural reasonings in their efforts to explain the mysteries of the sense of the letter, invariably find themselves thus entangled among the sensual appearances of that same letter,-confused, contradictory and inexplicable as they seem to be from a scientific point of view. The head is caught in the branches; their intellectual perception is lost; the mule of natural reason runs away from under them, and they are left hanging between heaven and earth, between doubt and assurance, not knowing where to turn, or how to get out of the dilemma.

     JOAB now comes up, and gives the death-thrust to Absalom.

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The faith in the sense of the letter is being utterly destroyed in the Christian Church by the attacks of the growing skepticism of the age. Joab, the fierce, treacherous and bloody man of war, was indeed one of the captains of David, but had been cursed by him for the murder of Abner, and was now acting in open disobedience to the commands of the king. When acting under the orders of David, Joab represents the natural faculty of the human understanding, which may be of the highest service to spiritual truth in its warfare against falsities of religion. But when acting by itself, or in disregard of the divine authority of interior truth, it works nothing but ruin and destruction. Joab is here the murderous spirit of modern rationalism, which has been let loose in the Old Christian Church since the time of the Last Judgment, and which has spread abroad in all lands under the names of skepticism, biblical criticism, agnosticism, etc., all of which are, essentially, nothing but infidelity and atheism. Nothing is more delightful to this accursed Joab than to find the Absalom of walling faith entangled amongst the difficulties of the literal sense of the Word, and to give the death-blow to this faith by its pitiless arguments.

This, then, is the conclusion of the tragedy in the house of David. Thamar was violated by Amnon, and Amnon was; killed by Absalom, and Absalom was destroyed by Joab. The affection of the Word (Thamar) was defiled and ruined by the faith of the Church in its decline (Amnon); this, in its turn, was falsified and spiritually destroyed by doctrines derived from the appearances of the letter of the Word (Absalom) and the faith in the letter itself is finally destroyed by licentious natural reasonings (Joab). The vastation and consummation of the fallen Church is thus complete.

But to David the death of his son, Absalom, was a cause of the profoundest grief. The Lord in his Second Advent came not to destroy, but to redeem and to restore the fallen Church, though that Church would not receive the divine mercy of the heavenly King and Father. His love was and is extended to the men of the Old Church as much as to the men of the New, and such is His divine compassion, that He would willingly give His own life for the salvation of His rebellious children.

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Grief cannot be predicated of Him, but pity alone, unfathomable pity for those who have cast away from themselves the last remnant of faith in His Word. For such unhappy souls, if they confirm their denial by their life, have closed heaven to themselves, have destroyed with themselves the very last means by which the Lord can reach them with His salvation. How important, how essential, then, that the literal sense be treated with the greatest caution, lest the faith of the innocent be hurt, and their eternal salvation be endangered!

     The men of the New Jerusalem cannot, must not, have any part in the accursed work of Joab. In their holy mission of proclaiming to the world the new Gospel of the internal sense, the evangelists of the New Church must proceed with the utmost caution and reverence, must avoid every appearance of ridiculing the apparent contradictions of the literal sense; must follow the divine example of the Writings themselves, in dwelling upon these mere appearances only to the extent of pointing out the necessary existence of a higher, spiritual sense within the letter. This, it is to be feared, has not always been done, and men may easily be deprived of their faith in the letter by our misguided missionary zeal, without gaining any faith in the internal sense. Far better is a wrong faith than no faith at all, and far better is natural good than no good.

     It is an essential feature of the divine mercy and wisdom that the Lord, in His operations among men, never breaks the falses and cupidities of the natural man, but gently leads and bends these to what is true and good. And the only means by which this can be effected are the remains of good and truth, or of apparent good and truth which man has imbibed from his childhood: the things which he holds sacred, and which form his conscience.

     Howsoever ignorant, fallacious or misguided this conscience may be, so long as there is in it anything relative to genuine good and truth, and is not contrary or opposed to these, it still is the most sacred thing in man, for in it resides the whole and the inviolable freedom of his life. All who are salvable are thus bent by the Lord to the good of life by means of the good of their faith [or conscience]; there is a difference in this respect between Gentiles and Christians, between the simple and the learned, between infants and adults, each being operated upon by the Lord in a different manner.

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They who have contracted long habits of evil, are bent to good by abstaining from evil, and by intending well, and by doing this according to their best apprehensions and conceptions; they are truths and goods to those who are in more external and simple states. Children, for instance, must be allowed to remain in the appearances of the letter, as long as they are children, and the internal sense is to be opened up to them only gradually and with the greatest caution. It is of absolute harm to deprive them, or the simple in the Old Church, of their faith in the goodness of men such as Abraham, Jacob, David, or Paul. They cannot as yet understand the real truth, which, indeed, must come sooner or later, but which must be presented carefully, and as the Lord in His Providence affords the unsought opportunities.

III. THE RESTORATION OF DAVID.

When a new, higher, more interior truth is given to the faith of man, the first new state of that faith is always more or less a state of faith alone in the natural-rational, a faith vain-glorious, bent on conquest, fierce and unmerciful. It will combat fallacies and cupidities from a directly opposite point of view, and is apt to treat the old perceptions and affections, which until quite lately were its own, as if they were enemies instead of relatives. A separation from them and a consequent isolation are indeed necessary for the sake of strengthening and crystallizing the new state of faith and life, but the isolation and the opposition cannot continue forever if the new state is to be of service for the advancement of the neighbor in the Church at large. Opposites can never be conjoined, nor does truth, when alone, have any conjunctive power. A common, intermediate plane of understanding must be established, and a common affection must be excited, in order that the interior may elevate the exterior. If a man disputes with another from an opposite ground, he appears as an enemy harsh and condemnatory. The "amour propre" of the opponent, is excited, whence it follows that the interior truth is not received, but is instantly rejected. Hence disputes never effect any conversion.

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But if an intermediate degree of understanding be established by gentle accommodations, and the affection of truth be excited by suitable illustrations and applications on the lower plane, then the interior truth and good may be perceived and received with joy. The Lord himself, in speaking through His Word with any man or angel, thus accommodates His infinite wisdom to human fallacies, even to the lowest and grossest of these. The men of His Church on earth, whose inmost perceptions are really nothing but thick clouds when compared to angelic perceptions, can, therefore, well afford to simulate, in some small, finite degree, this Divine example of mercy and patience, when dealing with the conscience of those who are in grosser appearances and fallacies.

But the exercise of these virtues cannot and must not descend to mere natural sympathy, or to indifference to the more genuine, interior truth which the Lord gives a man to see, and still less to compromise between the truth of good and the falsity of evil. The latter is simply profanation; and natural sentiment or sympathy, if not governed by spiritual charity for the Lord as the divine truth, is nothing but evil in itself, although this spiritual charity is not perfect if void of true natural sympathy, not with the fallacies and the concupiscences themselves, but with the man who is suffering from these, and whose freedom from them is to be secured. Absalom must needs die, if David is to continue to reign, and be followed by Solomon in his glory. The faith in the sense of the letter alone, as opposed to the genuine truth of the internal sense, cannot endure if man is to make any advance in the life of regeneration. In the Old Church, with those who love darkness rather than light, that faith is doomed to death from the violent hand of negative rationalism, but the simple, who are in ignorance yet love the truth, will in time, in this world or in the next, receive a new faith in the sense of the letter, a faith genuine, invincible, enlightened and glorious, because gifted with life from the internal sense of the Word. Instead of Absalom, who might have been their "father of peace," Solomon, that is, "Peace" itself, will in the future reign over them and within them.

The struggle between Absalom and David represents, in the supreme sense, the temptation-combats of the Lord in the human. David, everywhere, represents the Lord in His human, in the state when He, as the divine truth itself, fought for the supremacy of the divine good, preparatory to the complete unition of the divine with the human.

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Absalom is here the first faith in the appearances of the literal sense of the Word, which the Lord, as a man, received in the earlier states of His glorification. This faith, and the affections conjoined with it, must be subdued and be driven out, in order that Divine good and truth might reign in the human. But the hells desired the old state to remain, and tempted the human by their false understanding of the sense of the letter. Thus the devil took Jesus up into the holy city, and put. Him on the pinnacle of the temple, and said unto Him: "If thou be the son of God, cast thyself down: for it is written, He shall give His angels charge concerning thee and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone." (Matt. iv:5, 6.) The struggle was severe, indeed, for it appeared as if the very Word of God was tempting Him. But it was only the false sense or understanding of the Word that tempted Him, and He conquered in the temptation by the genuine sense of the Word. Jesus said unto the devil: "It is written again, Thou shalt not tempt the Lord thy God." Thus rebellious Absalom ceased to infest David, but in his stead Solomon was given as the true heir, and by Solomon is represented the complete state of the glorified human, the state in which the letter was one with the Spirit, the divine truth one with the divine good, the human one with the Divine. It is this temptation and this victory which is Divinely described and celebrated in the third Psalm, which David sang when he fled from Absalom, his son.

A similar battle between David and Absalom is being fought daily in the life of the regenerating man. It is the battle of the old perceptions and affections against the new, better and higher things of spiritual life, which are constantly inflowing from the Lord. When first presented, these latter appear contrary and hostile to the former, and an opposition is aroused, which is felt as the pain of temptation. This pain and anxiety continues until the resisting power of the old state is exhausted, and the former things, which were loved as good and true, appear dead. But they are not dead or eradicated, only subdued and humbled, and they will, in time, re-appear, infilled with the new and higher life.

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And thus the progress of purification will keep on, stage by stage, birth by birth, unto all eternity. In each state the old Absalom will seem to die, but the heir to the throne will re-appear in Solomon. This is the work of the Lord, who has gently and imperceptibly bent and turned the old to the new. Take, for instance, the natural feeling of pity, which in the old state may have been looked upon as charity itself, whilst in reality it has been conjoined with all manner of obscurities, fallacies and affections of self-love. When the true doctrine concerning the quality of natural good is first presented, it will first arouse opposition and anger and afterwards appear to destroy the old affection of pity. In this state a man would rather give no alms, than perhaps give it wrongly. But as the state matures, the affection of pity will re-appear, but now conjoined with wisdom. Mere natural good has given way for genuine good in the natural.

Slow is the change and growth in life, so slow that it cannot but arouse impatience and indignation, especially when a man observes the manifest fallacies and disorders of those who are about him. They ought to know and do so much better, yet year after year they seem to remain almost in the same state, continually wounding his own more interior perceptions and finer feelings. And yet he must feel convinced that they mean well, inmostly, and that they are doing the best they can, according to that conscience which is their own and no one else's. If so, what else can be done than to respect their freedom, deal gently with them, and be patient. We know how they appear, but we do not know how good or how evil they really are within. But we do know, or, at least, we may know, how evil we ourselves are, and how infinitely patient and merciful the ford is toward us, permitting us to live on, each day affording us opportunities to learn more interior truths and to shun more and more evil, thus continually drawing us from a deeper hell into a milder one, or leading us from a lower heavenly society into a higher one, ever nearer to the Lord. If He were not patient with us, what would become of us?

Patience signifies literally, and is essentially, the willingness to suffer. Impatience with the notions and faults of our neighbors is really our own unwillingness to suffer for the sake of the preservation of their freedom and the attainment of their salvation.

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And yet "charity suffereth all things," for charity is the love of our neighbor's eternal welfare. If we keep this end steadfastly in mind, we will find that it is quite worth suffering and enduring for. But patience means, especially, the willingness to endure or suffer temptations, willingness to bear the pain of giving up the filthy things which our natural man loves. This is a kind of patience that of all virtues is the most unattractive to the natural man. Sympathy and kindness, helpfulness, gentleness and forbearance, all these are pleasing even to the old proprium, especially when exercised toward itself, but patience and charity towards the Lord, willingness to suffer for His sake-the renunciation of anything, or all the things which constitute that very self, that kind of patience is painful, and therefore the only real kind of patience or long-suffering. Yet upon this willingness depends our whole salvation, and it ought not to be so hard to exercise this patience, when we think of the infinite patience of the Lord, who is constantly enduring countless and unspeakable things from us. It is a miracle of divine patience and mercy, that He does not break our pride and resistance with a strong hand; that He can for a moment endure the indignities which we heap upon Him in our disbelief and disobedience; that He can tolerate such creatures of the dust, who dare to lift their hands against the Creator and Ruler of the universe!

But He does suffer and endure all things, for He is love and mercy and compassion and patience itself, willing to give up His whole divine life for all and for each one of us. He is not only our King, but our Father, who would not seek the death of any of His children, even though they be rebels. He commands His servants, the angels: "Deal gently for my sake, with the young man, Absalom," and they obey His Word, lovingly and tenderly bending the fallacies and cupidities of man into higher and purer perceptions and loves. Patient are they, unwilling to accuse or condemn. Patient is their Master; He will not break the bruised reed. Let us, then, possess our souls in patience and hope and trust. "For this is our God. We have waited for Him, and He will save us." Amen.

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RAISING OF LAZARUS FROM THE DEAD 1915

RAISING OF LAZARUS FROM THE DEAD Rev. JOHN HEADSTEN 1915

     AN EXPOSITION ON THE INTERNAL SENSE.

     (Continued from NEW CHURCH LIFE, March, 1915.)

     IV.

     "And Jesus lifted up His eyes, and said: Father, I thank Thee that Thou hast heard Me." (John 11:41-44.)

     To understand the internal meaning of this Divine story, it is of greatest importance to note the changes as to position which the Lord makes with respect to Lazarus as the narrative progresses. First, He was far off and the sisters sent for Him; secondly, He said He would go to him and approached the outside of the town; thirdly, He came to the grave where He prepared the sisters and the people for the great miracle; fourthly, He raised Lazarus from the grave, and commanded that he be loosened from the things which impeded. These circumstances show plainly that as Lazarus represents the Church which the Lord was going to raise up among the gentiles, His gradual drawing near and final resuscitation of him, signifies the entrance of the Christian Church, first, into a state of preparation by means of the literal sense; secondly, into a state when it was the custodian of the Divine truths of the internal sense; thirdly, the acquiring of an internal knowledge of that sense, and, fourthly, when the good of celestial love is being conjoined to that internal knowledge and the Church becomes a truly living body.

     The actual state of the Church as to life is determined by its attitude to the Lord,-for that causes Him to be near, or to be far off,-and its worship of Him is unselfish and pure in the degree it is directed to Him with the good of love as the object in view. If the literal sense be the guide, the Lord will be worshipped with the purpose of obeying Him as a person, which cannot but have the idea of reward mixed into it; when the chief aim is to acquire truths the whole energy will be to gather an abundance of them for intellectual development; but if the good of love to the Lord, be the ruling aspiration of the Church the internal and external worship will present itself in a constant unselfish desire to love Him as being the Divine truth, and without being affected by what others might think, it strives to build up the Church of the New Jerusalem on the foundation that the only God of heaven and earth has laid, knowing that that alone means eternal life and the salvation of men.

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     The taking away of the stone where the dead had been laid introduces the Church into a new and the final stage of its regeneration, the beginning of which is set forth in the first words of our text, which reads:

     "And Jesus lifted up eyes, and said:"

     Whatever is related that the Lord did has its practical fulfillment in the mind and life of the Church. This, therefore, that "He lifted up eyes, and said," has reference to the elevation of the internal mind into a more profound understanding of the Lord's providence, and the purpose of all His leadings. This conjoins the Church to a stronger heavenly sphere whereby it is illuminated and brought into a closer touch with the Divine good. The faculties which enable the Church to see and perceive these things are the Lord's-and indeed are the Lord in her-hence it is said when the elevation of her understanding is treated of, that "Jesus lifted up eyes," and the inflow and perception of celestial truths concerning the Divine good is meant by, "He said." These truths create a sphere that penetrates down to the external life of the Church and prepares her for the seeing of "God's glory."

     Then follows the Lord's thanks givings:

     "Father, I thank Thee that Thou hast heard Me."

     That the Lord gave thanks indicates the state when the ruling interest of the Church is to ascribe all good and truth to Him; and that it was given to the Father because He had heard Him, denotes that this attributing is done from the Divine good because there is now within the Church a state of spontaneous obedience to the Divine dictates of her Doctrines;-there is faith in the will.

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     The words which follow further reveal the result of the foregoing attitude to the Heavenly Doctrines within the Church. They read:

     "I know that Thou hearest Me always, but because of the multitude which standeth around I said, that they may believe that Thou hast sent Me."

     States of doubts are displaced by positiveness Whereas before there was disagreement between the internal and the external, there is now a harmony that enables the external to fearlessly confess what the internal believes. The, half-hearted confession: "his seems to be the New Jerusalem," becomes the absolute: "This is the Church of the New Jerusalem; blessed be the Lord's name forever!" No apologies are offered for the Doctrines-for she sees they are Divine-and no excuses for the number of her members, knowing that one having the truth and living it, is worth more than a whole world in confirmed falsities. The former dim view of the status of the New Church becomes clear seeing that she is a Divine organization, as necessary for the birth and bringing up of spiritual children, as a natural mother for natural children. This positive state is expressed in our text by, "I know," and it is caused by Spontaneous submission of the external t, the internal, contained in these words: "Thou hearest Me always."

     The Church cannot be made living and grow until she has become a solid unit in the faith, and a unit in the life; love to the Lord must be the highest aim, and charity to the neighbor the containant of that sublime aspiration The clergy of the New Church,-for let us bear in mind that the Lord performs, the internal work by means of the priestly office,-must preach a positive doctrine from an affirmative position; for they who do not do so are only an hindrance to her growth as a Divinely instituted body, not even performing the work that an affirmative layman does for the growth of the Church. Before that is done the Church cannot grow,-she will only fall asunder, and the different pieces will associate themselves with the enemies of the Lord, while her true children are being expelled, shunned and belied.

573

     The foregoing must be an accomplished fact before those who are meant by "the multitude which standeth around" are going to believe the Doctrine and attain to the acknowledgment of its Divine origin; for that acknowledgment is what is meant by believing that Jesus was sent by the Father.

     The introduction of the Church into life cannot be forced It is brought about in a way as orderly as the growth, and quickening of a child in a mother's womb and its final birth. Step by step the good Lord leads His Church, and it always appears to her as if she were wholly left to herself to fight her own battles, to win or to lose as the natural circumstances, with ability and energy might favor; it is the Lord and He alone that leads by His unseen Providence. It is He that teaches the Church His ways and causes her members to walk in them. This is not done suddenly as one would transplant a tree from one field to another but by planting a new seed in a new field, where it is allowed to grow to a tree, and as of itself weather the storms and changes of all seasons, until it becomes fruit-bearing and useful. In the meantime the Divine Husbandman by means of His gardeners furnish nourishment, prunes it, and frees it from noxious insects and animals that would destroy it.

     The office of building up the Church is accomplished by the instrumentality of the ministry into whose work flow the vivifying streams of life from the Lord. Hence, in the degree the ministers, as a whole, are elevated into the Heavenly Doctrine and teach it, the Church grows intellectually, and in the degree these doctrines are applied to life, the Church draws nearer and nearer to the source of the influx, and the dominion of heavenly life. The Church becomes a compact unit more and more; for she is being joined together by spiritual love. The final instruction also, which includes all former ones, and the Divine act of imparting life which makes the Church a truly living body, is carried out through the office of the ministry, for the Lord, as the Divine truth, works by means of and in the most orderly way. The final influx of truth from love, which raises the Church to life, is revealed in these words:

     "And when He had thus spoken He cried with a loud voice: Lazarus come forth!"

     The Divine Providence has had and will have but one end in view, namely, the salvation of the human race.

574

This cannot be accomplished except by a means, which is the Church; and the Church of the New Jerusalem, which is everlasting and the crown of all, is that Divine instrumentality. When she is made alive, then is accomplished the Lord's purpose as to means. Hence when the Lord brings these words to fulfillment: "Lazarus come forth," the end of all His redemptive work has taken permanent form upon the earth. The New Church will then enter into the noble uses of her calling.

     The Lord's "crying out with a loud voice," signifies the preaching of the Divine truth of the Divine good, from Divine zeal. This will have for an effect a resulting worship from the good of truth and consequent joy of heart; i. e., the fulfillment of these words:

     "And he that was dead came forth bound hand and foot with graveclothes, and his face wrapped in a napkin."

     Before the good of love becomes the qualifying factor in the Church, she has indeed all the organs and appears as an organic body, but as she lacks the life which makes a being in which all the organs functionate freely, she appears lifeless, and is to all appearance dead as to her true use; and being rejected by all who are in evils and falsities, she is dead to the world.

     But "Lazarus come forth!" These words denote that the stale rule of truth is succeeded by the pliable and yet firm rule of love. But this question may be asked: "Is the rule of love by means of truth more pliable, and yet firmer than the rule of truth? It is, indeed, for although it will excuse, forgive and forget wrong doings, and love all with an open heart full of hope that there might yet be the possibility of salvation, still there is no such a thing as a swerving from the Divine truth, neither as to faith, nor as to life. Evil and falsity, aided even by those in good, may attack her internally and externally, but the rule of truth from good ignores them, knowing that the Lord's providence is the all in all, and they who trust in it will never be put to shame.

     But although celestial love raises the Church to life and is the dominant factor in every organ of her body, still there are many things to hamper in the beginning. Her development is impeded by things adhering from former states, and influences from the predominant sphere of the Christian world about her.

575

Therefore the sacred text informs us that Lazarus after having come forth was bound hand and foot with graveclothes. As the grave was a cave, it is easily seen that these wrappings are the natural equivalents of false conceptions, which make the movements of the Church difficult, and brings her usefulness down to a minimum. That he was thus bound means that the Church in the beginning of her true life will still be subjected to interior and exterior temptations. As she cannot be tempted unless she has false conceptions, backed by shortcomings as to life, it is evident that the graveclothes stand for false notions concerning interior and exterior things. How many, for instance, are altogether liberated from the influences of the shams of the Christian world about us? And if any, is it not true that in the beginning they fail to see the dividing line between the useful and the harmful, and that liberties are taken which bring on internal trouble and confusion? And furthermore: Is it not a common practice to excuse and defend our own shortcomings, and those of our friends, while we have a disposition not to do so with others? Such things give false conceptions a sufficient backing whereby the Church is hampered in spite of interior rational good being the ruling element. Again, the failures to see the dividing line between the natural and the spiritual hinders her development. We mix natural truths-which but serve for a preparation-with spiritual truths which are the direct agents of the Lord for salvation. For instance: We cannot scientifically understand this or that doctrine, and in order to do so we turn back to those natural means which served for the preparation of the inspired Seer, thinking that if they prepared him, they will also prepare us. To turn back in this manner is to endeavor to understand spiritual truths by means of natural, to try to enter as a camel through the eye of a needle,-an inversion of order.

But the holy narrative says: "His face was bound about with a napkin." The face is the external symbol of the affections of good and truth, and "a napkin" denotes the memory. Hence this teaches that the Church is just like an individual in all respects; in this also, that in the beginning of every state, even the highest, there is a tendency to believe that truths stored in the memory are tokens of true affections.

576

Such a belief prevents the understanding from performing its functions, and the benign affection of good and truth which have quickened her cannot develop its qualities. In that state the Church lives a life for itself inside of itself. But this is against the nature of the Divine life which throbs in the New Church as the instrument of salvation for the whole human race; hence this Divine story concerning the raising of Lazarus from the dead closes by these words:

     Jesus saith, unto them: Loose him and let him So."

     The Lord's providence over His Church operates so that she cannot possibly see and know it before it has performed its work. The means are not supernatural, and never compel faith-no breaking, no compulsion. They are a gentle leading-ever abiding the time when the Church is willing to be bent. But, like an individual, she will not allow herself to be bent until all her resources are spent. But when she submits herself to the leading hand of Providence, the help is at hand to guide her in freedom into the paths of life.

     The Lord's leading and salvation of His Church, was prophesied before she began her journey. Her trials are described there, and also the source "from whence her help cometh." Hence what the Lord does when she needs help is to open the store house of Divine truth, and deliver by their strength; and this is done by the preaching of the truths which treat of the particular state she is in, and strength to deliver flows in. So also with reference to the liberation of the Church from the things which bind and impede her development. The Lord's words, "Loose him," come to her when she has practically learned that she is bound, hampered and cannot make any progress. She will not listen, however, until she has exhausted all her own resources, nor will she allow herself to be led by the Lord until she is willing internally and externally to humbly kneel before Him and submit to His providence. Her liberation is effected by the preaching of the Divine truths of the Word which restore freedom and sight in order that she may see the way clearly and from an unhampered love for the salvation of men may lead the people in the ways of righteousness.

577

The fulfillment of these words "Let him go" will be accomplished, for the Church of the New Jerusalem will then live a truly rational life upon the foundation of the Divine truth. "To go," signifies to live.

But how will this manifest itself?

It will manifest itself in this way:-the Church will learn the Doctrines; she will believe them, obey them, and become partaker of their life. Her ministers will preach them with an affirmative mind; inculcate the holiness of their dictates into the children, and thus lay a firm positive foundation that need not be relaid when they are going to become true members; but upon which the Church can be built in an orderly manner. Conjugial love-the repository of all blessedness in heaven and upon the earth-will be impressed upon the young from their earliest years, and marriages outside of the Church will be taught and proven to be as destructive to her life as the joining of the affection of truth to falsity, or the joining of truth to the affection of falsity. The New Church will be a distinct body-as distinct as her Doctrines are and the longing for the association with those who do not acknowledge the Lord in spirit and truth will be far from her. But instead, as a compact body, cemented together by the love for and of the Second Coming of the Lord, she will exert all her strength to make known to the world the Glorious Name of the Lord.

578

NEW LAMPS FOR OLD 1915

NEW LAMPS FOR OLD MADEFREY ODHNER 1915

A stranger cried, "new lamps for old,
New lamps all polished brightly!"
And I bethought my lamp of gold,
My lamp, that lights me nightly,
And smiled at this deceiver's cry,
Who dared announce both low and high,
That he would give new lamps for old;
And to my bosom tightly
I clasped my lamp; and 'neath al fold
I hid it, resting lightly
Against a rude unbroken heart.
But there it melted, flowed and mingled
'Till racing through my veins it tingled,
And made of love a better part,
A newly-born diviner art,
Which told me that the red-gold flame
I oft' had worshiped but in name,
Was Very Truth, Inspired, Divine,
A thing to cherish and enshrine.
MADEFREY ODHNER

579

SWEDENBORG'S DIARY AND DREAMS, 1743-1744 1915

     TRANSLATED FROM THE SWEDISH BY C. TH. ODHNER.

     (Continued from NEW CHURCH LIFE for August.)

     [October] 7x8.

     [253] It seemed I wanted to pass along a road, but I saw a little boy who was walking on a path; I followed him, but there was a mist. It seemed to me there were soldiers about. I walked along, crouching and afraid, but yet they did not seem to be enemies but of our own troops. But as I could not find any road before me, I turned about, and came into a room that was untidy. I asked for another chamber and also obtained it. I asked a man for some water, but he said it was stale and muddy. I then asked for milk, and woke up. It means that I had gone astray and had followed my own understanding in a fog, and in such a case a person is afraid of his own people, as if they were enemies. But when a person pursues the right way, then he is afraid of no one. The water means that my understanding is still turbid; the milk means that still more confirmation is required.

     [254] Afterwards, in a vision, I saw a person dressed in a black cloak, but it was taken off, and he vanished. It means that the former blackness had vanished; when a person pursues this way only, that he puts his trust only in Gold and Christ, and not in himself so as to depend upon the strength of his own arm or his own understanding. Moreover, it was perceived that we are soldiers in order to fight against Satan continually. When one has the spirit and life of, God, then there is daily a victory; but if contrariwise then there is daily a discomfiture, a falling into one defeat after another; and therefore a man should not despair but trust in the grace of God. [255] Last night I seemed to see a commission [for me] as a Lieutenant or captain or something similar; but I asked Secretary Bierchenius* to report that I desired to remain in my former office as assessor.

580

This signified that I did not then understand what it means to be a soldier and to fight against Satan, for God sends angels along with [such a soldier] who fight for him. This is the black cloak which was taken off, and God Himself has deigned to enlighten me.
     * Hans Bierchenius, Secretary of the College of Mines, one of Swedenborg's associates and friends. Concerning his happy state and beautiful appearance after death, see the SPIRITUAL DIARY, n. 4717.

     [256] I saw also in a vision a heart full of blood, by which is meant love.

     [October] 8x9.

     [257] This night was the most delightful of all, because I had a vision of the Kingdom of Innocence. Beneath me I beheld the most beautiful garden that can be imagined, a garden where, little by little, white roses appeared placed upon every tree. Afterwards I came into a long chamber where beautiful white vessels were standing, containing milk and bread; it was so appetizing that nothing more appetizing can be imagined. I was in company with a woman, of whom I have no particular recollection. [258] As I returned there came to me a beautiful and innocent little child, who told me that that woman had left without saying farewell. She asked me to buy her a book which she wished to take up with her, but she did not show me. I woke up. Furthermore it seemed to me that I was giving a feast, at my own expense, to a crowd of people in a house or palace that was standing apart. There were some acquaintances there, among others the Councillor-of-State Lagerberg,* and, I believe, also Ehrenpreus and others. Everything was at my expense, and it seemed it was costing me a great deal: the thought kept coming continually that it was expensive; sometimes I did not care, for I observed that the whole expense was borne by that Lord, who owned that estate, or who showed it to me. [259] It meant that I was in the Kingdom of Innocence and that I was giving a treat to the other and worldly people without seeing them; perhaps it signifies my work, that it should not be like them, although I am giving them a treat by it, or something else. The child meant innocence itself; I was quite touched by it, and wished that I were in such a kingdom, where all is innocence.

581

I lamented that I had to leave it, upon awakening. As to the woman who left without saying farewell, I do not know what is meant thereby.
     * Senator Lagerberg. This refers to Count Sven Lagerberg, (1672-1746), one of the veterans of Charles XII. He became a councillor of state, or senator, in 1723.
     Count Carl Ehrenpreus, (1692-1760), another of the veterans of Charles XII. Both he and Lagerberg are described in the SPIRITUAL DIARY as adulterers and among the infernals.

     [260] On the next day, the 9th, my eyesight was so strong that I was able to read the small-print Bible without the least inconvenience.

     [October] 9x10.

     [261] In a vision there appeared as it were a fire of hard coal, burning briskly; it signified the five of love. . . . It signified that on the day before I had been engaged upon my work, which is entirely different from the other one* and [proceeds from] an entirely different love. [I was in doubt] whether it would prevail, and whether if would not be regarded as mere talk of a plaything in comparison with the other one. [262] Upon awakening I had fully resolved to abandon this work; this also I would I have done, if it had not afterwards seemed to me in my sleep that I had been sent to a certain place with a letter. I did not find the way, but my sister, Hedwig, saw the letter, and said that it was addressed to Ulrika Adlersteen,** who, it appeared, had longed for me for a long time. I arrived there, and also saw Schanstrom. Afterwards I had continually before me the thought of the senses, how they ascend to the brain and again descend, by which I was strengthened to continue with the work. [263] May God grant what this may not be contrary to His good-pleasure, since I cannot take anything from the sleep without getting myself into a temptation to abandon it.

582

God, however, helped me to this resolution [to continue with the work]. To God alone be praise and honor. Nevertheless, a child stumbled over my foot, hurt itself, and screamed. I wanted to help it up and asked, why do you race about so? It meant, without doubt, that I wanted to hurry too fast in this [work].
     * "My work, which is entirely different from the other one,"-meaning that the ANIMAL KINGDOM, which he was still seeing through the press, was entirely different from the WORSHIP AND LOVE OF GOD, upon which he had now commenced to work.
     ** The Baroness Ulrika Adlersteen, probably one of Swedenborg's childhood friends, was born in 1694, and was the daughter of Baron Goran Adlersteen. In 1715 she married Albrecht Schonstrom, who was the son of Peter Swedberg, the brother of Jesper Swedberg. She was, therefore, the wife of Swedenborg's cousin. (Doc. I:85)

     [October] 10x11.

     [264] I met a gentleman whom I asked if I could enter his service, because I had lost my fortune on account of the war, but the answer was, No. They seemed to be playing basset;* the money kept changing hands, but I was with them all the time. I asked my man-servant if he had said that I owned anything; he answered that he had not, and I said that he should not say anything but this. It signifies the Moravian Church, that I am there and am not accepted, and that I say that I have no knowledge in religion but have lost it all; and that those who play basset, win now and then.
     * Playing "basset,"-a game of cards, resembling the modern fare; it was much in vogue in the eighteenth century.

     [October] 12x13.

     [265] It seemed as if someone was being beaten and scourged, and afterwards he preached with greater zeal and insisted upon it both [in the pulpit] above and [on the floor] below. It signifies that when a person has been chastised by our Lord, he will afterwards get greater zeal and spirit to persist in that to which the spirit leads him, so that chastisement and punishment give increase in it. I was wondering, yesterday, when I was so happy and allowed my thoughts to run somewhat freely, whether punishment would change it, whereupon this came as an answer.

     [266] Afterwards I seemed to say to myself that the Lord Himself will instruct me; for I found that I am in such a condition that I know nothing about it [religion] except that Christ must be the all in all, or God through Christ, so that we ourselves are not able to, do the least thing towards it, and still less strive for it; and therefore it is best to surrender oneself unconditionally; and, further, that if one could be entirely passive in this thing, it would be most perfect [state].

583

[267] I saw also in a vision that beautiful leaves of bread were presented to me on a plate. This war a premonition that the Lord Himself will instruct me, since I have now first come into such a state that I know nothing, and that all preconceived opinions have been taken away from me, which is the beginning of learning, viz., that one must first become a child, and then be wet-nursed into knowledge, as is now taking place with me.

     [October] 13x14.

     [268] Among other things it was said to me that since the last fortnight I had begun to look much more handsome, and to be like an angel. God grant that this be so! May God stand by me in this and not take His grace away from me.


     [October] 15x16.

     [269] In a vision there appeared a person who was carrying a heavy burden, and he was carrying wooden planks; he fell down under the burden, and another person came to help him, but in what manner he was helped up I did not see. In the sleep it appeared after a while that I was walking across on a board, and that I was seeing an abyss and perils before me; afterwards I climbed up a rope after another person, but did not see the top or how I might reach it. It signifies that those who of their own selves strive to help themselves into the kingdom of heaven, or to that which is higher, labor it vain, and are in constant peril; but it is easy when a person addresses himself to God who is the help in such and the rest of the sentence has not been deciphered].

     October 18x19

     [270] I dreamt that a big dog, which I supposed was tied, flew at me and bit me in the leg; someone came and held his terrible jaws so that he could do no more evil. It meant that yesterday I had listened to an oration at the College of Medicine, and was so presumptuous in my thoughts as to imagine that they might mention me as one who was somewhat prominent in the understanding of anatomy; yet I was glad that if war not done. During the night following it appeared to me in a vision as if someone with a twisted foot had left me, which may mean that on account of the dog's bite I had become like one with a twisted foot.

584

     [October] 19x20.

     [271] I dreamt that I saw one beast after another, which spread out their wings; they were dragons. I flew away above them, yet one of them I struck against. Such dragons signify spurious loves, which show themselves as if they were not dragons, before their springs are seen. It was on this subject that I was then writing.

     [October] 20x21.

     [272] It was very gracious and wonderful; during the preceding day I had found myself unworthy of all the grace which God has deigned to show to me, because with me the love of self and the pride were so deeply rooted. I therefore prayed to God to take this away from me, since it is not within my own power. In the evening I found myself in a strange situation, such as I had never before experienced, viz., that I, as it were, despaired of the grace of God, even though I knew that God is so gracious, and that He has shown to me especially a greater grace than to others. It was an anxiety in the soul, but not in the mind, so that it could not be felt except in the mind itself, without any pain in the body. [273] I fell asleep again, and there appeared two dogs which followed me closely; after a long while I got rid of them, and it was said to me in my thoughts that this strange pain was to cure me of them. There is such a rain, therefore, when the root is to be removed from that which is so deeply rooted; this is well worth remembering and keeping in the thoughts.

     [274] Afterwards I saw a great king; it was the King of France, who went about without a suite and in so lowly estate that he could not from it be recognized as a king. There was one with me who did not seem willing to acknowledge him as king, but I said that he is of such a character as to care nothing for it. He was very courteous towards all, without distinction, and spoke also with me. As he left he was still without a suite and took upon himself the burdens of other persons, and carried as it were a load of clothes; but later he came into a very different company, where there was much more magnificent estate. [275] Afterwards I saw the Queen; a chamberlain then came and bowed before her, and she also made just as deep a reverence, and there was nothing of pride in her.

585

It signifies that in Christ there is not the least degree of pride, but He makes Himself the equal of others; and although He is the greatest of Kings, He cares nothing for grandeur, and He also takes the burdens of others upon Himself. The Queen, who is Wisdom, is of the same nature; she has no love of self, and does not regard herself as more lofty because size is Queen.

     October 26x27.

     [276] I had been foretold that the 27th of October would return;* it was when I undertook the WORSHIP AND LOVE OF GOD. It seemed as if it were Christ Himself, with whom I associated as with another person, without ceremony. He borrowed a little money from another person, about five pounds. I was vexed because He did not borrow from me. I took up two [pounds], but it seemed to me that I dropped one of them, and likewise the other one. He asked what it was. I said that I had found two, and that one of them might have been dropped by Him. I handed them over, and He accepted. In such an innocent manner we seemed to live together, which was a state of innocence.
     * "I had been foretold that the 27th of October would return," i. e., there had been a prediction that he would actually begin to work on the WORSHIP AND LOVE OF GOD on that date.

     [277] Afterwards I was in my chamber together with some other acquaintance or relative, and I said that I wished to show him that I had better lodgings. I therefore went out with him first into an adjoining chamber, which extended far away, and chamber after chamber, but they did not belong to me. Someone in a bed asked what was wanted. I went out with him into my own parlor; when I opened the door r saw that a whole market-place was lodged there; right in front of me there was a great deal of merchandise, and beyond it there appeared the flank of a great palace, but this was taken down. Then, in front and at the sides, everything appeared full of beautiful vessels, porcelain, as it seemed to me, and as if recently arranged there; on the side everything was still being arranged. Afterwards I went into my own little chamber, which also was shining.

586

[278] This signifies the whole of that work upon which I am now entering in the name of God; in front, before me, is the [part] concerning the Worship of God, at the sides [the part] concerning the Love; and also that I ought not to take from the wares of others, but my own, as it was in my parlor which I hired, my chamber, and besides it was the other work, and the rooms at the side meant that which did not belong to me. May God lead me in the right way! Christ said that I ought not to undertake anything without Him.

     [279] I mounted a fine black horse; there were two; he was frisky; at first he went out of the way, but afterwards he turned back. It meant that which I should undertake, which still was dark to me, but after a while it will come in the right way.

     [280] While I was going with my friend through a long passage there came a beautiful girl; she fell into his arms and moaned. I asked her if she knew him, but she did not answer. I took her away from him and led her by the arm. This was my other work to which she addressed herself, and from which I took her away thus.

     [281] In the morning there appeared to me in a vision a market like the "Disting" fair; it was in my father's house at Upsala, in the parlor upstairs, in the entrance, and all over the house. This signifies the same [as above], so that it must be done all the more surely.
     * The "Disting fair." This was a great annual fair and festival, which, ever since heathen times, was held in the month of February, in the city of Upsala, which had been the most northern center of the old pagan worship. Dr. Tafel states that it was held "in honor of the goddess Disa, and was called 'Disablot,' (worship of Disa). About the same time, also, a 'ting,' i. e., court, was held among the assembled people, where goods were exchanged." (Doc. II:218.)
     Dr. Tafel is mistaken concerning "the goddess Disa;" there was no particular goddess of that name among the ancient Northmen, but "dis" was the generic term for any female deity. (See Mallett's NORTHERN ANTIQUITIES, p. 549.)

     [282] In the morning when I awoke, there came again upon me such a swoon or fainting fit as I experienced six or seven years ago in Amsterdam, when I entered upon the ECONOMY OF THE ANIMAL KINGDOM, but it was much more subtle, so that I seemed near to death; it came upon me as I saw daylight and it threw me on my face; gradually, however, it passed off because I fell into brief slumbers.

587

This swoon, therefore, was more internal and deeper, but passed off right away. This signifies, as at the former time, that my head is being put in order and is actually being cleansed of all that which might obstruct these thoughts, as also happened at the former time, because it gave me penetration, especially with the pen, as now also was represented to me in that I seemed to be writing a fine hand.

     [The last four words of the preceding sentence are written on the 99th page of the original manuscript, but the rest of the page is blank. After several blank pages the following memoranda are found:]

     11x12.

     [283] I seemed to be with Oelreich. . . . My father saw it, but passed by and said not a word about it. [Compare n. 200.]

     [284] I left Oelreich. On the way there was deep water, but at the side there was a passage where there was very little water. I therefore went thither along the side, for I thought I ought not to walk in the deep water.

     [285]-It seemed as if a sky-rocket burst above me, shedding a mass of sparks of beautiful fire. It means, perhaps, love for what is high.

     [On another blank page, at the end of the original manuscript, Swedenborg gives the following explanation, in Latin, of a statement made in n. 213, as follows:]

     [286] Verities or virgins of this kind regard it as shameful to offer themselves for sale; they esteem themselves so precious and dear to their admirers that they' show indignation if anyone offers a price, and still more if anyone attempts to purchase them; to others, who hold them vile, they lift their eyebrows. And therefore, lest by the former they should be held beneath valuation, and fall into contempt with the latter, they would rather offer themselves freely to their lovers. I, who am their servitor, would not dare but to obey them, lest I be deprived of the service.

     [THE END.]

588

Editorial Department 1915

Editorial Department Editor 1915

     NOTES AND REVIEWS.

     The retirement of Bishop W. F. Pendleton from the episcopal office, as announced in the LIFE for August, deserves the special attention of the members of the General Church. Owing to advancing years and gradually declining strength, the Bishop has now delivered into younger hands the arduous duties and the high responsibility which for eighteen years he has fulfilled with a faithfulness, Patience and wisdom that will always be remembered with gratitude and affection by all the members of our Church. This retirement, however, we are happy to state, does not involve the loss, to the General Church and to the Academy, of Bishop Pendleton's ripe counsel and priestly service. Until the final choice of a new Bishop shall have been made at the next General Assembly, the duties of the episcopal office will be discharged by Bishop N. D. Pendleton, as Acting Bishop.

     An English Newchurchman's war-prayer: "My prayer is, and it is a prayer which will be repeated, not only by all Newchurchmen in every country, but by every Christian in every community throughout the world, not that God-may punish Germany, but that God may forgive, reclaim, reform and save this once 'noble nation.'" (Rev. R. R. Rodgers in the NEW CHURCH MAGAZINE for June, 1915)

     We have received the first number of a serial tract entitled THE NEW CHURCH EVANGELIST, to be Published monthly, at Chicago, by the Rev. John Headsten, of 3749 Janssen Ave. It is to contain each month a sermon, by Mr. Headsten or other ministers, and will be of real use to isolated receivers and small circles without a pastor. Subscription, price, 50 cents a year.

     Rapidly following Mr. Gerit Barger's Dutch translation of the DOCTRINES OF THB SACRED SCRIPTURE, comes his version of the DOCTRINE OF LIFE, (De Leer des Lezlens. Eerste Nederlandsche Vertaling).

589

Like the preceding publications it bears the inscription: "Academy of the New Church, Bryn Athyn, Pa., U. S. America;" the actual printing, however, has been done at The Hague.

     Mr. Charles Higham, of London, in the July issue of THE NEW CHURCH REVIEW, concludes a very complete biography of the Rev. Jacob Duche. Other articles of special value, in the same journal, are the paper on "Numbers and Strength," by the Rev. Albert Bjorck, and "The Lord's Body," a study of the doctrine concerning the Holy Supper, versus "Transubstantiation" and "Consubstantiation," by the Rev. L. Eric Wethey.

     A subscriber has sent to us a tract, published by a New Church minister in the West, under the title I AND MY FATHER ARE ONE. It consists entirely of extracts from the Scriptures and the Writings, all swarming with errors typographical and literary. The whole ends with this gem: "If any one who reads these small tract, have a desire to know more please write to me and I will try and answer as good as it will be possible for me." Let the children compete in finding all the mistakes in this sentence.

     In response to numerous inquiries we are now able to state that the translation of "Swedenborg's Diary and Dreams, 1743-1744," which is concluded in the present issue of the LIFE, will before long be published in book form. Certain passages which have been omitted will, in the book, appear in Latin form. We wish to state, also, that the many italics in the work are Swedenborg's own, and that the occasional sentences which seem "difficult-in some impossible-to make sense of" are to be ascribed "to the state of the MS., not to the incapacity in the translator," as kindly and correctly assumed by the editor of the N. C. QUARTERLY. We have carefully refrained from forcing a sense into such passages.

     THE YOUNG NEWCHURHMAN,-the organ of the British New Church Federation,-in its quarterly issue for July publishes the portraits and obituaries of eight young members of the Church who have recently met the hero's death in battle.

590

They are: Captain Frank H. Black, of Argyle Square, London, killed at Ypres, April 5th; Lieut. H. Gordon Parkes, of Birmingham, killed in action in the Dardanelles, June 4th; Private Wilfred Hodson, of Camden Road, London, died from wounds, May 22d; Private Jack Hardingham, of Brightlingsea, killed in action at Festubert, May 18th; Private Archibald Jamieson, of Glasgow, killed at Neuve Chapelle, March 12th; Private Jack Kemsley, of Snodland, killed by gas fumes at Ypres, June 11th; Private Bertie Warburton, of Besses, killed while scouting at the front, May 16th; Private Alfred Proctor, of Kensington, London, killed in Belgium, May 13th. A long list of "casualties" is also printed in the same paper.

Mr. G. E. Holman, in reviewing the series of papers by Miss Beekman, which, for a number of years, have occupied the pages of THE NEW PHILOSOPHY, makes the following statement in the July QUARTERLY: "There is, if we may say so, one deplorable characteristic running through all Miss Beekman's work:-While she evidently has a remarkably good grasp of Swedenborg's scientific works, she constantly overlooks, in an equally remarkable manner, the cardinal principles of the Theological Writings; and this notwithstanding the fact that she continually quotes from them, and has apparently dived deeply into some isolated 'particulars' of doctrine contained therein. But, whenever the realm of spirit is touched upon in Miss Beekman's published papers, she seems to forget-or ignore-those general truths of revelation which must never be lost sight of in the study of details."

The Rev. G. C. Ottley, in the NEW CHURCH QUARTERLY for July, contributes a brief but brilliant refutation of the paper by Mr. W. H. Acton in the January issue, in which the latter repudiated his former profession of faith in the Writings as the Word of God.

591

Mr. Ottley's demonstration that the Writings are the Word is not a mere repetition of old arguments, but is on new lines of thought, and is at the same time so clear, logical, and unanswerable, that it will, we think, convince some minds, at least, who now for the first time have an opportunity to read the affirmative side in the pages of the QUARTERLY. The LIFE'S reply to Mr. Acton, which was published in our March issue, is dismissed by our contemporary as "based upon fanciful arguments lacking any distinct authority in the Writings, and verbal ambiguities,"-a criticism which we are not able to discuss.

     The Rev. Alfred Acton's book on THE NATURE OF THE SPIRITUAL WORLD is the subject of two recent reviews, one in THE NEW CHURCH REVIEW and another in THE NEW CHURCH QUARTERLY, both for July. Rev. H. C. Hay, in the REVIEW, at the same time reviews Rev. C. Th. Odhner's pamphlet on CREATION IN THE SPIRITUAL WORLD, concerning which he observes that its author "seems to represent and lead those in this controversy 'who cannot think of the spiritual world except from its appearances.' Nevertheless, his pamphlet is rich in extracts from the writings of Swedenborg upon the reality and beauty of the appearances of the spiritual world," but Mr. Hay cannot accept our suggestion as to the modus operandi of spiritual creation.

     As to Prof. Acton's theory of the limbus being the spiritual body itself, the reviewer very pertinently observes that "then it is not a spiritual body at all, but a purified natural body;" and he also objects to Mr. Acton's teaching that "organ" or "organic" can be predicated only of natural substances, or the substances of nature. Nevertheless, by a mode of interpretation obscure to us, Mr. Hay reaches the point where he "welcomes Prof. Acton's repudiation, or attempted repudiation (not very successful), of the theory held by many Newchurchmen that the spiritual body and the spiritual world are creations other than spirit itself,"-a statement which is beyond the reach of our comprehension.

      Mr. G. E. Holman, in his review of Mr. Acton's book in the July QUARTERLY, is far more intelligible, perhaps for the reason that he, too, seems unable to think entirely apart from the appearances of the spiritual world.

592

(We wonder if there is anyone, except the Lord Himself, really able to do so.) Mr. Holman thinks that "Mr. Acton has overlooked some of the most important general principles taught in the Writings. Perhaps 'overlooked' is hardly the right word; for among the very numerous quotations from the Writings which the book contains, are several which, to the ordinary reader, must seem directly antagonistic to Mr. Acton's conclusions,-and Mr. Acton seems inspired by a veritable genius of perversity in his misreading of such passages."
NEW CHURCH IN BASUTOLAND 1915

NEW CHURCH IN BASUTOLAND 1915

In the NEW CHURCH WEEKLY for July 3d, there appeared the following account of a New Church movement among the Basutos, a remarkable negro nation in South Africa. It is presented in a letter written from Durban to a New Church lady in London:

"I wonder, Mater, if you've heard about the Basuto New Church Society? The Society in Durban received a visit from two of the members this week-both natives, of course. One was the leading minister of the Society and the other a chief. At our usual Wednesday night meeting in the Church, Mr. Gyllenhaal welcomed them. The Rev. Mafoking's English is very simple, but he brought an address, written by his people to our Society. Mr. Gyllenhaal read it and it was indeed beautiful-quite a masterpiece. Mr. Gyllenhaal then asked Mr. Mafoking if he would address the congregation, telling us of their beginning as the New Church. His address was altogether thrilling. He told us how he and his wife first met a Mr. Gibson, of the New Church (the Rev. Mafoking was then a Church of England parson), how this man told them about the great God coming down and taking on the human body, that He was Christ, the One only God, not three gods. He and his wife knew it was truth, so they straightway wished to give the great Truth to their people. He went on to tell us how he and his wife walked all over the country-rip mountains and down mountains and through rivers to tell the Basutos the wonderful truths of the New Church.

593

He went on to say 'This New Church started with us as a little fire, not so much as a tiny candle, now it has become a great and powerful weapon. When I think of this great Church my eyes want to shed tears.' The man's whole soul beamed forth from his otherwise plain face and transformed it into something almost beautiful. I wish, Mater dear, you could have been there to hear and see him. They have two services on Sunday, people coming distances of three hours' walk. Their first service is at 11 and the next at 3. They all lunch together on Sunday and discuss the truths. The Society numbers 170 baptized members and many others who are waiting baptism. They have another service on Wednesday and the women have a special meeting weekly also, when it seems they manage the financial part of the affairs of the Society. Mr. Gyllenhaal (our Minister) is going to visit them at the end of this month, at their invitation and expense. The journey will take several days."

We may add that Bishop N. D. Pendleton has received a number of deeply interesting documents from the Rev. F. E. Gyllenhaal, relative to this wonderful development among African Gentiles, together with portraits of the native minister and the chief mentioned above, but as we are still awaiting a letter from Mr. Gyllenhaal, describing his visit to the Basutos, we must defer further account of them for the present.
NEW CHURCH EDUCATION-IN THE ENGLISH CONFERENCE 1915

NEW CHURCH EDUCATION-IN THE ENGLISH CONFERENCE 1915

"In times past, in certain centers, the organized New Church was displayed a practical interest in education as it is ordinarily understood; indeed, I think it may be claimed that, quite apart from civil and moral issues, the organization has benefitted appreciably from the efforts that have been made. Times and laws have, however, changed, and it is doubtful whether it would now be either expedient or wise for the Church, as an ecclesiastical organization, to attempt any experiments in secular education. One is aware that there may be clear advantages in training youth in a distinctly New Church atmosphere; but sectarian education in general has been weighed in the balance and found wanting, and, do as we may, we should find it extremely difficult to eliminate the principle of sectarianism from our effort.

594

We may claim to be unsectarian, but in actual practice New Church schools would be sectarian and the evils of sectarianism would creep in, no matter how broad or wise the administration."

The above, from the "Annual Address" of the Rev. Charles A. Hall, the newly elected President of the General Conference of the New Church in Great Britain, certainly presents the prospects of the Church in their midst in an almost hopeless light. After all that has been said and done during the last forty years, in regard to distinctive New Church Education, the British N. C. Conference appears more ignorant, stupid and blind to the only means of self-perpetuation, than it was a century ago. The New Church there is "sectarian!" Of course it is, if it thinks it is!

The President of the General Conference believes that "to make religion a thing apart in the school curriculum is, in my view, a profound mistake,-a veritable homologation of the doctrine of justification by faith alone." Even if this were the case, would it not be better to have faith alone rather than no faith at all? But Mr. Hall speaks as one having no knowledge whatever on the subject of New Church Education, a science and a work which will develop triumphantly in spite of ignorance and indifference in the New Church.
"THE HEART OF INDIA." 1915

"THE HEART OF INDIA." 1915

The second number of our cherished Hindu contemporary was received with joy, as a token of the permanence of this the first New Church movement in the great and hopeful Gentile world. After a paper on "The Immortal Soul," by Mr. A. E. Penn, the rest of the issue is from the far more interesting pen [no pun intended] of the editor, Mr. R. M. Bhatt. In an article on "The War," our Hindu friend quotes at length from the Heavenly Doctrine on the subject, and continues with some very lively and entertaining extracts from letters by Mr. H. N. Morris and Mr. F. E. Gyllenhaal.

595

The latter contributes the rather unique suggestion that the hidden reason for the War may be the need for a great influx of active, young masculine spirits into the other world, in order to counterbalance the influence of modern feminism. We certainly hope this may be the effect, whether it be by force of rational arguments or by reducing to a state of domestic bliss and order the great number of unbalanced female spirits who have been causing so much trouble! The editor's solemn announcement, embodied in a cablegram to Mr. Morris, of Manchester: "Ancient Word discovered," was certainly startling to read, but the extracts from the Vedas which he quotes-interesting and suggestive though they be-do not seem to us to be more than beautiful reflections from the setting sun of the lost Word. The English part of the issue concludes with news of the progress of the Hindu Swedenborg Society, and some Editorial Notes, from which we must quote the following:

"We may close with a confession. We have accepted the Writings of E. S. as inspired, and we are and hope always to be influenced by them in all that we think and do. Also, we are ready to learn from all sources, including the New Church Academy at Bryn Athyn, what may commend itself to our reason and be found agreeable to the Word and the Writings. But we should not therefore be identified with any party in the New Church among English-speaking nations. We mean to keep our freedom as well as our reason."

The portion in Gujarati contains, besides the continuation of the ARCANA COELESTIA, a first installment of a biography of Swedenborg, and the beginning of the opening memorable relation in CONJUGIAL LOVE.
NEW SWEDENBORG DOCUMENT 1915

NEW SWEDENBORG DOCUMENT 1915

A new document concerning Swedenborg is published in the May number of NYA KYRKANS TIDNING. It was found by Postmaster T. Holm,-a member of Pastor Manby's Society in Stockholm-during his researches concerning the history of the postal service in Sweden, and reads as follows:

596

     1736 21/4.               Wednesday morn, April 21, 1736.

     Present.
Herr Court Chancellor Baron von Kochen.
Herr Chancery Councillor Celsing.
     "          "          von Schantz.
     "          "          Neres.

     Herr Chancery Councillor and Censor Librorum Rosenadler introduced and exhibited an extensive work composed by the Assessor in the Royal College of Mines Herr Swedenborg, entitled DE ANIMA ET EJUS CUM CORPORE COMMERCIO.

     In the case of this work the Councillor stated that in going through it he had observed some profound Physiological views on this difficult subject, differing from the sentiments of other writers, and the Councillor inquired whether permission might be granted to print this work. Hereupon the Councillor and Censor Librorum was requested to examine the work somewhat closer, and that permission to print might be granted if he found that it did not contain anything offensive to Religion, the State and bones Mores.

     . . . . . . . . . . . . . . .

     (The Minutes of the Chancery College.)

     To the document Mr. F. G. Lindh, of Stockholm, adds, as a note: "Swedenborg treated the interesting subject of the Intercourse between the Soul and the Body in a small treatise as early as 1734, and as late as 1769 he published a small tract concerning it. The Councillors Joachim von Neres and Johan Upmarck-Rosenadler (the latter, the greatest Latinist that ever lived in Sweden) were brothers-in-law, and were married to the two Schwede sisters, cousins of Swedenborg and daughters of Professor Johan Schwede and Brita Behm, Swedenborg's wealthy aunt."

     We must confess our complete ignorance as to the identity of this "extensive work" on the Intercourse of the Soul and the Body, referred to in this document. The first little work on this subject was printed at Leipzig, 1734, as an appendix to the work ON THE INFINITE. The MS. of 1736-to be printed in Sweden-has never before figured in the history of Swedenborgiana. On May 27th, 1736, Swedenborg applied to the king for another leave of absence from his office "in order to publish some new works abroad." (Doc. I:443.) These works referred to the various unfinished manuscripts which were afterwards completed and published at Amsterdam, 1740-1742, as THE ECONOMY of THE ANIMAL KINGDOM.

597

It may be that the MS. of 1736 was a part of this latter work.
QUESTION OF SEXES IN PLANTS 1915

QUESTION OF SEXES IN PLANTS 1915

     The time-honored controversy on "Sexes in Plants" has broken out in the QUARTERLY, as sooner or later it was bound to do,-as it has done in every New Church journal that ever was. The question is a perennial one, for those who oppose the revealed teaching on this subject never pay any attention to what has been adduced and proved in previous discussions, but they calmly set up again the "facts of science," which in this case have been proved, over and over again, to be mere theories. It would seem, indeed, that the teaching in the TRUE CHRISTIAN RELIGION, n. 585, concerning the absence of feminine functions in plants, is fated to remain, from generation to generation, "a stone of stumbling and a rock of offence" to all those who are seeking for a cause against the Divine Authority of the Heavenly Doctrine.

     The present discussion had its origin in a paper in the QUARTERLY for April, on "The Bi-sexuality of Plants," by L. B. de Beaumont, in which the learned author appeals to the modern sciences of Botany and Histology in order to prove that the TRUE CHRISTIAN RELIGION is quite in error when teaching that in the vegetable kingdom "there are not two sexes, masculine and feminine, but each thing there is masculine." His purpose, like that of all his predecessors, is to set the New Church right "before the world" and to emancipate the Church from the authority of "scientific statements" in the Writings.

     The QUARTERLY for July publishes three communications, called forth by Dr. dei Beaumont's paper,-the writers being the Rev. E. E. Iungerich, Mr. F. A. Gardiner, and Mr. Arthur B. Wells. Mr. Wells does not altogether agree with Dr. de Beaumont, but goes on to discuss the question of sex in general. Gardiner stoutly and ably defends the teaching of the Doctrine, as he has done in numerous previous discussions within the last thirty or forty years.

598

But Mr. Iungerich comes to the rescue of Dr. de Beaumont in a new and original line of arguments, He suggests that Swedenborg "assigns to the earth not ALL the female functions, but a limited number of them only, viz., the maternal functions. He does not mean, I take it, that those wifely functions which co-operate with the answering functions of the husband in producing the impregnated ovum are absent in the vegetable kingdom, but simply that the subsequent, or uterine, functions have no counterpart, but are carried on extrinsically, in the ground." And therefore, "the vegetable seed is the analogue, not of the human male seed, but of the impregnated ovum."

     This suggestion, though novel and therefore interesting, does not bear critical analysis. For if the seed is an impregnated ovum, then the fruit containing the seeds is a womb, and even the maternal or uterine functions do have a counterpart in the vegetable kingdom. The whole analogy is fallacious, and there remains against it the insuperable objection that the TRUE CHRISTIAN RELIGION distinctly states that "in trees and in all other subjects of the vegetable kingdom there are NOT two sexes, masculine and feminine, but EACH THING (unumquodvis) there is masculine; the earth alone, or the ground, is the common mother, thus as a female; for it receives the seeds of all fruits, opens them, gestates them in the womb, and then nourishes them and bears them-that is, leads them out to the day, and afterwards clothes them and sustains them."

     In this most definite teaching all feminine functions and qualities are excluded from the subjects of the vegetable kingdom, and all feminine functions and qualities are included in those of the earth the wifely functions of receiving and opening the seeds; the uterine functions of gestating and bearing; and the maternal functions of nourishing, clothing and sustaining. All of these are passive, re-active and co-operative functions. In relation to the seed-bearing plant the earth is a wife in relation to the seed received and germinating it is a mother. What other purely female functions are there? Is it on the basis of uterine functions alone that the earth corresponds to the Church, the Bride and Wife of the Lord?

     But Mr. Iungerich will have it that the vegetable seed is not a seed but an impregnated ovum,-thus judging, perhaps, from the absence of concentrated oviform matters in the earth itself.

599

But what is an ovum but a collection of nourishing matters or chemicals, such as are found also throughout the soil? The earth itself is nothing but one common ovum, which each spring is impregnated by the seeds of the vegetable kingdom.

     Mr. Iungerich, however, believes that Swedenborg, when writing in the year 1770, did not set forth "his real views." The inspired revelator then taught that each thing in plants is " 'only masculine,' when he really believed that plants have female functions." And we are told that Swedenborg's "real view is set forth" in the work on GENERATION, (written in 1742), where we find the following statement: "With regard to the first nativity, or that from the ovary, an almost similar one occurs in the individual plants, flowers, and roses of the vegetable kingdom. For there is a certain farina, [the pollen], like a seminal aura, which, hatched out in their ovaries, seems to be carried down by the application of leaves, in the manner of the fimbrire of the Fallopian tubes, into that pod where the seedlets are at length stored up."

     It is to be noted that in this statement Swedenborg does not make any distinct announcement that plants are bi-sexual, but he merely observes that in flowers there exists a certain similarity or analogy to the conception of seeds in ovaries and fallopian tubes. No botanist could build much on this very general comparison, for Swedenborg here applies the term "ovaries" to the anthers of the stamens, which,-according to the bi-sexual theory,-correspond to the testicles! But Mr. Iungerich sets up this statement as embodying "Swedenborg's real views,"' which the latter most successfully and scarcely honestly concealed when in T. C. R. he announced the universal law that in the vegetable kingdom "everything"-unumquodvis-is masculine.

     That in the production of vegetable seeds there is an analogy to marriage Swedenborg points out not only in the work on GENERATION, but also in some of the Theological works such as the APOCALYPSE EXPLAINED and the DIVINE LOVE AND WISDOM, for this conjugial analogy is universal throughout creation. There is the same analogy in the production of the human seed from the marriage of the understanding and the will in male man, but this analogy does not render him actually bi-sexual,-the understanding masculine and the will feminine,-nor does it make his seed an "impregnated ovum."

600

Nor, by the same token, does the analogy of marriage between stamen and pistil render all plants bi-sexual, or the resulting vegetable seed an impregnated ovum. For just as everything with male man is masculine, so everything in a plant is masculine also. The completeness of the correspondence between the production of the human seed and the vegetable seed was abundantly proved in our hitherto unanswered paper on "Spermatogenesis" in NEW CHURCH LIFE for 1906, pp. 129-139.

Mr. Iungerich, in the same communication, presents "as a little homily with which I feel Dr. de Beaumont will not be out of sympathy," the following rule for the guidance of New Church students: "If we want to find out what Swedenborg's views art on science, philosophy, and organic structure, even inclusive of the limbus of the departed, the place where the search is to be made is in the preparatory, or scientific works. The theme of the revealed theology is the operation of the Lord and the spiritual world into organic structures; and organic structures are only mentioned there incidentally, as illustrative of this theme, and often ambiguously as in the present disputed point."

In other words, the Writings are to be interpreted by the preparatory works on all points of science, philosophy, and organic structure, even inclusive of the limbus of the departed,-a rather large order, even from a purely human point of view. However luminous and true the earlier works may be, they cannot be imposed upon the New Church as having the infallible authority of Divine Revelation. They are the historic record of Swedenborg's gradual preparation for his mission, and it does not seem unreasonable to suppose that the revelator, after heaven had been opened to him, and after his mind had been completely filled with Divine light, possessed a more mature understanding of things of "science, philosophy, and organic structure, even inclusive of the limbus of the departed," than he enjoyed while his spiritual sight was still closed.

601

We gladly admit, however, that thus far every attempt to pit the preparatory works against the Writings has met with failure, for it has been shown that, in respect to the "limbus of the departed," the earlier works everywhere teach that after death we shall retain the complete human form and shape, even as it has been proved, in respect to "sexes in plants," that Swedenborg in the work on GENERATION does not contradict the teaching in the TRUE CHRISTIAN RELIGION.

     Were we to judge from the present instance alone, it would seem that the attitude of Mr. Iungerich in regard to the Divine authority of the Writings does not differ essentially from that of Dr. de Beaumont and all those other critics who very earnestly proclaim "the doctrine" of the Writings to be true, but who just as earnestly deprecate the "illustrations" as purely human, ambiguous and possibly erroneous. All the attacks upon the authority of the Writings have been directed against the "illustrations," when these do not happen to agree with the verdicts of human science or human wilfulness. But who is to decide where the authoritative "doctrine" ends, in a certain passage, and where the ambiguous and fallacious "illustration" begins?

     Throughout the controversies on this subject the teaching in T. C. R. 585 has constantly been held up as a mere "illustration," to be dismissed with an apology to the learned world. But now, for the first time, we are assured that this teaching is not only an "ambiguous" illustration, but that it does not represent Swedenborg's "real" view. But what is there that is ambiguous in the clear, definite, deliberate teaching that in the subjects of the vegetable kingdom "there are not two sexes, masculine and feminine, but everything there is masculine?" Can anything be less ambiguous? Nor is this teaching a mere "incidental illustration," but it is a carefully formulated statement of a universal law of nature,-a law hitherto so unknown that we are bidden "not to wonder" at its surprising character,-a law which is in complete correspondence with the law of the natural generation and spiritual regeneration of man, announced in the two preceding numbers of the TRUE CHRISTIAN RELIGION.

     But even if it were a mere illustration it would be wise to remember that there is nothing "incidental" in the Divine works which constitute the Second Coming of the Lord, and that the illustrations in the Writings are everywhere true correspondences, in exact and fitting harmony with the spiritual truths to which they bear corroborating evidence.

602

MISS BEEKMAN WITHDRAWS FROM THE NEW CHURCH 1915

     Bishop N. D. Pendleton has received the following letter from Miss Lillian G. Beekman: Bryn Athyn, Montgomery Co., Pa., August 1st, 1915.

Rt. Rev. N. D. Pendleton.
     My Dear Bishop:-I believe in the Christian Trinity in its entirety. I believe in the Son, from Eternity in reality of person-ever begotten and subsistent in God the Father; and in the Holy Spirit, in reality of person, distinctly subsisting in the individuality of Him-Who-Is.

     I believe thus in a Trinity of Life, and Triune-person-inherence-in the unseverable substance of the One God:-according to the full definitions of dogmatic Catholic Theology. A Trinity anteceding creation. A Trinity anteceding the Incarnation, "The-Very-God" of Christian Revelation and abiding Catholic faith.

     I accept and believe in this adorable Trinity-God absolutely irreversibly with humblest worship and love: in such fashion that the belief colors, forms, affects all life thought and labor.

     This being true-in good faith I cannot other than withdraw, from the General Church and whole Swedenborgian body. Since that body is institutionally founded upon an explicit denial and rejection of any such reality in God as the Christian Trinity of Father, Son, and Holy Spirit-before the Creation of the world and before the incarnation.

     I have the honor to be with profoundest respect and affectionate gratitude ever.
     Yours sincerely,
          LILLIAN BEEKMAN.

603

     To this letter Bishop N. D. Pendleton replied as follows:

Bryn Athyn, Pa., August 5, 1915.
     Miss Lillian Beekman, Bryn Athyn, Pa.
Dear Miss Beekman:-In view of the fact that you, in your letter of withdrawal of August 1st, confess your faith in God according to the "full definition of dogmatic Catholic theology," and inasmuch as you have in conversation with me explicitly rejected your former faith in the truth that the Lord has made His Second Coming in the Writings of Emanuel Swedenborg, I cannot but approve of your withdrawal from the General Church of the New Jerusalem as necessary, and hereby inform you that your name will be removed from the roll of membership in that body.
     Sincerely yours,
          N. D. PENDLETON,
               Acting Bishop.

604

Church News 1915

Church News Various 1915

     FROM OUR CORRESPONDENTS.

     GLENVIEW. The only news that this center is able to furnish, at present, is the single but important item of the fire. This disastrous event has temporarily stopped all social life. Let it be known, then, that on the 24th day of July, the same day as the Eastland horror, our multum in uno building, the school house, club house, assembly house and church, was totally destroyed by fire. It is difficult to say anything good about this fire; when we say that it presented a fine spectacle and that the fire was undoubtedly hot we have said about all the good of which it is susceptible.

     On the other hand, it destroyed the building down to the basement floor, burnt up the library with all the books, which Miss Helen Maynard had so carefully and painstakingly arranged and catalogued, the stereopticon, the furniture, pictures, hangings, school and kindergarten appurtenances and all other belongings and accompaniments that went to make up that useful building. We had hoped to use them for a time and then when we departed this life to leave them to our heirs and assigns forever, but the fire has saved us that trouble. What is destroyed could not be replaced for twice the insurance carried and hence arises that dejected, gloomy and flabbergasted cast of countenance now in vogue in Glenview.

     The fire department arrived upon the scene with all the paraphernalia of extinguishment; but alas! the single but important element of water was lacking. The next day, which was Sunday, the usual service had to be omitted. Instead the pastor called his council to consider ways and means of going on. A barn of large and commodious dimensions was arranged for temporary use and services have been held there twice. It may be that this apparent misfortune may be a real blessing and we are trying to look at it in that way although it is some strain upon the vision to do so.

605

The cause and origin of the conflagration seems to have been a bolt of lightning which Struck the chimney in the back part of the building. When first seen by the earliest arrival upon the scene it was already past the stage of small fires and could not then be put out with ordinary house apparatus.

     The problems of the school and church in the near future are before us and are receiving singularly earnest and undivided attention. The only event of a social nature that has happened since was the steinfest which nothing seems capable of stopping. It took place in a neighbor's house. We have had with us as visitors Mr. Leonard Gyllenhaal and his wife and many of the Parkites are enjoying their vacation in Michigan.

     SWEDEN. The Rev. Gustaf Baeckstrom, who, after his ordination on June 6th, started on his journey from Bryn Athyn to Stockholm on June 10th, arrived in the capital of Sweden on June 24th. The steamer, on passing the Orkneys, was detained by an English cruiser and escorted to Kirkwall, in Scotland, to be examined for contraband and spies. Of the former nothing was found, but a German officer, pretending to be a Swiss citizen from "Genf," was arrested, after which the Scandinavian vessel was permitted to continue its journey to Bergen.

     On Saturday, June 26th, "the Circle" assembled in their room on Ostermalmsgatan to welcome their chosen teacher and minister, who, after an absence of two years in Bryn Athyn, had now returned to his faithful friends in order to devote his life to the upbuilding of the Lord's New Church in their midst and in his beloved fatherland. The next day Mr. Baeckstrom, for the first time, officiated at the services of the Circle, together with the Rev. S. C. Bronniche, of Copenhagen, who had come to Stockholm on his regular quarterly visit in order to administer the Communion. In the evening of the same day, at an informal gathering, Mr. Breckstrotn surprised and delighted the company by announcing his engagement to one of the members, Miss Greta Wahlstram, to whom he was now betrothed by Mr. Bronniche. No services will be held by the Circle during the summer months, as all the members have left Stockholm for their vacation in the country.

606

     FROM OUR CONTEMPORARIES.

     UNITED STATES. From the Rev. L. G. Landenberger's reports concerning the New Church Exhibit at the Panama Exposition, we cull the following interesting items:

     We had an interesting call from Mr. Heinz of "57 varieties" fame. He talked freely about Mr. Carnegie having been raised in the New Church and was desirous to learn what Swedenborg teaches. I thought he wanted to read the writings themselves and suggested that he procure the "True Christian Religion." But when he saw the work he said it was too much of an undertaking. He purchased a copy of Smyth's lecture on Swedenborg. Another interesting visitor, among the many that I have met in the booth, was a Swiss gentleman by the name of Arnold Ehret, who met Rev. J. E. Werren when the latter visited Switzerland. Also a young man who heard Prof. Byse, of Lausanne, lecture. And today I conversed with a Japanese Episcopal minister who had read "Heaven and Hell" in his native language and who is soon to return to his country.

     I attended a meeting at which Mr. W. J. Colville, the noted lecturer, delivered an address on Swedenborg. It was a splendid tribute and contained a most just setting forth of some of Swedenborg's teachings.

     That the distribution of New Church literature at a World's Fair is seed sown that spreads far and wide, is evident from the following: A Syrian gentleman said he was given Giles' "Nature of Spirit" at Chicago in 1893. Afterwards he translated it into the Persian tongue, and delivered the lectures in two Persian towns. The lectures were also printed by others that heard them and so distributed.

     GREAT BRITAIN. Though it had been announced that there would be no meeting of the GENERAL CONFERENCE this year, on account of the war, a brief session was nevertheless held at the New Church College, Islington, London, on June 14th, 1915, with a total attendance of 66 members,-35 ministers and 31 representatives. It was the shortest session on record in the long history of the General Conference; the most necessary routine business was rushed through, and the Rev. C. A. Hall was elected President for the ensuing year.

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     The 105th annual meeting of the SWEDENBORG SOCIETY was held on June 15th. The Report of the Council shewed that in spite of the war the activities of the Society had been well maintained. Upwards of 13,500 books and pamphlets, and 45,000 leaflets had been distributed, exclusive of a large number of works in the Japanese language, particulars of which were not yet on hand. During the year Mr. Teitaro Suzuki had finished his translations of THE NEW JERUSALEM AND ITS HEAVENLY DOCTRINE, THE DIVINE LOVE AND WISDOM, THE DIVINE PROVIDENCE in the Japanese language. With the publication of these books the Society had now five works in Japanese, the others being HEAVEN AND HELL and BRIEF LIFE OF EMANUEL SWEDENBORG. During the year the following works in English had been revised and printed: MOTION AND POSITION OF EARTHS AND PLANETS, CANONS OF THE NEW CHURCH, BRIEF EXPOSITION, ARCANA COELESTIA, Vols. VII. and xi. The existing stock of THE INFINITE AND THE FINAL CAUSE OF CREATION in Latin and WORSHIP AND LOVE OF GOD in Latin and English had been purchased from the New Church Press, Ltd. The Society had also secured, by gift, from Mr. L. P. Ford, a valuable translation of Swedenborg's work on "Copper" made by the late Mr. A. Searle. An offer of a gift of 10,000 volumes of works by Swedenborg and of collateral literature had been generously made by Madame Chevrier together with the offer of a small annuity for reprinting, etc. Owing to the war the transfer of these books had not been effected, but on the conclusion of hostilities steps would be taken to carry out Mm. Chevrier's generous project.

     The work of phototyping Swedenborg's Manuscripts as agreed upon in 1910 was now drawing to a close. Mr. Stroh's continued illness made necessary another visit to Sweden from a representative of the Council last July. The work had gone Steadily forward. The following works were now printed or in the press: ARCANA COELESTIA (5 vols.), INDEX BIBLICUS (3 vols.), ADVERSARIA (3 vols.), THEOLOGICA MISCELLANEA, (2 vols.), APOCALYPSE EXPLAINED (2 vols.).

     At the Annual Conversazione a lecture was delivered by the President, M. de Beaumont, D. Sc., on "Swedenborg's Idea of Culture."

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It was given before a large and appreciative audience, and shewed in no uncertain manner the radical difference between Swedenborg's conception of true culture and the modern Teutonic perversion which now masqueraded under a similar name. This lecture would shortly be published and would be issued in a popular series of books for the people.

IN CENTRAL EUROPE, The Rev. A. L. Goerwitz reports as follows in the MESSENGER for July 28:

In the spring of 1915 I visited the societies, circles and isolated members in Eerlin, Leipsic, Vienna, Eudapest, Paks, Gyorkany (Hungary), Rastenfeld and Klagenfurt (Carinthia), and Triest. All the societies, except the one in Berlin, suffered somewhat from the war, having some of their members out on the battlefields. But so far, no member of the New Church has fallen. In Berlin I held several services, Bible classes and public lectures, baptized two infants and one adult, and administered the Holy Supper to forty-two communicants. The Society was in financial difficulties, its Property being in care of the General Conference in England, by which the interest due was not sent; I suggested to the English brethren that they send the money of the Berlin Society to me in neutral Switzerland, but; my suggestion was not followed. I feel therefore very thankful to the Board of Missions that it so generously consented to advance the money to the Society, until it has its property restored. I cannot report on this matter without expressing my deep regrets that the New Church has not kept itself free from the spirit of war even to such a degree. In Leipsic I visited an isolated receiver of the doctrines. In Prague, Bohemia, I spent several days with Mr. Janecek and the other New Church, friends; I held service, baptized one adult, and administered the Holy Supper to nineteen persons. Doubtless you have received a special report from Mr. Janecek; he is not only a very zealous, but a very able worker for the New Church; though he has but little time outside his business, he manages to publish his bi-monthly, "Nova Jerusalem," and other New Church literature, to translate the Writings, but for' lack of time he can hardly keep in touch with the numerous distant believers by correspondence, which would be most useful; as his health is not strong, it is exceedingly desirable that he should give his whole time to the holy cause; but so far, it does not seem feasible.

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I hope, however, that when he has finished his preparation, Providence will enable him to take up the work as his vocation, and be ordained as minister of the Church.

In Vienna I stayed more than a week, having many useful meetings with the Society. I held a number of services, lectures and classes, and administered the Holy Supper to thirty-seven members. Two young men connected with the Society had fallen in the first battles with the Russians, another one was made captive in Przemysl, and still others were yet in the field. The same is true of the Society in Budapest, where I spent some days, preaching and lecturing, and administering the Holy Supper to eighteen persons. I also visited wounded New Church soldiers in hospitals in Vienna and Budapest. On the Pussta, near Paks, out in the Hungarian Country, I visited an isolated family; and in Gyorkony I visited the New Church circle, administering the Holy Supper to eleven persons. On the return I visited once more the societies in Budapest and Vienna, thereafter isolated families in Carinthia, one in Rastenfeld, where I confirmed one and administered the Holy Supper to three persons, and one in Klagenfurt, where I administered it to four persons. From there I went to Triest, along the Isonzo River on the Italian boundary, the beautiful-land which was to see the horrors of the war less than two weeks later. In Triest I had a number of interesting meetings with our Society; I preached, as usual, in Italian, confirmed four youths, baptized a married couple and their first-born child, and administered the Holy Supper to eighteen members. Some were away in war, while others had to leave on that very day, or later. It is worthy of notice that I could finish this long journey in those two countries, so gravely visited by war with such a host of hostile armies, without the smallest hindrance or irregularity.

In Switzerland my work has not been touched much by the war, though we are so near to it that we sometimes hear the cannons from the German-French battlefields. It is true that of all my Swiss societies, there were some of the members in military service most of the time; as Switzerland, too, must have its army mobolized throughout the whole war.

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I myself, was detained from my office one Sunday for the same reason (sanitary service). Besides this, I preached regularly in Zurich, Bern and Herisau, administered the Holy Supper in Zurich to sixty members, in Bern to twelve; in Herisau to thirty-five, in Nesslau to three and in Thal to four. I baptized two infants in Lausanne, holding the service in English, the Maharany of Baroda in India being present as godmother of one of the infants; I baptized three infants and seven adults in Zurich; I confirmed two girls in Berne, and one girl and four young men in Zurich; I held the religious instruction of the youth in four places of Switzerland, and officiated at a funeral. In Berne I delivered a public lecture, attended by about one hundred persons; and in Zurich three public lectures, the first of which was attended by about two hundred, the two following ones by five hundred each.

     The annual meeting of the Swiss Union of the New Church, which was to be held in August, 1914, was postponed to October, 1914, on account of the war; six new members were received; but the intended revision of our constitution and by-laws was postponed till after the war.

     The building fund of the Zurich Society has naturally not made any progress in this time, as the war is felt in Switzerland almost as much as in the countries visited by the war.

     In the publication of the MONATBLATTER I was forced to some irregularity, partly from lack of funds, partly for other reasons in connection with the war.
Title Unspecified 1915

Title Unspecified J. E. WERREN 1915

From the MESSENGER Of August 11th, We reprint the following touching appeal from one of our New Church brethren in war-torn Trieste. It brings home to us, as nothing that we have read before the direful distress and misery brought about by the Great Horror, and we hope that this appeal will touch also the hearts of our readers and result in practical aid for a stricken New Church family. We do not know what can be done, Trieste being at present surrounded by the flames of war, but anyone willing to aid should communicate with the Rev. J. E. Werren, of Cambridge, Mass.:

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     "DEAR PROFESSOR WERREN:-Being about to depart from Trieste, and obliged to leave my family, composed of wife and four boys of tender age, all born and baptized into the New Church, and educated in its heavenly doctrines-and having thus to leave my modest employment, there is with it taken away from my family the only support, on account of which, and with no providential aid in sight, they will probably have to endure the severest arivations. It is for this that through you I turn a warm appeal to the America brethren, hoping they will in some way come to succor poor innocents, who, aside from being my children, I consider a sacred trust imposed by the Lord and yet by a force beyond my natural strength. Of all the brethren capable of bearing arms here in Trieste, there remains only Signor Giovanni Mitis, Piazza dell'Ospedale No. 3 II p. He has himself a goodly number of children and cannot be expected to come to the aid of mine and many others, how much soever he might be animated by; good will or the spirit of Christian charity, of which he has in these times given indubitable proofs.

     "Pressed by these reasons, I beg you, dear Professor, to be our interpreter with the good brethren in the Lord, who, God willing, will take some interest in favor of Christian families who have lived in the spirit of the noble behests of the New Jerusalem.

     "For myself, I have no apprehension, and, although I am distressed to think to have to leave so many dear children whom I have brought up according to the 'true Christian religion,' still my motto is, 'The Lord's will be done.' Perchance-who knows-a burst of new light will come and I can take up again my dearest occupation of educating the young in the heavenly doctrine to whose glory I have dedicated; my life, and from my heart I promise myself to take it up again if it pleases the Lord to spare my life in this world-though we may too lightly hold the thought of abandoning this last hope for a life whose lot is so hard, however necessary. If I should die-which is in the good pleasure of the Lord-my last prayer would be, that some pious persons would take an interest in my boys and so many other children, in whom has already been laid the beginning of a spiritual life. This is of greatest importance, since we know that our doctrine is the only means for coming to the Lord, the Sole Source of every good and every happiness. Even under the impending scourge which is rending old and superb Europe we have remained tranquil, and our prayers flow no less-since a secret, sweet, ineffable force upholds and comforts the inmost of a spiritual man. However bitterly proud our external or purely natural existence may be, there lives in us a hope that soon the tremendous calamity which nolesn volens has all upset us will cease. May the all-powerful Lord guide us, since we trust in Him alone. "Cordial greetings, etc., etc.
     "(Signed.) PAOLA CAPPO."
     "Triest, 23d of June, 1915, via Amerigo Vespucci, 41, iv."

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DEAR READERS OF THE MESSENGER:-The foregoing; letter should be read as coming from a father just called to the frontier in a war that has not even a patriotic interest for him, and into which he goes at the hard and bitter bidding of Duty. The situation is pitiful, yet he cannot give words to it, because the letter, mailed unsealed, must pass a strict, suspicious military censorship. It betokens a heartrending experience, and the muffled appeal calls for the speedy organization of relief measures in the New Church.

Perhaps the readers of the MESSENGER remember that "the Circle of Readers is Trieste'" is the only place where the Italian mission of Signor Scotia took vigorous root. The good people had a nicely-fitted room when I visited them a few years ago and have conscientiously carried on Sunday worship and a Sunday School under devoted lay leadership. J. E. WERREN.
REV. MR. NUSSBAUM'S TRIP TO THE INDIAN OCEAN 1915

REV. MR. NUSSBAUM'S TRIP TO THE INDIAN OCEAN CHAS. AUG. NUSSBAUM 1915

     (From the NEW CHURCH MESSENGER.)

     Mesnil-aux-roses, Vacuas, Mauritius, Indian Ocean, Jan. 29, 1915.-As a steamer will leave for Europe in a few days, I take this opportunity to write a letter, for regular mail steamers for Europe and thence for America leave this island but twice a month. The voyage by sea from Marseille, Prance, to the Island of Mauritius, or vice versa, takes a month.

     I made my voyage on the "Oceanien," a steamboat of the Measageries Maritirnes. We left Marseille on the 10th of December, 1914, and arrived at Port Louis, the port of Mauritius, on the 8th of January, 1915.     We were favored by fair weather all along our journey, and sailed by and stopped at many interesting places. Thus we passed through the Straits of Bonifacio, between the Island of Corsica and Sardinia; then we sailed along the Lipari Islands, where we saw the active volcano of Stromboli; then we passed along Charybdis and Scylla, through the Straits of Messina, between Calabria and Sicily. To our left we saw the city of Reggio and to our right the city of Messina and Mount Aetna in the distance. On Monday morning, December 14, we reached Egypt. Here we stopped several hours at Port Said, a cosmopolitan city at the northern entrance of the Suez Canal. I landed with three friends and in walking through the streets and entering in several stores, I watched and studied the life and customs, features and garments of Mohantnedan Arabs and Egyptians.

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We saw here also several fine English warships, Hindou soldiers and aeroplanes like giant birds surveying the land and sea around Port Said. We left this port in the evening at sundown, sailed all night through the Suez Canal, and the next morning, at sunrise, our steamer anchored in the port near the town of Suez, at the southern entrance of the canal. A few hours later we continued our journey, passed along the mountainous and desert peninsula of Sinai and had very warm weather during our journey of four days through the Red Sea to the French harbor of Djibouti on the African coast in the Gulf of Aden.

Adjoining the town of Djibouti is an immense village with long narrow streets called boulevards, bordered by rows of hundreds of huts made of sticks, branches and palm leaves and inhabited by thousands of Somalis, very dark African people, apparently good natured, but very primitive in their habits and ways and limited as to their bodily needs. The young children there are naked, boys and men wear a piece of cloth or linen around their hips, and girls and women a piece of calico tied around their chest and falling to their knees. On the market place we saw several camels that had come from some distant oasis, loaded with dates and other articles. The storekeepers in town are mostly Hindous and Arabs dressed some in oriental and others in European fashion.

Our next halting place was at Mombasa, in East Africa, where we arrived on Saturday morning, the 26th of December. Mombasa is an important port and city of over 20,000 inhabitants. A railroad line about 600 miles long connects this city of British Uganda with the great lake Victoria-Nyanza. This country has an immense future, as it is very fertile, has a luxuriant tropical vegetation, abounds in herds of zebras, buffaloes, antelopes, deer and elephants, and the Africans of this region seem to be bright and industrious. From Mombasa we sailed in the evening to Zanzibar, where we arrived the next morning, Sunday, the 27th of December. This interesting city of 60,000 inhabitants, mostly Arabs, Africans and Hindous, was founded by the Arabs and has many quaint old buildings.

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Since it has become an English possession, Zanzibar is very prosperous and has several schools and churches. The vegetation of the Island of Zanzibar is luxuriant, and we saw there fine plantations of clove trees, orange and lemon trees, cocoanut trees, mango and boabab trees and many others.

     From Zanzibar we sailed to Mayotte, one of the French Comore Islands, where we arrived on Wednesday, the 30th of December. The first inhabitants of Comore Islands were Arabs who settled there in the 13th century. In 1886 the Great Comore was placed under the French protectorate, and in 1889 its Sultan, Said Ali, was deported. He now is a great friend of the French nation, gets a pension from the French government and has a good moral influence on the Mohammedans of Madagascar where he resides.

     The next day, December 31st, we reached Majunga, a small town on the northwestern coast of Madagascar. This town has about 8,000 natives and 1,000 French inhabitants, mostly officials and business men. The retail business is mostly in the hands of Hindous and Arabs.

     We stopped and landed at three other ports and cities of Madagascar; in the north at Nossy-BC and Diego-Suarez, and in the east at Tamatave. The country around Nossy-BC is very picturesque with fertile hills and mountains covered with tropical plants. Diego-Suarez has a splendid harbor, several large buildings, squares and wide streets animated by a large cosmopolitan population clad in European and African costumes, with hundreds of two-wheeled carts called pousse-pousses, drawn by colored men. Tamatave is the most important port and city on the eastern coast of Madagascar, and is connected by a railroad with Tamatave, the capital of this great island as large as France, Belgium and Holland. Tamatave has several fine buildings, lively business streets and public squares and gardens with tropical plants.

     Said Ali, the Sultan of the Gorand Comore, resides at Tamatave, and during my visit in this city I had the pleasure of being his guest. I had made his acquaintance on the steamboat Oceanien, of which he was a passenger for four days between Majungra and Tamatave. On our journey we talked together on various religious, ethical and scientific subjects; he also spoke to me of the Koran and Mohammedan customs, and I explained to him some of Swedenborg's teachings on the spiritual world.

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As he showed great interest in these teachings I promised to send him a copy of Swedenborg's "Heaven and Hell" in French. Before he left the steamer he invited me to take bread and salt, that is to dine with him at his residence in Tamatave. I accepted his kind invitation and enjoyed very much my visit at his home.

Said Ali is a descendant of Mohammed, a fair-minded and good-hearted man. Though bronze-colored, his features are fine and his demeanor expresses strength of character and kindness. In his oriental garb with a gold-handled scimitar at his side, he looks like an Arabian knight of the Middle Ages. At his home he presented me to his wife, an Arabian princess, to his elder son and to his daughter the Princess Sarah, fifteen years of age. His wife and daughter were extremely modest and reserved in their movements and conversation; they were clad in Indian silk draperies attached to their shoulders, with bracelets on their arms and above the ankles of their bare feet resting on embroidered sandals. After dinner the coffee was served in Turkish fashion in the parlor, and, according to an Arabian custom, Princess Sarah placed a few drops of oriental perfume on the front part of my coat; then, at my request, she kindly played several Arabian airs on the piano. Before I left, the Sultan kindly gave me his photo with the inscription in French and Arabian: "Souvenir d'amitie a notre ami Monsieur Charles Auguste Nussbaum." "Le Sultan Said All." When I bade him farewell, he kissed me and invited me to visit him again on my return to Tamatave.

From Tamatave we sailed to the French Island "La Reunion. On this passage I got acquainted with an elderly gentleman, Mr. Herve Le Coat K'veguen, a merchant in Saint Denis, the capital of "La Reunion." I explained to him several of Swedenborg's teachings in which he took great interest, and asked me to send him some literature on the New Church subjects we had talked about. La Reunion is a very picturesque island with high mountains and fertile valleys abounding with a great variety of tropical plants. The main products of the plantations are sugar-cane, vanilla and all kinds of fruit, but unfortunately the colored creoles of the island lack energy, and good laborers are scarce and large tracts of land are uncultivated.

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We left La Reunion on Thursday evening, January 7th, and early the next morning we arrived at Port Louis, the main harbor and capital of the Island of Mauritius. The beautiful outlines and configuration of its mountains and its picturesque scenery are gradually revealed as it is approached by the ship. Port Louis lies at the base of a chain of mountains which surround it like a finely carved frame. The plan of the city is simple, the principal streets leading upward from the harbor to the mountains in the background, crossed at right angles by streets and alleys. There are several public buildings of respectable size, surrounded by squares and public gardens that are well kept; but most of the houses of the city are small with only two floors, and there are no buildings of architectural beauty. As the population of the Island is very large for its size, 400,000 people with about 500 to the square mile, the market place of Port Louis and its main business streets are animated with busy and picturesque crowds of Hindoos, colored Creoles, Arabs, Chinese and white people. The Hindoos form the majority of the small farmers, servants and laborers on the sugar-cane plantations and at sugar factories. The Hindoos are bronze-colored, with smooth black hair and dark eyes; they are well built and have mostly fine features; they are industrious and both men and women dress with taste in Hindoo fashion, wearing light-colored pieces of linen or cotton around their waists and long silk scarfs and shawls attached to their heads and shoulders. Most of the women wear jewels on their ears and noses, rings on their fingers and toes and bracelets on their arms and above the ankles of their bare feet. The women bear everything, even their umbrellas, on their heads. excepting their babies and young children, whom they carry on their sides, the child resting astride on the left hip of its mother.

The people of the Island dwell in peace and contentment together, because Great Britain has always had the wisdom to respect the habits and customs of the people that have come under her rule and protectorate. Thus, as Mauritius was originally a French colony, French is the language spoken by the great majority of its inhabitants, though it has been under British rule since 1815.

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Thanks to the good spirit of the old French families and to the fair administration of Mauritius by Great Britain, this island is much more prosperous today than its sister island "La Reunion." Its prosperity has been greatly aided by the immigration of Hindoos, who, besides being industrious, are constitutionally better fitted for manual labor in tropical countries than are the white people.

As I have been told, the predominant religionse of the Hindoo people of Wauritius are Mohammedanism and Hindouism, a modified form of Brahmanism Among the French families and the colored creoles the Catholic religion predominates, the English officials and business men are mostly of the Church of England, besides some Presbyterians and Protestants of other denominations. But there exists also on this Island since over fifty years a strong and faithful Church of the New Jerusalem or Swedenborg Society. Its founder was Mr. Edmond de Chazal of an old French noble family, of which a few members settled in Mauritius between the years 1760 and 1770 Fransois de Chazal was the first of his family to come to Mauritius or "L'Isle de France" as it was first called. Here he held important positions, was much interested in natural sciences and introduced several useful plants on the island. He became a friend of Bernardin de St. Pierre, the author of "Paul and Virginia," during his residence in Mauritius; Francois de Chazal's name is inscribed as a benefactor of the colony on a column by Mr. Lienard in the Botanical Garden of Tamplemousses, where a pedestal has also been erected in the memory of Paul and Virginia. Francois de Chazal left no descendants.

Antoine Regis de Chazal, a few years later, joined his brother, Francois, on the Island. He had two sons: Toussaint Antoine and Charles Antoine. The elder of the two, Toussaint Antoine de Chazal, born at Fort Louis on the 15th of December, 1770, was the father of Joseph Antoine Edmond de Chazal, the founder of the New; Church Society of Mauritius He was born on the 2d of March, 1809; when Is years old he went to Europe, in 1827, and returned to the island in 1834. In 1835 he was married to Miss Marguerite Claire Rouillard.

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They got acquainted with Swedenborg's writings through Mr. Michel, an English painter, who had received, in 1850. Some New Church books from Australia; they both received the Heavenly Doctrines with Napoleon Le Sage and a few other friends and with these they left the Catholic Church, formed a New Church Society, and Mr. de Chazal with a family of 13 children, at his home at St. Antoine, held regularly every Sunday New Church services. Thus the New Church took its beginning at Mauritius and many of its present members are descendants of Mr. and Mrs. Joseph Antoine Edmond de Chazal, of Mr. and Mrs. Jean Charles Rouillard, of Mr. and Mrs. Napoleon Le Sage, of Mr. and Mrs. Edward Mayer and several others. After the death of Mr. J. A. Edmond de Chazal, in 1879, the New Church services were continued by Mr. Napoleon Le Sage, Mr. George Clifford Mayer, Mr. John Ackroyd, Mr. Auguste de Chazal, the Doctor Lucien de Chazal, the Rev. G. J. Fercken, Mr. Leon de St. Fern, Mr. Godefroy d'Emmerez de Charmoy and myself.

When I was preaching in Paris, France, from 1886 to 1888, Mrs. Claire de Chazal, nee Rouillard, the widow of Mr. J. A. Edmond de Chazal, the founder of the New Church in Mauritius, lived in Paris with several of her daughters, grandchildren, nephews and nieces. There they attended our New Church services. Several of them remembered me, and about a year ago they offered me the pastorate of the New Jerusalem Church of Mauritius. I accepted the call and left Portland, Oregon, towards the end of July, 1914. On my way, in St. Louis, on the fourth of August, I was informed that because .f the war which had been started by Germany, the French steamer Rochambeau, on which I had taken my passage to Havre, would not sail and thus my journey was delayed for about two months in America. On the seventh of October I left New York by the great French steamer "La France," arrived in Havre on the 14th of October, in Paris on the 16th, and at my home at Vevey, Switzerland, on Sunday, the 19th of October. Here I had to wait six weeks before I could continue my journey via Marseilles and the Suez Canal, by a French steamer of the Messageries Maritimes.

During my stay in Switzerland I preached every Sunday in Lausanne at the home of Mr. and Mrs. Pierre de Chazal.

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Here I had the pleasure of meeting the Rev. Charles Byse and about thirty French Swiss and Mauritian New Church friends. They all expressed the hope that I might some day continue my New Church mission and instruction among them.

     I left Lausanne on the eighth of December, and the next morning I arrived at Marseilles. I traveled from Marseilles to Mauritius in company with Mr. and Mrs. Mare de Chazal and their niece, Miss Kathleen Moubray. Her mother, Mrs. Charles Moubray, is a daughter of the late Edmond de Chazal and his wife, Mrs. Lacie de Chazal, who is now with her sons, Pierre and Doctor Lucien de Chazal, at Lausanne. Their home residence, at Vacoas, Mauritius, with a beautiful park of about thirty acres is called "Mesnil-aux-Roses" because of its lovely garden of roses in front of the residence. Here, at my arrival, a delightful home was offered me by its hospitable hosts, and here I was introduced to many of their relatives and members of the New Church. "Mesnil-aux-Roses" is a most peaceful place for study and meditation. Early in the morning I am awakened by the sweet songs of praise of the birds and by the cooing of the turtle-doves. From my apartment I step out into the garden of roses and flower-beds and into the park shaded with palms and banana-trees, arborescent ferns, camelias and magnolias, mango and camphor trees, with creeping vanilla vines around their trunks, and in the background are seen finely-carved mountains with vistas of the green valley below and the blue sea beyond.

     Since my arrival at Mauritius I have visited many lovely spots of this beautiful island so well described by Bernardin de St. Pierre in his book, "Paul and Virginia." I also visited, in their peaceful homes, many of the members and families of the New Church. I was very much impressed by the kindly spirit and the love and devotion of its members to the Heavenly Doctrines.

     The day after my arrival, on Saturday, the 9th of January, I attended a monthly meeting at the church in Curepipe, and on the following day, Sunday, the tenth, I preached at both our places of worship in Curepipe and in Fort Louis, about fifteen miles distant from each other. The Sunday services, as also the meetings for religious instruction, are all well attended. At Curepipe I have a class of children and young people every Friday afternoon; on Saturday afternoon I have at the same place a class for young people and one for adults for the study of Swedenborg's works.

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On Sunday we have an early morning service at Curepipe; an hour later a morning service at Fort Louis and in the afternoon I give a lecture or an address specially adapted to outsiders. My instruction and our services are held in French. The prospects for the New Church in Mauritius are very encouraging and with the good will and devotion that is shown by its members, the Swedenborg society and its work on this island will be blessed by the Lord and bear fruit.
CHAS. AUG. NUSSBAUM.
SPEAKING IN PARABLES 1915

SPEAKING IN PARABLES Rev. W. B. CALDWELL 1915

Announcements.

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NEW CHURCH LIFE
VOL. XXXV OCTOBER, 1915          No. 10
     "All these things spake Jesus unto the multitude in parables; and without a parable spake He not onto them. That it might be fulfilled which was spoken by the prophet, saying, I will open my month in parables; I will utter things which have been kept secret from the foundation of the world." (Matthew 13:34, 35.)

     It is here said that the Lord when in the world gave utterance to things that had been "kept secret from the foundation of the world," thus fulfilling the prophecy contained in the Psalm, "I will open my mouth in a parable: I will utter dark sayings of old," or, "enigmas from antiquity," as it may be rendered. (Psalm 78:2; A. C. 66.)

     In fulfilling this prophecy the Lord spoke divine truths in the form of parables, in which He compared or likened the kingdom of heaven to various natural things, such as paradises, feasts, and the like; in which He compared Himself to a sower sowing seed in a field, to a husbandman letting out His vineyard to others, and so on; in every case the natural comparison involving by correspondence some interior truth concerning heaven and the Divine. For example, the sower is the Lord teaching the Word, and more interiorly the Lord inflowing into the minds of angels and men in the light of heaven, the light of Divine Wisdom from the Divine Love; for this is spiritual sowing and implantation. In all the parables the Lord spoke spiritual and Divine truths in a natural manner; for He spoke to men, and at the same time to the angels of heaven, to men by actual word of mouth, to the angels by influx of the Divine Truth into their understandings.

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He so speaks today in the written Word; to men who read the Word, and at the same time to angels who are present with men. He speaks to the angels in a manner accommodated to their apprehension, and to men He speaks the same Divine Truth in a more ultimate form, adequate to their state of reception while they are still in the natural world. But even to the angels the Divine Truth as it is in itself, the first proceeding of the light of the sun of heaven, can only be given in forms adapted to their finite reception; and to this end their minds are veiled by the clouds of the appearances of truth. The Word even in heaven exists in many forms of ultimate writing and speech, through which the Lord utters and gives expression to the Divine Truth, which in itself is above the finite comprehension of the human mind, even the mind of an angel. In order that this Divine Truth, inexpressible in itself, might come also to men, it was necessary that it should be clothed in natural forms, forms of such things as appear before the sight and sense of men in the world. "All these things spake Jesus unto the multitude in parables; and without a parable spake He not unto them."

We read in the Heavenly Doctrine that "The Word when it descends through the heavens to men, as the Word did descend, is accommodated in the way to all both in heaven and on earth, but the Divine Truth in the heavens is in a completely different form to what it is in the world. Yea, in the heavens themselves it is in diverse forms, in one form in the inmost or third heaven, in another form in the middle or second heaven, and in still another form in the first or ultimate heaven. The form of the Divine Truth in the third heaven, that is, the perception, thought, and enunciation of it there, so transcends the form in the second heaven, that in the latter it cannot be apprehended, it is so Divine and supereminent. For it contains innumerable things which cannot be enumerated in the second heaven, consisting as it does of mere changes of state as to the affections of love. But the form of the Divine Truth in the second heaven transcends likewise its form in the first, and still more the form of the Divine Truth in the world. Hence it is that the things which are enunciated in those heavens are such that no human mind ever perceived them, nor has any ear ever heard them. . . .

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From this it is also evident that unless the Divine Truth or the Word appeared in a form accommodated, it could not be grasped. For if it appeared in a more eminent form than the state of perception with man it would not fall into any understanding and so not into any belief. Hence it is that the Divine Truth has been given to man in the form of the Word in the letter; for if it were to appear as it is in heaven no man would grasp it: and at first sight of it he would reject it." (A. 8926)

From this teaching we may see why the Lord when in the world spoke by parables. He gave utterance simultaneously to the Divine Truth in all its interior degrees even to the inmost. All Divine and celestial mysteries were involved in His words whenever He spoke, as when He said, "I will open my mouth in parables; I will utter things that have been kept secret from the foundation of the world."

It is most true that the Lord in the parables gave expression to truths that "had been kept secret from the foundation of the world," truths that had never before been revealed to men in that form. He had indeed spoken Divine and heavenly truth to the Most Ancient Church, but only in representative form, through an angel of heaven, or in visions and dreams, together with a perception of the correspondence involved. He had spoken to the Ancient Church in the earliest forms of human language, under which interior truths were thickly veiled by natural representatives, such as those contained in the early chapters of Genesis, taken from the Ancient Word. Thus from the beginning He had spoken only in parables, in natural representatives, because the ancient forms of the Word consisted largely of fictitious history, or stories made up to represent Divine and heavenly things. And this style was continued in the giving of the Word to the Jewish Church, part of which was taken from the Ancient Word, part was the actual history of the Jews, though fully representative, and part was spoken through the prophets in a form which was a return to the Most Ancient style. (A. C. 66.) And this is why it is said in the Psalms, "I will open my mouth in a parable: I will utter dark sayings of old, (enigmas from antiquity)."

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When, therefore, the Lord Himself came into the world, and spoke the Divine Truth both in parable and in the form of the Gospel teaching, He "uttered things that had been kept secret from the foundation of the world," things that had never been revealed in the world except "in parables."

     The Hebrew language, above all others, was adapted to the expression of ultimate material ideas, in terms of persons, things, and natural qualities. In this tongue inmost Divine Truths could be clothed and accommodated and thus expressed to human apprehension in the most ultimate form, even to the complete hiding of the interior sense under natural imagery and story.

     That the Divine Truth might be spoken more openly and plainly in the world, a language was needed which would be more rich in abstract terms, capable of greater elasticity and more involved and varied expression. It was of Providence that such a language, for the sake of the Word, was formed among the Greeks. And long before the Word of the Gospel was written and taught in that language the Greeks found in it a means of expressing their philosophical thought. For this the Hebrew was not adapted. In the first chapter of Genesis, for example, where it says, "Let there be an expanse in the midst of the waters, and let it divide the waters from the waters," it is treating in the natural sense of the formation of the natural atmospheres-the ether, and the air,-around the earth; but the terms, "atmosphere, ether, and air" are Greek words, and the only terms available in the Hebrew were "expanse" and "waters." (ADVERSARIA p. 2.) This one example will indicate how the Greek was adapted to the revealing of interior Divine Truth in more direct form.

     And yet the Lord Himself continued to speak in parables; for He spoke actually in a Hebrew dialect, which, however, in the later teaching and writing of the apostles was converted into the Greek of the Gospels. And while in the parables the internal sense is more transparent than in the Hebrew of the Old Testament, still our Lord continued the ancient style by speaking for the most part by correspondences and representatives. "All these things spake Jesus unto the multitude in parables; and without a parable spake He not to them."

     Even to His disciples He spoke in parables, though it is said that "when they were alone He expounded all things unto them." (Mark 4:34)

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But we know that they were able to receive little of the Divine Truth as it is now revealed to the rational understanding. In teaching the disciples concerning the union of the Divine and the human in Himself our Lord could impart this mystery to them only under the terms, "Father and Son." He compared the Divine Proceeding and operating to a third essential,-the Holy Spirit. The time had not yet come when the truths concerning the Divine and heaven could be openly uttered and expressed to the world in language adapted fully, plainly and directly to the rational understanding and grasp of men, and without the veil of representatives. And so our Lord said to His disciples, after He had taught them concerning His union with the Father, "These things have I spoken unto you in parables but the time cometh, when I shall no more speak unto you in parables, but I shall show you plainly of the Father." (John 16:25.) And also, "I have yet many things to say unto you, but ye cannot bear them now. Howbeit, when He, the Spirit of truth is come, He will guide you into all truth." (John 16:12, 13.)

It was not until after the revival of learning in Europe in the 14th century, when the Latin language had become the language of the learned, and after the Word had been restored by the Reformation,-it was not until then that a revelation could be given teaching men "plainly of the Father," teaching men openly, in language addressed directly to the rational understanding,-the Divine Truth concerning the Divine of the Lord, and concerning the union of the human and the Divine in Him; also the Divine Truth concerning His spiritual and celestial kingdoms. It was not until the Latin language had been fully formed and fixed that there could be in the world a Divine utterance and enunciation of truths that had been "kept secret from the foundation of the world,"-the giving of the "most excellent of all revelations since the creation of the world." (INVITATION 44)

The terms of the Latin language are perfectly adapted to express to the ultimate ideas of man the most interior truths,-inmost truths concerning the Divine, and internal truths concerning the form and life of heaven to express them as fully and perfectly as they can be expressed in ultimate forms in the natural world, even to the natural mind of man.

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The expression, "Conjunction of the Divine and the Human," is a Latin expression, conveying to man the perception of an inmost celestial idea. We are told that those who are not in a perception of this inmost truth cannot utter the term "Divine Human" in the spiritual world. This idea the Lord imparted to His disciples when He said, "I came forth from the Father, and am come into the world: again, I leave the world, and So to the Father. His disciples said unto Him, Lo, now speakest Thou plainly, and speakest no parable." (John 16:28, 29.) And yet He there expressed the union of the Human and the Divine in Himself by a parable, the rational perception of which can only be given in the terms "Divine" and "Human," which the disciples would not have grasped, though they were prepared for that perception by the form in which the Lord spoke it to them.

     So with all the Latin terms by which the Writings bring to men in the world the ultimate means of perceiving the Divine mysteries and attributes, which they bring to all who now sincerely desire to be "told plainly of the Father."

     But though in the language of the Heavenly Doctrines the Lord speaks more plainly concerning Himself than ever before to men,-unfolding to the rational sight and perception the mysteries of His glorification, His Providence, His heavenly kingdom,-still it is true that even in the Writings He still speaks to men in parables. For all expression and utterance of interior truths in language is a speaking in parables, in natural forms. All the words of human speech and writing are ultimate forms, forms of the ideas that are in the natural memory,-ideas derived through the senses from the world of space and time, material ideas, whether concrete or abstract,-the ideas of persons, things, and their quantities and qualities. Anything more than this in the words of human language is put into them by human perception, thought, or imagination, which are above the plane and sphere of the memory.

     When man's affection and perception, his thought and imagination, wish to express themselves in external form, they descend into the memory and there clothe themselves with the words of speech or writing, or the gestures of bodily action. But the interiors of the mind never can, fully express themselves in outward form. The more interior the thought and affection the more inexpressible they are.

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The perceptions of the angels that can be expressed in the angelic language, or by the variations of heavenly light and flame, can scarcely be ultimated in the words of natural language. (A. C. 8920.) A man may have angelic intelligence and wisdom stored up in his interiors during his earthly life, and yet be unable adequately to express them until after death, when he is elevated into heaven, where he may be heard speaking things ineffable. (H. 467, T. 354, D. WIS. VIII.) As was said by the Apostle Paul, "I knew a man caught up to the third heaven, caught up to Paradise, and heard unspeakable words, which it is not possible for man to utter." (II. Corinth. 121:2-4)

Since, therefore, the limitations of human language are so great that it is not adequate to express the interiors of the human mind, except in a remote and imperfect manner, how much more must this be the case with respect to Divine Revelation. The words of human speech are not adequate to express the Divine Truth Itself, or even the Divine Truth as it is with the angels, except in a remote and limited way. And while this is more the case with the ultimate style of the Hebrew than with the rational forms of the Latin, still it is also true of the Latin of the Writings, and of all languages into which they may be translated.

This fact the Writings themselves frequently declare. Again and again it is said that the Divine states of the Lord during His glorification can never be described in natural language, though they may be represented before the angels of heaven and perceived by them. Again and again it is said that the states of the angels, their ideas of thought, their wisdom and intelligence, their delights of love, are ineffable. Where the spiritual sense of the Word is being explained in the Writings we frequently read such statements as this: "These things of the internal sense are more arcane than can be described, or illustrated by anything in the world. They are for angelic minds, to which they are presented by inexpressible things in the light of heaven." (A C. 2629.) Again we read, "The heavenly form is stupendous, and altogether exceeds all human intelligence, for it is far above the ideas of forms which man can ever apprehend from things in the world.

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Human words, by which they must be set forth and comprehended, because they involve natural things, are not adequate to express them. In the heavens such things are presented by the variations of heavenly light and flame, which are from the Lord, and this in such and so great fulness that thousands and thousands of perceptions can scarcely descend into anything perceptible by man." (A. C. 4043.)

     The Lord must ever speak to men in parables. The verities of heaven cannot otherwise be enunciated in the natural world. They cannot otherwise be brought to man's knowledge and thought, to be received as vessels preparing him for angelic perception in the world to come.

     It is useful for us to consider that there is infinite truth in the Word which cannot be manifested to us except in a life of eternal progress in heaven; and that little can be revealed to us in this world. It is equally important that we acknowledge that this Infinity of Truth is contained in the Word that has been given upon this earth, that our beginning must be made from a faith in what is revealed, from an acknowledgment that the revealed Word is sufficient for our needs in the world, providing a beginning of light, which will be increased and enriched to eternity with those who become angels of heaven.

     And while we have dwelt upon, the inadequacy of human language to express the Divine Truth,-a fact which Revelation itself declares,-we must also bear in mind that the Divine Truth Itself is not limited by the forms in which it is ultimated and expressed. Those forms are a perfect utterance of the Divine voice and Word in the natural world. The language in which it is given was prepared of Providence, and employed in a Divinely perfect manner, in order that the most secret truths might be clothed and accommodated to man in his earthly environment, that they might be manifested to him in the only form in which he can at first receive them, and that the Door to infinite truth might be opened and not closed to him.

     "All these things spake Jesus unto the multitude in parables; and without a parable spake He not unto them. That it might be fulfilled which was spoken by the prophet, saying, I will open my mouth in parables: I will utter things which have been kept secret from the foundation of the world."

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NATURE OF THE SPIRITUAL WORLD 1915

     A REVIEW.

     (THE NATURE OF THE SPIRITUAL WORLD. BY Alfred Acton, M. A., B. Th. Bryn Athyn, Pa. Academy Book Room. 1914.)

     BY THE REV. JOHN FAULKNER POTTS.

     This work has already called forth many able reviews, and other valuable written matter, in this Magazine; and it may seem to be rather needless, if not presumptuous, for us now to add further to so much excellent writing. But having recently completed a somewhat thorough study of the book in question, we feel impelled by a sense of duty to the Lord's Church and its members, to attempt a review of some of the more important teachings of Mr. Acton's book that, as it seems to us, have not as yet received adequate treatment. It is assuredly no pleasant obligation that is thus imposed upon us, involving as it does the setting forth of much that is exceptionable in certain of the teachings of the book which seem to us to sow broadcast the seeds of spiritual anxiety and disturbance of mind, and even of downright heresy, in respect to one of the most essential doctrines of the New Church, namely, the nature of the spiritual world.

     It must be confessed that after reading the book the impression produced on the reader is one of utter confusion. No distinct idea of what the book is intended to teach has been produced in his mind. That which is built up with one hand is knocked down with the other. As an example of this take what is said in the closing chapter of the book on the Reality of the Spiritual World. "I would ask my readers" (says the author), " to be fully assured that in the other life they will find themselves in a body much more real than they have now." Following this statement there are fourteen more pages in the book, and in these pages this assurance is completely nullified. Bit by bit it is picked to pieces until nothing of it is left. The result is that this final chapter on the reality of the spiritual world produces on the mind of the reader a mere blurred mass quite devoid of any distinct idea.

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Such is the character of the book all through. There are eleven chapters in it and their titles are very interesting, such as, "The Formation of the Mind," "The Organic Seat of the Mind," "The Subjects and Objects of Sight in the Spiritual World," "The Spiritual Body." Seeing these titles, the reader supposes that he can very easily get a clear idea of the author's teaching on these various subjects, but on turning to one after another he finds that what he really gets is merely a confused state of mind. In the first place the author does not give any plain statement of his meaning; and in the second he does give abundant quotations from the Writings which are in very many cases altered and mutilated: words being introduced that do not exist in the originals, words being left out that do exist there, words that do exist there being substituted by other words of the author's own invention. Examples of all these liberties will be given as we proceed.

     In spite of these defects, however, it is our deliberate judgment that this carefully studied and written book is destined to perform a great use to the Church. It has already awakened great interest in the subject of the nature of the spiritual world, and we believe that it will continue to do this more and more.

     In this connection Mr. Acton says on page 192, "The spiritual world is indeed as to external appearance similar to the natural world in every particular . . . but it is not similar as to internal aspect, or as to essence. The New Church has seen and acknowledged the first part of this teaching, but has it realized the second, namely, that the two worlds are entirely different as to internal aspect, or as to essence?"

     Herein we may see the use that is being performed by this book, namely, to awaken us to the fact that the spiritual world is not adequately realized or understood by us. There are many things in the Writings that indicate the vast difference that exists between the two worlds. And it seems a pity that the learned author did not confine himself to this line of argument, instead of trying to show that the spiritual world is really non-existent except in imagination.

     What then Is the theory of the spiritual world that this book presents for our acceptance? It will be found very fully developed in the ninth chapter, (page 147), and may be picked out as follows:

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     The spirit that lives after death is the Mind, and the mind is formed of those purer substances of nature which are collected in the cortical glands of the brain. Into these glands come "images" of earthly things, these images being "appearances before our senses of all kinds of natural objects. After death these "idea-forms" are taken with us into the spiritual world, and they cause us to think that we see objects and scenery there quite similar to that to which we had become accustomed on earth. In reality, however, we have no sight there except that of the understanding, such as we had formed it in the brain during our life in this world. And it is the same with all our other senses, and also with our whole body,-all these things have no existence in the spiritual world except in our own minds, they are mere activities of the understanding. The same rule applies to all the objects of the spiritual world: these also have no existence there except as mental objects that appear before the sight of the understanding. The only objects that we really see or hear or feel, there, are those contained in the sphere of sensual and bodily idea-forms which proceeds from the spirits around us.

     Such then is the theory of the nature of the spiritual world which this book presents for our acceptance, and we see that according to it both the spiritual world itself, as well as all its inhabitants, have no existence except within the minds of those inhabitants. We see that in this way the New Church doctrine of the Spiritual World is utterly destroyed, and that World is reduced to a realm of mere idea-forms of the imagination.

     THE SOURCE OF MR. ACTON'S THEORY.

     In the year 1908, six years before the publication of Mr. Acton's book, Miss L. C. Beekman wrote a treatise which she entitled "Life Conditions and Possibilities of the Human Organic after Death." The treatise was typewritten, and the typewritten copy was carefully gone over by Miss Beekman herself, and as she proceeded she made in her own handwriting numerous emendations in it. After doing this she presented this amended copy of her work to Mr. John Pitcairn, and we now have it before us.

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     Unlike Mr. Acton, Miss Beekman makes her meaning very clear, and her theory of the nature of the spiritual world and of the nature of spirits and angels stands out with perfect distinctness in all essential particulars. In the first place, let us see what she says regarding the nature of the spiritual body: "The mind formed in the cortical glands of the brain is the spiritual body after death, and the only spiritual body there is. Its real shape is about that of the complex of the grey cells of the brain. This scrap of organic mind, which is such and such an individual, seems to itself to possess a co-existent . . . corporal form, such as it possessed before death . . . it never is able to analyze its sensation otherwise." (Pages 17, 18.)

     To put it shortly, this amounts to saying that the spiritual body is that part of the mind which during life has been formed in the cortical glands of the brain, and its real shape is about that of these glands all taken together; that is to say, the real shape of the spiritual body is the same as that of all the cortical glands of the brain if these were cut out and separated from all the rest of the brain. As Miss Beekman says in another place, (page 1), "The whole organism of the after-death man, whether angel or spirit . . . is precisely that which had its formation . . . in the peculiar matrix of the grey cells of the brain. . . . It is therefore shaped to some like pattern as the matrix."

     In his completed book Mr. Acton assures his readers that "in the other life they will find themselves in a body much more real than they have now" (page 181), whereas Miss Beekman, more consistently, declares that we shall then find ourselves to be "a scrap of organic mind," the pleasing prospect of immortality that she holds out to us being that we shall then become mere scraps in a general scrap heap of human fragments.

     Let us now see what Mr. Acton says on the subject of the spiritual body. His chapter entitled "The Spiritual Body, or the Body of the Spirit," occupies twenty-five pages, and in the course of it he makes many separate and distinct statements on this subject, as here follow:-

     Page 156. Spirits do not have lips.

     Same page. [Swedenborg said] I know not in what kind of a body they [spirits] are.

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     Same page. Spirits know not of what form they are, except the human, [until they are instructed that] the forms of spirits are much more perfect; but the nature of this form cannot be known.

     Page 157. The form of spirits can to some little extent be concluded from the least organs of the brain, where are the beginnings of the forms of the body.

     Page 157. Mr. Acton here quotes S. D. 5646 as follows: "Since in the other life instead of spaces and times are states and the appearances of state, a spirit also is an apparent man, and this from the fact that the Divine of the Lord in heaven is a man;" and at the foot of the page this statement is supplemented by the words: "We note in passing that the statement that. a spirit is an apparent man, is emphasized by Swedenborg by a marginal" N. B." Now let us turn to S. D. 5646 in order to see what is really said there. Mr. Acton's quotation is correct as far as the words "appearances of state," beyond which point however ought to have been quoted the additional words, "a spirit also is a man appearing (for a spirit there is a man appearing before the eyes of others . . .") and it is these last 13 words placed by Swedenborg between curved brackets that are emphasized by him with a marginal N. B. Let the reader turn to the passage as it stands in the original Latin, and he will there see the N. B. standing plainly in the margin right opposite to, and in contact with, the words "for a spirit there is a man appearing before the eyes of others." This is the statement which Mr. Acton notes in passing as saying "a spirit is an apparent man," which is thus made by him to teach the exact opposite of what Swedenborg intended, that is to say, to teach that a spirit is only an apparent man and not a real man. Mr. Acton effected this by leaving out from his quotation of S. D. 5646 the words "before the eyes of others." These words of capital import he unaccountably passed over as if they had no existence.

     We now continue our quotations of Mr. Acton's statements on the subject of the spiritual body.

     Page 158. The soul is in the human form, and therefore endeavors to the human form on every plane of its descent.

     Page 160. Spirits think themselves men, because this idea remains with them after the death of the body.

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     Page 162. Swedenborg, who is sometimes at pains to prove to spirits that they do not have a body, is at other times at equal pains to show them that they do have a body, and that it is real, substantial, tangible.

     Page 164. Every spirit and angel appears in a form altogether according to the communication of his thoughts and affections with societies.

     Page 172. Can substances which are of nature be called the spiritual body? This question Mr. Acton answers in the affirmative, saying (page 173). These purely organic substances are actually the spiritual body, and they are what are actually seen as the spiritual body.

     Page 176. Because [a spirit] is a man, he is seen as a man, and, in appearance, no different from a man on earth. He is an apparent man, or an appearance, and therefore Swedenborg, whose thought was above appearances, so often tried to convince them, that, with them, the appearance that they had a body, and were in the form of a body, was a fallacy.

     Page 176. Spirits think themselves to have a body and hands because they sensate, but a hand can be taken away from [a spirit], and a new one put in its place, nay, several hands can be added to him, and he know no other than that they are really added. (S. D. 2985)

     Page 177. "Newly arrived spirits suppose that they are clothed with a body similar to the human body. But it was given me to answer them, [says Swedenborg], that I do not know what is the nature of their body, but that they are forms most perfect for every use. " (S. D. 2917) To Swedenborg the appearance was just as real as it was to these spirits, but with him it was an appearance, with them it was a phantasy and fallacy.

     Page 177. A spirit appears to, [the wise], as a man but they know that this is an appearance.

     Page 179. Well therefore might Swedenborg say, "What the proper form of spirits is, is not known."

     Page 180. Angels and spirits appear as men complete in every way, with heart and lungs, and all the organs, viscera, and members. . . . But the spiritual body is essentially different from the earthly body, although in appearance the same. In a word, man loses nothing whatever by death but the material body. As to his spirit, which is his mind, he is the same, exactly the same, real, substantial, and appearing in his true form, which he has built up on earth.

     With these last words Mr. Acton brings to a close his chapter on the Spiritual Body. Would that he had never written anything to destroy the force of them! But with what consistency can he say that angels and men are complete in every way with all the organs, viscera and members, in face of his statements about them, above quoted, that they have no lips, that a spirit is only an apparent man, or an appearance, and that with spirits it is a phantasy and a fallacy that they are clothed with a body similar to the human body?

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Can it be said that man loses nothing by death except the material body, if in truth he Moses the human shape, and never has a body any more except in appearance and fallacy, becoming to all eternity, as Miss Beekman wittily says; a mere scrap of organic mind' Does a man lose nothing by death by becoming a fragment of his former self?

     What then is the final result of Mr. Acton's laborious work in this long chapter? Is it not evident that, as we before said, that which he builds up with one hand he knocks down with the other? Is it not evident that the final result is one of utter mental confusion, and that no distinct idea is produced in the mind of the reader in respect to what the spiritual body is, or what is the nature of it? It must be admitted however that one very distinct idea on another subject is certainly produced, namely, the one involved in the charge which the author of the book makes in four distinct and separate places, that not merely at the beginning of his seership, but also afterwards, Swedenborg did not know what is the form of a spirit.

     The author of the book goes further even than this, for as will be seen above at pages 156 and 157, he says that the nature of the forms of spirits cannot be known except to some little extent. This doctrine is surely a very poor substitute for the clear and rational doctrine of the Writings, that spirits and angels are in the human form, and are men in every respect in both mind and body.

     Miss Beekman expresses this supposed unknowableness of the forms of spirits in the following forcible language: "For necessarily the form of the cortical gland . . . is a far more human form than the form of the body can figure. A form more human, and of a more-interior richly variable, and feeling human. Quite what it be, only the Lord God Man shapes and beholds and knows." (Pp. 11 to 15.)

     THE HUMAN FORM.

     The title of the fifth chapter of the book is, "The Mind or Spirit is in the Human Form." (Page 82.) Nothing could be more true than this, provided that what Mr. Acton means by the human form is the human form and not something else.

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But this is far from being the case. One of the first statements he makes in this chapter is that "the brain is in the human form; the inmosts of the cortical glands are in that form." (Page 83.) This shows that what Mr. Acton means by the human form is really only a very small bit of the human form. Speaking in the same sense he might just as well say, "The little finger is in the human form," or he might say with Miss Beekman, "The Mind or Spirit is a scrap of organic mind, which is such or such an individual." But this is a very delusive way of speaking; the human form is the form of a man, complete in every particular both within and without.

     This is shown very clearly from D. Wis. vii. 2, which says: "It has been granted me to hear from the angels that their arteries have a pulsation from the heart, and that they breathe just as do men in the world they have touched their wrists, and told me so." And in subdivision 4 the statement continues:

     "The spirit of man is not a substance separated from the viscera, organs, and members, but it adheres to them conjointly; for what is spiritual accompanies every thread of them from outmosts to inmosts, and consequently also every thread and every fiber of the heart and lungs; and therefore when the connection between man's body and spirit is loosed, the spirit is in a form like that in which the man was before; there is merely a separation of spiritual substance from material. From this it is that a spirit has a heart and lungs just as when he was a man in the world, and therefore he also has like senses and like movements, and also speech; and there can be no senses or movements without a heart and lungs. How monstrously therefore do those prate who assign to the soul a special place, whether in the brain, or in the heart; for man's soul that will live after death is his spirit."

     A few lines further down on Page 83, Mr. Acton says, "God cannot be conceived of as an infinite human figure, but as the human form of Divine love and Divine wisdom which is omnipresent, and which whenever it appears in ultimates, appears as a man with eyes and ears, nose and mouth, and all that pertains to man," giving D. L. W. 18, and A. E. 750, as his authority for this statement.

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Now let us turn first to D. L. W. 18, and see what the Writings really do say there. It is one of the most important passages in the Writings, and it says, "That there are infinite things in God, everyone can affirm who believes that Go? is a Man, that being a Man He has a body and everything that belongs to the hotly, thus that He has a face, a breast, an abdomen, loins, and feet, for without these He would not be a Man. And, as He has these, He also has eyes, ears, nostrils, mouth, and tongue; and also the things that are within man, as the heart and lungs, and all things that depend on these; all of which, taken together, make a man to be a man, in God Man all these things are infinite."

But this plain and full description of God as He is in Himself did not satisfy Mr. Acton, and therefore in presenting a Summary of the passage, he introduced a few words that quite destroy its force. These words are "which whenever it appears in ultimates." These words are a pure invention. If Mr. Acton had used them as an explanation of the meaning of the Writings, his conduct could not have been impeached, although we might not have agreed with the words when thus used as an explanation of his own. But he did not do this; what he did was to introduce them as a teaching of the Writings, the effect of which is to destroy the teaching there given by that Divine Revelation. It is evident that as it stands in the Writings this whole passage does not agree with Mr. Acton's theory that the human form is the form of the inmosts of the cortical glands of the brain, but is fatal to it, because, seeing that man was created in the image and likeness of God, it would follow that if the human form of God is possessed of all the organs and viscera of a Man, our human form must remain possessed of all these.

So much for Mr. Acton's first referred to authority. If we now turn to his second one, which is A. E. 750, We find that it does not say a word on the subject of the human form of God, but something on the human forms of angels and spirits that is quite contrary to Mr. Acton's theory of what their form is, namely, that "as the proceeding Divine, wherever it comes forms an image of the Lord, so does it form angels and spirits that they may be human forms in accordance with their reception of it.

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From this it now follows that by 'the living soul,' (Gen. i, 20, etc.), is to be understood the spirit of man, which is a man with both a soul and a body, with a soul that rules over the body, and with a body by which the soul effects its will in the world in which it is."

It must now be very evident that Mr. Acton is utterly mistaken when he says that God cannot be conceived of as an infinite human figure, for the fact is that to conceive of Him in any other way is to conceive of Him outside of His Divine Human, and thus sink down into Socinianism and atheism.

Having thus knocked down the hitherto universal belief of Newchurchmen that after death they will be spirits in a complete human form, Mr. Acton now proceeds to build it up again. In order to do this he quotes the following instructive passage in the SPIRITUAL DIARY, (n. 5556): "That Angels have the Human Form. Everything of man's life conspires, from the Lord, to the human form, the least and the greatest of it. Everything of good and truth . . . strives after the human form, for the reason that the Lord is a Man, and in its complex heaven is a man. From this comes the human form in man, and from this in a spirit, and from this in an angel. When a man lays down his body, he has the human form . . . the soul is a man. If you say that the soul is the very life that inflows from the Divine, this is in the human form, for whatever is from the Divine, thus from the Lord, is human in form." A truly magnificent statement of the New Church doctrine of the Human Form, and our friend deserves much credit for quoting it. But alas! having thus set up the real human form with one hand, Mr. Acton again proceeds to knock it down with the other. On page 87 he says, "the most perfect form is not in the form of the body," which is tantamount to saying that the most perfect form is not the human form. It is true that Mr. Acton at once says that this more perfect form "is nevertheless in the human form, but more perfect, because on a mote interior plane,-more perfect in organic powers, in perceptions, in operations." Very good, here the real human form is set on its feet once more; but sad to say the very next words are: "not more perfect as a more finished and beautiful human figure," so down it goes again!

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     On, page 90, Mr. Acton gives as one of the subheadings of his chapter on the spirit being in the human form, the following statement in small capitals: "The human form [is] appropriated to man by means of ultimate appearances; these remain after death." This amounts to saying that our human form is not appropriated to us by the Lord by our birth into the world in that form, but only by the appearances which surround us; and it is added "these [appearances] remain after death," which Mr. Acton explains to mean that in this world the soul clothes itself with a material body, and "this image, so constructed, is at once carried to the mind, to remain there forever as the ultimate appearance of the living soul." In plain language, a spirit has no body, all he has is the eternal remembrance of his material body. After saying this, it is not at all surprising that Mr. Acton proceeds to say, at the top of page 93, "After death man appears to himself in a body just as in the world."

     Finally, as the closing teaching of the chapter, Mr. Acton applies to the Lord's body this theory of his regarding a spirit's body. He says, "Herein lay the necessity that the Lord Himself should appear as a man on earth, that men may . . . see that He is in truth God-man; and with this ultimate appearance . . . impressed on the vessels of their mind, and abiding with them forever, may see that in interiors, and inmosts, and in all the operations of His Divine wisdom, God is man." That is to say, God is not a Man in ultimates, but only in our recollection of Him as a man on earth. Quite contrary to this strange theory, however, and destructive of it, are the Lord's memorable words after His resurrection, "a spirit hath not flesh and bones as ye see Me have."

     We have already seen that the Writings ascribe to the Lord a complete human body possessed of all its organs and members, and that the book under review has robbed the Lord of all His organs and members. It is evident that to do this is virtually to destroy the Lord, exactly as it would destroy any finite human being if he were deprived of all his organs and members. Surely when Mr. Acton wrote this book he must for the time being have ceased to be his well-known able and intelligent self, and have been laboring under some dark and fatal cloud that caused him to flounder amid insuperable difficulties.

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     THE SPIRITUAL BODY.

     On page 88, at the foot, we find the following statement: "The first web of the human form, the human form itself with each and all things thereof, is from principles [that is, beginnings] from the brain, continued through the nerves. This form it is into which man comes after death, who is then in every perfection a man, but spiritual." This amounts to saying that after death the spiritual body is in the human form itself in every particular.

     On page 102 we find the following statement in small capitals, "The Form of the organic of the spirit [is] indescribable by natural ideas." Then the teaching proceeds, "The form of this organic vessel: is the human form, . . . but a human form on the interior plane of nature, a form comparable only to the wondrous form of the brain . . . and which is spoken of in A. C. 3633 as 'a most perfect form known to the Lord alone.' It is this form which is described in the DIARY as being indefinitely transcendent; and in the ARCANA as an amazing and altogether incomprehensible form, which in the lowest sphere appears as the form of the circumvolutions in the brain" (A. C. 4041, 4043; S. D. 2728). On referring to these places we find that A. C. 4041 says, "The heavenly form is amazing," and it is this heavenly form, not the form of man's spirit, that in the lowest sphere is like the form of the circumvolutions seen in the human brain. As for A. C. 4043, nothing whatsoever is said there about the form of man's spirit. And S. D. 2728 says, "The thoughts and sayings of spirits in the world of spirits," [not the form of man's spirit,] "circulate almost according to the circumvolutions such as are in the human brain." This by the way. As for the teaching itself, this amounts to saying that the form of the spiritual body is known to the Lord alone, and is an altogether incomprehensible form, which in the lowest sphere is like the circumvolutions in the brain. But in saying this Mr. Acton flatly contradicts what he said on page 88, as quoted above, that after death the spiritual body is in the human form itself in every particular, or, as he expresses it, "The human form itself, with each and all things thereof . . . is the form into which man comes after death, who is then in every perfection a man, but spiritual."

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     On page 166 we read this fine passage, "The spiritual body, or the body of every spirit and angel, is the external form of his love, entirely corresponding to the internal form which is his animus and mind." (H. 363; A. C. 4835; P. 319.)

     Again on the same page we find another excellent statement, "The spiritual body, or the body of man's spirit, is from no other source, that is, is formed from no other things, than such as the man has done from love, or will." (H. H. 475).

     But on page 167 we read, "The will and understanding are subjects substantiated and formed for the reception of life from the Lord. They exist actually within the cortical substances of the brain, where they are innumerable, each being of three degrees." (D. Wis. v.) Let us now quote the whole of this long and most instructive passage of the Writings:

     The reason why the will and the understanding are called receptacles, is that the will is not any abstract spiritual thing, but is a subject substantialized and formed for the reception of love from the Lord; and the understanding is not any abstract spiritual thing, but is a subject substantialized and formed for the reception of wisdom from the Lord. They exist in actuality. Although they lie hidden before the sight, they are nevertheless inwardly in the substances that constitute the cortex of the brain, and also here and there in the medullary substance of the brain, especially there in the corpora striata, and also inwardly in the medullary substance of the cerebellum, and also in the spinal marrow, of which they constitute the nucleus. Therefore there are not [merely] two receptacles, but innumerable ones, and each one twinned, and also of three degrees, as has been said above. That these are receptacles, and that they are there, is clearly evident from the fact that they are the beginnings and heads of all the fibers from which the whole body is woven, and that all the organs of sense and of motion have been formed from the fibers thence extended, for they are their beginnings and ends. The sensory organs feel, and the motor organs are moved, solely by reason that they go forth, and are continued, from the habitations of the will and of the understanding. In infants these receptacles are small and tender; afterwards they receive increase, and are perfected.

     It surely is a very surprising circumstance that Mr. Acton should say that the will and understanding exist actually within the cortical substances of the brain, and stop there, as if they existed nowhere else, whereas the passage of the Writings which he is quoting says that they exist also here and there in the medullary substance of the brain, especially in the corpora striata, and also inwardly in the medullary substance of the cerebellum, and also in the spinal marrow, of which they constitute the nucleus.

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Why should Mr. Acton try to confine the will and the understanding of man to the cortical substances of his brain, seeing that the Writings so fully describe the fact that our will and our understanding exist also in the very marrow of both our brains, and also in the spinal marrow of our backs? Surely this is a very interesting series of facts, and it is too bad that Mr. Acton should try to hide it from us.

     THE SCENERY AND OBJECTS OF THE SPIRITUAL WORLD.

     Preservation is perpetual creation. Nothing can remain in existence of itself, but in order to do so it must be continually created by the Creator. This teaching of the Writings applies to both worlds, it applies to the natural world, and it applies to the spiritual world; in both worlds creation is incessant, and it is instantaneous; but that which differentiates the creation of spiritual scenery and objects from the creation of natural scenery and objects, is the law that in heaven and in the spiritual world in general all things come forth from the Lord in accordance with the interior states of those who are there present, that is to say, the scenery and objects of the spiritual world are always in exact correspondence with the interior states of the spirits, or of the angels, who are surrounded by that scenery and by those objects. These principles will enable us to understand the teaching of the Writings in the following statements:

     Swedenborg says that when he was in company with the angels, the things there appeared precisely the same as those in this world. (H. H 174) He adds that the things which appear in the heavens before the eyes of the angels, appear to the life, and are perceived, much more clearly, distinctly, and perceptibly than are such things on this earth by man. (H. H. 175.) And he gives the following interesting example. To those who are possessed of intelligence there appear gardens full of trees and flowers of every kind, all more beautiful than words can describe. These things are seen by them, because a garden, and fruit trees, and flowers, correspond to intelligence and wisdom. (H. H. 176)

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As regards the dwellings of the angels, Swedenborg says that whenever he has spoken with the angels face to face he has been present with them in their dwellings, and that their dwellings are exactly like those on the earth which are called houses, only more beautiful. They contain an abundance of rooms, and are surrounded by gardens and fields; and where the angels have become associated together, their houses are contiguous, being disposed in the form of a city. I have walked through those cities, he continues, looking about on every side, and by turns entering the houses. This occurred when I was fully awake, and when my interior sight had been opened. (H. H. 184) He adds that everything, both inside and outside the houses of the angels, corresponds to the interior things which they have from the Lord, and these things the angels perceive when they behold the objects around them, so that their minds are more delighted than their eyes. (H. H. 186.) As regards the permanence of the angels' houses, Swedenborg says that they are varied a little in accordance with the changes of state that take place in the interiors of the angels. (H. H. 190.)

In the Spiritual World creation is instantaneous, sometimes enduring for a long time, and sometimes only for a moment. (A. E. 1211:4.) Plants for instance spring up in an instant, and disappear in an instant when the angels go away, but as long as they stay, so do the plants. (A. E. 1212:5.) The objects in the Spiritual World are exactly like those in the natural world, such as lands, fields, gardens and forests, houses and all the useful things they contain, garments, tables, fond, animals, and from these there are spaces and times there; all these objects however make their appearance by virtue of the things of wisdom and of love that exist in the minds of the angels; for they are created by the Lord in a moment, and are also dispersed in a moment. If the spirits or angels persist in the mental states which cause these objects to appear, the objects are permanent, whereas if those mental states pass away, so do the corresponding objects. (D. Wis. vii. 5.) The fact is that all these objects exist as if they were produced or created from the angel, and from the angelic societies, and therefore the objects remain around them, and do not go away.

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But if the angel goes away, or if the society is transferred to another place, all the surrounding objects no longer appear, unless other angels arrive in place of the former. In this case the objects do not indeed go away, but they are changed; in the paradises the trees are changed, and so are the fruits; in the flower-beds the flowers are changed; in the fields the herbs and grasses are changed; and so are the species of animals and birds. All this takes place in exact accordance with the law of correspondence. (D. L. W. 322.) It is however chiefly in the world of spirits that such changes as these take place. It is not so in heaven and in hell. (A. E. 1218:2.)

     It must always be borne in mind that all the objects which appear in the spiritual world come from the spiritual Sun, and the consequence of this is that all those objects are spiritual, just as all the objects of the natural world are material because they come forth from a natural sun. (A. E. 1218:2.)

     All these facts regarding the scenery and objects of the spiritual world which have been revealed to us in the Writings, enable us to understand all the phenomena of that world without the slightest difficulty. In order to do so we need no far-fetched devices, no new theories, no self-styled "interior views;" we need merely simple faith and absolute fidelity to what the Writings say. If we do this, the whole subject shines bright and clear in its own light. A writer who devotes himself to the production of a treatise on the nature of the spiritual world, and who abides by this simple rule, will not need to struggle with insuperable difficulties for months and years; but will press forward with the development of his heavenly subject full of encouragement and joy. As he advances with his work, the majestic grandeur and unutterable perfections of that vast and eternal world are gradually opened to him, and he realizes them more and more fully every day. Very different however is the case with a writer who to a serious extent acts on a contrary principle, and we now have to review some aspects of this book which are far from pleasing.

     Examination shows that the use of quotation marks in this book is very frequently misleading; and unfortunately inaccurate quotation marks are not the only wrong principle of action in accordance with which this book has been written. The incorrect use of passages from the Writings is another,-that is to say, many passages do not say what Mr. Acton says they say.

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We shall now give examples of this.

     Example I. The second chapter of the book opens with the amazing statement, "The body does not see, nor even the mind. . . . It is the soul alone which sees." Mr. Acton says this "is evident," as if it were a verbatim teaching of the Writings, but what is really evident is that he has lost sight of the fact that the understanding is a part of the mind, and that it is the very office of the understanding to see. In proof of this take the following extracts:

     The internal sight, that is, the understanding, is signified by the eye. (A. C. 2072.)

     The internal eye, that is, the understanding, by which man sees interiorly. (A. C. 3438:2.)

     The understanding sees from the light of heaven. (A. C. 9051.)

     The understanding which is the internal sight. . . . (A. C. 4301:4.)

     The understanding is the internal sight of the angels. (H. 128.)

     It is the understanding which sees through the eye. (D. L. W. 363:3.)

     These passages are sufficient to show that the mind of man possesses within itself a most noble organ of vision, namely, the human understanding, which is able to see in the light of heaven.

     Example II. On page 78, at the top, we find printed in small capitals, the statement, "The mind has no other organism or body than that which is formed in the brain." In proof of this A. C. 4659 is quoted, which says, "The spirit of man is in the body, in the whole and every part of it, and is its purer substance, both in its organs of motion, and in those of sense, and everywhere else." Now in D. L. W. 386, we have the familiar statement, "The mind of man is his spirit, and the spirit is a man." The mind of man is therefore the same thing as the spirit of man, and we have just seen that A. C. 4659 declares that "the spirit of man is in the body, in the whole and every part of it," which is the same thing as saying that the Mind of man is in the whole and every part of his body, which is quite contrary to Mr. Acton's doctrine that the Mind has no other body than that which is formed in the brain. It is evident to everyone who thinks about this subject that the formation of our Mind or Spirit takes place in the whole and every part of the body, in its organs of motion, and in its organs of sense, and everywhere else in the body.

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For our Mind or spirit is formed by our life, and our life is carried on by our whole body, by the brain of course, but not by the brain exclusively. To say that the brain alone is concerned in the formation of our Mind, that is, of our Spirit which lives after death, and that all the acts of our hands, of our eyes, of our tongues, of our teeth, of our generative organs, and of all our other organs of motion and of sense, have nothing to do with the determination of our eternal state and destiny, is unconsciously to give countenance to faith alone in its most hideous and rampant form.

Example III. On page 109, six lines from the foot of the page, Mr. Acton says, "The material objects of this world become the quasi-material but living ultimates of that spiritual world where places and distances are only apparent, being in fact nothing else than changes and variations of state," with a reference to A. C. 1275, which however affords no authority for Mr. Acton's statement about the material objects of this world, for it merely says, "Change of place and distance is only an appearance, accordance to the state of each one, and according to his change of state." The Writings say nothing about "material objects," nor about "quasi-material but living ultimates," but speak of change of place and of distance in the spiritual world; and this is what Mr. Acton ridiculously calls a "material object." Besides all this misrepresentation of A. C. 1275, Mr. Acton places between quotation marks the words "only apparent," and also these, "nothing else than changes and variations of state," all of which words have no existence except in his own imagination.

Example IV. On page 156, at the foot, Mr. Acton quotes A. C. 3633 in proof of his amazing theory, that, not merely at the beginning of his seership, but also afterward, Swedenborg did not know what the form of a spirit is; whereas what A. C. 3633 really says is, "All spirits and angels appear to themselves as men, with such a face and such a body, with organs and members; and this for the reason that their inmost conspires to such a form . . .therefore all there appear as men. Moreover, the universal heaven is such that every one is as it were the center of all, . . . and hence an image of heaven results in every one, and makes him like unto itself, thus a man."

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     Example V On page 157, at the top, Mr. Acton quotes S. D. 355 thus, "The least organs of the brain which are the beginnings of the forms of the body," whereas the passage really says, "where are the beginnings" of these forms, not that those organs are themselves the beginnings. Mr. Acton knows very well that ubi does not mean "which."

     These examples of misquotation of the Writings here given as additional to those which occur incidentally in this Review, are assuredly sufficient to substantiate the charge made at the outset that our friend has unfortunately allowed himself to be drawn into taking serious and unpardonable liberties with many statements of the Writings.

     As regards the absolute spirituality of the spiritual world, we are instructed in the Writings that "Not a whit from the sun of the natural world can pass into the spiritual world," (D. L. W. 88), and also that, "When a man dies he passes completely out of the world of nature, and enters into a world in which there is nothing of nature," (D. L. W. 90), and further that, "Angels and spirits are entirely above or outside of nature, and in their own world, which is under another sun." (D. L. W. 92.)

     The question arises here, How about the Limbus? Is not this in the spiritual world? Certainly not; the limbus is composed of the purer substances of nature, (D. P. 220), and, as we have just seen, no natural substance can pass into the spiritual world, and besides this is self-evident. The doctrine of the Limbus is stated in T. C. R. 103, as follows, "After death every man put off the natural that he took from the mother, and retains the spiritual that is from the father, together with a certain BORDER (limbus) around it from the purest things of nature; but with those who come into heaven this border is below, and the spiritual above; whereas with those who come into hell, it is above, and the spiritual below." Here it is plainly said that the limbus is below the spiritual world. The fact that the limbus is intermediate between the spiritual and the natural is plainly stated in the following passage from the Writings, "From the inmost things of nature, an angel, or spirit, draws with him an intermediate between the spiritual and the natural. . . That there is such an intermediate the angels know, but as it is from the inmost things of nature, and the words of languages are from its ultimate things, it can be described only by means of abstract terms." (D. Wis. viii. 4 and 5.)

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Many observers of mental and natural phenomena have long seen that there must be such an intermediate as this, and here the Writings plainly reveal its existence. Tb describe that intermediate in plain language is indeed not possible, because we have no words adequate to it, but its phenomena can be described, and they are continually being described in all directions. The Writings further inform us that "The natural substances of the mind, which recede after death, constitute the cutaneous envelope of the spiritual body. . . . By means of such an envelope, which has been taken from the natural world, the spiritual bodies of spirits and angels subsist." (D. L. W. 257:6) And again, "After death, man retains the purer things of nature which are nearest to spiritual things, and these are then his containants." (D. P. 220:3.) As regards the limbus being the cutaneous envelope of the spiritual body, seeing that the limbus is not in the spiritual world, it follows that the cutaneous envelope of the spiritual body is not in that world, but is below it, which is a very interesting fact, and is not to be forgotten.

One other point remains to be dealt with. We saw at the outset of this inquiry about the limbus that with those who come into hell the limbus is above them. Seeing that the hells are undoubtedly in the spiritual world, and that the limbus is above the hells, does it not follow that the limbus is in the spiritual world? By no means. In regard to the hells it must always be borne in mind that they are the antipodes of heaven, and that in relation to heaven the infernals stand head downward and feet upward, and it is this which puts the limbus above them. The limbus of course cannot move from its place, which is intermediate between the two worlds, and the angels are therefore manifestly above the limbus; and it is just as manifest that as the hells are in an inverted position, the limbus must be above them. It is not above the heads of the infernals, but above their feet.

We are now in a position to see what is involved in Mr. Acton's teaching that "the purest things of nature . . . are the spiritual body." (Page 171.) This, namely, is involved in it, that the spiritual body is not in the spiritual world, but is below it, and consequently is not a spiritual body at all.

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     On page 25 of Mr. Acton's book we read, "When man looks on this world from the light of heaven, and sees it as the representation of spiritual uses, there is then presented to him a new world, a world of interior imagination, . . . and this world is the veritable spiritual world appearing in form as the real world of which the world without is but the lifeless image." If this means anything it means that there is no spiritual world except that which is formed in our interior imagination when we look on this world from the light of heaven. In plain English it means a flat denial that there is any such thing as a spiritual world except in idea, and that when we die there will be no spiritual world for us to go to, and death will be the final end of us. What Mr. Acton here says is only a roundabout way of expressing a view of the spiritual world which is pure idealism. How different this teaching is from what the Writings say about the reality of the spiritual world, can be seen from the following striking examples:-

     I can assert that the things which are in the spiritual world are more real than those which are in the natural world, for the dead part which in nature accedes to the spiritual does not constitute what is real, but diminishes it. (A. E. 1219:3.)

     Not only do all things exist in the spiritual world that exist in the natural world, but also countless things that have never been seen in this world. (L. J. 27:3.)

     In the spiritual world there are lands just as in the natural world, and there are plains and valleys, mountains and hills, and also springs and rivers; there are paradises, gardens, groves, and forests; there are cities with palaces and houses in them; there are writings and books; there are employments and tradings; there are gold, silver, and precious stones; in a word, there are all things whatsoever that there are in the natural world, but the things in heaven are beyond measure more perfect. (T. C. R. 794)

     Be it known that in external appearance the spiritual world is altogether like the natural world. There appear there lands, mountains, hills, valleys, plains, fields, lakes, rivers, springs, . . . thus all things of the mineral kingdom. There also appear paradises, gardens, groves, forests containing trees and shrubs of every kind with their fruits and seeds; also plants, flowers, herbs and grasses; thus all things of the vegetable kingdom. There appear animals, birds, and fishes of every kind, thus all things of the animal kingdom. (D. L. W. 321.)

     In heaven there are administrations and ministries, and courts of justice, higher and lower, and also mechanical arts and handicrafts. (C. L. 207:3.)

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     In the spiritual world they also calculate. They have business transactions there, and have servants who render an account; and they give these charge of what they sell and buy, and [enter] it in journals, or books, as in the world. When they inspect these books, they compute and examine the entries so skillfully, that what men in the world would do in some days and weeks they accomplish in a quarter of an hour; they instantly see where there is an error, and where there is deception, or neglect. (S. D. 5956)

     I was admitted, (says Swedenborg), into a Library where there was a great number of books. Those who were there said that there were there books of the ancients, written by correspondences. In the interior of other Libraries were books written by those who were of the Ancient Churches; and still further in, books for the Most Ancient people. . . . There was a vast number who were studying the books. There are Libraries also elsewhere in the heavens, but not public ones, as in that place. (S. D. 5999.)

     Angels and spirits dwell together exactly as do men on the earth, upon land; the celestial angels upon mountains, and the spiritual angels upon rocks, and those who as yet have not become angels, in the plains between the mountains, and between the rocks, while infernal spirits dwell beneath the mountains and the rocks. (A. C. 10608:2.)

     From all these passages of the Writings, besides scores of others of a similar import that exist there, it is evident that the spiritual world which has been revealed to us in the Writings by the Lord Himself, is indeed a "veritable spiritual world," and is as different as possible from that world of mere moonshine and imagination, which this book endeavors to substitute for it.

     As a final confirmation of the reality of the Spiritual World we will here give a few proofs from the Word itself describing phenomena which actually took place in the spiritual world:

     Three men who are called "Jehovah," visited Abraham and partook of butter and milk and veal. Gen. 18. Two angels afterward visited Lot, who made them a feast in his house, and they did eat. Gen. 19.

     The book of Revelation is full of descriptions of spiritual objects and scenery which are presented to the reader as most real and actual things.

     After His resurrection the Lord stood on the shore of the lake, where there appeared a fire of coals, with fish laid thereon, and bread; and commanded the disciples to bring some of the fish they had just caught.

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He then invited the disciples to come and dine, He Himself taking of the bread and of the fish. Are we to suppose that all this was nothing but the baseless fabric of a vision?

     It is the same all through the Word: the Spiritual World, and its objects and scenery are invariably presented to the reader as tangible, solid, and substantial realities.

     APPEARANCES.

     On page 185 Mr. Acton says, "It appears to man that he himself sees into the world. . . yet this is a fallacy. . . . The truth is that . . . the objects which he sees are only the variations thus produced in the organic vessels of his spirit and if those variations are produced ... in dreams, they would present exactly the same appearance. . . . In fact the two appearances are exactly the same."

     All this amounts to saying that the appearances that belong to the spiritual world are fallacies, mere appearances, being exactly the same as those which we see in dreams.

     The appearances that exist in heaven are well and clearly described in the following extract from A. E. 553:2: "All the appearances that exist in the heavens are real, because they are correspondences, for when the interior things that belong to the affections and derivative thought in the angels pass to the sight of their eyes, they are clothed in such forms as appear in the heavens, and they are called appearances because they are visible; and they are called correspondences and they are real, because they are from creation."

     It is evident from this extract that the appearances that exist in heaven are not fallacies, mere appearances, such as those we see in dreams, but that the appearances that exist in heaven are real because they are "from creation." They are called appearances simply because "they are visible. And they are called correspondences for the same reason that they are real, namely, because they are from creation. These appearances are in fact a real out birth from the angels there present, for when their affections and thoughts pass to the sight of their eyes, they are clothed in such forms as appear in the heavens.

652

     It is quite true that the existence of the objects that are seen in the spiritual world is dependent on the things that exist in the minds of the spirits and angels present; but it is not true that these mental things stop in their minds and go no further. As the Writings here say, they "pass to the sight of their eyes," and then they become clothed in the forms of real substantial objects which are thereupon created. Mr. Acton allows only a subjective existence to the objects of the spiritual world, which in so far as that world is concerned is pure idealism.

     Another passage to the same effect is the following:

     The representations that exist in the other life are appearances, but living ones, because they are from the light of life. The light of life is the Divine wisdom, which is from the Lord alone. Hence all things that exist from this light are real. Wherefore they who are in the other life have sometimes said that the things they see there are real things, and the things which man sees are in comparison not real; because the former things live, and thus immediately affect their life. (A. C. 3485)

     And here is still another passage to the same effect,

     As all the things that correspond to interior things also represent them, they are therefore called REPRESENTATIVES; and as they are varied according to the state of the interiors in (the angels), they are therefore called APPEARANCES, although those things which appear in the heavens before the eyes of the angels, and are perceived by their senses, appear to the life, and are perceived, exactly as are the things on the earth by man, and' indeed much more clearly, distinctly, and perceptibly. The appearances in the heavens that are from this source are called real appearances because they really exist. (H. H. 175.)

     REAL AND REALITY.

     It is well known that many deceptive performances, not to say tricks, can be played with the words "real," and "reality." Idealists, for example, stoutly maintain the reality of their merely ideal world, although they do not believe that there is any world except that which exists in the mind. The title of the last chapter of this book is, "The Reality of the Spiritual World," yet we know from the book's plain teaching that, "The Unreality of the Spiritual World," or rather, "The Utter Nothingness of the Spiritual World," would more truthfully express the real teaching of the author in the title of his last chapter.

653

And when, in this chapter, the author proceeds to assure his readers that "in the other life they will find themselves in a body much more real than that they have now," it must be difficult for them to forget that he has previously told them that "the mind has no other organism, or body, than that which is formed in the brain," (page 78), so that the professed reality of the body in which they will find themselves after death resolves itself into this, that after death they will find themselves in what Miss Beekman calls "a scrap of organic mind."

     In a long and very clear statement contained in A. C. 4623, the Writings set forth a plain definition of the word "real."

     Be it known that the sensitive life of spirits is two-fold, namely, real and not real; all that is real which appears to those who are in heaven, and all that is not real which appears to those who are in hell. For whatsoever comes from the Lord is real, because it comes from the very being of things, and from life in itself; but whatsoever comes from what belongs to a spirit is not real, because it does not come from the being of things, and not from life in itself. They who are in the affection of good and truth are in the Lord's life, thus in real life, but they who through affection are in what is evil and false are in their own life, thus in a life that is not real, for the Lord is not present in what is evil and false. The real is distinguished from the non-real in this,-that the real is actually such as it appears; and that the non-real is actually not such as it appears.

     The number closes with the following significant warning, "When you enter the other life beware of being befooled, for spirits know how to present illusions of many kinds before those who come fresh from the world, and if they cannot deceive them, they nevertheless by means of these illusions try to persuade them that nothing is real, but that all things are ideal, even those which are in heaven."

     For the sake of those who do not see the NEW CHURCH QUARTERLY we may here introduce the following excellent arguments from a very able review of Mr. Acton's book, by Mr. G. E. Holman, which appeared in that periodical for July, 1915, pp. 257-263.

     Mr. Holman says, (page 258), that Mr. Acton's idea of what constitutes the reality of the spiritual world is that its objects are real only in the sense of being real projections of the memory.

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For example, a spirit appears to himself to be wearing a certain kind of garment, but as this is merely a projection from his memory it goes out of existence as soon as the remembrance of it ceases, whereas we read in H. H. 181, "That the garments of the angels do not appear as if they were garments, but that they really are garments, is evident from the fact that they not only see them, but also feel them by the touch; and also that they have a number of garments, and that they put them off and put them on, and those which are not in use they preserve, and when they are in use they take them up again." This passage, says Mr. Holman, proves that in the spiritual world garments are as really objective as those on earth. But if the garments there are realities, the bodies they clothe must also be realities; in this case what becomes of Mr. Acton's belief that "the form of the organic of the spirit" is "indescribable by natural ideas," and that it is "a form comparable only to the wondrous form of the brain?"

     Mr. Holman argues again, (page 259), If all the forms seen in the spiritual world are merely reproductions from earthly memories, heaven could not possibly be richer in its objects than this world; whereas in A. E. 1211. We read that "in the heavens there are plants which are not on earth. In the inmost heaven there are fruits and seeds of pure gold, in the middle heaven of silver, and in the lowest heaven of copper; there are also, flowers of precious stones, and of crystals. All these are sproutings from the lands there. There are lands there as with us, but nothing springs up there from sown seed, but from created seed." All which shows very conclusively that the objects seen in the spiritual world are by no means all of them mere reproductions from the memories of the angels and spirits there.

     These are by no means the only arguments made use of by Mr. Holman in his Review of Mr. Acton's book, but in our opinion they are those which are the most convincing.

     In this connection it may be useful to show that Mr. Acton's theory of spiritual objects and scenery being mere reproductions from our memories, is borrowed from Miss Beekman. This is evident from the following passage in her own words, "The sensation of a doing or suffering corporeal body in these minds. . . is entirely due to the old organic association habits in their body life. They never lose it." (LIFE CONDITIONS AFTER DEATH, page 17.)

655

     In his long article on "The Spiritual Body" in NEW CHURCH LIFE for 1914, page 545, Mr. Acton quotes as a support the passage in A. C. 820 regarding spirits not having teeth. Surely this is a startling and a grievous phenomenon! Here we have a prominent minister of the New Church who by his own act is placed in the deplorable predicament of not believing in the existence of spiritual teeth. Mr. Acton has evidently lost all his former faith in the real and substantial bodies of angels and spirits. Of course what the Writings mean when saying that spirits "have no teeth" is that they have no material teeth, for there is no subject they insist on more strongly than that the spiritual world is a real and substantial world, and the spiritual body a real and substantial body. We are well aware that in words our friend would endorse this fact regarding the reality of the spiritual body, but he would be careful to explain his meaning to be that it is real in appearance only, and not in reality.

     It is however a comforting circumstance that the magnificent descriptions in the Writings of the realities of the spiritual world are by no means unappreciated by our friend Mr. Acton, for in one of his brighter moments he says in his book, (page 182), "The appearance (of the spiritual world), as a real appearance is, we should hope, too well established in the New Church to be ever shaken."

     So indeed it undoubtedly is, and therefore it is for our old friend a fatal and most regrettable circumstance that he has allowed himself to pass over almost without notice all those innumerable passages in the Writings that enforce the substantial reality of the spiritual world, for if there is one thing the Writings insist upon more than any other, it is that angels and spirits are real and perfect men and women with completely endowed and substantial bodies, and that the world in which they live is one of inconceivable perfection and reality. This is their consistent teaching from one end to the other, in language so clear, so emphatic, and so fully descriptive, that no person of sound judgment can have the slightest doubt of what they mean, or of what they say.

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     FOUNDATION TRUTHS.

     "From all my experience, which is now of many years, I am able to say and affirm that angels as to their form are altogether men, having face, eyes, ears, breast, arms, hands and feet; that they see and hear one another, and talk together, and, in a word, lack nothing whatever that belongs to a man except that they are not clothed in a material body. I have seen them in their own light, which exceeds by many degrees the noonday light of the world, and in that light all their features could be seen more distinctly and clearly than the faces of men are seen on the earth. It has also been granted me to see an angel of the inmost heaven. He had a more radiant and resplendent face than the angels of the lower heavens. I examined him closely and he had the human form in all its perfection.

     "Upright spirits, with whom I have spoken about this matter, were grieved at heart that there was such ignorance in the church concerning the state of heaven and concerning spirits and angels; and in their indignation they charged me to declare by all means that they are not formless minds nor etherial breaths, but are men in shape, and that they see, hear, and feel equally with those who are in this world." (HEAVEN AND HELL, nos. 75 and 77.)

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TIME 1915

TIME MADFREY ODHNER 1915

Time, time,-what is time?
Time is but an echo of the infinite song
Which suns and planets and etherial space,
Sempiternal sounding-boards, roar back to God
As wind among the caverns by the sea.

Time is but a perfume from the garden of the world,
When dreams the lowly earth-born his dream that all is well;
And a lingering nepenthe takes flight, and lingers still,
In a lassitude of pleasure and a lethargy of pain,
When deep internal somnolence inhales the fragrance, time.

Time is but the ashes of untended fires of love,
And smoke of smouldering passions seeking fuel for a flame;
And the food that is but ashes,
And the drink that is but smoke,
Is the nutriment provided for inhabitants of time.

Time, time,-there is no time.
The spirits of the living know not time!
In the Land that knows the haven and the secrets of the winds,
Where every breath breathes prayer, thought, action, use, delight,
And life is simultaneous,-who'd dream a dream of time?

A day, a month or many months, a second or an eon,
Are but the dancing diamond dust athwart a sunbeam's path;
And the life of man, the sunbeam, floods past these mimic worlds,
Till things to come and things which were,
Trace but graceful shadows on the things that are.

A time, and times, and half a time, O captives of the earth,
Are but the phantom bars within the doorway of the soul,
And their clangor if ye beat them, shrieks: "Fear-death, thou shalt die;
But knock and ye shall enter, brave sons of the deathless dawn,
Where time and times and half a time dissolve and are no more."
MADFREY ODHNER.

658

NEW HEAVEN AND THE NEW CHURCH 1915

NEW HEAVEN AND THE NEW CHURCH ROWLAND TRIMBLE 1915

     In the book of Daniel there is prophesied the establishment of a true Church which shall never be destroyed, a kingdom of God on earth which shall stand for ever. In the book of that prophet it is written: "I saw in the night visions, and, behold, one like the Son of Man came with the clouds of heaven, and came to the Ancient of Days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him; his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed."

     The fulfillment of this prophesy took place by means of Emanuel Swedenborg, a man whom the Lord prepared from childhood to be His servant. In order to establish this new and everlasting Church, the Lord came into the world a second time. But since in His Glorified Human He cannot be seen by any one except the eyes of the spiritual body be opened, it was necessary that the Lord choose one man to whom He could manifest Himself in person. This He did to Swedenborg, who speaks of the fact as follows: "I have been called to a holy office by the Lord Himself, who has most graciously manifested Himself in person to me, His servant, in the year 1743; "he" He opened my sight to the view of the spiritual world, and granted me the privilege of conversing with spirits and angels."

     Although the Lord revealed Himself in person to only one man, yet He is able to come and manifest Himself to every man by means of the Heavenly Doctrines. It is true that the Lord is present with every human being on the earth, yet His Second Coming is not to the whole world,-except as a possibility,-but only to those who receive Him. From this it can be seen that the Lord is present with His New Church in His new Revelation, and from that Revelation He speaks to His Church, and this Church acknowledges no other authority and no other law. Therefore when we read with delight the words of the Heavenly Doctrines, it is the same as if the Lord came to us in person and taught us with His own mouth.

659

     We know that the Last Judgment look place in the spiritual world in the year 1757, and that Swedenborg saw it with his own eyes. After that Judgment, the Lord established the New Heaven that is predicted in the Apocalypse, and also in Isaiah, where it is written: "Behold, I create a new heaven and a new earth: be glad and rejoice forever in that which I create; for behold, I create Jerusalem a rejoicing." This New Heaven is composed of all those who, since the first coming of the Lord, have believed that Jesus Christ is the true and only God, and have lived according to His commandments. It is also composed of all those gentile or heathen nations who have lived since the Lord's first coming, and who, during their lifetime, have been ignorant of the Christian religion yet have led upright lives and on entering the spiritual world have believed in their hearts the teachings of the angels. This New Heaven is also composed of all those, of every people and nation on earth, who have died in infancy, since the first coming of the Lord. How vast must the number of these latter be; a conservative estimate would be a thousand million.

     At the same time, or the time of the Last Judgment, the Lord also established a new hell, which is opposite to the New Heaven. Into this new hell are collected all those who, from the Lord's first coming, have denied that Jesus Christ is the true and only God and have become evil in heart and mind. Into it are also collected all those who have confirmed themselves in the insane persuasion that the Father, Son, and Holy Spirit are three separate Gods; all those who persist in believing that man is saved by faith alone; all those who have been hypocrites and profaners on account of using religion as a means to an evil end; and all those who have altogether denied God and have been ruled by lust.

     The destiny of every human being on this earth is either the New Heaven or the new hell. In the TRUE CHRISTIAN RELIGION Swedenborg says: "I have seen, and therefore can testify, that the Lord, at this day, is forming a new angelic heaven, and that it is formed of those who believe in the Lord God the Savior, and go immediately to Him; and that the rest are rejected."

660

     There could not be a New Church on earth unless there be a New Heaven composed of Christians, for the angels of the ancient heavens are of an entirely different nature from others, so that they probably could not be associated with men of the New Church. Therefore the heavens of the Most Ancient and Ancient Church are separate from the New or Christian Heaven. The angels of the Most Ancient Church compose the third or highest heaven, the angels of the Ancient Church the second or middle heaven, while the New Heaven is the first or lowest heaven.

     When the Lord first came into the world, He brought about a very great change in the human mind, for by means of His Divine Human He has made it possible for all men to understand spiritual truth, even while their minds are in a worldly or natural state, and this is still more so since the Writings of Swedenborg have been given to the world, for in these Writings the most important truths are explained in such a rational manner and are so well illustrated by proofs from the Word, and examples and comparisons drawn from the light of nature, that even a man who leads an evil life, or believes in false doctrine, may be convinced of the truth, provided he is willing to be convinced. Such a thing as this was not possible with those who lived before the Lord's advent, for the ancients could receive the light of heaven only into their interior thought, but now it is possible for man to receive the light of heaven into his exterior thought as well.

     With the establishment of the New Heaven and the New Church, the arrangement of all the heavens according to Divine order is now complete. The last and greatest connecting link between God and the human race has now been forged and finished. The Lord has now accommodated Himself to all states of human life from the highest to the lowest; He has assumed forever all power in heaven and earth; He is now omnipotent to save, in the fullest sense of the word.

     Because the New Church and its Doctrine mark the complete fulfillment of Divine order, therefore the New Church is called the Crown of Churches, and for the same reason it is allowable to call the Writings of Swedenborg the Crown of Revelations.

661

THOUGHT BRINGS PRESENCE 1915

THOUGHT BRINGS PRESENCE W. REY GILL 1915

     A spirit has dimension, is extended, takes up a certain amount of space. All spirits and angels are in place-actual physical place-around the earth upon which they were born and lived their natural life; and the habitat of spirits and angels extends from their mother earth to a certain definite distance. (S. D. 5513a)

     Divine Truth or the Word of the Lord stands forth to view in both the spiritual and natural worlds under the appearance or the form of the ultimates of nature. For this reason one place receives and manifests the Divine Truth differently from another. In such places as it is turned and perverted into evil forms, as swamps, marshes and all unclean and stinking places, there the hells and their inhabitants have their situation. (S. D. 5353-4; A. E. 659:5; 1057:6; 1201.) By the same law it would seem to follow that the heavens are actually situated in the lovely and peaceful places on earth, earthly paradises thus framing heavenly ones. Or is it that the earthly ones are only the foothold of good spirits and genii who communicate from thence with the angels, who, perchance, the more interior they are, the higher the realm of ether in which they dwell immersed? For the spiritual atmospheres are not apart from the natural ones, but the units of the one are within the units of the other as the kernel of a nut is within its shell.

     But though the organic body of a spirit or an angel really is in a certain definite place, that spirit or angel is not limited as to his actions by the restrictions of time and place as he was before death. He can appear and act at almost inconceivable distances therefrom, even on planets revolving around the suns most distant from our own. In this way must be understood the statements that in the spiritual world space and time do not exist. For instance, Swedenborg says he could be present with spirits of far distant earths, (who under the universal law were still around their own planet), and this without any movement of his body, or of his spirit, which was then still within his natural body.

662

After making this statement the very suggestive words are added: "What could not the Lord do, who wrought all things in Himself from the Divine,-and from the Divine in Himself?" (ATH. CREED, 115.)

     Moreover, such an "appearing presence," or, as it is termed in the Writings, a "presence of internal sight," is for all practical purposes just as if the spirit or angel were in actual bodily presence in the place where he so appears. We can speak there, hear there, see there, feel and be felt there. No sensation suggests that the reality is not as the appearance, yet all the time his spiritual body may actually be thousands and thousands of mires away. (A. C. 1274, 1378; S. D. 2332-3.)

     But there is something more wonderful yet. A spirit cannot only appear at a place far distant from his own situation, but he can, and often does, appear at many distant places at the same time; and in each place his presence seems just as real as if he were actually there in the body. Such seems to be the case with all shortly after death while they are still in externals. (L. J. 3.) And such a power is deliberately cultivated and misused by sorcerers and magicians in the other life to impress simple spirits, bring them under their influence and extort from them obedience, fear and worship. (A. C. 1380.)

     Now it is this "presence of the interior sight" that is referred to in the well known teaching that in the spiritual world thought brings presence. The one thought of does not leave his place and so become present, but coincidently with the thought there sometimes appears to the one thinking and the one thought of a presence of the other by interior sight, and in this way they communicate together. This is a universal law of the spiritual world. "Such is the presence of all there." (T. C. R. 64.) In this way after death married partners meet, and men meet their friends and foes. In this way angels appear in the world of spirits and in hell, instructing, restraining, and maintaining order there (A. C. 8237, 669); in this way angels are sometimes consociated into societies for the performance of certain uses (S. D. 4061); and in this way spirits are present with men in the world (D. P. 50), though in the latter case he does not see them nor they him.

663

It is even a universal law so far as concerns the thoughts and affections of men still living in their material bodies, so that here, too, when we think of anyone, there comes into our mind an appearing presence of him. In the present perverted states of the minds of men living on our earth it is not until we enter fully into the spiritual world that such a presence becomes actually manifest (D. P. 29); but the Revelator says, "If there were many on earth whose spiritual sight was opened, they might be together and converse together, though one were in India and another in Europe-which also has been shown me." (A. C. 1277)

     Another related fact owing its existence to the same general law is that if man on earth pictures or imagines himself in certain surroundings, then his associate spirits see themselves in a like environment, and, what is wonderful, in these surroundings they sometimes see an image or appearing presence of the man in whose imagination such things exist. In Swedenborg's case spirits followed such an image of him, thinking it was Swedenborg himself; and, on one occasion at least, Swedenborg saw his own image among his attendant spirits. (S. D. 3627, 3060.)

     This law must, in fact, be applied to all gatherings and crowds that appear in the World of Spirits. It seems as if there when one's mind is active upon any particular subject, immediately there are around him, adding their energies to his, presences of those who are occupied with similar thoughts, and, as the Revelator says, "myriads could appear in the same place, when yet there was not a single one of them there." (S. D. 1985), but each one was in his own place. Sometimes so many appear in one place that Swedenborg says that if they were all really there, one would have to be within another! (S. D. 2338) These spirits, however, might not all be seen by each other, for it is suggested in S. D. 2590 that just as in this world we are not constantly actively conscious of all who may be present in a gathering of people-so in the spiritual world it is only when spirits reflect about the matter, that they are aware of and see all those who are around them.

     The law of presence by interior sight is again operative in all walkings and journeyings in the other life, for we know that they are nothing but changes of state of the thought, (A. C. 1376-9), that is, variations of shape in the unit-forms or cortical glands of the cerebrum-mind. (D. WIS. V. 3; D. P. 279.)

664

"Hence are apparent mutations of place, and other things, such as bodily progressions, circumrotations, foldings, laceractions, and the like." (S. D. 4087.) "But spirits to whom bodily and earthly ideas adhere do not apprehend it, supposing everything to be just as they see it." (A. C. 1376.)

     It would be by this mode of travel by means of appearing presences, that on the ever memorable 19th day of June, 1770, the twelve disciples were called together by the Lord, and on the following day were sent throughout the whole spiritual World to preach the Gospel that the Lord God Jesus Christ reigneth, Whose kingdom shall be for ages of ages.

     It must, however, be remembered that all those who appear in the World of Spirits are not necessarily appearing presences of the persons they are thought to be, for a spirit may take on from the memory of the beholder all his knowledge concerning the person recalled, and in this way so perfectly assume that personality that none but angels can know that it is not he at all. (S. D. 890-1.)

     We have seen that spiritual presence arising from merely temporary likeness of thought and state calls forth appearing presences of those who are in such a thought or state, but if at the same time there be a similarity of the ruling affection or love, then there are not only appearing presences, but the organic spiritual bodies of such people are after death together in the same place, or in the same society; there is then real adjunction and conjunction. (D. P. 29, 326.) Pre-eminently is this the case with conjugial partners,-"they are no more twain but one flesh."

     We read in A. C. 137, "There are two kinds of diversity of place in the other life; one is that all spirits and angels in the Gorand Man continually keep their own place-which is an appearance. The other is, that spirits appear in a place when, in fact, they are not there-which is a fallacy." In regard to the first kind of diversity of place, the teaching is given that "everyone in the other life, no matter where he appears, is yet in that place where his ruling love is." (S. D. 5789 1/2.)

665

So that it is this kind of spiritual place in which those in the permanent societies of the heavens and the hells are together. It is the second of these kinds of diversity of place-that in which spirits appear where they are not-which has been the chief subject of this paper; but it must be remembered that, as we have already shown from the Writings, even this kind is real to every sensation of spirits; "the effect is the same as if there were an actual presence, (S. D. 4139a); and that, in fact, it is this kind of presence that always takes place when there is only a likeness of thought and a temporary similarity of affection.

The modus operandi of appearing presences is somewhat fully explained in the Writings. It is made clear to us in almost numberless passages like the following that sight in the spiritual world is thought: "The understanding corresponds to the sight of the eye, as the light of heaven does to the light of the world." (A. E. 14.) "Interior sight in the spiritual world conjoins, for interior sight is thought. . . . And likewise when anyone thinks of another, he becomes present; thus also thought conjoins." (A. C. 5975.) "By appearing or being seen is not signified being seen by the eyes, but by the thought. Thought itself also causes presence, for the person thought of appears as if present before the internal sight. In the other life this is actually the case, for when anyone there is thought of intently, he becomes present." (A. C. 6893.) With these teachings in mind it is as easy to understand that when in the other world we think of some one he becomes present, as it is to see that in this life also the objects of our thoughts are present in our minds. The law is the same. All that is necessary for the phenomenon of an appearing presence to occur in the spiritual world is to have some knowledge of a person from which to think of him from some affection, for then all that one has ever known or heard about him becomes simultaneously active and present in one's mind, and spiritual sight takes place. Thus, too, we can understand the statement in HEAVEN AND HELL that "In heaven it is a common thing for persons to be seen as present where their look is fixed or terminated, although this be very far from the place where they really are," (H. H. 121); for the thought of an angel is communicated to the one whose state he is considering, and they really become present to the sight of each other's minds.

666

"In the spiritual world one appears in presence to another, if only he desires his presence; for thus he sees him in thought and presents himself in his state." (H. H. 194)

     Such extracts as those quoted above also explain spiritual phenomena such as those in which spirits suddenly become invisible when there is disagreement of thought; and how it is that when they turn themselves about, that is, change the subject of their thought, they also immediately disappear. (S. D. 553; A. E. 1219; D. P. 326; H. H. 194)

     Now all thought implies an activity of the mind or spirit, an activity of the spiritual heart and lungs, that is, the will and understanding; and the stronger this activity or tremulation the fuller is the tide of sphere particles that well out from the spirit or angel. These particles set up an undulation in the atmospheres in accordance with their own form, which again is in accordance with the form of the mind at the time it sent them on their way. It is by these atmospheric undulations that thoughts are conveyed from one spirit or angel to another, being received by anyone whose own spiritual organism is tuned to the atmospheric period of vibration thus set up; and immediately there is produced a perception as of the presence of the originator of the sphere substances. "And thus it is not a separate sphere of affections and thoughts, although it is so called, which goes forth and is continued from him, because the affections are mere states of the form of the mind in him." (D. L. W. 291.)

     If we imagine a wireless telephone that not only conveys sound from the speaker to the hearer, but also transmits by atmospheric waves visual and tactile images of those using the instrument, we have a good illustration of the way in which appearing presences come into being in the spiritual world, the angels and spirits being themselves the transmitting and receiving instruments. "The case," we are told, "is like that of the sound of the lips on the ear of one at a distance, in which the perception is as if the speaker were present to the ear. . . .

667

So also is it in regard to the sight which extends itself into the distance while the eye remains in its place. Thus it is with thought which can expatiate abroad in the universe, although its seat is in the human brain; for thought affects one as sound does the ear, and where the thought is the spirit is supposed to be. It is, however, an appearance, for place cannot be predicated of thought, but only of the organic substance from which thought flows, and because thought affects the percipient, nothing else is believed than that the spirit himself is locally there. It is, therefore, an appearance although the effect is the same as if there were an actual presence." (S. D. 4139a).

668

Editorial Department 1915

Editorial Department Editor 1915

     THE CONTENTION ABOUT THE WRITINGS.

     The Rev. John Whitehead, in the MESSENGER for August 4th, severely condemns the paper on "The Divinity of the Writings," by the Rev. J. S. David, which was first published in NEW CHURCH LIFE and afterwards produced in pamphlet form. To Mr. Whitehead "it seems strange that a minister of Convention should adopt this view" [that the Divine Revelation given to the New Church is the Word of the Lord], "when members of the Academy are repudiating it, as in the case of the Rev. Wm. H. Acton in recent articles in the NEW CHURCH QUARTERLY."

     We may remark, in passing, that the Rev. Wm. H. Acton has not been connected with the Academy for some fifteen years; but the fact that former members of the Academy have forsaken the truth does not furnish any valid reason why members of the Convention should not adopt it. If men forsake the truth they are to be pitied; if they accept it they are to be congratulated. But whether they acknowledge it or deny it, the truth remains the same.

     Mr. Whitehead proceeds to depict the "confusion" which, as he supposes, prevails in the Academy as to what works of Swedenborg should be included in the Canon of those books which constitute the Word of the Lord in His Second Coming, and he persistently charges that we are trying to force some or all of them into the Canon of the ancient Scriptures. "Some would include the Scientific and Philosophical works, some would include the DIARY and the ADVERSARIA; probably none would limit their list by the authoritative dictum of Swedenborg to those 'published by me.'" While the Academy has never been able to perceive any doctrinal difference between the works "published by me" and those "written by the Lord through me," it has never-as Mr. Whitehead probably knows-swerved from the position maintained by the New Church from its very beginning, that the Canon of the New Revelation commences with the works written after the complete opening of Swedenborg's spiritual sight in the year 1747.

669

But would Mr. Whitehead admit that the works published by the revelator are indeed books of the Latin Word, established as such by "the authoritative dictum of Swedenborg?"

     "It seems strange," indeed, and very sad, to contrast Mr. Whitehead's present denial of the Writings as the Word of the Lord, with the acknowledgment of them as such, which once upon a time he delivered in the pages of NEW CHURCH LIFE. Men may change their mind, of course, but this is the question which he once asked, and this the answer:

     "What, therefore, we may ask, is the relation of the Heavenly Doctrines of the New Church to the Word and to the Lord in His Divine Human'

     "They are Doctrine drawn from the Word by the Lord Himself, and therefore they are Divine Doctrine concerning the Lord and His Kingdom; and, being from the Word, they are the Word or Divine Truth Itself, and like the Word as to their essence, they are the Lord." (Rev. John Whitehead in NEW CHURCH LIFE, 1891, p. 183.)

     The Rev. Charles Harden, writing in the MESSENGER for August 25th on the subject of Mr. David's pamphlet and Mr. Whitehead's criticism, very pertinently makes the following observations: "Here, therefore, we have a pamphlet advocating the 'Divinity of the Writings,' and a criticism which itself is speaking of them as a 'Divine Revelation.' Now, pray, what are these brethren quarreling about? In a sense, all truth is the 'Word.' As when I say the sun comes into any room through the window, of course, not all of it comes in, but what does come in is sufficient to show where it comes from."

     Mr. Harden's illustration would have been more fortunate had he compared man's limited understanding to the "window," but his reference to the sunlight and its source is profoundly true. The Lord is the Sun and His Light is the Word no less when it shines through the glory of heavenly skies than when translucent through the clouds of the earth.

670

LANGUAGES OF THE WORD 1915

     Little did Pontius Pilate know what he was doing when he "wrote a title and put it on the cross, and it was written: Jesus of Nazareth, king of the Jews. And it was written in Hebrew, Greek, and Latin." (John 19:19-20; Luke 23:38.)

     The true name of Him whom they nailed to the cross was the Word of God. He was the Word of God who was thus treated by the Jewish Church, and who would be thus treated also by the Christian Church. The cross was the perversion of the Word by false interpretations, and the nails driven into His hands and feet were the confirmations of this perversion by the "iron" of apparent truths from the literal sense. It was the Word of the Old Testament in the Hebrew tongue, the Word of the New Testament written in Greek, and the Word of the crowning Rev- elation written in Latin, that would be crucified by the men of the Church upon the "wood" of evil natural loves. The inscription itself co-ordinates the three successive Revelations as being equally, as to their essential quality of Divine Truth, the Word of the Lord and thus the Lord Himself among men.

     The hand of the Divine Providence is most evident in the selection of these three sacred languages for the purpose of communicating Divine Revelation, the Hebrew, Greek and Latin being, of all human tongues, the most suitable vehicles for accommodating the Divine Truth to the three most general planes of human life and thought:-the Hebrew for the sensuous plane, the Greek for the interior sensuous, and the Latin for the rational plane, the highest possible in the natural world. The Jews asked for a sign; the Greeks for an idea; the Romans for a law. In the sensuous imagery of the Hebrew, the Divine Truth comes down to the ultimate planes of correspondential letters, jots, and titles. In the Greek the correspondences rest upon the words which convey the interior ideas. In the Latin of the Writings the correspondences come forth in the form of rational teachings or doctrines,-the universal laws of the Lord's heavenly kingdom.

     As INTERNATIONAL LANGUAGES, these three tongues were the most suitable to make Divine Revelation universally known throughout the civilized world, each in its own era, spreading the life-giving blood of Divine Truth from the central heart of the Church Specific into all parts of the body of the Church Universal.

671

     The books of the Ancient Word were undoubtedly written in that original Semitic tongue of which the Hebrew remains as the most fully representative survivor. This original tongue, in various kindred dialects, was spoken throughout the center of the most ancient civilization,-from Persia to Canaan and from Armenia to Sinai and Arabia. The Phoenician language, which was almost identical with the Hebrew, later on became,-and for thousands of years remained,-the international language of commerce and travel, and it is known that by this means not only letters and culture, but more especially the religion of the Ancient: Church and the traditions and stories from the Ancient Word were spread, in a very literal sense of the term, into every part of the globe.

     Through the conquests of Alexander the GREEK tongue became a world-language, succeeding the Hebrew and the other ancient tongues in all parts of the world where the Ancient Church had once flourished. The immediate literary fruit of the Greek conquests was the "Septuagint," the Greek version of the Hebrew Scriptures, which thus became known,-and very widely known,-throughout the world of culture, and preparing the way for the New Revelation,-the Gospel,-which, when given, spread with incredible rapidity throughout the former Macedonian Empire, and thence throughout the dominions of Rome.

     And finally the Hebrew and Greek Scriptures were translated into LATIN, in an "authorized" version, the "Vulgate," at the very period when the Roman Empire was disintegrating and the Latin itself was becoming one of the "dead languages." Throughout the Dark Ages in Europe the Vulgate remained as the sole center of Divine Light, shining feebly through its corrupt version, but nevertheless paving the way for the Renaissance and the Reformation. And for seventeen hundred years the Latin remained the international tongue of Science and Philosophy, until it finally fulfilled its destiny in the revelation of the Internal Sense of the Word. Since that time the study of Latin has become more than ever "dead," in the former Church, but will revive again, like the Hebrew and the Greek, in the Lord's New Church.

672

     It is a clear manifestation of the Divine Providence, that these languages have become "DEAD," i. e., fixed and stereotyped, no longer capable of further development and change. In a changing and growing language there is much greater room for doubt as to the accuracy of any text and its exact meaning, but in a dead language the text is fixed and unadulterable, and all possible interpretations have a common basis. Thus all the successive generations of all nations and of all times can find in the sacred texts the common and unalterable Divine instruction.

     As ALPHABETIC LANGUAGES, also, the three classical tongues evidence the Divine Providence in selecting those media for Divine Revelation which could be most easily written down and which also could be most easily learned by all other nations. It would have been difficult if not impossible for a prophet or inspired seer to have given quick expression to the fervid flow of Divine Inspiration in the laborious figures of Egyptian hieroglyphics or Assyrian cuneiforms. The flux of Heaven does not move in such slow, involved and difficult measures. It needed the simple, free, and easily acquired system of the Hebrew alphabet, and the Greek and Latin alphabets which were derived from the Hebrew.

     THE IMPORTANCE OF STUDYING THE WORD IN THE ORIGINAL TONGUES is manifest from the fact of the special care displayed by the Divine Providence in preserving the Word in the original texts. No translations can possibly take their place; no versions can convey the exact shades of meaning, all of which are essential for the complete expression of the internal senses involved in the letter of the text. No one intending to take upon himself the responsible office of expounding the Word of God should be unacquainted with the Hebrew, the Greek, or the Latin, for the office of interpreter is essentially the same as the office of translator. The office of the teaching minister is that of accommodation, of transferring the original teaching of the Lord to the comprehension of the modern listener, as far as is possible under the changed and ever changing conditions of the present-day life.

673

For the full import of the Divine message he must point to the original and, most especially, go there himself.

Without the knowledge of the original tongues the interpreter not only is bound to misunderstand the genuine sense of the message, but is also apt to give forth as Divine teachings things which the Lord actually does not teach. Easing himself on translations alone,-permitting some admirable or "authorized" version-such as the Vulgate, or Luther's, or King James',-to take the place of the original text, the expounder of the Word is influenced by and limited to the interpretations of some one man or some one generation, the fallible judgments of whom are thus raised to the position of stereotyped dogmas, stifling freedom of thought and development of future ages.

On the other hand, this appreciation of the importance and necessity of cultivating the original tongues, for those who would enter interiorly into the contents of the Divine Revelation, should not be carried to such an extreme as to convey the impression that faithful versions do not transmit the will and the thought of the Lord in sufficient fulness for the requirement of regenerate life in general. The Lord speaks to every man in the language of that man, in accommodation to his particular states of thought and affection. While the priesthood must teach the people to appreciate the Word in its original forms, they must not expect the people to give up the native versions by undertaking the virtually impossible task of acquiring an intimate knowledge of the three sacred languages. Far better a thorough knowledge of the Sacred Scriptures in the English tongue, than a smattering knowledge of Hebrew and Greek, with but little acquaintance with the Word in general. And far better a deep and wide knowledge of the Heavenly Doctrine through an extensive reading of the Writings in English, than an ability to read the Latin original without an intimate acquaintance with the principles of the new Revelation as a whole. But every member of the Church should by all means strive to acquire some knowledge, and the more the better, of the laws and forms of the three sacred languages, in order to implant in his mind those vessels upon which may rest an appreciation of those forms of the Divine Word in which the Divine Truth remains in its very fulness, holiness, and power.

674

PRIORITY OF MAN 1915

PRIORITY OF MAN J. HENRY SMITH 1915

Editor NEW CHURCH LIFE:-
     In the July number of the LIFE there is an article by Rev. W. L. Gladish on "The Revolt of Woman," in which comment is made on the extract from A. C. 3952, on which I sought enlightenment in the LIFE for March last. While I have read with interest, and I hope profit, this article by Mr. Gladish, he has nevertheless not removed my difficulty; but I thank him for the effort he has made.

     A. C. 3952: treats of the heavenly marriage, and in doing so lays down the law that it cannot be between good and truth of one and the same degree, but must be between good and truth of different degrees; apparently teaching that there can be no marriage between equals. Mr. Gladish, on page 432, of July LIFE, claims that this passage does not treat of the marriage between husband and wife, but of the heavenly marriage in one individual. Swedenborg, however, in A. E. 1121 says that "the marriage of a man and a woman is exactly like the marriage of truth and good." And again: "As through love truly conjugial marriages on earth correspond to the heavenly marriage, the laws delivered in the Word concerning betrothals and marriages exactly correspond to the spiritual laws of the heavenly marriage; for in the heavenly marriage the case is this, that good can only be conjoined with its own truth and truth with its own good. In the spiritual church the wife represents good and the man truth; but in the celestial church the husband represents good and the wife truth; and . . . they not only represent these things, but actually correspond to them." (A. C. 4434.)

     If then the genuine marriage between two human beings actually represents and corresponds to the heavenly marriage, or that between good and truth, then the marriage of man and woman must represent and correspond to the law set forth in A. C. 3952, that there cannot be a marriage of good and truth of one and the same degree.

675

     "Two consorts between whom there is conjugial love are the effigy and form of the conjunction of love and wisdom." ( C. L. 65.)

     Wisdom is of love and love of wisdom; but wisdom nevertheless is always represented in the Writings as something derivative. That is no disgrace to wisdom. So, to speak of woman as derived from man and secondary to him, is not necessarily a reproach to her. The world has so long been in the love of rule or dominion, and has been so long in the contemptuous regard of others, that all words signifying inferior or secondary have come to have an unpleasant meaning; but it should not necessarily be so. In oneness there cannot be any inferiority in the sense of servile or base; and yet we know that the whole teaching of the church is that love is primary and wisdom secondary. Is it any hurtful derogation to the woman then to say that the husband represents love and the wife the wisdom of that love? Or that the husband, in the case of the spiritual, represents truth and the wife the good of that truth?

     Love is the internal and wisdom the external of clothing form of love. Does it necessarily make the woman base or vile or servile to say that she corresponds to wisdom and is thus the external form in a human pair? It certainly does not deprive her of internal quality; it only makes her the less internal form of the two. "To cleave unto a wife is that the internal may be in the external." (A. C. 160.) But when we get down to the last analysis of a human pair in its highest form there is such a union into a one that there can be no divisibility; each is so intimately of the other that there can be no thought of greater or lesser, because there can be no separation of parts, and yet after all one represents what is primary and the other what is secondary. One we are taught comes forth from the other wisdom from love; and yet after all love must be of wisdom, too.

     We cannot get away from the fundamental teaching of the church, that back of all things is Love.

     "Love produces all forms; but by means of wisdom as a bride and wife." (T. C. R. 37.)

676

To get the proper view of woman in her heavenly character we must look upon her as wisdom. Wisdom is feminine; and so is the understanding. The mother of all created things is Wisdom; for all creation is from the Divine Love by the Divine Wisdom. "The love, or the will, betroths to itself wisdom, or the understanding, and afterwards takes it to wife or marries it: love betroths wisdom, in that it prepares a house or bridal apartment for wisdom; and it takes wisdom to wife, in that it conjoins it to itself by affections, and then operates wisdom with it in that house. That it is so cannot be fully described, except in spiritual language, because love and wisdom, and the will and the understanding, are spiritual things, which may indeed be set forth in natural language, but only obscurely to the perception." (D. L. W. 402.)

     Love or the will as it is in itself has no power to rise. For elevation and purification it is dependent on the understanding (D. L. W. 422), which rises into a height or sphere of which love is incapable by itself. The understanding catches a view of the Delectable Mountains and urges love or the will onward to them, which, by compliance, in turn gives to the understanding a higher quality. Natural love would never rise above its plane did not its corresponding understanding rise into spiritual light and present it with spiritual truths for its embraces; nor would spiritual love rise above its plane did not its corresponding understanding rise into the realm of celestial truth and present truths from thence for its elevation. Love or the will remains wherever placed until purified and helped upward by the understanding. It is like the lungs aiding the heart to remove the impurities of the blood.

     Men are in greater light than women, and women in greater heat than men; but the light is necessary to elevate the heat.

     We are slow in recognizing that man is love, because what he is inmostly is veiled by a covering of wisdom or intellectuality.

     Man, as Mr. Gladish says, has in himself no conjugial love nor even love of the sex. This fact ought to relieve him of a good deal of the odium he has suffered for his vagrant tendencies, the sphere he has received for many centuries not having been pure, owing to an absence of conjugial love from the world.

677

     Woman, next to life, is the Lord's greatest gift to man; but we must view her in all her aspects, good and bad. My own opinion of the two sexes is that it is "six of one and half a dozen of the other;" that neither sex is better nor worse than the other.
     J. HENRY SMITH.
          Washington, D. C.
"OLIVER" FOR OUR "ROLAND." 1915

"OLIVER" FOR OUR "ROLAND." E. E. IUNGERICH 1915

Editor NEW CHURCH LIFE:
One thing is apparent from your review of the discussion on the sexes in plants in the QUARTERLY, namely, that there is still one more point we have to differ amicably about among the many that have been cropping up in the LIFE during the past year. The present point of difference is that you consider you have identified the human seed as the analogue of the vegetable seed in an article you refer to as "our hitherto unanswered paper on `Spermatogenesis;'" whereas in my opinion the solution is to be found rather in a correlation with the impregnated ovum.

Your first comment on my proposed correlation, which you prejudge at the outset as "not bearing critical analysis" and "fallacious," is that "if the vegetable seed is an impregnated ovum, then the fruit containing the seeds is a womb." To this I would reply in passing that with females the containant of seeds, the receptacle in which the seeds grow and in which they become impregnated, happens to be the ovary and not the womb. Your second comment is that the language of T. C. R. 585 leads you to feel convinced the earth has not only maternal, but all the other female functions. In the QUARTERLY, I freely admitted there was such an appearance, but I also set forth other peculiarities of the language, which you fail to refer to in your review and which do not make the matter look so one-sided as you present it. Your third argument is to minimize the teaching in the work on GENERATION I adduced. This you do by citing the date of its composition and by contending that in it Swedenborg only presents a certain analogy without making a positive literal pronouncement on bisexuality.

678

     Our different ways of viewing this problem next introduces most naturally another aspect in your review, which is more peculiarly of interest to theologians concerned in the question as to how far the Theological and the Scientific Works are susceptible of being correlated and what guiding principles to seek in doing this. I am aware we used to be at one in the desire to attain this, but it seems we have of late diverged in our viewpoints in the matter.

     A fair statement of your present method would be that in all cases of apparent literalistic dispute between the two, no matter what the subject or its plane would be, the Scientific Works must yield; and that if necessary, attention may properly be called to the fact that they are preparatory and are either in error or have been superseded.

     The substitute method I prefer to this is one I do not believe you have comprehended in the two pages in which you express our disapproval of it. My method in reality is to admit that both of the apparently conflicting passages are true, but that their reconciliations cannot be seen so long as we insist that both must be taken in the most crudely literal way possible. It behooves us in consequence to seek' to find some less literalistic way of taking one or the other, to look more deeply into one or the other, and then to establish that we really have entered into Swedenborg's thought and understand the Divine principle involved.

     A canon of Hindu philosophy rather interestingly recommends that "wherever there is a conflict between cognitions based on two different means of knowledge we assign the position of the 'sublated one' to that which admits of being accounted for in some other way; while that cognition which affords no opening for being held unauthoritative and cannot be accounted for in another way, is the 'sublating one.'" Divine Revelation, moreover, see A. C. 6758-69, emphasizes the fact that an apparent difference between two truths, (a struggle between two Hebrews, Ex. 2:13), cannot be settled by a killing of one of the Hebrews; as can a struggle between a truth and a separated scientific, (the Egyptian, Ex. 2:12).

     I believe the fact that I endeavored to present my disagreement with Dr. de Beaumont in a friendly and courteous spirit may have blinded you to the fact that I took issue with him precisely for impugning the truth of T. C. R. 585.

679

Merely from his study of botany, Dr. de Beaumont has boldly invalidated a teaching in an authoritatively revealed work. The conflict was thus one between revelation and a separated scientific, between a Hebrew and an Egyptian; and without further support than worldly science hold a Newchurchman's duty to be that of killing the Egyptian, or at least to shield the Hebrew.

But I beg you to observe that a totally different aspect was presented in my paper. The conflict was no longer that of a Hebrew and an Egyptian, but between two Hebrews. For what was shown to be at stake was a disagreement between two statements made to be sure some thirty years apart, but yet made by Swedenborg. According to the tenor of your reasoning, I should have killed off one of these Hebrews, and because I am too peaceful to do so, you let it appear that I am endeavoring to invalidate the Hebrew, (i. e., T. C. R. 585), you would have me preserve at the cost of the other's life, (i. e., GENERATION). I believe T. C. R. 585 to be true as stated but not as most generally understood; and that if not construed in too narrow a way it does not really conflict with scientific experience. I feel inclined at this point to remark that in 1742 Swedenborg penned a statement which literally and obviously squares with the science of his day and of today, and that in 1771 he makes a statement which in a purely literalistic way of rendering it apparently conflicts with his previous utterance and with the science of both epochs. Is our only resource in such a dilemma, I may ask, to be a reflection on Swedenborg's comparative obscurity at the earlier date and to regard the later statement as correcting and superseding the former? May I not be permitted, without charge of infidelity to the Writings, to advance the idea that possibly we have not understood what was meant in the later statement?

Now the logic of having admitted that the Theological and the Scientific Works are in agreement, entitles apparent differences between the two to a method of reconciliation other than that of rejecting one as false. In any such cases it is pre-essential that we seek to get a wider viewpoint than the most literal opinions about their teachings.

680

As an aid to this I presented the consideration that the predominant universal of the Theological Works concerns the character of the influx into organic structure; whereas the nature of the organic receptacles themselves is the primary theme of the Scientific Works. The two sets of works are undoubtedly in the relation of a superior universal to an inferior universal; i. e., like the soul to the animal spirit; and it cannot be gainsaid that each has its separate province or jurisdiction; nor that an inferior universal to be distinct from its superior must have a region where it is its viceregent. Each might properly be expected to yield apparently to the other in the phase in which the other predominates

Now whenever we find the apparent conflict to be on a peculiarly theologic point, as when the theology declares there is a trinity in one person and the Scientific Works make literal statements about three persons we let the theology take the lead and endeavor to construe the scientific statement into agreement. In this we obey the teaching of T. C. R. 26 to enter more interiorly into Swedenborg's thought. Now is it not conceivable there may be cases where the converse of this may be applied, namely, that when the matter in dispute is principally one of organic structure, then the theologic passage may be the one we need to enter more interiorly into the understanding of? We ought to be willing to admit the necessity of entering more interiorly into an understanding of Swedenborg's language without any fear that this implies in us a question of Swedenborg's honesty, as you suggest on page 599 of the September LIFE.

Before concluding allow me to voice a slight criticism as to the nature of your presentation of the review I am protesting about. I find in it a lack of certain qualifying phrases so necessary in any controversy to maintain the good-humor between opponents, and to prevent any suggestion that the utterance is official with the aim to mold public opinion into a state of mind condemnatory of one of the contestants To be more specific, I may state that I find in it no qualifying phrases suggesting that I may possibly have some way of satisfactorily explaining my position so as to rid it of the baleful features you discern in it.

681

Every devoted laborer in the New Church is entitled to be represented as repudiating any suggestion to decry the authority of the Word of the Lord's Second Coming. But he may be asked in a friendly spirit, in the model of your editorial query in the LIFE. for June, how he explains certain expressions he has made that are not clear to all who have not been through the same thought processes.

     Now do not imagine that I am opposed to your employing all the fire of denunciation you please in order to advertise my views, for that entitles me to a comeback in which I can give you an Oliver for your Roland. It is also quite possible that in some of these attacks you may be right, in which case it would devolve on me when convinced of this to follow your example, (Oct., 1914, p. 618) and admit "I was misled."

     I consider that your criticisms would have not sinned in the respect I have just pointed out, had such qualifying phrases appeared. As your criticism now stands, my statement that organic structures are only mentioned in the theological works "incidentally," is made to look absolutely inexcusable, as if I could not possibly have a thought that would justify the usage of such an expression. By "incidentally" here, I would respectfully point out, I mean precisely what one of our bishops meant when he used that word in the following passage to characterize the principles of the Scientific Works and Sciences,-"Now the Writings give these intermediate ideas-very many of them-incidentally. But the earlier works present them, not individually, but in their own structural series and organic plane, as a whole, so that they may be comprehended in a larger way. Certainly it is at times necessary to go to the earlier works for the larger view, and not infrequently this is necessary to a clear understanding of some individual statement in the Writings." (LIFE, Aug., 1911, p. 509)

     Why then may it not be necessary to go to the Scientific Works for a larger view of what is meant by the teaching of T. C. R. 585 in regard to one sex in plants?
     E. E. IUNGERICH.

682

Church News 1915

Church News Various 1915

     FROM OUR CORRESPONDENTS.

     PITTSBURGH, PA. The summer season was very quiet in this city. Owing to our inability to secure a theological student to fill the pulpit, the church was closed for four Sundays during August. A few of our families, with 21 children, summered as usual at a nearby resort on Lake Erie. Others go to the seashore, and still others to Canada. But those who remained at home this summer claim the best weather. The Allegheny River above here is a paradise for campers and canoeists, etc., and our young people are often attracted thither. Recently there was a camping- party in this region for a score of our boys and girls. Later a few of our young people enjoyed a "corn-fest" in the same beautiful spot.

     School was reopened on the thirteenth, with two regular teachers, but only 24 pupils, owing to an outbreak of whooping cough in two of the families.

     We are all interested now in the forthcoming District Assembly, October 22d to 29th, and are hoping to see a goodly number of visitors.

     BERLIN, ONT. In spite of a damp and rainy summer Berlin managed to enjoy the holiday season. The wedding of Miss Olivia Waelchli and Mr. Geoffrey Childs in June commenced the season in a spirit of festivity. Visitors from Bryn Athyn, Yonkers, Pittsburgh, and Middleport helped to swell the numbers and enliven the spirit. Shortly after the wedding the Nineteenth of June was celebrated with a banquet and social evening. The visitors who lingered after the wedding greatly added to the spirit and success of the occasion.

     Except for an occasional picnic or dance for the young folks, social activities quieted down for the season. Several families spent the summer camping on the Gorand River, and their camps proved excellent picnic resorts for the rest of the society.

683

     With the coming of fall and the ripening of corn, the annual "corn roast" for the young folks was held at the home of Mr. and Mrs. George Kuhl. Arriving at the house after a jolly walk along a bumpy country road stimulated appetites were ready for "the roast," and the bounteous supply of corn diminished with surprising rapidity.

     The school opened on September 1st with a service held in the chapel, at which the Rev. H. L. Odhner delivered an address to the children on "The Habits of Life." After many years of faithful work our pastor, the Rev. F. E. Waelchli, has had to sever his active connection with the school, his duties as visiting pastor in the General Church now occupying his time and attention. Mrs. Geoffrey Childs, who taught for three years, has also left us. The teachers this year are Miss Clara Scott, Miss Venita Roschman, and Mr. Odhner, who has charge of the religious instruction. Prospects point to a successful school year.

     On September 10th, Friday suppers opened for the season. After class and singing practice the young folks indulged in a little informal farewell dance for those going to Bryn Athyn, among whom, was Mr. Peter Klippensteen, from the Canadian West.

     The war shows no signs of abating, and several of our young men are training in the City Regiment. Mr. Arthur Bond and Mr. Sam. Roschman have enlisted for active service overseas, and Mr. Bond is expected to leave shortly with the "Third Contingent."
     F. R.

     FROM OUR CONTEMPORARIES.

     LONDON. The activities of the circle at Peckham Rye remain quiet and normal. The doctrinal classes and services have continued as usual.

     The sphere of the War, with its duties, topics and theories, permeates a good share of the general conversation. Messrs. Karel Acton and Leon Rose are now at the front, and our latest recruit is Mr. Fred. Waters, who has joined the Territorial Royal Army Medical Corps.

     The usual monthly socials have been somewhat at a discount, but the celebration of New Church Day, on Sunday evening, June 20th, proved a useful gathering.

684

     On this occasion our pastor read a paper dealing with the problem of the extent of the mission of the Disciples in their memorable journey in the year 1770. Following this a series of papers followed on the "Qualifications of Discipleship," the passages from the Writings and confirmatory texts from the Epistles being arranged by Mr. Czerny. The qualification of "Faith" was taken by Mr. Waters; that of "Trust and Confidence in the Lord" by Mr. Howard; "Zeal" by Mr. Ball; "The Love of Saving Souls" by Mr. E. Waters, and "Constancy" by Mr. D. Elphick. The papers were short and interesting and gave ample time for lighter obligations. Mr. Anderson on behalf of the society, conveyed the farewell greeting to Miss Rowena Acton who was leaving for Bryn Athyn on the following Saturday; while Mr. Rose, taking Mr. Anderson's usual duty and nipping him in the bud, proposed the toast to the "Ladies," and to Miss Gladys Bedwell in particular, who successfully arranged the festive tables. F. W. E.

     SPAIN. In the NORDISK NYKIRKELIGT TIDSKRIFT for June we find the following letter to Pastor Bronniche from his friend, Mr. J. H. Anderson, of Valencia, Spain: "My work for the Church is in reality only a slow preparation for the ultimate establishment of the New Church in Spain and it is progressing in that very limited degree to which I find my work restricted in my isolation and lack of means. It has not been possible to proceed otherwise, for my efforts to obtain co-workers and help from the Church abroad or from my Spanish friends have thus far remained without results.

     "I am circulating gratis the journal [HERALDO DE NOUOVA IGLESIA] and shall continue to do so until autumn, if possible, as I have been advised not to charge any subscription price for it as yet. It is, of course, a considerable expense for me, but I must try to keep those who are receiving the journal and who seem to be reading it with interest, and I hope that many of these
will be won for the Church in a hot distant future, so that the journal then may become self-supporting.

685

"In the journal [of which we have received the first six issues] I am restricting myself to Swedenborg, and by suitable extracts from his writings I am trying to give a gradual presentation of the most important points of the Doctrine, after which, in time, there will follow sermons and other New Church literature.

"A former Catholic priest, Mr. S. Pey-Ordeix, of Madrid, who, many years ago, left the Catholic Church and became a zealous opponent as speaker and writer against Clericalism, has become interested in the Doctrine of the New Church since I, about a year ago, sent him the translations of Swedenborg's writings. He has recently offered his help to propagate the doctrine as far as possible for him. Unfortunately, he, like myself, is chiefly occupied by his daily work to earn a living for his numerous family, and the Clericals are in all possible ways making his existence precarious. He is trying to make a visit to Valencia in October is order to give a series of lectures and gain adherents for the New Church, so that 'the Spanish Swedenborg Society' may then be constituted in legal form, and this society can then work systematically in a larger way for the establishment of New Church circles here and in other places in Spain. On the whole we also are living in difficult circumstances. The war has caused a crisis in all commerce and industry, and the future seems very problematic should the war continue. But the Lord, who over-rules all things, will provide for the necessities."
Pittsburgh District Assembly 1915

Pittsburgh District Assembly HOMER SYNNESTVEDT 1915

     Announcements.

     The Pittsburgh District Assembly will be held at the church, 4928 Wallingford St., on October 22d to 25th, inclusive. All members and friends of the General Church are cordially invited. Please send your name to the above address.
     HOMER SYNNESTVEDT,
          Secretary.
Special Meeting of the Joint Council 1915

Special Meeting of the Joint Council Various 1915

     A Special Meeting of the Joint Council of the General Church will be held in Bryn Athyn, Pa., Saturday morning, November 27, 1915, at 10 o'clock.
     F. E. WAELCHLI,
     W. H. ALDEN,
          Secretaries.
Philadelphia District Assembly 1915

Philadelphia District Assembly 1915

The Philadelphia District Assembly will be held in Bryn Athyn, Pa., Saturday and Sunday, November 27 and 28, 1915. Sessions of the Assembly will be held on Saturday and Sunday evenings, at 8 o'clock. Divine Worship together with the administration of the Holy Supper, Sunday morning, at 11 o'clock.

687

BASUTOLAND AND THE BASUTOS 1915

BASUTOLAND AND THE BASUTOS C. TH. ODHNER 1915

NEW CHURCH LIFE
VOL. XXXV NOVEMBER, 1915          No. 11
     The recent news from South Africa concerning the planting and growth of the New Church among the Basutos, has been read with surprise and pleasure by those who have been led by the Writings to look to the Gentiles, and especially to the Africans, for the greater fulfillment of the hope of the Church.

     For the better understanding of this movement it will be useful to review briefly the revelations in the Writings concerning the Africans, and to present a general account of Basutoland and its people.

     THE AFRICANS.

     It is always with astonishment that an incipient receiver of the Heavenly Doctrine learns that the Africans are the best and most intelligent of the Gentiles,* and that of all they are the most beloved in Heaven.** He is told, furthermore, that the Africans are of a celestial genius,*** that they are the meekest and most humble of all spirits,**** and wish to be called "the obedient" rather than "faithful" ones,***** although they are "more interior" than others****** think "more interiorly spiritually,"******* and "excel all others in interior judgment."********
     * L. J. 51
     ** A. C. 2604
     *** S. D. 4783, 5518; J. Post. 119
     **** S. D. 480
     ***** A. C. 2604
     ****** Cont. L. J. 73
     ******* C. L. J. 75
     ******** T. C. R. 837

     On this account the Africans receive the goods and truths of Heaven more readily than others, when they come into the spiritual world,* and even in this life they are "more receptive of the Heavenly Doctrine than any others on this earth."**

688

And it is foretold that "the Church, which now is perishing in Europe, will be established in Africa, and that this will take place from the Lord alone through revelations, and not through missionaries from the Christians."***
     * A. C. 2604
     ** S. D. 4783
     *** S. D. 477; J. Post. 118

     As to the nature of the "revelations" given to the Africans it is stated that "the Word was dictated to the men in Africa," and that afterwards a number of the New Church Writings were given to them, such as HEAVEN AND HELL, THE LAST JUDGMENT, the EARTHS IN THE UNIVERSE, THE WHITE HORSE, and THE NEW JERUSALEM* but it is evident that this took place among the Africans in the spiritual world, and not in the natural world. For though we read that "at this day some [angels] speak with the Africans in the world, instructing them orally,"** still this is not received as audible speech by open communication with the other world, as often has been supposed, for we are informed that the Africans in this world are instructed by communication with angels, "not by speech with them, but by inferior perception."*** The angel instructors, indeed, speak orally with spirits from Africa, but with the Africans in this world "this speech falls especially into their interior perception, and they perceive the influx and thus receive the revelations with illustration."****
     * S. D. 5946
     ** J. Post. 124
     *** S. D. 5946
     **** J. Post. 124

     These revelations, therefore, we understand to consist in perceptions of an interior but general character, serving to prepare the Africans for the reception of the Word and the Heavenly Doctrine when these shall be objectively presented to them, for Divine Truth is never actually taught by influx from heaven, but only by afflux from written revelation. There must be vessels in the mind to receive any influx; with the Africans these vessels are not any cognitions of truth but affections of innocence and humility, and when the light of heaven inflows into such affections it awakens the interior perceptions enjoyed by them.

689

     It is stated that the angels rejoiced because the New Church was to be "established in Africa," and that this would take place "from the Lord alone through revelations, and not through missionaries from the Christians. They were also warned not to receive any doctrine from the Christian missionaries, and that they should indeed listen to them but not believe them. On this account also this heavenly doctrine is not divulged to those who live close to the shores, for thither come the Christians who bring in scandalous things, for these above all others are the ones who believe nothing and live wickedly."*
     * S. D. 4777

     This passage should be read in connection with the statements concerning those gentiles "who have been converted to the Christian religion by missionaries. These, when they have acknowledged the Lord and thus have received faith, believe in the Lord,"* and do not care about the doctrinal disputes of the contending Christian sects.** This is what is meant by the admonition that they "should indeed listen" to the missionaries, but "not believe them." The missionaries, nevertheless, have been of great: use in bringing the letter of the Word to the Africans, as a prerequisite to their eventual reception of the Heavenly Doctrine in ultimate form.
     * S. D. 4676
     ** A. C. 2599, 5256, 9198

     As to the whereabouts of those Africans with whom the New Church is to begin, and from whom it is to spread to others, there are many statements in the SPIRITUAL DIARY which at present are obscure to us, but from what we have been able to gather the indications point to the interior of Africa, round about the great Nyanza lakes, and thence southward "rather near the Indian Ocean, but not close to the ocean;"* "a little to the right, at the entrance to Africa,"** which, if by this "entrance" is meant the Cape Colony, would indeed point to Basutoland!
     * S. D. 4774.
     ** S. D. 4776.

690

     BASUTOLAND.

     Speaking to Swedenborg concerning the future state of the world and the church, the angels said that they lad but slight hope as to the men of the Christian Church, but they had a great hope in respect to "a certain nation far away from the Christian world and hence remote from infesters thence,-a nation which is such that it is able to receive spiritual light and become a celestial-spiritual man; and they said that at this day interior Divine Truths are revealed to that nation and are also received in spiritual faith, that is, in life and heart, and that they worship the Lord." (L. J. 74)

     Whether these words actually fit the Basuto nation we cannot tell; we must by all means be on our guard against excessive optimism, but from all that we have read concerning them and concerning the Gentile world in general it appears to us that there is no other nation in Africa or elsewhere that the prophecy of the angels seems to fit so well.

     Far from the Christian world, indeed, and even from the main routes of travel in South Africa, Basutoland is seldom visited by European travelers, and very little has ever been written concerning it. The Ninth edition of the ENCYCLOPEDIA BRITANNICA, (1879), contains no entry concerning this land and its people, but such has been the recent progress of the Basutos that in the new edition of 1910 they occupy six columns. The only great and authoritative work respecting them is THE, BASUTOS, (in two volumes, London, 1909), by Sir Godfrey Lagden, who from 1893 to 1901 was the British Resident Commissioner in Basutoland, but this work deals almost entirely with the political history of the Basutos, and gives very little information in regard to their manners and customs and religious ideas. These subjects, however, are more fully dealt with by James Bryce, the author of THE AMERICAN COMMONWEALTH, in his IMPRESSIONS OF SOUTH AFRICA (New York, 1897), where he devotes a very illuminating chapter to the Basutos.

691

     Situated to the north of Cape Colony and south of what was formerly called the Orange Free State, with Natal as its eastern neighbor, Basutoland is an inland state, comprising a comparatively small territory-10,000 square miles in extent-a little smaller than Belgium and a little larger than Massachusetts. "The Switzerland of South Africa," as it has been called, by all travelers, is a rugged table-land with a general elevation of six thousand feet above the sea level,-an elevation which would render it uninhabitable in any but a subtropical latitude.

     Mountains, mountains everywhere! On the borders of the land they form dark, precipitous barriers, apparently impenetrable but with narrow paths leading around the steep bluffs. In the interior there are hills and mountains in endlessly rolling succession, now and then rising into peaks-snow-capped in winter time-towering over 10,000 feet above the valleys and affording magnificent panoramas over green pasture lands and well-tilled fields, intersected by numerous rivers winding through wild chasms, tremendous water-falls, and smiling plains richly dotted with prosperous villages.

     Though well watered, there are no swampy grounds in the land and the curse of Africa, the jungle fever, is therefore unknown. There is a keen and invigorating freshness in the mountain air, which averages a temperature of 60" F.; the lassitude and debility of tropical Africa are strangers here, and the climate co-operates splendidly with more internal conditions in producing a hardy and industrious race of men. There are no forests in the land, and hardly any trees, except such as have been planted by the missionaries around their stations, but the rich Upland pastures are covered with a wonderfully rich and varied Alpine flora in a marvelous profusion of flowers of brilliant hues.

     HISTORY OF THE BASUTOS

     The original inhabitants of the land were scattered tribes of Bushmen and Hottentots, but these have now disappeared, having been expelled or exterminated by an invasion of Bechuana negroes from the general Bantu stock in the north. The Bantus, ("people") occupy virtually the whole of the interior eastern tract of Africa south of the great Nyanza lakes, and ranging through Eastern Congo, German East Africa, Rhodesia, Portuguese East Africa, Bechuanaland, Transvaal, Orange Free State, Natal and Basutoland Along the eastern coast they are generally known as "Kafirs," a word of Arabic origin, meaning "infidels" or heathen.

692

     The Basutos themselves have vague recollections of their northern origin, having been driven southward by encroaching Zulus some hundred and fifty years ago. In color and cast of features they vary a great deal individually, the majority being quite black and of the regular Negro type, while others are brown rather than black and with features suggesting an admixture of Semitic blood. Many of their tribal customs also exhibit Semitic influences, derived either from Arabic immigrants or, more likely, from the ancient Semitic colony which, perhaps three thousand years ago, settled in Abyssinia and spread thence, intermingled with Negro blood, into Central Africa and southward.

     These Bantu negroes were never savages, in the sinister meaning of that word, but were a pastoral and agricultural people, tending their flocks and herds and also tilling the soil. They knew the working of metals, and though restless and warlike, possessed a highly developed language, tribal organization, and more or less settled laws. They are, moreover, very prolific, and though other African races have diminished and even disappeared since the arrival of white colonists, the Bantu negroes or Kafirs are multiplying to an extent alarming to those who have any hopes of South Africa eventually becoming a "white man's land." Such hopes, in fact, are rapidly dying out among the white settlers.

     The Basuto nation arose through the union of a number of broken Bechuana tribes and clans who, long oppressed by Zulu tyrants, took refuge in the impenetrable mountain fastnesses in the south. Here, for a time, they suffered greatly from lack of food, and some in their hunger even resorted to cannibalism, though this was never generally practiced, but by the majority was looked upon with horror and disgust.

     After many misfortunes through foreign attacks and intertribal warfare, there finally arose among them a heaven-sent leader, a young chieftain named MOSHESH, who indeed proved to be, politically, the Moses of a rising nation. Taking refuge from Zulu attacks in an impregnable mountain stronghold at Thaba Bosiyo in the year 1824, Moshesh began to gather around him fugitives from the surrounding broken tribes, and gradually acquired such power that he was able to withstand a great Boer invasion in the year 1836.

693

     Astute and versatile, firm and tenacious, perhaps possessing at the same time a spirit of charity, Moshesh throughout his long life pursued a policy of turning defeated but still powerful enemies into friends, by sending the vanquished home well provided with food, or by flattering their courage and power and placing himself under their protection. Recognizing that he could not, in the long run, hold his own against the white man, except by the white man's help, as early as 1833 he began to welcome the entrance of European missionaries. The first of these were sent by the "Paris Evangelical Society," and though Moshesh himself never professed Christianity, he made the missionaries his chief political and educational guides, philosophers and friends. And it is an undeniable fact that the missionaries, in their zeal for the conversion of the heathen, have generally protected the natives in their disputes with white oppressors, much to the disgust and anger of the latter.

     The whole life of Moshesh is one long record of successful warfare against encroaching neighbors,-Zulus, Beers, English Cape Colonists and even Imperial British troops. In 1852 the Basutos badly defeated a British force but Moshesh nevertheless "saved the face" of the invaders by declaring himself the weaker party and begging for peace. And Bryce observes that in the whole history of the British Empire, Moshesh was the only "native" potentate that ever came out of a struggle with Imperial forces, virtually if not formally the victor.

     In 1865 frontier disputes led to war with the Orange Free State. The Basutos were almost overpowered, but Moshesh saved his people by placing them under English Protectorate, and they were thence forward British subjects. Moshesh died in 1870, "full of years and honor" and truly the father of his people. His name is revered in Basutoland as that of George Washington in our own country, and many of his wise and witty sayings are still being repeated by the natives. One of the many anecdotes respecting him relates that he had been urged to take vengeance upon some cannibals who were accused of having killed and eaten his grandparents, but Moshesh replied: "I must consider well before I disturb the sepulchres of my ancestors."

694

     In the year 1871 the Basutos came under the administrative control of the Cape Colony, the government of which, in 1879, endeavored to deprive the somewhat restless mountaineers of their firearms. This was met with determined resistance and a long war followed during which the Basutos gave so good an account of themselves that the Cape government, in 1884, was forced to hand them over to the wiser and more liberal policies and immediate control of the Imperial government.

     SOCIAL AND ECONOMIC CONDITIONS.

     Basutoland thus became a British Crown colony, which means that the natives, after sixty years of almost continual warfare, had gained actual if not nominal independence and self-government. They are, indeed, under the general administration of the High Commissioner of South Africa, with a subordinate general Resident Commissioner in Basutoland, but the white officials interfere as little as possible with the native customs and laws or with the authority of the native chiefs. The land itself is wholly in the possession of the Basutos, and no white men are permitted to settle there as colonists or miners, though some, by special license, have been allowed to establish trading stations. Altogether there are about one thousand white persons in the land, including missionaries and British officials.

     The native government is distinctly patriarchal and at the same time truly democratic. The various septs or clans are governed by their hereditary chiefs, and the nation, as a whole, by an hereditary "Paramount Chief." The present occupant of this office is named Lerothodi, son of Letsie and grandson of Moshesh. Most of the subordinate chiefs are also descendants or relatives of Moshesh, but there is no feudal system prevailing, for the land belongs to the nation as a whole, and while the fields are allotted by the chiefs, neither they nor any other individuals have the power to sell or let any portions thereof.

     The Paramount Chief holds his court at his "kraal," in the open air according to ancient patriarchal custom, and here he settles disputes and delivers his judgments. The larger national questions are considered at the national assembly, known as the "Pitso," (from a word meaning "to call").

695

This assembly, since 1903, meets once a year, the Paramount Chief presiding, in order to listen to an address by the British Resident Commissioner, and to discuss new regulations, etc. The debates are conducted mostly by the chiefs, but all freemen have a right to speak and there is no voting but the consensus of opinion is acclaimed by shouts. In spite of this lack of parliamental rules there is scarcely ever any disorder at the assemblies.

     The social and economic life of the Basutos is founded upon the principle of a communal ownership of the land. The whole territory is held in trust for the nation by the Resident Commissioner. All are free to turn their cattle on the untilled pasture lands; the fields to be cultivated are apportioned to the house-holders by the Chiefs, but while these lands may be inherited they cannot be sold or in any way alienated, and thus the country is held intact for the people as a whole. By far the greater part of the land is so mountainous as to be uninhabitable, but the cultivated area has been greatly extended of late years, and the population, which, in 1897 amounted to 220,000 souls, has now nearly doubled.

     In their occupations the time of the natives is about equally divided between agriculture and cattle raising. The territory is one of the greatest grain-growing districts in the whole of South Africa, wheat and millet being the chief products. There are no factories of any kind, and mining has been forbidden by the British authorities in order to save the natives from an overwhelming influx of white adventurers and speculators.

     The chief personal wealth of the Basutos consists in their cattle; they have large flocks of sheep and goats and herds of cattle and horses. Seventy years ago there was not a horse in the country, but now the Basuto ponies have become famous in South Africa. Beside the industries described above, thousands of young men are every year traveling abroad to work in the mines at Kimberley and elsewhere. Being far more intelligent, hardy and industrious than other natives, their services are in great demand, and when returning to their upland homes they bring back considerable sums of money.

     According to Sir Godfrey Lagden, "Basutoland requires no money help, its financial condition being so sound that most countries in the world may envy it.

696

It has a balance in the Bank* of ?150,000 without any debt or liabilities whatever. The natives are by no means wealthy, individually, but there is no pauperism, and the nation possesses that truest form of riches which lies in a multitude of contented taxpayers, who tender their dues of their own accord." (THE BASUTOS, vol. II., p. 641.)
     * This must mean the Bank of South Africa, for we understand that there are no local banks in Basutoland.

     The natives live mostly in villages of more or less huts with floors of hard red clay. There are numerous small towns, but no large cities. Maseru is the seat of the British Resident Commissioner and Matsieng the seat of the Paramount Chief. Mafeting is a thriving agricultural centre. There is not an hotel or even an inn in the whole country, but the occasional white visitor
is always welcomed as guest by the European residents.

     INTELLECTUAL AND MORAL CONDITIONS.

     The language of the Basutos, like all the dialects of the Bantu negroes, (which are spoken throughout the greater part of Africa south of the equator), is a prefix-pronominal tongue, Chile most of the European languages are suffix-pronominal. That is to say, in the Basuto tongue the words change, or are declined and conjugated, not at their endings, but at their beginnings. Thus the word monna means "man," while banna means "men." Motse means a village, metse, villages; sefate, tree; lifate, trees. Ba-sotho is the name of the people itself, Se-sotho the name of the language, and Le-sotho the name of the country. The Basuto tongue is understood by about two millions of natives in South Africa. After the missionaries had molded it into a written language, the Bible was the first book translated and printed in "Sesotho." This most important publication was effected in the year 1883, and since then a rather extensive missionary literature has been published. An independent native newspaper, the NALEDI EA LESOTHO (Star of Basutoland), was established in 1904. The Writings of the New Church will no doubt be published in the Sesotho, but the translation will be a somewhat difficult task, owing to the absence of abstract terms in the language.

697

     Like all races of mountaineers, the Basutos are distinguished by a passionate love of personal and national independence. They are described as excelling all other negro races in intelligence, industry, dignity and persistency of purpose. They also uphold fearlessly their right to freedom of thought and speech in political and religious matters, which is a good omen for the future of the New Church amongst them.

     In moral conditions the Basutos are said to be far above other Kafirs and negroes, depredation and theft of any kind occurring very rarely, while deliberate murder is almost unknown. Too much must not be expected of them, however, in the regard to the relation of the sexes, for their ancestors for untold ages have practiced polygamy, and the wives-bought for cattle-were treated just a little better than cattle. As among other Africans, the women had to do the hard work in the fields, while their noble lords did the fighting and tended to the herds. But of late years these conditions have greatly changed among the Basutos; the men now assist in tilling the fields, and while polygamy still persists, and sexual relations are not yet quite settled, yet from latest accounts these things are gradually assuming more orderly forms. Among their marriage customs they practice the ancient Levirate law of the Jews, i. e., if a married man dies childless, it is the duty of his brother-if there is one-to marry the widow and "raise up seed unto his brother." This custom may have come among the Kafirs from some remote Semitic ancestors, together with the practice of circumcision.

     The native RELIGION of the Basutos is somewhat difficult to describe, inasmuch as the accounts differ on the subject, some authors maintaining that, like other Kafirs, they have no religion, while others state that they are of a very religious nature. They are neither idolaters nor polytheists, but have a rather vague belief in one supreme but unknown power which they call Mlimo ("the hidden one"), or Tile ("the sky"). They have no other deities, but they have a very lively belief in the presence of spirits: the whole world is full of spirits,-spirits of the mountains, of the rivers, of the shrubs and flowers.

698

These are ancestral spirits, especially spirits of departed chiefs who are supposed to retain much of their former power for good or evil. These spirits, therefore, are to be invoked or propitiated by offerings made at their graves, offerings consisting mostly of food, the spirits partaking of its finer essence, but there are no animal, and still less human, sacrifices.

     They have no regular priesthood, but there is, or was, a large and important class of witch-doctors,-medicine men possessing a rather remarkable knowledge of the healing and also poisoning potencies of plants These wizards also profess the power of communing with the dead, delivering messages from the unseen world, and of casting spells upon the enemies of their clients, when properly paid to do so. They have therefore been a great power for evil among the natives and have always opposed the influence of the missionaries, but their practices have been forbidden by the authorities and their prestige is declining with the progress of education.

     Christian missionary work has been the great civilizing influence among the Basutos, especially the Paris Evangelical Mission, which has been active in the land since the year 1833. There is also a strong Roman Catholic mission, an English Episcopal mission, and perhaps missions of other denominations. With their firm belief in religious freedom the heathen Basutos never persecuted the Christians, and there are now large and self-supporting congregations of converts. Official reports state that Christianity has not anywhere made such progress among the natives of South Africa as in Basutoland.

     The work of education is entirely in the hands of the missionaries, whose schools are partly supported by the natives and partly aided by a government grant. There are now more than two hundred of these schools, with an average attendance of about ten thousand pupils. A large proportion of the people is now able to read and write their own language and also, after a fashion, the English and Dutch tongues. An increasing number is also receiving the elements of a higher education in various institutions of learning in Cape Colony, and it is recorded that young Basutos at public examinations in these high schools often take higher honors than their competitors of European descent.

699

     In conclusion we shall quote the following testimony by Sir Godfrey Lagden as to the character of the Basutos:

     "No people could have survived the ordeal they passed through without possessing masculine qualities. Instinctively they were law-abiding. They were amenable to their Chiefs to whom they were devotedly attached, amenable to control by those whom they respected, intelligent, far-seeing, imaginative. Active by nature as all mountaineers are, more industrious than most native races, eager for education and advance, they had all the temperament of which promising nations are made. Pride of country often led to passionate outbursts which were nevertheless conspicuous for the absence, as a rule, of barbarous acts such as characterized other Kafir races in their frenzy.

     "Their reputation for chivalry not infrequently won for them toleration where other tribes would have gone down. Except in war they rarely harmed white people and no common man would knowingly lift his hand to injure a Chief or person in acknowledged authority. . . . Vanity played a great part in their life. They were vain of themselves for having beaten off invasion and successfully defied white armies. They are proud today and vain of appearance in clothes. No self-respecting man will receive a visitor or go on a visit without putting on his best. As a whole, their character has been toned by a combination of strong elements from many tribes from whom the consolidator, Moshesh, gathered the best. Time after time, when apparently off the balance, they have righted themselves on the eve of ruin. To their mettle therefore may be attributed much of the good fortune they enjoy today." (THE BASUTOS, vol. II., pp. 629, 630)

     In our next issue we shall present an account of the rise and progress of the New Church among the Basutos.

700

LORD'S CARE FOR THE LEAST THINGS 1915

LORD'S CARE FOR THE LEAST THINGS Rev. WILLIAM HYDE ALDEN 1915

     "The very hairs of your head are numbered." (Matt. 10:30.)

     In the very letter of these words the teaching that the Lord cares for the least things of human life is easily seen, but it is not so easy to see that He actually does so. We can conceive that He has created the universe as a whole; that by the operation of mighty forces under undeviating law the universe is sustained by His will; but when it comes to the particulars of life as affecting individuals, the happenings of every day with men, the circumstances of the experience of ourselves and of our neighbors, the events of the world which read of in the daily paper,-we do not see nor understand how these things can be, all of them, in all their particulars, of the Divine Providence. How, we ask, can the providence of the: Lord be in the storm or flood which destroys property and life? How can the Lord permit the wicked man to succeed and prosper, while the honest man fails and comes to want' How is it, if the Lord, as His Word declares, upholdeth the righteous, that He suffers shrewd unscrupulousness to prevail over conscientious dulness? How is it, indeed, that we can see anything of His providence over one visited with suffering and disgrace and shame brought upon them not by their own but by another's evil doing? We may indeed see here and there events which seem to indicate a special Providence, but even this seems exercised in erratic fashion. One embarks upon an ocean voyage and meets shipwreck and death; another is prevented by some trivial accident from sailing on the same ship and so his life is preserved. We cannot see why the events should be so different for the one than for the other. It was not, so far as we call judge, that the one who was drowned was evil and the one who was not was good.

     Not only are we unable to see the hand of Providence in the external things of human life, but it is easy to explain all these happenings without taking account of Providence at all.

701

     Given a framework of natural forces under natural law by which the universe is governed, and drought and flood and storm are only the varying ways in which these forces strike here or there with impartial and impersonal hand good and evil alike. Given human prudence within and in the use of its powers in freedom, and it is to be expected that the sharpest wits will win the battle of life, that the wicked, if he have the sharpest wits, will prosper and the righteous man, if he be dull, will fail. Nay, given such conditions, for the very reason that the wicked man places more heart in the things of the world than does the good man, there will be with him a more active zeal for worldly success, which will tend to give him the winning place. In war the appearance is that victory waits on the banner of the heaviest battalions. The natural man therefore concludes that all things which occur in human life may be explained under natural law and human prudence. There seems to such reasoning no place nor need for a Divine Providence.

     All this is as it must and should be, for the teaching is clear that if man saw manifestly the operations of the Divine Providence he would either be led passively by them and so lose all sense of life as his own, or would enter into those operations and so make himself in his own imagination a god, or would struggle against and resist the Divine will. In either event man's freedom would be lost, the purpose of the Divine Providence would be thwarted, and regeneration, the preparation of man for heaven, would be made impossible. Therefore man's prudence, while in reality it is nothing, yet appears to be something and so also ought it to appear.

     Nevertheless, despite this appearance, the teaching stands in the Word of the Lord and ought to be acknowledged and believed, "The very hairs of your head are all numbered." And the signification of these words stands, as stated in the Heavenly Doctrine, "that the Divine Providence arranges and disposes all things, even to the least, of the external life of man. And as if to emphasize this teaching it is said in the Word in immediate connection with the words of the text, "Are not two sparrows sold for a farthing, and not one of them shall fall to the ground without your Father," and in the Gospel of Luke it is added, "Fear not therefore. Ye are of more value than many sparrows."

702

     We shall be better prepared to understand and to receive the meaning of these words when we consider more particularly what is meant by the hairs of the head. They evidently mean the least things, the external things, but they also mean those things which are outmost and which have in them the least of life in and of themselves. They are excrescences of the body, growing outside of it as it were, and encompassing it, but not themselves partaking of life, except in a very slight degree.

     Now this is characteristic of the natural external happenings of life. They are not in themselves things of the life. They encompass the life; in themselves they have no life. They are the framework within which and by which life manifests itself; they are the things which life takes hold upon and uses; but they are not themselves living.

     Nor upon the existence of this or that of them does the happiness or misery of life depend. Circumstances which to one appear the sources of the keenest delight, to another are apparently a source of grief and pain. The possession of wealth with some but emphasizes the conviction that the things best worth having, wealth cannot buy; while the lack of wealth, with others may convince them that the things most worth having, poverty cannot take away. Possession or lack of possession of any external thing whatsoever never made anyone truly happy or had the power to take true happiness away.

     The same principle holds true as regards the possession of power. No possession of coveted dominion gives lasting satisfaction. Alexander ever seeks new worlds to conquer, finds the world itself too small to satisfy his love of rule.

     Consider external knowledge or accomplishment; the most that one can know is as nothing. The knowledge of a Newton is but as a grain of sand upon the margin of the great ocean of truth. The utmost of accomplishment but reveals the vastness of those things which cannot be compassed by any human ability.

     And when we come to the moral quality of life, the difference between evil and good is not expressible in external terms of evil deed or righteous performance. What men do of good or evil is largely a matter of their ability and the opportunity of their lives; how much or how little the accomplishment is, does not measure the character of anyone for good or for evil.

703

We may not judge the spiritual state of any man in the world by the outward appearance of his deeds.

     There is absolutely no difference as regards the real human state of any life as to its content or discontent, happiness or misery, in whatever may be the external condition of it. He who is in the stream of Providence, it is written, if he has riches or is exalted to honors, does not set his heart upon these things, nor is he depressed if his condition be mean, knowing that all things work for a happy state to eternity, whatever be the appearance of the means.

     External things and events, then, however they may appear in themselves, are in fact of the least consequence, so far as they are themselves concerned. They are as the hairs of the head, having in themselves little or no life. To the man within them and subject to them, what they are is not the determining factor of his happiness or his lack of happiness, of his state as to good or evil.

     Now if all this is seen to be true, the apparent injustice in the external conditions to which men are subject in the world ceases to disturb our faith in the Divine Providence even in the least degree, since by no change in external conditions, considered for themselves alone and for their natural results, could the happiness of men be secured or their essential pains removed; still less by any conceivable change in such externals alone could the purpose of the Divine Providence be accomplished.

     The object of the Divine Providence is to bring men into heaven; which, to put it in another way, is to bring heaven into them; or to state it in still another way, is to renew them, to take away from them the heart of stone, and to give them a heart of flesh,-in a word, to regenerate them. And this must be done during the life on earth where the will of man can act freely in and by means of external conditions, and by means of external conditions which are as it were in themselves dead and of no consequence, fix and determine that which alone is of consequence, his eternal life.

     Considered in this connection, in their relation to the spiritual development of man, external conditions are of the utmost importance.

704

For, in themselves dead, they are by that very fact means for reacting against living forces and thereby fixing them, in one form or another. In this sense all power resides in ultimates, in these outmost dead things and events of human life in the world. All power resides in ultimates. Not that all power is of ultimates, or from them, but in them. Ultimates are not life in themselves, they have no life in themselves, but they are means by which things of life from within act and by which they have power. For this reason the hair of Samson, the hair of the Son of Man, signifies the ultimates of the letter of the Word in which is Divine Truth in its fulness, in its holiness and in its power. For in the letter of the Word the Divine truth is expressed in fixed unmistakable terms, terms unchanged and unchangeable, which man may lay hold upon and by which he may in fixed form know the will of the Lord for the guidance of his life.

And the world of external events is that place where he may by means of its external deadness act as it were against his own will and fix in an external form his obedience to the will of the Lord. His external man is a part of this dead world which is the field for his regeneration; and the teaching is familiar that as he acts in the external man in obedience to the Lord's will, or, to put it other words, as he shuns evils as sins in the external man, the Lord removes from within the lusts for that evil and so regenerates him.

The external world with all its material things and conditions is the theatre wherein man is placed that he may work out his own salvation. All its events are arranged and disposed by the Lord, not for the external satisfaction of men; still less for their punishment; but solely to give men the opportunity to obey His will, and so to regenerate them. He arranges and disposes these external things not to compel man, but to give him opportunity, if he will, to shun evil and to do good in external act. What the external evil be which he is to shun is not of consequence, for as it is written that he that shall break one of the least of the commandments of the Lord breaks all, so it is equally true that he who shuns one evil which the Lord shows him to be an evil against Him in effect keeps the whole law of the Lord.

705

The essential thing is that he shall cease to do evil and do good not from himself but from the Lord; and if he think of one sin or another and then desist from that because it is a sin against the Lord, this initiates him into the way of repentance which is the means by which the Lord can regenerate him and prepare him for heaven. Thus thought of, all the external events of life which touch each one are so many opportunities for him to shun the evil or to do the good. If we can simply believe this, we shall no longer be concerned as to what the external event or circumstance of life may be, but will accept it and use it as placed before us by the Lord for its own specific purpose, to the grand end of regeneration and preparation for eternal life, which is the sole purpose of the Lord's Providence.

Quite another end is that which we would seek if we had open to our own will the disposing of the events of life. We each of us naturally seek the gratification of the love which is ours, for the gratification of love is the delight of life. That love might be a good or an evil love in the eyes of men, but whether good or evil before men the love which each and every one of us would, if left to himself, seek to gratify would be a natural love, a love flowing forth from self and therefore selfish, opposed to the Lord and to the neighbor. Of ourselves we would have gratification of the appetites and passions of the body, wealth for the gratification of our natural desires, exalted place and power over others to gratify our ambition or love of rule. The world is to the love of self the place for its gratification. To the love of self and the world that life is successful which offers the greatest measure of gratification of these loves in their many forms and shapes. The object of the Divine Providence is to change these loves, as they must be changed if we are to enjoy eternal happiness And if this is to be done, we must co-operate with the Lord in the doing. He takes us into His counsels, tells us His purpose, reveals to us what must be done in order that His purpose may be accomplished. He sets before us life and good and death and evil, and says, "Therefore choose life that both you and your seed may live." He says in effect, "These things of your external life which appear to you, means merely for the gratification of your loves, are in their minutest details ordered and disposed by Me that by them if you are obedient to law, the love with which you were born, with which every man is born, which look to self and the world, and therefore away from the Lord and heaven, may be put away, and in the stead of them you may be gifted with the love of Me and the neighbor, which are the loves of heaven."

706

The work of regeneration requires stern discipline of the soul, drill in self-denial, disappointment and grief and pain for the loosening of the hold of natural lusts, the opportunity to commit sin that we may as of ourselves refuse to do evil, or, it may be, learn even in the gratification, of sinful desires that the end of sin is death. The process of regeneration is not instantaneous, is not short, is not easy; it begins in the preparation for it with the cradle, it has no end in its' progression even as eternity has no end.

Every step of the way of it is numbered, arranged and disposed in its relation not only to all other events in the life of the individual but to all other events and happenings in the life of every other man or angel. This is not the least of the wonders of the Divine Providence. Man, at the best, makes laws and shapes actions which will be of the greatest good to the greatest number, to the inevitable injury of some; the Lord shapes the infinitely many conditions and events and circumstances of human life for the good of each and every one, so wonderfully weaves and guides all things as if the good of each and of him alone was the sole object of His Divine care. Well may we say with the Psalmist, "Such knowledge is too wonderful for me, it is high, I cannot attain unto it." In view of it our own attempts to judge as to the good or evil happenings of life sink into foolishness, and our own prudence is seen to be as nothing before the wisdom of the
Lord.

We have dwelt only upon the general significance of the text. This general signification is emphasized by the setting of the words in the chapter from which they are taken. There they are applied not to every man, but specifically to the Lord's twelve disciples in their sending out to evangelize the world. This is specifically the sending out of the Divine truth of the Word into the lower planes of each mind for its regeneration. The chapter tells of the calling together and sending out of the disciples by the Lord.

707

So all the principles, the truths of spiritual life are sent out by the Lord, are as it were called together by Him In His Word and sent out by Him. The sum of these truths is the Decalogue, which has its force for regeneration not in its content of moral precepts, but in the fact that these precepts are given by the Lord and are to be obeyed as His Divine laws. The apostles are sent out as lambs in the midst of wolves. So Divine truths find in the human mind opposing passions which would, if they were permitted, rend and destroy them. The disciples were sent into a state of conflict, brother delivering up brother to death and the father the child, children rising up against their parents to put them to death. They were to be hated of all men for the sake of the Lord's name. This describes the deadly conflict in the mind of every regenerating man, where it is to be seen that a man's foes are those of his own household. We might take every verse of this chapter in order and find its pertinence thus in individual experience, culminating in the utter inversion and regeneration of the mind where that which at first was thought to be life is lost and that which was not at the first known to be life is found, so that he who loseth his life for the Lord's same and the Gospel finds it unto life eternal. And through all and in all, the hairs of the head of the disciples are all numbered all the outward things are by the Divine wisdom arranged and disposed so that by the Divine Power in and by them the Divine Word may accomplish that which He who gave it pleases, and that it may prosper in the thing whereto He has sent it.

On the Lord's side all these things are invariable and absolute by an inevitable necessity adapted to the state of each and every man. If man will, this means his regeneration, for it is written, "He that receiveth a prophet in the name of a prophet shall receive a prophet's reward, He that receiveth a righteous man in the name of a righteous man shall receive a righteous man s reward, and whosoever shall give to one of these little ones that believes on Me a cup of cold water only in the name of a disciple, he shall in no wise lose his reward." Amen.

708

TIME IN THE SPIRITUAL WORLD 1915

TIME IN THE SPIRITUAL WORLD Rev. JOHN FAULKNER POTTS 1915

     If we think in particular of any time in the past, of any event that we remember well and distinctly, and while thinking of it put away all idea of time, thus concentrating our thoughts on the event itself, we instantly find that in place of the time at which the event took place there arises the idea of the condition or state that belongs to that event. For example, suppose the event was a railroad accident, which we vividly remember, and we are thinking of it deeply, without any thought of where it happened, we at once find that all the scenery of the event, rises before us, and we see all its details with the utmost clearness before the mind's eye. Being so much absorbed in watching the picture thus awakened from the memory, we do not notice the extraordinary circumstance that we have lost all idea of time; that we have had no need to put away the idea of time, because it has vanished of its own accord; the time at which the accident happened is of no account to us, it is the event itself that engages our whole undivided attention. The phenomenon just described is probably a common occurrence with most people; in fact, any state of deep and concentrated thought will cause it. All this shows that there is no time for the spirit of man, even in this world.

     We may note here the well known fact that even natural time has no fixed length or duration; sometimes it will fly like the wind; sometimes it will drag its slow length along like a wounded snake. Yet in each of these cases the clock may show that its actual length has been just a quarter of an hour.

     The foregoing remarks have been suggested by the following passage in the Writings, "When the notion of time is removed, there remains the notion of the state of the things that existed at that time" (A. C. 488, end).

     In the TRUE CHRISTIAN RELIGION we are informed how Swedenborg himself learned to think in this way. He there says, "I was once thinking of what God was doing before the creation of the world.

709

But lest I should be carried by such things into delirium I was uplifted by the Lord into the sphere and the light in which are the interior angels, and after the idea of space and time had been a little removed, it was given me to comprehend that the eternity of God is not an eternity of time, and also that because the Divine from eternity, thus abstracted from all time, does not involve days, years, and ages, but that all these are present to God, I concluded that the world was not created by God in time, but that times were introduced by God together with creation" (T. C. R. 31:3). Here we are told that the eternity of God is not an eternity of time, but that all times are present to God; all the past and all the future are to Him the present, the NOW. This is what eternity is. This is the eternity of God. This is the eternity of everything. Eternity is the present moment.

     We are all weak and erring mortals, and it is not easy for us to keep our minds in this state of elevation into the sphere and the light in which are the interior angels. We may therefore possibly be aided by the following consideration: We have just seen that eternity is NOW. Very well, this in reality is all that we ever have. We possess not the past, we possess not the future, but the present instant we do possess. This is the eternity we have, and there is no other, and there never will he any other. We can never get beyond the Now. This then being the actual fact, why not look this fact in the face, and submit to it?

     All the inhabitants of the spiritual world dwell exclusively in the present; they have to do so, because they have no fixed time; their time cannot be measured; to them the present must be everything; and in this way they fulfill the Divine injunction, "Take therefore no thought for the morrow, for the morrow shall take thought for the things of itself, sufficient unto the day is the evil thereof."

     How then do those who dwell in the natural world get the idea of fixed time? We get it from the apparent rising and setting of the sun, from the changes of the moon, and from the succession of the seasons. These physical phenomena give us the idea of days, months, and years, and thus make time in this world a reality, and render the measuring of it a necessity. Hence clocks and watches.

710

     None of these things exist in the spiritual world; there the sun, moon, and stars neither rise nor set, but stand fixed and stationary in the sky; no stated alternations of day, month, and year take place there. It is true that these alternations do exist there, but they are dependent on the state of mind of the angels and spirits with whom they take place, and they are in exact correspondence with that state of mind. When the sun shines, it is because those who behold it are good and happy. When the sky is covered with black clouds of smoke and filthy vapor, it is because those who are overshadowed by them are evil and miserable. Thus the alternations that exist in the spiritual world are variable and unfixed.

     A full realization of these conditions as existing in the spiritual world enables us to understand some otherwise difficult and perplexing subjects. Take, for example, the subject of the eternity of the hells. This subject is like an unquiet ghost that cannot be laid, and it is doubtful whether any perfectly satisfactory solution of the problem has been arrived at, although the solution of it; may not be at all difficult. The difficulty seems to be caused by our thinking of the inhabitants of the hells living on and on in degradation through century after century forever; millions of years will pass, and the termination of them will find all those countless human beings still resident in the infernal regions. This is certainly a dreadful conception, and it is no wonder that kind-hearted people shrink from the contemplation of it.

     Let us now see whether from a New Church point of view it is not possible to find a satisfactory answer to this troublesome question. We have already seen that in the spiritual world there is no fixed time, but that the appearance of time in that world is entirely dependent on the state of mind of the inhabitants. From this it follows that the common idea about the eternity of the hells has no basis in fact. There is no such thing as the inhabitants of the hells living on and on through century after century forever. We have also seen that eternity is the present moment, the Now. This, therefore, is all that the infernals have. This is their eternity, consequently the future cannot possibly concern them. Why then should it concern anyone else?

711

     In an important passage the Writings say, "What natural man can comprehend that there are no spaces and times in heaven; but states of good instead of spaces, and states of truth instead of times? From this it is evident that if the merely natural man concludes in himself that nothing is to be believed except what he apprehends, he then casts himself into enormous errors " (A. C. 8325). This shows that if we attempt to understand the subject of time in the spiritual world without any elevation of the mind above its natural thought, we shall inevitably fall into enormous errors, and this is precisely what happens to those who think of the eternity of the hells from a merely natural point of view, which is based on the idea of time. To think about eternity in this way is indeed an enormous error; for it is only by getting rid of the idea of time that we can learn to think wisely about eternity in any connection.

     In the chapter "On time in Heaven" in the work on HEAVEN AND HELL we find the following instructive and emphatic statement, "As the angels have no idea from time, they therefore have no idea about time, or about the things which belong to time, thus which are proper to time; they do not even know what these are, as what is a year, a month, a week, a day, an hour, today, tomorrow, yesterday" (n. 165) From this it is evident that the angels cannot possibly think about anything going on through countless ages; they cannot even think about anything going on for a single hour; for so little can they think about time that they do not know what an hour is. Wise angels!

     In this world, however, with the apparent movements of the heavenly bodies before us all the time, and with the succession of the seasons constantly taking place, no one can be blamed for having the idea of time, and of past, present, and future; in fact, it is often our duty to think of time. But after we have been instructed from Heaven that in the spiritual world there is no such thing as time, and yet keep on thinking of it as existing there, then indeed we have no excuse, and we cannot reasonably wonder that we become disturbed and unhappy in mind.

     In contradistinction to this sad state of affairs it is pleasant to remember that there is already in this world one large class of human beings who are like the angels in respect to their utter indifference to time.

712

In this respect little children are an example to us; they live almost wholly in the present. Should trouble arise, as soon as it is past they dry their eyes and break forth into smiles; and as for the future they literally take no thought about it. The result is that their life tends to be full of joy and happiness, and we adults might also be as joyous as they if we would. It is true that their indifference to time is based on their ignorance of it, and we are not thus ignorant; but nevertheless we have our remedy within reach in the shape of the innocence of wisdom, for as we grow older and older we are able to come more and more into this, and thus realize that we, too, are all the children of an ever present and Almighty Father.

     We now approach the consideration of a subject that must often have caused surprise to the readers of the Writings. These sometimes speak of days, years, and other periods of time as existing in the spiritual world. Let us see whether this seeming contradiction cannot be clearly explained.

     We have already seen that in reality men possess no more of time than an everlasting Now; and that if we analyze this Now we find that it is not a point of time, but is a state; it is the state we are in at that moment, not merely our state of mind, but also our state of body, and of all the objects, scenery, and circumstances around us. Thus what we really possess even in this world' is merely a state, so that in this respect we are situated much as are spirits and angels; they, as we know, have state instead of time, and think from state, and never from time.

     But although we in reality possess nothing beyond this perpetual Now, we find that this Now is never the same for two moments together, but is constantly on the move, it is, in fact, a progressive Now; and its successions go on without end or limit; there is no power that can arrest them. Well, it is just the same with spirits and angels, as the Writings say, "In heaven all things succeed one another and progress just as in this world" (H. H. 162). In other words, as our state is progressive, so is theirs, so that although there is no time in the spiritual world, there is something that corresponds to it, and therefore the Writings sometimes speak of days and years there, and also of ages.

713

This is inevitable, because the Writings had to be adapted to the comprehension of natural man as well as to that of spiritual and celestial men. In the natural world there really is time, and as natural men we cannot get away from it, but are bound to pay much attention to it. Take, for example, this present year 1915; this corresponds to a certain point of state in the spiritual world; in other words, what is Now here is Now there also; these two Nows are the same Now.

The Writings say that after death some persons merely enter the world of spirits, and at once pass on to either heaven or hell, while some remain there a few weeks, some a number of years, but none remain there more than thirty years (H. H. 426), so that by the rear 1945 all without exception who die in this year, or have died before it, will have passed out of the world of spirits to their eternal home and destination. But, as just seen, the present Now with us is the same as that with spirits and angels, so that when the Now of 1945 arrives in this world it will be the same moment, or Now, with the inhabitants of the spiritual world. It is true that with them there will have been no days or years of time, but there will have been a succession of states that correspond to these periods of time, and it will be these that the spirits and angels will think of; and in this way they are preserved from thinking about time, although they live in a world where all things succeed one another, and progress, just as they do in this world. But as for the Writings, which had to be written in the natural world for the people in it, it is evident that they could not possibly convey their meaning to us in any other way than by using such words as hours, days, weeks, years, and ages. Yet they never fail to explain, if not at the moment, yet in many other places, that this is a mere accommodation.

In conclusion, a few words may be addressed to those who imagine that if they were to leave out of sight the past and the future, and dwell only on the present, they would lose all clear and satisfactory thought, and would fall into a limbo of confusion; whereas the reverse is what really then takes place. The truth is that their thought then becomes clear and satisfactory, because they are then thinking in the same way as the angels who are with them think, whose angelic perception of eternity then flows in, and this is unlimited and unconfined.

714

This is plainly stated in the work on HEAVEN AND HELL, at no. 169, as follows: "A natural man may believe that if the ideas of time, of space, and of material things were taken away, he would have no thought, because upon these is founded all the thought which man has; but be it known that in so far as the thoughts partake of time, space, and what is material, they are limited and confined; but are unlimited and widely extended in so far as they do not partake of these things, because in so far the mind is raised above bodily and worldly things. This is the source of wisdom with the angels."
MY SAVIOR 1915

MY SAVIOR 1915

A HYMN BY A LITTLE BOY OF TEN YEARS.

Thou are my Redeemer and my Savior.
Thou alone do know the path of my life.
In Thy kingdom there is no sorrow.
In Thy presence there is light and joy.
In Thy kingdom we will gather
To learn Thy Truth,
To learn Thy Way.
Savior, hear my voice I pray Thee,
Take me to Thy kingdom above.
There no harm shall meet me.
There no fear shall greet me.
There my head will I bow in prayer.
There I am in Thy loving care.

715

Editorial Department 1915

Editorial Department Editor 1915

     NOTES AND REVIEWS.

     While the LIFE is not unwilling to publish letters signed anonymously, it should be understood that the name of the writer must be communicated to the editor. Otherwise letters cannot be published in our pages.

     Mr. A. H. Stroh, in a paper on Swedenborg's early life, (in the NEW CHURCH MAGAZINE for October),-in connection with Swedenborg's theory in the PRINCIPIA-points out that "in ancient times Anaxagoras had advanced the idea that the sun was made of iron," and he adds that "iron probably constitutes a great part of the sun, as shown by spectrum-analysis. Arrhenius believes 'that the earth's chief mass is iron.'"

     "The Great Crossing" is the title of a featured short story by Louis Pendleton, published in the CHRISTIAN ENDEAVOR WORLD for September 16th. It deals with the sinking of a great ocean liner (by submarine attack, it would seem), and the experiences of the "survivors"-in the spiritual world. The incredulity of some of them, when informed that they had "died," and the evolution of internal character, are swiftly but graphically depicted by the author of THE WEDDING GARMENT.

     The following notice appeared in THE NEW AGE, of Sydney, for August last:

     "CONJUGIAL LOVE, the new translation, by Rev. W. H. Alden, of the Academy of the New Church, is a very handsome volume, pleasant to handle, and pleasant to read. The translation seems to follow the terse and concise style of Swedenborg better than Mr. A. H. Searle's rendition (1897), though this in its turn marked an advance on previous efforts. We still look in vain, however, for a reproduction of Swedenborg's capitalization.

716

Assuredly it was not used thoughtlessly, and it might, as Mr. McGeorge so strongly contends that it does, throw valuable light on the deeper implications of the work."

     A memorial tablet of granite now marks the site where stood formerly the little old church building of the "Delaware County" New Church Society, at Darby, now called Lansdowne, Pa. The temple was erected in 1830 by the Rev. James Robinson, who came to this country from Derby, England. The society was subsequently ministered to by the Rev. Edwin Atlee, David Powell, and Thomas Wilks, but gradually dwindled in numbers and became extinct many years ago, the property and funds passing into the hands of the Philadelphia First Society. The old church yard, containing the graves and tombstones of a number of early and prominent members of the New Church-such as Francis Bailey, Richard de Charms, and others, has now been enclosed so as to preserve it from the depredations of vagrants.

     Mr. Charles Higham, of London, in a letter to the MESSENGER for September 1st, requests information concerning "an old book," entitled A NEW AND COMPREHENSIVE DICTIONARY OF CORRESPONDENCES, published in London, in the year 1800, by the Rev. George Nicholson, N. H. M. (These letters stand for "Novae Hierosolymae Minister.") Mr. Higham states that "a 'second edition' of the book, in octave, without the name of the English author, or of an American editor, appeared in Boston in 1847," and he asks if anyone can give him "the name of the said editor, and a note of any later editions of the book and their respective dates."

     The "American edition," to which Mr. Higham refers, was not a reprint of Nicholson's book, but was a new work composed by Mr. Charles Bolles, of Boston. He was a printer and became converted to the New Church while setting type for New Church publications. The book in question is entitled A DICTIONARY OF CORRESPONDENCES, REPRESENTATIVES, AND SIGNIFICATIVES, derived from the Word of the Lord; extracted from the Writings of Emanuel Swedenborg, Boston. 1841. $8.00. 436 pp. A second edition was issued by Otis Clapp, Boston, 1847.

717

(See the old series of the Boston NEW JERUSALEM MAGAZINE, Vol. 20, p. 554, and vol. 27, p. 403.)

     A writer in the MESSENGER for October 13, reminiscing on "The Power of a Sermon," relates the following incident:

     "Mr. H. H. Alger was a young reporter in Chicago about twenty years ago; he was boarding with a New Church family and one rainy Sunday night went with them to their Church. The pastor, Rev. Lewis P. Mercer, preached on the subject of the Incarnation, and young Alger was so moved that he changed his religious views, and after meditating for some time he decided to study for the ministry. He is now pastor of Trinity Baptist Church in Fall River, Mass. He has spoken to me several times of the effect of that sermon on his life; a sermon preached to a gathering of less than a dozen people."

     If all the rest of the audience had become Baptist ministers perhaps the sermon would have been considered still more powerful in contributing to the growth of the General Convention of the New Church.

     A Committee of the General Convention has been for some time at work on an "annotated" edition of the work on CONJUGIAL LOVE, and they have now announced their principle of annotation. In the last JOURNAL Of the Convention they report that "the Committee would select the notes upon the principle that the text should be allowed to speak for itself as far as possible. This would mean the fewest possible annotations, especially the fewest possible from other works."

     If the Committee is beginning to realize that the fewer notes, the better, may we not hope that in the course of years they may come to realize that no annotations at all would be the best? The idea of allowing the text of CONJUGIAL LOVE "to speak for itself as far as possible" can mean nothing else than that it is not possible to allow it to speak for itself,-and, further, that it is not possible to permit the readers to judge for themselves as to the meaning of the text. The tone of the Committee's report bears the indications of a troubled conscience. And this trouble would certainly become still more complicated were they, in their annotations, to quote extensively and honestly from the "other works" of the new Divine Revelation.

718

WORK OF A NEWCHURCHMAN IN SPAIN 1915

It may seem a singular dispensation of Providence that a Norwegian should have been the first means of introducing the Heavenly Doctrine in Spain. From time to time our readers have found notices in our news columns respecting the work of Mr. J. H. Andersen, of Valencia, Spain. Some years ago we obtained a copy of his Spanish translation of HEAVEN AND HELL, and we have now received three other volumes from his pen, together with nine numbers of his monthly journal, the HERALDO DE LA NUEVA IGLESIA. The first of these works, entitled LA NUEVA JERUSALEM, is a pamphlet of 67 pages, published in 1910. It is a "Introduccional compendia de la doctrina de la Nueva Iglesia." The second is a volume of 587 pages, published in 1911, and is a Compendium of the Heavenly Doctrine, consisting entirely of extracts from LA VERDADERA RELIGION CHRISTIANA. The third, published in 1914, by "La Sociedad Swedenborg Espanola," consists of EXTRACTOS DE ARCANA COELESTIA Y APOCALYPSIS REVELATA, after which follows, as an appendix, an account by Mr. Andersen of the four successive Dispensations, a brief biography of Swedenborg, with a description of the Last Judgment and the New Church.

The work of Mr. Andersen in Spain-laboring all alone and unaided, but persistently-deserves the encouragement and support of the whole New Church. Means should be placed in his hands to advertise the works thus far published, and also his journal, in leading non-Catholic newspapers and magazines, not only in Spain, but in South and Central America and other Spanish-speaking parts of the world. It is evident that the Latin races are slowly being prepared for the reception of the Heavenly Doctrine, signs of which are appearing here and there, as, for instance, the Italian circle in Trieste, the work of Dr. Calleja in Mexico, and the promising movement in Brazil.

719

DR. LAMM'S SWEDISH BIOGRAPHY OF SWEDENBORG 1915

     From THE NEW CHURCH WEEKLY for September 11, 1915, we copy the following from al review by Mr. Alfred H. Stroh:

     "Viewing the whole field of New Church and Swedenborgian publications it may most suitably be divided into three parts. The first covers the printing of editions of the text and translations, the second may be referred to as 'Documents Concerning: Swedenborg,' and the third consists of biographies of Swedenborg and collateral New Church literature.

     "The twentieth century has already witnessed a great increase in the publication of works and documents by Swedenborg, and the activity of New Church publishers in issuing new biographies of Swedenborg and collateral literature has been great in England, America, and Sweden. Moreover, in Sweden, a number of works on Swedenborg have appeared by authors and under auspices not connected with the New Church except in so far as the general sources of information are concerned.

     "Just after the removal of Swedenborg's remains from London to Upsala in the Spring of 1908 a number of new Swedish biographies of Swedenborg appeared. . . . At the present time, four writers in Sweden have published, or are on the point of publishing, new books on Swedenborg.

     "The first of these Swedish writers, Professor Hjalmar Holmquist, of the University of Lund, is Professor of Church History there, having previously been Decent [licensed lecturer] of the same subject at the University of Upsala. The contributions by Professor Holmquist on Swedenborg's early life and works form the basis for a new biography of Swedenborg, which, as the Professor has informed the writer, will be extended by the publication of the next period, comprising Swedenborg's PRINCIPIA philosophy, already prepared in a draft. Professor Holmquist's attention has been mainly directed towards describing and analyzing Swedenborg's development before the PRINCIPIA, published in 1734.

     "Decent Martin Lamm, of the University of Upsala, is a specialist in the history of literature, and some two or three years ago he began to study Swedenborg, the first published result being a book of 313 pages, octave, entitled SWEDENBORG, A STUDY OF HIS DEVELOPMENT INTO A MYSTIC AND SPIRIT SEER, by Martin Lamm (Swedenborg en studie ofver hans utveckling fill mystiker och andeskadare of Martin Lamm.

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Stockholm, Hugo Gebers Farlag). During the preparation of this book for press in the autumn of 1914 (it was published last June), the writer of this article had the pleasure of meeting Decent Lamm and of corresponding with him concerning THE WORSHIP AND LOVE OF GOD, and Swedenborg's DREAMS. I was astonished to find that we agreed in many respects regarding the interpretation of the discrete degrees and related philosophy in Swedenborg's philosophical and theological works, concerning which there has been so much discussion in recent years. As to Decent Lamm's exact position, I shall attempt to outline it below.

"Like many of the authorities on the history of literature in Sweden, such as Schuck, Warburg, Levertin, Decent Lamm is of Jewish descent. He told me that he accepts neither the Jewish nor Christian nor New Church positions, but he thinks Swedenborg's system is beautiful. In other words, the content of Swedenborg's works is for the author of the book, 'Swedenborg, a study of his development into a mystic and spirit seer,' a subject to be treated from the asthetical, critical and historical standpoints, just as some other interesting figure would be treated, placing him in his proper position in the history of Swedish literature, and defining his influence upon the romantic school. This general standpoint also appears clearly from the opening paragraph of Lamm's book which may here be translated.

"'This work has been occasioned by studies concerning the mystic-sentimental stream in our literature of the eighteenth century, which prepares the way for romanticism and afterwards is dissolved in it. Since in this connection it was necessary to treat of Swedenborg's doctrine somewhat closely, and of the important role it has played as well inside as outside of our country I soon found that it was impossible to build upon previously existing presentations.

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It was also seen that Swedenborg's system cannot be understood without being placed in connection with his philosophical standpoint in his works on natural science, since the system is everywhere based on that standpoint. I was therefore forced to examine more closely the genesis of the Swedenborgian theosophy, and it is the result of these studies which I here communicate in the hope that my examination in spite of its defects may be of some use for future investigation in this field which is still much neglected from the Swedish quarter.'

"In the continuation of the preface the author's position is still further defined. He has not intended to discuss Swedenborg's significance for his own or later times, as he intends to do that in another connection in detail, nor has the purely biographical or scientific side of the subject been especially taken up in the book, nor any parts of Swedenborg's system except those which were the guiding thoughts in his development.

"With a dozen well-chosen illustrations and with twelve chapters of closely printed text, the author of this remarkable work presents to the reader a definite and new conception of Swedenborg's system and development. The titles of the twelve chapters will indicate the general trend of thought, and therefore they will be translated here in their series: 'The parental home and student years, 'The mechanical view of the world,' 'The transition to a mystical philosophy of nature,' 'The Philosophy in the "Economy of the Animal Kingdom,' 'The doctrine of correspondence,' 'The religious crisis,' 'The "Worship and Love of God,"' 'The spirit-seer,' 'The Interpreter of the Bible,' 'God and the world,' 'The Last Judgment and the New Jerusalem.'"

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WAS THE DIVINE TRINITY FROM ETERNITY? 1915

     It has been charged, recently, that the New Church "is institutionally founded upon an explicit denial and rejection of any such reality in God as the Christian Trinity of Father, Son and Holy Spirit-before the Creation of the world and before the Incarnation." (See NEW CHURCH LIFE, Sept., 1915, p. 602.)

     The accusation that the New Church is founded upon the "denial and rejection" of anything is an utterly false charge. To be founded upon denial and rejection is to be founded upon a negative basis, which in itself is a nothing. The foundation of the New Jerusalem is a positive foundation, an affirmative basis, the acknowledgment of the Lord Jesus Christ as the only God of heaven and earth.

     It is the Church of corrupted Christianity that is institutionally founded upon denial and rejection,-the denial of the sole Divinity of the Lord Jesus Christ, the rejection of the fundamental truth of primitive Christian faith. This truth is the stone which the builders rejected and it is this truth that has become the head of the corner in the New Christian Church.

     We need not dwell here upon the unscriptural and irrational doctrine of the Old Church concerning a Trinity of Divine Persons, according to which the first Person had from eternity begotten the second Person, while these two had from eternity produced the third Person. Instead of a Trinity of Persons the New Church acknowledges a Trinity of Divine Essentials in the one Person of our Lord Jesus Christ, but it may not be clearly understood by all members of our Church that even this Trinity of Essentials was not an eternal trinity, i. e., did not exist before the creation of the world and the Incarnation of the Word, but became an actual fact only by means of the Incarnation and the Glorification of the human of the Lord.

     Many persons, even in the New Church, have expressed surprise and perplexity at the teaching in the TRUE CHRISTIAN RELIGION, n. 170, where it is said, "That before the world was created there was not this Trinity, but that it was provided and effected after the world was created, when God became incarnated, and then in the Lord God the Redeemer and Savior, Jesus Christ."

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     It was this teaching that caused Thomas Hartley to ask of Swedenborg the question: "Was there not always a Trinity in the Divine Nature, to be understood in this manner, viz., Divine Love, Divine Wisdom, and the Quickening Spirit or Holy Proceeding'" And many New Church students since then have wondered how the teaching in T. C. R. 170 is to be understood: Since the Divine Trinity is a Trinity of Divine Essentials, was it not essentially eternal like everything else that is Divine? Otherwise, would not the "provision and effecting" of such a Trinity after the Creation and the Incarnation imply an essential change in God-who is unchangeable?

     To these questions the answer is generally given that the statement in the TRUE CHRISTIAN RELIGION, n. 170, speaks of "this Trinity," (haec Trinitas), viz., the Trinity of Father, Son, and Holy Spirit in the Divine Human of the Lord, which did not exist IN HIM before His Human was born and glorified, but that nevertheless there was always, or from eternity, A Divine Trinity of Divine Esse, Divine Existere, and Divine Proceeding, or, what is the same, the Divine Trinity of Divine Love, Divine Wisdom and Divine Operation.

     This answer may, for a time, satisfy the inquiring mind, but the original questions arise anew when we read the unmistakable statements in the CANONS OF THE NEW CHURCH:

     "THAT BEFORE THE WORLD WAS CREATED THE TRINITY OF GOD WAS NOT.

     "The Sacred Scripture teaches, and reason-enlightened by the Lord therein and thence-sees, that God is One. But that God was triune before the world was created, this the Sacred Scripture does not teach, and reason thence illustrated does not see." (CANONS. Trinity, Ch. 14)

     And the fourth chapter of the CANONS, On the subject of the Trinity, continues with this heading:

     "THAT THE TRINITY OF GOD CAME INTO EXISTENCE AFTER THE WORLD WAS CREATED, AND ACTUALLY IN THE FULNESS OF TIME, AND THEN IN GOD INCARNATE WHO IS THE LORD THE SAVIOR JESUS CHRIST."

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     In these teachings there is no mention of "this Trinity," as stated in the TRUE CHRISTIAN RELIGION, but we are distinctly taught that before the Creation and before the Incarnation there was no Divine Trinity whatsoever, and this also is what is actually meant in T. C. R. 170, as is evident from the context. But in seeming conflict with these teachings there are the statements in the APOCALYPSE EXPLAINED, n. 1112", that "one Divine by itself is not possible," and that "God without a trine is not possible," from which it would seem that the Divine Trinity must have been from eternity. But let us read the passage as a whole:

     "It was said that one Divine by itself is not possible, but that there is a trine, and that this trine is one God in essence and in person. It may now be asked, What trine had God before the Lord took on the Human and made it Divine in the world? God was then likewise Man, and had the Divine, the Divine Human, and the Divine Proceeding, i. e., the Divine Esse, the Divine Existere, and the Divine Procedere, for, as was said, God without a trine is not possible. But the Divine Human was not then Divine even to ultimates. The ultimates are the things which are called 'flesh and bones,' these also were made Divine by the Lord when He was in the world. This was what was added, and this is the Divine Human which God now has." (A. E. 11128.)

     "God without a trine is not possible." He, in whom "infinite things are distinctly one," and to whom past and future are infinitely present, from eternity possessed the three infinite and uncreated degrees or essentials which are described to us as the Divine of Love, the Divine of Wisdom, and the Divine of Use. (D. L. W. 230.) But it is to be observed that before the creation of the world this trine in God existed only potentially, but not yet actually. And it is further to be observed that after the creation of the world the first two degrees existed actually, while the third degree-the Divine Natural-still existed only in potency, but not: actually until the Divine assumed flesh in the world. (D. L. W. 233)

     The reasons why the "Trinity from eternity" was only a potential or "ideal" Trinity, but not yet an actual one, are given in the following teaching:

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     "The rational mind, in revolving and reflecting upon a Trinity of persons in the Divine from eternity, might also consider, What use could there have been for a Son to be born, or for a Holy Spirit to go forth from the Father through the Son before the world was created? Was there any need that three [should consult] how the universe was to be created? And thus that three should create it,-when yet the universe was created by the One God? Neither was there [any need] for a Son to redeem, for Redemption was effected after the world was created, in the fulness of time. Nor could it be that there was a Holy Spirit sanctifying, because there was not as yet any man to be sanctified. If therefore those uses WERE in the idea of God, still that Trinity did not actually EXIST before the world, but after it. From this it follows that the Trinity from eternity was not a real Trinity, but an ideal one. And still less was there any Trinity of Persons." (CANONS. Trinity, Ch. III.)

     This teaching reduces the question of an eternal Trinity to the simplest elements of logic. God in His Infinite Esse became Creator by the act of creation, but before Creation He could not possibly be either Creator or Redeemer or Regenerator. The Creator, similarly, became Redeemer by the act of Redemption, but before the Incarnation and the Redemption He could not possibly be said to be the Redeemer,-except potentially and prophetically. And, finally, the incarnate God did not proceed as Holy Spirit until the assumed Human was fully glorified, for the Scripture testifies that "the Holy Spirit was not yet, because Jesus was not yet glorified." (JOHN 7:39.)

     But though the rational mind must admit that the terms Creator, Redeemer, and Regenerator cannot apply to the Divine before Creation, still the question remains, Was there not from eternity the Trine of Esse, Existere and Proceeding? And the reply must still be this: Before creation the Divine Trinity existed only potentially, but not yet actually. For it is neither a trine of three co-eternal persons, nor a trine of three co-eternal essences or substances, but it is a trine of three essential relations of the One Infinite Esse:

     1. In Himself-or, if we may say so, in relation to Himself-the Divine is nothing but Infinite Esse or, what is the same, Infinite Love.

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But is He not also Infinite Wisdom? Surely, but in Him Love and Wisdom are not two, but one and the same thing.

     2. This Divine Esse, in its standing-forth or manifestation, is called Divine Existere.

     3. This Divine Existere, operating in the created universe and in the life of men, is called Divine Proceeding.

     The Divine Existere and the Divine Proceeding are, therefore, nothing else than the Divine Esse in its Standing-forth and its Operation, and since the End is prior to the Cause, and the Cause prior to the Effect, it is self-evident that the Divine Esse was prior to the Divine Existere, and the Divine Existere prior to the Divine Proceeding. A co-eternal Trinity, or a Trinity from eternity,-before Creation and before the Incarnation-is therefore a conception impossible to the rational mind.

     Properly speaking, the Divine Existere and the Divine Proceeding are not in God but from God, as is evident from the following teachings:

     "It is to be known that the Divine Good and the Divine Truth which are from the Lord as a Sun in the heavens, are not in the Lord but from the Lord. In the Lord there is only Divine Love, which is the Esse from which these exist. Existere from Esse is what is meant by Procedere. This may be illustrated by comparison with the sun of the world: the heat and light: which are in the world are not in the sun but from the sun. In the sun there is only fire, and from it they exist and proceed." (H. H. 138.)

     "The Existere, in the relative sense, is the esse in all the things of heaven and the church, which take place by means of the Divine Truth. The Infinite Existere is the Divine proceeding, from which is heaven and all things thereof. The Divine Existere is also the Divine Esse; it is called 'existere' in relation to heaven, where it is the all in all." (A. E. 992.)

     "Existere is predicated of the Lord, but only during His abode in the world, where He put on the Divine Esse; but when He was made Divine Esse, Existere could no longer be predicated of Him, except as something proceeding from Him. What proceeds from Him is what appears as an existere in Him, whereas it is not in Him but: from Him, and causes men, spirits and angels to exist, that is, to live." (A. C. 3937.)

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"Concerning God,-since He is everywhere the same-it cannot be said that He proceeds, except apparently, in respect to spaces, because these proceed, thus apparently to subjects which are in spaces." (CANONS, p. 49.)

It is evident, therefore, that the doctrine concerning the Divine Trinity is a doctrine that deals with the relations of God with the human race. Before creation, before the creation of the first man, there could not have been any; Divine Existere or Forth-standing for there was not as yet any one to whom He could stand forth. Nor could there have been any Divine Proceeding before the creation of the world or of man, for there was not as yet anything or any one to whom He could proceed. But after the creation of the world, and after the Incarnation, the Divine Trinity became actual in the Divine Human of the Lord.
HEBREW LANGUAGE 1915

HEBREW LANGUAGE 1915

     A STUDY.

     1. THE HISTORY OF THE HEBREW LANGUAGE. Language, as the outward expression of human affection and thought, was written before it was spoken; it became visible before it became audible. During the Golden Age itself, while in its glory, there was neither outward speech nor writing; for where there was no external respiration there could be no audible speech; and for writing there was no need, since the Word was "written upon the hearts" of the celestial people.

     But when, after the Fall, celestial perception began to perish, writing was invented in order to preserve something of the perceptions of the most ancient people. This began in the time of Cain and was further developed in the time of Enoch; and when, just before the Flood, external respiration was opened among the remnant represented by Noah, there was also a development of audible speech.

     This first language, being derived from the inaudible and heaven born thought-speech of the Most Ancient Church, preserved also some of its celestial characteristics, and remained as the one common and universal tongue of our race during the Silver Age in its integrity, when "the whole earth was of one language and of one speech." (Gen. ii:1.)

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But when charity commenced to decline, and the love of dominion began to raise up its tower of Babel, the Lord "confounded " the one language; opposing dogmas and sects arose, and with the divergence of doctrinal tenets there arose also a divergence of external speech. The best quality and the best traditions were however preserved among the descendants of Shem, and the original Semitic tongue preserved certain features of the most ancient language in greater purity than could be found among the corrupt Hamites or the simple-minded descendants of Japheth. And among the various ancient Semitic dialects,-Elamite, Assyrian, Hebrew and Aramaic,-the Hebrew retained the closest approximation to the original Semitic. This fact is clearly taught in the Heavenly Doctrine, and is also admitted by Semitic scholars.

     Concerning these things we are thus instructed in the Heavenly Doctrine:

     "It was told me that the first language of men on our earth was congruous with the angelic language, because they had it from heaven; and that the Hebrew language agreed with it in some respects." (H. 237.)

     "The language in which [a certain writing seen in the other life] was written, is a peculiar language, which is from the variety of sound according to the affections; the most ancient language was such, to which the Hebrew approximates." (D. Min. p. 79.)

     "It was said that the ancients,-when writing first began,-wrote thus in inflections and curves, namely, those who were before the Hebrews,-before the Hebrew language had yet been formed. They said, however, that the Hebrew language indeed approaches to this to some extent, but that still it has receded, since there are in it sharp terminations in the syllables, which do not exist in the celestial language." (D. 5581.)

     "The writing of the Word in the celestial heaven consists of letters unknown in the world. They are, indeed, alphabetical letters, but they all consist of lines inflected with little horns above and below, and there are dots or points in the letters, and also below and above them.

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It was said that the most ancients in this earth had such writings, and that the Hebrew language is in concord with this, though to a small extent." (DE VERBO. 14.)

     The Hebrew language is named from EBER, (in Latin called "Heber"), the great-grandson of Shem, who was an actual person and founder of the Hebrew or Second Ancient Church; it is thus more ancient than Abraham, with whom however there was a restoration of the religion of Eber, his ancestor. The other descendants of Eber had become and remained idolaters, and since religion and language travel hand in hand-it is not surprising that the Hebrew of Abraham and his monotheistic descendants, the Israelites, remained purer than the other Hebrew dialects of the Ishmaelites, (Arabs), Edomites, Moabites, etc., or of the Hamitic tribes of Canaan who, after conquering the land, adopted its ancient vernacular.

     The high antiquity of the pure Hebrew is proved, moreover, from the fact that the books of the Ancient Word were written in that language. Moses copied the first seven chapters of Genesis from the Ancient Word, and this so faithfully "that not a word is missing." The most ancient proper nouns or names,-such as Adam, Eden, Cain, Abel, Seth, etc., are Hebrew words, of purely Hebrew etymology,-though some, such as Lamech, cannot be derived from any Hebrew root now known, showing the superior antiquity of the original Semitic tongue.

     The Hebrew as known to us through the Old Testament was as a whole a language fully developed and settled into fixed forms; it is essentially the same from Genesis to Malachi and shows hardly any signs either of growth or decay. Critics do, indeed, point to certain "archaic" forms,-especially in the "poetical" compositions, where such would naturally be expected,-but these are so few and slight that no theory of historical development can be based on them. The Hebrew of the Word remains throughout one and the same uniform classical language.

     As a living tongue, Hebrew in its purity ceased to be spoken while the Jews remained in Babylon during their seventy years of captivity. While there they were completely surrounded and overwhelmed, after two generations, by the Aramaic or Chaldee dialect of their conquerors,-a dialect which was the more difficult to withstand as it was so closely related to their own tongue.

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They adopted not only the speech but also the writing of the Chaldees, so that, on their return to Jerusalem, they could not fully understand the recitation of the ancient Scriptures or read them in the ancient characters. It therefore became necessary for Ezra to transcribe the Scriptures into the square and angular letters of the Aramaic alphabet, and also to prepare a translation, the "Targum," into the Chaldee language, for popular reading. But the study of the original Hebrew tongue now became one of the chief pursuits of the priesthood of the Jewish Church.

     2. THE CELESTIAL CHARACTERISTICS of the Hebrew language are manifest not only from its most ancient and heavenly origin, but also from the mode in which it is written and from the very form of its letters.

     a) Being written from right to left, the Hebrew seems to follow the flow of the celestial life, which ever turns from good to truth, i. e., viewing truth from a state of genuine good. This flux the Hebrew has in common with the other Semitic tongues, (except the Assyrian which, representing the natural rational, quite naturally turns from left to right). The Semitic languages thus seem to represent the celestial genius, while the Japhetic or Indo-European languages, representing the spiritual genius, all turn from left to right. The Hamitic tongues, on the other hand,-the ancient Babylonian, the Egyptians, and all those written in hieroglyphics, or derivatives such as the modern Chinese and Japanese,-are written in columns running from above downwards, and would seem to represent the downward tendency of the merely natural and scientific mind.

     b) The Hebrew letters themselves also follow the celestial flux, and represent the celestial form, which is softly curved and inflected, in contrast with the spiritual form of straight lines and angles.

     "The angels of the third heaven have the Word written in such letters [as the Hebrew]." (DE VERBO 4.) "The letters with the angels of the celestial kingdom are, with some, like the Arabic letters, with others like the ancient Hebrew letters, but curved above and below, with signs above, between and below." (T. 241.)

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"I spoke with them [the celestial angels] concerning the origin of this, viz., that the form alone of the Hebrew letters presented these things, and the cause was derived from the form of the flux of heaven, which is such. And because the angels are in that flux,-which makes the foundation of order-hence they have perception." (D. 4671.)

     "A little paper was sent down, written in Hebrew letters, such as they wrote them in most ancient times; they differed but little from the Hebrew letters of the present day, but still they differed in some slight degree." (D. 4671) "The angels of the supreme heaven have letters engraved with various curvatures, not dissimilar to the letters of the Hebrew language, but everywhere inflected, and with nothing merely linear in them." (DE VERBO 3.) "Once there was sent to me from heaven a little paper drawn in Hebrew letters, but written as with the most ancients, with whom the letters which are now rectilinear as to some part, were then curved, with little horns verging upwards." (DE VEBRO 4.)

     "All things of the Word are thus inspired [as to every Hebrew letter] and the third heaven known thence-when the Word in the Hebrew text is read by man-every Divine celestial thing that is inspired, and that all and single things in it treat concerning the Lord. Such a sense cannot be expounded, because it is the celestial itself, of which not even one idea can be expressed. From these things it may be manifest, that the Word, according to the Lord's words, is inspired as to every jot, and as to every little horn." (S. D. 4671.)

     "In the Word, not only every word, but also every syllable, and, what is incredible, every single little curve of a syllable in the original tongue involves a holy thing, which becomes perceptible to the angels of the inmost heaven." (A. C. 9349.)

     "The celestial angels spoke with me concerning the Hebrew language, that all the letters or syllables there have a correspondence, and that according to the flexions and incurvations they signify internal things according to the celestial form." (S. D. 5620.)

     "[The Jews] read in the Word, in the original tongue, and from their ideas from that language itself, the celestial angel's take the celestial things which are in the Word, for the correspondence of that language as to syllables is with celestial forms. (S. D. 5619)

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     "The angel who was with me said that he knew complete senses from the [ancient Hebrew] letters themselves, and that each particular letter had its own sense, and that they knew this from the inflections of the lines in each letter." (DE VERBO 4.)

     c) Hence, by means of the Word when read in the Hebrew language, there is a special communication with the celestial heaven.

     "When the Word in the Hebrew text is read by man, the third heaven knows thence every Divine celestial thing that is inspired, and that all and single things in it treat of the Lord." (S. D. 4671.)

     "In the Word, not only every word, but also every syllable, and what is incredible, every single little curve of a syllable in the original tongue, involves a holy thing, which becomes perceptible to the angels of the inmost heaven." (A. C. 9349.)

     "The Jews read in the Word, in the original tongue, and from their ideas from that language itself the celestial angels take the celestial things which are in the Word." (S. D. 5619.)

     "When the Word is read in the Hebrew text by a Jew or a Christian, it is known in the third heaven what the letters themselves signify; for the angels of the third heaven have the Word written in such letters." (DE VERBO 4.)

     "The Jews have been preserved on account of the Hebrew language, and they also have the Word written in the old Hebrew language, where all the letters are curved, because the Word, in these letters, has a more immediate communication with heaven." (S. D. Part 7; App. p. 85)

     In the SPIRITUAL DIARY, n. 5581, it is stated that the Hebrew language presents some differences from the celestial language, and that hence the angels of the third heaven perceive the celestial things hidden in the syllables of the Word in the Hebrew "by means of intermediate spirits."

     It is not to be inferred from this teaching that the Jews themselves, by the reading of the Word, were conjoined with the Lord and consociated with the angels of heaven, for their interiors were filthy and profane.

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The Writings, therefore, expressly explain "how the unclean things with that nation did not stand in the way of the interiors of the Word, or its spiritual and celestial things being presented even in heaven. For the unclean things were removed, so that they were not apperceived, evils even were turned into good, so that only the external holy served as a plane, thus the internals of the Word were presented before the angels, without interjected hindrances. Hence it appeared how that people, interiorly idolatrous, could represent holy things, yea, the Lord Himself, thus how the Lord could dwell in the midst of their uncleannesses. (Levit. xvi, 16.) Hence they could have something like a Church there, for the merely representative Church is like a Church, it is not a Church." (A. C. 3480)

3. THE REALISM OF THE HEBREW TONGUE. Quite in keeping with the celestial characteristics of the Hebrew is the remarkable realism of the language, and the concrete and ultimate style of the Word in the Hebrew, for celestial thought and life deal with realities and actual uses rather than with intellectual abstractions. The Hebrew tongue paints real pictures from actual life. There is no neuter gender in the language, but everything is either masculine or feminine, because everything corresponds either to truth or to good. Everything is embodied in a living form, is instinct with life in ultimates, in sensuous figures comprehensible to a sensual people, and this imparts to the language a vivacity and favor which are unsurpassed by any other tongue. All superior things are present simultaneously in ultimates, and it is on account of this ultimate character of the Hebrew that it possesses a beauty, a fulness, a holiness and a power, that is peculiarly its own. In this connection we most note also

4. ITS SIMPLICITY AND NATURALNESS, which flow from its primitive and celestial origin. It represents the simple and natural state of the golden infancy of our race, free from the complications and intricacies of later ages. "We see this in its sounds, which are simple and manifold, disliking diphthongs and compound letters; in its roots, uniformly of three consonants, generally accompanied with a vowel; in its inflections, mainly by internal modifications; in its simple arrangement of clauses in the sentence, with a limited number of conjunctions. Thus the conjunction waw ["and"] plays a more important part in the language than all conjunctions combined, distinguished by a simple modification of vocalization, accentuation, or position, between clauses co-ordinate, circumstantial, and subordinate, and in the latter between those indicating purpose and result.

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This is the most remarkable feature of the language, without a parallel in any other tongue. . . . Hence it is that the Hebrew language is the easiest to render into a foreign tongue, and that Hebrew poetry can readily be made the common property of mankind." (Briggs, STUDY OF THE HOLY SCRIPTURES, p. 54.)

     There is in the Hebrew no such thing as the building up of a lengthened period, consisting of several propositions duly subordinated and involved, but Hebrew composition consists rather of a series of co-ordinate propositions, each of which is for the moment supreme, until superseded by that which follows. The language always follows the natural order of thought. The word embodying the leading idea is always given the most prominent position in a sentence or period, and therefore the noun always stands before the adjective, and the predicate before the subject. Moreover, the Hebrew always employs the oratio directa,-the direct speech. We are never told that such and such a person said Such and such a thing, but the person himself states his words directly, without any subjunctive mode. "There is a natural and no artificial manner of speech in the Word [in the Hebrew], as may be manifest from many things, as that almost everywhere they speak as if the person himself were speaking; it is not said that 'thus he spoke,' but as if he himself were speaking." (D. 2631.)

     5. ITS FREEDOM FROM TEMPORAL DISTINCTIONS. One of the most remarkable features of the Hebrew language is the use of the tenses. "It is to be known that the internal sense is such that it has no regard to time. This also is favored by the original [Hebrew] tongue, where one and the same word may be explained in reference to any time whatever, it also does not distinguish words; thus the interior things appear more evidently. This language derives this quality from the internal sense, which is more manifold than anyone can ever believe; hence it does not suffer itself to be finited by times and by distinctions." (A. 618.)

     Grammarians have had much trouble with this indefiniteness of temporal distinctions in the Hebrew, and many strange and artificial rules and exceptions have been formulated to bring the Hebrew Word into the straight-jacket of modern grammar.

735

The fact remains that any of the tense-forms in the Hebrew verb may be translated, without violation, either with the past, present, or future, according to the general sense and connection of things, or to suit the purpose of the translator. The internal reason why the Hebrew writer so often made use of the future tense in describing a past event, was because of the Divine law that history constantly repeats itself, and that future generations will pass through states corresponding to those which the writer is describing. For the Word is of universal and eternal application in its interior senses.

6. ITS COMPREHENSIVENESS OF IDEAS, AND WEALTH OF ROOTS AND SYNONYMS. "The Hebrew language is such that it comprehends ideas, and the words are, indeed, such that there are many ideas in each word." (D. 2631.) "There are many words in the Hebrew tongue which contain a complex of many ideas in one, from opposite to opposite, so that the sense cannot be understood except from the series, and this is known from the interior,-differently from other languages." (D. 2833) "That this one Hebrew word, (paqad = to visit), has these many different significations, viz., to number, to examine, to estimate, to attend to, and also to visit, to command, to be at the head of, thus to order and to dispose, is because the one signification involves the other in the spiritual sense, and the spiritual sense is the interior sense of the words, which sense is frequently in the words of languages, especially the oriental ones." (A. 10217.)

The richness of the Hebrew in synonyms is indeed wonderful. "It is said that the Hebrew language has, relatively to the English, ten times as many roots, and ten times fewer words; and that while the Greek language has 2,000 roots to 100,000 words, the Hebrew has 2,000 roots to 10,000 words. This wealth in synonyms is appalling to the Indo-Germanic scholar who comes to the Hebrew from the Latin and the Greek, where the synonyms are more or less accurately defined. But nothing of the kind has yet been done by any Semitic scholar. It is exceedingly doubtful whether this richness of synonyms can be reduced to a system, and the terms sharply and clearly defined.

736

The differences are like those of the peculiar gutturals of the Semitic tongues, so delicate and subtle that they can hardly be mastered by the Western tongue or ear." (Briggs, S. H. S., pp. 57, 58.)

7. ITS ARTISTIC INDEFINITENESS. Much that is definitely expressed in modern languages, is in the Hebrew left to the imagination of the reader, and this freedom of the reader to supply his own sense contributes greatly to the grace and beauty of the language. As originally written, there were no vowel-points in the text, but the reader had to supply these mentally as he read along, and it is thus also with the language itself. It has not a separate and distinct expression for every shade and turn of thought, but much is left to be filled in by the hearer or reader, and this without occasioning any serious inconvenience or difficulty.

(To be continued.)

737

DIFFICULTIES ARISING FROM WRONG TERMS 1915

DIFFICULTIES ARISING FROM WRONG TERMS OTHO W. HEILMAN 1915

Editor NEW CHURCH LIFE:
     If the terminology of Botany had been fixed according to the law of Correspondences, as revealed in n. 585 of the TRUE CHRISTIAN RELIGION, it is likely that there would never have been any controversy in the New Church concerning "Sexes in Plants," for terms suggesting feminine functions in plants would not then have been given. If, for instance, the Botanists had accepted the teaching of the new Revelation that the blossoming which precedes the fruit is for the purpose of purifying the sap and perfecting the seed, then such terms as would correspond with the same functions in man would have been adopted.

     In the article on "Spermatogenesis," which appeared in the NEW CHURCH LIFE for March, 1906, you quote Swedenborg showing that the cerebrum and the cerebellum both contribute to the origin and perfection of the seed in man. This being the case, it would appear that names representing these two functions would be more appropriate than those which suggest female and bisexual functions and which serve to bring the authority of the Doctrine in question among members of the New Church. For having fixed in his mind the idea of bisexuality derived from a false terminology, a student of Botany from his own observation of plants is sure to be confirmed in an appearance which is not the truth, for the revealed truth is that plants perform no feminine functions, but mother earth is the common mother of all plants.
     OTHO W. HEILMAN.
          Bryn Athyn, Pa.

738

Church News 1915

Church News Various 1915

     FROM OUR CORRESPONDENTS.

     BRYN ATHYN, PA. The local correspondent has certainly been slumbering throughout the whole summer, but Bryn Athyn only part of the time. Pardon him, and bear with me, and you shall have your fill of the "lore" of this old town.

     The long rainy season and then the hot summer sun tried their best to take the energy out of us; but the ring of the masons' hammers, as they beat upon the steel chisels, carving and fashioning the stones that are to stand as a great earthly embodiment of the NEW JERUSALEM, showed how futile was the influence of the elements. The great pillars and arches are now rising aloft, and the main entrance taking shape,-a creation of marvelous beauty. The whole little town seemed to hum and bustle with the work.

     Bishop W. F. Pendleton spent the summer at Ocean City, N. J., resting after years of labor on a treatise on the Science of Exposition,-which is now being published. There gathered around him at his summer home many New Church friends, not only from Bryn Athyn, but also from Pittsburgh, Chicago, and other places.

     Bishop N. D. Pendleton sought the recreation of a natural fisherman, as a rest from his spiritual work. Early in July he left Bryn Athyn in the company of Mr. John Pitcairn and his two sons, Theodore and Harold, for a fishing trip on the Gaspe peninsula, Canada.

     Mr. John Pitcairn, in company with Bishop and Mrs. N. D. Pendleton and Professor Odhner, spent the first two weeks of September in a delightful automobile tour through the Adironlacks and the White Mountains. Soon after their return Mr. Pitcairn caught a severe cold which developed into pneumonia, and though the most grave crisis seems to have passed, he is still very weak and unable to answer the numerous letters which he has received from New Church friends in various parts of the world.

739

     The Church once more has had the experience of being dragged into court. Bryn Athyn is trying to incorporate as a Borough udder the laws of Pennsylvania, but the petition was opposed by some of our neighbors. At the trial we were surprised and amused to find how much our friends in the surrounding villages, and in the township at large, would miss us,-or our contributions to their road and school taxes. Our case is now before the court, but the outcome is, as yet, uncertain.

     On the evening of September 2d Bryn Athyn was fortunate in being able to witness another pretty wedding. The couple were Mr. John Gyllenhaal, of Glenview, and Miss Vida Pendleton, of Macon, Ga. Bishop W. F. Pendleton officiating. As one young lady expressed it, "It was a sweet, simple wedding," followed by a reception at the home of the bride's sister, Mrs. L. E. Gyllenhaal. The couple will reside in Chicago.

     The School opening was the most important recent event. All the departments were present at the opening exercises, from the Kindergarten to the Theological School. The Chapel was filled almost to capacity, which made a fertile sphere for the reception of the President's remarks. Bishop N. D. Pendleton dwelt on the necessity of permitting spiritual Doctrine to rule over Science, and on the judgments which must take place periodically in the life of the Church. The pupils are distributed as follows: In the Theological School, 2; in the College (this; is the first year of the University course, and is attended by young men and women), 10; in the Boys' Academy, 221; in the Girls' Seminary, 27; Local School (1-8 grades), 69; Kindergarten, 10; total, 140. This means that the Schools in Bryn Athyn are molding and shaping, this year, 140 future New Church men and women.

     The Annual meeting of the Society took place on the night of October 1. Bishop W. F. Pendleton announced that the weekly suppers would take place on Friday night this year, though he urged the necessity of a quiet Saturday evening for preparation for the crowning event of the week-Sunday worship. He also stated that in his opinion our Society is not yet ready for "intoning."

     Certain vital statistics compiled by Mr. Wilfred Howard, Secretary of the Society, will, perhaps, prove interesting to the Church in general.

740

They are:-total adult membership of the Society, 160; average attendance at Sunday worship, 157; at communion, 115; at the weekly suppers, 91; at doctrinal class following suppers, 53,-92 percent being women; there are 31 married couples, or 39 per cent.; 17 unmarried men, or 11 per cent.; 81 unmarried or widowed ladies, or 50 per cent. There is certainly room for more men, but there are plenty of boys in the rising generation. K. R. A.

     TORONTO, ONT. A welcome visitor, during the summer, was the Rev. Homer Synnestvedt, who preached for us on August 15th, and gave a talk in the afternoon on "The Holy Supper and Transubstantiation."

     Mr. Bowers officiated on Sunday, September 5th, while Mr. Cronlund took a brief holiday.

     While the last few months have not been eventful there have been many happy gatherings of the Society. At the 19th of June celebration there was an enthusiastic sphere and the flower-laden church room added much to the enjoyment of the evening.

     Quite the most successful picnic of the Society was held in High Park, on August the 6th, when games and sports were enjoyed by young and old, under the direction of Mr. Ray Brown and Mr. Frank Wilson.

     The weekly suppers were resumed on Wednesday, September 29th. We are resuming the study of the DIVINE LOVE AND WISDOM in our weekly doctrinal class.

     On Friday, October 8th, we held our Thanksgiving Social. We all met together for supper, which was followed by a program of toasts and speeches. Mr. Cronlund spoke on the subject of "The External Growth of the New Church;" Dr. Richardson, on "Spiritual Progress;" Mr. Craigie, on "Gratitude," and Mr. Carswell replied to the toast to Bishop W. F. Pendleton, while Mr. Caldwell replied to that to Bishop N. D. Pendleton.

     Before rising from the table a toast was drunk to our Bryn Athyn visitors, Mr. and Mrs. Winfred Hyatt.

741

     We then adjourned to the church room, where Mrs. Ray Brown and Mrs. Rudolph Potts had charge of an evening devoted to games and music.

     It was arranged that all should dress in the garb of old-fashioned farmers and country people and the costumes and character acting created a jolly sphere from the beginning. Master Gerald Bellinger invaded our rural gathering as Charlie Chaplin and he and Miss Edina Carswell shared the honors as character actors. The evening was one to look back upon with delight.

     BERLIN, ONT. Society life up to the present has been rather vigorous.

     On Mr. Waelchli's return from his Western trip the ladies provided a supper with toasts and a lighted cake in honor of his fiftieth birthday. Mr. Bowers was with us on the occasion and gave us some reminiscences of pioneer days in Berlin.

     The following Sunday evening Mr. Waelchli delivered a lecture on his summer trip to the West. It was interesting and quite entertaining and created great enthusiasm for the future growth of the Church.

     The Young People opened their meetings with a banquet, at which the subject was "The Fraternity Idea." Mr. Harold Kuhl acted as toastmaster and speeches were called for from several of the young men. One of the young ladies also read a paper. After the banquet a social evening was spent in dancing. Mr. Waelchli has commenced a series of lectures on "The Principles of New Church Education" in our Tuesday Young People's classes.

     On October 4th the local "Phi Alpha" chapter gave a dance to the society. It was a most successful occasion and spoke well for the spirit of the young men.

     Sunday evening preceding our Canadian Thanksgiving Day a children's service was held at which our assistant pastor spoke to the children on "The Harvest."

     The decorations for the society banquet on Thanksgiving were unusually artistic and festive and a large and joyous assembly was present to partake of the excellent repast.

742

Mr. H. L. Odhner acted as toastmaster. After the regular program of toasts was completed, an impromptu toast was offered to our "soldier boys," of whom there were six present in uniform. Mr. Harold Kuhl was called upon to respond. After the banquet "Military" euchre and dancing completed a memorable evening. F. R.

REPORT OF THE VISITING PASTOR. On the 6th of July I started out from Berlin, Ont., on my annual trip to the Canadian Northwest. On the 8th I spent a few hours in Winnipeg, Manitoba, and baptized the infant daughter of Mr. and Mrs. Jacob Peppier. On the 9th I reached Chaplin Saskatchewan, where I had spent several days last summer and had received an urgent invitation to come again. I was met at the station by a delegation of six Newchurchmen who gave me a hearty welcome. The Rev. Peter Hiebert has for many years been the faithful pastor of the Chaplin Society, but a stroke of paralysis has now incapacitated him. It is probable that the Rev. John Zacharias, who graduated last June from the Convention Theological School, and who now ministers to the society at Herbert, Sask., will visit Chaplin regularly.

On Sunday, the 11th, and again on Monday evening, I preached, in German, at the house of one of the Chaplin members; attendance, 60 and 40, respectively. On the following day I accompanied five of the Chaplin members into the country, fifteen miles to the south, where live a number of Newchurchmen, engaged in farming, and where four days' work had been arranged for me. On the first two evenings I delivered missionary sermons in English in the school house; attendance, about 40. Conversations were held after the meetings with some persons who had become interested, and these were supplied with literature. On the third and fourth evenings I preached in German, at the house of one of the members; on each occasion about 60 people crowded into the 16' by 16' room. Besides the evening services there were two all-day meetings at houses of members, at which about fifteen persons were present each time. Instruction was given mornings and afternoons on various points of doctrine, in reply to questions asked.

743

These gatherings were most delightful, because of the earnestly manifested desire to learn. Included in the events of this visit was one of those awkward experiences which occasionally fall to the missionary's lot. A lady, who seemed to be interested by the missionary sermons, invited me to visit her. When I called, I found her minister there. An argument followed, in the course of which the eternally sizzling lot awaiting me was graphically described, and the climax was reached by the zealous gentleman ordering me, in his "orthodox" wrath, to leave the house. The opportunity to escape was not unwelcome. The occurrence, the report of which soon spread in the neighborhood, had considerable missionary value.

     Returning to Chaplin, I preached on the following Sunday the 18th, in German, at the house of one of the members, six miles north of the town; attendance, 65. On the two following evenings I gave missionary sermons in the Chaplin school house, but no strangers were present. The remainder of the week was given to visiting members in their homes. Frequently little groups of members would assemble, and there were always interesting conversations on the doctrines. On Sunday,-the 25th, services were again held in Chaplin. This was the largest gathering for New Church services ever held in Chaplin; 72 persons were present, of whom 40 partook of the Holy Supper; there was also the baptism of five adults. In regard to the baptisms we might mention that among the New Church people of the Northwest the question whether or not distinctive New Church baptism s the door of entrance into the New Church is regarded as one of the principal issues between the General Church and the General Convention. This question, as the readers of the LIFE are aware, is involved in the larger one as to the distinctness of the New Church. On the two days following, more visiting was done, and then, with heartiest invitations to come again next summer, I departed for Rosthern, in the central part of the Province.

     I arrived at Rosthern July 29th and, as during the past two summers, spent a number of weeks ministering to the society there and to that at Hague, eleven miles distant.

     At Rosthern, those opposed to the General Church for the most parts absented themselves this year from all services and classes, thereby effecting a separation.

744

Nevertheless, the summer's work was delightful. Services, in German, were held every Sunday morning, the attendance ranging from 30 to 40. Doctrinal classes, in English on Tuesday evening and in German on Friday evening, were held regularly, with an average attendance of eight persons. School for the religious instruction of children was held two afternoons each week. There was a regular attendance of 16 pupils, all under fifteen years of age. On Sunday, August 22d, two adults and four children were baptized.

     Every Sunday afternoon I went to Hague and conducted school there also for eight children and three young people. In the evening services were conducted there, at which the average attendance was about 20 persons.

     On the 6th of September those in Rosthern who had attended services and classes gave me a farewell banquet at the house of Mr. and Mrs. John Hamm. The toasts were to "The Church," "The True Up-building of the Church," "The Sunday School," and "New Church Education," and several others. The gathering was a happy one, and at its close one of the members remarked: "One can feel that there is spiritual brotherhood here."

     On the next day I started on the homeward journey, having as my travelling companion, Mr. Peter Klippenstein, on his way to Bryn Athyn, where he is preparing for the New Church ministry. At Winnipeg we were joined by Mr. Fred. Roschman. We traveled together to Kenova, Ont., where Mr. Roschman and I alighted in order to spend several days with the New Church friends there. Here I had a pleasant holiday, enjoying the outings on the beautiful Lake of the Woods. On Sunday, September 12th, services were conducted, at which five adults and two children were present. The same evening I continued the journey home, where I arrived September 14th, after an absence of ten weeks. F. E. WAELCHLI.

     MR. ALFRED STROH'S RECENT JOURNEY. Mr. Alfred H. Stroh, having recovered from his long and severe illness, recently undertook a journey from Sweden to England, in order to consult with the leaders of the Swedenborg Society concerning the continuation of his work in Sweden.

745

For various reasons he took the roundabout route through Denmark, Germany, Switzerland and France. In Switzerland he visited the Rev. Adolph Goerwitz in Zurich, where he found a very faithful little flock.

     At Lausanne he spent a day in interesting discussion with Prof. Charles Byse, the aged author of numerous important works concerning Swedenborg and the New Church. From him Mr. Stroh obtained the address of the Rev. G. J. Fercken, who, having spent a year at the Academy's Theological School in Bryn Athyn, has now settled at Lausanne, where he has opened regular New Church services. The circle there includes several New Church families from the island of Mauritius, temporarily residing in Switzerland, but there are also a number of persons who have been led to the Church through the lectures of Prof. Byse, who have become tired of merely intellectual and inorganic work and now want distinctive New Church instruction and worship.

     In Paris Mr. Stroh, as if by accident, met Pastor Hussinet and attended a doctrinal class conducted by him at the home of Madame Lucas, whose husband, though nearly fifty years of age, has now been called to the defense of his country, leaving his family in difficult circumstances. Here Mr. Stroh met also Madame Humann and Mr. Hepburn.

     In London Mr. Stroh spent a very interesting week. During the last day he was in the midst of the quarter where the recent Zeppelin raid played havoc during the night near the Hotel Kingsley, where he was staying, but as he survived to tell the tale-written at Bergen, Norway-we presume that he was not one of the victims.

     BRAZIL. The following extracts are from recent letters to Mr. John Pitcairn by Henry Leonardos and his wife, Marietta Leonardos, of Rio de Janeiro (translated from the French):

     "We are expecting one of these days the return of our dear Minister, Levindo de La Fayette, whose absence has somewhat paralyzed our activities.

746

Senhor de La Fayette has written to us; he was delighted at the news of your visit, especially because you belong to the Academy, which he considers as our spiritual model.

     "We received the photographs of the 'Academy City,' whose importance has filled our hearts with courage and joy. Your portrait, as well as the other portraits, now embellish our hall at the Avenue Central, 101.

     "I have some good news to give you, news which all of our friends of the Academy will also receive with interest, I think. The Book of the Revelator of the Second Advent of the Lord, Emanuel Swedenborg, called THE DOCTRINE OF LIFE FOR THE NEW JERUSALEM, is about to be published in Portuguese.

     "Think of it,-a work which is an integral part of the Word of God itself, for we here think that the works of Swedenborg are the word of God, because Swedenborg said: 'Let no one, therefore, believe that I have taken anything from myself, nor from any spirit or angel; I have received all from the Lord alone.'

     "This is our first work of Swedenborg translated in Portuguese. With God's help, the others will follow.

     "We owe this publication for the greatest part to the generosity of our brother, Candido Lobo, Jr. The translation is made by Doctor Manuel Curvello de Mendola, one of our brothers who has left us for the spiritual world.

     "We are waiting with much interest for the portrait of our Bishop, Mr. Pendleton. Permit me to say our Bishop, for all of us have read his writings, his admirable sermons, and therefore we all admire and love him. As soon as I get his picture I shall publish it in our journal so that all the members of our Church, scattered through our vast country, may know him as well as I.

     "Our journal is, at present, exclusively under my direction. That is why I have published, without permission, the portraits of Messrs. Levindo de La Fayette, Braga and Bandiera. Otherwise they would not have permitted this because of their natural modesty.

     "Mr. Levindo de La Fayette, whose return we expected at the end of the month, unfortunately postponed it for one more month, because the crossing of the Cordillieras des Andes by train is impossible just now.

747

The snow is remaining extraordinarily long this year, with to" below zero."

     FROM OUR CONTEMPORARIES.

     THE UNITED STATES. The Rev. Paul Sperry has resigned from the pastoral charge of the Society in Brockton, Mass., where he has served for a number of years, and has accepted an invitation to become the assistant pastor of the "National" New Church Society in Washington, D. C. We regret to learn that the regular pastor, the Rev. Frank Sewall, has not been in good health this whole year, the decline having been more especially manifest during the past summer.

     The New Church Society in St. Louis, Mo., is again without a pastor, the Rev. L. E. Wethey having accepted a call to become the assistant pastor of the Convention Society in Berlin, Ont. The Rev. E. D. Daniels, we understand, has become permanently disabled by serious illness.

     The Rev. Albert Bjorck, formerly of Riverside, Cal., has been engaged to preach for the Lyon Street Church in San Francisco, which has been without a pastor since the death of the Rev. Joseph Worcester.

     The Rev. Charles Louis Carriere died at St. Louis, Mo., on September 17th, 1915, at the age of 76 years. Mr. Carriere was ordained into the Ministry of the New Church by the Rev. J. P. Stuart in the year 1862, and was since 1868 the pastor of the "Second German" N. C. Society in St. Louis. The remnant of his society, like that of the "First German" Society in St. Louis, have been absorbed by the "English" New Church Society. Mr. Carriere was mainly occupied with a very successful practice as a homoeopathic physician, served his society without salary, and from his own means erected the church building formerly occupied by them. He never was very active in the general work of the Church, but was a Newchurchman of the old-time "sound" type.

     GREAT BRITAIN. The Rev. G. A. Sexton has accepted an invitation to the pastorate of the New Church Society at St. Heliers, Isle of Jersey.

748

     The Rev. G. E. Edge has commenced his ministry at Blackburn. The Rev. J. J. Woodford, of Anerley, has retired from active work in the ministry.

     The late Mrs. Louise Hardwick Davis, of Carlton Road, Malvern, in her published will, has bequeathed to the General Conference of the New Church the whole of her fortune, amounting to about ?15,000 or $75,000.

     The Rev. George Meek died on July 28th. He was one of the older ministers of the General Conference, and it was largely through his great interest in work for the blind that Miss Helen Keller became, to some extent, interested in the Doctrines of the New Church.

     BRITISH GUIANA. The Rev. F. A. Wiltshire, the newly ordained minister of the colored New Church Society, at Georgetown, (formerly known as Demerara), makes the following observations in his report to the General Convention:

     "I beg to remind Newchurchmen everywhere that Mr. James Glenn came to British Guiana about the year 1790, and dropped the seed of the Lord's Church, from which time it has existed here; but in the year 1840, through the death of a Mr. Plater, the then leader, it passed from natural sight. But in October, 1900, Rev. Gee. Gay Daniel came to British Guiana as a missionary of the A. M. E. Church, but a profound student of the heavenly doctrines. Through his preaching the Church was again revived in a few simple but grateful hearts, grateful to the Lord for using His servant, Emanuel Swedenborg, as a medium to give to the world this wonderful system of truth, which the world is now being taught to venerate. May Jesus Christ be praised for this great work."

749

NEW CHURCH AMONG THE BASUTOS 1915

NEW CHURCH AMONG THE BASUTOS Various 1915

     Announcements.

NEW CHURCH LIFE
VOL. XXXV DECEMBER, 1915          No. 12
     Some years ago,-we cannot exactly remember-there appeared a note in one of the English New Church journals concerning a native minister in South Africa who had received the Doctrines of the New Church and was successfully preaching them among his people. We reproduced this note in NEW CHURCH LIFE, but have not been able to find it in our past volumes.

     This bit of news had been almost forgotten when the NEW CHURCH WEEKLY for July 3d published a brief account of the visit of two New Church natives to the Society in Durban, Natal, which we reprinted in the LIFE for September. About the same time Bishop N. D. Pendleton: received from the Rev. F. E. Gyllenhaal a great number of documents referring to the New Church movement in Basutoland, from which we are now able to construct a general account.

     The first sign came from the Rev. D. W. Mooki, a native preacher at Krugersdorp, Transvaal, in a letter dated February 22, 1913, and addressed to Mr. R. Melville Ridgway, the secretary of the New Church Society in Durban. We have not been informed as to the nature of this letter, but it was answered by Mr. Ridgway on April 11, offering to send some New Church literature. This elicited the following reply:

     Krugersdorp, 16th April, 1913.
R. M. Ridgway, Esq.,
     Secretary,
          New Church.

     Dear Sir:-Yours of the 11th inst., duly arrived me safely. Was glad to see that you not forget us since we start the teachings of the New Church in these three Colonies.

752

Still no complains at present time; the work of the New Church is going very well indeed among our nations. The people are longing the teachings of the New Church, but the most they want the books of the New Church to be translated in three languages, as the nations are. They are Basuto maxaza machanganes* the people loving the teachings of the New Church. Mostly indeed we as ministers of nations we willing to translate the books of the New Church, into their languages as well, but we faint we can came so forth as we haven't pearl press. We shall be very glad if you can be so favor to assist us with one, whether it can be No. 1. pearl press will do for time being.
     With communication,
          Your humble Servant,
               (Sgd) D. W. MOOKI.
     * These words probably represent misspelled names of Bechuana dialects.

     Mr. Mooki next wrote to Mr. Ridgway on July 22, 1913, stating that the head office of the South African Railway had refused "concession certificate tickets" to the delegates of the New Church District Conference, on the ground that the New Church was not "in the list of recognized Churches." We do not know whether this grievance was redressed or not, but from the letter it would appear that there had been an extensive New Church movement among the natives in Transvaal, since they had a "District Conference."
     On Oct. 10, 1913, Mr. Mooki again wrote to Mr. Ridgway, stating that "The members of the New Church of Transvaal we have you to come town on visits for one Sunday only, will be very glad indeed." To this invitation Mr. Ridgway replied that unfortunately there was no likelihood of any of the members of the Durban Society visiting Transvaal in the near future, but the Society sent their best wishes and the following wise counsel:

     In the meantime take courage from the fact that you are pioneers amongst the Natives of the great Church of the Second Advent. The Natives are a gentile race, and remember that the Lord, through His servant, Emanuel Swedenborg, tells us that the New Church will grow rapidly amongst the gentiles. Shoulder the responsibility amongst you, and you will find that Providence is with you. He seldom makes our work easy for us, but nevertheless His guiding hand is in all we do in the spirit of truth. We, in Durban, are but a struggling society, so poor, in fact, that we cannot afford a minister, but we know that the Lord is with us and we are as happy and contented as our evil states will permit.

753

     The next communication from Mr. Mooki, dated April 13, 1914, contains this somewhat cryptic information: "We let you know that we buy a Printing machine for thirty pounds. Therefore I lend the sum of fifteen pounds from your Council in Durban. Thanking you for favorable consideration of this petition, I have the honor to be," etc. This probably means that the New Church natives in Krugersdorp had the opportunity of buying some kind of printing outfit for L30 and wished to borrow L15 from the Durban Society.

     Whether the desired help was granted or not does not appear from the documents at hand, but on Nov. 25, 1914, Mr. Ridgway received the following letter from Mr. Mooki:

     I let you know that I have been sending application to the Registrar General of Deaths, births and marriages, Pretoria.

     I desire to be appointed marriage officer for coloured persons only, in the Transvaal Province, according to the Marriage Law of 1897 of Transvaal. The reply of my petition is this they want my Recommendation Paper. Therefore as you the Secretary of our New Church be kind sent me a Recommendation Paper that gives me authority to preach our Church in this Colony.

     Since I start our New Church in this Colony I have no recommendation paper from anybody. I will wait to receive it during this week soon you sent it I will be appointed marriage officer.
          Yours in Christ,
          D. W. MOOKI.

     Owing to the lack of definite knowledge concerning Mr. Mooki and his movement in Transvaal, the Durban Society could not take any action in response to the request for a "recommendation paper," but after the arrival of the Rev. F. E. Gyllenhaal, the Secretary of the Durban Society, on Feb. 2d, 1915, addressed the following letter of inquiry to Mr. Mooki:

     Now that we have a regular Minister here we would like to go further into your past communications. We have been, and our Minister is, very much impressed by the fact that there are a number of natives interested in the teachings of the New Church.

754

     Before going further into the matter, however, it seems to us to be important that we should have the following information:

     (a) What is the form of your organization?

     (b) How many members have you?

     Kindly give names and ages and state whether men, women or children and whether married or single.

     (c) Are you holding regular services and meetings and what is their nature?

     (d) What Liturgy and Prayer Book do you use?

     (e) What New Church books of the Theological Writings of the Second Advent have you?

     (f) In what language do you hold your services!

     Whilst it is a private matter which we do not press in the least, it would assist if you could tell us the state of the finances of your organization.

     (a) Whether you hold any property, if so whether leasehold or freehold.

     (b) Whether you raise money by collection (offertories) or by periodical fixed contributions or contribution of any kind.

     (c) What expenses you have and whether the receipts cover them?

     In regard to your request for some one to call on you, it is possible that our Minister may be able to do so. In that case what amount would you be willing and able to contribute towards the expenses of his visit?

     As far as is known no reply to these questions has been received from Mr. Mooki, and the New Church movement in Transvaal therefore still remains somewhat of a mystery.

     THE FIRST NEWS FROM BASUTOLAND.

     In the meantime the Heavenly Doctrine had taken root in another unexpected quarter in South Africa. The following letter, dated "Maseru, Basutoland, Nov. 3, 1913," was received by Mr. R. Melville Ridgway:

     I humbly request you so kind to let me know whether is a New Church or not. You will excuse me have unknown me, I request you kind Sir. I have the honor to be, Sir, yours truly,
     SAMUEL MABINA MOFOKENG.

     To this Mr. Ridgway, on Nov. 7, 1913, answered as follows:

     Yes, there is a New Church Society here, of which I am the Secretary, it is the only European Society in South Africa. Should you desire any further information, please communicate with me.

755

     In reply there came a letter, dated "Mphotos, P. O. Maseru, Nov. 12, 1913:

     Sir, we are the body having start the New Church among the Basutos. We want to combine with whites to be under they control we natives in Basutoland. We want to be help. We have sent our opinion to Mr. E. R. Ford, West Bourne Kloof Road, Cape Town, to organize the Church in Basutoland. He was unable to come Sir, as your Secretary of the said Church. We request you kindly to visit our Council to show you our chiefs we are the same society under the European.

     I will be glad if you can be so kind to us to admit us we have start the New Church in three years, have members, as am the minister of the same society. We have write letters to England about unknown there is a society in Africa of European. Have bought the Minutes Conference the New Church finding that there is a society in Durban, there's why we have writing a letter to you.
          Yours truly,
          SAMUEL MOFOKENG,
               Minister.

     Again, on Jan. 6th, 1914, Mr. Mofokeng wrote from "Thaba Bosiu," the ancient stronghold of the late chief, Moshesh:

     I have written letter to you but not answer yet. I have request you kindly to visit our Council on the 14th January, 1914. Please Sir we will be pleased to hear from you. Sir I hope you will written letter to us have explanation about the New Church to the members of the Council, I hope you will do so.

     No action was taken by the Durban Society until Feb. 2d, 1915, when Mr. Ridgway addressed to Mr. Mofokeng the same letter of inquiry as was at the same time sent to Mr. Mooki. (See above.) In response the following letters were received from Mr. Mofokeng:

     Liphiring, Mapotu, P. O. Mafeteng, 1st March, 1915.
Mr. R. Melville Ridgway,
     Hills' Court,
          Durban.

Sir,
     Having late to answer your letter I was not present at home. Excuse me to answer your letter late Sir. I have sent the letter to the Annual Meeting which is going to take place on the 20th March, 1915, which is got power to answer your following information.

756

We are willing our white minister to visit us-the above address is right.
     Yours truly,
          (Sgd) SAMUEL MABINA MOFOKENG.

Liphiring, 5th March, 1915.

     I received your letter of the 2nd February, 1915, having writing a letter to you re knowing you that your following information the Annual Meeting will be able to answered. We believe Swedenborg and we believe that Jesus is Jehovah. We believe the Second Advent.

     My wish is to meet with fate to face with my company if you wish so reply I wish to communicate you.
     Yours truly,
          S. M. MOFOKENG.

     Before you visit us.

     The following series of communications were then received from Basutoland:

     BOQUATE,
          From the New Church Annual Conference,
               Held on March 20th, 1915.

     The following information of our organization:

     1. We organize the New Church through New Church rules and its doctrine.

     2. Yes, we hold our regular services and meetings. We are Basutos.

     3 We use the New Church Liturgy Prayer Book.

     4 We use "What the New Church Teaches" and "Why I am a New Church man."

     5. We hold our services in Sesuto.
          (a) Benevolent fund.
          (b) National Missionary fund.
          (c) Pension fund.
          (d) Halfpenny per week fund.
          (e) Agent fund.
          (f) Auditor.
          (g) Tithe.
          (h) Easter-day fund.
          (1) Freehold.
          (2) Quarterly ticket fund.
          (3) Difference Church fund.

     We Conference we sent you delegates before your minister coming up to Basutoland, and we are willing to pay his expenses when he is ready to come up.

757

     Delegates is this:-
1. BETHUEL I. SERUTLA, (Pastor).
2. EPAINETUS NYAREDI, (Pastor).
3. Chief MOSHE MONYEKE.
4. Chief MPHARA SEFOLI.
5. SAMUEL RIOFOKENG, (Pastor).

     Annual Conference,
          Boquate,
               March 20th, 1915

     As the Conference Delegates sent to you, to face the said minister and you, we are in a happy state to communicate with you, we really want to communicate with you.
     Your sincerely friend,
          S. M. MOFOKENG.
P. S.-I send you the New Church Liturgy Common Prayer Book. Please be so kind send it back after you prove it. Please Sir, send it to Rev. E. Nraredi, Qopo, P. O. Majara, Basutoland.

     SPECIAL CONFERENCE
          May 10th, 1915,
          Baroana Basutoland.

     We, the Committee of the Special Conference, agree to communicate with you about working together with you.

     1. In certain things we wish to follow our own practice.

     2. We want to follow our native customs as to marriage.

     Note.-This custom is called "lobola" by the Zulus, and "lenyalo" (lin-ya-lo) by the Basutos. It is the giving, by the bridegroom, of tattle to the father of the bride.

     3. We want to establish that the property which we buy or acquire will be bought in the name of the Church, and remain for ever the property of the New Church in Basutoland.

     4. We wish to establish that native ministers' widows shall be treated by the native New Church people in the same way the white men's New Church Ministers' widows are treated by white people.*
     *The experience of the native ministers in Basutoland has been that the native ministers' widows are left to starve. This has been true of widows of native ministers of the Church of England Mission and of the French Parish.

     5. We want direction about banking and administering our funds, because we have had no experience in dealing with money, but only with cattle.*

758

     Yours truly,
1. SAMUEL M. MOFOKENG, (Chairman).
2. BETHUEL ISIBELE SERUTLA.
3. EPANETUS L. NYAREDI, (Secretary).
4. RETHUEL JOSEPH.
5. JONAS MPHATSE.
     * They desire us to count and bank their money for them but only until they are capable of caring properly for their own money.

     And, finally, on May 15, 1915, Mr. Ridgway received this telegram:

     We will be there on Sunday, sixteenth.

     The delegates from Basutoland did not, however, arrive until the next day, Monday, May 17th, and, owing to illness, there were only two of them, the Rev. S. M. Mofokeng and the Chief Moshe Monyeke. We will now quote from the Rev. F. E. Gyllenhaal's letter of May 26th, describing the visit of the New Church Africans and the origin of the New Church movement in Basutoland:

     MR. GYLLENHAAL'S ACCOUNT.

     With the letters and documents I have included a photograph of these two delegates. I must confess their communication was one of intense interest, and their humility most touching and convincing; in testification whereof I will simply state that our ladies were thrilled and shook hands with them.

     It was the first time any of them had shaken hands with a native African.

     SAMUEL MARINA MOFOKENG, (Mabina is his father's name; it seems the son never uses his father's name as a surname, but always as a middle name), is forty years of age; he is married and has one child, a son, aged six. Mr. Mofokeng was the first New Church native in Basutoland. He heard of the New Church from a Mr. Gibson, who visited Basutoland in 1911, buying Basuto horses [for the army]. Mr. Mofokeng traveled with Mr. Gibson over a large part of Basutoland, acting as guide and interpreter for him.

759

     Seeing Mr. Mofokeng in clerical dress, Mr. Gibson* asked him what Church he belonged to.
     * The Rev. Richard Morse, of Sydney, N. S. W., states that "there cannot be much doubt that the Mr. Gibson referred to in the Durban Church news is the Henry A. Gibson who became a member of the Society in Sydney, Nov. 15, 1894, and four years later went to reside in South Africa." (NINETEENTH OF JUNE SOUVENIR, 1915, D. 49)

     "I am a deacon in the Church of England," Mr. Mofokeng answered.

     "Have you heard about the New Church'" Mr. Gibson then asked.

     "No, what kind of a Church is it?"

     "The New Church was established by a man named Emanuel Swedenborg. He wrote many books, but I haven't any with me. If you write to the New Church Book Room, 18 Corporation St., Manchester, England, some New Church books will be sent to you."

     This was all that Mr. Gibson told Mr. Mofokeng. He did not tell him about any of the distinctive doctrines of the New Church, not even mentioning the Second Advent, nor did he tell him anything about the organized New Church. From that time so this Mr. Mofokeng has not seen or heard from Mr. Gibson, but he thinks Mr. Gibson is now in Bechuanaland, South Africa.

     It would seem, judging from their conversation, as reported above, that Mr. Gibson had said too little to excite any interest in the New Church. But it so happened that the title "New Church" was sufficient to set Mr. Mofokeng thinking. He had often read the book of Revelation, and believed that the twenty-first chapter thereof prophesied a New Church,-a New Church which would succeed the first Christian Church. Therefore when he heard the name "New Church" he connected it with "the Holy City, New Jerusalem" and wondered whether the prophesy of Revelation had been fulfilled. He wrote to the New Church Book Room in Manchester and received the following books: 4 Liturgies, 4 "Why I am a Newchurchman," 4 "What the New Church Teaches." 1 "New Church Magazine," 1 "New Church Life," 1 General Conference Rules, and 5 General Conference Minutes.

760

     He received the NEW CHURCH LIFE and the NEW CHURCH MAGAZINE until the war broke out, since when he has not received any copies. These were sufficient, however, to convince him that the prophesy concerning "the Holy City, New Jerusalem" had been fulfilled.

     Two months after he had received the books, Mr. Mofokeng spoke to his wife about the New Church. His wife had been to a native school and was able to read and write the Sesuto language. At the time she was fifteen years old.

     "Where is this New Church?" Mrs. Mofokeng asked her husband. "In England," he replied.

     A month later Mrs. Mofokeng united with her husband in the belief that the Lord had made His Second Advent and was establishing "the Holy City, New Jerusalem" on the earth.

     The two now took a vow to give up all other work and to go throughout Rasutoland preaching the Second Advent of the Lord Jesus Christ, and that "the Holy City, New Jerusalem had come down from God out of heaven."'

     Mr. Mofokeng at once resigned from the Church of England [mission], gave up all other work, sold all that he had, and together with his wife he started out to preach the Gospel of the Second Advent to his own people. Basutoland is exceedingly hilly and mountainous, yet these two simple and earnest New Church natives walked up and down throughout the land, Mr. Mofokeng preaching to men, women and children, and his wife always speaking to the women. They made converts here and there, and would walk for days to visit their converts and hold them firm in the faith.

     Of course, they encountered opposition from the natives and from the so-called Christian Missions. They were told that there was no New Church in all the world. The natives in particular were urgent to see the face of a New Church Minister. They accused Mr. Mofokeng of originating the New Church, calling it first Mofokeng's Church and afterwards calling it by the names of Mosuang, Khaile, Serutla and Nyaredi, the four ministers of the New Church.

761

But throughout the last four years Mr. and Mrs. Mofokeng have had staunch friends and protectors in Sir Herbert Cecil Sloley, K. C. M. G., Resident Commissioner of Basutoland, and Mr. Barry May, Deputy Resident Commissioner of Basutoland. Moreover, the Paramount Chief insists on there being religious freedom in his land. Sir Sloley assured Mr. Mofokeng that there was a New Church, that it existed in England and elsewhere, and that in time its missionaries would come to Africa. It would seem that Sir Sloley is a very wise Commissioner, as he has preserved full religious freedom in Basutoland; he has kept liquor out of the land, yet has allowed wine to be used by the natives for the sole purpose of observing the Sacrament of the Holy Supper.*
     * Mr. Gyllenhaal's letter, though dated May 27th, was not sent by him until after his return from his visit to Basutoland, when he added a number of notes; the first of these reads as follows: There were other men whose names I do not recollect who also befriended Mr. Mofokeng, they were deputy commissioners resident in different parts of the country. Perhaps mention should be made of Chief Mojela, uncle of the Paramount Chief, who has not only protected but also aided the New Church in his district. I have met Chief Mojela and found him genuinely interested in the New Church, so far as one can judge when speaking by means of an interpreter.

     The results of Mr. and Mrs. Mofokeng's work are as follows:

     They have eight Churches, Societies or Circles.

     Liphiring (65 men, women and children), Samuel Mabina Mofokeng, pastor; Mo-suang, assistant pastor.

     Baroana Station 41 men, women and children), Bethuei Serutla, pastor; Arone Mphatse, assistant pastor.

     Bogate Circuit (53 men, women and children, 5 different places of worship), David Khaile, pastor; Zakiea Lipale, leader; Bethuel Joseph, leader; Shadraka Molise, leader, Paulus Matiea, leader; Epainetus Nyaredi, pastor.

     Qopo Station.

     They said that they possess no Church buildings* and so hold all their meetings out of doors. They are collecting and saving money for the erection of Church buildings.
     * This is not strictly correct. They have Church buildings in at least three villages, but as these buildings are the same as the native houses and are very small, the natives do not class them as Churches. I have been in three of their little Churches and admit they are very humble buildings; they cost from ?3 to ?4 each: The pews are made of Basutu brick, consequently are immovable, also cold and damp. Mr. Mofokeng says suitable buildings can be erected for L60 and L80.

762

     They hold the following services and meetings: Divine Worship, Sunday 11 a. m. and 4 p. m. Each service lasts one hour. People come from far distances, some from three hours' distance from the place of worship. The services and meetings are held in eight different places of Basutoland simultaneously, and are conducted exactly* alike in all places. Mr. Mofokeng is acting as the Presiding Minister and visits each place several times a year, preaching, teaching and preserving strict order. All the people remain on Sundays from eleven until four. They all have lunch together and converse about the Second Advent, the New Church, and the Doctrines of the New Church. The sermons are fifteen minutes long; their texts are taken out of the letter of the Word. Service, sermon and singing are all in Sesuto. They use a Sankey Hymn Book translated into Sesuto.
     * The services are not conducted exactly alike in all places, Mofokeng, Khaile and Nyaredi apparently have the same services. Khaile is Mofokeng's right hand man. But Serutla and Mphatse told me they use the Church of England Liturgy because it has been translated into Sesuto. Mofokeng is respected and well liked by all the natives according to report, and my observation, although brief, confirms this; in several cases I asked natives how they liked Mofokeng and always received the reply: "I like him much." It is true most of the people remain until after the afternoon service, but they do not eat in one place; those who have come from a distance are all taken care of in the different households. After lunch many congregate in groups, but, of course, I could not tell what the conversation was about. Mofokeng commenced both services exactly on time the Sunday I was at Liphiring and they were conducted in an orderly way.

     Every Tuesday, 11-12 a. m. a service the same as the Sunday service; held at all places.

     Every Wednesday, 10-11 a. m., a meeting about the "Advancement of Christ and the Second Advent." Everyone present, even women and children, may ask questions.

     Every Thursday, 12-1 p. m., a women's meeting. This is a Prayer Meeting, presided over by the wife of the minister. At this meeting a collection of money for uses of the Church is taken.

763

This is the only day and the only service at which money is collected. Their idea is that it takes the place of the Bazaars of European New Church organizations. Money is indeed contributed and collected at other times by the men, but not at any other service or meeting, with the exception of their Conference and Convention meetings, which, I judge, are held several times during the year.*
     * I am sure the women's meeting is held every week, but I am not so sure about the Tuesday and Wednesday meetings. However, I learned, in Basutoland, what Mofokeng had not told me in Durban, that they have morning and evening prayers. The first morning I was in Liphiring I was awakened by singing; at once I was reminded of the Memorable Relation, which tells of the singing of virgins in the morning in heaven. Even on Sunday Mofokeng has the early morning and the evening prayers in his little Church building. The other services are held out of doors.

     S. M. Mofokeng devotes all his time to his ministerial work. He acts as the Presiding Minister. He is paid by his own society quarterly, but receives no compensation from the other societies. He has thirty acres of land given him by Chief Moshe Monyeke. His salary is ?6 per quarter; ?24 per year.

     Bethuel Serutla receives ?4 per quarter; ?16 per year. He has no land nor any other means of support.

     Arone Mphatse receives ?2 per quarter; ?8 per year. He has no land nor any other means of support.

     David Khaile receives ?10 per year, paid once a year. He was about forty-four acres of land.

     Zakiea Lipale receives ?3 per quarter; ?8 per year. This is paid him by Mr. Mofokeng out of his (Mofokeng's) profits derived from the produce of his land.

     Epainetus Nyaredi receives ?3 per quarter; ?12 per year. He also has some land.

     Bethuel Joseph, Shadraka Molise and Paulus Matiea do other work for their living; but this year and hereafter they will receive ten shillings from the Church for their services.

     Mofokeng has been ordained by the Church of England Mission as a Deacon; Serutla Nyaredi has been ordained by the African Methodist Episcopal Mission; Khaile has been licensed by the A. M. E. but they all desire to be ordained into the New Church.

764

They have preached and baptized but have not administered the Holy Supper, nor officiated at marriages.*
     * Mphatse has never been ordained, but says he preached for twenty-nine years in the Church of England Mission, and is Serutla's assistant. Serutla has been ordained twice in the A. M. E., and had the right to administer the Sacrament of the Holy Supper in the A. M. E. Church. When in Basutoland, I learned that he has been giving the Sacrament of the Holy Supper, not only to his own Society, but also to the other Societies. None of them, however, has officiated at marriages, as the civil law would not allow this unless they had been ordained in the New Church, and recognized by the New Church as Ministers having the right to officiate at marriages.

     Mr. Mofokeng, just before he received the letter from our Secretary stating that I was in Durban and was considering visiting them, had come to the conclusion that there was no New Church organization in Durban, and had decided to go himself to England to find out particulars about the New Church and to seek ordination into the Priesthood of the New Church. He is a strong believer in doing everything according to order. He was unwilling to start a new organization, entirely independent and with a self-ordained Priesthood. The money had been contributed to defray his expenses to England and back, when our letter arrived and caused him at once to change his plans. At first he thought I might have power to ordain him, but he understands fully now that I have not that power. He strongly desires to fit himself for ordination by study and teaching and to be ordained as soon as possible, for he believes his work will be more successful when he is ordained minister; also until then, he cannot be officially recognized by the Resident Commissioner, and such recognition involves the right to officiate at marriages.

     The natives interested in the New Church are all Basutos with the exception of fourteen Cape people. Among the natives of South Africa the Cape people are called "Coloureds." They are mixed blacks and whites, principally of Dutch mixture. One hundred and seventy-two men, women and children have been baptized into the New Church; and there are fourteen candidates -those who have not yet "repented," according to Mr. Mofokeng's speech. Mr. Mofokeng says the number of candidates has increased since he sent the report which I have sent you under separate cover.

765

     Mr. Mofokeng says he considers it very desirable and even necessary that every baptized person receive a certificate of baptism. Such a certificate will protect them from annoyances from other Missions.

     I am going up to Basutoland on the thirty-first of this month, and on my return will make a full report, and perhaps will be able to make certain recommendations. I shall return to Durban on the eighteenth of June. The Basutos have offered to pay all my expenses on my visit to them, and I am to be entertained by the Paramount Chief. I might mention incidentally that the Paramount Chief has seventy wives; but he is not particularly interested in the New Church. Mr. Mofokeng says he maintains an open door to all religions.

     Mr. Odhner, in particular, will be interested and pleased with Mr. Mofokeng's remarks about the NEW CHURCH LIFE. To make sure that it was the LIFE which he had received, I handed him a copy, and taking it in his hands, his eyes brightening, he said with great earnestness:

     "Yes, yes, this is what I got. This helped me more than all the others. When you get the NEW CHURCH LIFE you get stronger, stronger and stronger; you have a strong arm."

     Mr. J. H. Ridgway was present throughout this interview; in fact, it was held here in Mr. Ridgway's dining room and I wrote down much of what Mr. Mofokeng said. The interview lasted from nine o'clock in the evening until midnight. Mr. Ridgway was of great assistance in examining and cross-examining Mr. Mofokeng and Chief Moshe.

     When speaking of the opposition to his missionary efforts, Mr. Mofokeng used the word "tease." "They teased us," and "They teased the New Church" were two of many odd phrases.

     I shall now relate some of the questions I asked Mr. Mofokeng and, through him as interpreter, Chief Moshe; but please to keep in mind that none of the questions or answers were as short as given here, for I explained, always after the answer, my reason for asking the question, and by this means often obtained additional information:

     1. "Do your people detest their blackness?"

     "No, they are satisfied with their own color."

766

     2. "Do your people believe that their souls are white and that they will be altogether white, like Europeans, when they enter heaven?"
"Yes."

     3. "Do your people believe men and women* to be on the same plane, that is, equal or rather, complementary?"
     * In most instances, which came under my observation, the women seemed humble and subservient to their husbands; but there were some wives who apparently held the ship. However, I noticed the entire absence of quarreling between men and women and the apparent cordial relations existing between them.

     "Yes."

     4. "Do your women, like the Zulu women, do most of the agricultural work!"

     "No, the men look after the horses, cattle and sheep; also plow, sow and reap. The women prepare the food, and look after the huts and children. The men even help them in preparing the food."

     5. "Do the Basutos love warfare?"

     "No, they are peaceable people. But in olden times they loved to fight."

     6. "Is there much poverty among the Basutos?"

     "No, most of them are rich in cattle, sheep and horses. The Basuto horses are famous in South Africa. But there is little money used, consequently the Basutos do not know how to take care of money."

     7. "Is there much sickness and disease in Basutoland?"

     "No, the people live outside most of the day, the men looking after their stock and plowing, planting and harvesting.

     8. "Is laziness a characteristic of the Basutos?"

     "No, they are a strong people, do much work, and love to work."

     9. "Is there any slavery among the Basutos?"

     "No."

     10. "Are the Basutos a moral people?"

     "They do not steal, drink or lie, but they practice polygamy. Any man may have as many wives as he wishes, and can afford to keep. The Paramount Chief has seventy wives; some under chiefs over a hundred.

767

Those who have received the doctrines of the New Church have acknowledged that it is evil to have more than one wife at a time, and have promised not to take more, but have been permitted to keep those already possessed. The Basutos love their wives, treat them kindly, do not beat them nor work them like slaves or servants; also they are fond of children."

     11. "Can the natives who have received the Doctrines of the New Church read and write English and Sesuto?"

     "Only the Ministers and leaders, about nine in number, can understand, speak, read and write English, and but few of the laity can read and write Sesuto."

     12. "Have you, or any of the Basutos, to your knowledge, heard anything about the following books: HEAVEN AND HELL, THE LAST JUDGMENT, THE EARTHS IN THE UNIVERSE, THE WHITE HORSE, and the DOCTRINE OF THE NEW JERUSALEM?" (See D. 5946.)

     Mr. Mofokeng had not heard; but he asked the Chief this question, and the Chief answered that he had heard from his people about HEAVEN AND HELL and the WHITE HORSE. His grandfather, Petso, had told him this, that, before any Christians came, his ancestors had spoken with angels. Also the Chief said that in 1904 there had died a chief, from the tribe of Mosuto, an ancient tribe from the center of Africa, who had spoken with angels; that Chief lived in Orange Free State near Basutoland.

     Mr. Ridgway and I carefully examined and cross-examined the Chief (Moshe Monyeke) about this, through Mr. Mofokeng as interpreter, and his evidence seemed unshakable. I am sure that neither the Chief nor Mr. Mofokeng were acquainted with what is stated on this subject in the Writings, for a remarkable thing is that they had seen and read only collateral works. In this connection I must relate that on the day of their arrival in Durban (May 17th) I took them to the Church, showed them the complete set of the Writings and asked them the above (twelfth) question among others. At that time the Chief laughed when I mentioned the title HEAVEN AND HELL, causing me to pause a moment, and he laughed again when I mentioned the WHITE HORSE. But when I asked Mr. Mofokeng to ask the Chief if he had heard these words before, the only reply I received was "no," but given in such a way that I was not satisfied and thought it best not to press the question until we got better acquainted.

768

     Well, have I fairly startled you? It appears as if something big will develop in Basutoland, but I am not letting myself get over-excited about it, as my visit may disappoint me.
     Sincerely yours,
          FREDERICK E. GYLLENHAAL.

     The two delegates from the New Church in Basutoland, at their meeting with the Durban Society, presented the following address, which is as remarkable in its beauty of thought and feeling as in its finish of diction. It seems probable that, as to the language, the Basuto brethren were assisted by some white man in their country:

     ADDRESS TO THE MINISTER AND SECRETARY OF THE NEW CHURCH IN DURBAN SOCIETY, FROM THE ANNUAL CONVENTION OF THE NEW CHURCH IN BASUTOLAND.

     Dear Brethren:-The reception of your letter addressed to the Rev. S. M. Mofokeng, Secretary, has become one of the pleasantest and most important events of our Convention Meetings. This, doubtless, is owing in part to the fact that as a Church we are so few in numbers compared with other religious organizations on either side of the mountains and that we have a common hope and task in the endeavor to preach the Gospel of the Lord in His Second Coming to vast multitudes who as yet seem little prepared to receive it, and for whose preparation, under Divine Providence, we are watching together with keenest interest and mutual sympathy.

     But it is owing also, we are sure, to the poorness of our country and our weakness which we find always in the way, but we are understanding the essential truths of the New Church and the harmony of feeling which always develops between us in common endeavors to make them practically useful. It is in this unity of our feelings even more than in the agreement of our thoughts, that the foundation of this pleasant brotherhood is laid which bridges the great ocean and enables us to realize that in our spiritual relations there is "no more sea" and that the Holy City is now descending out of heaven from God within.

769

     We thank God that the Rev. S. M. Mofokeng organized the New Church through Basutoland Country with perseverance and difficulties and poverty. We of the New Church need not lose heart then if we do not see response to our efforts which we so much long for. We can mold our lives in accordance with the truths we know and thus permit the Lord to lift us above the things of time and sense and open to us the mansions of heaven. The man of the New Church may become a spiritual mountain bringing down from the heights above forces and powers that shall assist in bringing the kingdom of heaven on earth. We must not forget that we are spiritual beings living now in a spiritual world which is rapidly converting this outer world into agreement with laws of that world and that the desires we cherish and the thoughts we think mightily assist this conversion.
     Yours in faith and love of the Lord Jesus,
          BETHUEL I. SERUTLA,
               EPAINETUS L. NYAREDI (Pastor),
          AZAELE SEFOLI (Chief, his x mark),
          MOSHE M. MONYEKE (Chief, his mark).
          SAMUEL MOFOKENG. (Secretary).

     THE LATEST NEWS FROM SOUTH AFRICA.

     In a letter dated "'Bryn Athyn,' 360 Essenwood Road, Durban, Natal, S. A., June 21, 1915," Mr. Gyllenhaal writes as follows to Bishop N. D. Pendleton:

     "I returned from Basutoland on the sixteenth of this month, and since then I have had the letter dated May 26th, typewritten, chiefly in order to preserve a copy. The reason that letter was not sent earlier was because, after it was written, I concluded that it would be well to withhold it until I had confirmed its matter by an actual visit among the natives, and especially by further conversation with Mofokeng and his associates. The notes were written after my return.

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     "My visit was successful, and I found that the prospects of the New Church in Basutoland are even brighter than Mofokeng had pictured them. By the next mail I will send a full report also some prints of kodaks I took in Basutoland.
     Sincerely and affectionately,
          FREDERICK E. GYLLENHAAL.

     The full report, promised above, has not yet reached Bryn Athyn, and it is to be feared that it has been lost in the mails, possibly on account of the activity of the submarines in English waters, for the mail from South Africa for this country must pass through England. But the following letter has been received from the brethren in Basutoland: Baroana, Basutoland, S. A., P. O. Thaba Basiu, June 12, 1915.

     The Right Rev. W. F. Pendleton,
          Bishop of the General Church of the New Jerusalem.
Dear Sir:
     We are natives of Basutoland and have received the New Church, "the holy city, New Jerusalem," about which we read in Revelation XXI. We believe the New Church to be the Lord's Church, and the crown of all the Churches which have hitherto been in the world. Also, we believe the Lord has made His: Second Advent in the Writings of Emanuel Swedenborg, which Writings we believe are the Word to the New Church.

     The Rev. F. E. Gyllenhaal has visited us in Basutoland, and will report to you how we first heard about the New Church, and how we have worked to establish the New Church in our country, also what success has followed our work.

     What we have done has been little, but our love for the New Church is strong, and we wish to continue the work, for we believe that all the people of Basutoland will gladly receive the New Church. But we need to be taught the Doctrines of the New Church. We have men who have been acting as our Ministers, but they need instruction and guidance, and they desire to receive in an orderly way ordination into the Priesthood of the New Church.

771

     Therefore, we now humbly ask you, Sir, to take us under your Government, to recognize our work, and to form us, according to order, into a particular organization of the General Church of the New Jerusalem. We will gladly submit and subordinate ourselves to you, the Bishop of the General Church of the New Jerusalem, and will work with you toward the end of establishing firmly the New Church in Basutoland. We make this petition humbly and without any reservations.
     Most respectfully your servants,
     (Signed.) SAMUEL MABINA MOFOKENG.
          BETHUEL ISIRALE SERUTLA.
          MOSHE MONYEKE (his X mark).
          EPAINTUS LEKHABU NYAREDI.
          DAVID RANKOBOLO KHAILE.
          AZAEL MPHARA SEFOLI (his X mark).
          AARON N. MPHATSE.
          SOFONIA ALBYN MOSUANG.
          BETHUEL JOSEPH MPHUTTAN.
          PERCIVAL ADAM MATHOKA.
          PAULUS MATICA.
          PAULUS MOEPI (his X mark).

772

ADVENT 1915

ADVENT Rev. W. L. GLADISH 1915

     The recurring advent season bids us once more peruse the story of the Lord's birth, once more unite in the angelic chorus, "Glory to God in the highest and on earth peace, good will toward men."

     How great should be our gratitude for this crowning proof of God's infinite love toward men! When the race which he created pure and God-like, a little lower than the angels, had lost all semblance of His image and likeness and was become wholly vile and loathsome, He still had mercy upon us, still loved us and was willing to take human nature, thus diseased, upon Himself; to come and live in it.

     He clothed His purity with our impurity in order that He might make Himself known to us, might redeem us from the hand of the Enemy and set our feet once more upon the path that leads to heaven.

     He came into a world wholly lost, lost to all knowledge of the true God and life eternal. There remained nothing in man to which Heaven could appeal. Everything possible to Divine Love and Divine Wisdom had been done except this one thing of coming Himself to live as THE MAN among men, endure temptation for our sake, trample upon the head of the serpent, snatch us from death and restore to us the power to live.

     Of all Divine acts this the most marvelous; that the infinite God should Himself come into His creation and become subject to all its laws. Nor did He come in a pure and glorious human, fit embodiment for the Divine. He came instead in this fallen, leprous human of ours. There He met our foes in mortal combat, triumphed over them, conquered the power of hell. Thus He put Himself in power to impart to fallen men the strength to triumph in His name. And at the same time He made the invisible God visible before men's eyes even in the world. He thus brought the full power of omnipotence down to the plane of our life. And through His Word we can lay hold on that power so that it becomes as if our own and He in us triumphs again over death and hell.

773

     But can it be that at His coming the case was as desperate as has been said? Was mankind wholly in the power of hell with no ability to respond to the Divine exhortation?

     The scribes and Pharisees did not think so. There stood the temple, a magnificent building, its golden gates flashing in the morning sun. The sacred fire burns constantly upon the altar; sacrifice and incense daily ascend according to the Mosaic law. White-robed priests observe most reverently every ritual delivered to Moses and Aaron. The court is thronged with devout worshipers. At the time of the Passover they gather from all over the known world to worship according to the law revealed from Heaven.

     In addition to the priesthood there has grown up a body of scribes who devote themselves to copying and interpreting the law. Lawyers and Pharisees watch with eagle eyes that no point of the law shall be infringed. There are schools in the temple where young and eager zealots sit daily at the feet of learned doctors who expound to them all the intricacies of their Sacred Scriptures. The Sanhedrin, a grave body of venerable, long-bearded men, seventy in number, presided over by the high priest, meet to consider every important question that no mistake be made in worship or in life.

     To guard against the unintentional infringement of the law they have added, as a hedge about it, a vast body of traditions of the elders. They tithe mint, anice and cummin. They fast often and make many prayers. The land is dotted with synagogues where they gather on the Sabbath day to read and consider the law and the prophets. Surely this is not a people which has forgotten God or grown indifferent to His law. What zeal, what earnest devotion, what piety are here! Have we not judged too harshly! Can it be that hell has full sway where naught appears on every hand but the shining garments of heaven?

     Yet a close observer might have found indications that many evil passions were scarcely concealed by this external observance of the law. The very temple itself, magnificent in outward appearance beyond Solomon's, had been built by the cruel and bloody Herod, himself not a Jew but an Edomite. He claimed to be a proselyte to the Jewish religion yet disregarded the law as often as he dared.

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Contrary to the law he claimed power to appoint the High Priest and at his pleasure degraded one and exalted another. He had successively ten wives, many of whom he put to death. He had several of his own sons slain.

     There were frequent tumults even in the temple. Undeterred by the holiness of the place the Jews slew Zacharias, the son of Barachias, between the temple and the altar-a place where only the priests might lawfully go. The temple had become a place for money making. There were the tables of the money changers and of them that sold doves. These traffickers had a complete monopoly of both the money and the sacrifices which could he offered; no others would be accepted by the priests. And not content with honest gains they mercilessly fleeced everyone who came to worship.

     Although this people scrupulously kept the traditions of the elders they often made void the law by their traditions. The priests, scribes and elders laid burdens, grievous to be borne, upon others, which they themselves would not so much as touch with a finger. Haggling over the letter of the law they forgot all mercy and justice. They fiercely demanded the death of one who broke the law or their traditions when yet everyone of them secretly disregarded the law whenever he dared. The time had been when the High Priest might inquire of the Lord at every time of doubt and receive Divine instruction. Prophets and schools of prophets in days gone by had spoken by Divine inspiration and taught and warned the people.

     But now there had been for four hundred years no voice from Heaven and no prophet. Within the most holy place there was no ark. The tables of stone on which the finger of God had written the Decalogue had never returned from Babylon. The temple was but a beautiful show with nothing Divine at its heart.

     The Divine Law had become but a cloak to hide their evils. They held themselves cleansed by forms and ceremonies of purification. They washed their hands that they might not be required to purify their hearts and they superstitiously thought that God would hold them absolved by these external rites and would then bless them with what alone they desired, wealth and power.

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     Into this world the Lord was born. It is true there were a few sincere souls even among this generation of hypocrites. Zacharias and his wife walked in all the ordinances of the law blameless. Simeon and Anna, though old and feeble, were daily in the temple watching for the coming of the Messiah. Mary treasured and pondered in her heart all that was said of the birth of the Christ and His redemption of Israel.

     The Savior had been long expected. All ages had looked forward to His coming. He was promised at the time of the fall and expected even before the flood. The prophecies have grown ever more definite. He will be born of a virgin. He will be of the royal line, a son of David. The place of His birth is foretold. The acts He shall do, the words He shall speak are contained in their sacred books. Not only men on earth but the angels in heaven await His coming and redemption, for the tide of evil, surging upward, threatens even them.

     The whole Jewish nation, evil as well as good, now expects and desires Him, thinking that He will exalt them over all the nations of the earth.

     Finally into this expectant world the Lord is born, fulfilling all the prophecies; of David's line, born in Bethlehem, and of a virgin betrothed to a husband who is himself the last male representative of King David. And do all the people joyfully accept and welcome Him? Do they recognize His claim as the Messiah? Not so. There come to greet and worship Him but the shepherds and the Magi. And at the temple forty days later Simeon and Anna give their testimony that this is He on Whom rest all the hopes of Israel.

     Jerusalem indeed knows of His coming. The Magi are led to Jerusalem and inquire:

     "Where is He that is born King of the Jews? for we have seen His star in the east and are come to worship Him."

     But Herod and all Jerusalem are troubled by the announcement. They must have had fears that their way of life could not be acceptable to One come from Heaven. Nor are the circumstances of His birth calculated to inspire confidence in Him. Is it not incredible that He Who holds all the wealth of the world in His hand, coming to His own, among His chosen people, should be barn in a stable and cradled in a manger?

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Herod and all the priests and elders must have smiled when they heard of the Magi offering their gifts and worship to such a humble claimant. Yet lest it should be true Herod slew all the boys of two years old and under in Bethlehem and all the coasts thereof-thinking thus to outwit the Divine Providence. One of Herod's sons is said to have been slain in this massacre of infants, but, warned of God in a dream, Joseph had carried the infant Savior into Egypt where he abode till they were dead that sought the Young Child's life.

     Thus quietly came and passed the birth of our Lord. In Egypt none knew of His heavenly origin. And in His own land, among His own people, how many continued to believe that the Savior of the world was come? Simeon and Anna, who had been preserved to greet Him, doubtless died while He was in Egypt. Zacharias and Elizabeth knew that the Lord was born and no doubt talked often with John as he grew up of Him whose messenger he should be, preparing the way before Him. The shepherds would often recall the words of the angel and their visit to Bethlehem where they found the Babe lying in a manger as it had been foretold unto them. Probably few, if any, others knew certainly that the Lord had come and must be living somewhere in the world.

     Is it not strange that He should have been thus swallowed up by silence and solitude; His existence hidden from the knowledge of the world?

     Not alone the Jews but also the Gentiles were awaiting His coming. His star had brought the Magi from afar to greet Him. What held the Jews together as a nation was their expectation of His coming. He had come, had been doubly proclaimed from Heaven, by the Star and to the shepherds; the word had reached every ear in Judea from the highest to the humblest, and many among the Gentiles. But almost immediately He was withdrawn; none knew of His whereabouts. Few were able to believe that the prophecies had indeed been fulfilled. He was hidden from the very angels who sang His birth. They, like men, must await the time of His showing unto Israel.

777

     Thirty years later the silence is broken. John without ever having seen the Lord is led by the Spirit to proclaim that His kingdom is at hand; and all are baptized by John confessing their sins and making themselves ready for His appearing.

     The Lord comes to John to be baptized and it is revealed to John that this is He Whose shoe's latchet he is not worthy to unloose. John testifies before all that this is the Lamb of God that taketh away the sins of the world. Now surely He will make Himself known, will show His power and gather about Him all who will follow Him. But no. Again He disappears from view. He is led by the spirit into the wilderness and again they who would follow Him are left to wonder and to doubt whether this can be He Who is to redeem Israel.

     Emerging from solitude after forty days He begins His public ministry. But still He avoids publicity and crowds. "See that thou tell no man" is His constant command to those He heals. When the multitude are about to seize Him and make Him king by force He escapes and flees to the desert. Finally He permits Himself to be welcomed as king to Jerusalem but fails to exercise any kingly power and the multitude finally melts away from Him disappointed and bewildered. Then follow His death and burial and even His disciples think that His purposes have been thwarted and the redemption of Israel has been frustrated.

     But in fact not one word had failed. His purpose had been triumphantly accomplished. It was in this way of silence and sorrow, and in this way alone, that His work could be done, His kingdom established, He could take unto Himself His Divine power only by relinquishing all worldly power.

     * * * * * *

     May not these things be an indication of the manner of every Divine Advent and the redemption of every individual soul?

     "The kingdom of God cometh not with observation." As the Lord came to the world so must He come to each and every man. As He accomplished a redemption for the human race so must He similarly redeem every member of that race. He comes for this purpose, not when we have prepared the way and are good enough to welcome such a guest, but rather when we are wholly lost but for His coming and the cords which since infancy have bound us to the heavens are broken and hang but by slender threads.

778

Hypocrisy and hatred fill the heart. Our good is from an evil purpose, looking to our own gain.

     There are but a few remains of innocence, represented by the shepherds, and a few unperverted truths, represented by the Magi, to welcome the birth of Divine Life in the soul. And these are not our own but of the Lord's providing and kept by Him out of our power. With us, too, His birth is heralded by angels and is made known to all the powers of the mind. But He is immediately caught away and hidden from our knowledge. And the life from above grows secretly while we know it not. We know from the Scriptures the manner of His kingdom and yet, like the Jews, we do not know it. We know that it is not of this world and yet we cannot but think of it in a worldly way. We demand to see His kingdom, to feel its power. It must show itself openly to the world. We measure the power of truth by the number of its adherents, the work of the Church by what it accomplishes before the world. We expect soon to triumph in ourselves over the powers of darkness and show forth our progress in regeneration by the sweetness of our daily lives. We find it hard to believe that our brethren are really of the Church if they fall into evil.

     Never are we to be indifferent to evils, especially in ourselves, nor think that we can grow in spiritual life without fighting against them with all our power. Yet must we remember that the state of the soul cannot be read from the external life. The Pharisee often leads a better life before men than the just man who falls seven times a day. It is only "at the last day" that the Lord raises up those who trust in Him. His truth must lie buried in the earth while it strikes root; it must grow long and silently before it brings forth fruit.

     These are the long silences, the years in Egypt and Nazareth. Following the baptism from on high are the forty days with the wild beasts. It is often the evil multitude within us-not the true disciples-who demand that the Lord shall take His throne and show His power openly. His victory was not in the triumphal entry but on Calvary.

     Therefore while we rejoice in heart with the angels and little children in the celebration of His Advent let us not be discouraged if that song of joy sound not in our ears throughout the whole year.

779

Heavenly life must have for its establishment its times of silence and obscurity, its times of sadness and humiliation, its temptations in which the power of hell appears to triumph over that of Heaven. Still the Lord's Word does not return unto Him void but accomplishes that which He pleases and prospers in the thing whereunto He sent it. It only needs that we shall await His time and follow where He leads. Amen.
TOKEN OF GRATITUDE 1915

TOKEN OF GRATITUDE 1915

     The following expression of appreciation and gratitude was unanimously addressed to Bishop W. F. Pendleton by the Council of the Clergy of the General Church of the New Jerusalem at their annual meeting on June 25th, 1915. It should have been published in the August issue of NEW CHURCH LIFE:

     To Bishop William F. Pendleton
          From the Council of the Clergy.
     Last Tuesday morning we heard from you a statement to the effect that at the close of the present series of meetings you have resolved to withdraw from the office of Bishop of the General Church.

     We listened to this statement with a spontaneous regret that could not be avoided, and that is more than justified in view of your long and faithful services as our Bishop. But we recognize that these same services well entitle you, in these the closing years of your life, to relief from the burdens of episcopal duties, and to that leisure which you desire for the development of work the fruition whereof will redound to the advancement of our understanding of the Word.

     At the same time, it is to us a matter of great satisfaction that you will still continue your work of instruction in the Theological School and in the Bryn Athyn Society, and will retain supervision over the liturgical services of our Church to the development of which your past work has so greatly contributed.

     And further, it is our hope that you will also continue to give us counsel and guidance in the "harder matters of the law," in the consideration of which Your wise advice and mature judgment have proved so valuable in the past.

780

     Remarks have already been made by individual members of this Council expressing the high esteem and love in which we hold you, our dear Bishop; and these affectionate remarks have truly expressed the sentiments of all of us. But we would not wish this occasion to pass by without more fully conveying to you, from each and all of us, some expression of those sentiments of high regard and love which are especially active with us on this the eve of your withdrawal from a work which you have performed for so many years and with such signal success.

     For almost twenty years you have acted as our Bishop. You have guided us through troublous times and your judgment, wisdom, and patience have guided us well. Since then, under your leadership, we have passed through many years of peace and progress; and in all these Years we have known you only as a humble, patient, and wise leader; as an elder brother, protector, and kindly counselor to your fellow ministers; and as a friend to every member of the Church.

     May Heaven's blessings rest upon you.

781

Editorial Department 1915

Editorial Department Editor 1915

     NOTES AND REVIEWS.

     From the NEW CHURCH WEEKLY we learn that the Japanese translation of the work on THE DIVINE PROVIDENCE has been completed, and that the bound volumes have been received from Japan.

     For eight consecutive years the Rev. Richard Morse, of Sydney, N. S. W., has issued his annual NINETEENTH OF JUNE SOUVENIR. From the number recently received we learn that it is now proposed to publish in its place a quarterly with the title NEW CHURCH LIGHT, the first issue of which is to appear in January, 1916, if it is found possible.

     The July number of A NOVA JERUSALEM, our Brazilian contemporary, presents the portrait of Dr. Manoel C. de Souza Bandeira, secretary of the General Association of the New Jerusalem in Brazil, and by the side of it the portrait of the editor of NEW CHURCH LIFE. There is also a translation of Mr. John Pitcairn's account of his visit to Rio de Janeiro, which appeared in our June issue.

     "The Roll of Honor," listing the names of those young Newchurchmen in Great Britain who have offered their lives for their country, has now mounted to a total of 746 names,-truly a notable number from a body so small as the New Church! This probably does not include all the names, though great efforts have been made by THE YOUNG NEW CHURCH MAN to gather a complete list. The list of dead and wounded is growing appalling. It is reported that more than thirty of our Canadian friends have enlisted, but we have not yet received a complete list.

782

     Owing to temporary ill-health, the Rev. A. Wilde has found it necessary to relinquish permanently his post as Editor of THE NEW CHURCH WEEKLY, formerly known as MORNING LIGHT. Mr. E. C. Mongredien,-the successor of the late James Spiers as agent of the Swedenborg Society and the New Church Press at No. 1 Bloomsbury St., London,-has been appointed Editor of our British weekly contemporary. We notice with pleasure that the journal has quickly assumed a more distinctive tone.

     "No, the New-Church does not stand for things distinctly New Church with any feelings of sectarianism or bigotry, but because it is vital to the Church so to do. The law of cause and effect compels it. In the degree that one feels that the New Church is not distinctive; that where one goes to church, if the life is right, makes but little or no difference; that any marriage is as happy and good as New-Church marriage; that such an acceptance of New-Church doctrine as will blend with the world and not appear distinctive, or, in short, that the New Church must be in the world and of it, exactly in the same degree the New Church declines in interest and is cast down and loses power in one's mind. In the degree that one exalts the importance of things distinctly New-Church and holds her doctrine and life vital in everything in the same degree the New Church is lifted up in the affections and becomes a power in one's mind and life; and in the degree that the New Church becomes a power in our minds, it becomes an agent of the Lord, of heaven, and a power in the world." (From an Editorial in the N. C. MESSENGER for Nov. 3, 1915.)

     A writer in the MESSENGER for October 8th, referring to the question of "the authority of the Writings," asks whether "it would not be well if some of our leading scholars in the Church, or perhaps even the General Convention as a body, would definitely decide this question as to which of the many writings of Swedenborg are to be referred to as authoritative in regard to doctrine."

     Against this suggestion the Rev. J. B. Spiers enters a vigorous protest in the issue for November 3d:

783

"Now I maintain that no leading scholar, nor even the General Convention, has any right to make any such decision. The Convention rests upon the broad general views that we have a new revelation. Some in that body accept the Writings as the Word, others and perhaps the majority do not agree to that term as being applied to the Writings. Nevertheless, all are in general agreement that the Writings are a Divine Revelation. To attempt to force a decision on this point would be outside the function of the general body. Each member under the constitution is left to decide this question for himself, so long as he accepts the idea of a Divine Revelation. . . It is well enough for the general body, in its efforts to come to the truth, to debate on these questions, but never to vote on a decision."

     A friend at Glen Brook, South Australia, writing in the Rev. Richard Morse's NINETEENTH OF JUNE SOUVENIR for 1915, states that "NEW CHURCH LIFE has been digested by the elder members of the family according to their several capacities; but there seems to be something required in the nature of a periodical for the younger members. The children of the isolated have not the advantages of New Church schools, and a monthly magazine might, we should think, be published, which would in some measure supply this lack."

     There is, indeed, great need of New Church literature for children and young people, and many efforts have been made in the past to supply it. If we were to make a list of all the magazines, journals and little books that have been published for the use of children and the young people of the New Church, it would fill pages. All of them had certain merits, and much useful material may be culled from their pages, but-with the exception of Mr. Benade's early publications, THE LITTLE TRUTH TELLER and THE DEWDROP,-they have all lacked the one essential element of Distinctiveness, without which our juvenile literature is never quite as good as the best that may be obtained outside the Church.

     It may, indeed, seem surprising that in the Academy-with its devotion to distinctive New Church education, and its large staff of trained teachers-no attempt has been made as yet to establish a little journal for the children.

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The reason for this neglect is to be found, we suppose, in the multitude of other uses that have to be performed, but we nevertheless recommend the suggestion from Australia to the earnest consideration of the General Faculty of the Academy.
ENFORCED PEACE WORSE THAN WAR 1915

ENFORCED PEACE WORSE THAN WAR 1915

     In an editorial on "Legalized Polygamy" the MESSENGER for October 27th very properly expresses its horror at the suggestion, set forth in various journals, to legalize polygamy in Europe in order to replenish the populations in the countries which are now being devastated by war. We were delighted to read-for the first time in the pages of our contemporary-a vigorous denunciation of the evil of preventing or limiting offspring. Among the remedies against the devastation the Editor suggests:

     "First, the heinous tenet that one good child is better than half a dozen poor ones, should be rejected. The first essential to replenishing waste by war is by every married couple having the normal number of children. It is a form of unbelief in the Lord to feel that a way will not be provided for the care and sustenance of every child born into the world."

     This is indeed the first prerequisite and the most immediate and practical remedy. But the Second proposed remedy, "Abolish war," by "a union of Christian nations," etc.-is mere sentiment. The Lord Himself, in the Revelation of His Second Coming, has given the distinct prophecy that as to external things the state of the world will remain in general the same as before the Last Judgment. There will be Wars, as before, and Peace compacts and Treaties, (L. J. 73), for Hell will still remain in the spiritual world and in the hearts of men for untold ages to come. War cannot be abolished by any union of "Christian nations," for the simple reason that there are not as yet any Christian Nations.

     Our Contemporary seems to have lost sight of the fact that War was abolished, once and forever, by the union of "Christian" nations, which-exactly a hundred years ago, at the Congress of Vienna-established the so-called "Holy Alliance."

785

Deceived by this diplomatic mockery, the optimistic New Church folks of that time went delirious with joy; our dear old Father Hindmarsh shouted paeans in pamphlets which reached even the crowned heads of Europe, but-cui bono? In a few years the sanctified nations were again at each others' throats, and have been at it ever since. Why let ourselves be deceived again by any future "union of Christian nations?"

But even if such a thing should be attempted, and an international police-army be established to enforce peace throughout the world, what worse universal tyranny could be imagined? Nations, as well as individuals, must have freedom to do evil, for otherwise they can have no freedom to do good. Freedom means choice between good and evil. And prevention can never cure any evil, the seeds of which are planted in the human system. In order to be cured the evil must have freedom to ultimate itself, to break out into recognizable symptoms, for otherwise that evil will strike inward, and national death, which is worse than war, will ensue.
OCTOBER "QUARTERLY." 1915

OCTOBER "QUARTERLY." 1915

The NEW CHURCH QUARTERLY is always interesting, but its October issue is more than usually so to those alive to the issues now before the Church. Prof. E. E. Iungerich contributes "A Sketch," in the form of an imaginary "memorable relation," describing a visit to Socrates in the spiritual world. The Editor, in a footnote, explains that "we insert it, not by any means as ourselves endorsing the author's views on that subject, or, accepting his interpretation of the Spiritual-world phenomena, . . . but as inviting, from other students, a better, that is, a truer interpretation."

The "sketch" describes an old and rather stupid New Church minister, Rev. Thomas, who is made to represent the conservative school of thought; he is traveling in the world of spirits together with his sprightly wife, Jocelyn, who is more inclined to "interior" views.

786

As they travel, the landscape has an unaccountable way of traveling along with them, though the author does not state how, in such a case, they could possibly know that they were traveling. On the way the lady entertains her husband with observations on the weakness of his mind,-which is too small to hold, even the idea of a mule,-with other admiring remarks such as "are of the prudence of wives." They finally reach the home or Socrates, and this defenseless old gentleman is now forced to abandon his lively Socratic method of discourse and is willy nilly made to preach the Beekman Idealism at great and tedious length, while referring diligently to T. C. R., A. E., S. D., etc.

     On the subject of "Spiritual-world Objectivity," Mr. Horace Howard pays his compliments to Mr. G. E. Holman, whose mental state is defined as one remaining "in the scientifics of the natural-rational" and therefore incapable of grasping the idea that all objects in the Spiritual world are "merely appearances. To this Mr. Holman rejoins that reference to the "low state of mind" of opponents does not constitute "argument;" and the notion that "the spiritual world is a place where brain-like organisms dream to all eternity over memories of earth-life," is characterized as "pure speculation, to which the Writings lend no support whatsoever."

     Editor of the QUARTERLY also expresses his frank opinion of the new and interior view. "The whole notion is, as every one of sound and wholesome perceptions will recognize, fantastic in the extreme; and as it is also unauthorized by any teaching of doctrine, it may be dismissed as having no claim upon the serious consideration of the Church. It would seem to be the product of an influence, amounting to infestation from which we wish those who have come under it a speedy and complete deliverance.

     In his review of the recent numbers of NEW CHURCH LIFE, Mr. Buss comments on a letter, entitled "Use and Sex," in our July issue: It "impresses us as less a contribution on the Woman Question, than as a special plea for a particular woman well known at Bryn Athyn, around whom very grave irregularities in the educational way have arisen. As this lady's place at Bryn Athyn, however, is henceforth to know her no more, this contribution need not detain us."

787

PLEA FOR A SPARK OF THE EMOTIONAL 1915

PLEA FOR A SPARK OF THE EMOTIONAL H. S 1915

     If we were in order, we could let the emotional people [if they, also, were in order] take charge of the Church, and they would lead us straight to heaven by the shortest way. But we are not in order. The sensual, until bruised by a certain Heel, still crawls upon its belly, eats dust, and looks downward. Even the plane of the interior sensual, the imagination, where genius dwells, is unreliable. Therefore we have to subject our emotions to the control of the rational. For the same reason, a society is under the necessity of putting the control of things in the hands of those who, although less gifted, perhaps, are distinguished for faculties of sound judgment and conservative tendencies. But the talents of the artists, the musicians, the poets, the dancers, the actors, if used with discretion, are of the greatest use, for through these do we obtain the needed foretastes of heaven and its joys, brought right down to sensation, and thus affecting the heart.

     How can the Church be established, without in some such way feeding the [originally] best part of us? What will our faith Net amount to, if it is held as a cold, rational proposition, addressed only to the left side of our head, where we do not really live, after all? It would be like the light of the sun in winter; very clear and bright, perhaps, but quite unproductive. What we need to help such a state, and to cause thinking to become active, and to translate itself into uses of' life, is the stirring of the heart in our worship, in our family life, in our society life, in our assemblies and feasts, by the powerful appeal of those same wielders of the wonder-working wand of the emotionally inspired. We need, in addition to the plain bread and water of solid instruction, the butter and milk and honey-not to mention the sparkling wine-of new songs, new plays and representations. Stories also, that touch the heart first, and drop their truths like little seeds into soil already loosened and warmed and moistened, as is the heart of us, and the flesh of us, only by an appeal to the right side of us.

     Why, for a quarter of a century, have there been no New Church stories in the LIFE, such as there used to be when some of us were young?

788

Is it not rather pathetic that men in far off lands, such as our Australian friends, in the SOUVENIR, should be found reading and reprinting those old stories written by Mr. Anshutz and others, way back in the eighties? Come forward, you talented ones-whether sons or daughters! The Church has an important field for you. The coldly [?] critical Editor may not warm, up much to your first attempts, but how would it do to practice awhile on your friends in the local Literary Society or Theta Alpha or Sons of the Academy Chapter! The BULLETIN might take a very short story. The use is worthy of work and practice. For helpful criticism, try the teachers of English, or even the dread Editor himself. H. S.
WRITINGS ARE THE WORD BECAUSE FROM THE WORD 1915

WRITINGS ARE THE WORD BECAUSE FROM THE WORD 1915

     Our occasional exchange of arguments with the Editor of THE NEW AGE is proceeding in a pleasant and satisfactory manner. In the October issue our Australian contemporary affirms his belief that the Writings of the New Church were drawn and confirmed from the sense of the letter of the Word. But he asks, "Does that fact constitute an identity between themselves and that from which they are drawn, so that they themselves can properly be termed 'the Word?'"

     The question here asked awakens the hope that the genuine truth concerning the Writings may be recognized in the light of the universal teaching that whatever proceeds from the Lord in its essence Is the Lord. This is taught so repeatedly in the Writings, that a volume could be filled with quotations. But let the following suffice:

     "To go forth, or to proceed, is to present oneself before another in a form accommodated, thus to present oneself the same, only in another form." A. C. 5337.

     "That which proceeds from anything derives its essence from that from which it proceeds." A. 5689.

     "That which proceeds is of one and the same essence with him from whom it proceeds." T. 139.

789

     "The things which proceed from the Lord not only are His, but are Himself." A. 7200, 8864; E. 25.

     "The reason the Divine Truth is the Lord in Heaven, is that the Lord is Good itself and Truth itself, for both proceed from Him, and what proceeds from Him is Himself." A. 9503.

     "The Word is the Divine Truth proceeding from the Lord; and that which proceeds from the Lord is the Lord Himself." A. 9405, 9407.

     "The Lord is the Divine Truth which is from Him; for the Divine Truth which is from the Lord is the Lord Himself in Heaven and the Church." A. 9406.

     "If you are willing to believe it, the Lord is the Word itself, since the Word is Divine Truth, and Divine Truth is the Lord in Heaven, because it is from the Lord." A. 10355.

     "The precepts of God are God, for He Himself is His own proceeding." P. 326.

     "The Divine Truth proceeds from the Lord as a Sun, and that which proceeds is of Him from whom it proceeds, nay, it is He Himself." E. 797.

     But why multiply quotations? The principle which we are pointing out is a universal and self-evident truth, which will not be denied by our worthy opponents. But if acknowledging it as a universal truth, why not acknowledge its application also to the Writings of the New Church?

     Every Newchurchman, and the Church as a whole, is perfectly willing to acknowledge that the Word is the Lord. And why? Because it is the Divine Truth itself proceeding from the Lord, even though it did proceed mediately through angels and spirits and prophets. And every Newchurchman, and the Church as a whole, is perfectly willing to acknowledge that the Writings of the New Church, similarly, are a Revelation of Divine Truth proceeding from the Lord, but immediately from His own mouth, and not through the mediation of any angels or spirits. Why, then, are they not the Lord Himself in His Second Coming, just as the preceding Revelations are the Lord in His former Comings?

     Again, if it is true that what is from the Lord is the Lord, is it not equally true that what is from the Word is the Word?

790

What Newchurchman will deny that the Heavenly Doctrine is from the Word, drawn from it and confirmed by it, as a whole and in every detail? If so,-in the light of universal principles-the Writings are, as to essence, identical with that from which they are drawn, and therefore they are properly to be termed "the Word."
"WHAT OF THE NIGHT?" 1915

"WHAT OF THE NIGHT?" 1915

     The Philadelphia LEDGER for November 13th complains bitterly that "Americans of the old stock have involved themselves in a vicious circle that threatens their continued dominance in the nation. They still desire profoundly to rule the nation. They also desire to have few children but fit; and this desire is in accord with every higher aspiration of civilization. But they no nothing whatever to stem the fearful fecundity of the poorest portions of the immigrant classes. Civilization demands a low birth rate and a low death rate. It demands that the cradles of all social classes shall be empty most of the time. But so long as the cradles of the old-stock Americans are empty, the United States will become increasingly a nation of Negroes, Teutons, Slavs, Nagyars, Artnenians, Italians and Hebrews."

     The LEDGER Should take courage from the well-known fact that the second generation of these immigrants generally emulate the old-stock Americans in cultivating the empty-cradle habit. By-and-by the immigration will cease, and the highest aspirations of civilization will triumph when the country is an uninhabited wilderness! When a journal such as the LEDGER, which should be a daily teacher of good and truth to the millions, sends forth, instead, open insanities such as those quoted above, it begins, indeed, to look as if "civilization" has gone completely mad.

     With universal massacres devastating Europe, and with feminism and race-suicide being preached openly and everywhere in America as well as in Europe, it is becoming more and more evident that the future hope of the human race lies with nations which are now Gentiles. But the end of the "Christian" world seems to be approaching more rapidly than the keenest observer could have anticipated a few years ago.

791

STATE OF THE CHRISTIAN WORLD 1915

     It is useful, occasionally, to observe the signs of the times in respect to Religion, as reflected in the current literature of the Old Church.

     The most recent explanation, advanced in the world, of the origin of Religion, is called "the Totemistic Origin." Briefly stated, the theory is that the same life inflows into the clan as into the "totem;" this life is the object of worship, and from it all the varying phenomena of Religion may be traced and explained. This may serve in the case of a religion that represents man's groping after a God; it does not explain the Religion that came down from God.

     The PRINCETON THEOLOGICAL REVIEW, in speaking of the "resurrection body," says, "Paul was asking with what bodies the dead were raised up, and when he answers a 'Spiritual body;' he plainly does not mean no body at all."

     The modern idea of the Lord's Divinity is expressed as follows in the same magazine: "The modern question is not 'Is Jesus like God?' but rather 'is there a God of the same quality of life as that possessed by Jesus?' God is the x, the unknown quantity which we are seeking to determine, and it seems most reasonable to hold that Jesus is the known factor through which we are enabled to solve the problem."

     To those who have cherished the hope that the Dragon is dead the statement found in a recent book, entitled THE PLAN OF SALVATION will come as somewhat of a jolt. "The conclusion then must be drawn that the only tenable scheme of salvation is the 'Infralapsarian Calvinism!'" Which is, that all men after the fall are predestined to their eternal place, while "Supralapsarian Calvinism" teaches that some men were predestined to hell before the fall. Take your choice!

     "The writings of Swedenborg are replete with principles which have important social and economic bearings.

792

Not only is this true so far as he describes human relations as they exist in the heavens, but the religion he presents is pre-eminently a religion of love, justice, equality, unity, and social service." (The PORTLAND PRESS.) K. R. A.
ACADEMY EDITION OF "CONJUGIAL LOVE." 1915

ACADEMY EDITION OF "CONJUGIAL LOVE." 1915

     The publication of an "Academy edition" of the work on CONJUGIAL LOVE is an event of a character to stir deeply the hearts of "Academy folks." From the earliest days of our movement this work has been regarded with special affection as a peculiarly vital treasure of the Church. Youths and maidens have been brought up to look to it as the Divine guide to married happiness in this life and in the life to come. Young lovers have considered it the sweetest privilege to read this book together with the beloved in preparation for their marriage; husbands and wives have gone to it as the supreme director of their conjugial life; and those bereaved of their partners have found in its teachings the great consoling hope. What the ever-burning flame on the altars of Vesta was to the people of the Ancient Church, this the work on CONJUGIAL LOVE has been to the men and women of the Academy.

     This work, however,-more than any other of the Writings,-has been the object of attacks by enemies from without the New Church and by misguided friends from within, but these attacks, as is well known, have always been resisted by the Academy, with consequences which also are well known. The teachings of the work, and all its teachings, have been defended simply because they are the Lord's teachings, and it may easily be understood, therefore, that the members of our Church have always exercised great care in selecting for their own use the best available translations of the work, in order to have before them the Divine teachings in the purest possible form.

     The version generally preferred in the earlier days was the old "Boston edition," originally published in the year 1833, for this certainly possessed the virtue of literal fidelity to the original text.

793

It was, in fact, too literal for good English, and in many cases scarcely intelligible to the unlearned reader. On this account there were many who hailed with pleasure the publication of the London edition of 1891, translated by Mr. Arthur H. Searle, for this was undoubtedly an improvement from the point of view of English diction, though on the other hand it left much to be desired as an interpretation of the meaning of the text.

Our hopes for a still better version were raised when hearing of a new translation prepared by the Rev. Samuel M. Warren, who was one of the most eminent scholars and theologians in the Church, but these hopes were dashed to the ground when, in 1907, it was published in Boston by the Rotch Trustees, under the title of "Marriage Love." While the translation as a whole was recognized as an improvement upon any of the preceding versions, the edition was utterly spoiled by the substitution, throughout the volume, of "marriage love" for conjugial love. Not only the Academy, but members of the Church generally, protested against this unwarranted substitution, with the result that the American Swedenborg Society published a new edition, (New York, 1910), as part of its "Library Edition." This was a revision of Mr. Warren's translation, by the hand of the Rev. Louis H. Tafel, who, besides other improvements, restored the term "conjugial" not only in the title but throughout the volume.

Again our hopes were raised only to meet with disappointment, for though the Mr. Warren's version, as now revised by Mr. Tafel, undoubtedly constituted the best edition of CONJUGIAL LOVE thus far issued, yet it was ruined by the introduction of a lengthy and interpretative footnote appended to n. 446 of the work. To those familiar with the long controversies of the past it was perfectly evident that this footnote had been inserted by the New York editors for the purpose of correcting and counteracting the plain teaching of the passage itself and of the whole chapter of which it forms a part; it was this teaching that was supposed to be so dangerous that it would not be safe to permit this work of Divine Revelation to speak for itself, or to grant full freedom to the reader to form his own conclusion as to its meaning.

794

     To the members of the General Church this method of dealing with a Divine work, and with human freedom, was so abhorrent that they could not in conscience recommend or use the Library edition of CONJUGIAL LOVE. Efforts were made by the Academy to induce the American Swedenborg Printing and Publishing Society to strike off, for the Academy Book Room, a special edition in which the offensive footnote was to be eliminated. These overtures were rejected, however, and the negotiations failed; and thus it became necessary to proceed to the preparation of an "Academy edition" of CONJUGIAL LOVE,-a necessity long foreseen as an ultimate eventuality.

     The task of revising and translating was entrusted to the Rev. William Hyde Alden, who, beside his own abilities, enjoyed the opportunities of constant consultation with members of the Academy's Theological Faculty, the Rev. Alfred Acton rendering special assistance in looking over the translation as a whole. As the work developed, the revision proved a much more formidable task than had been expected, for it was at first supposed that Mr. Warren's translation, as further revised by Mr. Tafel, was in general of such excellent quality as to make necessary only a few minor corrections. This impression, however, was soon found to be a mistaken one, and so many alterations were made that Mr. Alden's revision is virtually a new translation from the original text, carefully compared with all the preceding translations.

     The major portion of the changes have been in the nature of correcting what may be described as fads or mannerisms of rendition employed by the more recent translators of Swedenborg, adopted with the avowed purpose of avoiding Latinisms in a striving for idiomatic English. As an instance we may point to Swedenborg's customary presentation of a logical proposition by the introductory Quad, "That," which is everywhere omitted by Mr. Searle, in common with most of the modern translators, but much to the detriment of the logical form of the doctrinal propositions.

     The chief purpose of Mr. Tafel's revision would appear to be the restoration of the term "conjugial," but this praise-worthy end was not in all cases carried into effect.

795

It seems, in fact, that Mr. Tafel in his revision did not always consult the Latin. Thus in nos. 45 and 248 the reviser leaves untouched Mr. Warren's "marriage love," while in n. 460 he changes amor conjugii, (the love of marriage), into "conjugial love." And in nos. 44, 164, 257, and other places he accepts Mr. Warren's rather absurd term "love outside of marriage" as the translation of extra conjugialis.

     In the new version there is evident a determined effort to make consistent discrimination between synonymous terms. As an illustration we may take the word permittere and its derivatives, which Mr. Alden always renders "to permit;" licet, licitum and related words, "allowed," "allowable," and "lawful;" and, once, venia "leave." All of these are by Mr. Tafel rendered "pennit" or "permission."

     In certain cases Swedenborg in the Latin uses plural forms which Mr. Alden has rendered in the singular as more in accordance with the English idiom. Thus, in n. 110, we find the following sentence in Searle's translation: "The delightsomenesses of conjugial love in their origins are felt as blessednesses, blissfulnesses, and happinesses, in their derivations as pleasantnesses," etc.,-a volume of hissing sounds from which the ear turns with great relief to the simpler sentence of the new version: "The delights of conjugial love are felt in their origins as blessedness, happiness and felicity; and in their derivatives as pleasantness and pleasure," etc.

     Other notable variations from, Mr. Tafel's rendering are the following:

     Conjux, consistently by "married partner," or where the sense will permit, simply "partner," never by "consort" which has its own distinct use.

     Conservatio is properly "preservation," not "conservation."

     Damnum is rendered by "injury" or hurt;" damnosus, "injurious" or "hurtful," and the corresponding indemnia, "not hurtful," instead of "not damnable," (in n. 463), although in this same number occurs damnabilis, properly translated "damnable."

     Intromittere, antromissio, are rendered "intromit" and "intromission," rather than "admit" and "admission."

796

     Nuptiae, so far as possible, "nuptials," sometimes "wedding," and when in quotation from the Gospels, "marriage."

     Proprium, as a substantive, "proprium," and when in the adjective form, "proprial," a rendering which is apt and useful as distinguishing from "own," as properly translating suus.

     Ultimus is translated "ultimate," whenever possible, not "last."

     Vindicta is "revenge," not "vindictiveness."

     Virgo, always "virgin," and juvenis, "young man."

     The effort throughout has been to allow the author to say plainly in English what he has said plainly in Latin. Interpretation or comment, still less preconceived ideas as to what the author should say, have no just place in the translator's function. In no work is this attitude of mind more desirable than where the matter is of Divine Revelation. When the Lord builds an altar, man may not lift up tool or iron upon it.

     The Index has been entirely re-written and re-arranged, with a view to its greater practical usefulness.

     The actual value and superiority of the new edition cannot be determined by any review, but can be realized only by consecutive reading and study in the course of years. We can point here only to one delightful though most external feature: the magnificent make-up of the volume: the clear and beautiful print, the excellent paper, the wide margins, the splendid binding,-all of which make the book a joy to the eye as well as to the hand and the heart. It is a vessel worthy of its glorious contents, and we sincerely hope that before many years it may be followed by other volumes of an "Academy Edition" of the Writings, furnished in the same noble style.

797

FROM BRAZIL 1915

FROM BRAZIL LEVINDO CASTRO DE LA FAYETTE 1915

To the Rev. C. Th. Odhner,
     Secretary of the General Church of the N. J.
Dear Sir and Brother:-
     I have the pleasure to inform you that I have assumed again the direction of the "Associacao Geral da Nova Jerusalem."

     After so many years of absence and trouble in a hard struggle for the welfare of the New Church in Brazil, on my returning home I have been agreeably surprised at seeing the great number of new followers I met with.

     Thanks to our Lord the New Church in Brazil goes on progressing. It seems to me that after the inevitable fluctuations the ark has anchored safely.

     My chief aim is to set up a rural colony for the members of the New Jerusalem. For this purpose I have been engaged in the business of saltpeter, the most important industry of Chile. But all my efforts have failed till now, owing to want of means. This matter is still on foot, and it is probable I shall return to Chile.

     All the Brazilian Newchurchmen are still sous le charme of the friendly visit of our dear venerable "Uncle John" and I can assure you that the New Church in Brazil will follow the principles of the Academy and the General Church.

     Pray, dear brother, receive my personal greetings and those of the folks our Lord has placed under my care, and please impart them to all the General Church.
     I am yours truly in the New Jerusalem,
          LEVINDO CASTRO DE LA FAYETTE,
               Pastor Geral.
Rio de Janeiro, Oct. 4, 1915.
     Rua S. Carlas 46.

798

REPLY TO MR. POTTS 1915

REPLY TO MR. POTTS ALFRED ACTON 1915

Editor NEW CHURCH LIFE:
     In a review of THE NATURE OF THE SPIRITUAL WORK which appeared in your issue for October, the writer, the Rev. John Faulkner Potts, in addition to condemning the position set forth in the book under review, makes a charge against the author of that book, that he has misrepresented and misquoted the Writings. As to the question of the doctrine of the spiritual world, I am content, for the present, to add nothing further to the arguments already advanced. Those who have read THE NATURE OF THE SPIRITUAL WORLD, will judge for themselves, between that work and the arguments which have been advanced against it.

     But it does not seem proper that I should pass by, without notice, the personal charges against me. It had been my first intention to take no public notice of them; but the consideration that, quite probably, many of your readers will not investigate these charges for themselves, and will naturally attach some weight to the name of the gentleman who makes them, and to the fact of their appearance in the official organ of the General Church, has decided me, on later reflection, to make as brief an answer as possible.

     Mr. Potts says (p. 644), "We now have to pass in review some aspects of this book which are far from pleasing. Examination shows that the use of quotation marks is very frequently misleading; and unfortunately inaccurate quotation marks are not the only wrong principle of action in accordance with which this book has been written. The incorrect use of passages from the Writings is another-that is to say, many passages do not say what Mr. Acton says they say." Five "examples" are then given in support of this charge.

     The first Example quotes from my book (p. 18) the sentence: "The body does not see, nor even the mind. . . . It is the soul alone which sees," and the comment is then made, "Mr. Acton says this 'is evident,' as if it were a verbatim teaching of the Writings, but what is really evident is that he has lost sight of the fact that the understanding is a part of the mind, and that it is the very office of the understanding to see" Passages from the Writings are then quoted "to show that the mind of man possesses within itself a most noble organ of vision, namely, the human understanding which is able to see in the light of heaven.

799

     The sentence quoted from my book is a part of an argument on "The Formation of the Mind;" I quote no "verbatim teaching of the Writings" in support of the statement, as I regard its truth as "evident." There is therefore no "incorrect rise of passages from the Writings."

     The second Example quotes a heading from p. 78, "The mind has no other organism or body than that which is formed in the brain." Mr. Potts comments, "in proof of this A. C. 4659 is quoted," and then, quoting the passage, which is also fully quoted in my text, he proceeds to argue against the position.

     ARCANA COELESTIA 4659 is not quoted "in proof" of the heading in question, but merely to show that the mind, which is formed after birth, "does not construct another body for itself within the material body,-that is a body consisting of parts shaped in the figure of the material body." The heading itself sums up the teachings of the whole chapter,-teachings, which in their proper places are all supported by abundant quotations from the Writings. Those teachings are, in part, that "The organic form of the mind is in the brain" (pp. 60-67); that "The mind is also present in the whole body" (pp. 67-70); and that it is "formed in the brain, and is thence present in the whole body" (pp. 70-78). I would commend these passages to the notice of your readers, and particularly those quoted on pp. 60-67. Of these passages the review under discussion, like many other adverse notices of my book, take no notice. Yet the passages themselves still stand.

     The third Example is a Passage from p. 109, where "Mr. Acton says, 'The material objects of this world . . . become the quasi-material but living ultimates of that spiritual world where places and distances . . . are only apparent, being in fact nothing else than changes and variations of state,' with a reference to A. C. 1275, which, however, affords no authority for Mr. Acton's statement about the material subjects of this world. The Writings say nothing about 'material objects' nor about quasi-material,' but living ultimates, but speak of change of place and of distance in the spiritual world; and this is what Mr. Acton ridiculously calls a 'material object.'

800

Besides all this misrepresentation of A. C. 1275, Mr. Acton places between quotation marks the words 'only apparent,' and also these 'nothing else than changes and variations of state,' all of which words have no existence except in his own imagination."

     The passage from the ARCANA was not quoted in support on the statement as to how material objects of this world become the quasi-material objects of the spiritual world. That statement is introduced in my book by the words (omitted by Mr. Potts), "It is in this way that" the material objects, etc.,-words which clearly indicate what is the fact, namely, that the statement is the summing up of the argument of the preceding pages, where the various points leading to the conclusion are supported by quotations. The ARCANA was cited merely as to the words in quotation marks,-words which are now averred to exist only in my imagination. The reference is not to "A. C. 1275," but to nos. 1273-5. The words quoted will be found in nos. 1273 and 1274.

     "Example IV, on page 156 Mr. Acton quotes A. C. 3633 in proof of his amazing theory, that Swedenborg did not know what the form of a spirit is; whereas what A. C. 3633 really says is, 'All spirits and angels appear to themselves as men, with such a face and such a body, with organs and members. . . ."

     The passage I quote, among others, unnoticed by Mr. Potts, but yet standing as the teaching of the Writings, is not "A. C. 3633," but "S. D. 3472 = A. C. 3633." The reference to the corresponding passage in the ARCANA was added for the information of the reader, and for his further study. Both passages stand as the Divine teaching, and it is not the part of wisdom to ignore either of them. The passage from the DIARY is quoted in part. Had I quoted the full passage, it would have been seen to be still more striking. But the reader can judge for himself.

     Moreover, I have never claimed that Swedenborg did not know "what the form of a spirit is." I do hold, however, that the form of the limbus or cutaneous envelope is indescribable except by "abstract terms" (DIVINE WISDOM, VIII, 4, 5), and I note that Mr. Potts affirms the same thing in his review (p. 648); if he had turned the page following that from which he quoted, he would have seen that I specifically state this to be my understanding of the passages and not, as he charges, that Swedenborg was ignorant of the "form of a spirit" (see p. 58).

801

     Throughout the work on THE NATURE OF THE SPIRITUAL WORLD, the consistent teaching is that angels and spirits are in a perfect human form, and therefore appear in such form, and that Swedenborg spoke with them as man to man.

     The fifth and last example is the statement on p. 157, quoted from S. D. 355, "the least organs of the brain which are the beginnings of the forms of the body,"-whereas (Mr. Potts observes) "the passage really says 'where are the beginnings' of these forms, not that those organs are themselves the beginnings, Mr. Acton knows very well that ubi does not mean 'which.'"

     I confess to this knowledge, and at the same time to the error. I suppose it due either to bad "copy," or to a printer's mistake. In any case, it is not material. For the least organs of the brain certainly are the beginnings of the forms of the body,-though, of course, not the first beginnings. But surely Mr. Potts does not accuse me of deliberately misquoting the Writings!

     I have confined my answer to the five specific Examples adduced in support of the charges made, since, presumably, these are regarded by their author as the strongest proof. There are some other and similar points that might be taken up, but my communication is already too long. Moreover, this answer will be sufficient to indicate to the reader the wisdom of careful examination before accepting these charges of misquotation and misrepresentation.
     ALFRED ACTON.
Bryn Athyn, Pa., Sept. 18, 1915.

802

PITTSBURGH DISTRICT ASSEMBLY 1915

PITTSBURGH DISTRICT ASSEMBLY H. S 1915

     On Friday evening, October 22d, We gathered with some twenty-five visitors to hear an address from Bishop N. D. Pendleton. His subject was timely and calculated to steady us in the somewhat trying state through which we are passing. The spirit of a strong affirmative toward revealed truth, he gave as our guide and protection, lest we confirm new theories too hastily, or, in case of a judgment, lest we reject genuine truths along with errors. In the discussion which followed, both sides were brought out. Some dwelt upon the good and valuable things that we had received as the fruit of our diligent study of scientific and' philosophical subjects, while others dwelt upon the danger of going too much into speculations, beyond the plain teachings of the Writings themselves. The need for each generation to do a little exploring on its own account was also spoken of. The Affirmative, represented by Benjamin, is our only safe reliance. Without him there could be no conjunction of Joseph, representing the Lord in the Internal man, with the rest of the sons of Jacob, who represent the External things of the men of the Church.

     After the close of the discussion we adjourned to the Assembly room, where an informal reception was held to meet the Bishop and to welcome our many visitors. It was indeed a most auspicious beginning of what has proved to be one of the most happy and inspiring series of meetings that we have had. Mr. and Mrs. Louis Schonberger had charge of this reception.

     On Saturday evening, which was District night, after reading the record of the last meeting we began at once to hear reports of what is going on in the other centers of this district. Owing to the presence of so many visitors, representing so many parts of our field, this part of the program turned out to be exceptionally interesting and instructive.

803

Mr. James Boggess of Middleport, led off with a glowing account of the interest shown in their neighborhood in Mr. Waelchli's teachings. Mr. Waelchli afterward told us how busy he was kept while there, with classes of young and old, sometimes two a day.

     Mr. Merrill, of Cincinnati, then gave us a sketch of their little circle and of the reasons that led them to undertake it. The members are few but brimming with enthusiasm. Mr. Merrill struck a responsive chord when, he referred to what the schools at Bryn Athyn are doing for those situated as he is. Mr. and Mrs. George Evans were present from Erie, with their two daughters, but they preferred to let Mr. Bowers and Mr. Waelchli speak for them. The little circle at Greenford, to which Mr. Czerny ministered for so many years, seems to be entirely scattered now. Miss Alice Renkenberger was the only visitor from that region (unless we include Salem, O., which was represented by Mrs. Sharpe), but we hope that when some of the others read this report, and find out what they missed, they will rally to the Bishop's call the next time. Mrs. Ritchie and her daughter, of Blairsville, were with us, as were also Dr. U. O. Heilman and Miss Goldie Heilman, of Leechburg.

     Rev. Wm. B. Caldwell, who was present as the guest of the Society, gave us a most interesting account of their plans for new buildings at Glenview after which we gave our greetings, by a rising vote, to the other centers.

     Sunday was a beautiful day, as indeed were all the days here this fall, and the Chapel never looked prettier or more comfortable. One of our members had provided a profusion of plants and flowers, and there was no lack of the incidental music that does so much to make a service smooth. The sermon, by Mr. Caldwell, was upon the subject of the progress of the Church by means of purifications. The Communion in the afternoon, administered by Bishop Pendleton, was partaken of by seventy-four members. The sphere of this service is more than we can undertake to put into words. It is worthy of note, however, than many children and some outsiders like to come and sit through the service, just to feel the sphere.

     There was no public function in the evening, our people believing that greater benefit is derivable from a series of meetings when there are not so many, giving more opportunity for private visits.

804

Six of the ministers coming together unexpectedly on Thursday morning had a most lively and useful session, and on Saturday we had an equally important and suggestive meeting with the teachers of the local school. As to this end of the meeting especially, we derived the greatest benefit from the presence of Prof. R. W. Brown. On Monday, the following visitors came to see our thriving little school: The Bishop, Rev. R. W. Brown and wife, Rev. Wm. B. Caldwell and wife, Mrs. J. S. Boggess, Miss Edith Cranch, Mrs. A. C. V. Schott, Miss Katharine Norris and Miss Annie Klein.

The grand finale, on Monday evening, was in one sense the best of all. Our plan of gathering up all the threads and concentrating the essence and flavor of the whole assembly into a final Banquet, proved to be entirely and happily successful, and we can heartily recommend the plan. There was also another feature of this Banquet, which the ladies can heartily recommend. It was entirely planned, executed, and-cleaned up, by the young men of the famous Philosophy Club! Mr. Robert Caldwell made a dignified as well as genial toastmaster, and his original songs are inimitable. Of course, we had to have some of the old-time songs also, dear to the heart of our Bishop, who was so long the pastor of this society. There were 129 members and guests present. One of the best features was that so many of the male visitors brought their wives.

The first subject introduced by the toastmaster, and responded to by Mr. Jacob Schonberger, was our duty to let our associates in the world know, upon occasion, what our faith is. Mr. Schonberger indicated the broad ground of the General Church view upon this subject, which is that our first duty to the Church is to try to live according to these heavenly doctrines, and next to that, to confess them before men. The Rev. Mr. Stockton, pastor of the Allegheny Church, was then invited to address us, and we were very much interested in his account of how he came out of the Presbyterian Church and into the New. Mr. Waelchli gave us at some length the General Church definition of Evangelization, which includes all things of worship as well, and also outlined the policy under which he is working, that of building up from centers.

805

Mr. Synnestvedt spoke of what not to do, in the way of proselyting in an atmosphere of condescension, or of a zeal which does not respect the freedom of others. But perhaps the most touching speech of all upon this subject was that given by our veteran Evangelist, Mr. Bowers, who made us feel how entirely it rests in the hands of the Lord Himself, as to who is prepared to receive this most precious heritage of all the world, the only true nourishment for the soul. Mr. Bowers has many warm friends in Pittsburgh, especially those who have received his ministrations while living in isolation from New Church centers.

The other subject of the evening was introduced by Mr. Louis Schoenberger, with a very thorough and incisive presentation of the arguments for Vocational, as opposed to Cultural, training. He asked whether New Church parents, from pride or other reasons, were not making a mistake in the effort to produce so many scholars, instead of more men equipped for mechanical, commercial and other vocations. This brought Prof. Brown to his feet, with a very scholarly statement of the reasons for securing, whenever possible, a broad education first. He alluded to the practically insurmountable difficulties of giving vocational courses, at Bryn Athyn, unless we should abandon the work which we are doing, and concentrate upon one or two of the numberless vocations which are now being taught in various schools. It was at this point that our Bishop became inspired, and gave us a ringing speech upon what it means to us to be practical and efficient. "If you want your son to be a lawyer, send him to a school which trains lawyers. If you want him to be a doctor, send him to a medical school. If you want him to be an engineer, send him to an engineering school, and so on. But if you want him to be a Newchurchman, send him to us first. We have had some little success in that line, and if efficiency is to be measured by success in that for which we exist, then we are efficient." Mr. Pendleton then spoke of some recent discussion in the Faculty, as to the desirability of letting down the bars and not requiring New Church baptism, whereby the children of some very respectable families in the neighborhood of Bryn Athyn were kept from entering our school.

806

He pointed out the fate of other New Church schools, which had tried to do this: some of which do not even remember why they were once called "New Church." If we were as strong as the Catholics, we might profitably do it. But the condition is quite different from that. It is indeed a fight for life, with our backs to the wall, and all the external odds against us. By this time, folks were on their feet, and joined with great spirit in singing, "Alma Mater" and "Our Own Academy."
H. S.
VISIT TO AXMAR AND SKINNSKATTEBERG 1915

VISIT TO AXMAR AND SKINNSKATTEBERG CYRIEL LJ. ODHNER 1915

     Before leaving Sweden for Bryn Athyn I took advantage of some spare days to make a journey to two places which once belonged to Emanuel Swedenborg, viz., the Axmar Iron Works and Skinnskatteberg. These places have always interested me as they undoubtedly were the scene of many of Swedenborg's early enterprises and probably the chief source of the income which enabled him to publish his many and costly works. As far as I am aware they have never before been visited by any member of the New Church, nor is there any account of them in the literature of "Swedenborgiana."

     Axmar Bruk (Works) is in the province of Gefleborg, about 370 miles from Stockholm, the nearest station being Abydal, whence the route goes by carriage through some fifteen miles of winding forest roads to the Baltic coast, where the Works are situated. Driving up through a birch lane and over a stream brings us to the mansion of the estate, a white stone edifice in chaste style.

     Very few of the original buildings remain. When Axmar, in 1780, came into the hands of David von Schinkel, all the old forges and hammers were torn down and a large furnace erected for the smelting of pig-iron. Before this, Axmar had produced not only pig-iron, but rails, nails, bars and various other products. It is interesting to note that the celebrated millionaire, Axel Axelson Johansson,-who now rents the Works from Bergvik & Ala Co., Soderhamn, the present owners,-has the same idea as Swedenborg had advocated, namely, that Sweden's rich iron resources should be made to enrich the country's industry by being manufactured there into various products instead of being exported merely as raw material.

807

     Most of the iron now used comes from Kiruna by boat. The bars are exported to Germany and England by way of Koping-Gothenburg, but at present, on account of the war embargo, none can be sent. Twelve thousand tons of pig-iron were produced the previous year at Axmar. Charcoal for the works is secured from Finland and Norrland; native turf-moss is also used.

     The most interesting relic from olden times is a house still called "Swedenborg's hus," now occupied by the present inspector of agriculture on the property. He showed me the room which Swedenborg is supposed to have "lived in while at Axmar." The house is of pleasing proportions and surrounded by very old and stately maples and birches, valued at several thousand crowns.

     Examining the archives of the works, I found a whole library of account books beautifully kept for 300 years back. There was nothing of particular interest, but it is stated that the Bergvik Ala Co. have removed a number of valuable legal papers, maps, etc., to their archives at Bergvik.

     As Dr. Tafel says, the works (for a time) were anything but a source of comfort to Swedenborg. He inherited one-fifth of Axmar through his mother, Sara Behm, while his aunt, Brita Behm, owned four-fifths. First, there was a lengthy law suit about the division of the inheritance; then the furnace was destroyed by fire by the Russians in 1721, and had to be rebuilt and finally a long contest between Swedenborg and Brita Behm. Of this law suit we have the legal records from the College of Mines, in several hundred pages, including many documents by Swedenborg himself, which have never been published. This aunt seems to have been a very capable manager, but exceedingly self-willed and determined, as indeed, is evident from her portrait in the Northern Museum, Stockholm.

     Swedenborg, in a note about her (see DROMMAR, p. 72, and SP. DIARY 5134), says that she persecuted him at the instigation of Lars Benzelstierna, his hostile brother-in-law.

     Skinskatteberg is in the province of Westmanland not far from Smedjebacken and Nyberg, the richest mining district of Sweden; it is situated between two lakes called Ofre and Nedre Vettern.

808

These two lakes are joined by a stream called "Hedstrom," producing a fall of some seventy feet at the present time, although formerly, when the stream was larger, it was much more. All along this stream there are the remains of old "hyttor" or blast furnaces, mostly in ruins, though still used some six years ago. These date from Swedenborg's time and were undoubtedly built by him, at the time when Sweden's iron industry first began to flourish in the early part of the eighteenth century. I was told that "the tract is full of them," meaning that every particle of water-fall was utilized. Iron for these furnaces was secured from neighboring mines.

     The general character of the land is that of a wide forest covered plain. The "herrgard" or gentleman's estate is large and in classic style, and dates from the sixteenth century; it was undoubtedly Swedenborg's place of residence while at Skinnskatteberg. It is at present occupied by a family named Heikenskjold, into whose hands it passed from Count Frederick Gyllenborg, to whom Swedenborg sold the property. Of this transaction we have the original manuscript preserved in the Royal Library, Stockholm. I had no opportunity of examining the Archives there.

     Swedenborg came into possession of this property through the division in 1693 of the estate of his maternal grandfather, Assessor Albrecht Behm, among his heirs, Jesper Swedberg's children receiving as their share the property and iron works of Skinnskatteberg' in Westmanland. In 1718 Swedenborg, and his cousin by marriage, Prof. Olof Rudbeck, Jr., became joint owners of the property, then valued at 32,000 dalers in copper.

     Before leaving, I secured postal-pictures of these two places; they are now in the Academy's collection, and may be of use to some future biographer of Swedenborg.
     CYRIEL LJ. ODHNER.

809

Church News 1915

Church News Various 1915

     FROM OUR CORRESPONDENTS.

     BRYN ATHYN, PA. During this month of golden sunsets and glowing trees we have been exceedingly busy. A new spirit of by-gone days has appeared and made us unusually happy. This spirit was possibly begun by a visit from our old-time secretary, librarian and friend, Mr. Emil Stroh, who was with us from October 10th to 13th. On the evening of October 11, he was the guest of the Younger Generation Club, who received him at the home of Mrs. E. C. Iungerich. He gave the club an exceedingly interesting talk on "The Spirit of the West." Among other statements, he said that he thought that the section of California, where he now resides, would before long be able to support a minister.

     On the night of October 18th we held the annual meeting of the Civic and Social Club. The meeting was made exciting by a stern fight over the method of balloting for new officers. As usual, Mr. Whitehead's wit was in evidence, and due to the copious minutes rendered by the Secretary, Mr. W. suggested that the omniscience of the Secretary be noted on the said minutes. The election of officers resulted in the following choice: President, Edwin T. Asplundh; Vice-President, Sam. Simons; Secretary, Donald T. Rose; Treasurer, Loyal D. Odhner; Directors, Ed. Davis, F. G. Bostock, L. E. Gyllenhaal, Roy Wells, and K. R. Alden.

     By way of training the school foot ball team, the older fellows, (the "has beens"), got out and played them two games. The first resulted in a victory for the "has beens" by the score of 12-6. On the second occasion the school triumphed after a fierce struggle; the score was 7-6. Of course the "has beens" blamed it on the referee.

     The young folks of the Society had a very pleasant dance after the Doctrinal class October 29th. It was a marked success and, as one young lady put it, "Bryn Athyn is learning to have a good time again."

810

This social marked the first effort of the new Board. On October 30, the School had a delightful social. It came as a celebration of the defeat of our old rivals, Radnor, by the score of 22-12, which game took place on the morning of the same day. The auditorium had been decorated with corn stalks and other festive "vegetables," and those who attended came in costume. 8 three-piece orchestra filled the hall with pleasant sounds, and all was mirth and laughter. During the course of the month a new club was formed that may be of interest to some of you readers. It is composed of those students of the Academy Schools who are pursuing higher education. The purpose of the Club is to foster research work and a true "love of learning." The first meeting was accorded a great success. The present officers are: President, K. R. Alden; Secretary, Miss Amy Doering; Treasurer, Theodore Pitcairn.

     The crowning Social event of the month took place on the night of November 10th. It was a very cosmopolitan time, in which young and old joined hands to celebrate. Lantern pictures were thrown on the screen showing a number of the early Academy folks. Perhaps the most notable picture was on of Bishop Benade and his kindergarten, which were greeted by spontaneous cheering. K. R. A.

     PHILADELPHIA, PA. A shorter form of Sunday services were continued throughout the summer, although the Doctrinal classes and Sunday School were closed. The first week in October marked the beginning of the regular Sunday services, Sunday School, doctrinal classes, and other winter activities.

     The children's service will be held only once a month this year, since it is deemed necessary to devote the other Sundays to instruction.

     We have received four new members into our midst recently. They were welcomed into our Society by our Minister, who extended to them the right hand of fellowship, after our Sunday service.

811

     The Advent Club began the year auspiciously at its September meeting, by discussing the question of the new Church building. In the October meeting we discussed the burning question of "Woman's Suffrage," hearing an address by a representative of the Pennsylvania Association Opposed to Women's Suffrage. A promising program has been arranged for the coming month, by the Executive Committee.

     The Ladies' Society is devoting its time to plans and preparations for the fair which will be held on November 19th. The proceeds will go to the Building Fund, and we have every reason to expect a success of the first magnitude.

     The actual construction of our new home is at last under way; and we look forward with the greatest pleasure to its dedication and occupancy, early in the coming year. A. E. S.

     REPORT OF THE VISITING PASTOR. October 7th to 11th, I visited CLINTON, Ontario. On Friday evening, the 8th, a doctrinal class was held with the family of Mr. and Mrs. Izard, and on Sunday, the 10th, services were conducted at their house. Twenty-two persons attended the services, and of these seven partook of the Holy Supper.

     On the 15th of October I set out on a four weeks' trip. The evening of that day was most pleasantly spent with a group of six New Church friends at BUFFALO, N. Y. Our conversation was on various points of doctrine, and so strong was the interest that it was after midnight when the gathering reluctantly broke up.

     The next point visited was ERIE, Pa. Services were held on Sunday, the 17th, at the house of Dr. and Mrs. Cranch. The attendance was twenty-four persons, of whom seventeen partook of the Holy Supper. In the evening of the same day a doctrinal class was held at the house of Mr. and Mrs. Benjamin Evans; attendance, twelve. Another class was held on the following Tuesday evening, at the house of Mr. and Mrs. Edro Cranch. After the class some time was spent socially, the hostess providing refreshments. The good attendance at services and classes indicates the encouraging state of the Church at Erie.

812

     From ERIE I went to PITTSBURGH, Where it was my privilege to attend the District Assembly, a full account of which will, no doubt, appear in the LIFE. From here I waste go to MIDDLEPORT, but owing to illness at that place, the visit there had to be omitted.

     I was in CINCINNATI from October 29th to November 3d. Services were held on Sunday, the 31st, at the house of Mr. and Mrs. Colon Schott. There were twelve persons present, and six communicants at the Holy Supper. On Monday evening there was doctrinal class at the house of Mr. and Mrs. Charles Merrell; attendance, eight. On the following evening a men's meeting was held at Mr. Schott's office, at which four were present, including myself. Our subject on this occasion was the origin of the human soul, and the reception of life from the Divine. All these gatherings were the more delightful because of the presence of a new receiver, Dr. Strohbach. He had many questions to ask, and they were of such nature that their consideration was of benefit to all. The four of us,-Mr. Schott, Mr. Merrell, Dr. Strohbach and I,-several times took midday lunch together, and always had interesting talks on some point or other of doctrine. The delight of the new receiver in the Light he had so long sought and at length found was an inspiration to us all.

     November 4th to 8th were spent in WINDSOR, Ontario, opposite Detroit. On Friday evening, the 15th, doctrinal class was held at the house of Mr. and Mrs. Alfred Bellinger, with six persons present. On the following Sunday there were services at the same place. Fourteen persons were present, of whom nine were from Windsor, four from Detroit, and one, Mr. Eugene Cranch, from Ann Arbor, Mich. At the Holy Supper there were eleven communicants.

     We might add, that at both Cincinnati and Windsor the attendance at worship was larger than at any previous visit. F. E. WAELCHLI.

     COLCHESTER, ENGLAND. I am surprised to discover the length of time that has elapsed since you last heard from Colchester. It is really owing to pressure of business and war conditions generally that have existed since August, 1914.

813

The old town has been the billeting of troops upon the inhabitants. Our members here have all been called upon, and many had a succession of men from the regiments in training, for several months at a time. But our pastor's visits have been regular, and the uses of the Church have continued without intermission. But it was impossible to maintain bur social life at the normal pace.

     A gallant attempt was made last year by Mrs. W. Gill, assisted by Mr. R. Gill, to give the social session a good "send off." It was a good first, but also the last. In spite of many rebuffs we had the Assembly ahead, and it was hoped to within a few weeks that conditions might enable us to invite our London friends. But we have instead to record the first break in the British Assemblies since their inauguration by the Rev. E. C. Bostock in 1902.

     Still we have had some useful meetings, notably the celebration of Swedenborg's birthday, our friends, Mr. and Mrs. Motum, again providing the supper; also "New Church Day." On both occasions we had a good attendance, our pastor presiding. The usual toasts were duly honored. In view of the excellent summaries of the above which have appeared in your pages by Mr. Elphick, further details are uncalled for.

     Three of our members have enrolled in the 6th Battalion, Essex Volunteer Regiment: Messrs. W. Everett, W. R. Gill, and N. Motum, (with Master Kisel Motum as drummer). This corps consists of those over military age, or who for other reasons cannot join the regular army.

     It is with regrets that I have to record the death of our young and esteemed friend, Mr. Harold Locke, while serving his country,-having joined the Essex Regiment in the early spring,-after a brief training he was selected for service in the Dardanelles, where he was severely wounded and succumbed to his injuries while on the passage home. Our sympathy goes out in fullness to the bereaved family.

     The latest to join the colors is Mr. Alan Gill. He has enrolled in the Royal Naval Division and is in training at the Crystal Palace, London.
     F. R. C.
          Oct. 30th, 1915.

814

     LONDON, ENGLAND. The activities of the circle at Peckham Rye are quiet and normal. Mr. Czerny returned safely from Bryn Athyn and the Services and Doctrinal Classes have commenced their usual routine.

     The sphere of the war naturally permeates a good deal of the life and conversation of the Society. Messrs. Karel Acton and Leon Rose are "somewhere in France," Mr. Osmond Acton is at the Dardanelles, while our latest recruits are Messrs. Fred. and Alan Waters, who have joined the Royal Army Medical Corps (Territorial), and Mr. Jeffrie Morris, who is in the London Rifle Brigade.

     With the exception of the celebration of New Church Day, held on Sunday evening, June 20th, there have not been many meetings of special interest. On that occasion our pastor read a paper dealing with the problem of the extent of the mission of the Disciples in their memorable journey in the year 1770 following this a series of papers followed on "The Qualifications of Discipleship," the passages from the Writings and confirmatory texts from the Epistles being arranged by Mr. Czerny. The Qualification of "Faith" was taken by Mr. Waters; "Trust and Confidence of the Lord," by Mr. Howard; "Zeal," by Mr. Ball; "The Love of Saving Souls, "by Mr. E. Waters, and "Constancy," by Mr. D. Elphick. The papers were short and interesting and gave ample time for lighter obligations.

     Despite the trying national conditions and the fact that such a large proportion of our young men are serving with the colors, endeavors are being made to provide a few monthly recreative evenings for the coming winter.
     F. W. E.

     LONDON. The Burton Road Society celebrated the ninety-ninth birthday of Bishop Benade on Sunday, October 3d. At the Holy Supper we had fifty-one communicants, preceded by the baptism of a family from Redhill, Surrey. In the evening we had a well attended feast of charity, at which the pastor, Rev. R. J. Tilson, outlined the program of the coming session, after which the Rev. G. C. Ottley delivered a remarkable speech on Father Benade's unique work for the Church.

815

     SPAIN. We extract the following from a letter recently received from Mr. J. H. Andersen, of Valencia, Spain:

     "It is even harder work to make the Spanish people read the books, than to put them in their hands. There is a general 'phobia' among them against reading any other books than novels and newspapers, and it seems necessary that the essence of the Writings of the New Church be given them in as few words as possible, in the beginning at any rate. Hence my idea of publishing the periodical, HERALDO DE LA NUEVA IGLESIA. I think that if this paper could be published on a greater scale,-say, 5,000 copies-and distributed to as many persons or families in Spain, each month gratuitously, it would be of much avail and sure to lead to a good result in a year or two. But I would require somebody to help me to meet the expenses. The issue is now 1,000 copies only, and costs about ?2; and even this expense is rather more than my limited means can sustain. If I cannot obtain help from the Church abroad, I may have to discontinue the publication at the end of the year."

     SYDNEY, N. S. W. This year's Nineteenth of June celebration was a small one compared with some on previous occasions, some being unable to attend owing to ill state of health, on either their own part or that of their dear ones.

     The table richly with viands laden, was entirely, even to the floral adornments, decorated in red and white, the colors of our beloved Church.

     The evening was opened by the Rev. R. Morse with appropriate readings from the letter of the Word, and from "True Christian Religion."

     Two coincidences of special interest to Newchurchmen in this continent were brought to our notice by Mr. Morse. The first being that the discovery of Australia, by William Dampier, happened in the year of Swedenborg's birth, 1688, and the second was the hoisting of the British flag on these shores by Captain Cook on the 28th of April, 1770, fifty-two days prior to the memorable date we celebrate.

     After greetings from Lithgow and South Australia, a fine address, written for the occasion by Mr. Jones, was read.

816

     Miss A. Taylor read a short and interesting paper, entitled Why should we read the Writings? Several reasons were given and confirmed by a number of passages from the Writings.

     The Rev. R. Morse then proposed a toast for the spiritual progress and prosperity of the New Church.

     In his response, Mr. A. Kirschtein drew a comparison between the state of man at the present day and of his state when the New Church shall become universal, which state can be attained only by individual regeneration.

     The reading from NEW CHURCH LIFE of the Rev. Homer Synnestvedt's paper, given on the 19th of June, 1906, by our visitor, Miss M. White, from Adelaide, S. A., proved of special interest on this occasion.

     A toast to Bishop Pendleton and the General Church was responded to with the singing of one of the Academy's songs. Also a toast to "Our Minister" was responded to by singing with much appreciation and merriment a song prepared by our South Australian friends, who learning from Mr. Gyllenhaal that Mr. Child's song "To Bishop Benade" had been supplemented by one to Bishop Pendleton, took a hint and composed a third to our pastor, the Rev. R. Morse, which is sung by the children at that place with great delight.

     An enjoyable evening concluded our 9th celebration. A. K.

     FROM OUR CONTEMPORARIES.

     UNITED STATES At the recent meeting of the Massachusetts Association the Rev. James Reed expressed doubts as to his ability to continue much longer in full service as General Pastor of the Association, on account of his declining health and strength. The Rev. William F. Wunsch was therefore appointed to assist him in this work.

     Ten students are at present attending the Convention's Theological School in Cambridge, Mass. They come from various parts of the world: from England, Switzerland, and New Zealand; from Saskatchewan, California, Kansas, Georgia, and three from Wilmington, Del., but no one is from the New England States.

817

     The (English) New Church Society in St. Louis, Mo., has extended a call to the Rev. George E. Morgan to become their pastor to succeed the Rev. Eric Wethey.

     In our November issue we stated that the church building formerly occupied by the Second German New Church Society of St. Louis had been erected at the expense of their pastor, the late Rev. C. L. Carriere, and that the remnant of the Society had been absorbed by the English N. C. Society in St. Louis. We now learn that both of these statements, (which we had taken from contemporaries), are incorrect. The land was leased from their pastor, but the Society itself erected the building. The Society is still alive and is seeking to procure the services of a minister, but as all the older (German) members have passed away, the services will in the future he held in the English language.

     The Rev. George W. Savory, of whom we have not heard for many years, is now preaching to the Society in Los Angeles, Cal.

     The Rev. Howard Dunham, formerly of Denver, Col., is now ministering to the Society in San Diego, Cal. The Society is reported as growing and prospering, with a flourishing Sunday School under the leadership of Rev. A. Knobel.

     The MESSENGER announces the death, on October 12, 1915, of Mrs. Margaret Baker, of Ramona, Oklahoma, in her ninetieth year. She was the daughter of the Rev. Thomas Newport, who was one of the very earliest pioneers of the New Church in the West. He had received the Heavenly Doctrine in Delaware, 1790, and removed to Lebanon, Ohio, in 1812, Where he built up a small society and was ordained into the ministry of the New Church by his brother-in-law, the Rev. David Powell, senior. He died in 1841.

     FRANCE. Among the many young members of the Church who have recently met death on the field of battle, we notice the name of Sergeant Frank Chazal Mayer, who was mortally wounded by an aerial torpedo on September 21st, and died the following day. He was a grandson of Edmond de Chazal, the founder of the New Church in Mauritius, and had distinguished himself both as a student and as a soldier.

818

Ontario District Assembly 1915

Announcements.

The Ontario District Assembly will meet in Berlin on Friday afternoon, December 31st, 1915, and will continue in session until Sunday evening, January 2d, 1916. All members and friends of the General Church are cordially invited to attend. Intending visitors will please notify Mr. J. Edward Hill, 53 Mary street, Berlin, Ont., E. R. CRONLUND, Secretary.