THANKSGIVING DAY, 1918        N. D. PENDLETON       1919



NEW CHURCH LIFE
VOL. XXXIX      JANUARY, 1919
     (Delivered at a special service in Bryn Athyn, November 28, 1918.)

     The day of our national thanksgiving coincides with a period of world rejoicing. The war is over. Peace is not yet declared, but a binding armistice which insures peace is in force. The long, weary years of stress and strain, of hope and despair, are past, and the heart of the world is taking account of its appalling loss, is beginning to hallow its dead. The mind of the world is beginning to take thought of the future. Is it any wonder that it is seeking to find a way to prevent, if possible, a recurrence of the recent horror; that men talk of a league of nations to guard against racial annihilation? As nations in the past have fortified themselves to preserve their integrity, may not the race take steps to provide for its security?

     It seems that war can no longer be limited as in former days. Peoples are so closely interknit, and the currents of intercommunication so open and constant, that there is mutual interdependence as to vital needs. This interdependence increases with each passing year, with every added means of transportation, and of thought transference. Each new way that is opened binds the race more closely by producing the same needs, developing like desires, and establishing a common understanding. A sense Of human oneness, and of the rights of all men, is no longer merely a perception of the seer, a law recognized by intellectuals, but is a fact of practical import within the range of the common mind of man, the consequences of which must be met with adequate recognition. This being so, steps must be taken to guard the safety, the rights, the freedom of all peoples. Enlightened self-regard sees that national selfishness must be curbed, and that, as between nations, to disable one is to injure all. This is a spiritual law, long preached, but now practically demonstrated in the widest possible field and most conclusive manner.

     And so the conception of some larger combining force to prevent war has emerged. It is no longer a mere idealistic conception, but a practical problem to be solved. It may be that the first cast of this idea will in part fail. It is usually so with first attempts, but at length it must be more completely realized, for its benefits are not only preventive; it represents the high moral fruitage of the recent world struggle; nor is the strength and virtue of the idea invalidated because we foresee the present impossibility of establishing an everlasting peace. Men continue to steal, in spite of the law, and the machinery for its enforcement. Yet we have abundant cause to appreciate the benefits resulting from the law. Stealing is much mitigated thereby, and so may it be with war and its robberies. Wars may come at any time, but they should be prevented by every check that can be brought against them. This for many reasons, but now especially because of their increasing destructiveness.

     A combination of powers may in some instances fail, but the idea is conceived in recognition of the solidarity of the race, its integrity and rights; and this, when spiritually interpreted, looks to the preservation of the kingdom of God. It regards the communion of the saints,-the invisible church, spread throughout the world in every nation and every tribe.

     I began by saying that our national thanksgiving coincides with a period of world rejoicing, but the picture must be somewhat limited. There is yet much suffering, and in large territories mad passions still rule; nor has the sound of guns everywhere ceased. Yet in truth the war is over,-that great war which threatened the life and freedom of the world. The war is over, and the victory is finally won by the greatest martial triumph of the ages. Victory is sweet to men, regardless of the cause, and it invariably brings rejoicing.

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But there is something more precious than any martial triumph, which, when present, adds an inner joy to the exultant shout of victory. Of this the proclamation that has called us together speaks: "Peace has come as a great triumph of right." "God has indeed been gracious," and "we have cause for such rejoicing as revives and strengthens in us all the best traditions of our national history." "A new day shines about us, in which our hearts take new courage and look forward with new hope to new and greater duties." These words strip the subject to its core, and reveal the inner cause of our rejoicing.

     "Peace has come as a triumph of right." This is the truth, and in consequence our national conscience is clear because of that which we have done. In taking sides we delayed, for we knew that war was a terrible thing, to friend as well as foe, and a great evil unless altogether justified, unless absolutely necessary. The only disturbing thought may be because of our delay. However, that we finally entered the conflict with a demonstration of irresistible force will be recorded as one of the clearest and cleanest pages of our history as a nation; and we now realize that to so do was, under the circumstances, not only a part of the saving of the higher ideals of right and freedom of the world, but also that by so doing our own redemption as a nation was effected. It has ever been the hard rule that blood must ultimately flow in the cause of right. That which happened on Calvary is the type of every redemption. But after the Crucifixion there follows a resurrection of the spirit, which is the final conquest.

     We may not expect too much from any proposal to exalt the standards of human right and justice. In this a small measure of success is more than gratifying. For since the fair the way of this advance is long and difficult. Yet there has ever been a light leading the race, even as Israel was led in the wilderness by the pillar of cloud by day and the pillar of fire by night. Because of this light, every soul has been enabled to look forward to its sabbath of rest, and the soul of the race to its millennium. This is yet far off, but the light shines for those who have eyes to see.

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In the end the day of Divine justice will dawn, when human conduct will be in accord with the ordinance of God. This is an ideal which the seers have seen and the prophets foretold, and is therefore certain of fulfilment.

     Some one has with discernment said: "If only human nature could be radically changed, and men love service rather than advantage, our difficulties would cease." If only so. And yet it may be so; it will be. For this is that radical change in human nature which is to be produced by a spiritual regeneration, and this regeneration is effected by the formation of a spiritual ideal of life, and by fighting to live it.

     The outstanding results of this regeneration are as yet meager. A few have seemingly made fulfilment, with the result that all the world pays tribute to them, calling them great souls, who loved service rather than advantage, who served and died that others might live. These all are an inspiration to their fellow men. By their lives they forecast the future that is possible to all who may be redeemed from the self-centered state of mind normal to fallen man, which holds the individual and the larger groups bound by the narrowing precepts of self-interest, and of progress by means of selfish advantage.

     The thought has been put forward that our country, in the present world emergencies, may be of service to other nations. A dedication of our people to this ideal of national service would advance the standards of national morality, and give ground for the sowing of spiritual seeds in its national consciousness. We, at least, who have been trained in doctrines that insist upon a spiritual view of life, cannot but recognize that every ideal which points to service and provokes unselfish action, whether it be the ideal of the nation or the individual, is none other than a positive force, which makes either directly or indirectly for the kingdom of God.

     For one, I am impressed by the fact that, in the midst of the welter of these latter days, ideals of human service, as the worthiest mode of life for nations as well as individuals, are emerging, and to a considerable degree receiving recognition. It is a good sign, bespeaking possibilities of a larger human brotherhood than was possible prior to the discipline of the great war just ended.

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Triumph in this respect would be far greater than any victory at arms. That the recent victory appears to have made possible such a moral triumph affords deep cause for thankfulness, for all those who realize the truth of the Scriptural saying, that "righteousness exalteth a nation."

     Let us, then, on this day of national rejoicing, give thanks to the Lord for His mercy in bringing to an end the long, cruel war. Let us give thanks because He has given peace with victory, and with victory the triumph of right. Let us pray that He may guide the will of the nations in union, to an enlightened judgment, an unselfish disposal of the rivaling claims, the crowding ambitions of the liberated peoples, with freedom and justice for all. Thus may peace record a victory of the spirit, which alone can sanctify the river of blood that has been shed, and seal the compact of a permanent brotherhood between the nations.
PERMISSION OF EVIL AND AFFLICTION 1919

PERMISSION OF EVIL AND AFFLICTION       Rev. E. R. CRONLUND       1919

     He doth not afflict willingly nor grieve the children of men. (Lamentations 3:33.)

     At this time, when the world is passing through the most terrible war in its history, a war so tremendous that it affects every nation and people on the whole globe, it is of fundamental importance to bear in mind the truth, so frequently and clearly taught in the Doctrines, that no evil is from the Lord. It is wisdom to search for causes, and to view things from their causes, for from effects nothing but effects can be known. Effects alone give only an external, only a surface view of things, whereas a knowledge of causes gives an internal, a true view; it enables a man to judge a just judgment.

     Let us begin, then, by bringing forth from, the mine of Divine Truth this teaching, that "the perversion of order is the general cause of permissions;" that is, evils are permitted because man fell from the order into which he was created. Man is in a state of disorder, and so he cannot but be permitted to do disorderly things.

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For the Lord gave freedom to man, freedom to act according to his love, whether that love be good or evil; freedom involves the ability to choose and decide for oneself what is to be done. In accordance with his freedom man may in appearance lead himself altogether. He may lead himself whithersoever he desires. Man has been given freedom in order that he may as of himself choose good and do it, but he would not be able to do this unless he were also able to choose evil and do evil. There is no freedom to do right unless there is freedom to do wrong. Therefore, that man may be capable of being saved, and that he may never lose the ability to become an angel, he is permitted to do evil.

     Man is permitted to do evil in order that by this means he may be led away from evil, for salvation is what the Lord has in view, not only in what He provides but also in what He permits. The Divine Providence can intend nothing but salvation. This intention is present and governs in everything that is provided, and in everything that is permitted. Man is permitted to think evil, to delight in it, and even to do it, in order that he may see it in himself, and so shun it.

     Another reason why man is permitted to do evil is that he may be in a state of humility. When a man reflects upon the evil he has committed, it keeps him from glorying in his goodness. When he sees his own weakness, sees that in himself he is nothing but evil, and that he can be kept in good only by the power of the Lord.

     And these things apply not only to the individual man but also to the collective man,-the larger man, which is a nation or a country. A nation is allowed to fall into evil in order that judgment may take place, that evil may be separated and removed, and that there may be deliverance from it.

     God is order itself, and from Himself He introduced order into the universe, into the whole and every part of it, and He introduced most perfect order, because all things which He created were good, as is said in the Book of Genesis. Man was created from order, in order, and into order. The order into which man was created was that he should love the Lord above all things and his neighbor as himself.

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But in course of time love to the Lord and to the neighbor were changed into their opposites. Evil was introduced. Man fell from order and became a form of disorder, for from himself he inwardly strives against order. This being the case, wars and other evils cannot but be permitted by Providence, for, as has been said, "the perversion of order is the general cause of permissions."

     But it must be noted carefully in this connection that evil is not a permission from the Lord as of one who wills it, but as of one who does not will it. The Lord does not will evil. He wills good. The good into which He turns evil, the good that He has as an end in permitting evil, is what He wills. The preservation of human freedom, the establishment of the church, and thus the salvation of man, is what the Divine Providence has as an end in every war that has been permitted to take place. Thus, from an internal point of view, every war is a religious war, for every war has a spiritual cause, and in every war spiritual ends are regarded by Providence. Furthermore, every war is representative of the state of the church with those who are engaged in it. We know that when the children of Israel fell into a certain evil they were attacked by the nation that represented that evil. And it is similar at the present day. The whole Christian world has fallen into evil. Selfishness and worldliness reign supreme. Comparatively few really believe, really know, that there is a life after death. Thus has the order into which man was created been turned into its opposite. For this reason the present terrific conflict has come about. "As it is written in the law of Moses, all this evil is come upon us yet made we not our prayer before the Lord our God, that we might turn from our iniquities and understand Thy truth. Therefore hath the Lord watched upon the evil, and brought it upon us: for the Lord our God is righteous in all His works which He doeth; for we obeyed not His voice." (Dan. 9:13, 14.)

     No nation engaged in this war is innocent. But let us bear in mind that "the Lord doth not afflict willingly nor grieve the children of men." The Lord does not will war, with its horrors, its grief, its suffering, but He wills that the nations of the world should see their evils.

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He wills that there should be freedom, freedom to believe aright and to do aright, in order that the New Church may be established, and that men map be Saved. And one way through which the Lord removes evil is by permitting it to be ultimated. It is said that He permits, for there is but one Providence. There is but one governing power in the universe, and not the least thing can take place without the permission of that power. When an evil is permitted, it is governed and controlled every moment, lest it go beyond certain prescribed limits. By governing evil the Lord makes it of service to good, and by this means He also turns it into good.

     When we contemplate the end that the Lord has in view in His leading, we realize that is government is a government of love and of mercy. The Lord cannot act except from love; He cannot turn away His face from anyone, and He cannot be unmerciful to anyone. In everything that He provides, and in everything that He permits, there is mercy. "The Lord is indeed good to all, and His tender mercies are over all His works."

     There is mercy in the permission of evil, and in the governing of evil. Furthermore, there is a manifestation of Divine mercy in the punishment that follows the commission of evil. But as evil is not from the Lord, so neither is the evil of punishment from Him. The Writings teach: "Those in the world of spirits who are hurt and punished think it is from the Lord. But they are told, and it is shown them, that not the least of evil is from the Lord, but that they bring it upon themselves; for such is the state, and such is the equilibrium of all things in the other life, that evil returns upon him who does evil, and becomes the evil of punishment, and for the same reason it is inevitable." It is inevitable because a man cannot do anything without having to take the consequences of his act. "A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit." Every tree brings forth fruit after its own kind. The tree is not only the deed, it is the love and the deed together. Such as is the love or intention in the deed, such will be the punishment or the reward.

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     That the reward which is stored up in good is of mercy is not difficult to see, but that the punishment of evil is also of mercy is not so easily seen. Such is nevertheless the case, for if punishment were taken away, evil could not be amended, but would increase until it had the dominion over good (A. C. 8227). "The Lord doth not afflict willingly nor grieve the children of men." The Lord does not will punishment, but He wills the amendment of the evil and the safety of the good. The Lord turns all the evil of punishment into good; so that there is never anything but good from the Lord. It is good for the evil, it is for their happiness, that they should be restrained by punishment from doing evil, and that the evil should be so restrained is also for the good of the followers of the Lord, for by this means they are in a state of protection against evil. Thus by permitting punishments the Lord consults and provides for the good of all in the universe.

     The mercy of the Lord is not only in heaven; it extends even into hell. It is present and governs not only in the things that are delightful, but also in the things that are undelightful. The mercy of the Lord is present in the miseries, the misfortunes, and the griefs that come both to the evil and to the good. We are instructed that some of the faithful are allowed to pass through misfortunes and sorrows lest they should attribute good to themselves; for if they were exempted, they would ascribe it to their own goodness, and thus they would arrogate to themselves merit and justice. To prevent this, they equally are let into common misfortunes, so that they perish as to life, and as to wealth and possessions, equally with others. But if they were not such as to attribute good to themselves, they would often be exempted from common misfortune. Thus there are hidden causes which act; for it is known that when misfortune is at hand, many of the faithful think that they should be spared on account of the good that they have done, and if they were to be spared, they would glory that it was because they were good, consequently they would arrogate good to themselves. (D. M. 4630)

     We see, then, that the faithful are let into misfortunes that they may be kept in a state of humility.

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For humility is an essential to salvation, it is a quality without which a man cannot abide in the Lord.

     The end that Providence has in view, in permitting misfortunes and sorrows, is to subdue and remove evil and to insinuate good. We know that in everyone heavenly remains are insinuated during infancy and childhood. By remains are meant affections far what is good and true and pure, reverence for what is holy, aversion for what is evil and impure. That man may be saved, these remains must come forth in after life, and they must be infilled and increased. But with those who in adult age suffer themselves to be carried away by the gross pleasures of the world, and plunge into a life of evil, remains cannot come forth. Such cannot have any feeling of affection for the things of the Church; they have no feeling of reverence for what is holy, no aversion to evil. For if such feelings were to come forth they would become commingled with their evils, and a profane state would result. That remains may come forth, that man may be conscious of them, his evils and their delights must of necessity be rendered quiescent. How is this done?

     We have the following instruction: "The Lord will never permit remains to come forth so long as the man is in evil and falsity, but only at such a time as he is in a holy state, or in some anxiety, sickness, or other trouble. (A. C. 2284.) Thus, with everyone who is indifferent to spiritual things, because he has permitted himself to be carried away by the things of the world, the Lord always provides that what is of self and the world is rendered temporarily quiescent, that the man may be introduced into a state of holiness, and that the remains of infancy may come forth, in order that he may be led to reflect upon his state and act repentance.

     External worship is one of the chief means through which there is introduction into a state of holiness. We know well that many a man who has allowed himself to be carried away by the world has, upon entering a church, been affected by the holiness of the worship, and in that sphere of holiness has felt the affection for spiritual things which he had in his childhood, with its reverence for what is holy, and its aversion for what is impure and evil.

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If a man is such that he can be saved, this experience will lead him to reflect upon his state and to act repentance.

     But anxiety, sickness, and other troubles, are also means through which evils may be rendered quiescent, so that remains may come forth. And so we see a most important reason why such things are permitted. We see the mercy of the Lord, and His great love of the salvation of souls, in permitting such things.

     And we see here another reason why this great war has been permitted to take place. The human race has departed from the Lord. Indifference to what is spiritual reigns. Mankind has been carried away by the love of pleasure and of wealth. This war has caused suffering and misery to millions of people, and will cause suffering and sorrow to many millions more. Must it not be that this is permitted in order that evils may be rendered quiescent, that the remains of childhood may come forth, and that men may be led to reflect upon their evils, upon their lack of spiritual life, and begin a new life? It must be so, for salvation of human souls is what the Divine Providence continually intends.

     The Lord does not will the sorrow, the suffering, the grief. "He doth not afflict willingly nor grieve the children of men." The sorrow and the suffering are not from the Lord. Their cause is evil, but the Lord turns them into good, for such is the law of order, such is His love, and such is His Providence. To all who are in any manner afflicted the Lord says, "Come unto Me, all ye that labor and are burdened, and I will give you rest." Amen.

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NOTES ON THE SERVICE AND ON RITUAL IN GENERAL 1919

NOTES ON THE SERVICE AND ON RITUAL IN GENERAL        W. F. PENDLETON       1919

     Office and Service.

     First a word as to the use of the terms Office and Service. In ritual an Office is defined as "a prescribed religious service." Service is thus the more general term. Office is more dignified, as indicating a function. Service is a general or working term. It is not uncommon to have two terms or titles expressive of a single function; one of greater dignity, the other an ordinary working term for practical use.

     Preparation for Worship.

     Preparation is essential in all the real things of life, in all the relations of the Lord with man and of man with the Lord. The Lord announces His coming that all men may prepare. (Mal. 3:1, Isa. 40:3, Matt. 3:3.) He proclaims the existence of another world that men may prepare for it. He foretells His second coming that preparation may be made. Temptations prepare for the reception of truth, truth prepares for good, and good for heaven. Instruction prepares the way for all things man is to enter, both in this world and the next; in fact, the principle of preparation is found everywhere in the Word. Preparation is the formation of an internal to be in the external. (See T. C. R. 591-595) Hence there is preparation for worship, and for the important things in worship, such as the Lord's Prayer; the Ten Commandments, the Sermon, and the Holy Supper.

     The real preparation for worship is in the conduct of the daily life, in the keeping of the commandments, and in all honest and faithful work. Hence John the Baptist, who prepared the way for the coming of the Lord, preached repentance, and his baptism was called the baptism of repentance, because it is repentance that prepares man for approach to the Lord in worship, and for the entrance of the Lord into man. (See Rev. 3:19, 20, and T. C. R. 510.)

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     There is also special preparation, by means of individual and family worship, by reading the works of Revelation, by reflection on what is read, and by providing a condition of rest for mind and body; also by a period of silence in church before the commencement of the Service. In such a period there is opportunity for self-examination, in order to see if there has been aught of ill will against the neighbor, or of distrust and rebellion against the dispositions of Providence. For we are told that in worship "if I regard iniquity in my heart, the Lord will not hear me. (Psalm 66:18.)

     The Voluntary Offering.

     The voluntary or free-will offering, which is placed in the basket on entering the church, is the first act of worship. That it is an act of worship ought to be fully recognized. To a large extent it takes the place of the tithes and offerings of the Jewish Church, and has in it a similar spiritual principle, namely, an ultimate acknowledgment to the Lord that all we have is His and from Him. The command to the Israelitish people was, that at the yearly feasts "every man shall give as he is able." (Deut. 16:16, 17.) The Lord also speaks in the Gospel of bringing gifts to the altar, which He enjoined should be made the occasion of removing ill feeling against the neighbor. (Matt. 5:23, 24.) In the early period of the Christian Church it was customary in many places to bring gifts to the altar, based upon this teaching.

     The offering may be devoted to the support of the minister, or to other church uses; but the use to which it is applied should not be actively in the mind of the individual in this act of worship.

     It is to be noted that this commencement of worship is not speaking but doing, even as it was in the Israelitish Church; and it should be realized that we worship the Lord more by doing than by speaking, by the doing in the daily conduct of life, and in bringing as much of doing or action into the forms of worship as can in reason be introduced. The first act of the Service has in it also the element of sacrifice, or the voluntary giving up to the Lord that which is valued or held dear. This leading idea runs through the Service and qualifies all that follows.

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     The Introit.

     The Introit is defined to be "any composition of vocal music appropriate to the opening of a church service." It is a chant or hymn of address and approach, usually of a petitionary or penitential character, but sometimes having in it the quality of adoration and praise, according to the subject of the day. It is the entrance of the people into the use and function of worship, and of the minister into the chancel, and into his use in the Service; and of the choir also, if there is a processional.

     In the Introit the people rise, in order to be standing when the Word is opened. Formerly in our worship the people rose on the entrance of the minister. But what is to be emphasized at this point is not the priesthood, but the Word now to be opened, in which the Lord Himself is present.

     The minister kneels before opening the Word, a representative act, and at the same time an act of individual worship. Such an individual act of worship is also of use to every one on entering the church. The term Introit, signifying "to enter within," is thus seen to include the worship of the people on entering the church, as well as that of the minister on entering the chancel.

     The Opening of the Word.

     The Minister, after kneeling, rises and opens the Word. It is an act representative of the coming and presence of the Lord, and the Word lying open in the Sacrarium, before the eyes during the entire service, represents also illustration, or the spiritual enlightenment of the understanding, which is one of the chief uses effected in worship, fulfilling every Sunday the prophecy of the Nunc Licet, as given in the True Christian Religion, n. 508.

     The Opening Sentence.

     After the Word has been opened, the minister repeats a Sentence of Scripture. The Sentence has been very properly called "the Keynote of the Service." It is the keynote of the intellectual or doctrinal series of the worship, which, beginning with the Sentence, culminates in the leading truth of doctrine in the sermon.

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That it should be regarded as the keynote or universal of the Service, is in accordance with the teaching that "the first thing said ought to reign universally in each and all things that follow; for what is first said must be kept in the memory in the things that follow, and must be regarded as the universal in them." (A. C. 8864.)

     The choice of the Sentence is determined by the leading idea of the sermon. The minister selects a Sentence from the collection in the Liturgy, or elsewhere. The Sentences have been numbered, and an Index prepared, to facilitate the minister in his choice. There are two kinds of Sentences in the collection, one relating to the Lord and the other to life. But all the Sentences contain some idea or attribute of the Lord, that there may be acknowledgment, followed by the confession of Him.

     That there is a first thing done, which is by the individual worshiper, preceding the first thing said, see the note on the Voluntary Offering. The Service is a series of acts or things done, as well as a series of things said.

     The Amen.

     The frequent use of the Amen, in ritual and in Scripture, is notable and full of significance. In ritual it closes the prayers, the blessings, the sentences of various kinds, and at times it follows appropriately after chants, hymns, and doxologies. In Scripture it is used by the Lord, as recorded in the Gospels, (often translated verily), and He is called the "Amen" in Revelation 3:14. It is the Hebrew word for truth, and its root signifies to be firm, to strengthen, thus to confirm. Hence, to say Amen is equivalent to saying, "It is true," expressing thereby assent, affirmation, acknowledgment; carrying, too, the idea of strength and power. It is also a response, and should be so considered and so treated in many of the places where it occurs in the Service; and as a response it is confirmatory. We read, that "when the Amen is said at the beginning (of a sentence or verse), it signifies the Divine Truth, and confirmation from it; but when at the end, it signifies confirmation, and the consent of all that it is the truth." (A. R. 371, 375; See also A. E. 464, and elsewhere.) Hence the Amen has an important place in ritual, and its value at the beginning of the Service, following the Sentence, is at once apparent.

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     Invitation to Worship.

     The principle of Invitation occupies an important place in worship because it is found in all parts of Revelation. In the Divine Invitation conjunction is in view, which takes place when there is acceptance of free-will. An Invitation also precedes the prayers and the administration of the Holy Supper. The form of Invitation used at the opening of the Service is from Psalm xcv, and that Psalm is called the Invitatory Psalm. The Lord invites all, and no one is compelled; which establishes the freedom of worship.

     The Responsives and the Prayer in Unison.

     Responsives, or versicles are found in various portions of the Service. In those which open the Service worship actually begins. By their use we avoid entering too abruptly into a solemn confession of sin, and at the same time we avoid approaching the Lord's Prayer without preparation. For in drawing near, as to a Sanctuary, there is involved the effort and purpose of repentance. Hence the opening responsives and the unisonal prayer are petitionary and penitential in character. There is also in them not only the principle of preparation and approach, but in the confession of sin upon the knees there is the humiliation which must precede adoration.

     A confession of sin to the Lord is also a confession of the Lord. The two great essentials of salvation thus appear early in the Service, and prepare the way for all that is to follow. There is here also a shutting of the door to the world, in fulfilment of Matthew 6:6. Compare the custom of the ancients on entering into the presence of a king, and the modern injunction that when a man comes into a court of equity he should come with clean hands.

     The Responsives which follow the unisonal prayer continue the confession and supplication, approaching and looking to the Lord's Prayer. The prayer by the minister which follows is a more immediate preparation and a final introduction to the Lord's Prayer, furnishing a brief interval of repose to the people, but in the attitude of listening.

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     In respect to the subject of preparation and approach to the Lord's Prayer, we are here speaking of public worship, but the same principle may be considered as applying to other forms of church gatherings, and to family and individual worship. On such occasions a short prayer, or a suitable sentence of Scripture, could be used as introductory to the Lord's Prayer.

     The Lord's Prayer.

     At some point in every Revelation there is as it were a special presence or Sanctuary of the Divine. In the Old Testament it is the Ten Commandments, in the New Testament it is the Lord's Prayer, and in the Writings it is the Faith of the New Heaven and the New Church, at the beginning of the True Christian Religion. When we approach them, we enter upon holy ground. (Exodus 3:5.) These three are the central points of ritual in the New Church.

     The Lord's Prayer is in the Sermon on the Mount, which is itself central in the Gospels. The Divine Prayer is in its essence the Divine Human, the Divine Man in heaven and the church. It is the Lord our Savior Himself. In its external form it is a confession of the Human of the Lord, which He glorified when He was in the world. As repeated by minister and people, it is a united confession and adoration of Him as the God of heaven and earth, and it is at the same time a prayer for deliverance.

     Immediately following the Lord's Prayer there are Responsives, by which it is provided that there may be no sudden departure when the Prayer is completed, as a guest does not leave suddenly when the meal is over. They are an acknowledgment and confession that evil is removed by the Lord alone, and that this can be done by Him only when there is charity toward the neighbor. Thus the two great essentials appear,-love to the Lord and love towards the neighbor. It will be noted that these Responsives are substantially what follow the Lord's Prayer in Matthew (6:14, 15), making thus a most appropriate sequence for use in worship. So far as is known, they have never been in use before. Those used in the ritualistic denominations-"Open Thou our lips," etc.-are from Psalm 51:15

     It is said that the use of these latter Responsives dates from an early period of the Christian Church.

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They are appropriate and beautiful, and continue the glorification with which the Lord's Prayer closes. But it was thought best to adopt our present Responsives, for the reasons mentioned, and because it is of advantage to introduce new forms in New Church ritual, when we can produce something as good or better than the old forms. This, however, is not easy to accomplish. Our Responsives continue the idea of deliverance from evil. This idea is prominent in the Prayer which follows it in Matthew, and closes the Prayer in Luke (11:4). Their use is therefore justified. The continuation of the glorification, with which the Prayer in Matthew closes, is thus postponed until a little later, as we shall see. The Responsives after the Prayer may be used on occasions other than in Public worship.

     A Sentence in Unison follows the Responsives, while the people are still upon their knees, and is either recited or sung. The singing should be subdued, as appropriate to the attitude of the body, and to the state and period of humiliation. There are three of these Sentences in the General Offices. The first and second are composed, and the third is from Psalm 79:9.

     Glorification follows, and the people now stand, which is the appropriate attitude in glorifying the Lord Jesus Christ as the God of heaven and earth. This truth has already appeared in the Service, but it is now openly proclaimed by the minister, and confirmed by the people from the Word. Up to this point the Office has been penitential, but now begins the period of praise and glorification.

     The Amen is spoken by the minister in confirmation of what has been said, signifying, in the inmost sense, Divine confirmation.

     Praise ye the Lord is the Hallelujah of the Old Testament and the Alleluia of the Apocalypse. As taken from the Word, it is an exhortation, Divinely spoken to all in both worlds, to praise the Lord in His Divine Human, now the only God of the church. (See the Psalms throughout, and Revelation 19:1-6; also A. E. 1197, A. R. 803, and elsewhere.) The phrase, Amen, Alleluia, occurs in Revelation 19:4 The Amen looks back, in confirmation of what precedes, and Praise ye the Lord looks forward to what is now to follow.

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     We again take note of the appearance of the two universals of the Word in the opening of the Service,-repentance of life, and the confession of the sole Divinity of the Lord Jesus Christ. These two, standing out in the literal sense of the Word as genuine truths, are spoken by priest and people in the sphere of worship; and as so spoken, they are not only in the thought, but sound outwardly upon the air, a fruit of the organized establishment of the New Church.

     The Sanctus now follows, in which the Lord Jesus Christ, God in His Human, is praised as the Lord God of Armies, the one and only Omnipotent God and Savior. The Sanctus, or the Holy, is from Isaiah 6:3, and the Sanctus of the New Testament, or Trisagion, is from Revelation 4:8. The Sanctus follows most appropriately after the proclamation and confirmation from the Word of the sole Divinity of the Lord Jesus Christ.

     The Psalter.

     The selection from the Psalter avoids a sudden break in the Service after the Sanctus. Such a break would occur if the people sat down immediately after the singing of the Sanctus. But the continuity of praise and glorification would be more complete if the Psalter were chanted, by minister and people alternately.

     In some denominations the reading or chanting of the Psalter is by alternate verses. Our arrangement, by couplets and ternaries, is more appropriate, since it recognizes the duality and trinality of the Word. This arrangement seems to have begun with the Convention Book of Worship of 1854, and was continued in the Academy Liturgy.

     The Psalter is the "Book of Psalms as used for alternate reading." The entire Book of Psalms should be accessible for this use, but for lack of space selections only have been inserted in the Liturgy. The Psalms, in their external form, are a collection of prayers and praises, and hence are used in ritual for singing and recitation more often than other portions of Scripture. In the Psalter, and in the Responsives generally, the people take active part in the Service, representing reaction and co-operation, an essential principle of worship, and of spiritual life.

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This principle has been but meagerly expressed in churches under Puritan influence.

     More than one Psalm, or portion of a Psalm, may be used in responsive recitations of the Psalter. When this is done, a fine effect is produced by singing the Gloria after each selection, before continuing with the next, and finally after the last. This would give a useful variety to the Service.

     The Gloria.

     The Gloria is a glorification of the Lord Jesus Christ taken from Revelation 1:6,8. In its present form in our Service, it was transferred from the offices of the Academy Liturgy. As used in our present Liturgy, it occurs at the end of the selection from the Psalter, at the close of the Creed, and after every Antiphon. In this use it confirms and establishes the truth that the Lord, who has all power in His Glorified Human, is worshiped in the Psalms, Antiphons, and Creed, and brings these portions of the Service to a graceful and suitable conclusion.

     The use of the Gloria, Doxology, or Glorification, for the closing of a Psalm or any series in worship, has been general in Christian ritual; for instance, the "Gloria Patri" and the "long meter Doxology." It occupies an important place in worship.

     Special music, other than the chant form, might be arranged for the Gloria, to be used on certain occasions after the Psalter, after the Creed, after the Antiphons, and perhaps at the close of the Chants. The effect of the change in the music, at the close of these portions of the Service, would be pleasing.

     (To be continued.)

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DIVINE FORESIGHT OF AN ETERNAL HELL 1919

DIVINE FORESIGHT OF AN ETERNAL HELL       Rev. E. E IUNGERICH       1919

     Every Divine Revelation that has ever been given proclaims the eternity of hell. This is a cardinal doctrine of the Church. Without it man would live in an illusory security, and make nothing of adultery, theft, injustice, violence, blasphemy, or revenge, (see D. P. 340); and consequently nullify all religion, which is based upon the necessity of acknowledging God and the life of repentance. A man might then say, without fear of reproof: "I may without danger of forfeiting my chance of salvation indulge every fiendish propensity which the moment calls forth, being confident that God, whose mercy is universal, and who wills not the death of the wicked, will eventually extricate me from hell and introduce me among the blessed."

     But such is the audacity of human minds, (a proof itself of an eternity of rebellion against the Divine Order), that there have always been some to impugn this cardinal doctrine. By specious reasonings and by appeals to sentimentality and a limited way of thinking, they have sought to deny it, or else minimize its authority. If it is a Swedenborgian who has been misled into an endorsement of the non-eternity of hell, he must then perforce impugn Swedenborg's reliability as to this doctrine, whenever the emphatic dicta of the Writings in favor of an eternal' hell are called to his attention. If asked about the reliability of the equally emphatic pronouncements of the Old and New Testaments on this score, he is driven to the retort that these are cryptic revelations whose interior mystic sense could never be expected to favor any doctrine offensive in his eyes. If it be then pointed out that Swedenborg, as revelator of the Lord, has given, as internal sense of these selfsame passages, the most unequivocal asseverations as to the eternity of hell, he may be outwardly silenced, and yet ponder whether Swedenborg may not have occasionally injected some false idea peculiar to himself, instead of faithfully recording the truth he was commanded to deliver to mankind.

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Into such a coil and tangle of invalidations is a man precipitated if he has not built his religious beliefs on the rock of God's revealed truth.

     PART I.

     As to the point in question, note here the following unequivocal declarations from: God's Word. Those from the Old and New Testaments are supported by specific elucidations from the Writings of Swedenborg:

     FROM THE OLD TESTAMENT.

     (1) Isaiah 34:10. "It shall not be quenched night nor day; the smoke thereof shall go up forever; from generation to generation it shall lie waste."

     Says Swedenborg: "Vers. 9 to 17. Hell is described.... Vers. 10. Its perpetuity, that it will not be extinguished; that the smoke will ascend; from generation to generation; unto perpetuity of perpetuities." (4 Adversaria, p. 92.)

     "For eternal damnation according to the judgment of truth." (Index Biblicus at Sempiternum.)

     "Isa. 34: The Last Judgment on all who are in evil and thence in falses is described, vers. 1 to 8. That those cast down into hell will remain to eternity in dreadful falses and evils, vers. 9 to 15." (Prophets and Psalms. )

     (2) Isaiah 66:24: "And they shall go forth, and look upon the carcasses of the men that have transgressed against me; for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorring unto all flesh."

     Says Swedenborg: "That they who rejected Him will remain to perpetuity in their falses and evils." (Prophets and Psalms.)

     Note also as of similar purport Jer. 17:4; 20:11; 23:40; 49:33; 50:39; 51:26. Mal. 1:4.

     FROM THE NEW TESTAMENT:

     (1) Rev. 14:11: "And the smoke of their torment ascendeth up forever and ever."

     Says Swedenborg: "Forever and ever is continually.... It properly signifies eternal or without end, but in the spiritual sense, which is without the idea of time, it signifies the state ruling Within continually." (A. E. 889.)

     (2) Rev. 20:10: "And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet care, and shall be tormented day and night forever and ever."

     Says Swedenborg: "It signifies those in evils as to life and in falses as to doctrine, who were cast into hell, where they continually to eternity will be infested interiorly by the love of their false and by the cupidities of their evil." (A. R. 864.)

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     Note also as of similar purport Matt. 18:8, 25:41, 46: Mark 3:29; 9:43 44, 46, 48.

     FROM THE WRITINGS:

     (1) Divine Providence 99: "I have heard that atheists, who had become devils and satans, have understood the arcana of wisdom as well as the angels, but only when they heard them from others. But as soon as they returned into their thoughts, they understood them not, the reason being that they would not. . . . From this I was fully convinced that every man has freedom and rationality, and that everyone can come into very freedom and very rationality if he shuns evils as sins. But an adult who, while in the world, does not come into very freedom and very rationality, can never come into these after death, for then the state of his life, such as it had been in the world, remains to eternity."

     (2) Apocalypse Explained 1164: "But that man may be led out of hell and led into heaven by the Lord, it is necessary that the man himself should resist hell, that is, evils, as if from himself. For if he does not resist from himself, he remains in hell and hell in him, nor are they separated to eternity. . . . Evils are removed from man either by punishments, or by temptations and resulting aversions, or by affections of truth and good. Evils are removed by punishments with the unreformed, by temptations and resulting aversions with those capable of being reformed and by affections of truth and good with the regenerate. . . . As far as anyone unreformed or evil undergoes punishments, which takes place in hell, he is held in them until it is perceived that from himself he does not will them. He is not liberated before. (Compare here S. D. 4922, 5200, 1.) Thus he is compelled to remove evils of himself; but yet if he is not punished as far as that intention and will, he remains in his own evil. Yet even then the evil is not extirpated, since he had not compelled himself. It remains inwardly, and recurs whenever the fear ceases. . . . To be separated and removed from evils is nothing else than to be separated and removed from infernal societies. The Lord can separate and remove all whom He pleases from infernal societies, thus from evils, and can also transmit them into heavenly societies, and thus into goods. But this does not last more than a few hours. The evils recur thereafter. I have also seen this done occasionally, and also that the man was evil as before. In the entire spiritual world there is no example of anyone's being removed from evils except by a combat or resistance as if from himself; nor anyone even then except from the Lord alone."

     PART II.

     To those who believe in the authority of the Word, and wish it to rule in their lives, such evidence as that just adduced is sufficient to convince them of the eternity of the hells.

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But there are some persons who have strayed far from the Word as a foundation of truth. To convince them is an enterprise not altogether hopeless, Provided their rationality has not been sacrificed to caprice, for recourse may be had to a second foundation, namely, that from the truths of nature. (S. P. 5709, 10.)

     On this point, and with specific reference to his Scientific Works as such a second foundation of truth, Swedenborg thus descants in the Introduction to his Animal Kingdom: "Whoso believes revelation implicitly, without consulting the intellect, is the happiest of mortals, the nearest to heaven, and at once a native of both worlds. But these pages of mine (namely the Scientific Works) are written with a view to those only who never believe anything but what they can receive with the intellect; consequently, who boldly invalidate, and are fain to deny the existence of all supereminent things, sublimer than themselves.... For these persons only I am anxious; and as I said before, for them I indite, and to them I dedicate my work."

     Persons of such a character are not satisfied by the dicta of Revelation as to the eternity of hell, but immediately raise a host of objecting queries. "How could God," they say, "who is Infinite Love and Mercy, create the human race, when yet He had absolute foresight that a large number of His creatures would remain to eternity in hell? Is He not thus the abettor of their evil conditions, which would not have occurred had He refrained from creating, or else created a race that could never fall? Is it not better to believe He has still left open for those in hell a door by which they may return to Him? Is not the idea of eternal hell part and parcel of the Old Church notion of a vindictive and punishing God, and to be discarded along with it?"

     To those influenced by such ideas, even to the point of impugning the dicta of Revelation, no better remedy can be suggested than a study of Swedenborg's Psychology, in which the nature of the mind and its relations to the immutable soul above it, and to the curbable animus below it, are set forth in great detail. For without a year-long pilgrimage of this sort, I doubt if they can be restrained from looking askance upon the following replies to the above queries, inasmuch as these have been taken or deduced from a source they have already impugned, the Word of our Lord to Emanuel Swedenborg.

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     First. God's foresight and providence are eminent analogues of man's understanding and will respectively. Now it is a law that not the understanding but the will characterizes and determines the man, and the estimate in which he should be held. This is also eminently the case with God. No reproach can justly be urged against His Love and Will to save man on the mere ground that He had foresight of an eternal hell for some. To acquire a just estimate of what His Love and Mercy are, we must investigate, not the Divine Foresight, but the operations of His Divine Providence, to bring out the greatest good to all under the manifold conditions He had foreseen.

     "Infinite win is providence, and infinite intelligence is foresight." (A. C. 869.)

     Secondly. In order to create beings in whom are the two faculties of freedom and rationality, and the capability of happiness which comes from the sensation of acting as if from oneself, He had to place them in an equilibrium between two alternatives signified by the two trees in Eden, with complete freedom to turn to either, and full responsibility to bear to eternity the consequences of their choice.

     "That man is held in this great interstice, (namely, the world of spirits), and continually in its middle there, is solely for the reason that there may be free decision in spiritual things, for this equilibrium is a spiritual equilibrium, because it is between heaven and hell, thus between good and evil. All who are in that great interstice are conjoined as to their interiors either with, angels of heaven or with devils of hell. . . . After death. . . and after externals have been put off that do not make one with internal's. . . a good man is elevated into heaven, and an evil one betakes himself to hell, each to those with whom he makes one as to the ruling love." (T. C. R. 477.)

     "The Lord sees of what quality a man is and foresees what he will want to be, thus what he will be; and in order that he may be a man, and therefore immortal, the freedom of his will cannot be taken away. . . .

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Therefore the Lord foresees his state after death, and provides for it, from his birth to the end of his life. . . . Without this foresight and simultaneous providence, neither heaven nor hell would be anything but confusion." (D. P. 333.)

     Thirdly. "The Lord also foresaw that it would be impossible for any good to be rooted in man, except in his freedom . . . and also that man of himself . . . would incline, to the deepest hell; and therefore the Lord provides that if a man should not suffer himself to be led in freedom to heaven, he may still be bent to a milder hell; but that if he should suffer himself to be led in freedom to what is good, he should be led to heaven." (A. C. 3854)

     Fourthly. For the Lord to act against the Laws of His Divine Providence would be to act against Divine Love and Divine Wisdom, thus against Himself, which would be impossible. He cannot save anyone from immediate mercy, or apart from means. To imagine that He might have created man different, so as to be capable, let us say, of a spontaneous repentance some time in the hereafter, is to imagine the Divine Order to be utterly different from what God has chosen to reveal. That those who so imagine things confidently assert that the existence of an eternal hell would convict God of being the author or else the abettor of evil, is a confession of their own inability to think of God except in a finite way, and in an unworthy one at that. It also makes them culpable of what is termed "heinous insinuations against the Divine." (D. P. 340.)

     Though God's foresight and providence are analogous respectively to man's understanding and will, it must not be forgotten that they are eminently above these. We must not confirm ourselves in a mere finite thought about them, and least of all in a way that is unworthy. But a few examples will illustrate this.

     Do we hold a ruler responsible for the deaths of soldiers who voluntarily offered their lives for their country in a just cause; or parents for bringing into the world children who subsequently turn out badly in spite of their care? I trow not.

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Now the fact that the ruler, or the parents, enjoy no foresight or foreknowledge of the ills in store, is not, however, what exculpates them. Even if they had had a perfect foresight of these ills, and yet had acted no differently, they would still be without blame. But blame would deservedly be attached to them if they had then altered their behavior, or faltered in it. In fact, among the reasons why God has not granted man a foresight of future things is this one, that He foresaw that man would be weak, and neglect his plain duty, if he were to have such knowledge.

     Alas! What a simpleton is the man who makes a virtue of such a weakness! How lacking in veneration for his Maker, if he considers that the absence of such weakness in God implies a lack of love, thus a vindictive nature! Is not this attributing finite qualities to God, nay, qualities unworthy of being ascribed to any honorable finite being?

     On the contrary it is to be esteemed a Divine virtue that God, foreseeing that an eternal hell would be the inevitable free choice of a large number of His creatures, yet held immutably to His purpose of a creation with its countless blessings, even to those who prefer to be rebels against His will to eternity.

     Fifthly. The logic of denying the Old Church dogma of a vindictive God does not necessitate the denial of an eternal hell. If we denied any hell at all, the logic of such denial would require that we deny also any God at all; or if we denied the eternity of hell, that we should deny the eternity of God.

     What we do dispute in the Old Church dogma is the vindictive God and the merciless hell. In their place we believe in a God of mercy, and in a merciful hell, which is the refuge selected from free choice by those who never wanted the bliss of heaven, never felt the need of it, never knew what they were missing by not having it, but craved only such a happiness as is to be found in the lusts and phantasies that prevail in hell. The very punishments of hell are nothing else than restrictions placed upon their endeavors to interfere with the freedom and happiness of their companions, or stimuli that will prod them to perform those works of service which are assigned a least place in the gigantic chain and bond of the uses that constitute the heavenly kingdom.

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     PART III.

     A final point about the Divine foresight comes up anew for consideration. If God, even before the beginning of creation, had perfect foresight of all beings who would ever be created, that is, saw all future beings as already eternally present with Him, what difference was there, if difference at all, in regard to His own sensation or happiness, after numbers of these beings had become actual presences about Him?

     Before answering this, two other questions may usefully be raised, seeing that their answers are more readily discernible, and also throw light on the present one.

     Did the Infinite Jehovah descend upon earth, and dwell among men in a body of flesh, in order to acquire same information, or some breadth of sympathy for the afflictions of mankind, which He previously lacked? Surely not. He who is Infinite Wisdom and Infinite Love had no such lacks. He came on earth to restore to men things they were in danger of losing, and to subjugate forces that interfered with His influx to them.

     Again, did God create the myriad uses of the Gorand Man in order to perform some use or service to Himself which He greatly needed? Surely not. The doctrine on this point clearly sets forth that, except for the fact that the creation of these uses was the necessary expression of His Love, He did not create them for the sake of any return they would bring Him, but solely for man's sake, that in having them to perform man might be rendered happy and blessed.

     We may now answer the first of our three questions. When numbers of finite beings, foreseen from eternity, had become actual presences about God, there was, of course, no change in or to God, who from eternity had already seen them as present about Him. What change there was did not affect the eternal soul of creation, but only its body,-the Gorand Man, as a heightening or increased perfection of its form, with accruing sense of greater fulness of gifts to each individual there.

     This is correspondentially related in the story of Abram, who represents the Lord, in that he allowed his three companions, Aner, Eshcol, and Mamre, representing the three heavens, to receive gifts from the king of Sodom, but as to himself declared:

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"I have lifted up mine hand unto Jehovah, the most high God, the possessor of heaven and earth, that I will not take from a thread even to a shoe latchet, and that I will not take anything that is thine, lest thou shouldest say, I have made Abram rich."
TRAINING THE CHILD FOR PUBLIC WORSHIP 1919

TRAINING THE CHILD FOR PUBLIC WORSHIP       Rev. RICHARD DE CHARMS       1919

     The training of a child for presence at the services of worship should begin as soon as the child can attend and is able to take part in the service. A child that has learned to repeat the Lord's prayer, and respond to the opening sentences, would seem to be ready to begin the formation of this useful habit. Both boys and girls should be taken regularly by their parents, sit with them, and join with them as far as possible in the acts of worship, kneeling, saying the responses, and singing, as far as they can be taught to do so. The memorizing and singing might be made a part of the home training. The Children's Service, held for a portion of the year in some of our societies, is a preparation for their attendance at the general services during the remaining Sundays of the year.

     This being regularly at church, and taking part in the service, are the two things essential to the formation of the habit of attendance. The regular and persistent going will form the habit, and the taking part in the service will interest and delight the child, thus associating with the worship the elements of doing and of delight in doing, as well as providing for the progressive acquisition of the various forms of the ritual. In time, as the child grows older, and can master the various liturgical forms, and be led to take part fully with the parents, the habit of attendance will be progressively formed, and familiarity with the parts of the service pleasantly and usefully acquired.

     Children need not be required to sit through the delivery of the sermon, but may be allowed to go to sleep, or be taken from the service during the interlude before the sermon. This is a matter for parental judgment and decision.

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Some children listen attentively and gain much in knowledge and sphere from, the sermon.

     The two essential things, we repeat, are the very early formation of the habit of regular attendance, and the element of delight instilled by taking part in the services as far as possible and progressively. If the plan here indicated is faithfully followed by parents, we believe the habit of regular presence at Divine worship can be formed, the necessary delight secured, and vessels of orderly worship permanently created, which in adult life will be filled with the more interior states of genuine and spiritually effective things of holy worship of the Lord.
FUTURE OF THE NEW CHURCH SUNDAY SCHOOL 1919

FUTURE OF THE NEW CHURCH SUNDAY SCHOOL       Rev. KARL R. ALDEN       1919

     Have we ever stopped to consider what the "doubters" must have thought, twenty years or so before the Academy became a great educational institution, when Bishop Benade told his followers what he believed would surely come to pass? In one of his magnificent visions of the future, he pictured the Academy as it is today. Then it was but a vision, and the "doubters" had no faith in its fulfilment. They said he was an enthusiast, and that it could never be done.

     But mark, in contrast, the effect that great vision had upon the minds of another group. It fired their enthusiasm; it kindled their imaginations. They, too, began to see a great vision of the future. And this vision was so great, and so sure, that twelve very earnest young men dedicated their lives and their fortunes to the fulfilment of the Bishop's dream. The result is the Academy, standing with its red roofs and open portals, as an immortal tribute to the great man who first conceived that it could be a reality.

     Bishop Benade's "doubters" are all dead, and with them their doubts, for the Academy and her principles can no longer be doubted. They are an accomplished fact. But a new generation has arisen, and must be kindled. Had their fathers lost the battle, they might have been inspired to fight on, and to push through to a successful conclusion what their fathers had not accomplished.

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But their fathers were not defeated. They won. And we can build on the fruit of their labors, though we must have visions to kindle our own generation. We must know, that for which we are striving. We must plan big things, and then make these plans come true.

     An idea has occurred to me, which I believe contains unmeasured possibilities for success. The idea is simply this,-that a Newchurchman be so situated that he can devote his life to boys. Let us start the work by organizing a great Scout Troop. Now the laws governing Scout Troops give to each Church the absolute right to exclude all who are not of its own denomination. With a live-wire man to devote himself to this use, we would be able to get literally hundreds of boys into the Sunday School.

     The work of the past year convinces me that far more real doctrinal instruction can be given in the Sunday School than our Church as a whole has believed possible. In my Sunday School class last Sunday I was surprised at the quick and accurate answers that were given to the following fundamental questions: Who is our Father in the heavens? Where is heaven? When do we get there? Will we be men and women there? How do we live there? The class consisted of fifteen boys, from 13 to 15 years of age, and not one had been in the school more than a year; not one was a New Church boy before entering our School. Yet these questions were quickly and intelligently answered.

     If this can be done in one year, what will not a consistent policy yield in twenty years? But think of the immeasurable riches that could be gained, if we had a man to devote his life to the work? Let us all hope and pray for the day when the Church will be able to branch out into these new fields, and to cultivate them: with the same energy and steadfastness of purpose that our fathers exhibited in the founding of the Academy.

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Editorial Department 1919

Editorial Department       Editor       1919


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

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

     TERMS OF SUBSCRIPTION
One Year                          $2.00 (8s. 4d.) payable in advance
Single Copy                    20 cents
     A COMMENTARY ON OUR RITUAL.

     We begin this month the publication of a series of articles, contributed by Bishop W. F. Pendleton, which will be welcomed alike by the ministers and congregations of the General Church, both for their instructive interest and their practical bearing upon the development of our ritual. They come to us as additional fruits of the Bishop's study and experience in this field. Under the title of "Notes on the Service and on Ritual in General," a wide range of subjects is treated, forming a valuable commentary upon the various elements of our worship. In giving the origin and reason for the different parts of the service, they furnish information that will be new to many of us, serving to awaken thought and affection in respect to forms that have been long familiar and habitual.

     We need to be reminded from time to time as to the meaning of long established forms, that their internal spirit and life may be fostered. For newcomers and the rising generation this will be a necessity, if our traditions are to be perpetuated.

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Instruction of this kind is also an essential means of improving our external worship, that it may become an ever more perfect embodiment of the internal piety and charity of the Church.

     Such a ritual is not made in a day, nor in one generation, but will be a matter of growth, especially in a Church that is to be established under the influence of a rational Revelation of Divine Truth, placing men in freedom of choice as to externals. For the Jewish Church the rites and ceremonies were dictated by the Lord out of heaven, but for the New Church only the most essential are enjoined, such as the Sacraments and the Lord's Prayer. Other forms will be added as the state and need of the Church inspires it, which will be done in the light of the Heavenly Doctrines, in the exercise of free choice, and under the leadership of those who devote themselves to a special study of the subject. In adapting the new ideas that will be the product of this study, experiment and experience will be needed, and thus will our ritual be formed and enriched by degrees. What survives this process should one day be a worthy expression of the New Church. "Arise, shake thyself from the dust; put on thy beautiful garments, O Jerusalem."
LEAGUE OF NATIONS 1919

LEAGUE OF NATIONS       Editor       1919

     Unsettled and even chaotic conditions in many lands are the first fruits of the war, now approaching a final settlement. Changes of government are being effected, and confusion reigns. But sooner or later we may expect to see some of the beneficent results of the conflict, with the setting up of a new order of things among the nations of the world. In the present course of events, as in all history, the Newchurchman is able to discern certain universal laws of Divine order in operation, and from a glimpse of Providence to view the future with a confidence which others cannot so fully entertain.

     "Before things are reduced to order," we read, "very commonly they are first reduced to a kind of confusion, as it were a chaos. In this way, things that cohere in a harmful manner are dissociated, and when they have been dissociated, the Lord then disposes them: into order." (A. C. 842.)

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The ordination of the heavens and the hell's after a judgment is an illustration of this law. The new order and peace in the mind of man after temptation is another.

     The passage quoted treats of the assuaging of the waters of the Noahtic hood, before the ark had found a place of rest, describing the gradual pacification that followed the judgment upon the Most Ancient Church. In course of time the Ancient Church was also "reduced to a chaos" by a judgment, when the builders of the city and tower of Babel, united in an evil purpose, were "confounded in their language, and scattered abroad upon the face of all the earth,"-depicting the fall of that Church when, from self love, it had become a false, man-made image of heaven.

     In the best times of the Ancient Church the nations of the world were conjoined in a spiritual union of religion, when "the whole earth was of one lip and their words one," that is, of one doctrine in general and particular from charity. Never since have the nations of the world been restored to that state, nor can we look for such a full return to the excellence of the early times until the "kingdoms of this world are become the kingdoms of our Lord and His Christ, who shall reign for ever and ever."

     Who but the Omnipotent God can thus reunite the fallen races of man, once so homogeneous from heavenly mutual love, now spiritually so divided? Something of international amity and justice, under the laws of nations, has made progress in modern times. And now an attempt is to be made to form a "league of nations;" on the basis of mutual freedom and respect, with a measure of Christian sentiment pervading the effort. A modicum of success will at least palliate the real, underlying cause of division, the dominance of selfish and worldly love,-the "prince of this world." But "what is impossible with men is possible with God." The Lord, when in the world, cast out the "prince of this world." "Be of good cheer," He said, "I have overcome the world."

     How this victory is to bring peace to the world is known only to the New Church.

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In the power of the Divine Human of the Lord the "nations of them which are saved shall walk in the light" of the New Jerusalem, and "the kings of the earth shall bring their glory and honor into it." This is our far off vision of a universal peace, when variety in union shall constitute the perfection of a universal Church.

     The Christian Church was indeed a "catholic," a universal Church, spread over a great part of the world, though many gentile lands are as yet unreclaimed for a true spiritual religion, and must await the replacement of the Old by the New Christian Church. Meanwhile, an adjustment of the nations and peoples of the world to a better condition of freedom and order especially if it foster religious freedom, must be regarded as a preparation for the establishment of a new world-wide Church that shall, in a distant day, restore the race to spiritual union in an international charity, springing from the worship of the One only God, the Lord Jesus Christ.

     Until that comes to pass there must be palliatives far an unregenerate world. We are apt to look askance at palliatives, in our desire for a radical cure. Yet palliation,-mitigation,-is a Divine mode, is of the Lord's mercy toward fallen man, softening, diverting, suppressing the evil that cannot yet be cured. So let us not be impatient at the compromises, the palliatives, of a distracted world. Though they delay, yet they prepare for a better day.

     The last judgment must be continued among men, even until the final establishment of the New Jerusalem as the universal Church. This continuance involves the adjustment of the nations to a new order, perhaps to what we call the "democratic order," as an instrument of freedom. Where the "Continuation of the Last Judgment" is treated of in the Writings, there we find a description of various nationalities in the spiritual world. It is a reasonable inference that the continuation of the judgment among men will in some way be concerned with a preparation of the nations of the world for reception of the New Church. In the other world the good from all nations are gathered into the Gorand Man, and there allotted their eternal places, according to their spiritual genius and state. "This is the Lord's doing; it is marvelous in our eyes."

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NATIONS A MAN 1919

NATIONS A MAN       Editor       1919

     "By man in the most general sense is meant the whole human race; by man in a general sense are meant the men of one kingdom taken together; in a sense less general the men of one province in a kingdom; in a sense still less general the men of one city; in a particular sense the men of one household; and in a singular sense every man. In the Lord's view, the whole human race is as one man; all of one kingdom also are as one man; likewise all of one province, all of one city, and all of one household. It is not the men themselves who thus appear together, but the uses with them. They who are good uses, that is, who do them from the Lord, appear together like a man perfect and beautiful; these are they who do uses for the sake of uses, that is, who love uses because they are uses of the household, of the city, of the province, of the kingdom, or of the whole world. But they who do uses, not for the sake of uses, but for the sake of themselves alone, or the world alone, they also appear before the Lord as one man, but as a man imperfect and deformed.

     From these things it may be evident that the Lord views the men of the world, each singly from his use, and all concretely from their uses conjoined into the form of a man. By uses are meant the uses of each one's function, which are those of his office, study, and work; these are good works themselves in the sight of the Lord.

     Since all of one kingdom appear before the Lord as one man according to the love of uses, it is evident that all the English appear before the Lord as one man; likewise all the Dutch, all the Germans, all the Swedes and Danes, as also the French, the Spaniards, the Poles, the Russians; but each nation according to its uses. . ." (Divine Love vi.)
PRESENT DAY REVERENCE FOR THE WORD 1919

PRESENT DAY REVERENCE FOR THE WORD       HOMER SYNNESVEDT       1919

     In Swedenborg's day, public opinion in Europe was still so strongly Christian, as to outward appearance, that the most dreaded of all epithets was to be called an atheist or unbeliever. It was like calling a man a slacker at the present day, only worse, for it suggested the odor of brimstone.

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But that piety was superficial and unreal, as disclosed by the Lord in His second coming, when the power of its sham persuasion was scattered in the other world by the last judgment and the dispersion of the imaginary heavens. Since then, the fear of challenging the old faith has been steadily on the wane, and now the opposite often is true, that it is quite popular to attack and invalidate it. Indeed, the circles in which it is decidedly old-fashioned to admit a real belief in the spiritual world, or in any incarnate and approachable God, are ever widening.

     This being the case, it is no less than miraculous that a sense of the holiness of the Bible should so Pong have persisted. Even at the present day the Bible is still taught to children with some degree of reverence, as a holy book. So strong, indeed, is this last survival of the traditional faith of Christendom, that even the most skeptical and iconoclastic among teachers are apt to tread softly in this respect, and to postpone what they regard as the inevitable "disillusionment" until the college or at least the high school age.

     Moreover, the preachers of the orthodoxy of the various Old Church sects, which long ago destroyed the last vestige of genuine truth in the Word, are constrained, through the power of the new freedom of thought, to keep the old dogmas well in the background, and to teach in their pulpits much that is of charity and common sense. (See Invitation 16-18.) At such times there are good spirits with them, and' these no doubt influence them to quote the Bible with some force and apparent conviction, in spite of their reasoned conclusions that the Bible is after all not infallible or Divine.

     Now this miraculous preservation of remains of reverence for the Bible, coupled with the unfailing fountain of common perception that persists in every human soul, is the chief, if not the only ground upon which the New Church evangelist, following in the busy footsteps of the immortal Twelve in the other world, can make his appeal to the people of this age.

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Where these precious remnants of a sense of the holiness of the Divine Word are lacking, or more especially where they have been turned into opposite feelings, such as ridicule or antipathy, there would seem to be no ground, nor any hope for the restoration of Christianity, nor indeed of any religion worthy of the name. A Christian who has utilized the new freedom and enlightenment to reject the foundation of his faith, is a pretty hopeless proposition, even for the rational faith of the second coming, unless he be as yet in some good of life, and not too deeply imbued with his naturalism or other falsity. In that case, there might be found some medicament,-some leaves of the tree of philosophy, which could be applied to the restoration of his faith in the Word, and thus indirectly lead him back to firm ground. HOMER SYNNESVEDT.
JOHN FREDERICK VAN HORN 1919

JOHN FREDERICK VAN HORN       ENOCH S. PRICE       1919

     BORN AT GERMANTOWN, PA., JANUARY 15, 1853.-DIED NOVEMBER 20, 1918.

     A man long connected with the work of the Schools of the Academy has departed this life for the better one. His work was in a humble capacity; but if a man's worth is to be measured by the way he performs his work, then our old friend, "Van," was pure gold.

     John Frederick Van Horn became janitor of the school at Friedlander Street, Philadelphia, some time in the spring of 1882. At the same time he was caretaker of the Cherry Street Church. No institution ever had a better or more faithful janitor and caretaker.

     Generation after generation of students in the Academy Schools learned to love and respect him. They loved him for his good-humored, kindly sympathy with them in the various troubles common to students which came within his ken. They respected him for his firm handed justice in taking care of the Academy's property, in protecting it from their instinctive vandalism, such as goes with all the unregenerate, and especially with sophomoric students.

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     Mr. Van Horn had charge of five general moving operations of the Schools; from Friedlander St. to Summer St.; from Summer St. to Wallace St.; from Wallace St. to the Club House in Bryn Athyn; from the Club House to what is now The Inn, and from thence to the present College buildings. All these flittings were accomplished, so far as the writer of this note is informed, without loss or injury; and they were increasingly not small operations.

     In addition to janitor work, until the present heating plant was built, it was "Van's" job to take care of the furnace and try to keep us warm in winter. He always vehemently insisted, however, that he would not shovel coal for the students in the other world.

     Mr. Van Horn had been in bad health for the past year or two, and had been retired on a pension by the Academy. At the time of his death he and his wife were living at Wildwood, New Jersey. Lately his health apparently had improved, but he died very suddenly on the 20th of November, in the sixty-sixth year of his age.
     ENOCH S. PRICE.
NOTES AND REVIEWS 1919

NOTES AND REVIEWS       HOMER SYNNESTVEDT       1919

     The Evangel of a Truly Rational Faith, an Invitation to the New Jerusalem, the True Christian Church. By Levindo Castro de La Fayette. Translated from the Portuguese, with minor adaptations, by the Rev. E. E. Iungerich. Bryn Athyn: The Academy Book Room, 1918 pp. 75. Cloth, 75 cents; paper, 25 cents.

     This handy, pocket-size booklet, so neat and attractive in its outer form and materials, is the one so joyfully heralded at our recent Ministers Meetings, as being a successful example of what a modern New Church missionary booklet ought to be,-one that is clear, concise, and able to answer the questions that are active in the minds of enquirers such as one meets today, a book that can be handed to acquaintances, and that will tell them what our Faith is, in terms of today rather than the ecclesiastical language of the age that is passing away.

     It is significant that the first fruit of the recent revival, throughout our Church, of an interest in the evangelization of our crowning Gospel, has been the call for just such literature. Appeals for books of this kind have been received by the Bishop and other ministers, and it seems to be strongly felt that something different from what already exists, and less one-sided, must be the first thing provided.

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Furthermore, while our evangel should be addressed to the modern world, in terms adapted to the rapidly changing thought of the average educated man, we ourselves must not make the mistake of falling into the sphere and spiritual uncertainty of that thought.

     A strong, ringing proclamation of the great Gospel of the Second Coming seems to be the first requisite, and such a proclamation we undoubtedly have in the little work before us. It is at the same time Biblical and rational, well calculated to challenge the attention of any educated modern inquirer, and to lead him to investigate further. It is exactly what its name implies,-"an evangel of a truly rational faith." And it is right in line with the conclusions of our missionaries, treating first the central fact which historically must come first, namely, (as set forth on the first page), "The End of the Age, the Last Judgment, the Spiritual World, and the Second Coming of the Lord, which is the New Jerusalem."

     Now the book before us has a double strength, and a combined appeal. For it begins with the direct announcement of the Gospel of the Second Coming, as the fulfilment of the prophecies of both former Testaments, and, as we shall see, it also presents the leading phases of the new Doctrine most ably to the enlightened reason. When these two, Revelation and reason, are brought together, and make a sentence, there is nothing left that can resist the conclusion. Is it not the perversion of Revelation by false interpretation that has divorced it from reason, and led to the all-prevailing naturalism of the present day? (See T. C. R. 4.) Quite obviously, therefore, the remedy for the present state of estrangement from Christianity lies in the reuniting of these two in the rational minds of thinking men. (See Invitation 22, concerning the "root that remains," namely, the "faculty of understanding truth, etc.")

     But let me cite one or two examples from the text of the work under review. On page 11, after quoting the Scripture passages concerning the Second Coming, and describing the fallen state of the Old Church, the writer says: "The new doctrines declare that the spiritual world is the theater of causes. They affirm that the Lord Jesus Christ, who is the Creator, and the Cause of all causes, is the most real and substantial Entity in the universe; and hence that substantiality, form, and distinction of quality and relation must grow in excellence the more they approach the Cause of all causes, and the Creator of all creatures. The logical conclusion of these premises is, that the spiritual world must be more distinct and substantial than is the natural world, and more complete and diversified in the forms that compose it. Its substances are of a purer nature; its forces are more powerful and operate with greater precision than material forces. The spiritual world is as distinct from the material world as the spirit of man is distinct from his body."

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     Then follows a trenchant bit of the author's keen dialectic: "To men of today, however, these declarations sound materialistic, but this is because they have erroneous ideas about the essential qualities of spirit; believing it not to have the properties of substance and form, inasmuch as they hold that such properties belong solely to matter. But mark their peculiar inconsistency in accepting in faith what they deny in philosophy; for their faith paints hell as a lake of material fire, and depicts spiritual beings as glorifying God by the carols which they sing about His throne. Now how can beings without substance or form surround a throne without form? What kinds of carols could be sung by a spirit without form? From this conflict between faith and philosophy there results a denial of the existence of the spiritual world."

     Then he explains clearly the difference between spiritual and material substances, and later, based upon this, how the Second Coming could be a spiritual coming, thus be more powerful than the coming in the flesh. His description of the power of truth is fine. And so his argument proceeds, step by step, with the consecutiveness of a master of interior thought-no gaps or digressions anywhere. We have given one example at length, but there is not a point anywhere in the book that is not just as incisive and clear and well put. It is difficult to see how any inquirer with a remnant of respect for the Word (Bible) can resist this appeal. Only the confessed materialist could fail to be touched somewhere, and even he, if he could be induced to read it, might be pricked at some gaping joint.

     The author's final appeal, and his invitation to the New Church, is indeed thrilling. It reads: "The Lord is coming to man, not in a personal and exterior presence, but in the power and glory of a new truth, just as the sun Comes in spring and summer time, not by an approach in body, but in the power of its light and heat. . . . For thousands of years men have been seduced by that ancient serpent, the senses, which have caused them to grasp the appearance instead of the reality, and it is only today that they begin to see to what extent they are being deluded in spiritual things. That is why there is need of the new age just awakening, and of a new faith or truth concerning the Lord and His relations to men that will satisfy human reason.

     "The invitation which the New Church makes is to all who have the power of reflection and a sound common sense, and who do not place genuine truths in a pillory because of prejudices that have been inherited or are abetted by the false concepts of public opinion. The appeal is made to all, be they under the diabolic and despotic yoke of Rome; or within the Protestant Churches; or even among the sons of Judah, who will find in the new religion the explanation of the internal sense of that Word which the Lord intrusted to them. Come, friends, let us show you the truth."
     HOMER SYNNESTVEDT.

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OUR SWEDISH CONTEMPORARIES 1919

OUR SWEDISH CONTEMPORARIES              1919

     The interest in Swedenborg biographical literature is still keenly alive in the Swedish New Church periodicals. Dr. Emil Kleen's recent depreciatory biography of Swedenborg has aroused general indignation. Thus several issues of the Nordisk Nykirkeligt Tidsskrift have been filled with critical reviews of this book by S. C. Bronniche, A. H. Stroh and others, and the July number of Nya Kyrkans Tidning contains the last of a lengthy series on the same subject by C. J. N. Manby.

     In the two following issues of the Tidning appear articles by Mr. Stroh in the form of a prospectus for a new biography of Swedenborg, which he intends to publish as an enlarged sequel to his "Outlines of Swedenborg's Life" (Grundlinjer). In these articles Mr. Stroh records a number of new particulars concerning Swedenborg's relatives, which have come to light as the fruit of diligent research on the part of various Swedish investigators.

     A donation of property valuing 40,000 crowns has been added to the fund of Pastor Manby's society, through the bequest of the Countess Alma von Gedda, recently deceased. The interest on the money is to be used for the publication of Swedenborg's works.

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WORD AND THE WRITINGS 1919

WORD AND THE WRITINGS       G. BARGER       1919

Editor NEW CHURCH LIFE:

     In your issue for February, 1917, Page 121, there is a reply from, the Rev. W. H. Acton to the Rev. G. C. Ottley, and I ask your permission to express a few thoughts on that important subject, which perhaps may help to bring more agreement between the contending arguments.

     As we have to do here with Divine subjects, we ought, for a better understanding, to abstract them from material elements, and be careful in using the term, "letter of the Word." The Lord comes in the clouds of heaven, and these clouds represent the literal sense of the Word, and we also learn that the literal sense of the Word is the Basis, the Continent, and the Firmament
of the interior senses.

     Now the letter is a very different thing from the literal sense, when speaking simply of the letter, we are apt to think of the material form, of black marks on white paper, but the literal sense is above that matter. The literal sense is not material but spiritual, because it must be looked for in the mind of man. The literal sense is, therefore, not in the Book of white pages called the Bible, but abstracted from it in the minds of men. Then we have the term, "Word of God." The ultimate of this is the literal sense; and as the literal sense is in the minds of men, we ought to abstract this from the material form as a book of white pages and black marks.

     The Word of God is Infinite Divine Truth, beyond all finite apprehension, and its ultimate is in the literal sense in the minds of men. The material form of the Book of Sacred Scriptures is simply the most external vessel, to preserve them in this world, but we should not think about the Bible, in its various material forms and languages, when we speak about the "Word of God." The Word of God is something else; it is also, strictly speaking, in its ultimate in its natural sense in the minds of men.

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     And now, to follow a parallel reasoning about the Writings, it will be well to think about them as abstracted from the books of paper, in which they are contained as external vessels. Let us now ask: Are the Writings the Word?

     When we think of both of these in their natural, material forms, which are only vessels, we can certainly argue and uphold from quotations in the Writings that they are different, that the Writings are not the Word. But if we abstract both terms from the natural vessels in which they are preserved, this thing becomes different

     "Hic Liber est Adventus Domini" should not be understood in its most external natural aspect. The Lord did not come in that one book, now preserved in London and put in a safe. The Lord's advent is spiritual, and cannot be identified with material substance. Look at the book for years, and you will not see the Lord's advent. The spiritual Revelation given in that book and all the other Writings can make you see the advent, and bring it about to those who read it properly.

     The Writings bring a Divine Revelation from the Lord, and, as acknowledged also by Mr. Acton, they are not a work of man, and come therefore with Divine Authority. But Revelations from the Lord are Divine, and are Words of the Lord, that is to say, Truths from the Lord.

     The Writings being Words of the Lord, they are as such not material, but have an ultimate in the minds of men, in their literal sense, the books on our shelves being material vessels to preserve them.

     But we are told that the Infinite Divine Truth is one and undivided, and therefore we may not make distinctions between the Word of God taken from the Sacred Scriptures and the Words of the Lord taken from the Writings, both existing in the minds of men. In that sense both are Words of God, or the Word of God. And now we can see why the Rev. G. C. Ottley can bring from the Writings such strong arguments that the Writings are the Word.

     It should also be considered that the General Index of Scripture quotations in the Writings shows the fact that no book in the Word, nor one chapter, and scarcely one single verse, is omitted from the Writings.

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So the Writings contain the whole of the Sacred Scriptures in the literal sense, and where the literal sense is, there is the whole Word. I hope these thoughts may be useful for the understanding of this subject.
     G. BARGER.
The Hague, September, 1918.
ENCOUNTER 1919

ENCOUNTER       K. R. ALDEN       1919

Editor of NEW CHURCH LIFE:

     Your readers will doubtless be interested in the following incident, which I herewith relate as it occurred. Yesterday, December 4th, 1918, I attended the first session of the Convention of the delegates from the various denominations, 19 in all, who are now meeting in this city for the purpose of considering the possibility of an organic union of the evangelical Churches.

     After the roll had been called, which consisted of all the delegates that had been able to send in their names to the committee beforehand, the Chairman asked if there were any denominations present that had not been recorded. I stood up, and said that: the Rev. K. R. Alden represented the Church of the New Jerusalem unofficially. The Chairman said, "Is that an evangelical sect?" I replied, "No, but it is a Christian sect." The Chairman, a Presbyterian, replied, "We cannot recognize it. So I sat down, having heard the fair name of the New Jerusalem publicly insulted.

     The President then proceeded to his Address, which was full of such ringing sentences as, "We eagerly welcome into this body all men professing the Lord Jesus Christ as God and Savior." And in the three prayers which preceded the address the words occurred many times, "May God Almighty send His blessing upon every body elf Christians who acknowledge Christ." This blatant hypocrisy made my blood boil. All these high-sounding phrases after he had just refused to recognize the one Church in the world that does acknowledge Christ as the only God!

     The instant he closed his address I jumped to my feet, hastily saying, "Mr. Chairman," and not waiting for recognition, I turned to the one hundred ministers of the Dragon there present, (I may add that there were more than a score of Bishops present), and spoke as follows:

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"Gentlemen, I cannot refrain from expressing my admiration of the words of the Chairman, but I desire to register my strong objection to his application of those words. He said that 'he would recognize all men working for the Lord Jesus Christ', and I come here as. His sworn minister, and I have been publicly insulted before this body." Meanwhile, the Chairman was informing me, in language none too polite, that I was out of order. I knew it; that I was completely out of the order of a dead and hypocritical Old Church, but I realized that probably I would never again have an opportunity to speak to 200 members of the clergy of the Old Church, so I kept right on talking above the Chairman's voice: "I came here as a sworn servant of the Lord Jesus Christ, and when I asked for the privilege of the floor, it was denied me. The fair name of the Church of the New Jerusalem was publicly insulted, and I demand that immediate action be taken in regard to my credentials."

     To this the Chairman replied that "if I would see him after the meeting, he would be glad to take the matter up with me," meaning that he hated the publicity, and would rather pat his heel gently but firmly on me when alone, where none could hear what he really thought of the New Jerusalem and her ministers.

     The following day these words occurred in the PHILADELPHIA RECORD, Under the article, entitled "Conference makes little progress toward unity." After describing how a quarrel over supremacy of action had broken out between the different sects as soon as the meeting was opened, it said, "A little later another unpleasant disturbance took place, when the Chairman refused to recognize the Rev. K. R. Alden, Minister of the Church of the New Jerusalem, who is Pastor of the Church at 5423 Wyalusing Ave. The Chairman ruled him out, on the ground that his Church was non-evangelical."

     I have never been so deeply stirred over the necessity of freeing the captured masses from the teachings and practices of these Dragonists, and I shall never forget nor regret that I had the opportunity of defending the New Jerusalem in the presence of the Bishops and Clergy of that Arch-deceiver, the Dragon.
     Sincerely yours, K. R. ALDEN.
Philadelphia, December 5, 1918.

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Church News 1919

Church News       Various       1919

     FROM OUR CORRESPONDENTS.

     Bryn Athyn.-Some wag has dubbed November seventh "the rehearsal." Americans are like that. They refuse to be embarrassed because in good faith they anticipated the great event by hours-or days-or months. The fact remained that the all-conquering Superman had humbly sent his emissaries to the place appointed by Marshal Foch to learn the Allied terms. The rest was inevitable-whether it came soon or late.

     And even were it all to prove a newspaper hoax, tomorrow would be time enough to settle back into the anxieties and sorrows of the past four years. We would live and work upon the memory of these glorious hours. So "on with the dance, let joy be unconfined!"

     But this is in retrospect.

     The news of the signing of the armistice reached Bryn Athyn about one o'clock, and spread like wild-fire through the community. No one doubted its authenticity. We said, "It's too good to be true." But we believed it just the same,-believed in spite of ourselves. We wanted to laugh and cry, to dance and pray. With every passing moment the tremendous import of the news grew.

     A brief service in the chapel met the need of our overflowing hearts. And just as spontaneously a procession, the like of which Bryn Athyn had never witnessed, wound its triumphant way around the avenues. Grey beards and little children-singing girls, cheering boys. Everywhere waved the flags of the Allies and our beloved Stars and Stripes.

     And just as a river gathers volume on its journey to the sea, so the procession gathered numbers. There were mothers with shining eyes, the radiant faces of brave soldier wives, and soldiers' babies, round-eyed with amazement at so much excitement on the part of their usually decorous elders. Everywhere were waving flags-and joyous congratulations.

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     Having circled Bryn Athyn, the procession with one accord sought the unfinished cathedral-white and shining on the hill. It was as if, in the epoch-making hour, it had anticipated the future, and, warm and living, had called its children to its heart.

     No one who was present will ever forget that scene. A bevy of young girls had carried the Academy service flag to the porch over the west entrance. It hung across the balcony in the place of honor, a mute but eloquent reminder of the living and the dead. The American flag waved proudly overhead.

     The songs we sang, the words we said, came spontaneously from full hearts. We celebrated the triumph of right and freedom after four despairing years. No wonder there are no words adequate to describe the joy and gratitude we felt.

     By evening contradictory reports abounded. But the celebration arranged by the Civic and Social Club was held, notwithstanding. Naturally there was a difference in the tenor of the speeches, but enthusiasm refused to be quenched. Victory was imminent, and Bryn Athyn refused to be persuaded otherwise. Songs, toasts and speeches, followed by a huge bonfire on the campus, and a dance for the younger folks, ended the day-the day which has been dubbed "the rehearsal."

     But for most of us who were privileged to take part in that day's celebration there was a sense of having experienced something impossible of repetition, which perhaps accounts for the fact that the actual day fell a bit flat.
     BEATRICE CHILDS PENDLETON.

     GLENVIEW.-The activities of the Immanuel Church are now in full operation. The Friday Suppers and the Sunday evening Reading Classes continue without the interruptions experienced last year during the extreme weather, and the families in the Park have suffered very little from the influenza epidemic. On Sundays our Pastor has preached a series of sermons based upon the events in the lives of the Prophets Elijah and Elisha. These have been very much appreciated, and the further series now started, on the Books of the Prophets, is looked forward to with pleasure. The choir continues its uses under the direction of 611r organist, Mr. Seymour G. Nelson, who is ably assisted by Miss Katherine Burnham. A new Library Committee has been appointed, consisting of the Pastor, Mr. G. A. McQueen (as Librarian), and Miss Helen Maynard. It is hoped to make more use of our Library than has been done in the past. On Sunday afternoon, Dec. 1st, the Librarian gave the first of a series of weekly talks and readings to the children.

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     The school is regularly maintained, under the direction of our Pastor, as Headmaster; the other teachers being Miss Helen Maynard, Miss Gladys Blackman, Miss Janet Lindrooth and Miss Vera McQueen.

     The question of the management of the social life of the society was considered at a recent Friday Supper, and it was unanimously decided that our present method of a central committee should be continued, and Mr. Sydney E. Lee was re-appointed chairman for the coming year.

     The day after the armistice was signed we met in our church to give thanks for the return of peace, and on Thanksgiving nay we met again to worship the Giver of all true peace-the "Prince of Peace." For the following day the Social Committee arranged a special entertainment, the Friday Supper being served on separate tables, and the rooms decorated in a manner worthy of the occasion. While seated at the tables, the audience was treated to a very full and varied program, consisting of singing, acting, and dancing. This was followed by a general dance for the young people, which lasted until midnight. Notwithstanding the absence of our boys, it was felt to be one of our most enjoyable socials. Perhaps it was because of the inward consciousness that our boys had passed safely through their most dangerous experiences, that everybody felt so happy on this particular occasion. G. A. MCQUEEN.

     KITCHENER, ONT., CAN.-On October 2d, the Ladies' Meeting was held at the home of Mr. Jacob Stroh. In honor of Mrs. Waelchli, who, with Mr. Waelchli, was shortly to leave for Cincinnati, a special chicken supper was prepared. Two long tables were set in the dining room, around which all managed to find a place. During the course of the meal the President read a farewell address, expressing deep affection for Mrs. Waelchli, and then presented her with a beautiful cameo brooch, as a token of appreciation from the ladies of the society for her many years of useful service and companionship with them.

     From October 7th to the 30th there is a blank, as far as church activities are concerned. During that time no schools, churches, or public gatherings, were allowed to be held, on account of the influenza epidemic, which was very bad in the city. On October 31st the ban was lifted, and it is scarcely necessary to say that the young folks celebrated with a Hallowe'en party, where vent was given to many pent-up feelings.

     Although everybody in town celebrated to the limit on the day the armistice was declared, still we could not refrain from turning our following Friday supper into a little celebration of our own. During the supper very interesting and inspiring speeches were delivered by the Pastor and Mr. Jacob Stroh on the wonderful significance of the day, and on the brighter prospects which it seemed to lay open for the future of the New Church. Following the speeches a quintette sang Kipling's "Recessional," by De Koven. The remainder of the evening was devoted to a social.

     On Sunday evening, November 12th, we held a Thanksgiving service in the church, in commemoration of the cessation of hostilities. At present the Pastor is delivering a series of sermons on "The Lord's Prayer" at our regular Sunday services. F. V. R.

     PHILADELPHIA, PA.-The notes for last month were written when we were making great preparations for "Rally Sunday," which was planned with a view to holding a service that would be an inspiration to us all, and give us an ideal in the point of numbers toward which we might ever strive.

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Bishop N. D. Pendleton, as Pastor ex-officio of the Advent Society, had planned to come, and to administer the Holy Supper on this occasion. We had endeavored to leave nothing undone that might help to give the Bishop a warm and welcome reception. But, alas! it turned out to be "Hamlet" without the Prince, for at the last moment the Bishop was taken sick, and we had to have our "Rally" without him. Barring this one dark spot, the day was a wonderful success. Ninety-six persons were present, and filled our little chapel, which is accustomed to an attendance of only thirty-four persons. In fact, it was necessary, during the service, to take down the partition between the two rooms on the main floor, so that all might find seats. Needless to say, such an attendance was a great inspiration, and filled the hearts of all with a deep conviction that the Church will grow in our midst.

     Instead of the Bishop, the Rev. W. H. Alden kindly came in, and administered the Supper for us. After the adult service there was one for the children, and Mr. Alden gave them a very feeling address on the subject of New Church "Conscience." The children all enjoyed it very much.

     The event of next importance was the annual Fair. This was given a great impetus by the success of "Rally Sunday," and it made the Society feel its real strength. Suffice it to say, that while no one worked more than three weeks for the event, we raised more than $400.00 for the Church, which will be applied to the erection of a new Sunday School building next spring.

     We have outgrown our present quarters. The School has doubled since the beginning of the year, and cow numbers sixty-eight pupils. It is, indeed, a pleasure each week to see more children present at the second service than adults at the first, and makes us realize that in a very few years we will have a Society of one hundred members.

     Mr. Lechner is throwing every ounce of his energy into the work. He denied himself a vacation last summer in order to work for the Sunday School, and it is this splendid spirit of self-sacrifice on the part of laymen that is making it a success. All the teachers are faithful, never missing a single Sunday's work. Miss Sophie Roehner, Miss Verna Cleare, Miss Anita Good, Mrs. Donald S. Edmonds, and Mr. Walter Cranch as Assistant Superintendent, form the staff. Every week they meet the Minister at the office of Mr. Lechner, to take a normal course in the theory of education practically applied. One of the customs adopted is for each teacher to read a book, and give the class the essence of it in a five minutes' talk. In this way we are going over the entire Sunday School field of literature, and getting many valuable suggestions in regard to the technique of running a, modern Sunday School.

     During the month the Minister gave a lecture on the war to a meeting of ladies. It was accompanied by lantern slides of the battle fronts, the great men, and the American forces, supplemented by motion pictures of the Bryn Athyn boys who have gone to the front. The monthly meetings are proving a valuable means of holding a large group of ladies together.

     On Thanksgiving Day at eleven A. M. Divine Service was held, especially to give thanks for the great peace that has come to the world. Few attended, but all who came felt that deep and concentrated spirit of unity which comes even with fewness of numbers where there is nearness of purpose.

     On Thursday, November 5, the Rev. Theodore Pitcairn gave the first of a series of lectures in "African" Philadelphia, looking toward the establishing of a colored New Church Society in this city.

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Seventeen colored persons, including one minister, attended, and from a spiritual standpoint the meeting was well worth while. Mr. Pitcairn preached on "The Life After Death," Mr. Alden on "The New Jerusalem," and Mr. Acton made a speech combining the two ideas. Mr. Acton has great ability in speaking to the colored people, as he makes an appeal in simple, emotional language, which is necessary to make an impression upon them.

     Our Minister is using the informal blackboard method in the regular doctrinal classes on "Divine Providence," occasionally making use of the lantern to project charts, etc. Wednesday Suppers have been a little better attended this year than last. We learned from the Rev. Homer Synnestvedt that he came into the Church through attending Suppers at the Church, and so have invited four of our Sunday School children each week in the hope that this may bear like fruit. K. R. A.

     REPORT OF REV. J. E. BOWERS.

     -My fall trip on the missionary circuit began on September 20. In Ontario, and in five of the States, the members and friends of the General Church were visited in twenty-six places, twelve of which are in the State of Ohio. The length of my visits varied, from a day or two to a week. In the course of the trip, forty-seven families were called upon at their homes. In each of fifteen of these homes there is only one person who is a member of the New Church, or a receiver of the Heavenly Doctrines. In thirty-three of the families there are sixty members of, and contributors to, the General Church.

     In Erie we could not have our service on October 6, because meetings in churches and other places were, at that time, prohibited by the authorities of the State of Pennsylvania. But services were held in eight places, at which sermons were delivered. At Milverton, Ontario, and at Columbiana and Bellaire, Ohio, the Holy Supper was also administered, and at all other places we had many conversations, in which the teaching of the Writings was presented on various important subjects. Our people always have questions, which they desire and expect to have explained according to the revealed truths of Doctrine. And when these truths are confirmed from the Word in the sense of the letter, it satisfies them.

     After returning to Ontario on November 14, several days were given to a visit with Mr. F. E. Woofenden and family, at Mull, Kent Co. His mother lived with them. She was feeble, but was able to be up and take her meals with us. In conversations with her, she repeatedly expressed the wish that she might soon be permitted to enter the other life. She was in cheerful expectation of meeting there dear ones who had passed on before. On Nov. 19, I went to London, Ont. The next day word came to me of the departure of Mrs. Woofenden,-with the request to return to Mull and hold the funeral on Nov. 22. The service was at the home, attended by many relations, friends and neighbors. The discourse was on the words in John 11:2, 26.

     Some time in 1917, the Rev. E. R. Cronlund gave me the names of three gentlemen living in the city of Woodstock, Ont., whom he had met at a funeral at which he had officiated in Toronto. It seemed to him that it would be well for me to calf on them. The opportunity to do so having come on my recent trip, I went to Woodstock on Nov. 25, and while there was pleased to learn that in the place are five persons who seem to be interested in the new Doctrines. I had conversations with three of them. Two of them are husband and wife,-who have five or six children, though only the two younger at home.

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One son passed into the other life, being slain in a battle of the great war. I was with this family part of an afternoon and over night. We had a long talk on the Doctrines. On the table was a copy of the T. C. R. From remarks made concerning its contents, it was evident that the work had been read with real interest. The next morning we parted with mutual expressions of the hope to meet again.

     All the people rejoiced that the war was ended; the war that to all truly enlightened minds will henceforth appear in the history of this age as a tremendous commentary on the state of the Christian world. And, indeed, according to this state, as revealed in the Writings of the New Church. For in the future those of spiritual intelligence will be able to see more clearly the significance of this awful conflict between the nations. They will, no doubt, see evidences of how wisely and wonderfully the Lord overruled the far-reaching results of the war, for the extension of His crowning Church, the New Jerusalem, among men in all nations of the earth. J. E BOWERS.

     REPORT OF THE VISITING PASTOR.-On the 20th of October, I took up my residence at CINCINNATI. No time was lost in the institution of church work. Services, Sunday School, doctrinal class, and a men's philosophy class, have been held regularly. All these uses are carried on at the Pastor's residence, No. 252 Ehrman Avenue, Avondale. The attendance at services has ranged from eleven to seventeen persons. In the Sunday School, which is held in the morning before services, there are five pupils. At the doctrinal class, on Friday evenings, Divine Love and Wisdom is read. The philosophy class, on Wednesday evenings, has taken up the study of Swedenborg's work on The Infinite.

     The services and Sunday School are held every Sunday, and, when the Pastor is away on visits, are conducted by either Mr. Colon Schott or Mr. Charles Merrell. Social life was instituted on Friday evening, November 29th,-a Thanksgiving social, although a day late. The first part of the evening was spent in a progressive card game. Then a thanksgiving song was sung, after which the Pastor gave an address, in which he dwelt especially on the Peace which the Lord has given to the nations of the earth. Another song followed. Mr. Schott then favored us with a vocal solo, which also expressed the thought of thanksgiving. Afterwards refreshments were served, and the remainder of the evening was spent in the pleasures of social intercourse. Nineteen persons were present, among them two visitors from other localities, Mrs. Lovegren, of Chicago, and Mrs. Victor Waelchli, of Pittsburgh. The whole evening was most delightful, a most auspicious opening of the social life of our circle.

     On the 16th of November, I went to ERIE, PA. The next day, Sunday, services were held, at which there was an attendance of twenty-three persons. The Holy Supper was administered: sixteen persons partaking. In the evening a doctrinal class was held. On Monday afternoon instruction was given the four children of Mr. and Mrs. Edro Cranch. In the evening another doctrinal class was held, at the close of which there was a social. It was my intention to go from Erie to Detroit and to Windsor, Ont., but, becoming ill, I was obliged to cancel these engagements and return home. F. E. WAELCHLI.

     TORONTO.-On the evening of Sunday, July 7th, we gathered at the church to say farewell to Mrs. Hyatt, previous to her departure to live in Bryn Athyn. As the wife of our former Pastor, and the teacher of our school for many years, Mrs. Hyatt has been most intimately associated with our society.

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Consequently, in the speeches made on that occasion deep feeling was expressed, and in thanking her for the work she has done in our school, the speakers also spoke feelingly of the debt of gratitude we all owe to Mr. Hyatt for what he had accomplished in firmly teaching and establishing the principles of the Academy in Parkdale. On behalf of the society, Mr. Peter Bellinger presented Mrs. Hyatt with bracelet-watch, accompanied by a letter of appreciation.

     We held a double celebration on September 19th, when we welcomed into our society the bride and groom, Mr. and Mrs. Oscar Woelfle, and surprised the bride with kitchen shower. Later, during the refreshments, Mr. Robert Carswell was congratulated on having reached his 80th birthday; and the gentlemen of the society informed him that the comfortable armchair in which he sat was his own, and represented their good will and affection for him.

     On October 2nd our first weekly supper was held, being followed by a social, which was also a reception for our new teacher, Miss Celia Bellinger. There was a very entertaining program of tableaux, and the evening ended in dancing. Our annual Thanksgiving Service took place on Sunday, October 13th, the children's service being held in the afternoon at 4 o'clock.

     The closing days of the war found a gloom cast over the city by reason of the influenza, the school and social life being suspended for a month. But the very day the school was to reopen, the glad news of the signing of the armistice arrived. The whole city was jubilant, and our joy knew no bounds.

     To commemorate this coming of peace, the Pastor arranged a special thanksgiving service for Sunday morning, November 17th, and in the sermon we were reminded that the love of dominion, which the Allies have fought against in the war, must also be fought against in ourselves individually. The whole service was very impressive, yet joyous. For the New Church can grow with free peoples in all lands.

     A thanksgiving social also was held, on November 22nd, all who came being asked to camouflage themselves, and the masquerade was a great success. Miss Dora Brown, as a "knitting-bag," won the ladies' prize, and Mr. Gerald Bellinger, as a genial, bewhiskered farmer, carrying a pet fowl under his arm, carried off also the men's prize. During refreshments a more serious note was sounded, when the Pastor read from the Writings a description of the spiritual state of the German people, caused by their long oppression by autocratic rulers. He showed that with greater natural freedom they would have greater ability to receive the Lord's new Truths. Mr. Carswell, who had just come from the Empire Club's banquet, where the governors of New York and Ohio had been guests and speakers, gave us a little resume of their speeches of good will, but he pointed out that in the happenings of a nation, or of our own lives, we must look to the Lord, and endeavor to see His doings. B. S.

     THE CHURCH AT LARGE.

     BELGIUM.-In May, 1915, I had a visit from the Rev. P. Joelants, a Minister of a Dutch Church (Protestant) in Malines, between Antwerp and Brussels. He had become acquainted with the Writings of Swedenborg, and on his visit to Holland at that time he advocated the New Church Doctrines to the many Dutch members he met on his journey.

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Afterwards he returned to Malines.

     Today I received a card from the Rev. Dr. Ernest Deltenre, saying that a colleague of his in Malines, (I assume it is the Rev. Joelants), to whom last year he had lent a complete set of the Writings, had now called again, in company with a friend, (that was October 7th), to borrow more books. They reported that in Malines they now had a circle of about twelve friends, reading and studying the Writings in a weekly meeting, under the guidance of that reverend gentleman.

     Mr. Deltenre always reports favorably of his own mission, and extended interest among all classes. At Easter he had twenty-two partakers of the Holy Sacrament, and then had a great enthusiastic meeting.
     G. BARGER.
The Hague, Oct. 23, 1918.
MID-YEAR MEETINGS 1919

MID-YEAR MEETINGS              1919

     SPECIAL NOTICE.

     -BRYN ATHYN. PA., FEBRUARY 4-9, 1919.

     PROGRAM.

Tuesday 4.           Consistory, 10 a. m., 3 p. m.
Wednesday 5.      Consistory, 9:30 a. m.
                    Philadelphia District Assembly, 8 p. m.
Thursday 6.      General Church Anniversary, 1897-1919.
                    Council of the Clergy, 9:30 a. m., 3 p. m.
                    Philadelphia District Assembly. Banquet, 6:30 p. m.
Friday 7.           Council of the Clergy, 9:30 a.m., 3 p. m.
                    Executive Committee, 3 p. m.
                    Philadelphia District Assembly, 8 p. m.
Saturday 8.      Joint Meeting-Council of the Clergy and Executive Committee, 9:30 a. m., 3 p. m.
                    Philadelphia District Assembly. Social Entertainment, 8 p. m.
Sunday 9.           Philadelphia District Assembly.
                    Divine Worship and The Holy Supper, 11 a. m.

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ADDRESSES OF INTEREST TO SOLDIERS ABROAD 1919

ADDRESSES OF INTEREST TO SOLDIERS ABROAD              1919




     ANNOUNCEMENTS.


     In visiting Paris, do not fail to look up the Pastor of the French Society of the General Church, Rev. F. Hussenet. His home address is 31 rue Henri Regnault, 9 St. Cloud, Seine et Oise. The address of the Church is 84 Avenue de Breteuil.

     When in England communicate with the Rev. A. Czerny, whose home address is 19 Talfourd Place, Peckham, S. E. Services are held on alternating Sundays at London and Colchester, and if Mr. Czerny is not in London, Mr. and Mrs. Frank H. Rose will be glad to have the New Church soldiers call at their home, 174 Peckham Rye, S. E. At Colchester Mrs. Wm. Gill will be glad to receive any of the New Church soldiers at her home. 142 Maiden Road. Rev. W. H. Acton asks that his address be added to this list, 76 Glengarry Rd., E. Dulwich, London, S. E.

     For the benefit of any of the soldiers who may go to Italy, we add the address of Signorine Eden and Loretta Gnocchi, Via Palestro 63, Rome, Italy. These young ladies are anxious to meet New Church friends, as they are the only ones of the faith in Italy.

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ACADEMY WAR SERVICE COMMITTEE 1919

ACADEMY WAR SERVICE COMMITTEE       CLARA DAVIS       1919

     NEWS NOTES.

     The news that Lieutenant Fred. Synnestvedt had given his life while fulfilling his duty as an instructor in the airplane service of Iris country, came as a shock to all who knew him. From his childhood Fred. had been a pupil in the Academy schools, and he had hoped to take up his studies here again in February.

     The funeral service, which was held in Bryn Athyn, was conducted as far as possible according to military custom. First a short service was held in the Chapel. The Rev. George de Charms delivered the address, in which he brought to our minds the thought that Fred's death, in the Providence of the Lord, was best not only for him but also for us. "By the death of those who die for the cause of their country and their faith, a powerful use is served to others. The thought of their sacrifice becomes the center of inspiration to future generations, whereby they may be strengthened to uphold, even unto death, what is highest and noblest and most sacred."

     After the service the schools formed in procession and marched to the burial ground. The girls of the Seminary carried the Academy service flag, now bearing its second gold star. The flag-draped coffin was carried to the grave by six of Fred's friends, who were in the uniform of their country. When the coffin was lowered a salute was fired; then the bugler stepped to the head of the grave and sounded Taps. A low hum heralded the approach of an airplane, which circled over the grave, and Lieutenant Taylor, a fellow-instructor of Fred's, dropped roses from it. The whole ceremony was touching and impressive.

     In the evening, at Friday Supper, Lieutenant Taylor, who had been sent as a military escort, told us the little that is known of Fred's accident, and of the funeral service held at Payne Field. The Rev. Homer Synnestvedt was present, and spoke of his appreciation of the kind thoughtfulness of the Government for the wishes of the family, and he "wanted everyone to know how good Uncle Sam is to his boys." Mr. Synnestvedt showed us a beautiful silver bowl presented to him by the instructors at Payne Field in memory of Fred.

     For some time we have been trying to find a way to send packages to Elie Hussenet, the only prisoner of war on our list, but it proved impossible until recently, when Miss Mary Barger offered a solution to the problem for which we are most grateful. She writes that monthly parcels (maximum weight 5 kilograms) can be sent to prisoners of war in Germany by means of the Red Cross Society at The Hague. As we cannot send any from America, she has offered to send packages of food, acting as our agent. In fact, she has already sent the first, not waiting for an exchange of letters with us, which would require three months' time. Hearing from Elie that he needed food more than anything, the first package sent him contained honey, chocolate, cocoa powder, jam, cheese made of pinda nuts, soup tablets, butter, and cigarettes. Miss Barger, realizing that this will seem an odd collection, explains that all staple foods, such as bread, meat, cheese, etc., are strictly rationed, and all exportation thereof forbidden. As we well know how hard it is to obtain food in Holland we feel greatly indebted to Miss Barger for this service. Fortunately it will not be necessary for her to send many parcels now, but we all deeply appreciate her thoughtful kindness.

     A letter dated August 31st was received a short time ago from Elie Hussenet.

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It is especially interesting to read letters from the prisoners in Germany and to hear of their welfare. Elie writes: "After many changes, I am employed in a depot of locomotives, where I repair machines with other comrades, prisoners like myself. The days are sad and monotonous. My only pleasure is when I receive letters, also to read when my work allows me any time. I hope the Lord will soon put an end to this terrible war, and that soon happier days may be looked forward to." He added that he was enclosing a photograph taken in Germany, but apparently the Censor had removed it before it left Germany. A card written September 20th has also been received from Elie. He said on it: "I hope, by the Grace of God, we will soon have Peace." He had not long to wait. But we have not yet heard if he has been returned home.

     Rev. Fernand Hussenet wrote on November 15th that he had received a letter from the Committee enclosing a money order to defray the expense of Christmas boxes sent to the French New Church soldiers. It reached him on November 11th, while they were celebrating the signing of the armistice. We spoke of "the bright outlook for a happy future when our brave young men return to the midst of their families, so tried by the terrible war.

     Miss Olive Rose has also acknowledged the receipt of a money order for Christmas boxes for the English soldiers. We appreciate the kindness of Miss Rose, M. Hussenet and those who have assisted them in this work. We realize the difficulties to be met on account of the scarcity of food, and the time and work it will take to purchase the food and pack the boxes.

     The following quotations are from several of Sergeant Francis Roy's latest letters home:

     "Oct. 20.-Yes, we are most certainly having plenty of changes of scenery. Up to the present time I believe we have stopped at as many as twenty-four places, living from one day to three weeks in a place. The village we are now in is very different from the one that I wrote you from on the 16th. It is a considerable distance from the front, but has been badly mutilated-nothing but the bare walls and piles of stone to greet the eye. There is a most unusual cemetery here, where the Germans had buried their dead while in possession of the place. Such stonework and sculpture I have never seen before. The Germans take great pride in caring for the graves of their comrades. There are no civilians here, of course, as there are no homes for them to live in. But many good-sized cellars are to be found, well-aired and dry, and in such quarters we are very comfortably situated.

     "Oct. 21.-Have just received a copy of the September Bulletin. The photo of Major Caldwell is great. I could not help looking at it for some time. It was good to see him once more. Yes, Griff did well all right, and the rest of our boys are doing splendidly. Things are going along nicely with the regiment (103rd Engineers) in our new location. We have again been cited, making in all, I understand, five citations. The boys of the Twenty-eighth Division are proud bunch, you may be sure. We are to wear a small, red Keystone on the arm, as a mark of distinction.

     "Oct. 28.-I am enclosing a copy of a letter of commendation received for our work in the lines at the Argonne forest, where we went directly after our victory at Chateau Thierry, which I think speaks well for our regiment. If we keep on moving, it won't be long before we will have been on every part of the Western front. Next week we expect to receive the red Keystones, to be sewed on the sleeves of our blouses and overcoats, which will not only designate our division but also make quite some appearance.

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By the time we get back we will have decorations of all kinds.

     The following is the letter of commendation Francis speaks of: "The Commanding Officer, 103rd Engineers, takes great pleasure in publishing to the regiment the following letter from the Chief of Staff, 28th Division: I. The Divisional Commander desires me to convey to you, and through you to the officers and soldiers in your regiment, his appreciation of the excellent work performed during the recent offensive in the valley of the Aire and the Argonne forest. II. From the time that your advance parties were pushed forward to repair and reconstruct the roads across 'No Man's Land,' which were necessary at the start to insure a supply of munitions and food, until the final order to withdraw was given, your command has shown a devotion to duty that merits the highest commendation. The opening of the narrow gauge railroad, using the enemy's locomotive, and the construction of a bridge over the Aire at Chehery, was especially noteworthy. III. Your untiring zeal has given your men an example which they have followed, and which has made the regiment a unit which, it is felt, may be depended upon under any conditions."

     We have heard recently that Corporal Ralph Synnestvedt has been slightly wounded. He says that it was only a scalp wound, a "nick in the dome." So he is having a fine vacation at the Base Hospital, where he can even sit down for meals, and eat all he wants.

     Lieutenant Albert Cleare has been in some exciting fights, of which he has written as follows:
"Last week, while on an O. P., we ran into some Hun Fokker biplanes, and they attacked us. One was on my tail, and was about to feed me with hot lead when I saw him, and vice versa. I then got on his tail, so close that I thought my undercarriage would rip off his top plane over the cockpit. I got him square in my sight, and let him have a belt full. We went down and crashed.

     While watching this Hun I was again attacked, but threw my machine over in such a manner as to get out of his immediate range. I was on pins and needles for a while, as I could not see another Allied machine in the sky. I took my chance and fired at the Hun machine, and it went down out of control. Then I tore for home, having about ten miles to go to reach our lines, and they were putting up a lot of 'Archie.' I don't know whether the last mentioned machine crashed or not, but I got him out of the way for the time being. I reached our aerodrome all right, and made out my combat report, which gave me credit for one enemy machine destroyed and one sent down out of control in five days.

     "Yesterday, while on an O. P. with the Squadron, we were attacked by forty Fokker biplanes, and a regular dog fight ensued. I shot down two, which went to pieces when they hit the ground, and I fired at several others. We had a hot time of it for a while, as we were outnumbered four to one. However, all but two of us returned safely, and we had accounted for twenty enemy aircraft, which was a very good percentage. It was the best fight I had ever been in, and was about the best the squadron had seen for some time. This gives me a total of three Hun planes destroyed, and three sent down out of control. I have been rather lucky since I came out to France, and hope the good luck continues."

     Elisee Hussenet has again been cited for bravery. His gallantry and courage typify the spirit of his country,-the spirit which she has carried through the darkest hours of defeat to final victory. Vive la France!
     CLARA DAVIS.

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ROLL OF HONOR 1919

ROLL OF HONOR              1919

     Who does not remember and love him who fights even unto death that his country may be free. (T. C. R. 710.)

LIEUT. W. REY GILL, Colchester, England. Artists' Rifles. Killed in action in France, August 21, 1917.
GUY CHRISTOPHER PEMBERTON, Durban, Natal, South Africa. Killed in action at Arras, France, April 21, 1917.
LEON ROSE, London, England. Royal West Surrey Regiment. Killed in action near Albert, France, July 29, 1916.
REGINALD WATERS, London, England, Wireless Operator. Lost at sea, November, 1917.
ROY S. WELLS, Bryn Athyn, Pennsylvania, U. S. A. 11th R. R. Engineers. Died April 12, 1918, of wounds received in the battle of Picardy.
SECOND LIEUT. FRED. SYNNESTVEDT, Pittsburgh, Pa. Killed in airplane collision at Payne Field, Mississippi, December 16, 1918.

     THE FIELD OF HONOR.

ACTON, GUNNER'S MATE DARIC, Bryn Athyn, Pa. U. S. S. "Vermont," c/o Postmaster, New York, N. Y.
ACTON, RERT. SERGT. MAJOR KESNIEL C., Bryn Athyn, Pa. War Risk Section, S. O. S., A. P. O. 717, American E. F., France.
APPLETON, PTE. A. J., Colchester, England. 26170, 460 Field Co., R. E., B. E. F., France.
APPLETON, SERGT. W. S., Colchester, England. 16156, 56th Squadron, R. A. F., B. E. F., France.
ASHLEY, 3 A/M CHARLES, Colchester, Eng. 142538, R. A. F., 124th Squadron, Fowlmere Aerodrome, N. Royston, Herts, England.
ASHLEY, A. B. SEAMAN HERBERT W., Colchester, England. Discharged on account of ill health.
ASPLUNDH, CAPT. EDWIN T., Bryn Athyn, Pa. 103rd Engrs., A. P. O. 743 American E. F., France.
ASPLUNDH, PVT. GRIFFITH, Bryn Athyn, Pa. Co. B, 103d Engrs., American E. F., France.
BARGER, SERGT. GERIT, Bryn Athyn, Pa. Co. E, 1st Army Headquarters Regt., A. P. O. 716, American E. F., France.
BARNITZ, CORP. GARNER, Glenview, Ill. Co. M, 131st Inf., American E. F., France.
BARNITZ, SERGT. K. L., Glenview, Ill. Co. 35, 7th Bn., C. O. T. C., Camp Gordon, Ga.
BEDWELL, PTE. R., London, England. 46318, 16th Platt., D. Co., 52nd Royal Sussex Regt., Room D 2, Goojerat Barracks, Colchester, England.
BEHLERT, ARTIFICER, L. L. K., Arbutus, Md. 5th Co., 2d Battn., 154th Depot Brigade, Barracks - 48, 1st Platoon, Camp Meade, Md.
BELLINGER, LIEUT. FRED. H., Toronto, Ont., Canada. R. A. F., 70th Squadron, B. E F., France.
BELLINGER, GUNNER GEORGE, Toronto, Canada. 341319, A Battery, Canadian Reserve Brigade, C. F. A. Milford Camp, Witley, Surrey, Eng.
BELLINGER, M. M. SAPPER THEODORE P., Toronto, Canada. 26, 12th Canadian Inf. Brigade Signals, 4th Canadian Div., B. E. F., France.

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BERGSTROM, PVT. E. E., Denver, Colo. Co. D, Hdq. Battn. G. H. Q., A. P. O. 717, American E. F., France.
BERGSTROM, SERGT. E. J., Denver, Col. Provost Guard Co., Hdq., Camp Funston, Kansas
BLACKMAN, PVT. G. E., Glenview, Ill. Evacuation Hospital Unit 37, Camp Grant, Ill.
BLAIR, SERGT. J. EDMUND, Pittsburgh, Pa. Squadron A, Chanute Field, Rantoul, Ill.
BOND, SERGT. ARTHUR, Kitchener, Canada. 602108, Co. A, 3rd Reserve Battn., C. E. F., West Sandling, Kent, England.
BURNHAM, CAPT. A. W., Glenview, Ill. C. O. T. S., Camp Lee, Va.
BURNHAM, SERGT. CREBERT, Glenview, Ill. 400th Aero Construction Squadron, American E. F., France.
BURNHAM, SERGT. LAURENCE B., Glenview, Ill. 217th Aero Squadron, Field No. 1, Hempstead, N. Y.
CALDWELL, MAJOR R. B., JR., Bryn Athyn, Pa. Army Staff College, A. P. O. 714, American E. F., France.
CHILDS, CAPTAIN R. W., Bryn Athyn, Pa. Headquarters 28th Division, H. P. O. 744a, American E. F., France.
CHILDS, SYDNEY B., New York, N. Y. A. F. C., c/o Personnel Officer, Headquarters, Camp Mills, Long Island, N. Y.
CLEARE, 2ND LIEUT. A. J., Philadelphia, Pa. R. A. F., c/o Cox & Co., Bankers, 16 Charing Cross, London, E. C. 2, England.
COFFIN, CAPT. R. L., Baltimore, Md. 62d Pioneer Inf., Camp Wadsworth, Spartansburg, S. C.
COFFIN, 2D LIEUT, R. T., Baltimore, Md. Camp Dir, N. J.
COLE, PVT. CHARLES S., Glenview, Il1. 20th Co., 5th Regt., U. S. Marines, American E. F., France.
COLE, PTE. F. J., Clinton, Canada. 654129, Hospital Palace Hotel Annex, Burton, England.
COLE, PTE. OLIVER J., Clinton, Canada. 654822, Co. C, 161st Batt., Witley Camp, Milford, Surrey, England.
COOPER, SAPPER JOHN F., Colchester, England. 107557, 61st Motor Air Line Section, R. Engrs. Signals. Egyptian Exp. Force, Egypt.
COOPER, CORP. WILLIAM R., Philadelphia, Pa. Mustered out.
CRANCH, 2ND LIEUT. EUGENE T., Erie, Pa. Camp Sanitary Engineer, Souther Field, Americus, Ga.
CRANE, GUNNER FRANK, Kansas City, Kans. U. S. S. "Vermont," c/o Postmaster, New York, N. Y.
CREAMER, SERGT. MAJOR FRANCIS B., Williamsport, Pa. Headquarters 28th Div., American E. F., France.
DAVIS, EDWARD H., Bryn Athyn, Pa. Mustered out.
DE CHARMS, 1ST LIEUT. RICHARD. JR., Bryn Athyn, Pa. Engineer R. C. 21st Engrs. (Lt. By.), A. P. O., 747, American E. F., France.
DEXTER, SERGT. CARLOS V., Meriden, Conn. 498th Aero Squadron, Langley Field, Virginia.
DOERING, PVT. DAVID F., Milverton, Ont., Canada, 727538, 58th Battn. Canadians, Milverton, Ont.,Canada.
DOERING, CORP. FRANK, Bryn Athyn, Pa; Base Hospital 27, A. P; O. 733, American E. F., France.
DOERING, 2ND LIEUT. HAROLD, Beth Ayres, Pa. Barracks 54 P. T. S.3rd, Ellineton Field, Houston, Texas.
ELPHICK, TELEGRAPHIST FELIX H., Cheam, Surrey, England. R. N. V. R., H. M., Wireless Station, Inchkeith, Leith, N. B., Scotland.
ELPHICK, PTE. F. W., Cheam, Surrey, England. 546246, R. A. M. C. T., Sanitary Section 43, British Salonika Forces, Salonika, Greece.

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EVENS, PTE. ARIEL V., Penetanguishene, Canada. 408072, 9th Platoon, Co. C, 42nd Batt., R. H. C. B. E. F.. France.
EVERETT, SERGT. W. E., 124 Butt Road, Colchester, England. Essex Volunteer Regt.
FERDINAND, ALFRED E., Kitchener, Canada. 150240 R.A. F., 79 C. T. Squadron, Camp Mohawk, Deseronto, Ont., Can.
FINLEY, 1ST LIEUT. HORACE, London, England. 273 Railway Co., R. E., R. S. F., Salonika, Greece.
FLON, ABEL, Paris, France. Marechal des Logis Fourrier, 3e Batterie de 105 long, 117e Regiment d'artillerie lourde, S. P. 114, France.
FLON, PAUL, Paris, France. 17 rue Audry, Rochefort sur Mer, France.
FROST, PVT. A. C., Atlanta, Ga. Co. B, 3rd Replacement Regt., Camp Gordon, Ga.
FROST, PVT. 1ST CL., FRANCIS L., Bryn Athyn, Pa. Machine Shop Truck Unit 322, Q. M. C. N. A., A. P. O. 745, American E. F., France.
GILL, A. B. ALAN, Colchester, England. L. Z. 3624, 142 Maiden Road, Colchester, Eng.
GLADISH, 2ND LIEUT. DAVID F., Chicago, Ill. Barren Field, Everman, Texas.
GLADISH, DONALD G., Chicago, Ill. Co. 363, Bn. N, U. S. M. C., League Island, Phila., Pa.
GLEBE, 2D LIEUT. EGBERT, Bryn Athyn, Pa. Ellington Field, Olcott, Texas.
GLEBE, CORP. NELSON H., Kitchener, Canada. 751630, 10th Batt., C. R. T., B. E. F.. France, c/o Canadian Army P. O.
GLENN, PTE. JOSEPH R., Pittsburgh, Pa. 2606929. Discharged on account of ill health.
Grant, CORP. J. F., New York, N. Y. Co. L, 38th Inf., American E. F., France.
Grant, PVT. 1ST CL., FRED. M., Bryn Athyn, Pa. Section D, Repair Shop Department, U. S. A. Ambulance Service, A. P. O. 901, American E. F., with the Italian Army.
GUNTHER, PVT. W. H., Baltimore, Md. Wagon Train, Auxiliary Remount Depot 309, Camp McClellan, Anniston, Ala.
GYLLENHAAL, PVT. ALVIN, Glenview, Ill. C Battery, 82nd Field Artillery, Camp Bliss, El Paso, Texas.
HARRIS, CORP. EMERY, Arbutus, Md. Co. F, 305th Engrs., A. P. O. 756, American E. F., France.
HART, CORP. DOUGLAS E., Addiscombe, Croyden, England. 530713, 4 Platoon, 2/15 London Regt., c/o G. P. O., London, England.
HEADSTEN, 2ND LIEUT. JOSEPH B., Chicago, Ill. c/o Depot Quartermaster, Omaha, Nebraska.
HEILMAN, GLENN, Leechburg, Pa. Medical Dept. Base Hospital, Camp Lee, Va.
HEINRICHS, PVT. HENRY, Rosthern, Sask., Can. 3353715, 15th Reserve Bn., A. P. O., London, England.
HENDERSON, CAPT. ALBERT DEAN, Chicago, Ill. Line Officers' School, A. P. O. 714, American E. F.
HICKS, ENSIGN DARREN P., Bryn Athyn, Pa. 1529 Brooklyn Ave., Brooklyn, N. Y.
HICKS, PVT. DONAL C., Bryn Athyn, Pa. Co. 14 C, Recruit Depot. Camp Shelby, Miss.
HICKS, CADET KENNETH F., Bryn Athyn, Pa. 151593, 84th C. T. S., Camp Mohawk, Deseronto, Can.
HILL, DRIVER JOSEPH, Kitchener, Ont. 4904 No 1 Canadian Army Auxiliary Horse Co., B. E. F., France.
HILLDALE, SAPPER J. HARRY, Bryn Athyn, Pa. Mustered out.
HOWARD, PVT. CONRAD, London, England. 180259, M. T., A. S. C., Mesopotamia.

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HUSSENET, ELIE, Paris, France. 55331, Cie IV. Prisonnier de guerre, au Camp de Hameln,
Hanovre, Allemagne. (Wounded and taken prisoner at Charleroi, 1914.) Address, c/o M. F. Hussenet, 31 rue Henri Regnault, St, Cloud. Seine et Oise.
HUSSENET, ELISEE, Paris, France. c/o M. F. Hussenet.
JESSEMEN, STANLEY, Toronto, Canada. 285519, 15th Platoon, 4 Co., 13th Batt., C. R. T., B. E. F, France.
JOHNSON, CARL E., Erie, Pa. Co. B, Jorst Heavy Batt., American Tank Corps, B. E. F., France.
JOHNSON, PVT. RICHARD, Chester, Va. Co. F. 3rd Engrs., Corozal, Panama Canal Zone.
JUNGE, PVT. 1ST CL. FELIX, Glenview, Ill. Base Hospital 87, A. P. O. 780, American E. F., France.
KING, PVT. ARTHUR, Glenview, Ill. Machine Gun Co., 40th Inf., Camp Custer, Mich.
KING, J. M., Glenview, Ill. U. S. S. "Ypsilanti," c/o J. B. Ellwell & Co., 17 State St., New York, N. Y.
KLIPPENSTEIN, CORP. PETER, Laird, Sask., Can. 258675. No. I Co., The Armoury, Moose Jaw, Sask., Canada.
KNIGHT, SAPPER JOSEPH, Kitchener, Canada. 1006908, No. 3 Co., 12th Platoon, 6th Canadian R. R. Troops, Field P. O., France.
KUHL, PTE. G. HAROLD. Kitchener, Ont. 751077, 7th Platoon, C Co., 50th Battn., B. E. F., France.
KUHL, GUNNER RAYMOND F., Kitchener, Ont. 33524, B Battery, C. R. A., R. C. H. A., Witley Camp, Milford Surrey, England.
KUHL, SIG. J. RUPERT, Kitchener, Can. 751087, 21st Battn., Canadians, B. E. F., France.
LEONARD, CORP. EDGAR MOREL, Chicago, Ill. Co. T, N. C. O. School, Paris Island, S. C.
LINDSAY, ENSIGN DONALD, Pittsburgh, Pa. U. S. N. RF., U. S. Naval Aviation Hdq., Brest, France.
LONG, W. E., Philadelphia, Pa. 2nd Class Petty Officer, League Island, 2224 N. 15th St., Philadelphia, Pa.
LONGSTAFF, SAPPER JOHN C., Toronto, Can. 778322, F. Co., 2nd Canadian Engrs., Reserve Battn., Seaford, Sussex, Eng.
LOOMIS, PVT. W. A., CO. A, Military Police, 311 Trains, 86 Div., American E. F.
LUCAS, LOUIS, Paris, France. Soldat Musicien an 237e Territorial 1'Ecole Militaire, Paris, France.
LYNN, M. M. SERGT. A. C., Dixiel Ont., Can. 874107, Co C, 1st Canadian M. R. Bn., B. E. F.,
France.
MCCAY, L/CPL. C. D., London, England. 155898, 252 Friern Rd., Dulwich, London, S. E., 22. England.
MCQUEEN, SERGT. BENJAMIN, Glenview, Ill. Co. M. 131st Inf., American E. F., France.
MCQUEEN, SERGT. HAROLD, Glenview, Ill. Co. M, 131st Inf. American E. F., France.
MORRIS, I/A. M. EDW. B., London, England. 37746, and Squadron, R. A. F, B. E. F, France.
MORRIS, RFN. GEOFFREY, London, England. 301276, Transport Section, 1/5 Batt., L. R. B., B. E. F., France.
MORRIS, PTE. H. C., London, England. 13957, 4th Otago Regt., 25 Baldwin St., North East Valley, Dunedin, New Zealand.
MORRIS, SERGT. W. J., London, England. 2728, Command Pay Office, London District (Room 106), 168 Regent St., London, W. England. (Address: 24 Westmoreland Road, Bayswater, London, W. 2).
MOTUM, PTE. K., Colchester, England. 49531, No 1 Platoon, A Company, 1st Battn. Northamptonshire Regt., B. E. F., France.

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MOTUM, PTE. NORMAN A., Colchester, England. 013871, 77 S Co., A. O. C., Workshops, Hut 34, A. P. 0. 4, B. E. F., France.
MOTUM, GUNNER PHILIP, Colchester, England. 177762, D. How. Battery. 115th Brigade, R. F. A., M. E. F., Salonika, Greece.
OEERSCHELP, CORP. A. W., Denver, Colo. Hdq. 318th Engrs., A. P. O. 777, American E. F., France.
OBERSCHELP, PVT. J. B., Denver, Colo. Aero Squadron, No. 870, Section 2, Kelly Field 1, San Antonio, Texas.
ODHNER, 1ST LIEUT. LOYAL D., Bryn Athyn, Pa. Co. D, 50th Inf., Camp Dir, N. J.
OLDS, CAPT. C. L., Bryn Athyn, Pa. Motor Co. No. 10, Camp Greenleaf Annex, Chickamauga Park, Ga.
PENDLETON, CAPT. ALAN, Bryn Athyn, Pa. 63rd Inf., Camp Meade, Md.
PENDLETON, EDMUND, Macon, Ga. Naval Aviation.
PENDLETON, PVT. LOUIS A., Macon, Ga. U. S. Q. M. C., Mechanical Repair Shops, Prov. Co. 4, Unit 302, A. P. 0., 722 American E. F., France.
PETERSON, PVT. CLARENCE E., Chicago, Ill. Advance Spare Parts Depot, Advance M. T. S. Depot No. 1, A. P. O., 714, American E. F., France.
PETERSON, ELMER E., Chicago, Ill. Co. 21, 16th Regt., Camp New Isolation, Great Lakes, Ill.
PETERSON, PVT. VICTOR HENRY, Kibbie. Mich. Co. C, 126th Inf., American E. F., France.
PIBERES, SERGT. M. R., Philadelphia. Pa. Co. 2, S. O. S., A. P. O. 702, American E. F., France.
PITCAIRN. HAROLD P., Bryn Athyn, Pa. Mustered out.
PRICE, PVT., 1ST CL., LLEWELLYN R., Bryn Athyn, Pa. Co. B, 116th Engrs., American E. F., France.
PRICE, 2D LIEUT. RICHARD W., Bryn Athyn, Pa. Advance School Detachment, 10th Div., American E. F., France.
REICHENBACH, CHARLES A., New York, N. Y. 730 Rock Creek Church Rd., Washington, D. C.
RIDGWAY, KENNETH HOWARD, Durban, Natal, S. A., Royal Air Force, England.
ROSCHMAN. SERGT. SAMUEL, Kitchener, Can. 126074, 126th Co., Canadian Forestry Corps, Downham Hall, Brandon, Suffolk, England.
ROSENQVIST, SERGT. ARIEL, Bryn Athyn, Pa. Naval Station, Marine Barracks, U. S. M. C., Cavite. P. I.
ROSENQVIST. PVT. FRIEDEL, Bryn Athyn, Pa. Co. C, 305th Field Batt., Signal Corps, American E. F., France.
ROY, SERGT. FRANCIS T., Bryn Athyn, Pa. Headquarters Co. 103rd Engrs., American E. F., France.
SCHNARR, MAJ. C. NELSON, Kenora, Can. Canadian Corps School, B. E. F., France.
SELLNER. CORP. HAROLD E., Bryn Athyn, Pa. 1st Corps Artillery Park, Depot Section, American E. F., France.
SHARP, 2ND LIEUT. JOEL H., Salem, Ohio. Battery B, 151st F. A., American E. F., France.
SHERMAN, SERGT. ALVIN H., Sandoval, Ill. Co. M, 44th Inf., Camp Lewis, American Lakes, Washington.
SHERMAN, 2ND LIEUT. CARL L., Sandoval, Ill., O. and T. Center, No. 4, A P. O. 733, American E. F., France.
SHERMAN, SERGT. GUY H., Sandoval, Ill. Co. M., 21st Engrs., American E. F., France.
SHERMAN, CORP. FRED. L., Sandoval, Ill. S. A. S., A. P. O. 718, American E. F., France.
SHERMAN, MAX H., Sandoval, Ill. U. S. S. "Melville," c/o Postmaster, New York, N. Y.
SHERMAN, 2ND LIEUT. NEIL H., Sandoval, Ill. 39th Co., 165 Depot Brigade, Camp Travis, Texas.

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SMITH, ORD. SERGT. ALDWIN C., Bryn Athyn, Pa. 501st M. O. R. S., American E. F., Prance.
SMITH, PVT., 1ST CL., EARL S., Bryn Athyn, Pa. 465th Engrs., Pontoon Train, American E. F., France.
SMITH, 2ND LIEUT. HOBART G., Bryn Athyn, Pa. 103rd Ammunition Train, American E3. F., France.
SMITH, LIEUT. ROLAND S., Bryn Athyn, Pa. Co. C, 313th Inf., American E. F., France.
SMITH, PVT. WINFRED, Bryn Athyn, Pa. Casual Section, Camp Raritan, Metuchea, N. J.
SNYDER, PVT., 1ST CL., WILMER E., Pitts., Pa. 148th Field Hospital, 112th Sanitary Train, 37th Division, A. P. O. 7663. American E. F., France.
SODERBERG, ARTHOL E., Philadelphia. Pa. 31st Balloon Co., Camp Knox, West Point, Kentucky.
STAMPS, PTE. ROY, Toronto, Can. 27541, 48th Highlanders of Canada. Hotel Carlton, Villeneuve, Vaud, Switzerland. (Prisoner in Germany for two years and seven months, now exchanged.)
STARKEY, PVT. HEALDON R., Glenview, Ill. Co. 438, Battalion A, U. S. Marines, Paris Island, S. C.
STROH, PTE. FRED. E., Kitchener, Ont. 751124 B Co., 5th Batt., Canadian Engineers, B. E. E. France.
SYNNESTVEDT, CORP. ALAN G., Glenview, Ill. U. S. Base Hospital, Camp Merritt, N. J.
SYNNESTVEDT, PVT. ARTHUR, Bryn Athyn, Pa. c/o A. M. Bunn, Ouray Bldg., Washington, D. C.
SYNNESTVEDT 1ST CL., HUBERT, Bryn Athyn, Pa. 71st Balloon Co., U. S. Balloon School, Lee Hall, Va.
SYNNESTVEDT, PVT. O. D., Pittsburgh, Pa. Co. G, 116th Engrs., A. P. O. 733, American E. F., France.
SYNNESTVEDT, CORP. RALPH, Glenview. Ill. Co. M, 131st Inf., American E. F., France.
TYRRELL, PVT. HUBERT J., Bourbon, Ind., 17th Aero Squadron, Aviation Section, American E. F., France.
VINET, PVT., 1ST CL., PIERRE, Bryn Athyn, Pa. Section 529, U. S. A. Ambulance Service, A. P. O. 901, American E. F., with the Italian Army.
WAELCHLI, 1ST LIEUT. NOAH L., St. Louis, Mo. Co. K, 2nd Inf., Camp Dodge, Iowa.
WAELCHLI, PTE. VICTOR, Kitchener, Ont. 751657, Canadian M. G. R. D. (I. B.), B. E. F., France.
WARREN, DRIVER BENJAMIN, Kitchener, Canada. 512956, C. A. S. C. Mech. Transports, No. 8, Ordnance Mobile Workshop (Light). B. E. F., France.
WATERS, PTE. ALAN, London, England. 536551, A Section, I/5th L. F. A., R. A. M. C. T., B. E. F., France.
WATERS, L/CORP. EDW. J., London, England. 20255, A. Co. 5th Reserve Batt., East Surrey Regt., Crowboro Camp, Sussex, England.
WATERS, CORP. E. J., London, England. 118516, Hdcl., R. A. F., Cadet Brigade, Shorncliffe, Kent, England.
WATERS, PTE. FRED. G., London. England. 536534, A. Section, 1/5 L. F. A., R. A. M. C. (T. F.), B. E. F., France.
WELLS, PTE. ARTHUR .B., Bryn Athyn, Pa. Battery E, 76th Field Artillery, American E. F., France.
WILSON, STAFF SERGT. FRANCIS. Toronto, Canada. 317006, Canadian Section, G. H. Q., 3rd Echelon, B. E. F., France.
WRIGHT, CORP. NEVILLE, Chicago, Ill. 9th Co., 2nd M. M. Regt. S. C., A. P. 0. 702, American E. F. France.

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MISSIONARY LETTER 1919

MISSIONARY LETTER       Rev. ALFRED ACTON       1919


NEW CHURCH LIFE
VOL. XXXIX      FEBRUARY, 1919          No. 2
Dear Friend,
     Some time ago, in accordance with our talk on the train, I sent you two small tracts,-one for yourself and one for your friend,-explaining the doctrines of the New Church signified by the New Jerusalem spoken of in the Book of Revelation. I have delayed writing you because I wished you first of all to read something by Swedenborg himself. And as you have no doubt received the copies of his works, entitled Heaven and Hell and The Four Leading Doctrines, I now write so as to give both of you the opportunity of communicating with me, if either of you should so desire.

     I was greatly interested in meeting you, and, of course, would like to have you take an interest in the doctrines of the New Church. Perhaps, also, you would like to attend our services. I enclose herein the address.

     But while I would like to interest you in the Doctrines, there can be no true and lasting interest except such as is based, first, on the recognition of the need of a true religion, because the religion of the churches of today has no light concerning God, the Word, the spiritual world, or the life of regeneration; and, second, the recognition from, yourself that the doctrines of Emanuel Swedenborg are true because they are based upon the Word of God.

     Ask yourself what you have been taught, or what you know, concerning God. The teaching of the churches, Protestant and Catholic alike, is that there is one God in three Persons.

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But three persons are three gods; explain it as you will, you cannot think of three separate persons as being one God. And then, what is the name of the one God? Is it the Father? or the Son? or the Holy Ghost? Are not the prayers of the churches addressed to "the Father for the Son's sake?" or "for Christ's sake?" And does this not imply that Christ is inferior to the Father?

     Again, are you not taught that the Father was angry with the human race, and condemned it to destruction; but that the Son so loved the human race that He suffered the punishment inflicted by the Father; and that, therefore, the Father, having regard to His Son's sufferings, forgives all who ask Him in the name of the Son? Does not this mean two gods,-the one angry and implacable, the other loving and merciful? Does it not teach the monstrous doctrine that one person can receive the punishment of another, and the other go scot free?

     If you go to your minister, and ask him to explain this, in all probability he will give you some explanation which he has thought out, or he will tell you it is among the Divine mysteries, beyond the comprehension of man. He certainly cannot give you any satisfactory explanation from the doctrines or creed of the church; for the creed teaches just what I have written. And yet the principal knowledge of all religion is the doctrine concerning God, and to teach men this is the main work of the church. What would you think of a lawyer or a doctor who, when you brought to him a difficulty in the line of his profession, answered that it was a "mystery?"

     The New Church teaches that there is but one God. This one God, who is Jehovah from eternity, came into the world by the way of order, which is by birth, to the end that He might show Himself to mankind as a Man, and might thus teach men in a way they could comprehend. This one God is the Lord Jesus Christ, and we are to worship Him alone, and to keep His commandments. He teaches in the New Testament that "He and the Father are one," and that "he who seeth Me seeth the Father;" also, that to Him "is given all power in heaven and on earth," and that men should come unto Him.

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     As to the Word or Sacred Scriptures, what does the church of today know concerning their holiness? It does not draw from them any clear doctrine concerning the Lord; indeed, for the most part it teaches from them merely moral lessons, such as are plainly taught in the stories of the heathen. The New Church teaches that the Sacred Scriptures were written by men who were inspired by God, and that, therefore, they teach Divine truths. But these truths are clothed in the history and the images that were in the minds of the writers; and, therefore, it is necessary that the spiritual sense contained within them be revealed. It is this revelation that is given in the Writings of Emanuel Swedenborg.

     Again, what do the churches know concerning the spiritual world, or the life after death? Nothing; or at: best merely speculations, except, of course, the bare teaching that we do live after death. Sometimes you will hear that we shall rest in the grave until the day of the last judgment, and that then we shall all rise to be judged. But how can bodies that have rotted in the grave for years rise again? At other times you are told that we rise immediately after death; but you hear this only at the time of funerals; for common sense then seems to remind men that the body cannot rise again. The doctrine of the Protestant and Catholic churches teaches what I have said above, as to the body remaining in the grave until the last day.

     Then what is the common idea of the angels or devils? The angels are seen as with wings. How unnatural this is. And they are thought of as being perpetually engaged in playing to God upon harps, Fancy yourself playing upon a harp for even a single week, to say nothing of eternity. And what satisfaction would it be to God, or what use to the angels, to be thus engaged forever? Of hell, the picture is of imps,-themselves unpunished,-thrusting men into burning flames, and this for all eternity. What a doctrine!

     That this ignorance concerning the spiritual world might be removed, the Lord opened the spiritual eyes of Emanuel Swedenborg, so that he was in the spiritual world at the same time that he was on earth.

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Do not think that this is impossible, for it is said of several men in the Bible that they had their spiritual eyes opened. Thus the whole of the Revelation by John is nothing but a description of what he saw in the spiritual world. But John merely described what he saw; while Swedenborg not only saw into the spiritual world, and has written what he saw, but he was also enlightened by the Lord so as to understand the doctrines of the New Church, and to teach them.

     Thus the New Church has no speculations concerning the spiritual world, but it has positive knowledge. Its doctrine is that every man rises into the spiritual world immediately after death, and is then judged to heaven or to hell, not according to his doctrine, but according to his life. Thus many who on earth have appeared to be good Christians may then be seen as wicked men; while many of the heathen may be seen to be good at heart. Every spirit and angel is in a perfect human form; a man is a man, and a woman is a woman. There is marriage there as on earth, but marriages are in heaven only, and are according to conjunction of mind. Married partners who have loved each other on earth remain united in heaven. Indeed, the Lord Himself says, "Whom God hath joined together, let not man put asunder." And yet the Christian Churches of today have put them asunder; for those Churches teach that howsoever a husband and wife may love each other they cannot remain husband and wife after death.

     Heaven is not a place where angels are engaged in perpetual harping; but it is a place of useful work. Hell is not a place where imps perpetually torment men; but it is as it were an immense prison or workhouse, where the evil are forced by fear of punishment to perform the tasks assigned them, until at last they learn to restrain their evil passions from breaking forth into evil acts.

     I need say but a few words as to the doctrine of life in the New Church. The doctrine is that no man is saved according to his faith in another, even in Christ, but according as he lives the truths that are known to him. We must not only do good. Most men learn to do this, because it brings them success in the world. But we must shun evils in the thought and imagination.

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This is what is meant by obeying the commandments. These do not say, Thou shalt do this or that, but they say, Thou shalt not do this or that; by which is meant that when evil thoughts and lusts come into the mind we are to put them away as sins against God.

     I have said enough to show you that the New Church has positive teachings, and that the churches of today have not such teachings with regard to spiritual things. Let me add one word more.

     The whole Christian Church teaches that the Lord will make His second coming. So of old did the whole Jewish Church believe that the Messiah would come. He did come, but not in the way they expected. They were looking for a great king, who would cast off the yoke of the Romans, and restore them to their former glory. But He came as the lowly Nazarene, and to establish a heavenly kingdom. And so they did not recognize Him, but crucified Him. The Christian Church has also a fixed idea as to how Christ is to make His, second coming. They think it will be in the clouds of the sky; that the sun will be darkened, the stars fall, and the earth be destroyed. But if the earth is to be destroyed, what will be the use of His coming?

     The New Church teaches that the Lord has made His second coming,-not as expected, but by revealing the internal sense of the Word. In that sense, by the "sun being darkened" (Matthew 24:29) is not meant our natural sun, but the fire of the love of God which will be extinguished among the men of the church. By the moon not giving her light, is meant that genuine doctrine will no longer enlighten the church,-even as is the case in the churches of today. By the "stars falling from heaven" is not meant that the material stars will fall, for many of them are much larger than our earth, but that the knowledges of truth will be lost in the church. And by the earth being destroyed is not meant the literal destruction of our earth,-for of what use would that be toward the establishment of a heavenly kingdom? But what is meant is the destruction of the church. It is when these things happen that the Lord will make His second coming, namely, when the love of God, genuine doctrine the knowledges of truth, and the church itself have perished among men.

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And these things have happened. For the love of God, and knowledge concerning Him, have gone from the church of today, and that church has no genuine knowledge concerning the things of heaven. It is the revelation of such truths that constitutes the second coming of the Lord.

     And what shall we do in the face of this claim? Shall we, like the Jews of old, reject Him, because He has not come in the way we imagined He would come? Or shall we, like the disciples, listen to His words, and see for ourselves whether they are true, that is, whether they agree with the Sacred Scriptures?

     Therefore, my friends, I invite you to read these works by Swedenborg, and to see for yourselves whether or not they are the Word of God, teaching men, and leading them out of the spiritual darkness that now fills the Christian world. I have every wish to leave you in freedom to judge for yourselves as to what I have written; but it would afford me satisfaction to hear what you think of the books I have sent you.
     Yours very sincerely,
          ALFRED ACTON.

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MONOGAMIC MARRIAGE 1919

MONOGAMIC MARRIAGE        W. P. PENDLETON       1919

     "Have ye not read, that He who made them in the beginning made them male and female, and said, For this cause shall a man leave his father and his mother, and shall cleave unto his wife; and they two shall be one flesh? Wherefore they are no longer two, but one flesh. What therefore God hath joined together, let not man put asunder. (Matthew 19:4-6).

     The Lord, when He was in the world, taught anew the ancient doctrine of marriage, and proclaimed for the Christian Church the union of one man and one woman, as the fundamental principle of a truly spiritual church. Polygamy did not exist in the beginning, and that which was in the beginning was now to be restored.

     We read that the Pharisees came to tempt Him, saying, "Is it lawful for a man to put away his wife for every cause?" The answer was in the negative, as given in the text; but they, being inclined to polygamy, appealed to their law in justification, "Why then did Moses command to give a writing of divorcement, and to put her away?" The Divine answer came quickly, "Moses, because of the hardness of your hearts, suffered you to put away your wives, but from, the beginning it was not so." This early period, however, this golden age of innocence in marriage, had passed away, and an infernal idea of marriage, an infernal state in marriage, had taken its place.

     The Pharisees had read in Genesis of this early state of mankind, but they were unwilling to hear, preferring to take heed to that portion of the law which permitted them to put away their wives for any cause. It is east to think about and remember what one loves, and to forget what one does not love. The Pharisees had read in Genesis of monogamic marriage; they knew that but one wife was given to Adam, that this was the first state of mankind in respect to marriage. Still, in the thought of their spirit, they knew only of polygamy and adultery.

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Hence the Lord, on another occasion, called them "an evil and adulterous generation." (Matt. 3:39.)

     The Son of Man had come "to seek and to save that which was lost" (Luke 19:10), to redeem those who could be saved, and for this end to bring back the fundamental principles of a truly moral and religious life, principles that had been so long hidden from the view of men; and if the Pharisee would remain wilfully blind, there was still hope of some among men who could be spiritually healed, and introduced to a new life in worship, and a new life in marriage.

     It is a fact of history that monogamic marriage still existed as an institution among the Gentiles at the time of the Lord's coming, especially among the Greeks and Romans, and the nations of central and northern Europe. These nations became the field of the Christian Church, and the church was transferred from Asia to Europe, from the polygamic world to the nations where monogamic marriage was a recognized custom in social and family life; nor could a spiritual church be established elsewhere.

     The Gentile nations of Europe were ready to receive the Lord's teaching in respect to marriage, as given in Genesis, and as repeated in the Gospels. This Divine teaching, proclaimed by the Apostles and the early Christian missionaries, continued to be the teaching of the Christian Church, and was embodied in the civil law of Christian nations. Hence we are prepared to understand the Doctrine that "Love truly conjugial is given only between one man and one woman, and that from creation it is celestial, inmost, and the soul and father of all good loves, being inspired into our first parents, and is now inspirable into Christians" (C. L. 112); that there is "hope that this love will be raised up again by the God of heaven, who is the Lord, because it is capable of being raised up again" (C. L. 78); and that "the Christian conjugial alone is chaste, because love truly conjugial in man proceeds at equal pace with the state of the church with him" (C. L. 142.)

     We read further that "polygamy was permitted to the descendants of Jacob, on account of there being no church amongst them; and hence the representative of a church could not be established with them by means of marriage, because they were in what is contrary to conjugial love." (A. C. 4837.)

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There was with them no representative form of true marriage. For the form of marriage, monogamic marriage, must exist, because in this form alone can spiritual conjugial love be received; and because Christians have this form, that love is possible with them (C. L. 369); and this true form continues to exist in the Christian world, even in its state of consummation,

     But while polygamy was not transferred to the Gentiles in Europe, being forbidden by the Christian religion and by Christian civil law, under the Divine teaching that two alone could become one flesh, yet a more subtle and dangerous enemy was there, the evil of adultery, an evil more threatening to the life of the conjugial than polygamy itself. We are told that this arch enemy of true marriage exists in a more malignant form among Christians than elsewhere, and that while the form of marriage is preserved, yet that Divine institution is in greater danger than ever before. Still it is an evil that can be met and resisted and put away; for the Lord has at this day granted to Christians a new light, and with the new light a new force and power, by which the door may be opened to the ancient conjugial, and to that conjugial as it exists in heaven. All men who are willing to receive this new light, and walk in it, may now enter into a new and heavenly marriage, and in it be protected from the hells of polygamy, and from the hells of adultery.

     Not only Scripture, not only Revelation, but all nature testifies to monogamic marriage, the marriage of one man and one woman, which is seen in the universal duality in all things of the revealed Word, in all things of the created world, and in all things of man, both in his mind and in his body. This duality is so universal that there is no exception in created things, which they have from their origin in God Himself, in whom there is a Divine duality of Love and Wisdom, the image of which is in all things that come forth from Him, even as we are taught that everything was made in His image that was made.

     The Word is dual because in its origin, or in itself, it is Love and Wisdom proceeding from, the Lord as two but united as one.

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It is from this all-creative Cause that all things in the spiritual world, all things in man, and all things in nature are dual. On this subject we have the general teaching that in each thing of the all-creative Word there is "the marriage of the Lord and the church, and thence the marriage of good and truth." (S. S. 80-83.) Hence there are so many pairs of persons and things spoken of in the Word. We frequently read of two angels, two men, two brothers, two sisters, two sons, two daughters, of father and mother, son and daughter, brother and sister, husband and wife, male and female, two names of whom in many instances are given. We read of the two great commandments, the two tables of the decalogue, the two witnesses, the two olive trees, the two candlesticks, the two great lights, two of every living thing going into the ark, the numerous pairs in the construction of the tabernacle and temple, the two cherubs over the ark, and the law that required the evidence of two witnesses. Besides these, there are many other instances of pairs in the Word; in fact, there is no portion of Scripture where there is not an appearance of some kind of duality.

     The same duality appears everywhere in nature, which we see in the union of substance and form, of the solid and the fluid, and in the heat and light of the sun. The teachings of chemistry reveal a duality in all things of the mineral kingdom and also of the vegetable. In the animal kingdom, or in the animal body, there is a duality throughout, pairs everywhere, as exhibited in the two eyes, the two ears, the two nostrils, the two hands, the two feet, the two brains, the two hemispheres of the brain, the two chambers of the heart, the two lobes of the lungs; and where the members are not in pairs, there is a right and a left side. And what is wonderful, a marriage union is represented everywhere. For all the pairs in the human body act together and conjointly, or as one, in all the bodily functions, in all the motions of the body, and in all the activities of the senses, presenting everywhere as it were a marriage. All creation, then, testifies to monogamic marriage, in showing that this marriage or its image is fundamental and universal; no exception anywhere,-one man and one woman, each for the other, foreordained by God Himself to exist in time and in eternity.

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     We are concerned, however, with a deeper meaning in the text, a meaning which the Lord has now revealed. "He who made them in the beginning made them male and female." When the Lord spake these words, and gave that earlier teaching in the ancient Word, which says that "God created man in His own image, in the image of God created He him, male and female created He them"-when these words were Divinely spoken, there was proclaimed in heaven, and now on earth, a truth more fundamental, more profound, than the doctrine of monogamic marriage itself, a truth that is the very ground and origin, the very cause of that marriage, which confers upon it its reason to be, and which makes monogamic marriage on earth a necessity to the existence of heaven itself, namely, the truth concerning the creation and birth of conjugial pairs. "He who made them in the beginning made them male and female," that is, created a conjugial pair, each predestined for the other.

     The teaching of the Writings concerning this wonderful birth, the Divine provision of conjugial pairs, is definite and explicit. On one occasion the angels said that "the Divine Providence of the Lord is most particular and most universal concerning marriages, and in marriages; because all the delights of heaven stream forth from the delights of conjugial love, as sweet waters from the vein of a fountain. And therefore it is provided that conjugial pairs be born, and that they be continually educated for their marriage under the auspices of the Lord, the boy and girl not knowing it; and after the time is completed, she, the virgin then marriageable, and he the young man then ripe for marriage, meet somewhere as if by fate, and see each other; and then, instantly, as from a certain instinct, they know that they are partners, and, as if from a kind of dictate, they think inwardly in themselves, the young man, 'She is mine,' and the virgin, 'He is mine.' And after this thought has been seated for some time in the mind of each, they deliberately speak to each other, and betroth themselves. It is said, as if by fate, instinct, and dictate, but it is meant by the Divine Providence, because so long as this is unknown, it thus appears; for the Lord opens their internal similitudes, so that they may see each other." (C. L. 229, 316.)

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This is the interior truth contained in the Lord's words, "He who made them from; the beginning made them male and female, and for this cause shall a man leave his father and mother, and shall cleave unto his wife, and they two shall be one flesh," treating, in their interior sense, of the birth of a conjugial pair, and all the eventualities of their union from a beginning that has no end.

     Conjugial pairs are created, and the image of them in all creation, from the Lord by means of the two universal loves proceeding from Him,-love to the Lord and love to the neighbor; love to the Lord to become a man, and love to the neighbor to become a woman; and these to become one flesh, one man, one angel of heaven.

     The text teaches, the heavenly doctrine teaches, that conjugial pairs are born. But they are not yet made one, or one flesh, nor do they become one flesh, one love, one life, until that takes place which is meant by "leaving father and mother and cleaving unto the wife," that is, until regeneration is effected. For conjugial love is a regenerate love, the product of a life of obedience to the laws of Divine order. It begins like it, indeed, but the early betrothal love is not conjugial love itself. It is a foretaste of it, a prophetic glimpse, a foregleam of what is to he. But it is not the thing itself, any more than life on earth is the life which is to be in heaven.

     A man is to "leave his father and mother, and cleave unto his wife." He is to leave his love of self, which is meant by his father, and he is to leave his love of the world, which is meant by his mother, and then he is to cleave unto his wife, that is, he is to join himself to conjugial love, the love of one of the sex, which love is the wife, and makes the wife. He is to join himself to this, and then they two become one flesh, one man, one angel of heaven, and the words are fulfilled, "What therefore God hath joined together, let not man put asunder." In the early betrothal love the two may be parted asunder; for it is then that man may put asunder what God hath joined together.

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     In the text there is a repetition of the term, one flesh. "For this cause shall a man leave father and mother, and shall cleave unto his wife, and they two shall be one flesh. Wherefore they are no longer two, but one flesh." Repetitions in the Word are not merely for making the sense more emphatic. There are many examples of such repetition, and it does indeed add greater emphasis; but something more is involved in the frequently occurring dual expressions of Scripture. The text presents a plain and illustrative example of this duality. As a result of passing through a period and state of life that is meant by "leaving father and mother, and cleaving unto the wife," it is said that "they two shall be one flesh. Wherefore they are no longer two but one flesh."

     It is not simply for the sake of emphasis that it is twice said, "they two shall be one flesh," but to express the eternal law of advance from a spiritual to a celestial state, from a union that is relatively external to one that is internal, from the state in which they are in love to the neighbor with each other, to the state wherein they are together in love to the Lord, and are in conjunction with Him; in a word, from a state of betrothal love to the state of conjugial love. In the first state they may be parted asunder, may turn back, may turn away from each other, and stand as it were back to back, the one looking one way into the outer world and the other another way. But having passed the stage of betrothal love, in which they may become two, and cease to be one,-having passed through this first state, and having reached the state of love to God, in which there is inmost union of soul, it can hardly be classed among the probabilities that they will ever be parted asunder, and look two ways instead of one way. They were created two in the beginning, male and female, they were born a conjugial Fair, and it is possible that man may put these asunder, but not after they have left father and mother, and the two have thereby become one flesh, one love, one life. For they now have been made one by the full regenerative process, and will ever remain as one before God in the third heaven, where the conjugial pairs of all earths are gathered together.

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     In passing from one love to the other, from the spiritual to the celestial stage, from betrothal love to love truly conjugial, there is a plain over which they must travel together, a plain in which they are beset with dangers of many kinds, foes which they must meet, and fight and overcome. This passage occupies a period of time, in which there are many vicissitudes, many dark days, many temptation combats; for are they not leaving father and mother, separating themselves from their love of self and their love of the world? This is not an easy work, and it takes time to accomplish it. But if they are faithful to God and to each other, faithful unto death, they will reach no parting of the ways, but they will arrive at the goal of inmost union in wisdom and in love to God, called by God Himself the "crown of life." To become one is this crown of life.

     "Have ye not read, that He who made them in the beginning made them male and female?" Blessed be the Lord God who so made them, who made them conjugial pairs-a foreordained kinship, a kinship prior to that of blood and birth, a kinship of the spirit, one that is never to be severed, if they will only travel together in the sight of God, under the guiding hand of His wisdom.

     "Have ye not read," do ye not know, do ye not understand, that regeneration is the only means to the marriage of good and truth, the only means to the marriage of conjugial love, to the union of two till they become one flesh in the sight of God? The Pharisees then did not know, nor did they wish to know; they had read, but they did not know; the Pharisees now have read, but they do not know, nor do they wish to know. But the time is coming when there will be some who will know and understand, who will wish to know and understand, who will wish to open the Book of the Lord and read, and reading, be enlightened by Him to see the ways of His wisdom, the ways that lead to Him, and to an everlasting conjugial union, two dwelling as one in a state that will know no parting. Amen.

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ADVERSARIA 1919

ADVERSARIA       EMANUEL SWEDENBORG       1919

     ON ORDER.

     628. That the creation of a new heaven and a new earth, and consequently the creation of a new man, may come within the understanding of the human mind, it is especially necessary to know what was the nature of order in the first creation, and what its nature in the second. There is nothing that was not created according to the most perfect order. This is true of the whole universe, and thus of any and every thing, both greatest and least, that can possibly exist in the universe. Wherefore, unless the nature of order be known, we can by no means learn the nature of the old creation and that of the new; or how the one corresponds to the other, as the prior to the posterior, that is, as that which precedes to that which follows; and this in such series and connection that all and single things, from beginning to end, cohere together as in a chain.

     629. How necessary it is to know what order is, and what its nature, everyone may conclude from the fact that not a thing can possibly exist in the whole of creation, wherein is not order. A thing wherein is no order, is nothing. It is to order that every single thing owes, not only its existence, but also its existence as of such a quality and no other. All the perfection and imperfection of a thing comes solely from its order. For order contains in itself all the laws according to which things are what they are; and according to which they are connected together as they are, and in no other way. Consequently, order contains in itself all that is embraced under science, and beyond this under the intellect.

     630. From order we learn how all things are in themselves, and how they are connected among themselves; and this not only in regard to things inferior, that is, earthly and corporeal, but also in regard to things heavenly and spiritual. In heaven, as in the world, nothing can possibly exist that does not derive from the order in which it is the fact that it is what it is, and no other; and this is true both of the whole and of every part.

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From order, therefore, we learn how heaven and the world, thus how heavenly things and earthly, and consequently spiritual things and natural, stand together mutually interconnected.

     631. Now because what is perfect is most certainly both good and true,-for what is good and true must needs be perfect,-therefore perfection, and hence also order itself, consists in goodness and truth;* but perfect order is called both goodness and truth. And because what is true and good, both potentially and actually, is by all means just,-for nothing call be just unless it comes from what is good and true,-therefore order is also called justice; and laws are attributed to order, as to justice; which laws are called Laws of Order; and these have such wide extension, that they enter into all things that can possibly exist and come to pass; and likewise, as said above, into all things that can ever come within the scope of science, and under the intellect.
     * The autograph has perfectione; but the context indicates that this is a slip for veritate, as translated in the text.

     632. Since, then, there is nothing, of which it can be predicated that it is perfect, true, good, and just, except from order,-for, as was said, truth, goodness, and justice belong to order, nay, are order itself;-it follows, that within order is the Divine. So true is this, that God is called, and indeed is, the God of order. And because He has endowed with perfect order the things created by Himself, therefore within order is the image of God. God alone is perfection, truth, goodness, justice; and since He is the all in all, He is the perfect, the true, and the just, that is, within the things made and created by Him. Hence we read, that on the several days of the first creation, "God saw that it was good, or perfect" namely, that there was perfect order within.

     633. Since, therefore, order is in all things that are created, that is, since order is predicated of each and all the things that are in the universe, including both heaven and the world, let us see first how this order proceeds.

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It is known to some that order is two-fold. The first is that which obtains between things successive to each other, or which follow one after the other; by reason of this succession, such order is called successive order. The second is that which obtains between things existing simultaneously in one degree; hence it is called simultaneous order. As regards successive order, for acquiring a knowledge of this, it is necessary to know that in every single body or subject there are parts which are interior and parts which are exterior; or, what comes to the same thing, parts which are prior and parts which are posterior. Those which are interior or prior are so called because they are nearer to their inmost or first while the others, which are more remote therefrom, are called exterior and also posterior.

     634. From this we can learn what the internal is, and what the external. The connection of the one with the other, that is, the connection of interiors with externals, is effected according to order. If there is perfect order, then internals are entirely concordant with externals, and the two conspire to produce a one. All and single things were so created and formed by God that there is an absolute consensus of interiors with exteriors, and of exteriors with interiors; and, indeed, such a consensus that every idea of many parts is entirely lost. It is order that makes this consensus. Wherefore, perfect order consists in the consensus of all the things that are in a single body or a single subject. In this respect order is harmony itself; for without such order no concord is possible.

     635. To tell how interiors distinguish themselves from exteriors would take too long; I will merely say that interiors are so distinct from exteriors that the former can exist and subsist without the latter, that is, interiors without exteriors, but not the reverse, or exteriors without interiors. For exteriors exist from their interiors, since, as was pointed out above, all things exist from their inmost or first, as from their simple, and existing from this, they also subsist from the same, subsistence being perpetual existence. But to tell how the two distinguish themselves from each other, and also how they cohere, would take too long; for they distinguish themselves, and cohere, differently in one subject than in another.

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However, this one characteristic obtains in all cases, namely, that perfect order causes things that are distinct from each other to be such as they are in themselves, and to be as united and thus as concordant, as though they were entirely one.

     636. Therefore everything that is called perfect, such as what is true, good, just, and also harmonious, beautiful, and lovely, is in perfect order; and so much is this the case, that from the things which are thus within it, and which thus shine forth from it, order is itself called Truth, Goodness, Justice; and also harmony, beauty, loveliness; and by the name of many other things, of which perfection and integrity can be predicated. In view of this, let us now inquire into the origin or first cause why order is of such nature. The origin itself, or the first cause, call be no other than He who is Truth, Goodness, Justice; and consequently no other than Jehovah God Himself, who, because He endowed with perfect order the things created by Him, as said above (n. 632), is as it were order itself.

     637. Since, therefore, the first cause and origin of all perfection in order, or, in other words, of perfect order, is God Himself, who is Truth, Goodness, and Justice, we learn from this who is the cause and origin of all imperfection in order, or of imperfect order; and that it must surely be he who is opposed to essential Truth, Goodness, and Justice, and thus to God Himself; consequently, he who is essential falsity, malice, and injustice; that is, the devil himself. How he seceded from the order in which he was made, and went off into the opposite, will be told below.

     638. That the order instituted by Jehovah God in first creation was perfect, is plain to everyone; for when God saw the works of the several days, He said that they were good, that is, perfect. But in all the created things that were under heaven, and especially in man, this order was made imperfect, and was changed to the opposite, and thus wholly inverted, and this by the devil; as also is well known to everyone.

     639. Was not this latter order contrary to God Himself, because contrary to truth and justice, God being truth and justice itself?

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Man could never restore himself, for he was living in perverted and contrary order. When one lives his own life, he lived the order of his life; and it is nothing but the order that is lived. Therefore, with order inverted, no other life was enacted than such as was contrary to the former or most perfect life,-just as in the case of order; nay, contrary in the least details as in the greatest events, for the greater consists of the leasts, just as generals consist of their parts. In man, therefore, there was nothing that could restore him. Surely, then, He who will do this must be God Himself, who from eternity provided that the human race should be restored; and since the race could never thus be restored by itself, that it should be done by God, and thus by the Only-begotten Son of God, who being sent into the world, would, as a man, sustain the devil's every possible temptation, and who would conquer, and thus made Justice, would alone
redeem man.

     640. Since, therefore, the whole of human life is nothing but the order which is lived, the nature of that order can be evident from man himself. Man was created into most perfect order, and consequently into the image of God; for, as said above (n. 632), the image of God is within most perfect order. Man was so created that his outmosts conspire in the least detail with his inmosts, or his ultimates with his firsts. He was as it were a harmony, wherein was nothing discordant; and this from his highest parts to his lowest.

     641. That it may be known what is the inmost, first, or highest in man, and also what is the outmost, ultimate, or lowest, we must thoroughly search man himself, in respect to all his potencies and faculties. A search of this kind can never be taken from modern and ancient philosophy, for by reason of causes whereof we shall speak below, this philosophy is involved in such great darkness in respect to this subject, that we do not even know what in man is interior and what exterior; nay, not even what the soul is, nor consequently the things which are below the soul in their own order. But though these matters are in such great darkness, yet without a knowledge of them the nature of order in man call never be conceived of by anyone; nor, consequently, into what order he was created, and into what order he was afterwards changed.

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     642. It is a fact well known to everyone, though only from revelation, that in man there is an internal and an external; therefore man is distinguished into the internal man and the external. It is also clearly evident that in man there is a spiritual and a natural. His spiritual is known from his mind, in that he thinks, and regards ends, and other things which have respect to the understanding and will; and that he has a natural is a fact that can be very well known.

     Since, therefore, it is clear that in every man there is an internal and an external, and also a spiritual and a natural, let us now see what that is which constitutes his internal and spiritual, and what that which constitutes his natural, or what comes to the same thing, his corporeal; for the natural is the same as what is also called the corporeal.

     643. Man is distinguished by everyone into soul and body; by the soul being meant his internal, and by the body his external. But this distinction does not make it clear what is the order that obtains, and still less what its nature. Nor can this be clear unless man be still more distinctly examined, and, in fact, as to all his internal and external faculties. The inmost of these faculties is the soul itself, properly so called; this is also the first faculty in man, for it is in him from conception itself. This is the first and inmost substance from which the man is formed in the womb, and also subsequently after birth. Moreover, it is from this that the man afterwards draws whatsoever he has in him that is human; for if this human were not from the man's very soul or first substance, whence could he take that which makes him a man? From this soul comes his second faculty, which is called the rational mind, to which belong understanding and willing. To this mind, therefore, is attributed understanding and will. This faculty, which is called the rational mind, within which is the understanding and the will, is not the same as the soul properly so called; but it is a faculty which appears as non-existent in the unborn child and infant, but which grows and is perfected, that is, is born, in process of time.

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The ability to exist and subsist in this way, is drawn from the soul; for whenever there is no such soul within, creatures call never acquire for themselves an understanding; as with the beasts, within whom is a soul much more imperfect. To this succeeds another faculty, which must be called the inferior mind, and which man has in common with brute animals. To this is attributed imagination, and its ideas are called material; while the operation of the intellectual mind is called thought, and its ideas are immaterial. This faculty can indeed be called a mind, but an inferior mind, being below the former mind, and servant thereto. But because to this mind belong all the affections of the body, which are called passions of the animus, therefore from these this mind must be called the animals. Below this, in the body itself, are the sensations, which, as is clear to all, are five in number, namely, sight, hearing, smell, taste, and touch; these exist also in brute animals.

     Therefore there are four faculties which follow one after the other, namely, the soul, the superior or intellectual mind, the inferior mind or animus, and the sensations which are called external. All these faculties are real substances.

     Hence we now learn what the internal in man is, and what the external. His external is constituted of the five senses, his interior of the inferior mind, which is called the animus, his more internal of the intellectual mind, and his inmost of the soul.

     644. But it must now be observed, that all these principal substances in man, to wit., his soul, intellectual mind, inferior mind or animus, and the five sensations, are only faculties or potencies, which in no way live from themselves, or act from themselves; but forces flowing in from without are what excite them to action. This may be clearly evident from the five external senses. These can have no sensation unless things flow in from the visible world and its objects; and such things are perceived only when they flow into the sense, as in the case of touch, taste, and smell; or when they are brought in by the transmitting atmospheres, as in the case of hearing and sight. Therefore the senses are only instruments of life, and so are called organs, and indeed organs of the external senses.

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The same is true of the internal faculties, such as the inferior mind, and also the superior or intellectual mind. Unless things from the external senses should flow into these minds, and be there taken in, nothing could be sensated. This may be quite evident from the fact that in man, immediately after birth, no internal sensation is apparent, and consequently neither any faculty of representing objects to himself, that is, of imagining, and still less of thinking. These faculties are formed by the ministry of the external senses, and they are conceived, and afterwards perfected, in the same way as the infant himself. This can be demonstrated by so many and such weighty proofs that it ought never to be called into question. But because the appearance presented before us and our senses is different from what the thing really is; and because we judge from the fallacies that appear; therefore, from the time of the fall of our first parents, this utterly false opinion has flourished and ruled in the human race, to wit., the opinion and belief that men live from themselves, and thus act out their own and proprial life. And yet they are instructed from the Divine Word that no life is ever possible except Jehovah God alone, who is esse itself and, vivere itself, and in whom we live, move, and have our being.

     645. Since, therefore, the whole of man is a potency, that is, an instrument or organ of life, and Jehovah God alone Is and Lives, let us now see what and where are the active or living forces that flow in and adjoin themselves to these passive forces, called potencies or faculties, and so produce our life. There are as many active or living forces in the created universe as there are passive potencies in man. These two, therefore, so correspond to each other, that when they co-operate they make as it were one single thing, or present one cause. From human philosophy it is known that an active force joined to a passive produces a cause. This cause appears as though it flowed from a single force, which is called active; when yet it is a constant truth that in nature an active force alone, without a passive force adjoined to it, can never produce anything, and thus that neither is the reverse possible. This is the origin of every cause.

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Nevertheless these forces, joined together, resemble a unit, for they are copulated like consorts, from which copulation or marriage alone can anything exist. Hence we have the general rule that a principal cause and an instrumental cause joined together make one cause; nay, they so appear to be a unit, that to the instrumental is attributed what nevertheless belongs to the principal. It is exactly the same in our body. Although we are mere passive potencies, yet by the adjunction and application of forces that are outside us, these potencies appear as though they were themselves active and living; but it is only an appearance and a fallacy.

     646. But to tell what those active forces are, which flow in from without and act upon our potencies, called faculties, that is to say, upon our sensations, our inferior mind, our intellectual mind, and also our soul, would take too long. Merely to touch upon the matter in a few words, I may say: Into the external or bodily sensations flow the things of the world, that is, the world and its objects. Thus into the ear flows all that which is turned into sound; into the eye, objects that are on the earth, and all other things, such as the stars, that exist in the visible world. The active forces that transmit them are called atmospheres, or air and ether.

     647. These forces are proper to the world. But in addition there are other forces, which also pertain to the world, being in the world, and which are called genii. These are living, but what life they live will, by the grace of God, be told elsewhere. These are they who correspond in every way to that potency in man which above was called the inferior mind or animus. The nature of these genii is such that they there excite the affections called passions of the animus, and thus the many things related to these affections, and which flow from them. These genii are indeed spirits, but they are not truly spiritual essences, since they derive their quality from nature. They are therefore to be called natural spirits, and also infra-celestial* spirits; and he who is set over them is called the devil.

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But so great is their number, and so many their varieties, that it would take too much time merely to distribute them into genera and species. That these genii are those active or living forces which act upon the part of man called his inferior mind or animus, is so clear from the Divine Word, and so clear from experience itself, and at the same time so clear to the human intellect, if this rests on true principles and makes conclusions therefrom, that with none call it ever be called into question.
     * i. e., infra-heavenly.

     648. Since, therefore, to every potency in man are prescribed its own and proprial forces, there are also forces appropriated to the potency or faculty in man called his intellectual mind, and which adjoin themselves thereto. Such forces are called heavenly spirits, superior spirits, and also angels of God. These are mediating forces, which apply themselves to the human mind, and infuse it with loves that are truly spiritual and heavenly, and thus with the life of Jehovah God, whose mandates they both convey and, by co-operation in man, execute. That these spirits flow into the human mind and act upon it immediately, is moreover so clear from the Divine Word, from experience, and to the true intellect, that if it were called into doubt, so would these also; and if these, so would it.

     649. But the supreme faculty in man, properly called his soul, and which is not only the soul of the body but also the soul of the intellectual mind, opens only to Jehovah God. Hence comes the life of the man, and hence,, as was said, (n. 643), the life of his intellectual mind and the life of his whole body.

     650. But, as said above, (n. 644), it is Jehovah God alone who Is and who Lives, for from Him we live and move and have our being. All others who, from the highest of them to the lowest, are mediating lives, and are called spirits, and also angels and genii, are only mediating lives; thus they are instruments for life itself, but so made as to operate and act upon the potencies of our body like active forces. There are, therefore, perpetual mediations from the supreme even to the ultimates which are in man; and these follow in sequence outside man, exactly as do the faculties within man.

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     651. From the above it will now be seen that man is-created entirely after the idea of the universe,-of heaven as well as of the world; so that he is a type or little effigy thereof; for the things outside him and those within him correspond to each other like forces and potencies. But it must be well observed that those spiritual essences, of whom we have spoken above, (n. 647, 648), are likewise passive potencies; but of such nature that by them life, which belongs to Jehovah God alone, can flow in, and call act as forces and as lives upon the three faculties of man which are below the soul, which are continued in connection even to the last of them. Different, however, is the case after death, when this connection is broken.

     652. Hence, then, we learn the nature of order, namely: As it is in man, so also is it in the universe, and as in the universe, so in man; for man is a universe in little effigy, since such is the nature of the correspondence,-as said above, (n. 644, 645) Therefore also man was created in the last place, that he may be a complement of all the works of God, and that in him, as in a corresponding effigy, may be presented for contemplation all the things that had existed prior to him.

     653. To the end that order itself may be clear, what has been said above must now be applied. The soul is the supreme potency in man; after this comes the intellectual mind; then the inferior mind or animus; and finally the external sensations. These are the principal substances of the man. That they are substances, and indeed real substances, is clearly evident. Nothing can be sensated unless it be from something and in something, for sensation is a mode, and a mode can never exist and subsist except from a substance that has actual existence and subsistence, as is well known to all. And because men are potencies, to which correspond forces, as said above, (n. 644., 645), it necessarily follows that they are such that they receive these forces, and thus produce them. Otherwise no sensation, internal or external, would be possible, and consequently no action. This is known from the very effect. Moreover, the nature of these substances can be demonstrated, and also the manner in which they mutually follow each other.

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     654. From these principal substances arise and are derived all the things that are afterwards adjoined thereto, and which are called modes and accidents by philosophers. Now, if we know the order obtaining between these substances, and within them, we also know the order that obtains in each and all the things that come from them. As order is in the general, such also it is in every particular; for nothing can exist in a compound or a general unless it be from the simples or parts thereof, which make it to be and exist. Thus it must be well observed, that the order obtaining in the least of human actions, in the single ideas of man's imagination, in the single ideas of his thought, in the single endeavors of his will, and in his single affections, which are innumerable, is of the same quality as the man in the general or compound; that is, of the same quality as the order obtaining between and within the faculties which descend from the soul, and make the man to be.

     655. From the order in which these substances or potencies are, we learn the order that was instituted by Jehovah God in first creation; which order is the same in man as in the universe,-provided that by the universe we understand both heaven and the world. In man the order was such that veriest life, which springs from Jehovah God as from its one only fount, flowed into the human soul; by this into the intellectual mind; from the intellect of this mind through the will into the inferior mind, also called the animus; and thus into the actions which belong to the body. So likewise in the universe; here, Divine Life itself flows into those spiritual essences which are called heavenly spirits and angels of God; thence into those infra heavenly spirits, the genii, who are called natural; and so on into mundane nature.

     656. While man lives in the body, these spiritual essences, the heavenly and the infra-heavenly, act into the two human faculties like forces, as said above, (n. 651); and thus promote man's life proximately from the supreme potency, which is the soul, even to his last potencies. For they so correspond, that without them man could not live while living in the body; consequently, without them he could not sensate according as he is affected; nor could he act.

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Wherefore they were so created and made, that they adjoin themselves to man, or inspire him with their life, and thus rule the man's life almost as their own. This may indeed seem a paradox, but that it is the case is the very truth.

     The autograph here continues with the two following paragraphs, which, however, are crossed off by the author:

     From this order, the nature of the subordination instituted by Jehovah God in first creation is now apparent, as being the same in the universe as in man. The subordination in the universe was such that things inferior served those which were superior, and so, by the order of succession, all things served Jehovah God Himself. For all was created by Jehovah God for the sake of Himself, that His glory might be proclaimed in a holy way, both in the heavens and on earth. The world, with its mundane nature, was subjected to spirits who were made natural, and who above (n. 647) were called infra-celestial; over whom also was appointed a prince, who was then called the prince of the world. This prince, and his spirits, who at that time were also called angels, were created that they might be the servants and attendants of heavenly spirits and angels of God, and these that they might serve Jehovah God Himself, whose decisions they brought to ultimate act; thus that they might promote all things according to an order which was most perfect. Such was the universe at that time.

     As with the universe, so also with man, who was an effigy of the universe. His inferior faculties in like manner served the superior, and all the supreme, that is, his soul. The life of the Supreme Being flowed in through the soul; and by heavenly mediations it so enlightened his intellect that there was nothing heavenly and spiritual that he did not see in the dearest light; nor did anything from the understanding enter into the will and excite it, except what was Divine and heavenly; and hence scarcely any other affection could flow into his inferior mind and from this into the nature of his body.

     657. Up to this point, though only in a general way, we have treated of the order which obtained in the universe and in man from first creation. But to know what, in particular, was the nature of the order, we must first inquire what life is. Without a knowledge of what life is, it will never be possible to progress further, for it is order that is lived. That Jehovah God alone is life, and that besides Him there is no life, has been frequently said above. But to enquire what is within the Divine life is not a human task; for whatever is in God is infinite, and thus infinitely surpasses man's intellect, which is finite.

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That the finite is not capable of the infinite is well known to everyone. But because our own life, which we live, is Jehovah God's, and there is no other origin of life, therefore from the streams which flow from the fountain, we can acquire some general and thus obscure idea of life.

     658. We first learn what life is from our external sensations, for the general consensus is that sensating is living. But this life of sensations is ultimate and thus most general, and is so indistinct and obscure that it can hardly be called life, except as meaning the life of the body or life in ultimates. From this source we can get no other than a most general idea of life, wherefore we must by all means come to the internal sensations, and indeed to our rational mind; there some idea of it is presented.

     659. The life of the rational mind is to understand what is true and to sensate what is good; hence comes will. The understanding of truth proceeds from spiritual light, truth being light itself; but the sensation of good proceeds from love; thus goodness is love itself, for what is loved is nothing but good.

     669. That life consists in love, is evident from the fact that without love there is no life, and that as the love is, such is the life. Hence from love comes all the life of that mind, and also the life of the body itself. This is known, moreover, from things in nature, namely, from the light and heat that flow from the sun.

     661. From this we also learn what is within life, namely, truth and love. The life which proceeds from truth by love is the life which both enlightens and enkindles,-in man, the soul and thus the mind thereof, to which belongs understanding and will; and in heaven, those lives or essences which are called heavenly spirits and angels.

     662. From this life, which proceeds from truth by love, then flow forth all those other lives called inferior lives. These are the more obscure in the degree that they are compounded. It is from the compounding and the form that they derive the circumstance that the life is such as it appears.

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     663. Hence the conclusion can now be drawn, that life proceeds from Jehovah, the Parent, who is Truth and Goodness, by His Only-begotten Son, who is Love itself, and thus by the Holy Spirit, which proceeds from Jehovah, the Parent, by the Son; and so into the human soul; and beyond this, by the mediations of which we have spoken above, into the superior or intellectual mind thereof; and thence, again by mediations, into her inferior mind or animus; and from this into the nature of the body; and there it excites the life of the body, which consists in sensation and action.

     664. But a life that is without the love of God, or without the mediation of the Only-begotten Son of God, from whom is all love, is not life, but is spiritual death, though it may seem to be life. It is a life contrary to the truth; for the truth is that God must be loved above all things, while he who loves himself and the world, that is, who prefers the love of self and the love of the world to the love of God, is not in the truth; as neither is he who magnifies himself, when yet he is nothing. Consequently, such a one does not live the Divine rife, but a life contrary thereto, because contrary to truth. Such is the life of the devil, and such is the life of those who suffer themselves to be led by him. Therefore those loves, that is, the love of self and the world, are not loves, but are hatreds of God.

     665. Hence order is inverted. The order that was perfect becomes wholly imperfect; and the state is completely changed; as was done in man by the fall. In place of truths come lies and falsities, and in place of goodness comes wickedness; and so proceeding onwards, all things become contrary.

     666. This order is so inverted that the Divine life, which flowed through the soul into the human mind, then flows through the external senses into the inferior mind, and from this into the rational mind. The latter is then no longer to be called the intellectual mind, nor is will any longer competent to it; for this, that is, the will, then rushes blindly into all kinds of assaults, whithersoever the cupidities or passions of the animus carry it. Hence come shades and darkness in the intellect, so called, and in the will cold, in regard to that which is veriest good. Natural affections creep in, in place of heavenly affections, and so man becomes natural, in place of having been spiritual.

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     667. Thus heaven itself is separated from the world. In then ran who lives such life the way between his soul and rational mind is closed. Divine life, or spiritual light, does indeed flow in by this way, but not love or the life of the Only-begotten Son of God. In the Divine Word this is signified by the circumstance that man was cast out of paradise, and the way to the tree of life guarded by cherubs, and by a sword waving this way and that.

     668. Since, therefore, this way is now closed, so that the life of heaven's Love does not flow in thereby, it is not opened except by Him in whom is Love, and who is Love,-Love Divine and infinite, wherein, infinitely, are all the things that can ever be comprised in love; and He is the Messiah, the Only-begotten Son of God, of whom all the words of the Divine Word inmostly treat.

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NOTES ON THE SERVICE AND ON RITUAL IN GENERAL 1919

NOTES ON THE SERVICE AND ON RITUAL IN GENERAL        W. F. PENDLETON       1919

     II.

     The Lessons.

     A Lesson is "a portion of Scripture read in worship for the sake of instruction." The word means literally a reading, but Lesson is the more poetic term, and for this reason is to be preferred in ritual. When there is a choice between a poetic and a didactic term, the former should be chosen as the one more suited to the externals of worship.

     In a complete Service there is a Lesson from each Revelation, taking them in the order of sequence. The first Lesson will be from the Old Testament, the second from the New Testament, and the third from the Writings; representing the three great Revelations, or the three Comings of the Lord. The Lessons will thus ascend in a series from the lowest ultimate of the Word to its highest. There may be other sequences, as, for instance, a first Lesson from the historical portion of the Word, a second from the Prophets, and a third from the Gospels or from the Book of Revelation. A change in the order of sequence may at times present a useful variation in the Service. In any case the Lessons should represent a logical succession or series.

     In the synagogue there were two Lessons, the first from the Law and the second from the Prophets. (See Acts 13:15.) From this origin came the suggestion of two Lessons in the Christian Church; but in this case the first Lesson was from the Old Testament and the second from the New. In the Liturgy of the General Church of the New Jerusalem a third Lesson has been added. The practice of reading a third Lesson from the Writings was begun by Academy ministers about the year 1890.

     The first and second lessons instruct the understanding in the simple truths of the Word, and inspire the affection of holy things.

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This affection is what makes the sphere of worship, by which the interiors of the mind are opened to influx from heaven. The mind is thus prepared for the third Lesson, for the Heavenly Doctrine, and finally for the sermon, or for the spiritual understanding of the Word.

     In order to accommodate to all states in the congregation, the third Lesson should usually be chosen from such numbers in the Writings as approach the Memorabilia in style, or such as are of a concrete and objective character. Numbers teaching abstract truth may, of course, be chosen, but they will appeal mostly to the intelligent, or to those whose minds are in rational or abstract light, and but little to children and the young. Minds that are as yet in simple or immature states must not be lost sight of in the arrangements of ritual. For the sake of these, the first Lesson far the most part may be taken from the historical portion of the Old Testament, in which case the second Lesson may be from the Prophets, or from the Gospels, at the discretion of the minister. All that is absolutely necessary is that there should be a logical sequence in the Lessons, and that the simple should not be forgotten.

     As to the third Lesson, it may be remarked that the revelation as given in the Writings is threefold in character, first, the doctrine of genuine truth; second, the arcana of heaven (H. H. 1) or the Memorabilia class; third, the spiritual sense. With this threefold nature of the Writings in view, an intelligent selection of the third Lesson may be made, according to the subject of the day and the state of the congregation.

     The Lessons give the congregation a kind of intermission and a period of rest. The people are not then in a state of active co-operation in the worship; still, the attitude is one of attention, and they as it were read the Lesson with the minister. It is a kind of collective reading of the Word, which may be made more complete if, during the Lesson, there is at hand a copy of the Word, and with foreknowledge a copy of the Writings. Following with the eye as the Lessons are read, especially the first and second, is useful for children and the young.

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     A remark may be made on the distinction between the sphere of a church service, where Lessons are read and the Psalms or other portions of the Word are recited or sung, and the sphere of a doctrinal class or a church meeting, where there is also singing and reading from the Word. In the former the affection of holy things is the dominant quality, but in the latter the purpose is not so much worship as instruction. The intellectual is then active and leading, and the state of worship is passive or indrawn. Hence things may then be said and done which are not permissible in church worship proper.

     The Chants.

     A Chant is a song taken from the Psalms or other portion of Scripture for use in worship, but without strict rhythm. In contradistinction, a hymn is a composition of human origin, but of a religious character, and is metrically arranged in lines and verses. Both forms are needed in worship, in order to make the Service complete, and to meet all the states of musical receptibility in a congregation.

     In our Liturgical offices a Chant from the Old Testament follows the first lesson, a Chant from the New Testament the second lesson, and it is usual to sing from the Psalmody after the third-lesson. A Psalm from the Psalmody is appropriate after the third lesson on account of the beauty of the music, and because it was composed in the sphere of the Divine Word especially for New Church worship. An Anthem from one of the great composers would also be appropriate. In this manner, praise and glorification follow the lessons, in thanksgiving to the Lord for the revelations of His Word.

     In order to sing the Chants or Psalms, the congregation rises from the posture of sitting; but it rises from a posture of kneeling after the Lord's Prayer, after the Commandments, and after the Benediction. Kneeling is an outward representation of the state of humiliation, which is a fundamental of worship; sitting is a posture of rest and meditative reflection, and is at the same time representative of a state of receiving instruction; while standing represents elevation of thought and affection. Standing is, therefore, the proper posture of adoration, respect, reverence and attention to Him who is superior and supreme, even as a subject stands in the presence of a king, or a soldier in the presence of his general.

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     In the Liturgies of the New Church in this country Chants have been called Selections, but in those of the English Conference the term Chant has been retained. Selection is too general; Chant is simpler, more poetic, thus more appropriate, and it is the common designation. In our Liturgy, therefore, it has been restored.

     Our rubric provides, after the Chant which follows the first Lesson, for the singing by the Choir of a Chant or Anthem in one of the languages of revelation, or for playing by the instruments of an orchestra. Singing in Hebrew especially has an appropriate place is worship, and should be introduced when convenient. See what is said in the Writings concerning the Hebrew language. Musical instruments also have an important place. Their use for this purpose is very ancient. See Exodus 15:20, II Samuel 6:5, and the titles of the various Psalms. See also Arcana Coelestia 418-420, Apocalypse Revealed 276, and the Apocalypse Explained 323. They are used also for praising the Lord in the heavenly societies. See Conjugial Love 17. In respect to their ancient use, we read that "in the churches of ancient-times many kinds of musical instruments were used, such as timbrels, psalteries, pipes, harps, decachords, and various others." Arcana Coelestia 4138 The orchestra should have its own place in the Service.

     The Law, the Gospel, and the Doctrine.

     In our Liturgy, following the collection of the Psalter, there is a department of the Law, the Gospel, and the Doctrine. The Law begins with the Ten Commandments, followed by a collection of exhortations to hear and obey the words of the Law, mostly taken from the Book of Deuteronomy. This feature of the Law is not found in other Liturgies, but it deserves a place in the worship of the New Church, since the doctrine of life is the second great universal of the church, and, as read in the Sunday Service, constantly reminds the worshiper that man is not saved by faith only, but also by keeping the Law of God.

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     The Gospel is a collection of passages from the New Testament, having an end in view similar to that of the Law, but covering a wider range of subjects, such as love to God and the neighbor, faith, charity, good works, repentance or shunning evils as sins, and other subjects looking to the strengthening of faith and the amendment of life.

     The Doctrine is a collection of short passages from the Writings, first in the form of General Confessions, then presenting under various aspects the Faith of the New Heaven and New Church substantially as given in the opening words of the True Christian Religion, and closing with a few selected numbers on Baptism and the Holy Supper.

     Portions of these extracts from the three revelations are chosen by the minister to be read in application to the subject of the day, whether it be the communion, a church festival, for the leading idea of the sermon, or all of these together. The subject of the day is some Divine Truth or universal of salvation, constituting the thread of the Service, which appears in a special manner, and with distinguished emphasis, when proclaimed with the living voice, the people standing. In each case the people stand, because the Law calls for obedience, and he who is ready to obey stands to receive the word of command. The Gospel was spoken by the Divine Master when He was in the world, calling on men to hearken and repent, and we reverently stand to hear His words. The Doctrine, containing some universal of Faith (T. C. R. 1-3), is heard standing, because it is the voice of the Lord in His Second Coming, proclaiming a New Heaven and a New Church for all those who acknowledge and worship Him, and keep the commandments of His Word. As we have said, standing is the attitude of reverent attention to Him who is superior and supreme, King of kings and Lord of lords.

     The Creed.

     The Creed is a confession of faith and a summary of doctrine. It expresses the fundamental truths of the church in a simple form; such truths as the Divinity of the Lord, the holiness of the Word, and the life of charity; also the Second Coming of the Lord, a New Christian Church, repentance from sin, the resurrection of man, and the life after death.

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These, and others similar to them, are what are called the genuine truths of the Word, or the generals of revelation, and appear in the literal sense of Scripture. Read in concert in a distinct voice, they reach the ears of all, and inspire the mind and heart to worship God and fulfill the duties of the daily life.

     The Creed follows the first and second Lessons, making plain what before may have been dark and obscure in the Service. The Creed also precedes the Commandments, to the end that, when these are recited, it may be distinctly in mind that He who speaks them is the one God, the Savior of the world. It is repeated standing, all facing the east where the Word is lying open, the minister also turning partly away from the people towards the Word. It is in a partially rhythmical form, in order that it may be easily recited and pleasing to the ear. In its present form the Creed is an expansion of an outline in the Academy Liturgy, and is written in imitation of the style of the Apostle's Creed.

     Blowing at the mention of the Lord's name in the opening sentence of the Creed would be an acknowledgment in voice and gesture of Him as our God, Creator, and Savior. Bowing in worship is a ritual coming down from ancient times. We read that "bowing, as an act of the body, corresponds to humiliation of the mind; hence, they who are in adoration of God from the heart thus bow themselves." (A. C. 6266; see also 4688, 4689.)

     The Ten Commandments.

     The Responsives which introduce to the reciting of the Commandments are essentially a prayer for help and deliverance, which is immediately answered in the words of the Decalogue itself. Supplication for deliverance from evil has been a leading feature of the Service from its commencement, and in the Commandments we hear the Divine response, instructing how deliverance is effected. The short introductory prayer of the minister should be in agreement with this idea of deliverance and the mode of it.

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     The suggestion of an abbreviated form of the Commandments came from the Academy Liturgy where, in the Fourth Office, we find a short form taken from the True Christian Religion. The Lord Himself used an abbreviated form in Matthew 19:17-19. Paul does the same in Romans 13:9. In a future revision the Commandments entire night be introduced for use in the communion, and at other times when it is desired. In the abbreviated form the generals and essentials of the Commandments are retained, and in such a form it is made easier to use, at some future time, a response after each commandment, which is desirable whenever a satisfactory response call be found. The general response which we now use after the Commandments, Write Thy law in our hearts, in our hearts, is based on Jeremiah 31:33 and 17:1. (See quoted and explained in A. E. 222, 391.) The response of the people here is twofold, first an invocation, Lord, have mercy upon us, and then a petition, Write Thy law in our hearts.

     On account of the dignity, importance and holiness of the Commandments, as being the Divine Sanctuary of the Word in the Old Testament, they should be heard by the people upon their knees, and recited by the Minister slowly, deliberately, distinctly, and with solemnity. The Commandments in the Service should be read frequently, as a constant reminder of the evils that are to be shunned as sins against God. If reason should appear for omitting the reading on any given Sunday, the Two Great Commandments might still be read; or both may be omitted, the minister merely repeating a prayer or a series of prayers; or the whole may be omitted, the minister passing from the Gloria to the third Lesson.

     An office of worship, however, cannot be considered as complete without the Ten Commandments from the Old Testament, and the Two Great Commandments from the New, as representing the two great Revelations preceding the Second Advent of the Lord. The Second Advent was confessed in a general manner in the Creed, and is now to be actually introduced into the Service by the reading of the third Lesson, and the reciting of the Heavenly Doctrine.

     A final petition for deliverance is rendered in the Prayer in Unison which follows the Ten Commandments.

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As recited by the minister and people together, it is an appropriate closing of this period of humiliation, and a suitable introduction to the Great Commandments, in which the affirmative side of the Law appears, bringing with them elevation of spirit, adoration, and thanksgiving for the Divine Love, which bowed the heavens and came down for the salvation of men. During the prayer in unison it is proper that the minister should stand, as representing the elevation of spirit now introduced; it is also more convenient and graceful, and avoids a gap or break. Some prayers were delivered standing; see Luke 18:10-13, Mark 9:25.

     The first general period, the period of humiliation, closes with the Commandments, and the intermediate period is introduced, in which there is a looking to the third period, which is that of the opening of the internal sense in the sermon, in which the Lord is more immediately present to the understanding. But first there is a transition from recitation to prayer, in which there is both a looking backward and forward, a looking backward in prayers that are penitential and a looking forward in prayers of adoration and thanksgiving. A proper series would be first, a prayer that is penitential and supplicatory, second, a prayer for the church or for the country, and sometimes for both, and third, a prayer of thanksgiving or glorification. But there may be other series, and there is room for considerable variety.

     After the prayers, the people still kneeling, the minister repeats the Salvation which opens the Apocalypse, Grace be unto you and peace, from Him who is, and who was, and who is to come. This is the Salutation of the Lord Jesus Christ to His Church, which is now to be established by the opening of the internal sense of the Word. The Divine Benediction on this Church closes the Apocalypse, and is used as a most appropriate closing of the Service.

     After the Divine Salutation the people rise and sing the Alleluia. The reason the Alleluia is used, instead of the Gloria, for the final closing of the Commandments, is because it signifies thanksgiving and adoration, following the most profound humiliation. (See Rev. 19:4 and A. R. 807-811.)

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Besides being expressive of the highest form of adoration, it gives variety to the doxologies, and fills the interval, avoiding a break between the preceding state of humiliation and the adoration which now follows. It also marks the transition from the letter to the spirit, and closes the first period of the Service, leading to the second. But there is a need that should be met in the next revision of the Liturgy, namely, the singing of a final Amen, since at present the stop in the music is too sudden. This addition can be made at once in any given congregation, without waiting for another revision.

     The Heavenly Doctrine.

     After the third Lesson a Psalm or Anthem is sung, and the Heavenly Doctrine is read, the People standing. But following the Psalm, and before the Doctrine, there is preparation by a brief Interlude and a Period of Silence, the people sitting. The music during this Interlude should be subdued, and the silence which follows should be complete, or the desired effect will not be reached. At the close of the Period of Silence the minister pronounces the words, The Heavenly Doctrine, in a clear and distinct voice, which is a signal for the people to rise.

     The Heavenly Doctrine, as now recited by the minister, takes its position under the Faith of the New Heaven and the New Church, as one of the Universals thereof (T. C. R. 1-3), and thereby constitutes a distinguished announcement in the Service of the Second Coming of the Lord, an announcement that occupies an important place in the worship of the New Church. In the Academy Liturgy the Heavenly Doctrine was read before the Antiphon, near the opening of the Service, the people standing. The Law, the Gospel, and the Heavenly Doctrine are heard standing, and the Lessons sitting, for reasons already given, and involved in the signification of sitting and standing.

     In a complete Service the Law, the Gospel, and the Doctrine, all three, will be read,-the Law after the Chant which follows the first Lesson, the Gospel after the Alleluia or after the singing of the Psalm, and the Doctrine before the Antiphon; or the Doctrine may follow the short Hymn just before the Sermon.

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In the latter case the Invocation will immediately follow the Doctrine.

     When it is desired to shorten the Service, either the Law or the Gospel may be omitted, the Antiphon may follow the Alleluia, and the Heavenly Doctrine may be read immediately after the singing of the Psalm, the people standing.

     The Antiphon.

     In its present form the Antiphon was a leading feature in the offices of the Academy Liturgy. It is an office of praise or glorification, and is appropriate at this point, coming as it does in confirmation of the Heavenly Doctrine just delivered. It is also confirmatory of the leading doctrine of the Service for the day.

     Examples suggestive of Antiphons occur in Isaiah 6:3, where it is said that one of the seraphim cried to another, and in Exodus 15:20, 21, where Miriam responds to the women who followed her in the dance of rejoicing. (See A. C. 8340)

     The minister may intone his part in the Antiphon on the last note of the Chant, during which the organ may play softly.

     In the future, when the Antiphons are revised, the minister's part in some places should be made shorter, and Antiphons on Marriage may be added.

     Notices which concern worship and the essential uses of the Church may be read after the Antiphon and before the Interlude. At this point also the Choir may sing. A remark may here be made on the importance of a trained choir in the worship of the church. In the abstract, the whole congregation may be treated as a choir, and trained as such, but practically this is impossible of accomplishment. Hence the results which are desirable to be attained in worship cannot be reached without a trained choir. Unless this be done there can be no complete church service, nor can a procession be provided for, the representative value of which in the external worship of the church is great.

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     The Interlude.

     The Interlude upon the organ, the proper Interlude of the Service, follows the Antiphon, the reading of the Notices, and the singing by the Choir. The organ may be accompanied by the harp or other instruments, but the orchestra should have its own place in the Service. In the Interlude there is a transition from the intermediate to the final period of the Service, or from the letter to the spirit, in which the Sermon is the central feature. The transition is made easy and pleasing by the final singing of a short Hymn or a sentence from the Psalmody, by which a hiatus between the Interlude and the Sermon is avoided; and it also provides for the standing of the people during the Invocation. The people thus enter again actively into the worship, after the reading of the Notices, after the singing of the Choir, and after the repose of the Interlude; and are afforded the opportunity of again shutting the door to the world, preparatory to entering into the sphere of the internal sense of the Word as expounded in the Sermon.

     But before the Sermon, the people standing, the Invocation is delivered, which is a calling upon the Lord for His presence by His Holy Spirit to enlighten minister and people, that they may perceive and worthily receive the spiritual truths of His Word. The people seated, the Sermon now follows.

     The Sermon.

     The value of the Sermon over other forms of instruction is that it is delivered in the sphere of worship, which has been aroused and made active by the previous part of the Service. The sphere of worship is the sphere of the affection of holy things, inspired by the spiritual affection of truth. The doctrinal class addresses primarily the understanding, the sphere of worship being passive or in abeyance; but the Sermon addresses the thought of the understanding and the affection of the will, both now in a state of activity, bringing about a state of elevation into spiritual light, into which the minister and people are now able to ascend, and for which they have been prepared under the influence of the previous service, and by the repentance of life which has preceded the service.

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The minister speaks from this spiritual elevation of thought, and the people by means of it are ready for the reception of the interior truths of the Word.

     Truth alone instructs the memory, but the truth and the affection of truth opens and instructs the understanding, and that which instructs the understanding looks to the life. No man is elevated into the understanding which looks to right living until he has been instructed by the: affection of truth. (A. C. 3066.) It is highly important that the minister should speak from a state of spiritual elevation of thought, or spiritual illustration, even when the Sermon is written; for his words, though read from manuscript, then carry a sphere, which interiorly penetrates a mind that is open to receive.

     In the preparatory portion of the Service truths are simple and general, and affection is the dominant quality; but in the gradual progress of the Service illustration increases, and in the Sermon the spiritual truth of the Word takes the first place, and the spiritual vision extends even into heaven.

     There is a twofold end in view in the Service, one which looks to instruction, or to the Sermon, and the other which looks to the Holy Supper. The same twofold end is in Baptism, so that the Service is essentially nothing else than a continuation and a repetition every Sunday of the Baptismal function, culminating in the Sermon and in the Holy Supper; the Sermon in the line of instruction or leading to heaven, and the Holy Supper in the line of introduction into heaven, or into conjunction with the Lord. In a complete or ideal Service a Sermon will be delivered, and the Holy Supper administered, every Sunday. There would then be a constant recurring of the two great Sacraments, or a constant opening of the two universal gates of Baptism and the Lord's Supper.

     But as the Holy Supper may be omitted on any given Sunday, so also may the Sermon be omitted, and instead thereof the complete Service may be used, and at the same time lengthened in all its parts, as, for instance, by reading longer lessons than usual; and if it be desired to have something in place of a Sermon, let a Memorable Relation be read, or a short series of numbers from the Writings, such as the chapter on Charity in various public officials, etc., in the posthumous work on Charity.

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This might bring to the minister an occasional relief from the strain and pressure of writing under compulsion, and would present to the congregation a pleasing variety in the Service. An occasional using of the Service alone would also be a temporary but useful return to primitive ritual, in which there was nothing didactic. For at first in the history of the race and of the individual, or in the development and growth of churches, ritual is without instruction, just as poetry is without prose; but afterwards prose, or the didactic and the doctrinal, has its place, as in the Christian worship, which it apparently derived from the synagogue, where the Law was expounded. This latter had not been done in the earlier period of the Israelitish worship.

     The Puritans, in their desire to get away from the primitive worship, regarding it as mere formalism without meaning, which to a large extent it had become, went to the extreme of removing almost entirely from the Sunday Service its baptismal or ritualistic constituent. They had usually a single lesson, a long prayer, and a hymn, while the Holy Supper was administered but three or four times a year. The Quakers went even further, and wholly abolished the two Sacraments. What effect this had in the other world with that religious body may be seen in C. L. J. 85. In the worship of the New Church the didactic has an essential place, but this does not call for or require the removal of the Sacramental element from the Service. A true form of worship in the light of the Second Coming calls for a balance of extremes, which looks to the marriage of good and truth, not good without truth or truth without good.

     The Sermon closes with the Ascription. As in the Service near its opening, after the first period of humiliation, the minister and people standing give glory to the Lord God our Savior Jesus Christ, so now, near its close, the Sermon being completed, the congregation rises, and joins in spirit with the minister in ascribing all glory and dominion to the one only God, Jesus Christ our Lord; proclaiming to the world that the God we worship is none other than God in His glorified Human, such as He appeared to the women and the apostles after His resurrection.

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     The Hymn which follows the Ascription, as a rule, should have in it the quality of glorification, but there is room for variety, determined by the nature of the Sermon. (See note on the Introit.) It may here be remarked that in singing the Hymns, Chants, or Anthems, when the parts are not well known, the singing will be more effective if it be in unison.

     The Offertory now follows, and the offering is brought forward with the accompaniment of singing. This the minister receives and offers to the Lord for the uses of the church, laying it upon the altar.

     The closing Prayer should be one of adoration and thanksgiving, but with variety according to the subject of the Sermon, and of the occasion. This prayer should not be a commentary on the Sermon, but should express its truth or leading idea in a manner that is most general and most simple, with indirect or remote application. It should express the affection of the Sermon rather than its thought.

     The Benediction.

     It is proper in all solemn Benediction that those who receive it should be kneeling, or in a posture of humiliation. This is especially appropriate at the close of worship. On other occasions it may follow singing, the people standing. The Divine Benediction on the New Church, which is the New Jerusalem, as being the final sentence of the Apocalypse, is used to close the Service. It also closes the entire series of the Word in the literal sense, and the Service may thus be considered as a kind of drama representing the Word. It also announces forgiveness, or, what is the same, conjunction with the Lord. (See the note on Salutation.)

     The Recessional.

     Following the Benediction the minister kneels, and then rises and closes the Word, the congregation standing and singing the recessional Hymn.

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The minister then retires to the vestry. If the choir retires singing the recessional, the minister follows, the congregation standing until the procession leaves the audience

     The processional represents the ancient pilgrimage to a sacred shrine for the sake of worship, and the return; even as the members of the congregation draw near to the church and return home again. In this the choir represents the congregation.

     The Postlude.

     The music of the Postlude should express adoration, thanksgiving, glorification, but with some variety according to the leading thought of the Sermon, or the character of the occasion. During or after the Postlude the people retire from the audience room of the church in silence, even as they entered in silence.

     (To be continued.)

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GLEANINGS FROM NEW CHURCH HISTORY 1919

GLEANINGS FROM NEW CHURCH HISTORY              1919

     From The Newchurchman-Extra, 1848, appendix, p. xxiv.

     
     AN ADDRESS.

     To George Washington, Esq., President of the United States, from the Members of the New Church at Baltimore.

SIR,
     While the nations of the earth, and the people of United America especially, have, in their various denominations, paid the tribute of respectful deference to the illustrious President thereof; permit, sir, a society, however small in numbers, yet sincere, they trust, in their attachment, to offer up, in the dawn of their institution, that mark of dutiful esteem, which well becometh new associations, to the Chief Magistrate of America.

     We presume not, sir, to enter into a reiterated panegyric of matchless virtues or exalted character but judging of causes by effects; we are led to believe that you were a chosen vessel for great and salutary purposes, and that both in your actions and in your conduct, you justly stand one of the first disinterested and exemplary men upon earth; neither in this address can we, were it expected, enter into a detail of the profession of our faith, but we are free to declare, that we feel ourselves among the number of those who have occasion to rejoice, that the Word literally is spiritually fulfilling; that a new and glorious dispensation, or fresh manifestation of Divine Love, hath commenced in our land; when as there is but One Lord, So His name is becoming one throughout the earth; and that the powers of light, or truth and righteousness, are in an eminent degree universally prevailing, and even triumphing over darkness; when all corruptions in church and state shall be corrected to the gospel state of Divine Love and Wisdom, and the love of God and man be the only ground of action throughout Christendom.

     Oh, sir, could we, without being charged with adulation, pour out the fulness of our souls, to the enlightened conduct of him who stands chief amongst the foremost of men, what a volume of Truth might we deservedly offer to the name of WASHINGTON, on the ALTAR Of LIBERTY, uncircumscribed.

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     Allow us, by the first opportunity, to present to your Excellency, among other tracts, the Compendium of the New Church, signified by the New Jerusalem in the Revelation, as the readiest means to furnish you with a just idea of the heavenly doctrines.

     That the Lord Jesus, whom alone we acknowledge as "the true God and Eternal Life," will preserve you long to reign in the hearts of the people, and finally to shine as a gem of the brightest luster, a star of the first magnitude in the unfading mansions above, is the fervent aspiration of your faithful fellow-citizens and affectionate brethren.
     Baltimore, 22nd Jan., 1793.

     GENERAL WASHINGTON'S REPLY.

     To the Members of the New Church at Baltimore.

     GENTLEMEN,

     It has been my pride to merit the approbation of my fellow-citizens by a faithful and honest discharge of the duties annexed to those stations in which they have been pleased to place me; and the dearest rewards of my services have been those testimonies of esteem and confidence with which they have honored me. But to the manifest interposition of an over-ruling Providence, and to the patriotic exertions of United America, are to be attributed those events which have given us a respectable rank among the nations of the earth.

     We have abundant reason to rejoice that in this land the light of truth and reason has triumphed over the power of bigotry and superstition; and that every person may here worship God according to the dictates of his own heart. In this enlightened age, and in this land of equal liberty, it is our boast that a man's religious tenets will not forfeit the protection of the laws, nor deprive him of the right of attaining and holding the highest offices that are known in the United States.

     Your prayers for my present and future felicity are received with gratitude; and I sincerely wish, gentlemen, that you may, in your social and individual capacities, taste those blessings which a gracious God bestows upon the righteous. GEO. WASHINGTON.

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Editorial Department 1919

Editorial Department       Editor       1919


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

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

     TERMS OF SUBSCRIPTION
One Year               $2.00 (8s. 4d.) payable in advance
Single Copy          20 cents
     DOCTRINAL PORTIONS OF THE ADVERSARIA.

     In our present issue will be found another extract from The Adversaria translated by the Rev. Alfred Acton, which will afford our readers a further opportunity to gain an idea of the contents of this work. It consists of a series of numbers on the subject of Order, inserted under that title as part of the explanation of Genesis xxix, treating of Jacob's sojourn with Laban.

     At the opening of the Adversaria exposition of that chapter we read: "We have treated above [chap. xxviii] concerning the Kingdom of God; in what immediately follows we treat of the Church, from which the Kingdom of God will be formed; and, indeed, of the Church from the very first time to the advent of the Messiah, both the first and the last; so do the mysteries that lie hidden in the inmost sense of the Divine Word proceed in their order. That like things are here involved may be quite evident to anyone from the fact that the historicals of the Divine Word can never have respect only to things present, for then it would not be the Divine Word, wherein there is life for salvation. Without that life it would be a human Word, and indeed of no use." (no. 542)

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     It has always seemed to us that the passage "On Order" is itself a model of order, of rational sequence and deduction such as marks all of Swedenborg's writing. It is in the nature of a "doctrinal" treatment, while in the main The Adversaria is written in the expository or exegetical style, similar to the portion printed in our December number. But here and there in the explanation of the Scripture text these "doctrinal" passages occur, and we find also many accounts of Swedenborg's spiritual experiences, interspersed in like manner. Examples of the latter will be published in our pages in subsequent extracts from the work. A number of them are quoted in the Pott's Concordance under "Swedenborg."

     It is an interesting fact, therefore, that The Adversaria contains the three styles or forms of treatment,-exegetical, doctrinal, and memorabilia,-which are afterwards found in the Writings, as, for example, in the Arcana Coelesitia, and Apocalypse Explained, where doctrinal passages and accounts of things heard and seen in the spiritual world are introduced at intervals in the expositions of the Scripture text.
"NEW JERUSALEM MENNONITES." 1919

"NEW JERUSALEM MENNONITES."       Editor       1919

     In our issue for October, 1918, (p. 645), we published a communication from the Rev. F. E. Waelchli, entitled "The New Jerusalem Community of the Mennonites," which described how the Rev. Klaas Peters, a New Church minister in Saskatchewan, had claimed for the members of his flock the exemption from military service that is granted by the Dominion Government to the Mennonites. As the question of a distinct New Church was involved, we took occasion in the same number, (p. 637), to comment editorially as follows: "It will be seen from a communication published elsewhere in this number, that among the Mennonites in the Canadian Northwest who became receivers of the Doctrines some years ago a clergyman recently has declared that he is a 'duly ordained and authorized minister of the New Jerusalem Community of the Denomination of Christians called Mennonites.'

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That the name of the New Church should thus be coupled with a sect of the vastate church is a grievous thing, and we cannot suffer it to pass without a solemn protest. For it is an utterly unwarranted use of the name of the New Church, and a gross misrepresentation of its true character."

     We now learn that the civil authorities finally took cognizance of this matter, and that the court before which the case was tried held that "there was sufficient evidence to establish the fact that the New Jerusalem Church and the Mennonite Church are entirely separate." As the issue hung upon this question, we consider it of sufficient importance to print herewith an account of the trial, which is taken from the SASKATOON START, of December 3, 1918:

     "Found guilty of the illegal issue of certificates of membership to the Mennonite church, granting the holder exemption from military service, Klaas Peters was fined $200 and costs before a justice of the peace at Swift Current, Thursday. The costs of the action amount to $149. The specific case cited was that of William Wieb, of Herbert.

     "At the time of issuing the certificates Peters claimed that he was an ordained minister of the Mennonite church, and that the man to whom the certificate was issued was also a member of that church. This was claimed to be false by the Dominion police, who instituted proceedings against Peters, with the above result.

     "Two of the Swift Current justices are returned veterans, and they did not wish to act, as the Mennonites might think that the court was prejudiced against them from the start, and the other justices in the city being unable to take the case, it was decided to get Justice of the Peace Schoomacher, from Gull Lake, to act, and it was not until two o'clock that the court opened.

     "There was evidence given by William Wieb that he had been born of Mennonite parents, but that he had never joined that or any other church, but that he had joined the Orange Lodge in Herbert, and that he was twenty-one years of age on April 5 last, and liable for military service. His father had secured the certificate from Klaas Peters for him, and he did not have to serve in the Canadian military forces.

     "Bishop Toews, of Rosthern, an ordained bishop of the Mennonite church, gave evidence that Klaas Peters is a member of the New Jerusalem church, and that there is no relation whatever between the New Jerusalem church and the Mennonite church. Their beliefs and doctrines are not the same, and the church discipline is not the same. The bishop gave a long statement of the Mennonite belief in the doctrine of the atonement, infant baptism, non-resistance, and many other tenets of his church, none of which were the same as the church of the New Jerusalem. He said that he had once told Peters that he did not consider him a Mennonite and would not recognize him as a Mennonite.

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The bishop had been to Ottawa to see the government about military service, and Peters had also been one of the delegates, but was not representing the church. They were just representing a class of people.

     "Mr. Gerhard Ens gave evidence that he is a member of the Church of the New Jerusalem, and that Klaas Peters is also a member of that body. The two churches have nothing whatever to do with each other, and a man cannot belong to the New Jerusalem and be a Mennonite at the same time. He had warned Peters not to give certificates of membership in the Mennonite's church, as he was not a member of that body. Mr. Ens was formerly a Mennonite, but had left that body and joined the New Church, and since that time never thought of calling himself a Mennonite. He stated that the accused could not belong to both these churches, as the doctrines and teachings are not in any way alike.

     "The New Church believes in fighting, and Mr. Ens has two sons in the trenches. The Mennonites do not believe in fighting.

     "Evidence was given by Sgt. Gregg, of the Dominion police, that the accused had told him that he had been ordained a minister of the Church of the New Jerusalem, and stated that he had left the Mennonite church.

     "In his own defence, Peters stated that he had been a Mennonite at one time, but had left that church and was ordained a minister of the New Jerusalem church in Rosenfeldt, Manitoba, in 1902, by two clergymen of that church, who came over from the United States and organized the church in this country. He had organized the church in Herbert himself about six years ago. He tried to impress on the court that the New Church is only a section of the Mennonites, and that all the members of it consider themselves as Mennonites. He went extensively into the doctrines of the church, and claimed that he was within his rights when he issued the certificate to Wieb, as Wieb had been born a Mennonite, and although he had joined the Orange Lodge he was still a Mennonite.

     "His Worship found that Peters had stated he had left the Mennonite church, and that as there was sufficient evidence to establish the fact that the New Jerusalem church and the Mennonite church are entirely separate, he could not claim to be a Mennonite, and had no right to issue the certificate to Wieb, knowing that he was not a Mennonite, and was therefore guilty."
NOTES AND REVIEWS 1919

NOTES AND REVIEWS              1919

     A correspondent of BOTE DER NEUEN KIRCHE (Jan. 1, 1919), writes: "How did Mr. Swedenborg- make public all that he saw and heard? Did he appear as a ghost, and speak as a ghost with some one after his death? Or how did he make it all public? I have often spoken with my neighbors about the beautiful story of Swedenborg, but the folks can't understand how Mr. Swedenborg, after his death, got news to people here on earth.

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I myself don't know, but I tell them he must have appeared as a ghost, because it would have been impossible otherwise I have read, however, that twice in his lifetime he was consciously in heaven. So I beg you, Mr. Clergyman, kindly to answer my question. Perhaps it would be interesting for other readers of the New Church paper."

     No editorial reply is made, to the above, but no doubt a future number of the BOTE will furnish its correspondent with the needed light on this obscure point.     E. E. I.



     THE NEW CHURCH QUARTERLY, (London), for October, 1918, comes to hand with articles, discussions, and reviews of more than the usual variety and interest. An extended editorial, entitled "The Capitalization of the Writings," undertakes to refute certain "principles of translation" advanced in recent years by Wm. McGeorge, Jr., who claims to have discovered that a peculiar significance attaches to the many capitalized common nouns in the Latin editions of the Writings, and who, in translating such words, would not use the English equivalent, but substitute the correspondence or spiritual signification thereof.

     The editor of the QUARTERLY expresses astonishment at the granting of space in American New Church periodicals for the setting forth of this notion. We share this feeling, but believe that very few in the Church have taken the "discovery" seriously Mr. Buss, however, fears that it has been received with too much credulity in some quarters, and so proceeds to expose its fallacy in a very able and thorough manner, summing up as follows: "We venture to take it as proved, therefore, firstly, that Swedenborg nowhere 'says' or 'tells us' that his capitalized words have the significance assigned to them by Mr. McGeorge; secondly, that the capitals are not Swedenborg's, but the printer's; and, thirdly, that so far as either the 'translation' or the understanding of the Writings is concerned, the capitalization has no meaning whatever."

     We take this opportunity to thank the editor of the QUARTERLY for his kind words of greeting upon our assuming the editorial duties Of NEW CHURCH LIFE.

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CONCERNING RE-BAPTISM 1919

CONCERNING RE-BAPTISM       A. W. MANNING       1919

     Editor of NEW CHURCH LIFE:

     I write regarding the communication in your December number from the Rev. L. C. Landenberger on what he calls re-baptism, but which, if our Revelations are true, (and certainly they are that), the word "re-baptism," as far as the New Church Revelations are concerned, is a misnomer, a thing which in truth does not exist. For there can be only one baptism, and that is the one where the One and only true God is acknowledged, externally as well as internally. Otherwise there is no ultimate, and where there is no effect there is no cause, except abstractly.

     The Lord in His Divine Human is the only God. The baptism which our brother Landenberger says he was baptized in was certainly not that God, for He is not acknowledged in any sect or branch of the Old Church, which is not a living but a dead Church, which the last page of the Coronis in T. C. R. fully sets forth, which must either be accepted as truth or repudiated. In that passage there are 21 Noes, and the 18th one is "No knowledge of Baptism;" the 19th, "No knowledge of the Holy Supper;" the 20th, "No knowledge of the Law but what is erroneous;" the 21st, "No knowledge of the Gospel but what is erroneous."

     I cannot understand how any minister can accept an ordination into the New Church without accepting the above truths. Yet they do, and furthermore, even permit (in some cases) Old Church ministers, who do not acknowledge the One and only God, to occupy our pulpits after dedication, which, thank God, does not apply to the General Church.
     A. W. MANNING.
Riverside, California, December 12, 1918.

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NEW CHURCH BAPTISM 1919

NEW CHURCH BAPTISM       F. E. WAELCHLI       1919

     Editor of NEW CHURCH LIFE:

     In the December issue of the LIFE there appears a communication from the Rev. L. G. Landenberger, entitled "Why I do not believe in re-baptism," in reply to an editorial in the October number, dealing with the need of baptism on entrance into the New Church from the Old. A review of the communication seems desirable, and we propose to consider all that is advanced therein, excepting the discussion of certain positions taken by the Rev. R. L. Tafel in his brochure on "New Church Baptism." We do not possess this work, and cannot say whether we would agree with all it contains.

     Mr. Landenberger says: "I do not find in the Writings any statement that there is any such thing as 'New Church baptism,' but I do find it said that Baptism is introduction into the Christian Church, and at the same time insertion among Christians in the spiritual world, and in this connection Christian Baptism is a 'sign and memorial,' not to distinguish one kind of Christian from another, but Christians from Mohammedans." Together with New Church Baptism, he rejects the New Church Holy Supper: "It would be just as reasonable to speak of 'New Church Holy Supper.'"

     Baptism and the Holy Supper are the universals and also the generals of all worship. Baptism involves everything of worship that pertains to regeneration, and the Holy Supper everything of worship that pertains to the Lord and His love towards the human race, and the reciprocal love of man to Him; or, Baptism involves all things of worship relating to the establishment of the church in man, and the Holy Supper all things of worship relating to the establishment of heaven in him. There is not a single act of worship into which these two do not enter. Therefore, to hold that; there are no such things as New Church Baptism and the New Church Holy Supper, is to hold that there is no such thing as New Church Worship.

     And more than this is involved in the denial. We are taught that "worship is prescribed by doctrine, and performed according to it." (H. D. 6.)

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Whence it follows, that to hold that there is no New Church Baptism, no New Church Holy Supper, no New Church Worship, is to hold that there is no New Church Doctrine.

     The communication contends that there can be no New Church Baptism nor Holy Supper, because these terms are not used in the Writings. By the same line of reasoning we must reject New Church worship, a New Church priesthood, New Church ordination into the priesthood, yea, even the New Church itself as an organized body of receivers of the Doctrines. For none of these things, nor many others pertaining to the worship and life of the New Church, are named in express terms in the Writings. The lack, of express mention of such things is not peculiar to the Revelation given by the Lord in His Second Advent. We find many of them likewise not mentioned in the Revelation given at His First Advent, that is, in the New Testament. It is a fact, well known in ecclesiastical history, and set forth even in the Apostolic writings, that in the Primitive Christian Church there were those who contended that, because the Lord had not expressly named these things, they should not be instituted, as, for example, worship of an organized church distinct from the Jewish. Why the omission in both cases? It is that men might as of themselves, in freedom, see from interior principles given in Revelation what are the things that must be done in externals, in co-operation with the Lord in the upbuilding of His Kingdom.

     Mr. Landenberger claims that "Christian Baptism is a sign and memorial, not to distinguish one kind of Christian from another, but Christians from Mohammedans." Accordingly, all baptism would be one and the same thing, wherever performed, in any sect of the Old Church, or in the New Church. This view, if applied to the baptism of infants, would find little acceptance either in the Old Church or in the New. A Protestant would not be likely to favor having his child baptized in the Roman Catholic Church, or even in some Protestant body other than his own, under the idea that it makes no difference where it is done; and a New Church member would not go to some Old Church minister for the baptism of his child, saying in so doing: "Christian baptism is Christian baptism, wherever it may be done."

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Why is it that people desire to have their children baptized in the church of their own faith? None of the Old church could give a sufficient reason, and many in the New could not. Yet there is something from; the other world that influences them in this matter. Let us endeavor to see what it is.

     We are taught that "the first use of baptism: is introduction into the Christian Church, and at the same time insertion among Christians in the spiritual world;" and further, that "in the heavens infants are introduced by baptism into the Christian heaven, and angels are there assigned them by the Lord to take care of them."

     Such is the effect in the other world of Christian baptism,-of all Christian baptism. In regard to infants, we are told that it is an introduction into the Christian heaven. How is this introduction effected? It is by that order which pertains to the introduction of all dwellers upon earth either into heaven or into hell, namely, by the world of spirits as the medium. Everyone upon earth is as to his spirit in some society of the world of spirits, and by that society can have introduction either into heaven or into hell. In that world those of similar religion are consociated into societies, and this not only in general, but also in particular. There are Roman Catholic societies there; also Lutheran, Methodist, Presbyterian, and others; likewise New Church societies. That there is such ordination into societies there, is evident from the teaching given in the True Christian Religion, in the chapter on Baptism, in regard to the distinct arrangement of all things in the spiritual world; and this teaching concludes with the words: "Everyone is by baptism inserted into the societies and congregations there, according to the quality of the Christianity in him outside of him." (680.)

     An evidence that baptism brings infants, and also others, into association with a society in the world of spirits, is found in the statement that "without the Christian sign, which is baptism, some Mohammedan spirit, or one from among idolaters, might apply himself to newborn Christian infants." (T. C. R. 678.)

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If the baptism can keep away certain spirits, or dwellers in the world of spirits, it must at the same time introduce among other inhabitants of that world, namely, Christian spirits.

     The Christian societies in the world of spirits, of all denominations, are, like their corresponding societies here on earth, composed of persons good and evil; in some the good may predominate, in others the evil; but in all there are both kinds. The good in these societies are in association with heaven, the evil in association with hell; and a man on earth, as to his spirit in a society, is through the same in association either with heaven or with hell, according as his companions of that society are either the good or the evil. An infant by its baptism comes into a society of that world of the denomination into which it is baptized, and the Lord especially provides that it should be among the good of that society, so that it may have its guardian angels, and thus introduction into heaven. But as it grows up the guardian angels leave it, and it associates with itself such spirits as make a one with its life and faith,-but still spirits of that denomination, and for a long while probably of the same society, either good or evil; for the baptism is a bond which maintains the association.

     The angels are with the good, and with infants, who are by baptism introduced into Christian societies of the world of spirits; and yet their influence will be qualified by the state of the society. In a society where there are the falsities of the Old Church concerning three Divine persons, and concerning the means of salvation, their influence cannot otherwise than become disturbed, confused and obscure; and into this state the infant, or an adult, is introduced by Old Church baptism. The same thing applies to the Holy Supper in the Old Church. Yet we would say that it is better that there be baptism than no baptism; and better that a good person of the Old Church partake of the Holy Supper in his church than not to do so. By both means the heavenly association, although confused, is in a measure provided and conserved.

     But conditions are far otherwise where by baptism in the New Church there is association with a New Church society of the world of spirits.

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The good in such a society are, by virtue of their religion, in the light of truth, and by virtue thereof are in a full, free, unobstructed communication with the New Heaven, which makes a one with the New Church. It is into such association that New Church baptism introduces.

     Mr. Landenberger states that "when one who has been baptized, and has been inserted among Christians in the spiritual world, changes his religious belief on earth, and goes from a denomination in Christendom into the New Church on earth, he does the same in spirit in the other world he changes from an external society and enters an internal society,"-and this without a new baptism, although-if we understand him correctly-finding a helpful means in a public profession of the Faith of the New Church. In this statement we would agree with Mr. Landenberger, though using the expression, "the man passes from an Old Church to a New Church society in the other world." We believe that one who has come from the Old Church to the New will come into New Church association in the other world, even without receiving New Church baptism.

     But why will this be possible for him? It is because he comes into the sphere of persons who have received New Church baptism, that is, because he comes into association with the New Church, in which New Church baptism exists as a bond that maintains the relation between the New Church and the New Heaven. There could be no New Church on earth without New Church baptism,-without there being on earth persons baptized in the New Church. But is it not far better, far to be preferred, to have in oneself, by one's own baptism, that which maintains the conjunction? Is it not better to stand on one's own feet, instead of being herd in the arms of those whose feet stand upon the ground,-upon that ground which is the most ultimate basis on which the New Heaven rests?

     If a Newchurchman have not in himself this firm bond of association with the New Church in the other world, there will continue with him, notwithstanding his new spiritual environment, something of the influence of the old association, by virtue of the old baptism. That such is the case, there is abundant evidence in the New Church today.

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There was a time, not many years ago, when the need of baptism on entrance into the New Church was almost universally recognized in this country. Those who did not believe in it were few in number. But this condition has changed, and we find in consequence ideas now prevailing which were formerly looked upon with general disfavor, when the New Church was regarded as a distinctly new church, totally to be differentiated from the former church.

     To speak more directly to the point: Not many years ago, well within the recollection of Newchurchmen of middle age, the Rev. B. F. Barrett advocated the view that the New Church is being established in all the sects of Christendom, and that it is a mistake to have an organized New Church. His views were then regarded askance by almost the entire Church. But how today?

     We will not say, without some qualification, that they are widely accepted in the Church,-not yet. But the tendency is towards them, more and more, year by year. They are involved in much that is publicly said and written. Herein we see the result of the rejection of New Church baptism) and the adherence to Old Church baptism. Or had we better say, that the rejection of New Church baptism and adherence to Old Church baptism is the result of the growth of Barrettistic views? Both propositions are true.

     The rite of Confirmation, or a public profession of the Faith of the New Church, though helpful in coming into new spiritual association, cannot take the place of New Church Baptism, Confirmation is not a sacrament, and has not the power of a sacrament. The sacraments are two: Baptism and the Holy Supper. Confirmation is a useful rite for those who have grown up in the Church, in order that they may take upon themselves the promise made for them by their parents at baptism in infancy.

     But why try to substitute this rite for the Divinely ordained sacrament which introduces into the Church? Why reject the Divine Law and substituted the traditions of men?

     That we cannot substitute Profession of Faith for New Church Baptism, is evident from the teaching that the two Sacraments, Baptism and the Holy Supper, are "two universal gates to eternal life," and that "there are no other universal gates." (T. C. R. 721.)

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To this teaching Mr. Landenberger gives a most remarkable interpretation, namely, that with reference to Baptism it means that it is "not a denominational gate, but a universal gate for all Christians." How such an interpretation can be drawn from the context, is beyond comprehension. For the teaching clearly is that Baptism is a universal gate, because it includes all things and enters into all things which relate to preparation for heaven; and that the Holy Supper is a universal gate, because it includes all things and enters into all things which relate to introduction into heaven.

     Mr. Landenberger says: "As to the next point you make [in the LIFE'S editorial], after quoting from T. C. R. 700, 667, and 668, that the 'Christian Church' referred to in the chapter on Baptism means the New Christian Church and not the church that was Christian in name only, I would say that a New Church Society, with all its beautiful doctrines, may he a church in name only."

     Quite true; a New Church society, or one so-called, can so fall away from the measure of a man, which is of an angel, that it ceases to be a society of the New Christian Church, and becomes one of the societies of the church that is Christian in name only, and especially so when that decline is both internal and external, when internally it repudiates the church as the Church of the Lord, and externally abolishes the sign and memorial of the New Christian Church. But what argument may be involved in this lamentable fact, which would go to show that the "Christian Church" referred to in the chapter on Baptism is not the New Christian Church, we fail to comprehend. Whatever may be the quality of societies calling themselves by the name "New Church," the doctrine given in T. C. R. 668 stands as the doctrine revealed, namely, that there can now be genuine Baptism, because the Christian Church, such as it is in itself, is now first beginning,-the former church being Christian in name only, but not in reality and essence. (See also Ath. 147, Coronis xxxv. and lv:5.)

     Why then exclaim, as does Mr. Landenberger: "Re-baptism is a virtual proclamation to the world that the denominations in the Christian world are not Christian, that their baptism is not Christian Baptism, and that their administration of the Holy Supper does not bring the communicant in touch with heaven and the Lord."

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For this is indeed quite true, if by "Christian" we understand "truly Christian" (consult references above), and if we somewhat change the last clause and make it read, "their administration of the Holy Supper brings the communicant, who is in simple good, into but an interrupted and obscure communication with heaven and the Lord." As we have shown above, Old Church Baptism and the Old Church Holy Supper serve a use; but the Newchurchman needs something more, something NEW, the Baptism and the Holy Supper of the New Church; for with him all things are to be made new.

     Mr. Landenberger continues: "To virtually indicate that only those who have a knowledge of the spiritual sense of the Word constitute the 'New Christian Church,' is surely giving too limited a view of the Lord's New Church, for in the Apocalypse Revealed, nos. 342 to 385, where the signification of the 'sealed' and the 'multitude' is given, we are taught that the former are those who constitute the internal of the New Heaven and the New Church, and the latter the external of the New Heaven and the New Church, and these latter, it is said, consist of 'all in the Christian world, who are in religion from good, and in truths from doctrine.' (365.) Of course, one can easily conclude that all such are instructed in the doctrines of the New Church before they become of the 'New Christian Church,' but I do not believe such a conclusion is warranted in the light of what the Writings say as to those who constitute the external church, for to be in 'truths from doctrine' means much more than to have a correct belief. The objection to the position that only those who receive the doctrines of the New Church constitute the `New Christian Church' is, that it regards the Church as an ecclesiasticism, and not as in the human form, and it leaves no room for the external church, and thus for those who are in appearances of truths from the Word."

     So far as we can determine, the intention of these words is to show that there can be no such thing as a baptism which is a distinctive sign of the New and True Christian Church, because that Church cannot be defined as an organization, since it exists both with persons who know its doctrines and with persons who do not, as an internal church with the former and as an external church with the latter.

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In support of this view the teaching from Apocalypse Revealed, 342 to 385, is adduced, where the signification of the "sealed" and the "multitude" is given. These numbers are the exposition of the seventh chapter of the Apocalypse. The contents of the whole chapter is given as follows: "In this chapter those are treated of who are and who will be in the Christian heaven and first, concerning the separation of them from the evil; after that, concerning those who are in love to the Lord and thence in wisdom, of whom are the higher heavens [the sealed]; and concerning those who are in charity and its faith from the Lord, because they have fought against evils, of whom are the lower heavens [the 'multitude']." This universal of the chapter enters into all the explanation in detail, and is shown to apply also to the New Church, that is, that in it also there are and will be these two classes.

     Let us note well the words, "ARE AND WILL BE." The chapter treats of persons dwelling in the world of spirits. These are first to be separated from the evil, from the imaginary heavens, from the heavens "Christian in name only." Yet, before this separation takes place, they are spoken of as those who are and will be of the Christian or New Heaven. They "are" of it, because their state is such that they can be separated and formed into that heaven; and when such separation and formation has been effected, then the "will be" is fulfilled. So long as there is merely the "are," they are not as yet in reality, but only potentially, the New Heaven; but when the "will be" is fulfilled, after separation and formation, then the reality and actuality is at hand. The same applies to the New Church. In the former Church there are those who "are and will be" of the New Church. They "are" of it, because in a state to be separated from the Old and to be led into the New; and they "will be" of it, when the separation and the leading into the New has been effected, either in this world or in the other.

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Concerning them we read in Heavenly Doctrine (244): "Those who are without the Church, but at the same time acknowledge one God, and live according to the religious principles in which they have been instructed, and in a corresponding degree of charity towards the neighbor, are in communion, with those who are within the Church; for no man who believes in God, and lives well, is damned. Hence it is evident that the Church of the Lord exists in every part of the world, though specifically where the Lord is acknowledged and where the Word is known."

     There is the Church Universal and the Church Specific. Those of the former "are" of the New Church, because "in communion" with those of it; those of the latter are the ones in whom the "will be" has been fulfilled.

     So far as Mr. Landenberger's distinction into the internal and external New Church is concerned it must be evident that both classes, both the "sealed" and the "multitude," are to be found both in the Church Universal and in the Church Specific.

     Mr. Landenberger does "not believe" that those of the Christian world who are, as he considers, of the New Church, will need to be "instructed in the doctrines of the New Church before they become of the New Christian Church." As to this the Doctrines teach: "The few who are in the life of good, and are called the elect, can now be instructed, and with them a New Church is to be instituted." (A. C. 3898.) "Those who are in falsities as to doctrine, provided they are not in falsities from evil, will receive the truths of the New Church, and will acknowledge them." (A. R. 183.) "Those who will beef this Church, which is the New Jerusalem, are to be collected, inaugurated, and instructed." (A. R. 813) "The New Church to be instructed by the Lord will be informed in truths and goods." (A. R. 859.) "The revelation and reception of the dogmas of the faith of the New Church is meant by 'Behold, I make all things new.'" (B. E. 95.) See also T. C. R. 536, 667, 700, 799; D. Lord 65; D. P. 264; A. R. 879, 911, 919, 932, 944, 954; J. (post) 352; Coronis Iv:21:5.

     Why all the endeavor to show that the New Church as an actuality, as a specific church, is not constituted of those only who receive the Doctrines of the New Church?

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Why hold that so to regard it is to regard it as "an ecclesiasticism and not in the human form?" It is because of the unwillingness to recognize, what the Doctrines clearly leach, that the Old Church as a church is dead, that the Lord has departed from it, and that the New Church, constituted of the receivers of the Doctrines, is the living Church, the Lord's own Church, the Bride and Wife of the Lamb; it is because of an endeavor to consider, not the New Church, but the Church Christian in name only, as being the specific church of today. What is meant by saying that to regard the receivers of the Doctrines as being the New Christian Church, is to regard the Church as an "ecclesiasticism?" By an ecclesiasticism: is generally understood an adherence to forms and rituals, but here evidently an adherence to certain doctrines, the Doctrines now revealed. This is the reprehensible ecclesiasticism! This is the thing of woe! A church organized of those receiving; the Doctrines, and believing themselves to be the specific church of the world today! And such a church, we are told, cannot be in the human form! In what form, then, is it? For it does exist, and, therefore, must have a form.

     Mr. Landenberger seems in a way to realize what is the logical consequence of his line of argument, namely, a denial of the distinctiveness of the New Church, and a reduction of the organized Church to a formless nothing. For in his concluding paragraph he says: "May I say in closing, that nothing in the above should be interpreted as indicating I undervalue the distinctiveness of the 'New Church' as a 'body' in the world. We say 'body,' but it would be more in accord with the doctrines to think and say that we are a part of the Lord's Church, which is in the human form. Then we avoid thinking mechanically of the Church, and think of her vitally. The real New Church is an interior organ, but is no more separated from the other Christians in the world than are the heart from the lungs, or the brain from the stomach, but all are vitally related to each other. So let us perform our function faithfully, but let us avoid thinking and acting as if we were the whole body."

     To what does the protestation amount, that the distinctiveness of the New Church is valued, in view of what follows in the paragraph?

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The New Church, we are here told, is not a "body," but a part of a body, it is not in the human form, but the body of which it is a part is in the human form; and this body of which it is a part is constituted of "the other Christians in the world." Wherein, then, lies the distinctiveness of the New Church? We are told, in fact, that it is not distinct, that it is "not separated from other Christians." It is, however, said to be an organ, indeed an interior organ in that body; what organ, is not told. So this, then, is what the New Church is: an interior organ in the body of Christendom; an interior organ in a dead body, if the teachings of the Writings concerning that body are to be accepted. And we are admonished to avoid thinking and acting as if we were the whole body. The whole dead body, or what? For the New Church, constituted of receivers of the Heavenly Doctrines, is not an organ of that body; but it is the a whole body of the new specific church, and as such is in the human form. We will go further, and say that the organized New Church is such. For the New Church, that it may be anything, must be organized; else there could be no church life, no worship, no instruction, thus no functions and uses. The New Heaven is organized, ordinated; and so must be the Church which makes a one with it. The New Heaven has its membership, defined along strict lines; the New Church must have the same. The New Heaven has its requirements of entrance, of entrance through the gate; so, too, must it be in the New Church; and the gate of entrance into the New Church is New Church Baptism.
     F. E. WAELCHLI.
Cincinnati, Ohio, December 31, 1918.

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CHURCH NEWS 1919

CHURCH NEWS       Various       1919

     FROM OUR CORRESPONDENTS.

     BRYN ATHYN, PA.-Our celebration of Christmas this year presented a notable departure from precedents, and opened up a new field in the modes of observing the day. Owing to a multitude of difficulties the experiment was not, indeed, an unqualified success; but the experience was none the less deeply instructive, clearly indicating certain new means whereby the celebration of the event may be increased in power and effect, as well as pointing out the pitfalls that must in future be avoided.

     It was unfortunate that the inclemency of the weather precluded the holding of the Children's Festival on Christmas Eve, as had been planned, in accordance with our custom. But the nature of the program for this year placed us at the mercy of the elements, and it was necessary to postpone it until the following afternoon. As a result, Christmas Day was rather too crowded with events connected with the public celebration, and so the observance in the homes, which has been considered of primary importance on that day, necessarily suffered.

     Services of Divine Worship were held at 11 o'clock Christmas morning, and in addition to the usual celebration of the Holy Supper there was a musical service, in which the young people of the Society took part. Two special anthems had been learned by the congregation; the schools, under the direction of Mrs. R. H. Smith had prepared the 8th anthem in the Liturgy; and the choir, under the leadership of Miss Creda Glenn, gave a rendition of an anthem which many pronounced the most effective and artistic production our choir has ever achieved. The presence of the young people was of value not alone to them, but to the whole congregation, in imparting to the music a spirit and a volume which would otherwise have been lacking.

     Bishop Emeritus W. F. Pendleton administered the Sacrament, the Revs. E. E. Iungerich and George de Charms assisting.

     At four o'clock in the afternoon the Children's Festival opened with a service in the chapel. Special songs and responses had been learned for the occasion, among them the Creed in Latin. The address by the Assistant Pastor was on the subject of the song of the angels, "Glory to God in the highest, and on earth peace, good will toward men." It was shown that these words involve the whole of the Lord's ministry, from beginning to end, and indeed the whole of the Word, being a prophetic expression of that which the Lord had come on earth to accomplish, and describing the fulfilment of the Two Great Commandments.

     At the close of the service, the congregation adjourned to the auditorium, where a Christmas representation was viewed. Three scenes,-the Appearance of the Angel to the Shepherds, the Nativity, and the Wise Men following the Star,-had been artistically prepared under the efficient hands of Mr. Marshall Fuller and his sister, Miss Margaret Fuller. Several carols were sung informally by the children, and a beautiful basket of fruit was presented to them to the Assistant Pastor.

     Then followed the pageant.

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A procession, led by the schools, was formed outside of the Academy buildings, and marched towards the grounds of the new church building, over which a star was visible. The effort was to give the impression of a pilgrimage into the land of Judea on the night of the Lord's birth, that the events which then took place might be seen in surroundings and under conditions as suggestive as possible of the actual time and place of their occurrence. First, the star was to be seen and followed. Then music of trumpets was to be heard, suggestive of the angelic choirs, singing in glorification of the Lord. By the light of torches, Mary and Joseph were to be seen journeying toward Bethlehem. And, as the pilgrimage progressed, all were to come to the City of David, and see in the stable, Mary and Joseph, with the Child lying in a manger. Toward this central spot shepherds were to be seen approaching, to offer homage to the new-born King; and lastly the wise men, bearing their precious gifts, were to pass by, on their way to the house where the young Child was.

     To the production of this pageant Miss Helene Iungerich brought a wealth of ideas, and a keen sense of artistic beauty, a fact which, owing to the practical difficulties that were encountered, and which seriously marred the effect, can be fully appreciated only by those who worked with her, and who were aware of the end towards which She was striving. The unfortunate illness of one of the leading managers, the difficulty of holding enough rehearsals, the consequent lack of a complete understanding on the part of the various and widely scattered groups of actors, and last but not least, an ignorance on the part of the congregation of just what to do, and how to adapt themselves to the requirements of the occasion,-all combined to detract from the desired result.

     But to those who entered into the work of planning and building up the pageant, the vision of what might have been accomplished, and of what can, with due observance of the mistakes and short-comings of this first experiment, be accomplished in the future, remains a real inspiration. It is sincerely hoped that the discouragement incident to this year's experience wilt neither deter those who are interested in this phase of our church life from pursuing the goal for which they were striving, nor exhaust the patience of those who were among the disappointed spectators. For it is inevitable that the development of pageantry among us should encounter vicissitudes, and struggle through apparent failure, before it realizes its full measure of success, to the great benefit of the church. Indeed, its value is so great, as a means of promoting something truly distinctive, and expressive of the real spirit of genius of the New Church, that we can well afford to encourage its growth in the day of small and imperfect beginnings.

     New Year's day was celebrated with the morning service and breakfast that has been customary in the Bryn Athyn Church for a number of years. The service was short, including a brief address by the Assistant Pastor on the subject of Reflection, emphasizing the value of thoughtfully reviewing the spiritual states through which the Church, both with ourselves as individuals, and with the collective body as a whole, passes.

     For the breakfast an attractive menu had been prepared by the Woman's Society. The intellectual feast took the form of a consideration of the present spiritual state of the world, especially in the countries so lately blessed with the possibility of civil freedom as a result of the war, and of the responsibility which in consequence devolves upon the General Church, to use every possible effort to spread a knowledge of the Doctrines throughout those countries.

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Mr. Wm. Whitehead favored us with an extremely able and inspiring address, describing the new state of political freedom that has come as a culmination of one hundred pears of struggle and fermentation, and clearly indicated the possibilities for the growth of the New Church as a legitimate hope. The Rev. Wm. B. Caldwell then spoke of the need for placing the Academy view of the Heavenly Doctrine before the world, and suggested, as one means of doing this, the preparation of a pamphlet designed especially to give the history of the General Church, and a brief statement of its fundamental doctrines. Rev. Theodore Pitcairn made some interesting remarks relative to the development of the New Church among the negroes.

     Bishop W. F. Pendleton presented a sentence that will serve to give much food for profitable reflection, in the words of the prophet, "Keep the enemy outside the wall." He said he would not enlarge upon this idea, leaving the application to individuals, but it is strikingly apparent that there is involved a truth of universal bearing, to which we may well give serious thought. For if we can succeed in keeping the enemy outside of the wall, both as regards our personal life, and that of the Church, the victory is assured. The great danger to the Lord's Kingdom is the enemy who succeeds in subtly insinuating himself into our hearts by an appeal to the selfish and worldly loves to which we all fall heir.

     We were all delighted with an announcement from the Rev. E. S. Price, that "Bill is home," for Llewellyn Price, who is the "Bill" referred to, is the first of our boys to return from the actual fighting front. And certainly it was good to see him back. But we could not entice a speech from him.

     An informal dance followed the program of speeches, and gave opportunity for the young people to celebrate the occasion in a manner adapted to their exuberant spirits. G. DE C.

     KITCHENER.-December was busy month preparing for the Christmas season, and soon this had passed, and 1919 was at hand.

     At the Ladies' Meeting on December 4th the Pastor delivered a lecture on the "Progress and End of the World War," which was much appreciated by the ladies.

     Instead of having our tableaux at the Christmas Eve celebration, as heretofore, we held them on the Sunday preceding Christmas in connection with the Sunday School. This proved successful, and quite satisfactory, except for the fact that the Sunday School room is not as large as the church room, and so the whole society could not attend. There were five tableaus. The first three represented Joseph,-at Shechem, before Pharaoh, and receiving Benjamin. The fourth represented the Shepherds and the Nativity, the fifth the Flight into Egypt. After the tableaux, and before the close of the service, the Sunday School scholars were presented with little books, into which small Ferry pictures had been pasted. These illustrated the Sunday School lessons up to date, a picture for each lesson. The pupils of the senior class received two large Ferry pictures instead of the books. Hereafter, every child that is present at Sunday School will receive his weekly picture.

     At the Children's Festival on Christmas Eve the children marched in singing hymn 8 from the Hymnal. During the service offerings were brought forward, while all marched and sang "From the Eastern Mountains." At the close of the service the children were presented by Carmel Church with little wooden boats filled with nuts, fruit, and candy. The table representation of the Lord's Nativity was prepared as usual for this service.

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     On December 27th a Christmas party was given at the Sunday School by the Pastor and his assistants. Twenty-eight children were present, including some visitors. The afternoon was occupied with games, after which a lunch, consisting of sandwiches, ice cream and cake, was served. (During this interim peace and quiet prevailed.) After the refreshments followed a grand march and the Virginia reel, and we closed by singing the National anthem.

     The Holy Supper was administered on December 29th.

     On New Year's Eve we had a banquet, at which the Pastor acted as toastmaster, calling upon members of the society to speak upon various aspects of the past year, and upon the New Year, having regard to the world as a whole and our society in particular. After supper we spent a social evening conversing together and reviewing old pictures of the society and its members, which were thrown upon the screen by a microscope. Then came a musicale, with solos, duets, trios, choruses, and recitations. At twenty minutes to twelve we proceeded to the church room, where a midnight service was held, after which we wished each other Happy New Year. And the young folks must needs indulge in a little dancing. F. V. R.

     PHILADELPHIA.-On December 12th the third of a series of lectures to the Ladies was given by the Minister. The subject was "The History of Art," tracing its development from ancient to modern times, and illustrating the various schools of art by means of lantern slides. The necessity of studying art was brought out, as it gives to those of the New Church unmeasured faculties for appreciating more deeply the treasures in the Writings. The second lecture in the series will treat of the life and works of August Rodin.

     The event of the month took place on December 22nd, in commemoration of the Lord's birth. We have a custom of holding a joint service of children and adults twice a year. This time the Rev. George de Charms came in and conducted the entire service, including the Holy Supper. His sermon was a masterpiece. With rare ability he combined the internal with the external story of the Shepherds' Visit to the Manger. In external form it was so simple and so beautiful that it held the attention of the children from beginning to end, and yet, during its progress, the internal story also was clearly and strikingly brought to view, so that the interest of the adults was deep and intense. The singing of the children gave a true Christmas atmosphere to the whole service, and it was a pleasure that will long be remembered. There were forty communicants.

     At 3:30 in the afternoon came the festival, which consisted of a drama depicting the Birth and Baptism of the Lord. The play opened with a prologue, written in 16th century blank verse, after the manner of the Elizabethan prologue, giving the gist of the play that was to follow, which commenced with the scene of John's baptizing the Jews,-the generation of vipers. He warns them to "flee from the wrath to come, and bring forth fruits meet for repentance." They then asked him what they should do to avoid this wrath, and when they had been told, John said, "Behold, the Lamb of God." The actual baptizing of the Lord was represented by means of lantern slide by Harold Coping. As soon as this was shown, the multitude began to murmur and say, "Was not this man whom we have seen baptized, born of virgin? Did not shepherds come to the manger to greet Him? Did not wise men bring rich gifts from the east?" And so on.

     The next act of the drama consisted of four scenes.

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1. The Annunciation to Zacharias. 2. The Annunciation to the Virgin. 3. The Meeting of Mary and Elizabeth. 4. The Visit of the Shepherds. During the entire play appropriate songs were sung by the children, and after the Magnificat and Benedictus had been recited, Mr. and Mrs. Edmonds chanted them softly behind the scenes. The effect was very beautiful

     After the drama the usual gifts from the Sunday School and teachers were distributed to the children. Then followed two surprises. Mr. William H. Alden, Jr., for many years chairman of the property committee, to whose able and faithful work the Society owes many of its handsome appointments, was presented by the Society with a gold watch, a token of affection and appreciation for the work done. And then Mr. Fred. Cooper was presented with a sealed envelope, containing our good wishes and substantial recognition of his faithful work as organist of the Society. He is never late, and has only missed one or two Sundays during the year, on which occasions he provided a substitute. Mr. Cooper also conducts the weekly singing practice which lends so much to the quality of our singing.

     We were fortunate in having present on this occasion two of the former pastors of the Advent Society,-the Rev. Homer Synnestvedt, now of Pittsburgh, and the Rev. George de Charms, now Assistant Pastor at Bryn Athyn. Needless to say, their presence added greatly to the sphere, and when they came forward to receive their gifts the Sunday School cheered loudly for them. In the evening an informal reception for the former pastors was held at the home of the minister, a good number of the friends attending. After an opening with worship, a real heart-to-heart talk on the growth and state of the church followed, which I am sure proved an inspiration to all who heard it.

     The Advent Society takes this opportunity to wish all the other societies of the General Church a very happy New Year, and the best of all wishes,-a true increase in the uses and joys of the Lord's New Church. K. R. A.

     REPORT OF THE VISITING PASTOR.-December 7th to 16th was spent at MIDDLEPORT, OHIO. On the two Sundays services were held morning and evening. The evening services were, as usual evangelistic, and each time several strangers were present. Three general doctrinal classes were held, at which Redemption was the subject considered. One of these classes was preceded by a society supper, at which there was an attendance of eighteen adults and eight children, all of whom entered heartily into the pleasures of the occasion. A ladies' meeting and a men's meeting were also held. At both of these the doctrine concerning heredity was presented and discussed. On three afternoons instruction was given the eight children of the society, who constitute the Sunday School that is held regularly every Sunday. At the times when I have charge, there is not only the usual instruction in the Letter of the Word for all the children, but also a special class for the older pupils, in which stories from the Memorable Relations are told. The whole visit was a most enjoyable one, and the opinion was generally expressed to that it was the most successful we to have yet had. The spirit of zeal and earnestness for the things of the church, always strong in Middleport, manifested itself in a fulness as never before during these visits.

     In CINCINNATI the work is progressing steadily. Our highest attendance at Sunday services reached a new mark, eighteen persons. The Christmas service of the Sunday School was held on Christmas morning, and our entire circle joined the children in the celebration, making a total attendance of twenty-three.

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The bringing of offerings took place not at the beginning, but in the course of the service. The occasion was truly a church festival, and was very much enjoyed by all. In the evening of December 27th a social was held at the house of Mr. and Mrs. Colon Schott. First of all the big Christmas tree was lit up. A guessing game was next in order, and afterwards dancing; Then followed refreshments, or-as our hosts termed it-a "Dutch lunch," and it cannot be said justice was not done to it. It was one of those cases where justice needs no compulsion, but actuates all spontaneously and heartily. The "flow of wit and humor," in evidence throughout, also received justice (and perhaps sometimes injustice). The entire evening was most delightful. During the holidays we had two visitors, Miss Gwynneth Wells, of Bryn Athyn, and Mr. Harry Hilldale, just returned from overseas service. F. E. WAELCHLI.

     GLENVIEW, ILL.-Owing to the favorable weather in December there was little interruption in the activities of the church. The men's monthly steinfest discussed "Reconstruction after the War." The weekly reading for the children have continued in the Library, and the Sunday evening reading-class has just finished the work on Divine Providence. It is proposed to take up next some articles in Words for the New Church on "The Conflict of the Ages."

     Our celebration on Christmas Day took the same form as last year, the first part of the service being held in the church, and the latter part in the parish hall, where the children were presented with gifts by the Pastor on behalf of the society, after he had given an address on matters to do with the coming of the Lord into the world as a babe. On a screen at the back of the stage a number of lantern views were shown, illustrating the subject of the address, while in front of the stage was a beautiful representation of the "Shepherds Watching over their Flocks by Night." The hall was decorated, and illuminated with candles.

     On the Saturday after Christmas there were several parties for the children of different ages. There was no service on Sunday, the 29th, owing to the indisposition of the Pastor, but we held the usual party and Watch Night service on the last day of the year, and notwithstanding the very severe weather the Pastor was present, and delivered an impressive discourse appropriate to the occasion. At the first service of the new year the Holy Supper was administered.
G. A. MCQUEEN.

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ACADEMY WAR SERVICE COMMITTEE 1919

ACADEMY WAR SERVICE COMMITTEE       CLARA DAVIS       1919




     ANNOUNCEMENTS.



     NEWS NOTES.

     Many of the men on our list will soon be mustered out, and the A. W. S. C. asks that each soldier notify us of his discharge, in order that we may discontinue the literature we are sending.

     Now that the censorship regulations have been lifted, several of the soldiers have written interesting letters describing their military careers in France. Lieut. Richard de Charms has been at the front since September. He writes: "I have been at the front, just behind the line, since the first of September. I have not seen a civilian or a house with a roof on it for months. On Oct. 20th I was in Cheppy, in the Argonne region, and twice while I was writing I was forced to put out the candles because of enemy aeroplanes. On Nov. 1st I was working under shell fire in the hottest part of the drive in the Argonne Forest. That was our great day, which brought the Boche to terms, and made an early peace possible." The 21st Engineers have been twice recommended for the "splendid spirit and the fortitude with which they have performed arduous work which has been encountered during service with the American E. F., especially in the St. Mihiel offensive and the offensive between Meuse and the Argonne." Lieut. de Charms is one of the few of our boys who is wearing two service chevrons.

     Geoffrey Morris wrote on December 6th that he was in a fairly large village south of Mons-"We are very comfortably billeted in a large private house; four other fellows and I have the full use of two very nice rooms, both of which are furnished with table, chairs, stoves, etc. It seems quite a treat to be able to live decently, after the rough and ready manner in which we have been living during the last few years. . . . Of course, the demobilization of our army is going to take a very long time, and I guess I sha'n't see home for another five or six months. Just fancy it is four years since I wore a civilian suit!"

     Fred. Stroh writes that he was near Mons when the armistice was signed, and the people he was billeted with treated him like a long lost son. He says that while at Mons he met a young lady who could speak English, and it sounded good after so much French.

     Some interesting letters have come from men in the Army of Occupation. Pte. A. J. Appleton writes that he was near Cincy in the march through Belgium to Germany. "It was a strange feeling when hostilities ceased. Everything seemed so quiet, we hardly knew whether to believe it or not, whether the war might be resumed again. But it soon became evident that the Germans were utterly incapable of fighting any longer. It was remarkable how human beings could stand up at all against such awful barrages as we put down."

     Lieut. Fred. Bellinger wrote from a small Belgian village called Cognelie. Their machines, he says, are in a Hun Zeppelin Aerodrome in which the Germans, on their departure about a week before, left one hundred aeroplanes. He adds that they have all been very busy since their arrival there, collecting souvenirs off the German planes.

     Lieut. Albert Cleare, also in the Royal Air Force, writes that he has been flying all over northern France and Belgium since hostilities ceased. On peace day he flew to Brussels and back, and as he saw no Hun machines, and was not bothered by "Archie," he decided the war was really over.

     Major R. B. Caldwell has now finished his course in the Staff College. The whole class is going over the battlefield of the Argonne Forest-like returning to the scene or; a bad dream.

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     In a recent letter from Arthol Soderberg, he said that the War Department was trying to enlist the men there for dirigible balloon service, to go to England to study, but as his discharge will come through about January 15th he doesn't expect to go.

     Ben McQueen was wounded in the last attack of the Americans, just the day before firing ceased. He is now in a hospital at Fort Sheridan, Ill., and will be discharged as soon as his wound is sufficiently healed.

     Lieut. David Gladish is still instructing at Barren Field, Texas. His discharge came through several weeks ago, but he did not accept it, as he wanted to stay in the army a few months longer.

     Donald Gladish, who is in the U. S. Marine Corps, sailed for England a few days before the signing of the armistice. His ship was among those which sailed out from Brest to meet President Wilson.

     Miss Helen Colley, who is in France with the "Over There Theater League," writes that she has met Louis Pendleton, Harold McQueen, and Kesniel Acton. She is having many interesting experiences in her travels all over France.

     Doron Synnestvedt sends word that if any of us go to see the movie of President Wilson and party landing in Brest, we can detect him (Doron) on the cross tree of the after mast of the schooner just across the next dock.

     Miss E. Caldwell is now with the American war workers stationed at Bourges.

     Miss Viola Bobo, who was in a hospital on this side for some time, has for the last few months been in a U. S. Base Hospital in France.

     A letter was received from Pierre Vinet, who is in the ambulance service in Italy, written October when there was a great concentrated action on the Italian front. Pierre said they were very busy, working night and day. "Being under shell fire," he writes, "isn't so bad when you get used to it, but I must say it's the greatest sensation I have ever felt, and this is the best game of any kind that I have ever attended. There is so much work to do we have to do it in shifts, and now is the time I can appreciate all the knitted goods I received from the Red Cross, especially at night, riding around in an ambulance in fairly low country. Italy surprises a newcomer; at least it did me. Where it is flat country, I had expected mountains. In fact, my main idea was that nearly all Italy was mountainous, more or less, but, as I said, I was surprised. One thing is certain, that the present battlefield is no place to fight on. The wonder is that troops can advance or move in any direction."

     Fred. Grant mentioned that the mud is one of the hardest things they have to fight in Italy. He is also in the Ambulance Service, but is behind the lines in a repair detachment.

     Llewellyn Price, who was wounded in action at Chateau-Thierry, is now back in Bryn Athyn. He was in Pennsylvania's famous 28th Division, and wears the small red keystone on his shoulder as a mark of distinction. This Division was cited for bravery five times.

     Sergt. Harold Sellner, in a letter written from Luxemburg, spoke of the kindness of the Belgians to them. He says it is a fine country, and that they are fine people. CLARA DAVIS.

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     THE ROLL OF HONOR.

     Who does not remember and love him who fights even unto death that his country map be free. (T. C. R. 719.)

LIEUT. W. REY GILL, Colchester, England. Artists' Rifles. Killed in action in France, August 21, 1917.
GUY CHRISTOPHER PEMBERTON, Durban, Natal, South Africa. Killed in action at Arras, France, April 21, 1917.
LEON ROSE, London, England. Royal West Surrey Regiment. Killed in action near Albert, France, July 19, 1916.
REGINALD WATERS, London, England, Wireless Operator. Lost at sea, November, 1917.
ROY S. WELLS, Bryn Athyn, Pennsylvania, U. S. A. 11th R. R. Engineers. Died April 12, 1918, of wounds received in the battle of Picardy.
SECOND LIEUT. FRED. SYNNESTVEDT, Pittsburgh, Pa. Killed in airplane collision at Payne Field, Mississippi, December 16, 1918.

     THE FIELD OF HONOR.

ACTON, GUNNER'S MATE DARIC, Bryn Athyn, Pa. U. S. S. "Vermont," c/o Postmaster, New York, N. Y.
ACTON, REGT. SERGT. MAJOR KESNIEL, C., Bryn Athyn, Pa. War Risk Section, S. O. S., A. P. O. 717, American E. F., France.
APPLETON, PTE. A. J., Colchester, England. 26170, 5th West Riding Regt., D Co., 16th Platoon, R. E. F., France.
APPLETON, SERGT. W. S., Colchester, England. 16156, 56th,Squadron, R. A. F., B. E. F., France.
ASHLEY, 3 A/M CHARLES, Colchester, Eng. 142538, R. A. F., 124th Squadron, Fowlmere Aerodrome, N. Royston, Herts, England.
ASPLUNDH, CAPT. EDWIN T., Bryn Athyn, Pa. Co. E, 103rd Engrs., A. P. O. 744, American E. F., France.
ASPLUNDH, PVT. GRIFFITH, Bryn Athyn, Pa. Co. B, 103d Engrs., American E. F., France.
BARGER, SERGT. GERRIT, Bryn Athyn, Pa. Co. E, 1st Army Headquarters Regt., A. P. O. 716, American E. F., France.
BARNITZ, CORP. GARNER, Glenview, Ill. Co. M, 131st Inf., American E. F., France.
BARNITZ, SERGT. H. L., Glenview, Ill. Mustered out.
BEDWELL, PTE. R., London, England. 46318, 16th Platt., D. Co., 52nd Royal Sussex Regt., Room D 2, Goojerat Barracks, Colchester, England.
BEHLERT, ARTIFICER, L. L. K., Arbutus, Md. 5th Co., 2d Battn., 154th Depot Brigade, Barracks, A. A. 17, 1st Platoon, Camp Meade, Md.
BELLINGER, LIEUT. FEED. H., Toronto, Ont., Canada. R. A. F., 70th Squadron, B. E F., France.
BELLINGER, GUNNER GEORGE, Toronto, Canada. 341319, A Battery, Canadian Reserve Brigade, C. F. Al Milford Camp, Witley, Surrey, Eng.
BELLINGER, M. M. SAPPER THEODORE P., Toronto, Canada. 26, 12th Canadian Inf. Brigade Signals, 4th Canadian Div., B. E. F., France.

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BERGSTROM, PVT. E. E., Denver, Colo. Co. D, Hdq. Battn. G. H. O., A. P. 0. 717, American E. F., France.
BERGSTROM, SERGT. E. J., Denver Col. Provost Guard Co., Hdq., Camp Funston, Kansas.
BLACKMAN, PVT. G. E.. Glenview, Ill. Evacuation Hospital Unit 37, American E. F., France.
BLAIR, SERGT. T. EDMUND, Pittsburgh, Pa. Mustered out.
BOND, SERGT. ARTHUR, Kitchener, Canada. 602108, CO. A, 3rd Reserve Battn., C. E. F., West Sandling, Rent, England.
BURNHAM, CAPT. A. W., Glenview, Ill. C. O. T. S., Camp Lee, Va.
BURNHAM, SERGT. CREBERT, Glenview, Ill. 400th Aero Construction Squadron, American E. F., France.
BURNHAM, SERGT. LAURENCE B., Glenview, Ill. 217th Aero Squadron, Field No. 1, Hempstead, N. Y.
CALDWELL, MAJOR R. B., JR., Bryn Athyn, Pa. Army Staff College, A. P. O. 714, American E. F., France.
CHILDS, CAPTAIN R. W., Bryn Athyn, Pa. A. P. O. 932. American E. F., France.
CHILDS, SYDNEY B., New York, N. Y. A. F. C., c/o Personnel Officer, Headquarters, Camp Mills, Long Island, N. Y.
CLEARE, 2ND LIEUT. A. J., Philadelphia, Pa. R. A. F., c/o Cox & Co., Bankers, 16 Charing Cross, London, E. C. 2, England.
COFFIN, CAPT., R. L., Baltimore, Md. 626 Pioneer Inf., Camp Wadsworth, Spartansburg, S. C.
COFFIN, 2D LIEUT., R. T., Baltimore, Md. 7th Co., 2nd Rec. Battn., 157th Depot Brigade, Camp Gorden, Ga.
COLE, PVT. CHARLES S., Glenview, Ill. 20th Co., 5th Regt., U. S. Marines, American E. F., France.
COLE, PTE. F. J., Clinton, Canada. 654429, Hospital Palace Hotel Annex, Burton, England.
COLE, PTE. OLIVER J., Clinton, Canada. 654822, Co. C, 161st Batt., Witley Camp, Milford, Surrey, England.
COOPER, SAPPER JOHN F., Colchester, England. 107557, 61st Motor Air Line Section, R. Engrs. Signals, Egyptian Exp. Force, Egypt.
COOPER, CORP. WILLIAM R., Philadelphia, Pa. Mustered out.
CRANCH, 2ND LIEUT. EUGENE T., Erie, Pa. Mustered out.
CRANE, GUNNER FRANK, Kansas City, Kans. U. S. S. "Vermont," c/o Postmaster, New York, N. Y.
DAVIS, EDWARD H., Bryn Athyn, Pa. Mustered out.
DE. CHARLES, 1ST LIEUT. RICHARD, JR., Bryn Athyn, Pa. Co. B, 21st Engrs. (Lt. Ry.), A. P. O. 747, American E. F., France.
DEXTER, SERGT. CARLOS V., Meriden, Conn. C. A. S. Troops, c/o Y. M. C. A., Fort Monroe, Virginia.
DOERING, PVT. DAVID F., Milverton, Ont., Canada: Mustered out.
DOERING, CORP. FRANK, Bryn Athyn, Pa. Co. G, 1st P. T. Regt., 2nd Depot Div., A. P. O. 916, American E. F., France.
DOERING, 2ND LIEUT. HAROLD, Bethayres, Pa. Barracks 50, P. T. S. 3rd, Ellington Field, Houston, Texas.
ELPHICK, TELEGRAPHIST FELIX H., Cheam, Surrey, England. R. N. V. R., H. M., Wireless Station, Inchkeith, Leith, N. B., Scotland.
ELPHICK, PTE. F. W., Cheam, Surrey, England. 546246, R. A. M. C. T., Sanitary Section 43, British Salonika Forces, Salonika, Greece.
EVENS, PTE. ARIEL V., Penetanguishene, Canada, 408072, 9th Platoon, Co. C, 42nd Batt., R. H. C. B. E. F., France.

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EVERETT, SERGT. W. E., 124 Putt Road, Colchester, England., Essex Volunteer Regt.
FERDINAND, ALFRED E., Kitchener, Canada. Mustered out.
FINLEY, 1ST LIEUT. HORACE, London, England. 273 Railway Co., R. E., R. S. F., Salonika, Greece.
FLON, ABEL, Paris, France. Marechal des Logis Fourrier, 3e Batterie de 109 long, 117e Regiment d'artillerie lourde, S. P. 114, France.
FLON, PAUL, Paris, France. 13 rue Audry, Rochefoyt sur Mer, France. Musteredout.
FROST, PVT. A. C., Atlanta, Ga. Mustered out.
FROST, PVT. 1ST CL., FRANCIS L., Bryn Athyn, Pa. Machine Shop Truck Unit 322, Q. M. C. N. A., A. P. O. 745, American E. F., France.
GILL, A. B. ALAN, Colchester, England. L. Z. 3624, 142 Maiden Road, Colchester, Eng.
GLADISH, 2ND LIEUT DAVID F., Chicago, Ill. Barren Field, Everman, Texas.
GLADISH, DONALD G., Chicago, Ill. U. S. M. C., U. S. S. "New York," c/o Postmaster. New York, N. Y.
GLEBE, 2D LIEUT. EGBERT, Bryn Athyn, Pa. Mustered out.
GLEBE, CORP. NELSON H., Kitchener, Canada. 751630, 10th Batt., C. R. T., B. E. F., France, c/o Canadian Army P. O.
Grant, CORP. J. F., New York, N. Y. Co. L, 38th Inf., American E. F., France.
Grant, PVT. 1ST CL., FRED. M., Bryn Athyn, Pa. Section D, Repair Shop Detachment, U. S. A. Ambulance Service, A. P. O. 901, American E. F., with the Italian Army.
GUNTHER, PVT. W. H., Baltimore, Md. Wagon Train, Auxiliary Remount Depot 309. Camp McClellan, Anniston, Ala.
GYLLENHAAL, PVT. ALVIN, Glenview, Ill. C Battery, 82nd Field Artillery, Camp Bliss, El Paso, Texas.
HARRIS, CORP. EMERY, Arbutus, Md. Co. F, 305th Engrs., A. P. O. 756, American E. F., France.
HART, CORP. DOUGLAS E., Addiscombe, Croyden, England. 530713, 4 Platoon, 2/15 London Regt., c/o G. P. O., London, England.
HEADSTEN, 2ND LIEUT. JOSEPH B., Chicago. Ill. Mustered out.
HEILMAN, GLENN, Leechburg, Pa. Medical Dept. Base Hospital, Camp Lee, Va.
HEINRICHS, PVT. HENRY, Rosthern, Sask., Can. 3353715, 15th Reserve Bn., A. P. O., London, England.
HENDERSON, CAPT. ALBERT DEAN, Chicago, Ill. Line Officers' School, A. P. 0. 714, American E. F.
HICKS, ENSIGN DARRELL P., Bryn Athyn, Pa. 1529 Brooklyn Ave., Brooklyn, N. Y.
HICKS, PVT. DONAL C., Bryn Athyn, Pa. Mustered out.
HICKS, CADET KENNETH F., Bryn Athyn, Pa. Mustered our.
HILL, DRIVER JOSEPH, Kitchener, Ont. 4901 No 1 Canadian Army Auxiliary Horse Co., B. E. F., France.
HILLDALE, SAPPER J. HARRY, Bryn Athyn, Pa. Mustered out.
HOWARD, PVT. CONRAD, London, England. 180259, 1091 M. T., Convoy, A. S. C., Mesopotamia, Exp. Forces.
HUSSENET, ELIE, Paris, France. 55331, Cie IV. Prisonnier ae b'uerre, an Camp de Hameln, Hanovre, Allemagne. (Wounded and taken prisoner at Charleroi, 1914.)

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Address, c/o M. F. Hussenet, 31 rue Henri Regnault, St, Cloud. Seine et Oise.
HUSSENT, ELISEE, Paris, France. c/o M. F. Hussenet.
JESSEMEN, STANLEY, Toronto, Canada. 285519, 15th Platoon, 4 Co., 13th Batt., C. R. T., B. E. F., France.
JOHNSON, CARL E., Erie, Pa. Co. B, 301st Heavy Batt., American Tank Corps, B. E. F., France.
JOHNSON, PVT. RICHARD, Chester, Va. Co. F. 3rd Engrs., Corozal, Panama Canal Zone.
JUNGE, PVT. 1ST CL. FELIX, Glenview, Ill. Base Hospital 87, A. P. O. 780, American E. F., France.
KING, PVT. ARTHUR, Glenview, Ill. Machine Gun Co., 40th Inf., Camp Custer, Mich.
KING, T. M., Glenview, Ill. U. S. S. "Ypsilanti," c/o J. B. Ellwell & Co., 17 State St., New York, N. Y.
KLIPPENSTEIN, CORP. PETER, Laird, Sask., Can. Mustered out.
KNIGHT, SAPPER JOSEPH, Kitchener, Canada. 1006908, No. 3 Co., 12th Platoon, 6th Canadian R. R. Troops, Field P. O., B. E. F., France.
KUHL, PTE. G. HAROLD. Kitchener, Ont. 751077, 7th Platoon, C Co., 50th Battn., B. E. F., France.
KUHL, GUNNW RAYMOND F., Kitchener, Ont. 33524, B Battery, C. R. A., R. C. H. A., Witley Camp, Milford Surrey, England.
KUHL, SIG. J. RUPERT, Kitchener, Can. 751087, 21st Battn., Canadians, B. E. F., France.
LEONARD, CORP. EDGAR MOREL, Chicago, Ill. Co. T, N. C. O. School, Paris Island, S. C.
LINDSAY, ENSIGN DONALD, Pittsburgh. Pa. Mustered out.
LONG, W. E., Philadelphia, Pa. and Class Petty Officer, League Island. 2224 N. 15th St, Philadelphia, Pa.
LONGSTAFF, SAPPER JOHN C., Toronto, Can. 778322, F. Co., and Canadian Engrs., Reserve Battn., Seaford Sussex, Eng.
LOOMIS, PVT. W. A., Co. A, Military Police, 311 Trains, 86 Div., American E. F.
LUCAS, LOUIS, Paris, France. Mustered out.
LYNN, M. M. SERGT. A. C., Dixie, Ont., Can. 871107, Co. C, 1st Canadian M. R. Bn., B. E. F., France.
MCCAY, L/CPL. C. D., London, England. 155898, 252 Friern Rd., Dulwich, London, S. E., 22. England.
MCQUEEN, SERGT. BENJAMIN, Glenview, Ill. Wounded. Returned to hospital, Ft. Sheridan, Ill.
MCQUEEN, SERGT. HAROLD, Glenview, Ill. Co. M, 131st Inf. American E. F., France.
MORRIS, I/A. M. EDW. B., London. England. 37746, 2nd Squadron. R. A. F, B. E. F, France.
MORRIS, RFN. GEOFFREY, London, England. 301276, Transport Section, 1/5 Batt., L. R. B., B. E. F., France.
MORRIS, PTE. H. C., London, England. 13957, 4th Otago Reg., 25 Baldwin St.. North East Valley, Dunedin, New Zealand.
MORRIS, SERGT. W. J., London, England. 2728, Command Pay Office, London District (Room 106), 168 Regent St., London, W., England. (Address: 24 Westmoreland Road, Bayswater, London, W. 2).
MOTUM, PTE. K., Colchester, England. 49541, No. 1 Platoon, A Company, 1st Battn. Northamptonshire Regt., B. E. F., France.
MOTUM, PTE. NORMAN H., Colchester, England. 013871, 77 S Co., A. O C., Workshops, Hut 34, A. P. 6. 4, B. E. F., France.

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MOTUM, GUNNER PHILIP, Colchester, England. 177762, D. How. Battery, 115th Brigade, R. F. A., M. E. F., Salonika, Greece.
OBERSCHELP, CORP. A. W., Denver, Colo. Hdq. 318th Engrs., A. P. O. 777, American E. F., France.
OBERSCHELP, PVT. J. B., Denver, Colo. Aero Squadron, No. 870, Section 2, Kelly Field r, San Antonio, Texas.
ODHNER, 1ST LIEUT. LOYAL D., Bryn Athyn, Pa. Co. D, 50th Inf., Camp Dir, N. J.
OLDS, CAPT. C. L., Bryn Athyn, Pa. Motor Co. No. 10, Camp Greenleaf Annex, Chickamauga Park, Ga.
PENDLETON. CAPTAIN ALAN, Bryn Athyn. Pa. 63rd Inf., East Potomac Park, Washington, D. C.
PENDLETON, EDMUND, Macon, Ga. Naval Aviation. Mustered out.
PENDLETON. PVT. LOUIS A., Macon. Ga. U. S. Q. M. C., Mechanical Repair Shops, Prov. Co. 4, Unit 302, A. P. O., 722 American E. F., France.
PETERSON, PVT. CLARENCE E., Chicago, Ill. Advance Spare Parts Depot, Advance M. T. S. Depot No. 1, A. P. O., 714, American E. F., France.
PETERSON, ELMER E., Chicago, Ill. Co. 21, 16th Regt., Camp New Isolation, Great Lakes, Ill.
PETERSON, PVT. VICTOR HENRY, Kibbie, Mich. Co. C, 126th Inf., American E. F., France.
PIBERES, SERGT. M. R., Philadelphia, Pa. Co. 2, S. O. S., A. P. O. 702, American E. F.. France.
PITCAIRN, HAROLD F., Bryn Athyn, Pa. Mustered out.
PRICE, PVT., 1ST CL., LLEWELLYN R., Bryn Athyn, Pa. Mustered out.
PRICE, 2D LIEUT. RICHARD W., Bryn Athyn, Pa. Advance School Detachment, 10th Div., American E. F., France.
REICHENBACH. CHARLES A.. New York, N. Y. Mustered out.
RIDGWAY, KENNETH HOWARD, Durban, Natal, S. A., R. A. F., c/o Officers' Mess, West Fenton Aerodrome, Gullane, East Lothian, Scotland.
ROSCHMAN, SERGT. SAMUEL. Kitchener, Can. 126074, 126th Co., Canadian Forestry Corps, Downham Hall., Brandon, Suffolk, England.
ROSENQVIST, SERGT. ARIEL, Bryn Athyn, Pa. Naval Station. Marine Barracks, U. S. M. C., Cavite. P. 1
ROSENQVIST, PVT. FRIEDEL, Bryn Athyn, Pa. Co. C, 305th Field Batt., Signal Corps, American E. F., France.
ROY, SERGT. FRANCIS T., Bryn Athyn, Pa, Headquarters Co. 103rd Engrs., American E. F., France.
SCHNARR, MAT. C. NELSON, Renora, Can. Canadian Corps, Infantry School, B. E. F., France.
SELLNER, SERGT. HAROLD E., Bryn Athyn, Pa. 1st Corps Artillery Park, Depot Section, American E. F., France.
SHARP, 2ND LIEUT. JOEL H., Salem, Ohio. Battery B, 151st F. A., American E. F., France.
SHERMAN, SERGT. ALVIN H., Sandoval, Ill. Co. M, 44th Inf., Camp Lewis, American Lakes, Washington.
SHERMAN, 2ND LIEUT. CARL. L., Sandoval, Ill. Heavy Artillery School, A. P. O. 733, American E. F., France.
SHERMAN, SERGT. GUY H., Sandoval, Ill. Co. M, 31st Engrs., American E. F., France.
SHERMAN, CORP. FRED. L., Sandoval, Ill. S. A. S., A. P. O. 718, American E. F., France.
SHERMAN, MAX H., Sandoval. Ill., U. S. S. "Melville," c/o Postmaster, New York, N. Y.
SHERMAN, 2ND LIEUT. NEIL H., Sandoval, Ill. 39th Co., 165 Depot Brigade, Camp Travis, Texas.

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SMITH, ORD. SERGT. ALDWIN C., Bryn Athyn, Pa. 501st M. O. R. S., American E. F., France.
SMITH, PVT., 1ST CL., EARL S., Bryn Athyn, Pa. 465th Engrs., Pontoon Train, American E. F., France.
SMITH, 2ND LIEUT. HOBERT C., Bryn Athyn, Pa. Co. D, 103d Ammunition Train, A. P. 0. 744, American E. F., France.
SMITH, LIEUT. ROLAND S., Bryn Athyn, Pa. Co. C, 313th Inf., A. P. O. 771, American E. F.. France.
SMITH, PVT. WINFRED, Bryn Athyn, Pa. Casual Section, Camp; Raritan, Metuclien, N. J.
SNYDER, PBT., 1ST CL., WILMER E., Pitts., Pa. 148th Field Hospital, 112th Sanitary Train, 37th Division, A. P. O. 763, American E. F., France.
SODERBERG, ARTHOL E., Philadelphia, Pa. 31st Balloon Co., Camp Knox, West Point, Kentucky.
STAMPS, PTE. ROY, Toronto, Can. 27541, 48th Highlanders of Canada. Hotel Carlton, Villeneuve, Vaud, Switzerland. (Prisoner in Germany for two years and seven months; now exchanged.)
STARKEY, PVT. HEALDON R., Glenview, Ill. Co. 438, Battalion A, U. S. Marines, Paris Island, S. C.
STROH, PTE. FRED. E., Kitchener, Ont. 751124 B Co., 5th Batt., Canadian Engineers, B. E. F.,
France.
SYNNESTVEDT, CORP. ALAN G., Glenview, Ill. U. S. Base Hospital, Camp Merritt, N. J.
SYNNESTVEDT, PVT. ARTHUR, Bryn Athyn, Pa. Mustered out.
SYNNESTVEDT, 1ST CL., HUBERT, Bryn Athyn, Pa. 71st Balloon Co., U. S. Balloon School, Lee Hall, Va.
SYNNESTVEDT, CORP. O. D., Pittsburgh, Pa. Motor Boat Operator, Hdq. Detachment, 5th Gorand Div. Transport Corps, A. P. O. 716, American E. F., France.
SYNNESTVEDT, CORP. RALPH, Glenview, Ill. Co. M. 131st Inf., American E. F., France.
TYRRELL, PVT. HUBERT J., Bourbon, Ind., 17th Aero Squadron, Aviation Section, American E. F., France.
VINET, PVT., 1ST CL., PIERRE, Bryn Athyn, Pa. Section 529, U. S. A. Ambulance Service, A. P. O. 90I, American E. F., with the Italian Army.
WAELCHLI. 1ST LIEUT. NOAH L., St. Louis, Mo. Co. K, 2nd Inf., Camp Dodge, Iowa.
WAELCHLI, PTE. VICTOR, Kitchener, Ont. 751657, Canadian M. G. R. D. (I. B.), B. E. F., France.
WARREN, DRIVER BENJAMIN, Kitchener, Canada. 512956, C. A. S. C. Mech. Transports, No. 8, Ordinance Mobile Workshop (Light). B. E. F, France.
WATERS, PTE. ALAN, London, England. 536551, A Section, I/5th L. F. A., R. A. M. C. T., B. E. F., France.
WATERS, L/CORP. EDW. J., London, England. 202555, A. Co. 5th Reserve Batt., East Surrey Regt., Crowboro Camp, Sussex, England.
WATERS, CORP. E. J., London, England. 118516, Hdq., R. A. F., Cadet Brigade, Shorncliffe, Kent, England.
WATERS, PTE. FRED. G., London. England. 5365,16 A. Section, I/5 L. F. A., R. A. M. C. (T. F.), B. E. F., France.
WELLS, PVT. ARTHUR B., Bryn Athyn, Pa. Battery E, 76th Field Artillery, American E. F., France.
WILSON, STAFF SERGT. FRANCIS. Toronto, Canada. 317006, Canadian Section, G. H. Q., 3rd Echelon, B. E. F., France.
WRIGHT, CORP. NEVILLE, Chicago, Ill. 9th Co., 2nd Air Service Mech. Regt., A. P. 0. 702, American E. F., France.



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NOTES ON THE SERVICE AND ON RITUAL IN GENERAL 1919

NOTES ON THE SERVICE AND ON RITUAL IN GENERAL        W. P. PENDLETON       1919


NEW CHURCH LIFE
VOL. XXXIX          MARCH, 19319          No. 8
     III.

     Prayers in Public Worship.

     Prayer is asking. Something is desired in the mind or spirit, which is asked for, and the asking takes form in speech. The asking or the desire is from a love, and every love is continually asking and seeking for that which it loves. The love may he a desire for some natural end or for some spiritual end. For the latter the spiritual man prays, and for the former the natural man prays. If the spiritual man prays for what is natural, there is still in it a spiritual end; for he knows from Revelation that the Divine ends for man are eternal and not temporal, except so far as these agree with what is eternal. (D. P. 214.) With these ends he wishes to associate himself.

     The prayers of public worship should have a spiritual or eternal end in view. Occasionally they may take a natural form, but still the spiritual end is there. As, for example, for our country we pray that law, order, and freedom may be preserved, as the essential means to the existence of the church. The country provides for natural life and the church for spiritual life. The former is first in time, but in it the latter is present as the end. Thus when praying for the country we are praying for the church. It is so with other things.

     The use of prayer is illustrated by the fact that when we pray it is not only asking but it is acknowledgment.

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In the asking is the acknowledgment of the Divine and the Divine Power and at the same time the acknowledgment of our own limitations, a twofold acknowledgment that makes prayer a most useful exercise for spiritual life.

     Prayers in public worship should not be long. Such prayers are in fact condemned in Scripture. (Matt. 6:7; 23:14Mark 12:40.) In what the Lard says about long prayers, those of the Pharisees were in view, but there are other reasons which favor simplicity and brevity in prayers It is better that there should be two or more short prayers than one long one. When several prayers are delivered, the people responding Amen to each, the attention is held, since there is then also variety and a change of subject. The Lord's Prayer is the model.

     Some New Churchmen have favored using the Lord's Prayer and no other in worship. But there are many prayers in Scripture, and a form of prayer is given in the Writings. (A. E. 1148.) We learn are that prayers other than the Lord's Prayer are taught to children in heaven. (S. D. 5668.) If there are no composed Prayers in a religious service, logic would require that there be no hymns or sermons. It may be said that the regenerating man, in the midst of the distress of temptation, composes prayer in his thought. Prayers in public should be written, unless the minister is able to speak as well as he or others can write.

     In prayers the language should be simple, using words mostly of an Anglo-Saxon origin. There should be but few adjectives, following in this respect our common English version of Scripture. Their general style should be intermediate between poetry and prose. Since a prayer is a petition, and not an address to the people, the doctrinal or didactic element belongs elsewhere in the Service. In rare instances a Prayer may take on a more poetic form, as in No. 32 of the Liturgy. Such a prayer, however, might be chanted, or turned into an anthem.

     In order that the language of prayers may be simple, the ideas must be simple, like simple truths in the literal sense of the Word. When prayers contain simple or general truths, the individual is left free to make his own application.

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     There are prayers of supplication and prayers of adoration and thanksgiving, but the spirit of each is in all, and each is of fundamental importance. Supplication to the Lord, as essential in the act of shunning evil as sin, is taught extensively in the Writings. "He who lives the life of faith performs repentance daily; for he reflects upon the evils in himself, acknowledges them, is on guard against them, and supplicates the Lord for help." (A. C. 8391. See also T. C. R. 528, 538, 539. A. E. 803, and elsewhere.)

     A prayer opens with address to God, confessing some attribute of the Divine, expressing some genuine truth as found in the literal sense which is in agreement with the leading truth of the Service, as expounded in the sermon.

     The department of Prayers in the Liturgy calls for future revision. It was seen to be incomplete, but as it supplied our needs better than before, it was decided not to wait for further improvement, since the need for a new book of worship was pressing. The number of prayers in the collection might be reduced, but there should be more prayers of adoration and thanksgiving, or prayers in confession of the Divine attributes.

     Individual Worship.

     In the Sunday Service there are two elements of worship, individual and common; or the prayers which the member of the congregation offers in his individual capacity, and those which he delivers in common with the rest of the congregation. The worship of the individual runs as a thread through the Service, even when he worships together with others; but we here refer to certain individual acts of worship which a member may perform independently of others.

     The habit and custom of individual prayer to the Lord, on entering and leaving church, is desirable on account of its spiritual use. Individual worship ought then to take place, even if the worshipper does not kneel; but the act of kneeling is an outward representation of humility of spirit, and by reaction tends to cultivate it. (See the note on the Introit.)

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     There should be a condition of quiet and silence in the church and its audience room for at least a half hour before the Service, and for a period after it, for the sake of the individual worship and meditation of those who may wish to come early or remain after the church service. For the same general use the church should be open every day in the week, where it is possible to arrange for it.

     By the silence in the church before and after the service is not meant that there should not then be organ voluntaries.

     The Word in the Sacrarium.

     In the old Cherry Street Society of Philadelphia, even before the Civil War, and also in the early days of Academy worship, it was the custom to take the Word out of the Sacrarium and lay it upon the altar, leaving the Sacrarium empty. Afterwards,, in the building on North Street, a complete set of the Writings was left in the Sacrarium, and only the Word in the letter removed to the altar. A reaction then came, resulting in our present custom of having only one copy of the Word, and opening it at the beg-inning of worship, leaving it in the Sacrarium. This was based upon the fact that the tables of the Law were not removed from the ark, nor the copies of the Word from the Sacraria of the heavenly societies. (See S. S. 72, 73; A. R. 669.) It was also seen to be simpler, and more in agreement with the principles of ritualistic art, not to have so many volumes before the eye in the Sacrarium; neither was this the place to advertise our faith that the Writings are the Word; nor did it seem appropriate to leave the Sacrarium empty during the
Service.

     Attitudes in the Service.

     The general attitudes of the body in the Service are kneeling, sitting, standing, bowing, and also walking, as in the procession. These are all significant, for we read that there is a correspondence of thoughts and affections with the actions and gestures of the body. (A. C. 4215.) Action and speech are the two leading expressions of the state of worship. Action is the first, and was more prominent in the worship of ancient times than it is now. There was even dancing, by which they praised the Lord. (A. C. 8339; A. E. 700.)

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"Humiliation of heart produces kneeling." (A. C. 4215.) After humiliation there is adoration, which latter is outwardly expressed by standing. To sit signifies tranquillity, quiet, rest." (A. C. 3552; A. E. 687.) After the kneeling on entering church there should be a period of sitting before the active worship commences, in order that in a state of tranquillity and rest there may be a shutting out of the anxieties and cares of the world. (A. C. 6313) To stand before any one signifies to be present with him, in this case to be present with the Lord. (A. C. 5336, 5638) It also signifies that we are willing to hear the Lord, and do what He commands. (A. R. 366.) The purpose in coming to church is thus given outward expression. All these attitudes are attitudes of acknowledgment, praise, and worship.

     Collective Reading of the Word.

     All that is said in the Writings about the use and effect of reading the Word applies to a collective as well as individual reading. In fact, public worship may be defined in general as a collective reading of the Word, oil the reading of many in common; for all read together even when the minister reads the lessons. The individual always receives more by what he has in common with others than when by himself alone. Herein lies the great value and use of public worship. There is a more full and complete opening into heaven, a more extended angelic consociation, and a greater sphere of holiness, when many read and sing together, than when one reads or sings alone. (See article on this subject in the LIFE for June, 1913.)

     A Period of Silence.

     By a Period of Silence is meant a pause in the worship, in which there is no voice or sound, no movement of the body, a stillness and quiet, as if all things were at peace and rest. That silence has a place in ritual, is evident from the following passages of Scripture: "Let all the earth be silent before Him." (Hab. 2:20.) "Be silent to the Lord, and wait patiently for Him." (Ps. 37:7.) "Truly my soul is silent unto God." (Ps. 62:1.) "Keep silence before me, O islands." (Is. 41:1.)

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"Be silent, O all flesh, before the Lord." (Zeck. 2:13) "The Lord shall fight for you, and ye shall be silent." (Exod. 14:14.)

     The ritual of silence appearing in Scripture, its use among the ancient and modern Gentiles, and even in the Christian world, furnishes a full degree of evidence that it was a custom in the Ancient Church itself. From the abundance of ritual handed down to us, we are to choose what is conducive to the sphere of worship in the New Church; and the ritual of silence is undoubtedly one that may be brought into use even now as it was in ancient times.

     It may be difficult to produce a complete period of silence in worship under present conditions, but it is worth persistent effort. We may here remark that it is not difficult for the minister to introduce silent pauses at any point of the Service, in reciting the parts that are assigned to him. Such pauses are generally regarded as useful for rhetorical effect, but in ritual they have even greater use, fulfilling in the ultimates of worship the Scriptural injunction to be silent unto God.

     As to the meaning of the word silence in Hebrew, Cruden says, "This word does not only signify the ordinary silence or refraining from speaking, but also to be quiet, to remain immovable." If this full meaning of the Hebrew term could be carried out, the effect would be so manifest that no doubt would remain as to its usefulness in the ritual of the church.

     A word may be said about the spiritual meaning and use of silence, for there is a silence of the spirit as well as that of the body. We read that there is a serenity, silence, calm, after temptation, (A. C. 842); that silence is caused by wonder and astonishment at the presence of the Divine, (A. R. 389; A. E. 487); and that it signifies the cessation of the activity of the love of the world, its cares and trials. (A. C. 8176.) These states of silence in spirit might well have a representative place in worship, and thus receive ultimate expression in the outer world. But even if it be not introduced into the body of the Service, it may at least be brought into practice by the individual worshiper before or after church. As we have said elsewhere, provision should be made for silence in the building at such times.

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     The Singing of the Psalms.

     The Psalms, externally considered, were written not only to be read but to be sung. There are three kinds of vocal expression available besides reading, by which the above purpose may he carried into effect; these are intoning, chanting, and singing. As to the first kind, the minister may intone his portion in the psalter and the antiphons; for the second kind, we have the chants; and for the third, the anthems and the compositions of the Psalmody, as also the hymns. A thorough rendering of these kinds by the minister, choir, and congregation in praise of the Lord will add much to the beauty and delight of worship.

     Congregational Singing.

     In an ideal condition the whole congregation would be trained as a choir or chorus, but in our present limitations a specially appointed choir is a necessity. Still, some congregational practice may be attempted, if a distinction be made between the work that is expected of a choir and that of the congregation. In congregational practice the work should in no sense be made a burden. Not over fifteen minutes should be given to the practice of the Sunday service, and it should follow some other important reading, such as the Doctrinal Class. The main purpose should not be musical thoroughness or accuracy, but it should be treated rather as a musical recreation, instruction being considered as secondary or remote. Hence, every piece should be sung through without interruption by the leader, with all necessary musical instruction to follow. If a thorough musical drill be attempted, like that expected of the choir, the attendance will fall off, and the work will fail. What is here said does not refer to occasional musical gatherings, whose only purpose is the spiritual recreation of singing the music of the church, in which no instruction is attempted, and which may, of course, be extended over a greater length of time than that suggested above.

     The Organ.

     By common consent, the organ, on account of the serious and solemn beauty of its tone, is considered the most suitable and appropriate instrument for use in public worship.

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In ancient times the organ and the harp were played together, (A. C. 417, 419), in order that both celestial and spiritual affections might be represented; and for the same reason the two may still be used. The character of the music should, of course, receive attention. It should be music that is appropriate to worship and its periods. The music of the prelude should be mostly soft and subdued, expressive of humiliation. The interlude should express aspiration, and the postlude rejoicing. In the prelude, it is as if we were kneeling. In the interlude, it is as if we were standing and looking upward. In the postlude, it is as if we were marching forth with songs of rejoicing, glorifying the Lord because of His coming, and the redemption then effected. But there is room for much variety, according to the various states of worship.

     A Stole for Preaching.

     The Holy Supper and the Sermon are the two essential functions of the Service. A change in the garment of the priest on entering either function is desirable. For the Holy Supper a chasuble is already in use, and a stole for preaching might be introduced, for the distinguishing of these two leading functions. The stole may be put on when the sermon begins, and removed at its close. This may be done in the pulpit in the view of the people, or the minister may retire to the vestry during the interlude for the purpose.

     Transitions.

     For the perfection of the Service it is necessary that the minister take note of the transitions from one portion to another, and see that the intervals are properly filled; otherwise, an awkward gap or hiatus may occur, and the attention of the worshiper be diverted from the regular order and flow of the Service.

     Examples where gaps or breaks in the Service would occur, without infilling words or sentences, are at the Amen after the opening Sentence, the notification of the ending of the Lessons, Let us pray after the Two Great Commandments, the Invocation before the Sermon, and the Ascription after it; besides other examples.

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But it is to be observed that the mere filling of the interval of transition is in each case secondary to a more important use, which use has been noted in the cases where it occurs in the Service. The value of such attention to detail receives illustration in the truth that perfection of a form is according to the perfection of its parts, and according to such perfection is its efficiency for use.

     A Mutual Salutation.

     While the personality of the priest, and his personal relation with the people, is a thing in itself far away from ritual, yet a very brief and passing touch upon it at an appropriate place in the Service is of use. Such a salutation has had a place in Christian ritual from an early period, and doubtless existed in some form in the ritual of the Ancient Church itself. This may be inferred from the expression in common use, Peace be unto you. (See Gen. 43:23; Judges 6:23 and 19:20; I. Sam. 25:6; Luke 24:36.) The form now used in the Catholic Church, and in the Church of England, is simple and beautiful, The Lord be with you, to which the people respond, And with thy spirit, that is, Grant thee spiritual enlightenment. This is hard to improve upon, yet there is a hesitation in using old forms, and a desire to wait until we can find something as good or better. The form just quoted is in part from Ruth 2:4 "Boaz said unto the reapers, The Lord be with you, and they answered him, The Lord bless thee." There is also a form of mutual blessing in Psalm 129:8, The blessing of the Lord be upon you, and the response, We bless you in the name of the Lord. There are similar forms in other portions of Scripture.

     In the preparation of our present Liturgy, there still remained some hesitation and doubt as to a suitable form, but not as to the thing itself, which the present writer still regards as beautiful and appropriate. He leaves it, however, for future consideration, with the final suggestion, that the proper place for it is at some point near the close of the Service, and not after the Creed, as in the Episcopal Book of Common Prayer.

     (To be continued.)

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STANDARD FOR THE PEOPLE 1919

STANDARD FOR THE PEOPLE       Rev. J. E. BOWERS       1919

     "Lift up the standard for the people." (Isa. 62:10.)

     In the doctrines of the New Church the love of one's country is taught and commended as a principle of religion. This is because of the law of charity, which is love towards the neighbor. And our country is the neighbor in a higher sense than any individual man, or any society of men, in the country. They who love their country, and are law-abiding citizens of it, and endeavor to promote its welfare by doing uses for the common good, in this life love the Church, which is the neighbor in a still higher sense than our country. And in the other life they will love the Lord's kingdom, which there will be their country. For the Lord's kingdom is the neighbor in the supereminent degree. And to love the neighbor in this sense is to be in love from the Lord to the Lord Himself, the Supreme, who is All in, all of His kingdom. He is mercy itself, which is or His infinite love towards the whole: human race.

     The ensign or flag, which is the standard, as a symbol of the country or nation, is set up in high places, so as to be conspicuous. And being seen, it inspires in those who are well-disposed the spirit of patriotism, a love of and devotion to their country. In case of necessity they are willing to follow the flag into battles, and to fight in defense of their beloved country. Nevertheless, the mere thought of war is unpleasant to them. And they much prefer that the nation may be in peace, within its own borders and with all other countries, regarding them as so many neighbors. For they have more or less of the Christian spirit of good-will to men, wishing all both temporal and spiritual prosperity.

     What has been said leads us directly to the spiritual idea of the standard for the people, which is the subject of the text. It is in the nature of things that people must have a standard,-some principle to look up to, and to follow as an ideal, or as a formulated belief. And most men have some sort of a standard.

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But when we begin to consider the spiritual idea of a standard for the people, in the light of genuine truth, according to the doctrines of the New Church; when we examine the standards of faith of the sects of Christendom, and compare them with the teachings of the Word of the Lord, we soon see clearly that these standards, as to all doctrinal statements, are erroneous, illusory and irrational.

     In the so-called orthodox Christian world, the standard, in the most general terms, is the idea of a trinity of persons in the Godhead, and of salvation by faith alone. But this erroneous idea is a falsification of the fundamental truth of the Word, which is that God is one in essence and in person, in Whom is the Divine trinity, and that the Lord Jesus Christ, in the Divine Human, is the one and only God. From the idea of a trinity of Gods have originated all the falsities of faith in the first Christian Church. These falsities have issued as turbid and foul waters from an impure fountain. Not a single truth of the Word remained that was not perverted. With the Jews, before the incarnation of God in the person of our Lord, the Divine Law was set aside by the traditions of mien. And a similar spirit was manifested in later ages, by those professing to be Christians. The perverse notions and fallacies of the self-intelligence of men were substituted for the Divine teaching of the Lord our Savior, as given for the sake of the salvation of the human race in the New Testament. And in this was the beginning of the ages of mental and spiritual darkness, the great affliction and persecution, through which the first Christian Church passed, until its end came.

     During all the ages of the past there were those among pagans, as well as among Christians, who attained salvation and eternal life. It is so now, and ever will be. But we know that confirmation in falsities of religion is ultimated in evils of life; and in this case man cannot be saved. We also know that the falsities which caused the consummation of the former church with but slight modification still generally prevail. Thus, for examples, may be mentioned the false teaching concerning the atonement, redemption and salvation; the falsity of ascribing to God wrath, revenge and cruelty; the absurd notion of the resurrection of the material body; the irrational conception as to the manner in which the Second Advent of the Lord is to be effected; the idea that in connection with that event the physical earth and the visible heaven are to be destroyed.

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     If it be asserted that there are few people who believe these things at this day, then the question is: What do they believe on these most important subjects of the Christian religion? And the answer is: There are very few at this time who have faith to believe in anything that is spiritually rational. We live in an age of naturalism, and there is a state of indifference to distinctively spiritual things; to the eternal verities concerning the kingdom of God. Falsities have increased greatly within the past century; and they continue to appear in the world in various new forms of religiosities. But these are acceptable to natural-rational men; and especially to those who are in a negative state with regard to revealed truths, which are the Divine truths of the Heavenly Doctrines of the New Jerusalem, from the Word, and which are the Word.

     It was by men who professed to believe in the teachings of the Divine Founder of the Christian Church and of His apostles that the Word was falsified. The Lord Jesus Christ was rejected as the one "true God and eternal' life" when He was made the second of three persons of an imaginary Godhead. He is so rejected now by all who deny or refuse to believe in His sole and Supreme Divinity. The vain sophistry, the insidious falsity, of men saying with their lips, that they believe in one God, when in their hearts, according to their faith, they believe in three Gods, has in the course of many centuries vitiated the entire theology of the former church. And, therefore, it became an absolute necessity, and it was according to the order of the Divine Providence, for the Lord to establish the New Christian Church, described as the Holy City, the New Jerusalem, in the Apocalypse. But as to the old vastated church, darkness still covers the earth, so densely that scarcely a ray of the light of truth can enter into the world.

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     There being such vast multitudes in falsities, which are the cause of mental obscurity, and on account of the hereditarily perverse conditions of past ages, there is a powerful sphere of influx into the minds of men, principally from the spirits of the dragon, the destroyers of the Church. Thus there is a plane for the influx of the hells, which operate through the world of spirits, the ultimate effect of which is that there is produced in the natural world a tremendous flood of evils from falsities. There is also the reverse effect of this influx, that is, of falsities from evils, as the cause of this spiritual flood. And the destruction and devastation of it, with regard to the internal state of the minds and souls of men, it is indeed appalling to contemplate, in the light of the doctrines of the New Church on the subject. But people who are in the sphere of the influx of falses and evils, which is agreeable to their nature, do not know nor care about their internal state. Man cannot know himself as he is, unless he receives revealed truth, repents of his evils, and examines himself in the light of the truth. The Lord, in speaking of the consummation of the age, says in Matthew 24, that as in the days of Noe, they knew not, or did not take heed, till the flood came and took them all away, so shall it be also in the coming of the Son of Man. The Son of Man is the Lord as the Divine Truth. And His coming is His Second Advent, in His Revelation in the Writings of the New Church. Thus His New Advent has been effected.

     Intimately related to our subject is the teaching that if the Lord had not come into the world in the Human at the end of the Jewish church, to do the Divine work of redemption, the salvation of mankind would have been impossible. And also the teaching that if the Lord had not come again in the Divine Human at the end of the first Christian Church, in a new Revelation of the Divine truth, which is the Word,-in a new manifestation of His Divine power as to the ultimates of the Church, and thereby to do the work of redemption anew,-the human race would have perished in the flood of falses and evils just alluded to. And if the whole human race had been submerged by this flood; if the connection between the angelic heaven and the Church had been entirely severed; then the earth itself would have undergone dissolution.

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But the Lord creates every earth for the end that it shall be inhabited by men, and that it shall be a seminary of heaven. And the Lord always provides that the existence of all the earths of the universe may be perpetuated, and may forever continue to serve the beneficent ends and uses for the sake of which they were created. The preservation of the universe is the perpetual new creation of all things which are in existence.

     It is evident that by the "standard" in the text is meant a Divine standard; which, therefore, could only be given by infinite Wisdom from infinite Love, and thus could be given by the Lord alone, for the sake of man's regeneration, and thereby his preparation for the life of heaven and its felicity. In giving such a standard, the Lord provided for all things needful, as to the relations between man, the finite being, and Himself, the Infinite. This could be given only by Revelation; and indeed by a new Revelation, which includes and is the fulfilment of all former Revelations in the history of the Church. And this is the Revelation made by the Lord at His Second Advent, in the Writings of the New Church. The Lord's servant, Swedenborg, whose word we can implicitly believe, declares that therein the Lord has revealed arcana which in excellence surpass the arcana ever revealed since the beginning of the Church. (C. L. 532.)

     Thus, in the most comprehensive application of the text, all the doctrines and principles, all the laws and precepts, of the whole and of every least part of the Revelation contained in the Writings of the New Church, constitute the Divine Standard. And it is given for the angels in the heavens as well as for men on the earth. No man nor angel could add an iota thereto. In its infinite fulness it is sufficient for all time and to all eternity. And it is this Divine Standard that we, as men of the Lord's New Church, are commanded to "lift up." That is, we are to exalt, to acknowledge, and to venerate this Standard, as the supreme authority concerning all things in the individual and corporate life of the Church; or as to the establishment of the Church, the kingdom of God with men. For this authority is not of man, but in the Lord.

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     New Churchmen, in any degree of intelligence in spiritual things, will certainly rejoice in the blessed privilege granted them, of elevating and honoring the Divine Standard, in the sense just indicated. And they will defend it with zeal on all occasions. But so doing will expose them to wars, to serious internal mental conflicts, which are spiritual temptation-combats. Without passing through such states, in a more or less grievous form, no one call be regenerated. But the Lord, who, in the human, from the diabolical sphere of all the hells, suffered the most grievous temptations, even to the last of them, the passion on the cross; the Lord, who subjugated the hells, controls and rules them forever; Who made His Human Divine; and is called a Hero of war, and is said to be mighty in battle: He defends man in all states of temptation, and enables him to gain the victory over the cruel and desperate enemies of his salvation.

     In the verse, the last clause of which is the subject we are considering, it is written: "Go through the gates; prepare ye the way of the people; cast up, cast up the highway; gather out the stones." In the internal sense of these words the Advent of the Lord is treated of, and preparation to receive the truths of genuine faith then revealed, and to receive the goods of charity by means of these truths. As soon as this preparation becomes effective, and there is an appreciation of things spiritual and heavenly, there will be a desire to enter in through the gates into the Church, to be consociated with those who are of an organic body of the Church. And baptism is the first gate. By entering in through this gate there is also effected consociation with the angels of the New Christian Heaven, in the spiritual world. And thus a person decides as to the way in which he will go forward in the journey of life. Then falsities are rejected, evils are repented of and thenceforth resisted, and under the Divine protection and guidance, progress is made in the heavenward journey. Thus the Christian's faith, derived from the good of love from the Lord, will increase. The beauty and glory of the Heavenly Doctrines, as the Word in its spiritual sense, will be seen ever more clearly, and will be read with ever greater delight. And this will give courage to acknowledge the standard of the Lord's New Church, on all occasions and under all circumstances.

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     This standard is of inestimable value and importance, in every conceivable way. By it all things concerning the earth and the heavens, all things of human experience and observation in this world, and of the wonders of existence in the spiritual world, can he correctly estimated and rationally understood. It is the measuring line, by means of which the qualities of all the strange modern fanaticisms and cults which have arisen call be thoroughly tested in a moment. Again, our standard is very simple, as to its application and use, to anyone of spiritual intelligence. For it is like the golden reed to measure the city, concerning which we read that it "signifies that there is given by the Lord, to those who are in the good of love, the faculty of knowing and understanding what the quality of the Lord's New Church is, as to doctrine and its introductory truths, and as to the Word from which they are derived." (A. R. 904)

     According to many things written in the prophets, and taught by the Lord while He was in the world, as given in the Gospels, understood in the light of the doctrines, it is evident that the consequences of the fall of man were most fully ultimated in the consummation of the age, and indeed in the Last Judgment at the end of the first Christian Church. At the close of the first era of that Church men formulated dogmas which to us at this day are quite amazing, on account of their absurdity. These dogmas, and many others which were conceived by the perverted imaginations of men in later times, such as predestination, teaching the dreadful notion of the damnation of infants; as substitution and the vicarious atonement,-the idea of the innocent Son of God suffering in the stead of guilty sinners, even an ignominious death by crucifixion, that the supposed wrath of God the Father might be appeased, and His offended justice satisfied; these enormous falsities, which are scarcely equaled by anything in the entire range of paganism, were the fulfilment of "the abomination of desolation, spoken of by Daniel the prophet." (Matth. 24:15.)

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     But through all the ages of barbarism, during which the inhumanity of our race almost universally prevailed, the ever-merciful Lord, whose patience is infinite, was preparing the way for the establishment of the Church of the New Jerusalem, the crown of all past dispensations of His Church on the earth. And notwithstanding the sad and lamentable conditions which still exist with vast multitudes throughout our benighted world, what marvelous changes for the better have already been accomplished since the Lord executed the Last Judgment in the world of spirits, and effected His Second Advent; and this in the most wonderful manifestation of His Divine power and great glory! To describe these changes merely in general would be a laborious task, and would fill a volume.

     To mention only a few of the changes referred to: The Word in the sense of the letter has been given to many millions of people, who in former centuries did not have it. This has been done in the Divine Providence because the gentiles are being prepared to receive the doctrines of the New Church, and this preparation is effected in a great degree by means of the letter of the Word. This is the Divine Truth in the ultimates of order, from which is derived all spiritual power for good with man. The Lord is no doubt already doing wonderful things on behalf of the gentiles, by means of the letter of the Word, which to some extent exists among and is read by them, although they are in ignorance of this, and of their spiritual state.

     The art of printing has been perfected, so that the Writings of the New Church can be, and have already been, extensively published in several languages, and have been circulated broadcast throughout the world. If we could know it, we would probably find that in every nation there are at least a few people who have some of the Writings in their possession. And any one of the sacred volumes is like a fountain of living water to those who are athirst,-to those who ardently desire truths in the form of rational knowledges, for the enlightenment of their understanding. We can not only hope, but can assuredly believe and expect that the Lord's new Revelation will in the future be acceptable to, and will be received by many among the gentile nations, and will become the universal means of spiritual instruction, and thereby of the salvation of those who will live according to the precepts in the Word.

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By the Word is meant Divine Revelation in all the forms in which the Word has ever been given to mankind since the very beginning of the Church.

     With regard to the changes that have come to pass since the ever-memorable year, 1770, when the New Church began to descend from God out of the New Christian Heaven, one of the most remarkable of these changes is that predicted in the Writings concerning the state of the Church in the future. The servant of the Lord informs us that he conversed with the angels on this subject. They said they did not know the future, because to know things to come is of the Lord alone. But they knew that henceforth the man of the Church mill be in a more free state of thinking on matters of faith, because spiritual liberty has been restored to him. (L. J. 73, 74)

     The restoration of spiritual liberty to the man of the Church is one of the momentous consequences of the new redemption brought by the Lord, in the wonderful things He did in preparation for that sublime event in the history of the Church, the Advent of the Lord. For some ages it had been taught in the Old Church that the understanding is not to be exercised concerning the teachings of the church, but that it is to be kept under obedience to faith. Thus men were deprived of the freedom, of thinking rationally about the doctrines contained in the Word of God, and were enslaved by man-made dogmas. But this spiritual domination over the mind and conscience of men; this iniquity of ecclesiastical tyranny, in the suppression of human reason and common perception, which even well-disposed men have, and which ought to be encouraged rather than stifled; this cannot now be so rigidly enforced as in the past. In nearly all of the nations there is now greater freedom in matters of religion. There are more people who will think for themselves, who will make some use of their reason, and will refuse to believe in blind faith the gross falsities of so-called churches. Natural intelligence is advancing, and is of service for the sake of spiritual culture.

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     No one can live a human life, be reformed and regenerated, and thus come into conjunction with the Lord and into consociation with the angels of heaven, unless he be in a state of freedom in spiritual things. To live a human life is to act in freedom according to reason, when the understanding is enlightened by the truths of doctrine from the Word. This is because the faculties of will and understanding are in man from the Divine Human of the Lord. Man is not life, but a recipient of life from the Lord, the infinite Fountain of Life.

     After the Last Judgment, in the year 1757, and after the dragon was cast down, there was joy in heaven, we are told. The angels rejoiced because they realized that the Lord's new redemption, wrought by that great event, was on behalf of both angels and men. For thereby it was provided by the Lord that the heavens should exist in their integrity to eternity, and that the Church of the New Jerusalem should be established with men to endure forever.

     On account of the wonderful change that had taken place in the world of spirits, the light of the Sun of Heaven, which had been intercepted by the Dragonists and Babylonians, could again illumine that world. And that Divine Light, in the operation of the Divine Truth from the Divine Good proceeding from the Lord, made it possible evermore for men receptive of the teachings of Revelation to come into new states of spiritual enlightenment, in the natural world. And this is the cause of the extraordinary natural intelligence, here manifested in a thousand ways, even on the part of many who take no particular interest in matters of religion.

     The standard which has been given in our Heavenly Doctrines is in accord with all the laws of the Divine order. And in so far as this standard is adopted as the rule of life, it will be the means of elevating human minds into the sphere of heaven, into the sphere of the Divine which constitutes heaven. From that sphere of influx men will have heavenly desires and devout aspirations. Their thoughts and affections will be purified by the communications of heavenly love in the course of the life of regeneration. This will be effected according to order, which is that good is imparted to man by the Lord according to the quality and in the degree of man's reception of the truths of the Word.

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Thus the New Jerusalem will descend from God out of heaven, and the kingdom of God shall be established on the earth.

     The standard of our faith, as men of the Lord's New Church, is the principle stated in the most general expression of the doctrinal position of our beloved General Church of the New Jerusalem: THE DIVINE AUTHORITY OF THE WRITINGS. This principle is the essential thing to the very existence of the New Church. And to teach the Heavenly Doctrines distinctively, according to this principle, and in all things to conform our life thereto, is to lift up the standard for the people. Amen.
WHAT ARE THE ACTUAL DANGERS OF MODERN SCIENCE? 1919

WHAT ARE THE ACTUAL DANGERS OF MODERN SCIENCE?       WILFRED HOWARD       1919

     Ten years ago it was common to hear it said among certain New Churchmen that he or she, having entered more deeply into the realms of the exact sciences, had been "sphered."

     The term was well chosen. It usually conveyed a sense of uneasiness, a subtle indescribable something that did not easily come within the realm of things clearly defined. Being vague, its consequent suggestions were also vague, covering a wide field of supposed mental reactions in the one "sphered," varying all the way from a personal admiration for a University Professor or Professors outside of our own sphere of thought to a complete change of attitude toward those fundamental ideas that are usually included in the term "Academy Principles."

     The suggestions conveyed by the expression, "sphered," were limited only by the imagination of the hearer. To obtain a clearly defined statement of the exact evils or dangers of science was extremely difficult. Hence there have grown up with us two schools of thought, the one maintaining the old traditional perception of the danger of the reactive influences of modern scientific education on the fundamental principles of New Church thought and life, the other maintaining that the broad scientific training of the modern university can act as a fit basis for a more interior perception of the Truths of Divine Revelation.

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     Two years ago it was stated by the head of the science department that the sciences as taught in the universities were indeed "insidious." But here again there was given no ground for direct attack. Whether the insidiousness existed in the facts of science themselves, in their mode of presentation, in their reception by the individual, in a tendency to depreciate faith in spiritual doctrines, or in a series of complex causes, was not stated.

     The bite of a snake or of a mad dog is dangerous because of the obvious effects upon the person receiving the injury. The abstaining from food for any length of time is dangerous because of its effects upon the system. The constant study of one subject at the expense of others is dangerous to the development of the mind, because it produces a one-sidedness that is inimical to true rational progress. The faith and practice of the dead Christian Church we hold to be decidedly dangerous, because it leads directly to a state of spiritual death. On all planes, whether bodily, mental, or spiritual, the cause or object,-the thing that is dangerous,-is measured directly, and in the degree that the effects from such causes are directly seen or felt. To state that anything is dangerous, without at the same time presenting the direct effects of the danger implied, would be considered irrational indeed. But with us the sciences have long held the position of being dangerous in a manner that is at least vague and uncertain. Guided by the intuition of a strong perception from the Writings, New Churchmen have branded them as dangerous. To some this is sufficient, to others it is not, and to the latter, the lack of directly implied effects, detrimental to either spiritual or mental progress, has made the statement to be as of no weight,-the mere unsupported expression of a theological dogmatism.

     Along with an undefined policy in the realm of thought there has followed a consequent undefined policy of action. Those imbued with the faith of benefits to be obtained from a scientific education have obtained elsewhere the needed scientific facts.

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Those holding to the old traditional ideals have continued their education somewhat along their own lines, and have been content to remain in the cloisters of ignorance, shrouded with the spheres of a so-called theological dogmatism.

     Hence the dangers of science have been reduced with us to a personal equation, with a strong belief in their non-existence on the one hand, and an equally strong, though perhaps rationally unsupported belief in their existence on the other.

     To say that the traditional beliefs have been or are rationally unsupported may perhaps be criticized as too strong a statement. It may be argued that the traditional ideals were indeed rationally supported from the very light and power of the Writings themselves. What we mean is simply this: That the evidence sufficient for one generation will never satisfy the next. To illustrate: In an article in WORDS FOR THE NEW CHURCH, entitled "Science in the Light of the New Church," treating of true and false science, we read: "Physicists inform us that the sun's ray is composed of seven or more colors, and that these may be reduced to three primary colors, red, blue, and yellow. From these all combinations, new colors, and shades, arise. True science, however, teaches that all odors are reducible to two,-red and white,-and that their modification on a ground of dark gives rise to every possible variation." And there the subject is dismissed. Again we read: "What a destructive warfare will the Church wage against an arrogant physiology, and a falsely systematized botany!"

     It will be generally agreed that statements of so general and sweeping a character, no matter how true they may be, have lost power with the present generation when applied to the exact sciences. The age of broad generalizations is past, and we seem to be entering upon something of an age of particulars. The former age having passed, the evidence satisfactory to that age passes with it.

     Turning from the past to the present, we ask ourselves: What evidence do we find, first in the Writings themselves, and second in the scientific world, and among those associated with it, that will enable us to determine some of the actual dangers elf the science of the world of today?

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     USE AND ABUSE OF SCIENCE.

     Taking up first the affirmative aspect of the subject,-the use of the sciences in the development of the rational mind, we find abundant testimony in the Writings. To quote:

     "All things whatsoever of the external man are nothing else than things of service. Hence also all scientifics are nothing else than things of the external man, for they are procured from terrestrial and worldly things by sensual things, in order that they may serve the interior or rational man, this the spiritual, the spiritual the celestial man, and thus the Lord. In this wise they are mutually subordinate to one another; and as exterior things are subordinate to interior things in their order, so all and everything is subordinate to the Lord, according to order." (A. C. 1486.)

     Again we read:

     "Man's interior mind views the things of the natural memory, and the things which are there it sublimates, as it were, by the fire of celestial love; and it takes them up, and purifies them into spiritual ideas. That this takes place, man does not know so long as he lives in the body, because while there he thinks both spiritually and naturally; those things, however, which he then thinks spiritually he does not apperceive, but only those of which he thinks naturally. But when he comes into the spiritual world, he does not then apperceive what he had thought naturally in the world, but what he had thought spiritually. Thus the state is changed. From this it is evident that man is made spiritual by knowledges and sciences; and that they are means for growing wise; but only with those who acknowledge the Divine in faith and in life." (H. H. 356)

     Again:

     "Faith must act into scientifics, and acquire scientifics, that they may serve it as a body, and thus as a fulcrum for the understanding; for except from the objects of the memory man call scarcely understand anything." (Adversaria, Jeremiah 23:17)

     Concerning the value of the sciences, considered in themselves, we read:

     "The learned in this world can with difficulty understand that the natural sciences and human philosophy not only obscure, but also wholly cover up and thus extinguish the light of spiritual truths; when yet there are truths in them, and they are of so great use to confirm and as it were to illuminate spiritual truths. The spirits with whom I was speaking, who could not understand this, represented natural truths as transparent, through which spiritual truths might shine.

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The learned of the world also think so; nor does anyone think otherwise on this subject unless the Lord has taught him. I was permitted to reply, and to represent to them that those truths in themselves are darkness and thick darkness, but that when illuminated by spiritual truths, which are from the Lord, they become as it were transparent. For the Lord's light is within spiritual truths, and this makes natural truths lucid, but never vice versa. For it is contrary to order, and also contrary to all reason, that what is in itself dead, and thick darkness, should give life and light to those things which are of life and light." (S. D. 2634, 2635)

     Concerning the destruction of the spiritual and rational planes of the mind by the sciences, we read as follows:

     "The erudition of those who are sensual, [that is, whose minds are enlightened merely by natural light], does not ascend beyond such things as appear in the world before the eyes, which they hold in their memories. These they contemplate and examine almost in a material manner, although these very same sciences serve the truly intelligent in the formation of their understandings... Yet sensual men can reason, some more cleverly and acutely than others, but from the fallacies of the senses confirmed by their scientifics. And because they can thus reason, they consider themselves wiser than others. The fire which, with its affection, kindles their reasonings is the fire of the love of self and the world." (H. H. 353.)

     Again we read:

     "Those who are in scientifics alone, and hence have acquired the reputation of being learned, believe that in proportion as man possesses knowledge, that is, in proportion to his science, he is in wisdom. But that the case is altogether otherwise, was evident to me from those in the other life who, during their life in the world, were in scientifics alone, and hence derived the fame and reputation of being learned, that sometimes these are much more stupid than those who had not been skilled in any of the sciences. The reason of this was also disclosed, namely, that scientifics are indeed the means of becoming wise, but also of becoming insane." (A. C. 4156)

     "The science or wisdom of the present day is such that it cannot serve for a plane of spiritual truths, much less for celestial truths; but it is like the ultimate heaven, [that is, the former heaven, which passed away during the last judgment in 1757], which turns into the opposite the truths that descend into it out of heaven.

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For at the present day, whatever is taught by the sciences respecting the natural cause of phenomena, as of those which occur in the human body in connection with the senses, and similar things; and likewise whatever is deduced respecting the knowledge of the soul, and of other like things, is full of false hypotheses, in which not a single truth comes to light; yea, the way is even closed up in such a manner by them, that it is impossible for the thoughts of men to extend beyond the grossest parts of nature. Wherefore, spiritual and celestial things are regarded as nothing." (S. D. 249.)

     "It was sufficiently manifest to me that no truth whatever, even natural truth, could ever come forth into light without being at once rejected, and chiefly by the learned of the world, while in their place falsities are willingly accepted. So it is with natural truths, and still more with spiritual and celestial truths." (S. D. 2480.)

     Pages could be filled with quotations from the Writings, as additional testimony to the above. The evidence of the Writings on the subject, however, is strikingly set forth in the WORDS FOR THE NEW CHURCH, Parts iv and v, in treating of the subjects of science and philosophy, most of the above quotations having been chosen from those pages. The evidence from the Writings, therefore, is clear, definite, and unmistakable.

     Given an absolute faith in the Writings, as constituting the Second Coming of the Lord, the use of the sciences to New Churchmen can hardly be overestimated. We are taught that the genius of the men of our earth is such that they love scientific things to a degree that is peculiar to this earth, and that with this love, if it is made to serve, to confirm, to receive light and guidance from the higher realm of spiritual truths from the Lord, there is given a use and delight therefrom that is also peculiar to the men of our earth.

     We are taught that there was a time when all things of nature were received by man as representative of spiritual and heavenly things. In other words, the scientifics of those ages were seen as confirmations of spiritual things, and there was an unobstructed descent of light from the spiritual into the rational and natural planes of the mind. But that age passed, and men gradually turned from the realm of spiritual thought and life to the plane of things material, until the Christian Church itself became devastated. The eyes of men were closed from above, and they turned to the things of the earth. The sciences began to flourish, and the age of the senses, as the only true source of light, began its darkening career.

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In the minds of men the spiritual world was divorced from the natural, the world of causes from the world of effects. The seal lost its reality, because untouched by the senses, and the dead and inert substances of nature became as living things.

     Such is the state of the world today. The scientific spirit is the glory of the age. It boasts of its independence of all perceptions other than those received through the senses. It revels in its accumulation of unrelated facts, and worships the intellectual powers of its own creation.

     MODERN SCIENTIFIC THOUGHT.

     In an article, entitled "Science and Modern Civilization," by M. M. Metcalf, of the Orchard Laboratory, Ohio, published in the SCIENTIFIC MONTHLY, and treating of the scientific spirit and modern progress thereby, we read:

     "Our subject suggests a slightly different pair of similarly opposed ideals, which may equally truly be regarded as guiding reins of society. I mean what we may call conservatism and radicalism, or traditionalism and experimentism, the binding conserving forces of society on the one hand, and the progressive ferments on the other. Perhaps as good phrases as we can find under which to summarize these two groups would be traditionalism and the scientific spirit." Again, as a definition of the spirit of true science, the following is given: "Prove all things, and hold fast that which is good."

     In discussing the means that shall introduce the scientific spirit into China, the writer says:

     "Talking about it accomplishes little. We cannot merely say, 'Go to now, let us all be scientific!' It cannot be helped much by precept, nor will the example of other nations be sufficient; The scientific spirit grows by exercise. The doing of the daily tasks of science brings the spirit of science. The introduction of scientific research is the means. How can this be brought about? How may research be introduced into a nation's life and be fostered' Modern industry is increasingly dependent upon chemistry and physics, and the introduction of manufacture will bring them in its train. Engineering is science of the highest order. The introduction of industrialism and its attendant engineering will make very plain the need for scientific training."

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     "The first thing is to introduce and then to cultivate the scientific spirit of search for truth, and to this end let us encourage all the arts and industries that bring us into daily contact with experimental science. Thus, by doing the homely tasks of science, we shall find the spirit of science entering our souls, this spirit which is the spirit of progress. Let us thus learn fearlessly to test all things, however sacred they may have become through long established custom, and let us with high resolve hold fast to that which proves to be good."

     What a glorious vision for China, should she deign to become scientific! The spirit of science having entered her soul, we view her progress through the exalted realms of Chemistry and Physics, until she reaches the abode of the all-highest,-Engineering enthroned, the science of the highest order!

     SELF-INTELLIGENCE.

     In attempting to gain a clearly defined realization of the dangers of modern science, it is necessary that we first view something of the whole field of scientific development as an organized unit. With this in mind we turn to the Writings, and ask what is the direction of its progress, and what is its destined end.

     If we are to believe the evidence of the Writings, the answer is clear. Because of the total rejection of spiritual truth, its end is a state of spiritual darkness and insanity, which descends to the plane of the rational, and ultimately destroys even the power of the natural mind itself to receive truths of the scientific plane, or the truths of nature, with any degree of order.

     Actual evidence, indeed, is almost impossible to grasp with any degree of clearness; nay, it is almost unbelievable. Take, for instance, a university with which we are familiar, and try to force the belief that it is clearly and unmistakably a seminary of spiritual insanity,-an organization tending to the destruction of the rational mind; an institution for the production of chaos in the scientific facts of its own creation. This is a task that is almost beyond our powers.

     Yet we must either doubt or deny the evidence, or realize that our spiritual rational perceptions, our ability to see clearly when spiritual values are at stake, is decidedly lacking. That the latter is the case, a little reflection will perhaps make clear.

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The broad principles of distinctiveness, enunciated and carried out by the founders of the Academy, have naturally impressed the present generation with an almost unconscious belief in a distinctiveness other than external. It is presumed that, along with a distinctive church and social life, there has followed a consequent and equal distinctness or differentiation of spiritual thought and ideals. We have perhaps grown into the habit of thinking of the world outside of our own small circle,-the world of the vastated Christian Church,-as something interiorly separate and apart; not realizing that many generations must pass before that spiritual darkness, the heritage of our forefathers in the vastated Church, can be removed, in the Lord's merciful Providence, and a powerful reception of the Divine Truth be inseminated in its place.

     It is, therefore, our essential unity with the thought of the world at large that makes it extremely difficult, if not almost impossible, for us to see with any power of conviction the true tendencies of the modern scientific world, as clearly and definitely outlined in the Writings of the New Church.

     The conceit of self-intelligence, which is the direct product of the scientific culture of to-day, is not necessarily confined to the sphere elf the universities alone. It is in the minds of most of us, and if we fail to see it, fail to realize the subtle power of its influence, it can and will flourish in our own institution.

     The difference between the universities and ourselves can perhaps be stated in this way. With us there is a strong and abiding faith that there is a Divine End in the realm of scientific truths, or the truths of nature; that they will ultimately confirm the truths of the spiritual world; that they will eventually act as strong foundation upon which spiritual truths can rest; that by their means the correspondence of the spiritual and natural world will become a living reality in the hearts and minds of men; that in proportion to their reception men will more and more enter into the spirit of true humility, and the pride of self-intelligence pass away. The fact that at present their power of spiritual confirmation is weak, the connection of spiritual cause and natural effect unseen, matters little.

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We know from the Writings that it is their destined end,-not the work of two or even many generations, but a Divine gift that the Lord will give in His own good time. Our work is the work of removing, not of creating.

     With the universities, the realm of ends is indeed different. Composed of men of a kindred heritage to our own, of the same vastated church, and possessing the same inability of true spiritual thought, they have chosen to close the avenues of truth still more thoroughly. They have proclaimed the senses as the only source of light. The pride of self-intelligence has done its devastating work. Their professors, according to their own published statistics, become atheists, and constitute a living proof of the fact that self-intelligence effects nothing but spiritual death.

     That the sphere of the love of self-intelligence emanates from the modern scientific spirit, and is directly fostered by it, is therefore clear, first, from the evidence of the Writings, and secondly, from the evidence of the scientific world itself. For the Writings clearly teach that the process of displacing faith in the Lord as the Creator of heaven and earth, and substituting a faith in that plane alone which appears to be man's own,-the plane of the senses,-is the process that ultimately leads to the phantasy that man himself is God.

     It follows as a conclusion from the above that the greatest and most potent danger of the sciences, not in themselves, but in modern scientific thought, is the danger of the pride of self-intelligence. Addedly dangerous because it is as a thing unknown. As the powerful heritage of the vastated church, it lurks unseen in the heart and mind. We enter the choice circles of scientific culture, and marvel at the assumed humility of those we meet, at their passionate love of truth for its own sake, in the presence of which we feel that we have much in common, which is a fact; and the evidence of the Writings then seems vague, impossible of application to the present world of modern thought, and so we idly fancy that it belongs to an age that is past.

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     SUPERABUNDANCE OF FACTS.

     The danger perhaps next in importance, which attacks directly the Diane of the rational mind, is the danger of the over-accumulation of scientific facts. This is more readily seen, can be more directly attacked, and is acknowledged by many leading thinkers in the scientific world itself.

     In Herbert Spencer's Study of Sociology, we read as follows:

     "Take again the relation of books to knowledge. The natural assumption is that one who has stores of information at hand will become well informed. And yet, very generally when a man begins to accumulate books he ceases to make much use of them. The filling of his shelves with volumes, and the filling of his brain with facts, are processes apt to go on with inverse rapidities. It is a trite remark that those who have become distinguished for their learning have often been those who had great difficulty in getting books. Here, too, the results are out of proportion to the appliances.

     "Similarly, if we go a step further in the same direction,-not thinking of books as aids to information, but thinking of information as an aid to guidance. Do we find that the quantity of acquirement measures the quantity of insight? Is the amount of cardinal truth reached to be inferred from the mass of collected facts that serve as appliances for reaching it? By no means. Wisdom and information do not vary together. Though there muse be data before there call be generalization, yet ungeneralized data accumulated in excess are impediments to generalization. When a man's knowledge is not in order, the more he has of it the greater will be his confusion of thought. When facts are not organized into faculty; the greater the mass of them, the more will the mind stagger along under its burden, hampered instead of helped by its acquisitions. A student may become a very Daniel Lambert of learning, and remain utterly useless to himself and all others. Neither in this case, then, are results proportionate to appliances." (p. 266.)

     "It is thus everywhere. Up to a certain point, appliances are needful for results; but beyond that point, results decrease as appliances increase. (p. 269.)

     "We meet with a kindred antagonism among the actions of the intellect itself, between perceiving and reasoning. Men who have aptitudes for accumulating observations are rarely men given to generalizing; while men given to generalizing are commonly men who mostly use the observations of others, observe for themselves less from love of particular facts than from desire to put such facts to use. We may trace the antagonism within even a narrower range between general reasoning and special reasoning.

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One prone to far-reaching speculations rarely pursues to much purpose those investigations by which particular truths are reached; while the scientific specialist ordinarily has but little tendency to occupy himself with wide views." (p. 315.)

     Treating of the dangers of the specialized mind:

     "Hence the truth so often illustrated, that the mathematicians are bad reasoners on contingent matters. To older illustrations may be added the recent one yielded by M. Michel Chasles, who proved himself incapable as a judge of evidence in the matter of the Newton-Pascal forgeries.

     Another was supplied by the late Professor De Morgan, who, bringing his mental eye to bear with microscopic power on some small part of a question, ignored its main features." (p. 318.)

     The sense of hopelessness produced by the accumulation of unrelated facts upon the mind possessing something of a philosophic tendency, is brilliantly expressed in an article, entitled "The Real in Science," by Professor James Burnie Shaw, of the University of Illinois, published in the SCIENTIFIC MONTHLY, vol. 4, 1917. We read:

     "When one looks over the world of natural phenomena, and begins to study it in all its complexity, his usual motive is that of organizing it in some way, so that he may lose the feeling of bewilderment and the sense of being overwhelmed by the multitudinous sea, and the scornful mountains,-may in some way feel that he is master of the serene clouds, and ;he flash of lightning. He feels within himself that he is superior to these exterior things in many ways, and that if he can understand them, and their ways of behaving, he can control them."

     Discussing mathematics as an organizing medium in science, the writer says further:

     "It thus becomes evident that the answer to many an inquiry of the philosopher in the field of science may be discovered by asking the same question in the field of mathematics. The wistful soul of man has often turned to both, indeed, asking for real gems, and a draught of real inspiration, after it has been deceived by the magician's fool's gold and glittering mica, which it took for real wealth, or has panted long and far after the philosopher's mirage, with cool waves and shady palms that only tantalized the thirst.

     "The real in knowledge,-which does not vanish as the dew in the morning sun, or the mist in a frosty night; the real of knowledge which does not beckon like the will-o'-the-wisp to swamps and mires; the real of knowledge which does not in the eating turn to ashes and bitterness,-the real of knowledge which is as fixed as the constellations that stud the nightly sky."

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     Of the fallibility of sense perception he says:

     "Is it the senses through which all observations are made? Who then has seen the ether, or space, or a wireless wave? Who has heard energy, or put entropy into a vial to be smelled or tasted? What sense feels the x-ray, or what finger call wind up the magnetic line of force? Who ever moved a Faraday tube with its ends fixed,-that reality of which Thomson builds all electrodynamics? Who can detect gravity by his senses as it swings the stars along their ponderous curves? Even if recording instruments of every type,-cameras, chronographs, or automatic apparatus of every description,-had for thousands of years kept as faithful an account as the recording angel, nowhere should we find in these records energy, space, waves, entropy, temperature, fields of force, life, or mind. None of these is to be grasped by the senses. Even number,-that is not given to the senses either. I sit by the table and watch the flashing scales of the goldfish in its bowl. I see one fish through the side of the bowl, another through the top of the water. My finger reports one fish, my eye two. Feature to feature, shining scale to scale, motion to motion, the two fish are exactly alike. Does my eye report reality if there be one fish, or my finger if there be two? Which is the real, which the illusion? Even a camera would show two fish, yet a balance would show but one. And the whole of human experience reveals the same doubtful character of the testimony given by the senses. Unless we were arbitrarily to endow ourselves with an intuitive power of seeing with an internal eye the realities given by the senses, we must admit that if only what the senses report is to be accepted as fact, then we are poor indeed in realities. Heracleitos must have been right, for the world of the senses is ever shifting, ever new, always a swiftly flying present, and full of contradictions."

     Evidence of a like nature on the same subject is to be found in an article, entitled "The Evanescence of Facts," by Dr. Jonathan Wright, in the SCIENTIFIC MONTHLY, 1915:

     "In looking over some old portfolios, I have lately dragged to light elaborate notes which relate and discuss various facts set forth by the laboratories of this and other lands. Yellow with age, but vivid with the interest and bursting with the importance with which the scientific environment of the day invested them for me, they have set me musing on the vanity of human interests, especially the vanity of the scientific interests."

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     Discussing the ever-changing nature of assumed facts, he says:

     "The imagery of Shakespeare, the flowers of eloquence in Demosthenes, need no burnishing, no drapery to hide their age, but the atoms of Democritus and the spheres of Ptolemy need considerable correction, and the cloud of insect facts which swarm up from my old yellow sheets, if not simply disgusting, are at least uninspiring. Is it possible that they lack something.? A fact, it is true, should lack nothing. It should stand alone, unshamed in its nakedness,-for is it not the truth? Is not the truth Divine?"

     "Truth is eternal, of course, but whether there are some truths which are not facts, or some facts which are not truths, may be left to the logicians, and other former inhabitants of the fanes of science, discredited dwellers in the temples of truth. The mantle of the sophist, the glamor of the logician now clothes other forms, and illuminates the halls of other shrines. Other prophets are now accustomed to have their dictum greeted as if: 'A fonte relatum Kammonis.' The same befitting solemnity, the same sepulchral dignity, again clothes the dispenser of new truths as of old shone around the prophets with the oriflamme of truth.

     "The modern prophet, however, draws his inspiration, not from the gushing fountains of the imagination set playing by some Pagan or Christian divinity, but from the solid foundation of facts laid down by the unerring and unfailing senses, aided, of course, usually by the microscope and the stethoscope, but solid fact nevertheless. No deduction need apply; no fiery imagination can play around a fact. The supreme tragedy of nature, Huxley reminded Spencer, was one of his theories killed by a fact. Reason indeed must play a minor part in the new theocracy."

     And again, regarding the infallibility of the senses:

     "It is the concatenation of circumstances, to repeat a former phrase, and not the fact itself, which lends its charm. The naked truth no one ever saw, except the nymph who perished at the sight. The facts of sense, like those of the prophet, like those of the poet, like those of the philosopher, are relative, not real, and the results of such musings as I am indulging in can lead the seeker after truth only to the conclusion that each is but the facet of a whole, of which our conception is the less complete and the narrower the more exclusively we tread the path illuminated solely by one aspect of the truth. He who knows nothing of the imagination, of the workings of logic, of the inspiration of the poet and the prophet; he who is ignorant of the past, and finds no comfort in the speculations of the prophet as to the future, is badly equipped for the interpretation of the impression of the senses. No life is a rounded life without a touch of something more than that of materialism. The method of science which rests solely on that is fatally defective.

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It withers the powers of youth, and it favors the approach of a premature intellectual sterility, from which there is no escape but in the silence which falls upon those who have not heeded the warning in their youth."

     More evidence might be added, but perhaps enough has been given to show that there are those in the world of science itself who see something of the chaos that needs must follow, if the senses are to reign as the supreme interpreters of truth.

     NEW CHURCH PHILOSOPHY AND SCIENCE.

     To add the testimony of experience is perhaps hardly necessary. All are interested in the development of what we might call the philosophical sciences of the New Church,-not a New Church science, or a New Church philosophy, as distinct entities; for in reality they are ever conjoined. Acting as soul and body, they become a living pulsating thing only when there is a constant interaction of the two; separate the body, or scientifics, from philosophy, and the philosophy as it were becomes an empty thing. It vanishes, or becomes phantasy, and dies. Separate science from philosophy, and the science indeed remains, but loses its inspiration, and ceases to be living. It becomes a corpse, composed of earthly substances or facts,-a reality, perhaps, on the plane of sense perception, but even so a corpse, in which there is neither light nor life. But to return; how often we find, with those whose tendency is to elaborate the scientific rather than the philosophic aspect of things, an insistence that more facts are needed for the solution of a given problem! For problems directly created by the absence of that perception of causes which flows from an enlightened spiritual rational, more facts, indeed, are needed from the plane of scientifics,-in itself essentially non-perceptive. The mind already cloudy through over-accumulation needs an added accumulation for clearance!

     Is this the doctrine of "similia similibus curantur" in another form? Second only to the doctrine of faith alone in its devastating influences, is the remarkable doctrine of faith in facts alone.

     To summarize our conclusions as briefly as possible, we submit the following, as perhaps the chief derivative source of the actual dangers of modern science:

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     First, the conceit of self-intelligence, which finds its most fertile ground in the fields of modern scientific thought. That we are unable to see its presence in those associated with this work is not to be taken as a Proof of its non-existence, but rather as a proof of the essential similarity of our thought and theirs, and the joint possession of the consequent falsities of such thought. This fact might be deduced a priori, by realizing that two generations of New Church thought and life cannot be expected to offset the truth-destroying tendencies of centuries. Next, is the over-accumulation of facts, which eventually tends to destroy the perception of the rational mind. Then there is the danger of specialization. It is the boast of modern science that this is an age of specialists, another potent factor in the destruction of the rational. And finally, there is the danger of the state of mind produced by a faith in facts alone, which faith, ever-shining with a false light, leads only to a state of greater darkness.

     Our consideration of the subject would be incomplete if it lacked a reference to that body of philosophic truths which is from the Divine Itself,-the gift from, heaven to the men of a scientific age, descending even to the plane of the natural sciences, and illuminating the path that we must tread in our acquisition of such truth, if we would ascend from the darkness of an earthly science to the light of a spiritual day.

     "If the mind (animus) be well connected with the organs of the senses, or, in other words, if man be truly rational, he is perpetually aspiring after wisdom. The soul is in the desire of being instructed by the senses, and of continually exercising its perception from them, as from a source distinct from itself; while the senses in their turn desire to exercise their perception from the soul, to which they present their several objects for contemplation. Thus each performs and contributes to the same common operation, and tends to one ultimate object, the wisdom of the man. For this purpose there exists a continual connection between the soul and the body; for this purpose, also, reason is added to the senses, and hence the desire after wisdom becomes the peculiar mark and characteristic of man.

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Unless, however, he desires and attains to a knowledge which lies beyond or above his senses, he is far from being truly rational, nor is there a due connection between the senses and the soul. The senses and their various organs call receive but grossly, and in an imperfect measure, the phenomena of the world." (Principia, vol. I, p. I.)

     "By too great an accumulation of phenomena, and especially of those which are very remote from their causes, you not only defeat the desire of scrutinizing the occult operations of nature, but plunge yourself into a maze, where you are perpetually drawn aside from the end in view, and misled into a distant and contrary region. For it is possible that many things of seemingly opposite natures may exist from one and the same cause; such as fire and water, and likewise air, which absorbs them both. Thus a confusion arises, as well from their contrary and heterogeneous natures, as from their endless variety, and a very diffused and indistinct notion becomes presented to the mind. After the experience of so many ages, if a person should be importunate, and desirous for further knowledge, confessing that in these respects he is still needy and ignorant, it is no wonder that he should be unable to arrive at the knowledge of mundane things so as to reason from principles and causes; for were he possessed of the greatest possible accumulation of facts, they would only serve to increase the difficulty of attaining his ends." (Ibid. pp. 6, 7.)

     "Without the utmost devotion to the Supreme Being, no one can be a complete and truly learned philosopher, True philosophy and contempt of the Deity are two opposites. Veneration for the Infinite Being can never be separated from philosophy; for he who fancies himself wise, whilst his wisdom does not teach him to acknowledge a Divine and Infinite Being, that is, he who thinks he can possess any wisdom without a knowledge and veneration of the Deity, has not even a particle of wisdom." (Ibid. p. 35.)

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AUGUST STRINDBERG AND THE WRITINGS OF SWEDENBORG 1919

AUGUST STRINDBERG AND THE WRITINGS OF SWEDENBORG       SENTA CENTERVALL       1919

     [August Strindberg, (1849-1912), the Swedish author of 115 plays, stories, poems and essays, was much discussed during his lifetime, and since his death has excited the public interest more and more. While not so well known in America, in Europe he is considered one of the greatest of modern writers, especially as a dramatist. The present study endeavors to show what influence the Writings exercised upon his mind, for much that he wrote is incomprehensible to those unfamiliar with Swedenborg.

     His chief works written after he began to study the Writings at fifty years of age, are: The Autobiographies: Inferno and Legends. Plays: To Damascus, Advent, Gustavus Vasa, Eric XIV, Easter, The Dance of Death, and the Dream Plays. Essays: The Blue Books. The last mentioned were treated editorially by the Rev. C. Th. Odhner, in New Church Life for 1908, p. 196, and 1909, p. 45.]

     During the eighteenth and nineteenth centuries Sweden saw two extraordinary men born within its boundaries. Although there is a great difference between Swedenborg, the man the Lord chose for His special purpose, and Strindberg, the man who seemed to struggle alone, there is a point of similarity interesting to note. It is an acknowledged characteristic trait of Swedes to try many things. They have seen several of their geniuses divide their minds in their efforts to embrace too much; they have seen rich material wasted because the owner did not know the power of concentration. It has been given only to the greatest geniuses of this world to grasp many different subjects, to digest them, and to give personal creations in exchange for the knowledge acquired. In Swedenborg and in Strindberg we find this trait prominent, the one studying science after science, leaving behind him wonderful discoveries in every branch; the other trying occupation after occupation, leaving behind him revolts and hard criticism. The leading idea for the one was to seek after the human soul, for the other to seek after his own soul, and the means by which he could express himself.

     Strindberg is of an essentially idealistic, negative, and subjective spirit.

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These three qualities go together in his character, and depend upon each other.

     He longed for harmony, for finding truth and satisfaction. With a tremendous power of enthusiasm he threw himself upon every new subject, but each time he found that reality did not correspond to his dreams. He was hurt by people's hypocrisy, cruelty, ignorance, and cowardliness; bleeding and suffering, he avenged himself by discovering human weaknesses, often with a brutal sincerity. He struggled for truth. When he met falsity mingled with it, he saw falsity alone. His subjective spirit seldom permitted him to acknowledge both sides of a thing. He was always inclined to see the wrong side; and as he never could be indifferent, he poured out his bitterness in his literary works. He is, satirical, and uses invectives. He saw that people of the upper classes, whose good manners and superior education he admired, held together, and hid the scandalous actions of one of their caste. He saw in them no bearers of culture, but immoral vampires, egotistically living on the labor of the lower classes. He sympathized with the pains and hardships of the working classes, but when he discovered their inherent envy and hatred against those who possessed what they would have liked to own, he saw in them ignorant brutes. He saw children abuse the gentleness of a teacher. Then he no more believed in the innocence of childhood. His attitude against women was one of the greatest tragedies of his life. Although generally considered to be a woman-hater, he declared himself to be a woman-worshiper. But as he could not permit the woman he loved to be a simple human being, he was horribly disappointed.

     When criticizing others he usually forgot to cast a glance upon himself. In his own opinion he was seldom wrong in relation to others, although he was very hard to live with, incapable as he was of mastering his frequent outbursts of anger. His suspiciousness surpassed every limit,-even that of Jean Jacques Rousseau,-and was the fruit of bitter experiences, but hard for his real friends to bear. He suspected that they wanted to steal his ideas, to profit by his personality, to bind his freedom, to do him evil, even to kill him.

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     His subjective mood is the strongest and weakest point in his literary works. He is never tiresome. Everything he writes is filled with life. He says himself, "The words literally tumble over me, and the pen works under high-pressure, in order to get everything down on paper. When I have written for a while I have a feeling that I am floating in space. Then it is as if a higher will made the pen glide over the paper, guiding it to write down words which seem to me entirely inspired." In his novels, plays, poems, and essays, he has given the grandest and most beautiful pages of European literature, but in his eagerness, and to hurt people's feelings, he often finds the ordinary language too pale, and so he uses vividly colored words and expressions, surprising in Swedish, and certainly impossible to translate.

     Strindberg, after having dealt with questions of social, political, and artistic art, finally reached that period in his life when religion was chiefly to occupy his mind. He says, "I was born with a decidedly religious perception that my faith was governed from above, and I early had the experience that the children of men cannot help." In his early youth he believed in God, but as soon as he began to reflect upon what his mother, his teachers, and his ministers had told him, he found such a lack of logic, such a difference between things he was taught and things that happened, that he turned from the Protestant religion. In his manhood his mind was so occupied with worldly and purely intellectual questions that no time was left for religion, and he became an atheist. But later, when he was about fifty years old, he passed a terrible crisis, and sometimes thought himself near madness.

     In his "Inferno" and "Legends" he has given us autobiographical works of this time. He was in a period of distress, and felt himself inexplicably tortured. The evils he had committed during his life were aroused in his memory, and did not leave him in peace. His terrible psychic sufferings were accompanied by bodily disease. The doctors who explained that it was a nervous ailment, he accused of not understanding his case. His despair increased, and he was on the verge of committing suicide, when he happened to read Swedenborg.

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In Swedenborg's "Dreams" he found accounts of the same symptoms that he himself had endured, and this gave him the certitude that his pains were inflicted with the purpose of purifying him.

     He stated with astonishment that Swedenborg's works, of which he had read nothing before his forty-eighth birthday, now pursued him, in Paris, in Austria, in Sweden. He read the Arcana, and says: "In the Arcana Celestia it is hell for eternity, without any hope of getting an end of it, and lacking any word of consolation." He lived in a real hell himself, feeling evil spirits around him, who tempted him, and who even disturbed his sleep by horrible noises, making all kinds of inconvenience for him, with the purpose of punishing him. Strindberg began to review his life with a humility before unknown. But, when condemning his own evil actions, he could not help condemning those of his enemies also.

     He went on studying Heaven and Hell and Conjugial Love, and he felt a kind of relief. He got an idea quite contradictory to what he had held before, and pretended that Swedenborg taught that hell is not eternal, that there are no evil powers, but only punishing spirits, in the service of the good powers. At the same time he clearly grasped the idea of God as Love itself, and he understood the free will of man. He now says: "Swedenborg has been my Vergil, who leads me through hell, and I follow him, blindly," and also, "Swedenborg's work is immensely embracing; he has answered all my questions, however impatient they have been."

     Nevertheless, his perception of spiritual things seems strange. He was very superstitious, and he saw signs from "the powers," (as he called the spirits), in everything, and he was often horribly scared. He believed he could make himself invisible, if he did not want to meet a person. He relates wonderful experiences, and it is difficult for the reader to discriminate between what is real and what belongs to his imagination. He pretended he could appear in other places, and know of things that happened far away. As Swedenborg, standing in Gothenburg, could watch the fire burning in Stockholm, Strindberg claimed he could tell if his wife were ill or travelling, or if his plays were being performed somewhere.

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He was supersensitive to the spheres of people, and had the power to read their thoughts, which perhaps was the reason why he had such difficulty in getting along with his friends.

     At one time he identified himself with Job, and struggled with the Lord. At another time he seemed convinced of having found the truth, at another he argued with the Lord. In the book called "Legends" he imagines that he meets Christ. He gives a wonderful description of the scene, laid in a park of Paris during the winter. He is directly influenced by what he has read in the Writings, and to his vivid imagination the surroundings change, like those in the spiritual world. When the white, shining shape of Christ appears, the flowers blossom, the birds sing, the insects fly, but as soon as He passes by, the flowers, the birds, the insects vanish. He begins to question Christ. "is it Thou who hast been pursuing me for the last two years?" Without opening his mouth, the unknown answers with a smile superhuman in its kindness, patience, and courteousness, "Why dost thou ask me, when thou knowest the answer thyself?" And, as if it were within him, he heard a voice resonant: "I wish to lift thee up to a life on a higher plane, and to drag thee out of the mire."

     Then follows on Strindberg's part an outburst of the most passionate and desperate questions and accusations. Why had his way been so painfully difficult? Why had he often been compelled to do the evil he hated? Why was he always humiliated, when this caused his pride to increase? Why was he condemned to be ungrateful towards his friends? Why did he find bad companionship when he longed for good characters? Why did he lose causes where justice was on his side? Why should he love his enemies, who had made his life hard, and filled his mind with bitterness? Why did God no more permit men to speak with Him? Why did He hide Himself, leaving His poor children in darkness? But the unknown, having listened to these lamentations with wonderful patience, only answered with a gentle, somewhat tolerant smile.

     Strindberg finishes the "Legends" with a criticism of Swedenborg that shows clearly in what state of pride he still was.

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As he had argued with his imaginary Christ, he now begins to argue with Swedenborg. While reading The True Christian Religion he says, "With an omnipotence that withstands every effort of resistance, he drags me into his giant-mill, and begins to grind me," and Strindberg puts the book away, saying, "This is not for me." But the book pursues him. There are so many things in it that exactly correspond to his own experience. He gets the impression that this is the truth, but that he can never reach it, because he does not want it. But he thus indicates what the whole work of regeneration depends upon. As soon as a man will not, nothing helps. He now vacillates between the fear that Swedenborg has said the truth, while he himself has made a mistake, and the fear that Swedenborg has led him into falsity. "The True Christian Religion," says he, "is an enchanted book that I should like to burn, but dare not." He decides to fight against the influence which the Writings exercise over him, and begins to examine Swedenborg's fallacies through a microscope, though, as he says, this is to turn the weapon against a friend, to which he is forced because he is afraid of losing his independence.

     In his criticism he does not attack any of the chief points in New Church philosophy or theology. He only thinks it is wrong of Swedenborg to place his enemies in hell. Charles XII, however, had been a friend of Swedenborg's with whom he studied mathematics, and whose personality he admired, yet he found him in one of the deepest hell's. Strindberg also wondered if some of the memorabilia, with their speakers and respondents, do not make of heaven a kind of theological school. He then forgets what he himself had said about the Writings; that, as the internal meaning of the Bible is expressed: in a natural form, so Swedenborg had to use human language and human images for things that he could hardly express otherwise.

     In the "Blue Books," however, written some years after the "Legends," we find what kind of fruit Strindberg's studies of Swedenborg had produced. In 1071 pages of very short essays he treats questions of every kind, especially of scientific portent.

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He uses Swedenborg as authority for criticising modern science. It is a very characteristic trait of his that what in an ordinary person's life becomes the strongest positive power, with him is used as a basis for a destructive purpose. When he has found a wide field for the display of his scornful wit, he is delighted. With thunder and lightning, like a modern Zeus he tells the materialistic scientists how ridiculously stupid they are, how they contradict themselves. He has some difficulty in understanding the proud feelings of those who are pleased to think of the ape as their ancestor, but finds a strong resemblance between them and that animal. Nothing that seems certain to scientists of to-day is certain to him. The only source of truth is the Bible, and the only way by which we can comprehend the Holy Scripture and its apparent contradictions is by using Swedenborg's doctrine of correspondences.

     How much, then, did he retain of Swedenborg's teachings? It is hard to tell. Apparently he never became whole-heartedly a New Churchman. He could accept general philosophical truths, but not doctrines. On the other hand, Swedenborg had made too deep an impression upon his mind to be cast away. Strindberg expressed it himself shortly before his death, in a solemn speech to the Swedish people, when he said that he regarded himself more as a "Swedenborgian" than anything else.

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Editorial Department 1919

Editorial Department       Editor       1919


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

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

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     FORGETTING THE BIBLE STORIES.

     A friend writes: "It seems almost incredible that in a class of seven students at the University of Pennsylvania not one had ever heard of the Prodigal Son, which is not merely one of the unforgettable Biblical stories, but one to which there has been continuing reference in the secular literature of all nations for many centuries. Yet this instance is not more remarkable than many others reported in recent years, showing an amazing ignorance of Biblical allusion on the part of intelligent members of the younger generation.

     "It is known, for example, that in one case where 32 young college men were questioned, 19 had never heard of Ruth and Boaz; 11 had never heard of the manna in the wilderness; 18 knew nothing of the plague of darkness brought upon the land of Pharaoh; only 12 understood a reference to the serpent in Eden; 11 were struck dumb by a reference to Jacob's ladder. And so on.

     "The young people displaying such ignorance were all members of intelligent families claiming affiliation with some church.

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How great, then, must be the ignorance of the Bible and Biblical allusion among the younger members of families without church affiliations. Among the manifest causes of this ignorance are the decline of Bible reading to children in the home, the multiplication of other books, the decline of church going, and the elimination of the Bible from the public schools. Apart from the religious point of view, this growing ignorance is deplorable for several reasons. The influence of the Bible on humanity in the last two thousand years has exceeded that of any other and perhaps of all other influences combined. Our very civilization is built upon it. Moreover, the Bible's value as literature alone is incalculable. The epic poetry of the Old Testament, and the humanity of the New, are so in woven into the very fiber of standard English literature-to say nothing of direct allusion-that the reader who is ignorant of the Bible cannot appreciate much of the greatest and more felicitously expressed thought."



     Our correspondent calls attention once more to a widespread condition in the Christian world,-one of the many signs of the spiritual devastation of the age. And he touches upon one of the direct causes, we think, when he ascribes the ignorance of the Bible among the young to the "decline of Bible reading to children in the home." The father and mother who are themselves ignorant, or who have allowed the "causes of the world and the deceitfulness of riches to choke the Word, so that it becometh unfruitful," cannot impart a knowledge of the Sacred Book to their children, still less inspire a holy delight in its teachings. And where the potent influence of the home sphere and instruction is lacking, it is not surprising that youths of the college age should be so lamentably ignorant of the stories of the Bible. Nor is it to be expected that the absence of holy remains of affection and knowledge can be fully atoned for in the college age. The school can never fully take the place of the home in this matter.

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     It would be a mistake, of course, to base an estimate of the spiritual condition of the young entirely upon the grounds of their ability or inability to remember the stories of the Word. It is conceivable that many children are influenced by the moral and religious lessons of the Bible stories who in later years are unable to recall the names and incidents of the Scripture stories themselves. It is comforting to reflect that many things may enter into the forming of character which leave little impress upon the external memory. And hence it is that we will find among adults those who are "in the truth as to life, but not in the truth as to doctrine," and those who "in infancy had been as it were dull and teachable, when yet in the course of life they become, of themselves and their own disposition, quite well instructed concerning the goodness of a thing, but not so much concerning the truth of a thing." (Diary 1048.) Were it not that ah in the Christian world learn the Ten Commandments and other precepts of the Word, many would be without the possibility of salvation. "What is the Decalogue at this day but a closed book, opened only in the hands of infants and children? . . . These things are said that it may be known that no man lacks the knowledge of the means whereby he may be saved." (D. P. 329)



     Doubtless the essentials of salvation are taught in most homes, even where no further knowledge of the Bible is imparted, and thus remains of affection are stored up where there are few remains of knowledge. And, as between this affecting of the life by the moral and religious sphere of the Word, and the mere learning of the stories as scientifics, we need not question which is paramount in its influence upon the after life. For a stored-up affection will afterwards lead to a seeking for light. "He that doeth truth cometh to the light." Too often, we fear, the modern Sunday School method is concerned with teaching the Bible stories as mere information, in the form of dry-as-dust scientifics, attended by no holy sphere of reverence, being learned with no vital interest, and only under the spur of a prize offered to the one displaying the best memory. The children "ask for bread, but are given a stone."

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And what is learned in this manner is forgotten as promptly as the paradigms of the Greek verb, when the school age has passed. For what is not implanted in the heart's affection does not remain.

     It is quite otherwise when the Lord's Word, both in precept and story, is permitted to carry its own holy delight into the hearts of little children, taught in the religious sphere of the home, the church, and the school. There is a good chance that children so fortunate will "remember their Creator in the days of their youth," and not consign to oblivion the wonder stories of the Scriptures. They will enter upon the age of their later education imbued alike with good affection and knowledge, as the heritage from early years. It is presumed that youths who present themselves for college entrance aspire to intelligence. But if they have despised the knowledges of the Word of God, they are not only handicapped in the realm of good literature, as our correspondent has shown, but they can never attain to any genuine intelligence.



     There is just this in addition, that the present day widespread ignorance of the Bible, with young and old, is not to be wholly deplored. In Providence, this is a protection. For what a man does not know, he cannot profane.
RATIONAL EXAMINATIONS 1919

RATIONAL EXAMINATIONS       Editor       1919

     One effect the war has had upon educational methods is seen in the decision of Columbia College to apply the psychologic tests used in the selective draft to measure the fitness of applicants for admission to the undergraduate departments next autumn.

     "At the same time," the Philadelphia PUBLIC LEDGER remarks, "a number of colleges have for years been using the psychological tests in determining what boys should be admitted. . . . These tests have paid small attention to the examination papers, and have stood on the school record and the general evidence of the student's possessing a fairly sound mind in a sound body.

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However, the fact that Columbia announces its decision to make character, health, and mental quickness the primary requirements, in order to find out whether it will be worth their while to educate a student, and worth his while to enter, will give a tremendous impetus to those who would see all colleges adopt some such scheme of determining entrance examinations."

     It is gratifying to note that the Army methods in the draft, plus common sense, are bringing educators to the rational method which the Academy of the New Church, on higher rational grounds, has observed for years. A rational test and judgment takes all factors into consideration. A brilliant display of memory often hides the lack of finer qualities in a prospective student,-qualities often found in one who has been plucked at the mere memory test, but well deserving the educational opportunity. We need hardly remark that Christian educators might gather a true principle in this matter from the Gospel teaching itself. In the "examination" after death it is not those who enumerate their "wonderful works" that enter the kingdom of heaven, but men are judged out of the "book of life,"-the interior memory, and its record of all life's experience in this world.

     But what of those who fail to qualify in the proposed psychologic test,-the "unfit?" Here again the wise educator may profit from the Army institution of the Development Battalion, which prepared the unfit for service. This principle, of course, is recognized in the schools for the abnormal and subnormal, and the like, but must have increased recognition as new methods of examination are adopted, if the "unfit" are to have a square deal.
WHAT ONE SOLDIER LEARNED 1919

WHAT ONE SOLDIER LEARNED       Editor       1919

     "Living as we do with death for a constant companion has but deepened my conviction of something after this life. But it has destroyed my belief (what belief I may have had) in the conventional heaven and hell of theology. With all reverence, I can think of nothing more deadly than an eternity devoted to singing, playing, and adoration.

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A man's soul must include his capacity for action, work, his creative faculties, I think, to me our power to imagine and create is one Of the evidences of God in us. That, and the numbers of young men just on the threshold of their creative life-musicians, writers, painters, men who could look at a river, and vision and build power-plants and factories; yes, and soldiers who could look at a map and vision armies in place and maneuvering-these men, killed, utterly destroyed in a second by a few ounces of explosive, have made impossible the belief that all that their minds held is definitely lost to humanity. I believe that death is followed by life as surely as sunset is followed by sunrise, but by a life much more closely related to this one than theological dogma would have us believe.

     "All this has taught me to regard death as an episode-something like one's twenty-first birthday, which turns one into a citizen and a voter, It has lost much of its mystery and all of its terror. I have a curiosity, an eagerness to see and begin the new life, tempered by a wish to know this one a little more fully." (From a letter written to a friend in Detroit by Ivan D. Nock, who served in the Foreign Legion and gained the War-Cross before he was killed in action. LITERARY DIGEST, January 18, 1919, p. 48.)
FREEDOM OF THE SEAS 1919

FREEDOM OF THE SEAS              1919

     TO BE PRESERVED FOR THE SAKE OF THE WORD.

     The art of shipbuilding provided fop the sake of the Word.

     "On this earth more than on others there are sciences and arts altogether unknown elsewhere . . . such as the art of constructing ships. . . . Not only are they skilled in this art, but they also have communication with distant regions by means of ships, and the merchandise of one region is communicated to others. . . . The arts and sciences likewise, once they are invented and known, are communicated by one person to all others by means of books and writing, and what is known in one region is communicated to those who live in another. . .

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On this account especially the Word could be given on this earth,. . . which could not be done elsewhere." (Diary 4663:11.)

     Navigation for the sake of the Word.

     "The principal reason, why it pleased the Lord to be born and to assume the Human on our earth, and not on others, was for the sake of the Word, which could be written on our earth, and when written be published throughout the world, because here there is intercourse among all nations, not only by land travel, but also by navigation to all parts of the globe. Hence the Word, once written, could be transferred from one nation to another, and taught everywhere. Such an intercourse has been provided by the Lord for the sake of the Word. (A. C. 9351, 9354)

     "There is communication with the whole heaven by means of the Word, and for this reason, of the Divine Providence of the Lord, there is universal intercourse of the kingdoms of Europe, principally of those where the Word is read, with the gentiles outside the Church." (S. S. 108; D. P. 2562.)

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SEEKING ENCOUNTERS 1919

SEEKING ENCOUNTERS       G. A. MCQUEEN       1919

     Editor of NEW CHURCH LIFE:

     The description of his "encounter," given by the Rev. K. R. Alden in your January issue, is very interesting, but I cannot help thinking that he made a mistake in being present at a meeting such as he describes. The Convention was called "for the purpose of considering the possibility of an organic union of the Evangelical Churches." As the New Church is neither an Evangelical Church, as understood by the promoters of the Convention, nor a "Christian sect," as stated by Mr. Alden, it is evident there can be no organic union between those bodies. This seems to have been clearly seen by the president of the meeting, when he refused to permit Mr. Alden to take part in the proceedings. However, the experience will no doubt act as a warning to those in the New Church who are tempted to seek such encounters. G. A. MCQUEEN, Glenview, Ill., Jan. 14, 1919.
CAUSE OF FEMINISM 1919

CAUSE OF FEMINISM       Rev. GILBERT H. SMITH       1919

     The most remarkable genius and temper of our age is laconically characterized in no. 290 of Swedenborg's work on Generation, from which we quote the following amazing passage:

     "It is apparent why women are passive, not only in physical acts but also in moral, whereas men, from their very nature, are active; from which reason it is that women are more beautiful and tender, and in the very passivity of their disposition are as it were graces; and furthermore, that in every matter of decision they are more prone and determinable than men, and in every surface matter appear more intelligent. The genius of the age consists in our excelling in the power of imagination, and in our rational mind being merely passive and reactive in respect to the objects that come in through the external senses.

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On the other hand, the activity of the rational mind, and its resistance to the affections of the animus, that is to say, its exercise of a dominating power, is not esteemed at this day as a token of character, and scarcely as a token of judgment. This is the reason why men cannot fail to be subject to women, for this is favored by the consent of the majority, which is the voice of the age." (Italics ours.)

     Although it may not appear so, either to men or women, I believe it is a fact that the men of our times are subject to women, this subjection being as unconscious to women as to men. If this generalization be true, still it is not uncomplimentary to woman, but is decidedly so to masculinity. Probably it is a state conducing to the greater safety of the stability of society.

     Men are the natural guardians of order in society, not merely of external but also of internal order. And if they were more active and less passive in the exercise of their rational faculties, they would preserve society in better order. Unfortunately, however, in our times, because rational things are not regarded as tokens of character or of judgment, they are not highly valued or cultivated; and the result is that the imagination, and the affections of the animus, have become the ruling element, governing public opinion, and through public opinion, politics. But in the powers of the imagination women excel men. They are more "prone and determinable," under the sway of the affections of the animus. They are more responsive to all the external influences that affect the animus. Consequently they step into politics and public affairs, and forensic uses, with a greater show of intelligence. They are brought forward in Providence, I therefore believe, for the greater protection of society.

     For when men fail to take their stand upon the rational plane, they are less resistant to the affections of the animus that spring from the external objects of sense. Women, with their more active imagination, then come to the front, and take a strong hold upon the helm of society.

     This is not a curse, from the masculine point of view, but it is a permission, and, I believe, for the greater protection of society. For in an age in which the voice of the majority is determined by the imaginative faculty of the animus, rather than by the rational mind, which is the peculiar endowment of men, those who excel in the imaginative faculty must of necessity assume control.

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In the absence of rational judgment, the animus and imagination of men would probably lead more rapidly to ruin. It would appear that the animus and imagination of woman is more resistant to external disorders of society than those same things in man. Perhaps the feminine animus, while more sensitive to the objects of sense, is also more sensitive to disapprobation. Women will naturally resist the more glaring disorders of society from external considerations. And so the same qualities that give them the ascendency over men will also operate to check the more manifest disorders of society.

     But women would not have this supereminence if men would only more actively assume the defense of society from rational grounds. In purely rational matters they are too passive, on which account, it would appear, women come forward, as being surer barometers of the public state, and keener in their demand for results.

     While this supereminence of women would seem to characterize the general state of the civilized world, it need not, and we hope is not true of society within the New Church. Certainly the New Church is less affected with feminism than the world at large. If this is so it must be because the men of the New Church are not so passive to rational truth and rational principles of action.

     Women by nature are more fond of rational things, moral wisdom, and rational judgment in men than anything else in the world. When, however, this judgment and interior morality become deficient, or cease to exist, naturally they will be discontented, and will strive to accomplish results apart from men. And then they will actually dominate over men. But where there is rational truth and judgment with the men, there will be no desire on the part of women to invade the field of masculine thought and work. Feminism is merely an indication of the present state of the majority, namely, that men in general have failed in those things of rational judgment which are their birthright.

     But what are we to do with feminism in the New Church?

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Should New Church women vote, if it becomes the law of the land that they may? Or should they stand out against the franchise from New Church principle? To answer the question, let us determine which is the course of greater practical utility. And it seems to me this may be decided by a very simple rule, namely, that if the women want the vote they should have it. By refusing to vote, when other women are voting, New Church women may be neglecting an opportunity to better society. If a wife agrees with her husband's judgment, she can augment his vote. If she does not agree with him, it means simply that she does not to that extent have confidence in her husband's rational judgment. And they who have no husbands may well have interests of their own to serve by using the ballot. So it seems that in this, as in all other matters, they should be left in freedom.

     But I think we should all recognize the fact that using the ballot is comparatively a small matter. For women to have the vote means political equality, and accords with the principle of political democracy. It is a certainty that political democracy will be extended. But everyone who understands in a measure the present national and international problems ought to recognize the distinction between political democracy and economic democracy. The latter seems to be the ultimate goal of feminists. Doubtless the vote will become more important in economic problems than in purely political ones. The group of people known by the general name of "Socialists" are people who are no longer content with mere political democracy, even if it be extended more generally. What they demand is economic or commercial democracy, that is, equality between man and man in business opportunity, the more equitable division of profits, and a voice in the direction of industry. The same thing is what feminism aims at, but equality between man and woman in these things.

     For women to insist upon political equality with men is one thing, but for them to insist upon economic equality with men is quite another. If they attain the latter, it will fail in time; in all probability it will fall of its own weight. For in many occupations women are manifestly not constituted to bear an equal burden with men; or, if they make the effort to do so, it will mean the dissolution of the family and the home.

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FROM DR. ERNST DELTENRE 1919

FROM DR. ERNST DELTENRE       Dr. E. DELTENRE       1919

     6 December, 1918
To THE RT. REV. N. D. PENDLETON AND THE MEMBERS OF THE COMMITTEE ON CHURCH EXTENSION.
Bryn Athyn, Pa., U. S. A.

Venerable and Dear Bishop, and Friends in the Lord's New Church:

     Our Glorious Lord be praised for having ended this dreadful and tyrannic oppression of the powers of Despotism in our poor and devastated country. We give thanks to Him for having been brought safely through it.

     We hope the worst is now over, and that complete freedom will soon be restored.

     The first we want to do, with this first occasion of a free mail, is to send to you, dear Bishop, and to all our Friends in our beloved General Church, our expression of love and appreciation. We so often thought about you all during the dark days of slavery! Materially, we have suffered much, and we are ruined, but the most painful of all these natural temptations was the impossibility of communicating with Bryn Athyn, and the absolute lack of New Church letters and N. C. news and literature. It will be a happy day for me when I will receive again a copy of N. C. LIFE! Even now, we have the impression of being in prison. . . . The cards of our dear old friend, Mr. Barger, with meager news,-often even retained by an implacable censor!-did bring some relief. By this way we knew about the death of our venerable friend, Mr. John Pitcairn, the loss of the Rev. Odhner, and recently the Rev. Theo. Pitcairn in Basutoland.

     Once on a day I had a good surprise: Somebody-I do not know who!-brought a book for me. It was a copy of the Five Senses' of Swedenborg, with the inscription: "To my friend, Ernst Deltenre, A. Acton." . . .

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I do not know how this book has been capable of coming to me, and to escape the German censorship! It was a great relief, and I am very thankful for it! Recently, on the 25-11-1918, I received the letter written to me by my friend, the Rev. Alden, and dated August 14, 1914!

     I have many things to report and to tell concerning the past, and many projects to submit for the future, for I have now some experience of missionary work, and I know what can be expected in working in the Belgian field. But where shall I start! I think the best I can do is to send to you and the Committee of Church Extension a long and detailed report, when the postal relations will be better re-established. For the present, I am sending the following resume:

     REPORT FOR THE YEARS, MAY, 1916-MAY, 1918.

     Public Worship.-Divine Services, with free Sermon, have been held every Sunday. They were generally well attended, and were never troubled. Some good-minded German people, and even high officers, assisted sometimes, and seemed to be interested. One of them,-the wife of a Hauptmann,-Mrs. Smidt, (born a Belgian), returned lately to Hanover, being entirely converted to the N. C., and expressing her deep regret for the sake of her instruction to be obliged to leave Brussels.

     Lectures and Evangelization.-The impossibility of propagation by means of the press has limited our work. Moreover, it was not allowed to deliver public lectures, unless to submit them to the control of the German Censorship, what I refused to do. Our use was thus restrained and limited. Nevertheless-and I do not know how-the number of people interested in our Doctrines did increase more and more. A Protestant Minister, Dr. Joelants, is preaching our Doctrine concerning the Lord in his Church in Malines, where some people became acquainted with Swedenborg through him, and came later to our Mission for books, and to learn more about Swedenborg and especially the New Church, as a Church entirely new and distinct of the Old.

     Library.-From May, 1916-May, 1917, 96 books have been handed to people to be read at their homes.

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From May, 1917-May, 1918, 102 books have been handed to people to be read at their homes. Some books have been lost. I notice the need of more collateral literature in our library, and of more copies of the Writings in the French language. Our mission, with its marvelous Chapel and the Library, did not have to suffer of the German vandalism. They did not dare to touch it. When soldiers came for perquisition, they always, when introduced into the chapel, stopped at once, admiring and exclaiming: "Schon, Schon." Our chapel is indeed a wonder. When you,-or some of you,-will see it, you will surely be very surprised. It has been, and is, a permanent advertising, and a successful one. Many people, attracted by the renommee, [renown], of the pictures, became interested in the Science of Correspondences, and wanted to know more about our Doctrines and the Writings. A newspaper of Brussels, Le Messager, devoted the enclosing article to it.

     Excuse my poor English. I have quite lost my knowledge of it by four years of no occasion of practicing.

     We hope you are all well, and that peace is reigning in our Church.

     With kindest regards to Mrs. Pendleton, to you, dear Bishop, and all friends in Bryn Athyn, accept this missive. Yours respectfully, as ever, (Signed) DR. E. DELTENRE.

     P. S.-With much love from Mrs. Deltenre and the children. Claire and Marie Louise are anxious to get a "passport" to come over, and to have the blessings of the instruction in the Academy Schools.

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Church News 1919

Church News       Various       1919

     FROM OUR CORRESPONDENTS.

     CHICAGO.-During the past summer I made the usual missionary trip, the first visit being at Kibbie, which, where I had the use of the schoolhouse. The Sunday School was placed in my charge in the forenoon, with about 30 present, mostly children and young people. In the evening the place was filled, and there was plenty of disturbance outside during the discourse. This, together with the hard feelings within, caused by the opposition among the people to Liberty Bond and Red Cross subscriptions, made my efforts wholly useless, I fear.

     The next place visited was Minneapolis, where I stayed two weeks, holding services in the homes of Prof. J. J. Appelon and Mr. J. O. Sandin. Mr. D. E. Leonard, formerly of Chicago, lives there at present, and assisted me in the work of spreading the Glad Tidings. Before leaving Minneapolis I organized reading circle, with Mr. Leonard as leader. Though very small, it has met every week at the hospitable home of Prof. Appelon and his niece, Miss Christine Apptlon, and under the leadership of our staunch New Church friend, Mr. Leonard, it is certain to be of real use in the upbuilding of the Church.

     From there I went to Neilsville, Wis., and visited an elderly couple by the name of Olson, staying there two days, and holding devotional services at their home. Arpin, which is 35 miles from Neilsville, was the next stopping-place, where, at the home of Mr. Alfred Bergsten, who lives in the country, I held several meetings, both public and private. As is usual with him, he did all that he could in assisting to make the truths of the Lord's Second Coming known to his neighbors, helping financially, opening his "name, entertaining and also inviting the people to the meetings. But his neighbors are not easily reached, a large number of them being already "saved," and expecting to meet the Lord in the sky at any moment. One of them, the most versatile, came to my first meeting with the evident intention of destroying any effect, by repeatedly asking questions during the discourse. There were some, however, who listened to what was said.

     Adjoining Arpin is the "Seventh nay Adventist" colony, Bethel, with a day school, and a college which prepares men and women for proclaiming the message of the 14th Chapter of Revelation,-the "everlasting gospel," which they believe is entrusted to them. They consider the whole of that Chapter their creed; for they "keep the commandments of God, and the faith of Jesus." I attended one of their parlor meetings, causing much whispering, presumably as to what my intentions were. But, bring allowed to say a few words, I assured them that my aim was not to disturb their worship. The meeting was as simple as any I ever attended. Everyone present, from the grey-haired patriarch to the child below the teens, testified that he or she was saved by the blood that flowed on Calvary.

     On Saturday, which is their Sabbath, I went to their church, and for a forenoon service it was as shallow and lacking in spirituality as it could be. The most of them are Americans, more or less educated, engaged in farming, and they give one-tenth of their income to the church, which accounts for their great missionary activities.

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They entertain an intense grudge against Sunday,-"Satan's Day" they call it,-and I was told that even if they do no work on any other day, they do all they can to desecrate Sunday. It was my intention to visit Mason, Wis., but the funds available did not permit.

     Our services in Chicago have continued regularly. During September and October we held them in the homes of our members, but on November 3d we transferred our Englewood services to Barbee Masonic Hall, 148 W. 69th St., where we meet every Sunday afternoon at 4 o'clock. In the morning we hold Sunday School at the Pastor's home on the North Side. Once a week, also, we meet for doctrinal study.

     At the time of the Bishop's last visit, October, 1918, it was decided that the men of the three General Church societies in this district would meet about three times a year, to discuss matters relative to the co-operation of the three groups. The three ministers, the Revs. Smith, Klein, and Headsten, were appointed a committee to carry it into effect, and the first meeting was arranged for January 2d, at the home of Mr. Headsten, where we discussed the question: "What do we desire the inter-relation of the three societies to be five years from hence?" Owing to the very cold weather, only 19 were present, nearly half of these being Sharon Church members. Our next meeting will be held at a suitable place in the downtown district. JOHN HEADSTEN.

     BRYN ATHYN.-On the 8th of February, Bishop N. D. Pendleton, in company with the Rev. Theodore Pitcairn, sailed from New York for Europe, en route for South Africa. During his absence, Bishop Emeritus W. F. Pendleton will act in his place in matters pertaining to the General Church, and the Rev. C. E. Doering will be in active charge of the Academy Schools.

     The Mid-Year Meetings of the Consistory, Council of the Clergy; Executive Committee, and the Joint Council, were held here from February 6th to 8th, inclusive, Bishop W. F. Pendleton presiding. Among the visitors from a distance were: The Rev. T. S. Harris, Arbutus, Md.; the Rev. Homer Synnestvedt, Pittsburgh, Pa.; the Rev. F. E. Waelchli, Cincinnati, Ohio; Mr. and Mrs. Robert Carswell, Toronto, Ont.; Mr. and Mrs. Seymour G. Nelson, Glenview, Ill.; Messrs, Walter C. Childs and Anton Sellner, New York; Messrs. Emil Gunther and Benjamin Reynolds, of Baltimore, Md. During the same week the Philadelphia District Assembly met in Bryn Athyn, the meetings being held in the evenings of February 5th to 8th, and closing with the service on Sunday, the 9th, when the Rev. T. S. Harris delivered the sermon, on the words from Micah 6:8, "He hath shewed thee, O man, what is good; and what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?" After the service the Sacrament was administered to 111 communicants.

     At the session on Wednesday evening, the Rev. F. E. Waelchli delivered an address an "Evangelization," treating of missionary work, and presenting a view as to its place in relation to pastoral work in our societies. At the banquet on Thursday evening, February 6th, which was in celebration of the 22nd anniversary of the General Church of the New Jerusalem, the Rev. Alfred Acton was toastmaster, and introduced the following speakers: Bishop W. F. Pendleton, who spoke on "Judgment;" the Rev. T. S. Harris, on "Religious Freedom," and Mr. Paul Synnestvedt, on "National Freedom," all of these subjects being treated in relation to conditions following the war.

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A number of toasts and other speeches followed, being interspersed by quartet singing and general songs. On Friday evening, the Rev. Homer Synnestvedt gave a talk on "Education," speaking in part on vocational or industrial training, with especial reference to local conditions in Pittsburgh, and in part concerning the Arcana, explanation of Genesis xv, and its application to the age of adolescence.

     A detailed report of the addresses and discussions must be reserved for the next number of New Church Life. The Assembly was well attended, the members of the Philadelphia Society being present in force, and all things contributed to make the event a signal success. G. De. C.

     GLENVIEW.-January has been a full month with the society here. The Steinfest was conducted by Mr. G. G. Starkey, who invited the ladies to attend, as the subject for consideration had reference to the future status of women in the political world. The discussion was a very useful one, and was made especially so by the remarks of our Pastor on "The Cause of Feminism." We understand his paper will be published in the Life. The same subject was considered at the monthly meeting of the Ladies' Guild.

     At the Friday supper on the 17th the proceedings were somewhat of a military character, owing to the presence of Sergt. Ben. McQueen, who had been permitted by the Hospital authorities at Fort Sheridan to visit his home for a few days. Although still using crutches, he is making very satisfactory progress towards recovery. When it became known that he was to visit the park, it was planned that the school children should meet him at the entrance, to give him a warm welcome, but he arrived sooner than expected. Not to disappoint the children, he visited the school, and, after a hearty cheer from the scholars, went inside and gave a little talk about the soldier's life. The children listened with almost breathless interest, and seemed to be deeply impressed at the sight of the wounded soldier, who was the first of our boys to return from the seat of war. The point he emphasized in his remarks was the wonderful Providence which had watched over all our boys, amidst indescribable dangers. At the Friday supper he received an enthusiastic welcome, and was invited to tell something about the war. In response, he told of the great fight in which his company took part on Sept. 26th, when they crossed the Hindenburg line.

     Private Hagen, of the Blackhawk Division, was also present at the meeting, and gave a description of the Various missiles used by the artillery and explained the mechanism of the gas mask which he had with him.

     A letter was then read from Sergt. Harold P. McQueen, which was written on Dec. 23rd in Luxemburg, and addressed to the people attending our Friday supper. He endeavored to describe just what would happen at the meeting at which his letter would be read. Much fun was caused by the kindly references to the well known idiosyncrasies of our members, all of whom greatly appreciated this letter from Harold.

     On Saturday the 25th there was Bunco Party, followed by a Kitchen Shower for Miss Ruth Synnestvedt, which we are assured a "genuine surprise."

     Swedenborg's Birthday was celebrated by a banquet for the school children, at which a number of the scholars read papers on various phases of Swedenborg's life, and in the evening the adults held their banquet in the parish hall, with our old friend, Mr. W. H. Junge, as toastmaster. Mr. Junge, after being absent from Glenview for over a year, has now returned to live in the park, and everybody is glad to see him with us again.

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After the usual toasts and songs, Dr. J. B. S. King spoke on "Swedenborg the Scientist." He said: "The difficulty experienced by biographers in writing the lives of great students comes from the fact that a student's work is to a large extent internal in quality, and this was pre-eminently so in the case of Swedenborg. With a placid exterior, and an almost commonplace external life, he possessed a wonderful activity of the internal. This may be seen by his writings, and especially in his little work on Outlines of the Infinite. He there calmly and logically treats of the great subject of existence, and yet it can be seen that his internal life was extremely active. Swedenborg passed through experiences amidst scenes never before traversed by a human being, and yet gives his accounts of them without apparent emotion, and it requires the imagination of the reader to get any idea of what he describes. The result is that he produced a science peculiar to him. It is universal-covering all fields. Dealing mostly with generals, it is capable of descending into all particulars. His science is reverent. Not as modern science,-God-ignoring or God-denying,-but God-fearing. It is also guiding, hinting in what direction we are to follow modern science, by suggesting where to direct our mental search. It is living, and is as interesting as a story because it is living."

     The Rev. Gilbert H. Smith dealt with the subject of "Swedenborg as a Philosopher." He commenced by showing the various uses of the word "philosophy" in Swedenborg's day. "At that time philosophy was more or less mixed up with what we now call natural science; so when we come to study Swedenborg we find that his works, by a gradual change, progress from what we call natural science into philosophy, and so we find it difficult to draw the distinction between his scientific and philosophical works. He informs us that there can be no true philosophy that is not based upon nature. In the New Church there is a distinct philosophy, and besides that a whole body of distinctly spiritual truth. Philosophy stands midway between science and spiritual truth, and this ought to give us some idea of the place of out philosophy. Pure philosophy is outlined in the Writings in a remarkable way, especially in the works on the Divine Love and Wisdom and The Divine Providence; the former work giving the philosophy of creation, and the latter the philosophy of life.

     The third subject presented to the meeting was "Swedenborg the Sociologist." Mr. G. G. Starkey was the speaker. He said: "The word sociology looks formidable, but its meaning is very simple,-how to live with each other and among each other. In the pristine order of the world it was a very simple matter; but what has made it hard now is the perversity of our souls, which has led us into a condition of cross purposes, and we have, tangled things up so beautifully with our artificial needs that the effort to improve matters causes much trouble. That is why the science of sociology has become so formidable. It is very evident that all must know how to live. Therefore, sociology comes home to everyone of us as something very real. Certainly Swedenborg's teachings are very distinctive in showing people how to live the human world-life. The first man who attempted to reduce the subject to any adequate treatment was Auguste Comte, but naturally his was merely man-made product. It worships man himself; but how different is the sociology of Swedenborg, who teaches in every page of his works the central and fundamental idea of life, which is love, and the very basis of the universe! He leads to that by the doctrine of use, which includes the shunning of evil, and the performance of uses to our fellow men."

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     All of the above speeches were greatly enjoyed, and, being so well connected with the character of the meeting, made it a very successful Swedenborg Birthday celebration. After the speeches and a number of personal toasts, the young people finished up with a dance. G. A. MCQUEEN.

     PHILADELPHIA.-The past month in the life of the Advent Society has been comparatively quiet. There was no celebration to mark the beginning of the new year. Wednesday suppers and doctrinal classes, adjourned during the Christmas holidays, were resumed the week following the new year, but since then have been twice interrupted, the first occasion being Swedenborg's Birthday. They were also omitted the first Wednesday of February, in order that our members might attend the District Assembly at Bryn Athyn.

     During the Christmas holidays, our scout troop was given a treat in the form of a winter camping trip to the Delaware Water Gap, Mr. C. E. Doering kindly permitting them to use his cottage there. The boys certainly enjoyed every minute of their outing. Sunday, January 12, will also be remembered by the Sunday School as the date on which the Rev. Theodore Pitcairn baptized two persons,-Mr. Walter, who is working on the church at Bryn Athyn, and the infant son of the Rev. K. R. Alden.

     On the 19th, there was a meeting of the Society, primarily for the election of a committee to consider the erection of a building for the Sunday School. The need for such a building has been felt for some time, and while no definite action can yet be taken, it was thought best to appoint a committee interested in the work, which would investigate ways and means, draw up plans and do everything possible to further and crystallize the idea, so that when the time for action comes we may be prepared to go ahead with the work. The ultimate end in view will be the establishment of a regular New Church Local School.

     An interesting meeting of the Advent Club, an organization of the men of the Society, was held on the 16th, and Mr. William Whitehead, of Bryn Athyn, addressed a large number on the subject of "Wilson's Fourteen Points," with particular reference to the freedom of the seas. This was ably presented, and was followed by a lively discussion.

     For some years past no special celebration has marked Swedenborg's Birthday, but this year a simple but very enjoyable banquet was prepared, at which 38 participated, appropriate speeches being made, bearing on various periods of Swedenborg's life. Our latest member, Mr. Walter, had prepared a very beautiful electric sign, the inscription being "Swedenborg, the Servant of the Lord Jesus Christ." We originally intended to spring this as a surprise, at an appropriate time in Mr. K. R. Alden's speech on that subject, but the effect was so beautiful and inspiring that we preferred to enjoy it throughout the evening. Many of the old Academy songs were sung, and altogether we had a good old Academy celebration. On Sunday, February 9, while our minister was in Washington, we had the great pleasure of listening to our former Pastor, Rev. Homer Synnestvedt, who at the same time administered the Holy Supper.

     Further, we must not forget to note the organization of a Girls' Club by Mrs. Haxton, which aims to do for the girls what the Scout Troop is doing for the boys. The Girls' Club, however, is in no sense an imitation of the Scouts, but it is Mrs. Haxton's plan to make it more of a domestic science class, teaching the girls the many useful and womanly things which pertain to their sex.     W. A. C.

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     REPORT OF THE VISITING PASTOR.-On the Sunday after Christmas, December 29th, services were held at ERIE, PA. A Christmas sermon was given, and this was followed by the Holy Supper. During the services the infant son of Mr. and Mrs. Eliot Cranch, of Rochester, N. Y., was baptized. The number present was twenty-eight, of whom nineteen partook of the Holy Supper. On Sunday and Monday evenings doctrinal classes were held, and on Tuesday afternoon instruction was given to five children.

     Two days, January 1st and 2nd, were spent in CLEVELAND, With Mr. and Mrs. William Parker. The first evening, instruction was given the two young people of the family. The second evening a class was held, at which the four persons of the house were present, and also Mr. and Mrs. Walter Rott, formerly of Pittsburgh. Two hours were spent in delightful conversation on the theme, "Behold, I make all things new."

     The next point visited was WINDSOR, ONT., where, at the house of Mr. and Mrs. Alfred Bellinger, a class was held in the evening of January 3rd, and services the following Sunday morning. On Sunday evening there was a doctrinal class across the river, in DETROIT, at the home of Mr. and Mrs. Graham, and the next evening instruction was given the five youngest children of Mr. and Mrs. Day.

     In CINCINNATI, progress has been made in certain directions. One of these is that in worship we are now able to carry through some of the offices of the Liturgy in their entirety; another is that instruction in Hebrew has been introduced into the Sunday School. On January 11th we had a card party at the home of Mr. and Mrs. Charles Merrell. On this occasion we had with us Mr. and Mrs. Egbert Glebe, on their way home from the southern camp at which Mr. Glebe had been stationed. Another social gathering followed soon afterwards at the house of Mr. and Mrs. William Smith, for the celebration of Swedenborg's Birthday. Four addresses were given: first, on Swedenborg's Childhood and Youth, by Mr. Smith; second, on Swedenborg, the Citizen, by Mr. Charles Merrell; third, on Swedenborg, the Scientist and Philosopher, which subject, in the absence of the person to whom it had been assigned, was spoken on by the Pastor; and fourth, Swedenborg, the Revelator, by the Pastor. A progressive card game and other social recreations followed. Each social event of our circle seems to us to be more delightful than any preceding.
     F. E. WAELCHLI.

     STOCKHOLM, SWEDEN.-It is now six years since the New Church Circle here had its first service, which was held on the 27th of October, 1912, and this date has been celebrated every year since. On account of the hard times, the celebration this year was held in a very simple way, in our place of worship. A paper was read by our Minister on the subject: "The Final Judgment, and the events in the history of the world during the last 150 years," which was followed by a lively discussion, and the meeting closed as usual with the singing of "Our Glorious Church," in the Swedish version.

     On account of the "Spanish sickness," the number attending our suppers has been less than before. Several of our members have been severely sick, and some of them have not yet recovered. But in spite of this, the attendance at our services has been larger than before.

     Our Minister has also begun a series of lectures on the subject of "The Spiritual World," and the attendance at these lectures has thus far been so large that the room used as our place of worship has been overcrowded, and many people had to go their way without gaining entrance.

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The room holds 60 persons, but at these lectures the entrance hall has also been occupied, people standing wherever they could get a place. The same lectures, therefore, had to be given once again, and even then with good attendance. Many books have been sold on these occasions, especially copies of Heaven and Hell. We may hope that there is or will be an awakening of interest in spiritual things, and that the New Church, having been among so few, will now become established among many.
     GUSTAF BOECKSTROM.

     COLCHESTER, ENGLAND.-The Annual Meeting of the Society was held on October 30th. In the unavoidable absence of the Pastor, Mr. Appleton was voted to the chair. The reports were very satisfactory, despite war conditions and the absence of our boys on the several fronts. This was in great measure due to the spiritual uses, sociably sustained by our Pastor, and to the co-operation of the members in support of the uses on the lower plane. The average attendance at Divine Worship was 22, and at the three administrations of the Holy Supper, 19. Our socials have necessarily been few, but we have been cheered by visits from our Canadian friends on several occasions. We had hoped that some from America might also have been able to come our way.

     November 11th, Armistice Day! With what feelings of relief and joy we welcomed in! After more than four years of constant stress and strain, we are grateful indeed to have been spared the horrors of invasion by a brutal foe. Sunday, the 17th, was appointed for Thanksgiving, and a special service was arranged by our Pastor, which was source of spiritual strength and uplifting to us all. The sermon was based on Psalm cxv:1-3.

     On Sunday, December 22nd, at 12:30 p. m., after our Christmas Service, the marriage of Corporal N. Motum and Miss Maude Everett was celebrated, our Pastor officiating. The bride was attired in pale cream crepe de Chine, with veil to match, and orange blossoms, and carried a shower bouquet. Arriving with her father, she joined the bridegroom, and proceeded to the altar. In the absence of Sergt. S. Appleton, Corporal Harold Kuhl, (on leave from France), was best man, while the bride was attended by her sister, Barbara. The brief but beautiful service opened with the singing of Hymn 152, and closed with Hymn 66. The room was filled with an appreciative congregation, which included both relatives and friends of the bride and bridegroom. Later in the day the married pair left for a brief honeymoon at Clacton-on-Sea. Numerous presents were received.

     On Friday, December 27th, by invitation of Mr. Everett, a reception was held at Priory Street, the room presenting a festive appearance with many flags and other decorations. After a few musical and other numbers, out host announced an interval, and proposed a toast to the "Church," and said that other toasts would be in order. This proved a most enjoyable time, and gave that distinctive sphere and quality which ever springs from the spoken word of love and affection for the Church.

     In proposing the "Bride and Bridegroom" Mr. Appleton expressed the joy it gave us all to be present on this occasion, and went on to speak of the heavenly marriage of good and truth from the Lord, and its correspondence with marriage in the world; and of the great privilege of being of the Lord's New Church, if we receive the truths with affection and bring them into life. After we had sung, "Happy, happy may they be," the bridegroom briefly responded, and then proposed a toast to the A. W. S. C., and spoke of the use performed by that organization, and the great help it had been to him not only to receive the Life, the Bulletin, sermons, etc., but also the cheering letters that came along.

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     Then followed a toast to "Conjugial Love," proposed by Mr. Cooper, who spoke of its origin from the marriage of Good and Truth in the Lord, and our dim perception of this love of loves in this early state of the Church. Yet its sphere is in some measure manifested in its holiness and purity on such occasions as the present one. And every similar event should add to its fulness with us, for it can manifest itself nowhere but with those who love the truths of the Lord now revealed.

     After a song to Conjugial Love, Mr. Potter proposed "Our Absent Boys," and spoke of the great work they had accomplished for freedom, without which the New Church could not grow and develop. The Divine Providence had accomplished a great end by their labors and sacrifice. If we had lost the war, we should have been bondmen to the Germans and their lust of world dominion. He anticipated the growth of the Church as a result of the war, which was the ultimation of a conflict in the spiritual world, and felt that the sphere from such a meeting as the present could not fail to help and strengthen our boys, where'er they might be.

     We then sang "It's always fair weather" and "Our own Academy," after which Mr. Motum spoke of the benefits our boys had received from their war experiences, both in their increased interest in the Church, and appreciation for it, and also as a means of their education and development generally. Many of the letters received from them had been a surprise to him More songs, and dancing for the young people, filled out the time till the "small hours," when the singing of "Auld Lang Syne" and "The King" brought to a close one of the most enjoyable meetings in OUT annals. F. R. C.

     KITCHENER, ONT.-On January 9th we had a post-nuptial "shower" for Mr. and Mrs. Sylvester Dahmer, at their home on Cedar street. As it was to be a surprise, most of us managed to take the same street car, and thus arrived more or less in a body. Not knowing the exact location of their house, we passed it several times in our endeavors to find it, and finally preached it safely, spending a very pleasant evening "showering" and playing games.

     The young people, (at least those that skate), had a skating party at the rink commonly called "The Auditorium," on January 14th, after which they went to the home of Mr. and Mrs. Rudolph Roschman for lunch. Although the ice was not superb, owing to the mild weather, it was reported that they had a good time.

     After much rumor and expectancy, we finally heard on Monday morning, January 20th, that Sergt. Arthur Bond was to arrive on the 9:15 train. As he was the first of our men to enlist, (way back in 1914), it was quite fitting that he should he our first to return after the armistice. The school children, (including three of the Sergeant's own), the Pastor, and those church friends who could manage it, besides the town officials and organization representatives, were at the station to meet him. He looked very well, though a trifle more grey, and, of course, is very happy to be reunited to his wife and family.

     On the evening of January 23rd the young folks had a dance, gotten up by the younger boys. As a hired piano player was present, who "rips rags" very successfully, the dance was an unusual success.

     There are rumors in the air that we shall shortly have our much longed-for pews. Mr. Adolf Ferdinand recently presented us with a considerable sum for that purpose, from the funds of his later brother Henry's estate.

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     Swedenborg's Birthday was celebrated with a banquet and social. Owing to several local causes,-principally hockey games, which involved some of our members,-the attendance was not as large as at our New Year's banquet. But there was a good spirit, and all present enjoyed the natural and spiritual food prepared for us. The Pastor spoke of Swedenborg's humility, as expressed by the words, "The Servant of the Lord Jesus Christ," and brought out the idea of service as being the quality of the celestial angels, and the true test of greatness in the heavenly sense. Mr. Rudolph Roschman followed with some remarks on present world conditions, and expressed the idea that our greatest possible service to the world was directly to the Church, in the furthering of its uses. Dr. Schnarr then arose and expressed his appreciation for the Pastor's remarks concerning the celestial genius, which had especially interested him.
     
     As Sergeant Bond was present with us on this occasion, we seized the opportunity to give him a united welcome. In a short address, the Pastor welcomed him back to our midst, and spoke of our deep appreciation of his services in our behalf. This was followed by hearty applause, and brought Mr. Bond to his feet to express his thanks for our welcome.

     After supper we were entertained by a committee, who had prepared some tableaux representing various magazine advertisements, which we were to guess. We managed to do this with most of them, and found the tableaux quite entertaining and pretty. At intervals, Dr. Schnarr rendered musical numbers on his victrola, and this was much enjoyed. Then followed dancing, to the strains of the aforementioned pianist, and then we learned that Kitchener's hockey team had won, both in Toronto, where the senior team was playing, and at home, where the junior team played.

     We hear that Private Will Hamm, who visited us from London camp at New Year's, has received his discharge, and has gone to join his family on their journey to South America. F. V. R.

     TORONTO.-The two eventful days that mark December and January were the occasion for interesting gatherings at the church. On the evening of December 23rd, the children's Christmas Service was held, throughout which the children's responses and singing made a delightful sphere of worship, The Pastor related the story of the Lord's Nativity, and three representations were given: The Angel appearing to Joseph; The Visit of the Wise Men; and the Flight into Egypt. The effect of the tableaux was heightened by the beautiful and appropriate music rendered by Mrs. Caldwell.

     At the close of the service, we all adjourned to the basement; where stood a pretty Christmas tree, decked with gifts for every child connected with the society. Miss Bellinger had the children circle round the tree, singing a Christmas tree song, and then all were made happy with candies and gifts.

     On the 29th of January we celebrated Swedenborg's Birthday. In the afternoon the members of Theta alpha took charge of the children's celebration, and under their direction the children passed a merry afternoon.

     This year the 29th fell on our regular weekly supper night, so we decided to make our menu more elaborate, and to celebrate the event round the festive board. A very interesting and instructive program included the reading of the Rev. C. T. Odhner's A Visit to Emanuel Swedenborg; short papers on "Courage," "Humility:" "Diligence," and "Use;" besides a short paper on "Swedenborg, and his Mission," by the Rev. J. E. Bowers.

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The attendance, including adults and children, was 84.

     At last we have made a change in our church lighting system-notwithstanding the high cost of living. Our building is now lighted by electric light,-a welcome change, for it will improve both light and ventilation. The funds for the purpose had been coming in slowly, when the Ladies' Society took up the matter, made a special effort, and raised among themselves the largest part of the money required. B. S.

     SPECIAL NEWS.

     At the Meeting of the Joint Council, held on February 8th, 1919, it was decided that the Tenth General Assembly of the General Church of the New Jerusalem will be held in Bryn Athyn about the middle of next October, on which occasion the new church edifice will be dedicated, as the building can be brought to a stage of completion that will make it possible to inaugurate its uses at that time. The various Councils of the General Church will be held in October instead of June this year.

     On the 8th of February, Bishop N. D. Pendleton, in company with the Rev. Theodore Pitcairn, sailed from New York for Europe, en route for South Africa. During his absence, Bishop Emeritus W. F. Pendleton will act in his place in matters pertaining to the General Church, and the Rev. C. E. Doering will be in active charge of the Academy Schools.

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ACADEMY WAR SERVICE COMMITTEE 1919

ACADEMY WAR SERVICE COMMITTEE              1919




     ANNOUNCEMENTS.



     NEWS NOTES.

     Signaler Rupert Kuhl, who was gassed in October, spent the greater part of his time from then until Christmas in various Hospitals and Convalescent Camps in France. While at the hospital at Etaples, he wrote a long and interesting letter, telling about some of his experiences after his Battalion had left the Amiens front in August. The following is quoted from that letter:

     "We came up near Arras and stopped at a place called Buneville for a night. While there we were told we'd be going 'over the top' again. I was supposed to stay out of the line that trip, as one Signaler was always left out when the Battalion made an attack. That night they went up the line to take up their position. The next day I was told I'd have to go up on a carrying party, so I went up that evening, and the following morning, before daybreak, over they went. Our party followed, each of us carrying a box of ammunition. It's only a matter of a thousand rounds of rifle ammunition! Oh, it was a great trip, keeping up with the advance, also dodging shells. That is one of the times I didn't see anything romantic in warfare.

     "Well, we advanced about three or four miles that morning, then dug in. The next morning we were off again, going almost to a place called Weincourt. The next morning we started ahead again, but didn't get very far, as we were held up by machine gun fire. We went over twice that day, but never got our objective, and by this time had very few men left. We had tanks the first day, but they didn't get along up. That night we were relieved by another Division of Canadians, and went back to get reinforcements. On the way back we spent several days in Arras. I had only been through there once before. It certainly was a pretty city, but has been damaged considerably by shell fire. In the meantime the advance continued. We went back some distance and reorganized, which didn't take long, and then we started back towards the line.

     "While I was in Cagnicourt I had the good fortune to meet Fred Stroh several times, as he was also slopping near there, working on the roads. By that time the advance had reached the Canal du Nord. We went up there and for some time held the line just to the left of Inchy, near Boralle and Marquion. From there the advance started again. The Division I was in was following up. I took no part in the capture of Bourlon Woods or Cambrai. I can still picture Cambrai the morning it was taken. . . . The whole country for miles around was almost like day from the fires in Cambrai. I didn't go right through the city, but slept in the outskirts that night. That is all I've seen of Cambrai, except that when coming down to the hospital I went through in an ambulance.

     "After getting past Cambrai, our Division went into action, and for two days our Brigade was in support. That clipping you sent gives a fairly good description of the fighting around there. I certainly remember that pontoon bridge; that was a good piece of work, putting it up in one night. I stopped right near the bridge for several hours. Fritz also started shelling during that time, but I was lucky enough to have a stone pile close at hand. It sure sounded great to hear the shrapnel whizzing past. Lots of it fell in the Canal, where it cooled off, making anything but a pleasant sound.

     "The night of October 10th we took up our position along a sunken road, and dug in for covering. We had quite a time issuing rations, as it was almost daylight when we got there, and we couldn't move after it got light, as Fritz was only about a hundred yards away.

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We waited impatiently for the barrage to open, as Fritz's planes were flying around, and we didn't know what minute he might spot us and open up. Shortly before nine o'clock you could almost hear your heart beat, it was so quiet. At nine the barrage opened, and talk about a noise! The Boche opened up with his machine guns about the same time. We started to advance through a turnip field, and he had the place filled with machine guns. We sure did get a cutting up. I had gone only a short distance when a gas shell exploded several feet from me. Didn't have a chance to put on a mask before getting a good whiff. Well, I kept on going for some distance, when Fritz came back at us with the tanks. By this time I felt pretty rotten, and could hardly see; so dropped my rifle and equipment, and had someone who was slightly wounded help me out. I don't know how I got back to the dressing station, but managed somehow, and from there traveled back by ambulance, and then by train, until landing in the hospital.

     "That is the last I saw of the Battalion, and don't think I'll see them again, unless I meet them on the way back. I believe they left the Cambrai front shortly afterwards and went on towards Mons. By now they are in Germany with the rest of the Canadian and British troops. That really isn't much of a description of the Cambrai affair, but I have forgotten most of the smaller details."

     Like most of the boys, Rupert is anxious to know when he will get home. A number of the Canadian boys have returned, Sergt. Arthur Bond being one of the latest to arrive, and others are expected soon. It is hoped that Rupert will be among them.

     The good news that Elie Hussenet had at last returned to his home was received a short time ago. He had been in a German prison camp since September, 1914. He writes, "After four-and-a-half years of war I have the happiness of finding myself again in the midst of my parents, brothers, and sisters, whom I have found very changed. It is unnecessary to tell you with what joy I have seen my country again, especially when one comes back from a country that was not only foreign, but hostile, where there was a guard watching at every step, and, in addition to that, harsh treatment and bad nourishment."

     In a letter recently received from Pierre Vinet, he gives an entertaining description of his Section's Christmas celebration in Italy. "We managed to decorate our quarters with greens, and had a large Christmas tree, decorated with rifle and machine gun bullets (mostly Austrian), with strings of macaroni, quartermaster-issue candles wrapped in tin foil, and various other beauties. One of the best features, however, was that the Y. M. C. A. saw to it that every man received a package containing eats and smokes. I guess the best of all, though, were the letters of good wishes from the States."

     He adds, "If everything goes O. K., I am to have a twelve-day furlough pretty soon, and I am going to try to see those two New Church ladies in Rorhe who are mentioned in the LIFE." We were all pleased to hear that Section 529, which is the Section that Pierre and Fred Grant are in, was cited in the last offensive, and given the Italian War Cross.

     A short time ago a letter was received from Lieut. Kenneth Ridgway, of Durban, South Africa. He is in the Royal Air Force, and has been training in England since May, 1918. As a cadet, his training centers were Hampstead, St. Leonards-on-Sea, Hastings, Oxford, and Uxbridge; he is now stationed at Gullane, Scotland. He spoke of his flying experiences, one of which was a view of the surrender of the German fleet, from a height of 4,000 feet.

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     Griffith Asplundh wrote to one of the members of the Committee, giving a glimpse of one of the battles he had been in. "The regiment (103d Engineers) was in a little French town by the name of Bettincourt, when an order came from higher authorities to make up packs and move six miles forward to take over some engineering dumps. While the company was there, a few of us were on detached service, instructing the infantry the best way to cut the German wire. I happened to be on this detail, and remained there until the drive started. The night before the boys were ordered out, they were all singing as though they would go home the next day, instead of going to the front line. The next morning, at two o'clock, our artillery sent the Germans their 'iron rations,' and the infantry went over the top at seven o'clock.

     'Our regiment followed right behind the infantry, building roads and bridges over the trenches so that the ammunition and food could he brought up. After our infantry had driven the Germans eight miles, the enemy put up a stubborn resistance, which caused quite a few casualties on our side. The night of the fifth of October our regiment was right behind the infantry, acting as reserves, in case the Germans should make a counter attack. Well, they did; first sending over their artillery, which did not bother the front line, but hit us pretty hard. We had five killed and ten wounded. I was sleeping with another man when the shells began to come. After a few came over, one shell cut my rifle, which was Light beside me, in half. The man who was with me stood up, but I dug my head into the ground face down, and put my steel helmet on the back of my head. Just then another shell came over, and my partner was hit in the spine, and soon died, while I wasn't touched.

     "After the artillery had ceased, the Germans tried to come over the top in mass formation, but it wasn't long before our machine guns stopped them, and sent them back beyond where they had started from." Griffith says there are many other things he will tell when he gets home, which he says will probably be in February.

     Miss Clarice Howard, a nurse in the Wilson War Hospital, Reading, England, wrote shortly after Christmas about the celebration in that hospital. "We had a most exciting time, putting round the Christmas stockings, making tea, and passing cakes to 90 patients at 5 a. m. Christmas morn. Two of our Sergeants, one a pianist and the other a violinist, rose with the early morn and played carols. It was grand to hear the men singing, and brought a very reverent and holy sphere. Now that the war is over, we are all looking forward to the New Year. . . . Let us hope that this time next year the boys will share the great joy of spending Christmas by their own firesides. This war has certainly taught us the value of home."

     Both Harold Sellner and Aldwin Smith are at Neuwied, a city on the Rhine, a few miles north of Coblenz. Harold writes that they are "living fine" these days. "At Pfaffendorf I was staying in what is called 'The Little Castle of Pfaffend.' There were four of us, with two rooms,-one a sitting room, with a Steinway Gorand Piano in it. I have a friend who plays the violin, and we often go around to different places and play together. . . . It seems funny for a bunch of soldiers to be in good houses, with good feather beds to sleep in. The country and towns here are certainly fine and clean, and there are lots of fine houses, too. Wherever we go the children are always glad to see American soldiers, and wave at us when we pass in the autos. . . .

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The betting now is that we will get home by March, though no one knows. They can't make it too soon for us."

     Aldwin Smith wrote a most interesting letter on December 22d. He said:

     "When the armistice was signed, we were stationed just north of Dun-sur-Meuse in the direction of Sedan. Until the last minute, the artillery that we were with was pounding away. You see, for the last four or five months we had been up with the artillery, usually sandwiched between the heavy 155's and the light 75's You haven't any idea what a funny sensation it was to have the noise stop all at once. It didn't seem right. But, just the same, we all thought it was all right. . . . To get back to the story. A few days after hostilities ceased, an Army of Occupation was picked, and we were in it. This may not sound like much, but it is considered a great military honor. Of course, everything had to be in spick-and-span condition, and only a short time in which to do it, so everybody had to get to work.

     "One beautifully cold morning orders came to move, and we started out with no more idea of where we were going than you had. The only thing we knew was to follow the crowd. All that morning and afternoon we traveled in France. This we knew, because we could ask people, but when night came we hadn't any idea. About nine-thirty the convoy was halted, and we were told to pitch our 'pup tents,' still not knowing where we were. But when the morning came we certainly got a warm reception. We were in Belgium, and the people were out bright and early, cheering us, and doing everything to make us comfortable. It wasn't two hours before every fellow had an honest-to-goodness bed to sleep in. Think elf it, a bed with sheets and a pillow! They even gave up their own beds, so we could be comfortable, saying, "If the Germans could take our beds to sleep in, we will give the whole house for you to live in!' Two days were spent here, and then ice started out again. Believe me, you haven't any idea what a feeling it was to ride down the main streets of the towns, with the people running out, cheering, waving American flags, and throwing flowers at us. . . . I wish you could have seen the reception we got both in Belgium and Luxembourg. It made tears come to our eyes. I don't believe I ever before got such royal treatment.

     "When we crossed the border into Germany, our first stop was at Schaarfbillig, near Kullburg. The people were quite cool at first, but after seeing that we weren't so bad they warmed up a little, and by the time we left they had found we were entirely different from what the Kaiser had told them. . . . Now we are billeted in the town of Neumied, in a big house turned over to us by a doctor (at the request of the American officers). In our new home we have all kinds of conveniences....On Christmas Eve we bought a tree, with trimmings, and all sorts of fool presents for the fellows. We had the fun of decorating the tree in the evening, and then one of the boys played Santa Claus and gave out the presents and Christmas boxes to those who were lucky enough to get them. It was a pretty good holiday until Christmas Day came around, and they poked that dinner at us, the most luscious 'Corned Willie' (cold) and nice canned baked beans! Some meal for Christmas, eh?" Aldwin said that he expected to get home in about six months. "And if the Statue of Liberty wants to see me again after that, she'll have to do an 'about face,' because I am going to be home to stay."

     Lieut. Richard de Charms gave an interesting account of his experiences at the Front during September, 1918, which we will quote here: "On September 1st the real war work began. Co. 'B,' with nothing but equipment that could be carried in marching, moved to a little town called Jony, which was within range of shell fire and gas attacks from the German lines.

217


The Company, living in 'pup tents,' was camouflaged in a little woods behind a fortified bluff and under one of our observation balloons. For a week and a half, working only under cover of darkness, we built a narrow gauge railroad right at the foot of the famous Mt. Sec. There were several exciting nights when flares were put out near us, but we camouflaged our work every day before daylight and were never discovered by the enemy.

     "Sunday, the 10th; I got away and took a trip to Nancy to get a new uniform I had ordered. We worked that night; and the next day, shielded by a heavy rainstorm, we worked in daylight to put the finishing touches to the railroad. At 6 p. m. we got orders to move, and knew that the great American drive we had been planning for was on. It was a wild night, raining torrents, and we broke camp in utter darkness. To light even a match would have been suicide. We entrained at 1:30 a. m, in open flat cars. At one o'clock the first big gun had roared the signal for America's first extended drive, and the 20-mile front of the Saint-Mihiel Sector was one continuous flash, as the mighty barrage thundered its message to the Hun. Our train pushed on through the woods from which our big guns were firing. The roads were packed with Uncle Sam's picked troops, advancing silently through the darkness to take their places in the front line trenches. After a ten-mile ride we came out in open country about daybreak, and beheld the grandest panorama imaginable of signal rockets, flares, bursting shrapnel, and gas shells. We detrained, and started marching to the front to do our work. Soon the big guns stopped, and we knew the boys were going over the top. We met lines of ambulances, but knew by the sullen German prisoners passing by that everything was well. By ten o'clock we were repairing torn up railroad, and building new road across 'No Man's Land.' We worked feverishly till practically exhausted, and then turned in for four hours' sleep on the ground. All the next day and night, and the day after, we worked furiously, till we had made connection with a German railroad on the other side of 'No Man's Land,' so the big guns, ammunition, and supplies for our gallant Doughboys could be transported to follow the rapid advance. I had charge of 50 of our own men, and a Company of 250 colored men who had never done any railroad work before, so I had my troubles.

     "After the first rush was over, we made our Headquarters at Fliry, and worked from there in several directions. I made an inspection trip over the line soon after it was connected up, going on the German system as far as Thiaucourt, where I inspected the abandoned shops while the town was being shelled.

     "On the 28th, the Company moved to Essey. Here we were fixed a little more comfortably. I lived in a dug-out that had belonged to German officers. It was fixed up very nicely, as they had abandoned it hurriedly without destroying anything.

     "The work in the country was interesting, because it gave us an insight into the German system. All the towns, of course, were nothing but heaps of ruins, and the country had been desolated by four years of ravaging war, where the front line changed one way or the either every few months. What had once been, a thriving land was pitted with shell holes, and covered with gaping trenches and barbed wire entanglements."

     Capt. Randolph Childs cabled home that he would leave France for the United States in February. We are all hoping it will not be long before we see him again.

218


In a letter to one of the members of the Committee, he spoke of his interest in the November LIFE, which he had just received. "Turning to the Field of Honor; it is quite striking that casualties among New Churchmen have been so small. I never dreamed that practically all of our men would come out of the war alive and unwounded. Deeper reasons than human prudence can fathom are behind this condition; but, from the practical standpoint, it was fortunate that men entered such diversified branches of the service. In some small towns of Pennsylvania, where all the men who entered the service joined one organization, the casualties were appalling."

     Francis Frost, whose unit is with the Army of Occupation, wrote from Tetange, a small town in Luxembourg, near Esch: "We were the first Americans, officially, to enter Tetange, and the inhabitants turned out en masse, with supper invitations to all the soldiers, and many rooms placed at the free disposal of the boys for quarters. Down around the corner, by the big church, is a small cafe, the prettiest little place! It reminds me of a scene from the Bluebird, with its blue birds and pretty decorations painted on the ceiling. We are the only unit in the town, and this little cafe has become our evening meeting place. A fine piano affords entertainment, and a young man who lives nearby is a real artist. We have been having some real nice evenings there. A native told me today that the town was preparing a 'big surprise' for the Americans on Christmas, and there were hints of music and dancing in the big Mairie. . . . There is no mistaking the sentiments of the people here. Although the language is chiefly German, there is no doubt of the pro-Ally sympathies of the population I played the Marseillaise, tentatively, last night, down in the cafe, and there was considerable enthusiasm!

     "I am just back from dinner. We were all lined up for chow, when Chaplain Cornish came whirling in from Esch on a motorcycle. Be glad about half an hour to stay, and we voted unanimously to take advantage of his presence. So we dropped our mess kits and went into the shop, where he held a short Christmas Sunday Service. We sang several songs, and the Chaplain read the dear old Christmas story. He gave a short address on the Christmas spirit and resolutions for the New Year, speaking particularly of Temptations, and how to combat them. (I told you before how I had a long talk with him some time ago.) In this address he spoke about evil: 'Do not fight evil with evil; fight it with good. You-, and here he hesitated a moment. His eye fell on me, sitting on an anvil, and he burst out with, 'You should learn to shun evils as sins!' He had been quite struck by that phrase at the time I talked with him, and now he used it to good purpose." Francis does not expect to get home until June, but that, of course, is indefinite.

     It has been brought to our attention that there has been no mention in our Notes of the boys who served in the Students' Army Training Corps of various universities or colleges. This is more or less due to the fact that the S. A. T. C. was hardly organized, and the boys enrolled, before the armistice was signed. Shortly after this, the Corps was disorganized, and the boys mustered out. Although it is late, we wish to record the names of those connected with the General Church who were enrolled in that Corps, and to mention the fact that they were regularly enlisted men in the United States Army, undergoing a training similar to that of the men in Army camps. If the war had continued, they would have been called into active service after a certain amount of training.

     (Continued on page 224.)

219


ROLL OF HONOR 1919

ROLL OF HONOR              1919

     Who does not remember and love him who fights even unto death that his country may be free. (T. C. R. 710.)

LIEUT. W. REY GILL, Colchester, England. Artists' Rides. Killed in action in France, August 'I, 1917.
GUY CHRISTOPHER PEMBERTON, Durban, Natal, South Africa. Killed in action at Arras, France, April 21, 1917.
LEON ROSE, London, England. Royal West Surrey Regiment. Killed in action near Albert, France, July 29, 1916.
REGINALD WATERS, London, England, Wireless Operator. Lost at sea, November, 1917.
ROY S. WELLS, Bryn Athyn, Pennsylvania, U. S. A. 11th R. R. Engineers. Died April 12, 1918, of wounds received in the battle of Picardy.
SECOND LIEUT. FRED. SYNNESTVEDT, Pittsburgh, Pa. Killed in airplane collision at Payne Field, Mississippi, December 16, 1918.

     THE FIELD OF HONOR.

ACTON, GUNNER'S MATE DARIC, Bryn Athyn, Pa. U. S. S. "Vermont," c/o Postmaster, New York, N. Y.
ACTON, REGT. SERGT. MAJOR KESNEIL. C., Bryn Athyn, Pa. Mustered out.
APPLETON, PTE. A. J., Colchester, England. 26170, 5th West Riding Regt., D Co., 16th Platoon, B. E. F., France.
APPLETON, SERGT. W. S., Colchester, England. 16156, 56th Squadron, R. A. F., B. E. F., France.
ASHLEY, 3 A/M CHARLES, Colchester, Eng. 142538, R. A. F., 39 T. D. S., Hut 10, Spittlegate, Grantham, Line., England.
ASPLUNDH, CAPT. EDWIN T., Bryn Athyn, Pa. Co. E, 103rd Engrs., A. P. O. 744, American E. F., France.
ASPLUNDH, CORP. GRIFFITH, Bryn Athyn, Pa. Co. B, 103d Engrs., A. P. O. 744, American E. F., France.
BARGER, SERGT. GERRIT, Bryn Athyn, Pa. C. I, Co. 3, A. P. O. 716, American E. F., France.
BARNITZ, CORP. GARNER, Glenview, Ill. Co. M, 131st Inf., American E. F., France.
BEDWELL, PTE. R., 328 Ivydale Rd., Nunhead, London, S. E., England.
BEHLERT, MECH., L. L. K., Arbutus, Md. 5th Co., 2d Battn., 154th Depot Brigade, Barracks, A. A. 171 1st Platoon, Camp Meade, Md.
BELLINGER, LIEUT. FRED. H., Toronto, Ont., Canada. R. A. F., 70th Squadron, B. E F., France.
BELLINGER, GUNNER GEORGE, Toronto, Canada. 341319, 1st Battery, Canadian Field Artillery, E. E. F., France.
BELLINGER, M. M. SAPPER THEODORE P., Toronto, Canada. 26, 12th Canadian Inf. Brigade Signals, 4th Canadian Div., B. E. F., France.
BERGSTROM, PVT. E. E., Denver, Colo. Co. D, Hdq. Battn. G. H. Q., A. P. O, 717, American E. F., France.
BERGSTROM, SERGT. E. J., Denver, Col. Provost Guard Co., Hdq., Camp Funston, Kansas
BLACKMAN, PVT. G. E., Glenview, Ill. Evacuation Hospital Unit 37, American E. F., France.

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BONN, SERGT. ARTHUR, Kitchener, Canada. 602108.
BURNHAM, CAPT. A. W., Glenview, Ill. C. O. T. S., Camp Lee, Va.
BURNHAM, SERGT. CREBERT, Glenview, Ill. 400th Aero Construction Squadron, American E. F., France.
BURNHAM, SERGT. LAURENCE B., Glenview, Ill. Mustered out.
CALDWELL, MAJOR R. B., JR., Bryn Athyn, Pa. c/o Visitor's Bureau, 37 rue de Bassanio, Paris, France.
CHILDS, CAPTAIN R. W., Bryn Athyn, Pa. Camp Merritt, N. J.
CHILDS, SYDNEY B., New York, N. Y. A. F. C., c/o Personnel Officer, Headquarters, Camp Mills, Long Island, N. Y.
CLEARE, 2ND LIEUT. A. J., Philadelphia, Pa. R. A. F., c/o Cox & Co., Bankers, 16 Charing Cross, London, E. C. 2, England.
COFFIN, CAPT. R. L., Baltimore, Md.
COFFIN, 2D LIEUT, R. T., Baltimore, Md. 7th Co., 2nd Rec. Battn., 157th Depot Brigade, Camp Gordoll, Ga.
COLE, CORP. CHARLES S., Glenview, Ill. Co. K 3d Battn., U. S. Marines, American E. F., France.
COLE, PTE. F. T., Clinton, Canada. 654429, Military Convalescent Hospital, London, Ont., Canada.
COLE, PTE. OLIVER J., Clinton, Canada. 654822, Co. C, 161st Batt., Witley Camp, Milford, Surrey, England.
COOPER, SAPPER JOHN F., Colchester, England. 107551, N. A. Cable Section, c/o G. H. Q Signals. Egyptian Exp. Forces.
CRANE, GUNNER FRANK, Kansas City, Kans. U. S. S. "Vermont," c/o Postmaster, New York, N. Y.
DE CHARMS, 1ST LIEUT. RICHARD, JR., Bryn Athyn, Pa. Regimental Hdqs., A. P. O. 747, American E. F., France.
DEXTER, 2D LIEUT. CARLOS V., Meriden, Conn. C. A. S. Troops, c/o Y. M. C. A., Fort Monroe, Virginia.
DOERING, CORP. FRANK, Bryn Athyn, Pa. Co. K, 111th Inf., American E. F., France.
DOERING, 2ND LIEUT. HAROLD, Bethayres, Pa. Mustered out.
ELPHICK, TELEGRAPHIST FELIX H., Cheam, Surrey, England. Mustered out.
ELPHICK, PTE. F. W., Cheam, Surrey, England. 546246, R. A. M. C. T., Sanitary Section 43, British Salonika Forces, Salonika, Greece.
EVENS, PTE. ARIEL V., Penetanguishene, Canada. 408072, 9th Platoon, Co. C, 42nd Batt., R. H. C. B. E. F., France.
EVERETT, SERGT. W. E., 124 Butt Road, Colchester, England. Essex Volunteer Regt.
FINLEY, 1ST LIEUT. HORACE, London, England. 273 Railway Co., R. E., R. S. F., Salonika, Greece.
FLON, ABEL, Paris, France. Marechal des Logis Fourrier, 3e Batterie de 105 long, 117e Regiment d'artillerie lourde, S. P. 114, France.
FROST, PVT. 1ST CL., FRANCIS L., Bryn Athyn, Pa. Service Park Unit 322, M. T. C., A. P. O. 745, American E. F., France.
GILL, A. B. ALAN, Colchester, England. L. Z. 3624, 142 Maiden Road, Colchester, Eng.
GLADISH, 2ND LIEUT DAVID F., Chicago, Ill. Barren Field, Everman, Texas.
GLADISH, DONALD C., Chicago, Ill. U. S. M. C., U. S. S. "New York," c/o Postmaster. New York, N. Y.
GLEBE, CORP. NELSON H., Kitchener, Canada. 751630, 10th Batt., C. R. T., B. E. F., France, c/o Canadian Army P. O.

221



Grant, CORP. J. F., New York, N. Y. Co. L, 38th Inf., American E. F., France.
Grant, PVT. 1ST CL, FRED M., Bryn Athyn, Pa. Section D, Repair Shop Detachment, U. S. A. Ambulance Service, A. P. O. 901, American E. F., with the Italian Army.
GUNTHER, PVT. W. H., Baltimore, Md. Wagon Train, Auxiliary Remount Depot 309, Camp McClellan, Anniston, Ala.
GYLLENHAAL, PVT. ALVIN, Glenview, Ill. C Battery, 82nd Field Artillery, Camp Bliss, Fl Paso, Texas.
HARRIS, CORP. EMERY, Arbutus, Md. Co. F, 305th Engrs., A. P. O. 756, American E. F., France.
HART, CORP. DOUGLAS E., Addiscombe, Croyden, England. 53071, 4 Platoon, 2/15 London Regt., c/o G. P. O., London, England.
HEILMAN, GLENN, Leechburg, Pa. Medical Dept. Base Hospital, Camp Lee, Va.
HEINRICHS, PVT. HENRY, Rosthern, Sask., Can. 3353715, Hdq. Co., Catering Dept., Kimmel Park Camp, Rhyl, N. Wales, England.
HENDERSON, CAPT. ALBERT DEAN, Chicago, Ill. Line Officers' School, A. P. O. 714, American E. F.
HICKS, ENSIGN DARRELL P., Bryn Athyn, Pa. Philadelphia.
HILL, DRIVER JOSEPH, Kitchener, Ont. 4904, No 1 Canadian Army Auxiliary Horse Co., B. E. F., France.
HILLDALE, SAPPER J. HARRY, Bryn Athyn, Pa.
HOWARD, PVT. CONRAD, London, England. 180259, 1091 M. T. Convoy, A. S. C., Mesopotamia, Exp. Forces.
HUSSENET, ELIE, Paris, France. Returned home from prison camp in Germany.
HUSSENET, ELISEE, Paris, France. c/o M. F. Hussenet.
JESSEMEN, STANLEY, Toronto, Canada. 285519, 15th Platoon, 4 Co., 13th Batt., C. R. T., B. E. F., France.
JOHNSON, PVT. CARL E., Erie, Pa. Co. 13, 901st Heavy Batt., American Tank Corps, B. E. F., France.
JOHNSON, PVT. RICHARD, Chester, Va. Co. F. 3rd Engrs., Corozal, Panama Canal Zone.
JUNGE, PVT. 1ST CL. FELIX, Glenview, Ill. Base Hospital 87, A. P. O. 780, American E. F., France.
KING, PVT. ARTHUR, Glenview, Ill. Machine Gun Co., 40th Inf., Camp Custer, Mich.
KNIGHT, SAPPER JOSEPH, Kitchener, Canada. 1006908, No. 3 Co., 12th Platoon, 6th Canadian R. R. Troops, Field P. O., B. E. F., France.
KUHL, PTE. G. HAROLD. Kitchener, Ont. 751077, 7th Platoon, C Co., 50th Battn., B. E. F., France.
KUHL, GUNNER RAYMOND F., Kitchener, Ont. 33529, B Battery, C. R. A., R. C. H. A., Witley Camp, Milford Surrey, England.
KUHL, SIG. J. RUPERT, Kitchener, Can. 751087, 21st Battn., Canadians, B. E. F., France.
LEONARD, CORP. EDGAR MOREL, Chicago, Ill. 470th Co., U. S. M. C., Paris Island, S. C.
LONG, W. E., Philadelphia, Pa. 2nd Class Petty Officer, League Island, 2224 N. 15th St., Philadelphia, Pa.
LONGSTAFF, SAPPER JOHN C., Toronto, Can. 778322, F. Co., and Canadian Engrs., Reserve Battn., Seaford, Sussex, Eng.
LOOMIS, PVT. W. A., CO. A, Military Police, 311 Trains, 86 Div., American E. F.
LYNN, M. M. SERGT. A. C., Dixie, Ont., Can. 874107, Co. C, 1st Canadian M. R. Bn., B. E. F., France.

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MCCAY, L/CPL. C. D., London, England. 155898, 252 Friern Rd., Dulwich, London, S. .E., 22. England.
MCQUEEN, SERGT. BENJAMIN, Glenview, Ill. Ward 39, U. S. Gen. Hospital, Ft. Sheridan, Ill.
MCQUEEN, SERGT. HAROLD, Glenview, Ill. Co. M, 131st Inf. American E. F., France.
MORRIS, I/A. M. EDW. B., London, England. 37746, 2nd Squadron, R. A. F., B. E. F., France.
MORRIS, RFN. GEOFFREY, London, England. 301276, Transport Section, 1/5 Batt., L. R. B., B. E. F., France.
MORRIS, PTE. H. C., London, England. 13957, 4th Otago Regt., 25 Baldwin St., North East Valley, Dunedin, New Zealand.
MORRIS, SERGT. W. J., London, England. 2728, Command Pay Office, London District (Room 106), 168 Regent St., London, W., England. (Address: 24 Westmoreland Road, Bayswater, London, W. 2).
MOTUM, PTE. K., Colchester, England. 49541, 79 East Hill, Colchester, England.
MOTUM, PTE. NORMAN H., Colchester, England. 01387, 77 S Co., A. O. C., Workshods, Hut 34, A. P. O. 4, B. E. F., France.
MOTUM, GUNNER PHILIP, Colchester, England. 177762, D. How. Battery, 215th Brigade, R. F. A., M. E. F., Salonika, Greece.
OBERSCHELP, CORP. A. W., Denver, Colo. Hdq. 318th Engrs., A. P. O. 777, American E. F., France.
OBERSCHELP, PVT. J. B., Denver, Colo, Aero Squadron, No. 870, Section 2, Kelly Field r, San Antonio, Texas.
ODHNER, 1ST LIEUT. LOYAL D., Bryn Athyn, Pa. Co. D, 50th Inf., Camp Dir, N. J.
OLDS, CAPT. C. L., Bryn Athyn, Pa. Mustered out.
PENDLETON, CAPTAIN ALAN, Bryn Athyn, Pa. 63rd Inf., East Potomac Park, Washington, D. C.
PENDLETON, PVT. LOUIS A., Macon, Ga. U. S. Q. M. C., Mechanical Repair Shops, Prov. Co. 4, Unit 302, A. P. 0., 722 American E. F., France.
PETERSON, PVT. CLARENCE E., Chicago, Ill. Advance Spare Parts Depot, Advance M. T. S. Depot No. I, A. P. O., 714, American E. F., France.
PETERSON, ELMER E., Chicago, Ill. Co.21, 16th Regt., Camp New Isolation, Great Lakes, Ill.
PETERSON, PVT. VICTOR HENRY, Kibbie, Mich. Mustered out.
PIBERES, SERGT. M. R., Philadelphia, Pa. Co. 2, S. O. S., A. P. O. 702, American E. F., France.
PRICE, 2ND LIEUT. RICHARD W., Bryn Athyn, Pa. Advance School Detachment, 10th Div., American E. F., France.
RIDGWAY, 2D LIEUT. KENNETH HOWARD, Durban, Natal, S. A., R. A. F., c/o Officers' Mess, West Fenton Aerodrome, Gullane, East Lothian, Scotland.
ROSCHMAN, SERGT. SAMUEL, Kitchener, Can. 126074, 126th CO., Canadian Forestry Corps, Downham Hall., Brandon, Suffolk, England.
ROSENQVIST, SERGT. ARIEL, Bryn Athyn, Pa. Naval Stadon, Marine Barracks, U. S. M. C., Cavite. P. I.
ROSENQVIST, PVT. FRIEDEL, Bryn Athyn, Pa. Co. C, 305th Field Batt., Signal Corps, American E. F., France.
ROY, SERGT. FRANCIS T., Bryn Athyn, Pa. Headquarters Co. 103rd Engrs., American E. F., France.
SCHNARR, MAJ. C. NELSON, Kenora, Can., Canadian Corps Infantry School, B. E. F., France.

223



SELLNER, SERGT. HAROLD E., Bryn Athyn, Pa. 1st Corps Artillery Park, Depot Section, American E. F., France.
SHARP, 2ND LIEUT. TOEL H., Salem, Ohio. Battery B, 151st F. A., American E. F., France.
SHERMAN, SERGT. ALVIN H., Sandoval, Ill. Co. M, 44th Inf., The Presidio, San Francisco, Cal.
SHERMAN, 2ND LIEUT. CARL L., Sandoval, Ill. Heavy Artillery School, A. P. 0. 733, American E. F., France.
SHERMAN, SERGT. GUY H., Sandoval, Ill. Co. M, 21st Engrs., American E. F., France.
SHERMAN, CORP. FRED L., Sandoval, Ill. S. A. S., A. P. O. 718, American E. F., France.
SHERMAN, MAX H., Sandoval, Ill.
SHERMAN, 2ND LIEUT. NEIL H., Sandoval, Ill. 39th Co., 165 Depot Brigade, Camp Travis, Texas.
SMITH, ORD. SERGT. ALDWIN C., Bryn Athyn, Pa. 501st M. O. R. S., A. P. O. 754, American E. F., France.
SMITH, PVT., 1ST CL., EARL S., Bryn Athyn, Pa. 465th Engrs., Pontoon Train, American E. F., France.
SMITH, 2ND LIEUT. HOBERT C., Bryn Athyn, Pa. Co. D, 103d Ammunition Train, A. P. 0. 744, American E. F., France.
SMITH, LIEUT. ROLAND S., Bryn Athyn, Pa. Co. C, 313th Inf., A. P. O. 771, American E. F., France.
SMITH, PVT. WINFRED. Bryn Athyn, Pa. 3rd Arsenal Co. Camp, Raritan, Metuchen, N. J.
SODERBERG, ARTHOL E., Philadelphia, Pa. 31st Balloon Co., Camp Knox, Stithton, Kentucky.
STAMPS, PTE. ROY, Toronto, Can. 2754, Canadian Conv. Hospital, Bearwood, Wokingham, Berks, England.
STARKEY, PVT. HEALDON R., Glenview, Ill. Co. 438, Battalion A, U. S. Marines, Paris Island, S. C.
STROH, PTE. FRED E., Kitchener, Ont. 75II24 B Co.. 5th Batt., Canadian Engineers, B. E. F., France.
SYNNESTVEDT, CORP. ALAN G., Glenview, Ill., U. S. Base Hospital, Camp Merritt, N. J.
SYNNESTVEDT, 1ST CL., HUBERT, Bryn Athyn, Pa. Hospitality House, 14th St., Newport News, Va.
SYNNESTVEDT, CORP. O. D., Pittsburgh, Pa. Camp Lincoln, Hdq. Detachment, 5th Gorand Div. Transport Corps, A. P. O. 716, American E. F., France.
SYNNESTVEDT, CORP. RALPH, Glenview, Ill, Co. M, 131st Inf., American E F., France.
TYRRELL, PVT. HUBERT J., Bourbon, Ind, 17th Aero Squadron, Aviation Section, American E. F., France.
VINET, PVT., 1ST CL., PIERRE, Bryn Athyn, Pa. Section 529, U. S. A. Ambulance Service, A. P. O. 901, American E. F., with the Italian Army.
WAELCHLI, 1ST LIEUT. NOAH L., St. Louis, Mo. Co. K, 2nd Inf., Camp Dodge, Iowa.
WAELCHLI, PTE. VICTOR, Kitchener, Ont. 751657, Canadian M. G. R. D. (I. B.), B. E. F., France.
WARREN, DRIVER BENJAMIN, Kitchener, Canada. 512956, C. A. S. C. Mech. Transports, No. 8, Ordinance Mobile Workshop (Light). B. E. F, France.
WATERS, PTE. ALAN, London, England. 536551, 8 Section, I/5th L. F. A., R. A. M. C. T., B. E. F., France.
WATERS, L/CORP. EDW. J., London, England. 202555, A. CO. 5th Reserve Batt., East Surrey Regt., Crowboro Camp, Sussex, England.

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WATERS, CORP. E. T., London, England. 118516, Hdq., R. A. F., Cadet Brigade, Shorncliffe, Kent, England.
WATERS, PTE. FRED G.. London, England. 536536, A. Section, 1/5 L. F. A., R. A. M. C. (T. F.), B. E. F., France.
WELLS, CORP. ARTHUR B., Bryn Athyn, Pa. Battery E, 76th Field Artillery, American E. F., France.
WILSON, STAFF SERGT. FRANCIS., Toronto, Canada. 317006, Canadian Section, G. H. Q., 3rd Echelon, B. E. F., France.
WRIGHT, SERGT. NEVILLE, Chicago, Ill. 9th Co., 2nd Air Service Mech. Regt., A. P. O. 702, American E. F., France.
War Service Committee-Continued from page 218 1919

War Service Committee-Continued from page 218              1919

The following boys were enrolled in the S. A. T. C. in September, and demobilized in December: Donald Merrell, of Cincinnati; Carl Fuller, of Pittsburgh; Raymond Bostock, Cyrus Doering, Philip Pendleton, Victor Robinson, and George Synnestvedt, of Bryn Athyn.

     There are four General Church women in war work in France and England. Their addresses will be of benefit to those soldiers who may have an opportunity to get in touch with them. These are: Miss Violo Bobo, A. N. C., U. S. Army Base Hospital, No. 25, A. P. O. 785, A. E. F., France; Miss Clarice Howard, Wilson War Hospital, Reading, England; Miss E. Caldwell, 1986, Central Records Office, A. P. O. 902, A. E. F., Bourges, France; and Miss Helen Colley, who was on her way to Coblentz, Germany, when we last heard from her. She travels under the auspices of the Y. M. C. A. through various places, entertaining American soldiers; and it will be difficult for the boys to meet her except by chance. He has a list of the addresses of our boys, and has been able to see quite a few of them. Mail will be forwarded to her if addressed to Miss Helen Colley, c/o F. S. Edmonds, Ia rue d'Ageusseau, Y. M. C. A. Hdqs., Paris, France.

     We appeal once more to the men in the Service to notify us as soon as possible of their discharge or change of address. A certain amount of our mail goes astray, or is returned to us on account of our lack of information.
     LOUISE DAVIS.


     ADDRESSES OF INTEREST TO SOLDIERS ABROAD.

     In visiting Paris, do not fail to look up the Pastor of the French Society of the General Church, Rev. F. Hussenet. His home address is 31 rue Henri Regnault, 9 St. Cloud, Seine et Oise. The address of the Church is 84 Avenue de Breteuil.

     When in England communicate with the Rev. A. Czerny, whose home address is 19 Talfourd Place, Peckham, S. E. Services are held on alternating Sundays at London and Colchester, and if Mr. Czerny is not in London, Mr. and Mrs. Frank H. Rose will be glad to have the New Church soldiers call at their home, 174 Peckham Rye, S. E. At Colchester Mrs. Wm. Gill will be glad to receive any of the New Church soldiers at her home. 142 Maiden Road. Rev. W. H. Acton asks that his address be added to this list, 76 Glengarry Rd., E. Dulwich, London, S. E.

     For the benefit of any of the soldiers who may go to Italy, we add the address of Signorine Eden and Loretta Gnocchi, Via Palestro 63, Rome, Italy. These young ladies are anxious to meet New Church friends, as they are the only ones of the faith in Italy.



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EXTERNAL EVANGELIZATION A DISTINCT USE 1919

EXTERNAL EVANGELIZATION A DISTINCT USE       Rev. F. E. WAELCHLI       1919


NEW CHURCH LIFE
VOL. XXXIX      APRIL, 1919           No. 4
     (An Address delivered at the Philadelphia District Assembly, February 5th, 1919.)

     External evangelization, or missionary work, has always been done to some extent by our body, and in recent years has been receiving increasingly greater attention. In one locality it is now being carried on energetically, while in others efforts are being made in this direction. There is a growing realization of the importance of this work, and of our duty to perform it. It is well, therefore, that we should consider the methods by which it can be done most efficiently, free from the possible danger that the more interior uses of our societies may suffer in consequence.

     It is doubtful whether evangelistic work can be done in the manner it should, receiving the time and attention necessary to make it successful, in connection with what has hitherto been the regular work of our societies. If the attempt be made, one of two things will result: either it will be the secondary, or it will be the primary work of the society. If the secondary, it will not be as well done as it should; if the primary, the result will be fatal to our more interior General Church uses.

     Hitherto, a pastor in our body, without doing any evangelistic work, has had his hands full, and more than full, with his duties. The preparation of a sermon, such as is expected by members of the General Church, requires the greater part of a week, and sometimes a week does not prove sufficient. There are also several doctrinal classes each week, which require study and preparation. Time must be given to the Sunday School.

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Many duties in connection with the active life of the society require attention. Besides, there is the work for the general body. When all these things are done, there hardly seems to be much time left for missionary efforts.

     However, let us grant that some time can be found. This would probably be given to missionary sermons or lectures on Sunday evenings, or at other times. Such work would be useful; but is far from being all that is required in a well-organized missionary undertaking. There should also be doctrinal classes for those newly interested, and much visiting in their homes. Many additional pastoral duties would arise.

     It will be found that if missionary work be undertaken, and zealously prosecuted, it will constantly call for more and more attention, time and work. It does not seem possible that a pastor of one of our societies can follow it out, and at the same time properly perform his work in the interests of those who desire teaching and leading on more interior planes. It seems inevitable that his sermons and classes will fall short in quality, and this not only because of lack of time for thorough preparation, but also because he will be likely to make them more external in adaptation to the states of new receivers. It may be argued that a sermon for a General Church audience can be so written as to be readily understood by one having no knowledge of the Doctrines. This may be done at times; but in most cases it will be at the sacrifice of something of that quality which our people desire in a sermon. A minister of our body, when writing his sermon, should not be under the constraint of taking into account how it might strike a stranger. The audience, as it were before him while he is writing, should be a body of well-instructed New Church people. Then let the result be what it may, so far as concerns the possibility of a stranger receiving much or little from it.

     Similar difficulties present themselves in evangelistic Sunday School work, that is, when children of New Church parents, who have received considerable religious instruction, have associated with them pupils gathered in from without, who have had no previous instruction.

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Either the New Church children will not receive what they should, that is, will not receive what they would in a school composed only of New Church children, or those coming from without will not receive what is accommodated to their state.

     In the face of these difficulties, what is to be done? We cannot, we dare not, take away anything, not the least, from the present quality of the work in our societies. It must stay up to the standard; it must attain an even higher standard; and a pastor should devote his full energy to this end. And yet the work of external evangelization must be done, zealously, earnestly, vigorously; for there rests upon the Church the solemn obligation so to perform it.

     The solution which suggests itself is that external evangelization be made an arm of our work, and be carried on distinctively, even as the Academy uses are an arm, and are carried on distinctively.

     For this work, mission churches would need to be established. Such a church would be under the charge of a pastor having an intense love for this use, and giving his entire time to it. Not all of those brought to the Church by his labors would remain with him. Some would in time desire teaching more advanced, and, should there be no society in the community in which this is given, such a society would be formed. But many of the converts would remain with him,-men and women having a strong love for the kind of work he is doing; and, as we shall show presently, there would also remain with him many who are of such disposition that interior truth does not strongly appeal to them.

     Perhaps, at this point, some of you may be reminded of events of twenty-two to twenty-five years ago, when Bishop Benade advocated the two-church idea, which was, that the Academy, as a church, should perform the uses of internal evangelization, and the General Church of the Advent of the Lord, those of external evangelization. We opposed that idea then, and, I believe, rightly, not merely because of the two-church idea, but also because of many things at that time involved in it.

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If this two-church idea be recalled by what we are presenting, it will be useful also to recall that, in the things which Bishop Benade advocated, there was as a rule a true principle fundamentally, even though he may have erred in the method proposed for carrying it out. There can be no doubt but that he saw that, in the work of the church, internal and external evangelization need to be carried on distinctly from each other, and that if an attempt be made to carry on both together, one or the other, or both, will suffer. Two general bodies of the Church do not seem to be necessary, in order that there may be this distinctness. The work of external evangelization can be an arm of the General Church, as already said.

     Mission work should be carried on in the field of most fruitful promise, and this is among the simple; that is, not among the great and the learned, but among those in the humbler walks of life. We are taught in the Doctrines that it is principally among these that there will be the reception of the new Revelation, and also that those who go to heaven from among Christians are for the most part from this class. It can be said, indeed, that among the great and the learned there are some who are of the simple, being simple in heart; yet a study of all the passages in the Writings in which the simple are spoken of, will show that by them are meant, in general, those in humbler station. To this people, as a class, there has been little appeal as yet, in the evangelistic work of the church; and until it is made, the promised increase of the church from the few to the many cannot take place.

     The criticism has been made, by persons not of the church, but having some knowledge of its teachings, that the New Church can never become a great Church, spreading to the masses of the people, because its teachings are too intellectual; that they are a philosophy rather than a religion. We need not here point out the error in this criticism, and yet those who make it can be excused, because the manner in which the teachings of the Church have been presented to them has caused this impression. There needs to be, for the sake of the simple, a new presentation of the Truth, in a manner that appeals to the affections, and in which the great central idea is love to the Savior of mankind, who is the one only God from eternity.

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     We believe that societies of the New Church can be established, and must be established, in which the teachings given will not go much beyond the generals of doctrine; that is, they will be presentations of the internal sense of the Word in simple form; and in such societies the so-called philosophical element will be but little in evidence. There is reason to believe that the number of people from among the simple who would be drawn to the New Church by such teaching would be great, that is, according to our conception of what would be greatness of number in the Church; and their children, as also the children of others, would give us large, flourishing mission Sunday Schools.

     That there can and will be societies of the kind we have just described, is clearly indicated in the Writings. We are told that those who are saved at this day for the most part go to the natural heaven, and comparatively few to the higher heavens. And we are taught, concerning those who go to the natural heaven, that they are of such a disposition that, although they are pious and live morally, they "do not care much to be instructed," by which is no doubt meant, that their minds do not incline toward interior truth. To these people, to the great number of these people, the truths of the Church should be presented during their life on earth. This needs to be done in a manner adapted to their state; and the church life instituted among them must likewise be accommodated.

     That this may be done, they must have teachers or pastors who understand them and their disposition, who know the nature of their affections and of their mode of thought, who sympathize with their interests. That this is a necessity, the Doctrines indicate when they tell us that the angel-teachers in the world of spirits are for the most part from the natural heaven, although there are also some from the higher heavens. In that place of preparation, therefore, there are teachers for those whose disposition is to have an affection only for external truth; and other teachers for those with whom there is the affection for interior truth. This distinction into two classes of teachers for two classes of people is made there for reasons that will be readily perceived. Why not the same two classes of teachers in the church, for the same two classes of people?

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     May it not be that, in the Divine Providence, the hands of the church have been withheld from doing the work which is required for the simple, and this because the time for it was not at hand But may not that time be here now, today, after the great judgment that has come upon the world in the recent war? He, who is willing, can see that one of the results of this judgment will be a new state, in many respects, among those who are termed by some the lower classes. Whether we sympathize with what these people, in all parts of the world, are striving for, or whether we regard it with alarm, we cannot otherwise than foresee that a certain measure of success will attend their efforts. With this there will come to them a greater freedom of doing their own thinking, and this will include-what concerns us as a Church-a greater freedom of doing their own thinking in matters pertaining to religion. Those who have been their spiritual leaders will no longer be able to do what they have so successfully done in the past,-deceive them, mislead them, and use them for the promotion of their own interest and advantage. And here will be the opportunity of the New Church, to come among them and present to them the genuine doctrine of salvation. Again we would ask, does the time not seem to be at hand for entrance upon this work?

     The new conditions, favorable to the work, will, of course, not come over night. Considerable time is always necessary after a judgment, for the fulfilling of its ends. The Last Judgment took place in the spiritual world in the year 1757, yet thirteen years later, when Swedenborg was writing the True Christian Religion, he stated that the restoration of order, and; the establishment of the New Heaven in that world, as a consequence of the judgment, were still going on. And after the publication of the True Christian Religion, he stated that the formation of the New Heaven would soon be completed. As in the other world, so now in this, it will take time for the new conditions, consequent upon the judgment involved in the war, to become established. Nevertheless, there is now the beginning of these new states, and so, too, should there now be the beginning of the new work of the Church adapted to them.

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     When missions are established, looking towards the formation of societies of the kind of which we have spoken, this will need to be done in the localities in which the people live whom it is desired to reach; and the pastor undertaking the work must live among the people for whose good he wishes to labor. Care must also be taken that the work be not done in a patronizing spirit; for in such case, it could not possibly succeed.

     We have presented what we believe to be the principal lines along which our evangelistic work must be done in the future. What has been said is not meant as discounting in the least what has been done, and is being done, in accordance with other methods. We must always do the best we can under prevailing circumstances and conditions, and this will pave the way for something better and more thorough. But we hope that the day is not far distant when work of the kind, of which we have spoken, will be undertaken,-at least in one locality. If there be a man ready to do the work, let us enter upon it. The means to support it will come. There are those to whom it will appeal. Moreover, it will be a kind of missionary work that will soon become self-supporting, because it will enlist the hearty cooperation of those among whom it is done. The work, once established in one locality, could then be instituted in other places also; and some of us may live to see the day when New Church societies of this kind, associated with the General Church, will exist in many cities throughout this country, and in other countries. At the same time, those societies of the General Church which will continue to do the kind of work we are now doing, would also have great increase in numbers. And these halls of learning of the Academy would have such an accession of pupils that room could not be found for them all; in fact, we doubt whether there could be accommodation for the theological students alone.

     Such sayings may perhaps sound as if arising from a not well-tempered enthusiasm. Yet why should they be so regarded? Go back, as some of us can, thirty-five years, when the Academy of the New Church carried on its uses in two small rooms, in a little house on a side street of Philadelphia, with three professors and five students.

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Had some one then said that within a few years the Academy would be what it is today, would not his prediction have been regarded as the dream of an over-zealous imagination? Had some one predicted, when the General Church was organized in 1897 with about three hundred members, that in twenty-two years it would number nearly fourteen hundred, would he have received anything else than a good-natured indulgent hearing? If these things have come, why not even greater things, now that the day seems to be at hand when our Church should enter more earnestly than ever into the fulfilment of the Divinely-given commission to proclaim the Everlasting Gospel.

     Let us go forth, with all apostolic zeal, doing the work which the Lord's twelve disciples are performing throughout the whole spiritual world. Let us proclaim to the world, and especially to the simple in the world, in simple and strongly appealing form, the great Nineteenth of June gospel, that "the Lord God Jesus Christ reigneth, whose kingdom shall be into the ages of ages, and that 'blessed are those who are called to the marriage supper of the Lamb." And if we will do this with all our heart and soul and mind and strength, the Lord's blessing will rest upon our endeavors, and we shall see a growth and increase in the Church which will exceed our most optimistic expectations.
RENDING OF THE VEIL 1919

RENDING OF THE VEIL       Rev. GEORGE DE CHARMS       1919

     AN EASTER SERMON

     "And the veil of the temple was rent in twain from the top to the bottom. (Mark 15:38.) Lessons: Isaiah 53. Mark 15:15-38, A. C. 2576.

     For three and thirty years, the Infinite God of heaven and earth, the Creator and Redeemer of mankind, clothed with a material body, to all appearance the same as that of any finite man, dwelt upon the earth of mortal human life. He came "despised and rejected of men, a man of sorrows and acquainted with grief." He came that He might undergo temptations, whereby He might subjugate the hells, restore order to the heavens, and give back to men on earth that spiritual freedom by which alone they can be regenerated and saved.

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His whole life was a continual temptation and victory, through which, by successive degrees, the work of glorification was effected, until He fully united the Human with the Divine in Himself, and took to Himself "all power in heaven and on earth." And the last act of that life, the last miracle of those thirty-three years of earthly sojourn, was performed only at the very moment when, having undergone the direful suffering of the crucifixion, He laid down His life that He might take it again. Then it was, at the moment of this natural death, that we read, in the 15th chapter of Mark, that "the veil of the temple was rent in twain from the top to the bottom."

     In the first Christian Church the Passion of the Cross has been taken to be the whole of redemption. It is thought that by the death on the cross Christ redeemed all men, and "washed them from their sins in His own blood,"-a teaching which is the inevitable product of the false theology that arose in the decline and fall of that Church, and a necessary link in the chain of false doctrines by which the understanding of the Word has there been perverted and destroyed. And it is the more dangerous because it is the false interpretation of a universal truth. The Passion of the Cross was not the whole of redemption, but only the final act by which the Divine work was completed. Yet, according to the spiritual law that the last of any series sums up and involves everything that has preceded, in this last of temptation, whereby the Lord finished the course of His external bodily life, there-is involved and summed up the whole of His redeeming work. The end and goal of that work is therein revealed. The Divine purpose in all His earlier temptations is thereby set forth to view. The reason for which He had come into the world, the Infinite Love which had prompted and guided all His actions, is made known in one complex, in the spiritual understanding of this last temptation, and especially in that final miracle which attended it, when "the veil of the temple was rent in twain from the top to the bottom."

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     The written Word has been described as a "veil of gauze," hung between the natural and the spiritual worlds,-a veil that is capable of either hiding from the sight of men the wonders of heaven and of the life eternal, or of revealing those wonders in all the power and glory of spiritual insight and understanding. If men look upon it from self love, and from the desire for purely external and worldly things, and thus from the light of the world, it becomes as a screen, upon which appear the fantastic shadows of their own loves and thoughts. They see in it only that which will confirm and defend the ambitions and desires which they have conceived for themselves. And then, too, it effectually shuts off from their view the spiritual and eternal truths of heaven, becomes a barrier which they strive in vain to penetrate, and hangs as a curtain to protect from their gaze the Divine Love and Wisdom contained within, lest these precious treasures of everlasting life be desecrated and profaned. If, however, men come into something of love to the Lord, and into a spiritual charity toward the neighbor,-if they approach the Word from a desire to attain what is heavenly and eternal,-if in humility they come to learn therein the ways of the Lord, that they may follow Him, then the love from which they draw near kindles a light within and behind the veil, dispelling the shadows which natural reasoning casts upon it, and disclosing in rational clearness the wondrous forms of heavenly truth and good which lie hidden in the bosom of the Sacred Scriptures.

     At the time of the Lord's coming into the world, the only light by which men approached the Ward was the light of the love of self. Men sought within it, not the Divine Revelation of the Lord, but only a defense and confirmation of selfish desires and the false ideas thence derived. The Jews, possessed by ambition for worldly power and glory, saw themselves reflected upon the sacred page. They saw themselves there treated of as the chosen people of God. They saw therein the prophecy of a Messiah who was to come, not to save all men, not to establish an everlasting kingdom in the heavens, but to satisfy their own worldly ambitions, to extend their power and dominion over the whole habitable globe, and to subject all other men to their will and law.

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They had so perverted its meaning that they saw nothing of the Lord's Infinite Love and Wisdom therein, but only the promise of personal revenge against their enemies, of unlimited power for the exercise of their evil loves, of external and temporal glory for themselves, together with extinction or utter degradation for all other men. According to these fantastic appearances alone were they able to understand the Word. And because they could not see the presence of the Lord in the Word, they could no longer receive from its pages the knowledge of His Law, and the true understanding of His Commandments. Wherefore, the Word had lost for them its saving power. The Lord could no longer operate by means of it to bring men into heaven. It was necessary that He should come "a light into the world, that men should not abide in darkness, but have the light of life."

     It was necessary that He should kindle once more the light behind the veil, that the shadows of false human reasoning might be dispelled, and the eternal verities, the everlasting truths of heaven, might once more be revealed. It was to do this that He came into the world, and clothed Himself with a material body. He lived a life like that of another man, and during that life He took upon Himself all that had been foretold concerning Him by the Prophets of old. He lived oat, before the eyes of angels and of men, that which the Scriptures contained concerning Him, step by step accomplishing within His own Human the entire order of the Word. And as He thus became the living Word, He set at nought all the perverted ideas, the distorted notions, the shadows and fantasies of the human intellect, bursting the clouds of falsity that had wrapped the world of human thought in a shroud of spiritual darkness, and opening the way for the pure light of the Sun of heaven to shine once more in splendor upon the earth.

     Nor could this have been done without continual warfare against the hell's. The Lord "came not to bring peace on the earth, but a sword." Every advance in the process of glorification was attended with temptation, and with victory which led to the dispersion of some false conception of the Word, and the revelation to the angels of heaven, and to spirits in the world of spirits, of the true meaning within the appearances of the literal Scripture.

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And this gradual process of unfolding the internal sense,-the genuine truth of the literal Word before the eyes of spirits in the other world,-the gradual process of living the whole Word, from beginning to end, until He became the "Word made flesh,"-this was completed at the Crucifixion,-was finished, according to His own words on the cross, at the expiration of His natural bodily life. And it was to represent this,-to represent the completion of the end for which He had come into the world, that the last of earthly miracles was performed: "And the veil of the temple was rent in twain from, the top to the bottom."

     The veil of the temple was a hanging of "blue and purple and scarlet, and fine twined linen of cunning work," made with cherubims upon it. It divided the holy of holies, where the ark of the covenant was kept, from the holy place. By the holy of holies was represented that inmost plane of the mind where the Lord alone dwells, that internal mind which is opened only by love to the Lord, and which, when it is opened, imparts celestial perception to man. The holy place, on the other hand, represents the rational mind, that middle plane, wherein by reasonings we form for ourselves ideas or mental pictures of what is spiritual and celestial. These pictures are appearances of truth,-appearances drawn from the letter of the Word, appearances that clothe and veil over our perceptions of the Lord, protecting them from our view, except so far as we come into love to the Lord from the heart.

     Ever since the fall of man, when the human will was perverted, it was necessary that the Lord should thus cover over the Ark of His Testimony with a veil of literal appearances, by means of a written Word, placing thereby a flaming sword at the entrance to His heavenly kingdom, turning every way to keep the way to the tree of life. And so also, when He came on earth to perform the work of redemption, He clothed His Divine and Infinite Soul with a material body, with a body similar to that of finite man, by which He so accommodated the Infinite to finite comprehension that He might indeed walk with men, to teach them of Himself. And this He did in order that within that body He might manifest the Soul and Life of God Himself, that all who were in good might see and worship Him "in spirit and in truth."

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     Now this material body was to the living Word what the literal sense is to the internal of the Scriptures. It was a veil, guarding and protecting the Soul within from profanation, and yet revealing that Soul to all who had eyes to see the inward reality beyond the outward appearance. Just as the written Word, as to appearance, is like any human book, so this material body appeared before other men altogether similar to their own. And even while He was revealing, unfolding, opening up the internal sense of the written Word, so at the same time was He manifesting before angels and men the Divine and Infinite Soul within Himself. For He revealed Himself by fulfilling the Word. He manifested His Divinity by becoming the Word in the flesh. This was the work of His life in the world. This was the end and purpose of His coming. The fulfilling of the Word and the glorification of the Human went forward side by side. When the one was completed, the other also was finished. The one was the immediate result and effect of the other. Whence it was, that at the moment when the material body was laid aside, at the moment when He relinquished the external and material appearances whereby He had lived and worked with men, at the moment when He was at last fully prepared to assume His own Divine substantial Human, and to rise in majesty and glory before the eyes of all who were willing to see and understand, even as "He cried with a loud voice and gave up the ghost, the veil of the temple was rent in twain from the top to the bottom," that temple of which He had said, "Destroy this temple, and in three days I will build it up. He spake of the temple of His body."

     With this act His work was completed, representatively for all mankind. But it remains to be completed actually with every individual man. It is the end of the New Church, it is the purpose of regeneration, it is the goal of the Lord's life within us, that the veil of the temple should be "rent asunder from the top to the bottom." We also are in mere external appearances. We look upon the Lord, and upon His Word, from natural reason alone.

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We see in it the reflection of our own natural hopes and ambitions,-the shadows of our own reasoning. Before regeneration we approach the Word from self love and the desire for worldly things alone, which kindles a light in our natural minds that prevents our sight from penetrating the veil of literal appearances in the Word, lest we profane to our own destruction the spiritual and heavenly things therein contained.

     We first see the Lord clothed in a material body, and seek from Him the fulfilment of our external desires, the establishment within us of an earthly kingdom. It is only by a process of regeneration, by continual combat against our self-love, by continual victory over the powers of evil and falsity within us, that love to the Lord can be implanted within us. It is only in this way that the light of heavenly love can be placed behind the veil of literal appearances in the Word, that its internal and spiritual sense can shine through for our perception and delight. In no other manner can the Divinity of the Lord's Human be manifested to us, that He may rise from the natural thoughts and ideas, in which He has been conceived and born,-rise in all His majesty and glory to reign in us as King of kings, and Lord of lords. It is only with the death of all self-seeking, with the death of all that belongs to our own proprial intelligence, that the veil of the temple is "rent in twain from the top to the bottom," that the appearances and fallacies of the external Scriptures are dispelled and become transparent, that the Infinite Love and Wisdom of the Lord, the Soul and Life of our risen Savior, may appear within them.

     Such is the resurrection for which we are striving. Such is the Easter Day toward which we look with joy and gladness, when, having earnestly and conscientiously followed the Lord through all the shadows and darkness of merely natural reasoning, we shall at last find ourselves upon the mountain tops, in the glorious light and sunshine of heavenly perception, where the obscuring clouds of fallacy and falsity are no more;-a day when we shall truly enter, with heart and soul, with love and thought and deed, into that Holy City, now coming down from God out of heaven,-that City which "hath no need of the sun, neither of the moon to shine in it: For the glory of God doth lighten it, and the Lamb is the Light thereof." Amen.

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NOTES ON THE SERVICE AND ON RITUAL IN GENERAL 1919

NOTES ON THE SERVICE AND ON RITUAL IN GENERAL        W. F. PENDLETON       1919

     IV.

     What a Church Service is.

     A Liturgical or Church Service is a harmonious frame-work constructed on the principles of ritualistic art for use in public worship. In the preparation of a Service for this end, there are certain constituent principles that should be in view in its construction; such as, a co-ordination of the parts, a logical succession or series, artistic taste, dignity, solemnity, periods of humiliation and of glorification, the correspondence of natural things with spiritual, and in general, worship and instruction. There must also be a consideration of the needs of the church, accommodation to states of reception, a providing for the active co-operation of the people, and alternate intervals of rest for them, and other things which will naturally suggest themselves to one who is charged with the arrangement and construction of such a Service.

     Let it here be noted that the Service as it stands in the Liturgy is but an outline, or, if you please, a skeleton. It is not properly a Liturgical Service until there is flesh upon the bones, and life in the flesh. This form: which we call the Service is what the minister makes it, the people co-operating. There is influx from those who are present in the other world in the degree that minister and people perform their respective parts with ardor, zeal, and enthusiasm inspired by a living affection, which is the spiritual affection of truth.

     General Truths in the Service.

     In the literal sense of the Word are simple or general truths, and as all ritual is from the Word, there must be in any church service certain general truths, which are there because the general truths of the Word are there. They are the first truths that are learned, and are at first insinuated by the hearing. (See A. C. 3819, 9034)

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     Since all the externals of worship are from the literal sense of the Word, all that is said in the Writings concerning the Word in the letter applies to the things of ritual. The Word is not living with men until it enters the externals of worship and the conduct of life. To those who attend to the things of worship, and shape their conduct according to the Word, "the holy of worship is profitable in the other life." (A. C. 4311.)

     In order that a church service may be a complete form or representative image of the Word in the letter, the leading features of the Word should be in it, as the Ten Commandments, the Lord's Prayer, and the Doctrine of Genuine Truth. The historical element should also enter into it. This can be effected by means of the lessons, especially the first. For instance, let the first lesson be taken from the historical Word, the second from the Prophets or the Gospels, selecting those parts which are historical in character, and the third lesson from the spiritual historicals of the Writings. If some such general line as this were kept in view in the selection of the lessons, it would meet the states of children and the young, and others similar to them in the congregation, fulfilling the teaching that the historicals of the Word have been provided for children, for the sake of initiating them; into the reading of the Word. (A. C. 6333.) There must, of course, be variety in the lessons, but let the historical feature be not forgotten, on account of its place in the Word.

     Ascent in the Service.

     The Service as a whole is expressive of a gradual ascent from obscurity to light, or from ignorance to intelligence, like that from childhood to youth and adult age. Each point in the Service looks forward and upward, and each step in the advance includes in it all that has preceded. The first lesson looks to the second, and the second to the third, and the third looks back to all the preceding, just as each following revelation contains and involves all those which have been forerunners to it. Each step prepares for the next and looks forward to it, and at the same time sees, as it were in perspective, all that has preceded it. In a word, the Service, beginning with the simple truths of the literal sense of the Word, such as are in the Old Testament, gradually ascends to the internal of the Word, as laid open in the sermon.

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     Co-operation of the Worshiper.

     Shall the worshiper take an active or a passive part in the Service? Shall he be an active recipient or a merely passive one? Active co-operation is given throughout the Writings as a prime essential of the regenerate life, and what is prime in that life should be represented in worship. In fact, ritual is reduced to its minimum if the congregation does not: take an active part in the service. It is notable, that in those denominations where the doctrine of justification by faith without the deeds of the law has been applied to extreme, there has been a large removal of ritual, of the co-operation by the worshiper. Where man is regarded as a passive recipient in his life, the same is reflected in worship. It follows, that in the New Church, in which a daily obedience to the Commandments is taught as essential to salvation, there should be a sufficiency of ritual; which, as taken from the letter of Scripture, teaches everywhere the co-operation of man with God in the work of regeneration, or the doctrine of life. And it may be added, that the effect will be all the more stirring and inspiring to the good of life, if the reciting of the minister and the responses of the people be prompt and energetic, spirited, spoken with zeal, fervor, and warmth of affection. The sphere of worship will then become stronger and more penetrating. A cold and listless manner in worship may be congenital, or it may indicate indifference. As in all other things, cultivation is in order. (See note on the Psalter.)

     Twofold Representation by the Priest.

     It is important to understand that the representation of the minister or priest in the Service is twofold. Sometimes he represents the Lord, and sometimes the church; and all that he says and does is representative of the one or of the other. He speaks and acts from the Lord to the people, or from and with the people to the Lord. A knowledge of this at each step will assist in deciding some of the problems which arise in the Service.

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If the minister does not represent one of the two mentioned, he then represents the opposite, and ritual is perverted from the worship of the Lord to the worship of self and the world. Concerning the twofold representation in the case of Moses, see A. C. 7041, 7047, 7245, 8645, 10571, and A. E. 412.

     Preparation of the Service.

     A sufficient length of time should be devoted to the preparation of each Sunday service, and the labor of preparation should be devoid of the hurry and anxiety which accompanies hasty work. For the quality of the preparation will affect the quality of the Service. A Service that stumbles for the lack of preparation disturbs and mars the sphere of worship. Choir efficiency also occupies an essential place in the perfection of the Service.

     Ritual not Stiff and Rigid.

     Though the Service should run with even regularity, everything occurring in its proper place and time, yet military precision, or machine-like rigidity, should be avoided. There must indeed be precision, but it should be pliable and yielding, with warmth and color; not stiff and resisting, not hard and severe, not sharp and angular, but easy, flowing, and free, a rounded and as it were a fluid form. It is as the difference between the manners of a courteous gentleman and of one who is rude, awkward, and uncouth.

     Sunday Services.

     What should he the number of Sunday Services? The Jews had the morning and evening daily sacrifice. (Exod. 29:39, Numbers 28:4.) These were at the third and the ninth hours, or at about nine and three o'clock. The primitive Christian observed the same hours on the Sabbath day, but in commemoration of the Savior's crucifixion and death, which was at these hours. (Mark 15:25, 34) In the Writings the day is prescribed, but not the number of times, nor the hours of the day. (T. C. R. 301, A. C. 10360, A. E. 54, 965)

     The modern Christian denominations have continued the old custom of two services on the Sabbath day, and the societies of the English Conference for the most part hold two services.

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In the societies of the New Church in America, the custom of one service seems to have begun in Boston, about one hundred years ago, when the Rev. Thomas Worcester decided that he was unable to write more than one sermon a week, in justice to all his work. Mr. Worcester stated this to a Theological class at Waltham in 1870, in which the writer of these notes was present. However, there may be records on this subject not yet before the public.

     The need of more than one Sunday Service will probably appear as New Church congregations grow in size.

     Connecting with the Academy Liturgy.

     In preparing our present Liturgy, it seemed desirable to connect with the Academy Liturgy, and to have certain points in common. This was done,-as in the case of the Responsives at the opening of the Service, of the Antiphons, the Gloria, and in retaining the translation of some of the Chants,-on the principle of connecting with the past. Some of these have also a present use.

     What we have been calling the Academy Liturgy was prepared by a committee of the Ministers' Conference, and was intended for the Convention, but that body, in 1876, declined to accept it, and ordered the preparation of another Liturgy. The Academy Liturgy was used for a number of years in all the societies that were in sympathy with the Academy. After the inauguration of our present body, that Liturgy was seen to be inadequate, and the preparation of a new one was begun, resulting in the one now in use.

     Offices of Glorification omitted.

     The seven offices in the present Liturgy are in their form offices of humiliation, but they may be changed by the minister at his discretion into offices of praise or glorification, by the choice of suitable lessons, antiphons, chants, hymns, etc. Since this may be done, it seemed unnecessary to continue the two classes of offices, such as existed in the first edition of the present Liturgy. Leaving out the offices of glorification as such, enabled us to reduce the number of offices.

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     Simplification of the Service.

     It is a question whether we should not look forward to a further simplification of the Service, reducing the number of the Offices to three, and finally to one for the regular Sunday morning Service, together with a short one for an evening Service. In such an arrangement there would bf course be certain fixtures, even as there are now. But it would at the same time be easy to introduce a considerable variety into the Service. There is abundant precedent for such a simplified arrangement.

     In the first edition of the present Liturgy there were twelve offices, the twelfth being short. In the second edition the offices were reduced to eight, one of them short. In the Academy Liturgy there was a variety of offices, the chief ones being seven in number, each under a leading doctrine. These were more like what we now call Antiphons. In the preparation of our present Liturgy the need of a distinct advance in the ritual of the church was clearly seen. But, as our people were not as yet trained and educated in, the externals of worship, it was thought best to multiply the offices, in order to guard against a possible weariness and satiety arising from constant usage. Hence it seemed wise to provide a variety in the forms of worship such as we now have. But in the future, since our present externals of worship have been well received, and our children are being trained in the ways of ritual, a reduction in the number of offices may appear to be desirable. An abbreviated form of the Commandments was also chosen for the reasons above presented.

     Future Revision.

     The Liturgy ought to be revised and improved from time to time, avoiding radical or revolutionary changes in any one revision. There is room for variety in the forms of worship, and there is no one fixed order of service that is absolute. The Church of England Service has existed practically without change for three hundred years, and is regarded as something akin to revelation. In the New Church there should be nothing that savors of the idolatrous worship of any given form.

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     A Litany.

     A suitable Litany should be prepared for the uses of New Church worship, especially for the days of Communion. An adaptation of the Litany of the Church of England has been made by the Rev. Frank Sewall. (See A Collection of Prayers and Thanksgivings, and his Prayer Book and Hymnal.) But it is a question whether such an adaptation or arrangement is suited to the needs of the worship of the New Church. A new Litany for the New Church should at Feast be equal to the one mentioned above in poetic beauty, dignity, and solemnity. A mere weeding-out of the principles of a false theology, as has been done by Mr. Sewall, does not appear to be sufficient.

     With the Greeks and Romans the term Litany was used for a general supplication to appease the wrath of the gods in a time of adversity, or for deliverance from great calamities, and something of this sense was attached to its use in the Christian Church. Its real value lies in its penitential character, in its earnest and solemn supplication, its ardent devotion, and because there is no part of public worship in which the people hear so large a share. It is not a prayer by the minister alone, but the joint supplication of the whole congregation, filling a need not met by anything else in the Service; for the Lord's Prayer occupies its own place of supreme importance. May the time be not far distant when such a Litany will be provided for the worship of the New Church.

     A Calendar.

     Shall we have a Calendar or course for the Christian year? If one is prepared, should it be entirely a series according to doctrinal subjects, to agree with the Heavenly Doctrine and the Antiphons, or Should it be based upon the Lord's life on earth, like that in use from an early period in Christian denominations? We have already adopted the latter in small part, namely, in the Christmas and Easter celebrations. Shall we extend it further, so as to include Epiphany, Lent, Whitsunday, and other similar days? It would not be possible or desirable for us to adopt the entire Christian year as it stands.

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But we can in part, as we have already done, and we might even extend it further. Our object in this note is merely to raise the question for future consideration.

     We have a day that is peculiarly our own, the Nineteenth of June, and it should have an essential place in a new Christian Calendar. This day was at first celebrated in the Academy by a banquet, and with social festivities, accompanied by an occasional administration of the Holy Supper. The banquet has continued to the present time, but of late years it has become a day for a religious celebration as well, and this will doubtless continue as the chief feature of the day.

     We have also had for many years a Calendar for the daily reading of the Writings and the Sacred Scripture, prepared for the use of individuals and families. The use of such a daily reading, connected with worship, is very great, and ought to be cultivated and encouraged. But the strict following of a daily Calendar has been found to be difficult in many families, for reasons that are well known. Some have adopted a course of their own, in accommodation to various interruptions. The subject deserves serious consideration.

     Exaggeration in Ritual.

     It often occurs that when defects are pointed out, exaggeration follows, or an undue emphasis on the thing to be desired. This may be temporarily necessary in order to reach eventually a balance of the parts. But it is clear that no one point of the service should be so emphasized that it is thrown out of relation with the rest. Harmony and proportion must be the end in view in all the arrangements of ritual, as in all things of human life, natural and spiritual.

     The Liturgy a Growth.

     A Liturgy does not come into existence at once, but gradually, by changes and improvements from time to time, as the result of thought, experience, and the perception of needs as they arise. It is evident that rituals should not multiply in advance of the internal state of the church. Hence the importance of following the perception of needs rather than the scientifics of the memory.

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There could be quick multiplication from the latter, but it would be as bones without flesh. It is best, therefore, to keep to generals, such as standing, sitting, kneeling, praying, singing, reading, and the processional or walking, as the way opens. But let us take no step in advance until its use is seen, and it can be maintained with the intelligent co-operation of the worshipers.

     (To be continued.)
EDITORIAL NOTE 1919

EDITORIAL NOTE       Editor       1919

     A number of our readers have testified to the pleasure and benefit they have derived from reading Bishop Pendleton's "Notes on the Service and on Ritual," the first of which appeared in our January number. We are pleased to state that the fifth instalment of the series, treating of "Ritual in General," will be published in May, to be followed later by a sixth, on the "Rites and Sacraments."

     This month we are privileged to present the first half of the Rev. Alfred Acton's valuable paper, entitled "The Aura of a Better World." Owing to the limitations of space, we have been obliged to print this paper in two parts, the second of which will appear in our May issue.

     Among the articles soon to be published in our pages are: "Waves of the Universe," by the Rev. J. S. David; "The Causes of Disease," by the Rev. T. S. Harris; two papers on "Old Age," by the Rev. Homer Synnestvedt; and Autobiographical Notes from the Diary of the late Rev. C. T. Odhner, now being prepared for printing by the Rev. E. S. Price.

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"THE AURA OF A BETTER WORLD." 1919

"THE AURA OF A BETTER WORLD."       Rev. ALFRED ACTON       1919

     (This paper was read at the Council of the Clergy on February 7th, 1919, where a desire was expressed for its publication in New Church Life. It was written for the New Philosophy, and will appear in the issue of that journal for April, but through the courtesy of the Editor we are able to print it herewith, thus bringing it within reach of those of our readers who are not subscribers to the New Philosophy.)

     For many years past, there have been two fundamentally divergent views with regard to Swedenborg's conception of the true nature of his first aura or element, and of its antecedent points and finites.

     TWO OPPOSITE VIEWS OF THE PRINCIPIA.

     According to the one view, upheld by writers in our esteemed English contemporary, the NEW CHURCH QUARTERLY, this first aura is purely natural, in the sense that it belongs to the kingdom of the natural sun. In this view, the Principia deals only with the creation of solar systems, and contains no suggestion of the prior existence of a spiritual' sun or spiritual universe, nor even leaves any place for such a sun and universe.

     The sponsors of this position support their conclusion by the consideration that Swedenborg commences creation from "first natural points,"-the word "natural" indicating that they are within nature; these he derives directly from the Infinite, and thus leaves no place for an antecedent spiritual. Moreover, he predicates of the points a figure of motion, or a motion that describes space; whereas, they argue, according to his theological writings the spiritual sun is the first of creation, and in this sun and its atmospheres there is not the least of space or figure, The Principia, therefore, is fundamentally vitiated, at any rate when regarded as a complete scheme of the creation of the universe. Even though it may contain the truth concerning the creation of natural suns and their systems, or may at least be a valuable contribution to an understanding of this creation, yet it must be completely revised, by introducing a new commencement, which shall present a new series of finitions, prior to the "first natural points," and these latter must be derived, not from the Infinite, but from the atmospheres of the spiritual sun.

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     Opposed to this, is the view held by several writers in the NEW PHILOSOPHY, that the Principia doctrine is in entire harmony with the doctrine as given in the theological writings. Not that the author had the same enlightenment in both cases; far from it. For when writing the earlier works he was still in the period of preparation for his later mission. Nevertheless, the two doctrines are in harmony with each other. Consequently, while the Principia makes no mention of a spiritual sun and atmospheres, yet, in the doctrine there set forth, not only is there place for these spiritual creations, but they are essentially contained in the doctrine itself.

     For ourselves, we are entirely of this latter view, and it is for the setting of it forth in detail that the present article is penned.

     TWO ASPECTS OF THE DOCTRINE OF CREATION.

     As given in the theological writings, the doctrine of creation deals only in a very general way with the physical aspect of creation,-its modus fiendi. It sets forth the general principles on
which creation proceeds; but of the application of these principles to the actual work of creation, little or nothing is said. The theological works are more directly concerned with the work of spiritual creation, whereby the spiritual world was filled with images of the Divine. They are not directly concerned with the exact mode by which matters and substances were created, but rather with that aspect of creation which contemplates the Divine Proceeding from the Lord, inflowing into those matters and substances, and thus producing natural forms of use, and, in the mind of man, those spiritual forms of use which fill and beautify the heavens, or the perversions of which make the tragic scenes of hell. This aspect of creation is taught in wonderful detail; but of the actual modes whereby matters and substances were created from the atmospheres, or whereby the atmospheres themselves were created one from another, the theological works speak only in the most general way.

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Their teaching on this subject is:

     THE THEOLOGICAL DOCTRINE OF CREATION.

     The Lord first created a spiritual sun, which is the "first proceeding of Divine Love and Divine Wisdom." (Div. Love and Wis. 151.) This sun was produced "from Himself" (ib. 290), by the "finiting of His infinity." (True Christ. Rel. 33.) The constituents of this spiritual sun "are not life in themselves, but are deprived of life in themselves." (D. L. W. 294) Nevertheless, "the spiritual sun is fire in which is the Divine life." (ib. 157)

     By means of this sun, the Lord created natural suns, which are pure or dead fire. (ib.)

     From the spiritual sun proceed three spiritual atmospheres, successively formed in discrete degrees, (Influx xvi), by a species of composition. (D. L. W. 190-1.) From the natural sun likewise proceed three atmospheres, formed according to the same law. (ib. 184.) The spiritual and natural atmospheres are alike in the fact that they each proceed, one from the other, by discrete degrees, or degrees of composition; and that each consists of "discreted or differentiated substances and least forms" arising from its own sun, and "receiving singly" and thus tempering the heat and light of that sun. (ib. 174.) But they differ in the fact that the discreted or differentiated substances of the spiritual atmospheres "contain life in themselves," whereas those of the natural atmospheres are in themselves dead. (ib. 175.) These atmospheres "as to actualities," (ib. 200), that is, in respect to their actual operations, are the "active forces" by which all things in both worlds come into existence. (ib. 178.) The spiritual atmospheres are contained in the bosom of the natural atmospheres, which latter were created in order to bring the heat and light of the spiritual sun down to ultimates. (Conj. Love 235.)

     The spiritual and natural atmospheres thus formed, cease in their ultimates or lasts "in substances and matters such as are in earths." (D. L. W. 302-4); and from these they clothe themselves with forms of uses whereby uses themselves, proceeding from God, come into finite actuality, finite comprehension, and finite reception. (ib. 307-311; C. L. 235)

     The whole doctrine is succinctly set forth in a speech by Swedenborg in the other world, as follows:

     "By means of the light and heat of the spiritual sun, spiritual atmospheres were created, one from another, which are in themselves substantial; and these were three in number, and hence there were three degrees of them. . . .

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But since this spiritual universe cannot exist without a natural universe, wherein it may produce its effects and uses, then at the same time was created a sun wherefrom all natural things proceed; and by this sun, likewise by means of light and heat, three atmospheres encompassing the former as a shell the kernel, or the bark of a tree its wood; and at last, by means of these, the terraqueous globe, where are men, beasts, fishes, trees," etc. (T. C. R. 76.)

     It is evident that this doctrine gives but a general idea of the mode whereby the atmospheres, all the way to matter, were created. We learn merely that they were formed successively and by discrete degrees, or by a mode of composition. As we have said, the theological writings deal mainly with the spiritual uses created by means of these atmospheres. The Principia, on the other hand, is almost entirely occupied with the actual modes whereby the successive atmospheres were created; and it is but little concerned, and that incidentally, with the spiritual uses thus brought into being.

     THE NECESSITY OF A PHILOSOPHICAL DOCTRINE OF CREATION.

     If, then, the doctrine of the Principia is in harmony with that of the theological works, the two doctrines must necessarily be complementary to each other, each supplying that element necessary to the full understanding of the other. In such case, we can see and adoringly acknowledge the Providence of the Lord in preparing Swedenborg to see the doctrine of Creation in rational light, in such way as to enable him to set it forth in a true mechanical and geometrical theory. And we can also see why, in the theological works, Swedenborg is almost silent as to the actual modes of creation,-namely, because they had already been set forth in a work available to the public.

     But if there is not a harmony between the doctrine of the Principia and that of the theological works, then it will devolve upon the student of the New Church to search out a doctrine of the geometry or mechanism, of creation that shall be in harmony with the teachings of theology; unless, indeed, he would prefer to remain forever in ignorance of the deeper arcana of creation, and to be content with the general, and, therefore, obscure idea that creation was effected by successive atmospheres proceeding from two suns; and is inspired by no effort and no striving after a more comprehensive knowledge, now made possible by the riches laid before us.

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But the human understanding, which, when rightly ordered, yearns ever for a nearer approach to God, will not be thus estopped; inspired by that Infinite Love and Wisdom in whose image it was created, it wishes ever to advance, that it may more clearly behold and more humbly acknowledge the wisdom of its Creator.

     Nor need we rest in mere aspirations; nor hew out the first paths to an understanding of creation. The doctrine is already at hand in Swedenborg's Principia,-a doctrine which, at any rate in its broad outlines, is most manifestly in harmony with revealed truth.

     IS IT POSSIBLE TO UNDERSTAND PRIMITIVE CREATION GEOMETRICALLY?

     It may be here objected that creation, at least as to the spiritual atmospheres, cannot be understood geometrically or mechanically. If by this is meant that the geometry of spiritual atmospheres so far exceeds the geometrical forms known to us from experience in the ultimates of nature, as to be in itself beyond the region of natural thought, we cannot but agree with the objection; but it is answered by Swedenborg himself, who shows that the geometry of his first finites and first element, though not in itself conceivable by us, can yet be seen in some idea by "eminence and analogy," if we but elevate our thought above mere matter.

     If, on the other hand, by the objection is meant that spiritual atmospheres have no geometry, no mode or form of motion; then we must dissent. Those atmospheres are finite. Like the natural atmospheres, they are discreted parts or substances. Therefore, they have figure. It matters not that the figure is so sublime as to be conceivable only by analogy; it is figure nevertheless. For the parts of the atmospheres are finite entities, produced in discrete degrees by composition, that they may furnish an origin to the ultimate matters of the terraqueous globe.

     Let us now enquire into the nature of the harmony between the Principia doctrine and that of the theological works.

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     THE PRINCIPIA DOCTRINE OF CREATION.

     The doctrine of the Principia is, that the beginning of creation lies in the first natural point, produced immediately from the infinite; that these points are perpetually produced, and give rise to perpetual new creations; and that all created things continually subsist from them. These points are in themselves infinite; but they are the infinite finiting itself; and in his work on the Infinite,-published in the same year as the Principia,-Swedenborg identifies them with the "Only-begotten Son of God," or the first proceeding of the Infinite. They are called "first natural points" because they are that first motion in the Infinite whereby is born or brought into being the whole of the created natural universe,-the word Natural being derived from nascor (to be born.)

     From these natural points were formed the first finite entities of the universe. These are called "first finites," as being the first of finited things. By the intrinsic circling motion of these finites, which they derive solely from the point, and also by their mutual composition, were created second finites, or the second succession of finitions.

     These first and second finites exist under two conditions, namely, (1) in a free state, in which each finite moves without interference from another; and (2) in a certain order and relationship to each other whereby they are bound together. In their free state they are "actives," being most highly active by virtue of the intrinsic and unhindered motion which they receive from the points. By reason of their bound state, bullae are formed, which consist of second finites without and first finites within. These bullae constitute the first aura of the universe, which, because it has an active and a passive, can receive and transmit motions, just as the ether and air transmit light and sound. This first aura is distinguished from all subsequent auras in that it is not local to any space in the universe, but is universally present throughout all creation, (I Prin. vi. 50); and no part of it is produced by compression and the consequent obliteration of the intrinsic motion of the points.

     By means of the aggregation of the free or active first and second finites, spoken of above,-which, be it remembered, are intrinsically active from the living point or finiting motion in the infinite,-there are formed in this universal aura an infinitude of active centers. These, pressing in every direction upon the surrounding aura, produce from the "discreted" forms of the latter a third kind of finite, which differs from the two former in that it is produced by compression, which obliterates or inhibits the exercise of its intrinsic motion. This third finite, therefore, is entirely passive, or as it were, dead.

     The centers, consisting of first and second active finites, bordered by the third finites thus produced by compression, are the primitives of natural suns. Here the action of the actives upon the passives, or third finites, gives rise to a new elementary or aura, the bullae of which are formed of third finites without and first and second actives within; and the vortex of this new or second aura is that solar vortex which is local to its own sun, and within which the planets, yet to be born, will trace their course.

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     By means of this second aura, which Swedenborg calls the magnetic or celestial, by motions, the nature of which we need not here enter into, there is formed a third and a fourth aura, or the ether and air peculiar to each planet within the solar vortex.

     The second, third, and fourth atmospheres, therefore, (that is, the magnetic, etherial and aerial), constitute the three natural atmospheres which have their immediate origin, not in the universal center of life, but in the sun of some particular solar system. It should here be noted, however, that the active principle of these atmospheres, which gives them the power to produce uses when clothed with matters and substances, is solely the first aura or its constituent finites; and that the only substantial within all, from which alone they live and have their being, is the first natural point, the first proceeding from the infinite.

     The last of the atmospheres, that is, the air, is finally compressed into water particles, and these into the angular particles which are the constituents of matter. Thus at last stand forth, or come into existence, those substances and matters of earth with which uses are to be clothed.

     THE FIRST AURA A SPIRITUAL AURA.

     Such, in brief, is the Principia doctrine of creation. Where do we find therein a spiritual atmosphere, or the uses of a spiritual atmosphere? The answer is plainly indicated by Swedenborg in this very work, the Principia; namely, that it is that first and universal aura, which is above, within, prior to the atmospheres that proceed from natural suns; and that the uses of this aura are the endowing of man with the Divine qualities of love and wisdom. In the Principia, indeed, Swedenborg does not call this aura a spiritual atmosphere; but we are concerned with ideas and not with mere terms. Let us, then, enter into his meaning, rather than confuse our minds with a discussion of terms.

     Swedenborg's words are, "To man is given a sublime countenance, so that he can behold heaven; and he is also given a soul drawn from the aura of a better world, so that he is, as it were, related to heaven." (3 Prin. i.) And later on, after speaking of the finished earth or paradise, with its three kingdoms, he continues:

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     "Then was introduced into Paradise and the earth, the first man, who was made partaker of a subtler or rational aura, that he might know how to render the world still more perfect, . . . . that is, to produce into act things which could never be produced apart from a living being who is material and at the same time rational; who might enjoy its delights and variety; who might become wise, and thus know how to venerate, love, worship the supremely provident Deity, Author and Builder, both of the world and of man himself; whose better and lighter part, with the material superinduced thereon, might aspire to heaven itself. O happy being, born to such delights, both of the world and of heaven!" (3 Prin. xii, fin.)

     To the same effect also does Swedenborg write in the Infinite, where we read: "The Divine in man is the acknowledgment of God, and of infinity in God, and the sense of pleasure in love toward God; and this Divine could never be attained unless, within man's body, there be given a soul taken from a purer and more Perfect world." (I Inf. xii, fin.)

     In these passages, Swedenborg speaks of the rational aura of a purer, better and more perfect world; and he says that in this aura lives the human soul, and that from it man receives those purely spiritual gifts which are the blessings of the Divine with him. This aura is also the aura of heaven; for by it, says Swedenborg, "man is related to heaven." Now this aura is specifically nothing more nor less than the first aura of the Principia; for that work, commencing as it does with the finiting of infinity, admits of the existence of no other supreme aura. Swedenborg was a rational philosopher, and it would be alien to his whole thought to have postulated some imaginary aura, existing in a ubi or pu, and not contained within the created universe. Indeed, in his later work, Economy of the Animal Kingdom, the specific identification is made by Swedenborg himself. Here he teaches, over and over again, that the soul derives its life and wisdom from the "first aura," (II, 270, 311, 338, 227), which is the same as the "first elementary" of his Principia, (ib. 312); and which he describes as a vortex or universe "embracing and directing all other vortices or universes," "affecting the human spirituous fluid or soul," and bestowing upon it "life and wisdom." (ib. 272.)

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He further describes it as "the atmosphere of the universe, or the universe itself; and in it are as many perfectly active centers as there are stars or suns,-the universe being thus divided into all these singular universes." (Ib. 312.) This, "the first aura of the world," (he says), has no inertia, no materiality, in that materiality involves inertness and gravity, (ib. 161, 311); and it 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." (I, 635.)

     In a still later work, Swedenborg, referring tot his same aura, specifically calls it a "spiritual aura." "There are three natural atmospheres, (he says), to which is to be added a supreme. Namely, 1. air; 2. ether; 3. the celestial aura; 4. finally, the universal spiritual aura which is the supreme. . . . These things have been taught in my Principia, where the forms of each atmosphere are treated of and delineated. This was done for the present end; now comes the application." (Senses 264, 267; see also Fibre 267.)

     THE PLACE OF THE SPIRITUAL SUN IN THE PRINCIPIA.

     But he goes even further than the recognition of the first elementary as a spiritual or rational aura whereby the soul receives its supreme gifts; he also indicates the means by which those gifts are bestowed by God, namely, by means of a Sun which is the center of the universe, and far above the sphere of natural suns.

     "The sun, (he says), is the beginning of motion in its universe; and there are mediant and determinant auras, to enable it to flow, with its virtue and light, into the objects and subjects of its world; and hence, by the mediation of the first aura, into the human spirituous fluid or soul." (2 E. A. K. 241.)

     That this sun, operating through the first aura, is above the suns of nature, is openly declared in a later passage, where we read, "As the sun of the world flows in by mediating auras, of the Sun of Life and Wisdom flows in by the mediation of His Spirit,. . . which, therefore, is often compared with a most pure aura, as Sacred Scripture testifies." (ib. 260.)

     He further declares that

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     "The one sun is within nature, the other above it; the one is physical, the other is purely moral; the one falls under the philosophy of the mind, while the other lies withdrawn among the sacred things of theology. . . . By the omnipresence and universal influx of this life into created subjects, all things flow constantly, in provident order from an end, through ends, to an end." (ib. 266-7.) "There are, therefore, two distinct principles, (he continues, referring to the two suns), that determine this spirituous fluid, assumed as the soul; the one natural, whereby it is able to exist and move in the world; the other spiritual, whereby it is able to live and be wise." (ib. 169.) And later on, he says: "The soul's intuitive ideas of ends are illumined by the life of the first cause; they are called 'representative of the universe,' in that they are actuated by the first and purest aura of the world," of which the soul is "the noble progeny." (ib. 290.)

     To get the full significance of these teachings, it should be remembered that the constant and, frequently specific, reference, is to the fist aura of the Principia. In that work, we learn that this first aura is compounded of first and second finites, and that the only active, living and moving principle in these finites is the first natural point. Since, therefore, according to the Economy, this first aura transmits to the soul the rays of life and wisdom from the moral sun, which is god; and since the motions thus transmitted, and so tempered, are and can be derived only from the first natural point; it follows that this point is that moral sun spoken of in the Economy. And, therefore, the first and second finites are the proximate mediate whereby the activity of the moral or spiritual sun is tempered so as finally to appear as the activities of the first aura, whereby man is endowed with love and wisdom.

     Nor are we left to reference in this identification; for in Worship and Love of God, if we read the words with attention, Swedenborg makes the matter clear beyond doubt. There, speaking of the spiritual form or aura "which is above the supreme form of nature," he observes that "in it there is nothing but what is infinite, springing from the radiation of the Sun of Life, as all the others spring from the sun of the world. And since it flows immediately from the Infinite, or from God, therefore, it is living in se, and is that form, (oar aura), which animates the souls of human beings to the uses of their life." (I, iii, 24.) Nor should this identification be surprising.

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But, alas! when studying the Principia, our thought is so turned to the geometry and mechanism by which the various finites are formed in successive order, that we are apt to imagine that Swedenborg is there contemplating nothing but a certain mechanical composition of "points of no predication," whereby something of which we can predicate quality is at last produced.

     But from the very beginning of the Principia Swedenborg has far more in mind than a mere geometrical mechanism. His points are not without predication, and still less are they nothing. Even in the Principia itself he indicates their identity with the Only-begotten Son of God, (I Prin. i, fin.); and in the Infinite this identity is plainly declared. (I, Inf. xiv.) Moreover, throughout the Principia runs the constant theme that in all the successives of creation there is but one substantial which is the all in all. To this one and only substantial,-the first natural point, he ascribes the love, the design, the providence, the order, which create and eternally direct all subsequents, "for an end, through ends, to an end." But in the Principia he is dealing with the mode of the formation of successives whereby creation is effected; and he reserves it to his later works, on the soul, to show forth the nature of the infinite Wisdom which thus creates and thus proceeds.

     THE HARMONY BETWEEN THE PRINCIPIA AND THE THEOLOGICAL WORKS.

     We are confirmed in this identification also by the teaching of the theological works, where we read:

     "The truth which proceeds immediately from the Lord, being from the Infinite Divine Itself, can in no wise be received by any living substance which is finite, thus not by any angel. Therefore, the Lord created successives, whereby, as by media, the Divine Truth immediately proceeding might be communicated. But the first successive from this is too full of the Divine to be as yet capable of being received by any living substance which is finite, thus by any angel. Therefore, the Lord created still another successive, whereby the Divine Truth immediately proceeding might be receptible as to some part. This successive is the Divine Truth which is in heaven.

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The first two successives are above the heavens, and are as it were belts radiant from flame, and surrounding the Sun which is the Lord. Such is the successive order, even to the heaven nearest the Lord." (Arcana Col. 7270; Cf. 1999, and Div. Wis. iii, 4.)

     Here, as in the Principia, the commencement is made from that which proceeds immediately from the Infinite. In the Arcana the teaching is that successives were created by this Proceeding; but there is no word as to the mode of creation. The Principia also postulates successives from the Infinite; but from this it proceeds to describe the modes whereby these successives were formed.

     The first natural point, however, is not the spiritual sun as to its constituent or created parts, but as to its essence, which is the Divine Love and Wisdom proceeding from the Infinite, and which appears as a Man in the midst of the sun. This will become clear if we compare the predicates of this point with the teaching of the theological works.

     Creation was effected by the Divine Human, which was "the Word which was with God and which was God," and which "was made flesh;" or, what is the same thing, it was effected by the Divine, proceeding immediately from the Infinite. If we may be permitted to compare this with the beginning of human actions, which are as it were creations, we would speak of it as the first intention or determination of the love, or the love going forth; this, in itself, is the same as the love; it is one with the love; but it is the love proceeding, or determining itself to action. Thus we may call it the first natural point of the subsequent action; the beginning of the act, and that which, by successive progression, finally produces the act, in which it is the all in all.

     This Divine Proceeding is the "finiting of infinity." For we read, "God first finited His infinity by means of substances emitted from Himself, from which existed His proximate encompassing sphere which constitutes the spiritual sun." (T. C. R. 33.) And again, "God finited all things by His sun, in whose midst He is, which consists of the Divine Essence that goes forth from Him as a sphere. There and thence is the first of finition." (ib. 29.)

     Now this finiting of infinity can be effected only by motion.

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The nature of the motion is indeed beyond our comprehension; but we can see and acknowledge that it is the Divine proceeding to creation. The finiting motion is, in itself, infinite; yet it produces the "first of finition."

     Just in the same way does Swedenborg describe his first natural point. It is the proceeding from the infinite to produce the finite; it is the Only-begotten of the Infinite; it is, says Swedenborg,

     "Purely motion in the universal infinite; consequently, it is pure and total motion, a motion that cannot be conceived of geometrically. He continues, "If you concede, as you must, that there is an infinite ens; and that finites are produced by the infinite; what else naturally follows than that a first mode existed? And if it existed, it cannot be rationally conceived of as existing otherwise than in the infinite. It is evident it could not exist in a finite medium.... Since this motion existed in the infinite, and before the rise of finites, before the world and the rules and laws of the world, that is, before mechanism and geometry, it follows that it is not to be conceived of geometrically but rationally." (2 Prin. xii; cf. Div. Wis. viii, 5.)

     What else is this but God "finiting His infinity?" The theological works speak of the finiting and of the subsequent creation of successives, but are silent as to the mode. The author of the Principia, not yet enlightened as to those deeper arcana revealed later, still does see that the infinite produced the finite, and that this was done by an infinite mode, which he calls the first natural point, the first point of all birth, the seed of creation. The theological works speak of the "finiting of infinity;" the Principia, of the "first natural point." But the question is not one of terms, but of ideas; and the ideas are one.

     (To be continued.)

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Editorial Department 1919

Editorial Department       Editor       1919


NEW CHURCH LIFE
Office of Publication, Lancaster, Pa.
Published Monthly By

THE GENERAL CHURCH OF THE NEW JERUSALEM
BRYN ATHYN, PA.
Editor                    Rev. W. B. Caldwell, Bryn Athyn, Pa.
Business Manager      Rev. W. H. Alden, Bryn Athyn, Pa.

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

TERMS OF SUBSCRIPTION
One Year                     $2.00 (8s. 4d.) payable in advance
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     PROHIBITION.

     In recalling and restating some of the points in our traditional view of this subject, we are interested primarily in the general principles involved, which have been derived from doctrine, reason, and experience.

     Among those who have espoused the Academy principles, the prohibition or "temperance" movement has never been looked upon as the rational cure for the evil's of intemperance. In the first place, it has been seen that to impose restrictions upon others, in matters that clearly belong to their personal liberty, is contrary to civil and religious freedom, as God-given human rights, which no man or group of men should take away. Bearing directly upon this, we have the teaching, in A. C. 995, that it is "never forbidden (prohibitum) anyone to enjoy the pleasures of the body and the senses, . . . such as the pleasures of the sense of taste, or the sweetness and utilities of foods and drinks." The passage goes on to show that these pleasures, far from being denied man, first become pleasures when they are from a true origin in the good of charity and faith, and that "among those who have enjoyed them in abundance in the world, very many are among the blessed and happy in heaven."

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     This involves a second principle, expressed in the axiom that abuse does not take away use. Of this we read: "There is an abuse of uses, but abuse does not take way use, any more than the falsification of truth takes away the truth, except only with those who do it." (D. L. W. 331.) This passage also is treating of Nutrition. But there is an inclination in human nature to remove the opportunity to use that which is abused, and, if we mistake not, this spirit enters largely into the enacting of preventive laws which remove opportunity from society as a whole because of abuses with some. In respect to many things, such laws are necessary for the preservation of order in the body politic, though they never cure an evil except outwardly. And when laws are enacted which deprive a whole community of a legitimate personal liberty, because a part of the community is unable to use that liberty wisely, an element of unfairness and injustice enters,-the punishing of the innocent along with the guilty. If abuse justifies the abolishing of a use, every good thing which man uses and enjoys should be abolished. This is the reductio as absurdum of Puritanism.



     It is recognized that evil affections must be restrained from ultimation by laws and punishments, for otherwise society could not exist. "Man has freedom to think and will as he pleases, but not freedom to say whatever he thinks, nor freedom to do whatever he wills. With those who think and will contrary to the civil laws of the kingdom and the moral laws of society, the door to speech and act is as it were closed." (D. P. 71.) Such restraints are essential to the preservation of order in human society. The same may be said of army and industrial regulations. But the ideal condition in the civil state preserves a maximum of personal liberty with a minimum of restraint, for the sake of promoting voluntary good citizenship. And the spiritual church, wherein men are regenerated by voluntary repentance, will prosper most where there is such a condition, as the basis of a free choice between good and evil.

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     A third principle is contained in the teaching of the Doctrines that "it is not contrary to rationality and liberty to compel oneself." (D. P. 145.) Self-prohibition, indeed, we have always considered one of the ways of repentance, a necessary means of regaining lost self-control and returning to moderation. And this applies to all kinds of intemperance, since there is no appetite, desire, or affection, which men may not indulge to excess. Even spiritual aspiration may at times need a self-check. For, according to Swedenborg, "spiritual intemperance is to desire perfection more perfect than its own nature admits of being; thus as if the mind could become, like the soul, or the soul like God, instead of being only most perfect in its own degree, and thus an image, type, and likeness of things superior." (Rational Psychology, no. 286.)



     The desire to regulate the habits of other men, to make other men perfect, is often a prominent symptom of self-righteousness, of that mock morality which makes even virtue odious. And this Pharisaical zeal, with those who are "thankful they are not as other men are," is really a form of "spiritual intemperance," characterized by the conceit of human prudence and its self-intelligence, which is spiritual drunkenness. In these days of decayed Christianity, the pharisaical reformer commonly knows no more about shunning his own evils as sins than his Jewish prototype did. "It is a marvellous thing that everyone can accost another who intends evil, and say to him, 'Do it not, because it is a sin;' and yet he can with difficulty say that to himself. Inquiry was made in the spiritual world to ascertain who could do this latter, and they were found to be as few as the doves in a spacious desert." (T. C. R. 535.)



     When the "wine question" was much debated in the New Church, about thirty years ago, the men of the Academy felt called upon to defend the use of wines and other spirituous beverages.

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This they did, first, upon the grounds of Divine Revelation, and second, upon the grounds of science, reason, and common sense. At that time, we were reviewing and revising our opinions on all subjects, in the light of the Heavenly Doctrines. And in this way it was concluded that wine, when taken in moderation, was a useful drink, nourishing to the body; that it might be used not only in private, but at public feasts of charity, or banquets, as it is used in heaven, (C. L. 14, 20, etc.), and as it was used at the wedding feast in Cana, where the Lord Himself turned water into wine. It became necessary, also, to defend its use in the Holy Supper, because many in the New Church, influenced by the "temperance" movement, had advocated and adopted unfermented grape juice for use in the Sacrament. And as this custom has continued in the Church, our position was finally embodied in the statement of the Principles of the Academy, in the following words:

     "Since it has been openly asserted and taught that the wine of the Holy Supper is not the fermented juice of the grape, it became necessary for the Academy to take a firm stand in favor of the administration of the genuine wine of the Holy Supper,-the wine that is taught in Scripture, confirmed in history, approved by reason and common sense. There is no evidence whatever, ancient or modern, that the unfermented juice of the grape was ever called by the name of wine." (p. 7.)



     Now the just advocacy and defence of wine as a legitimate beverage does not lessen the abhorrence with which the evil of intemperance is to be regarded. The Scriptures and the Writings are explicit as to the nature of this evil. To quote only one of the many passages on the subject:

     ON DRUNKENNESS.

     "I have spoken with spirits about drunkenness, and it was confirmed by them that it is an enormous sin, both because a man thereby becomes a brute, and no longer a man, (seeing that a man is a man from his possessing the intellectual faculty, without which he becomes a brute), and because he injures his body, and thus precipitates death, besides wasting in luxury what might be of use to many. . . ." (Diary 2422.)

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     The prohibition reform in the United States, which has spread so rapidly in recent years, has now culminated in an amendment to the Constitution, which in effect will prevent the use of alcoholic beverages, (except perhaps for sacramental and medicinal purposes), thus abolishing their legitimate use as a bodily nourishment. The whole reform wave is to be regarded, we think, as a reaction against an extensive abuse. One extreme begets another, and neither is rational. Thus the excesses of the Protestant Reformation, at its beginning, were quite as deplorable as the Catholic abuses which it sought to correct. In England, the chill of Puritanism was followed by the wild excesses of the Restoration. In neither of these instances was moderation reached until later. And now the specter of Puritanism again stalks through the world, "binding heavy burdens and grievous to be borne, and laying them on men's shoulders," so that we are led to wonder how far this thing will go before it meets the inevitable reaction, with a possible return to sanity and moderation.



     We have noted above that a general prohibition, of the kind now threatened in this country, means the punishment of the innocent along with the guilty,-a fact we fear is lost sight of by those well-meaning persons who claim a willing acceptance of the new regulations because they are a "blessing to their weaker brethren." Viewing the widespread abuses of alcoholic beverages, many who are temperate themselves, though not total abstainers, are expressing a readiness to be deprived for the sake of those who cannot be temperate,-thus to perform a kind of vicarious atonement. But they do not realize that this is unsound in principle, however charitable it may seem, and that it has no support either in sound reason or the teachings of Revelation.

     That all in a community,-the abstemious and the intemperate alike,-should be made to share a common deprivation, for the sake of those who are immoderate, involves the false principle of punishing the innocent along with the guilty, which is contrary to the enlightened reason of mankind and the express teachings of Divine Revelation.

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For we read:

     "Among the gentiles of old it was a custom, when one sinned, to make his companions also guilty of the fault; yea, even to punish a whole house for the crime of one in it. [For example, see Daniel vi:24, Joshua vii.] But such a law is derived from hell, where all companions conspire together to do evil; for the societies there have been so constituted that they act together as one against good, and in this manner they are kept in consociation; although every one is in deadly hatred against another, they are in a union and friendship of robbers. Hence, because in hell companions conspire together to do evil, when they do evil they are all punished. But to do so in the world also, is altogether contrary to Divine order; for in the world the good are consociated with the evil, because one does not know the interiors of another, and for the most part is not concerned about them. Wherefore, the Divine law for men is, that everyone should suffer the punishment of his own iniquity; concerning which we read in Moses, 'The fathers shall not be put to death for the children, neither shall the children be put to death for the fathers; every man shall be put to death for his own sin.' (Deut. 24:16); and in Ezekiel, 'The soul that sinneth, it shall die, neither shall the father bear the iniquity of the son; the righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him. 18:20." (A. C. 5761) See also Genesis 18:23-35.
IS IT SELFISH TO SEEK SALVATION? 1919

IS IT SELFISH TO SEEK SALVATION?       W. H. ALDEN       1919

     It was pleasant to learn from a recent number of the LITERARY DIGEST that men are rejecting the old idea of salvation as a thing to be sought from a motive of selfish gain. To quote:

     "We have been continuously supplied, in hymns, in liturgies, in sermons, with Jonathan Edwards' dominant ideal, 'I make seeking my salvation the main business of my life.' Even when this self-regarding motive has not been centered on a post-mortem heaven, it has been centered quite as selfishly on the present life. . . .

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A senior chaplain, returning from the front, wrote of our religious thinking: 'It has descended through a steady gradation of selfish prayers and anti-social hymns, till it reaches its final degradation in that definitely and shamelessly unchristian chorus, which was recently so popular in revivalist meetings,-

     That will be glory-glory for me.

     Against the backgrounds of the millions of self-forgetful men who fought for France, how dark this record looks!'"

     Whether it be true or not that the fighters in France are supremely unselfish is not here questioned. The notable thing in the above excerpt is that the greatest falsity of the Old Church,-the notion that salvation is simply being saved from the pangs of hell and provided with a comfortable heaven, and this not by any act of one's own, but simply by sitting down and accepting the atonement of the Cross,-is being declared out of court. The amazing thing is that it could have held its ground so long; nay, that the Church could have thriven so long upon it, and, it is to be feared, still thrives upon it. For we may remark, as an aside, that the Church which does appeal to selfishness is the Church which has grown, and which will grow, till men are more regenerate than they are today.

     Mohammedanism has thriven, and overspreads a large part of the world, because it offered to its devotees booty in this world and harems in the other. Christian Science offers as its lure a relief from physical ills and assurance of natural success, and multitudes flock to its standards. Mormonism, with all its monstrosities of ecclesiastical domination, and its moral leprosy of polygamy, has gained converts from all lands, simply because it offered material prosperity in return. Greatest among them is the doctrine of faith alone, which offers eternal blessedness in return for a word, and frees man from anxiety as to the necessity of living a good life. That this dogma is losing caste, if it is losing caste, is due less to its appeal to selfishness than to the fact that men are ceasing to believe in a future life at all, and are ceasing to believe in the punishments of hell.

     After all, is it selfish to seek salvation for one's self? If salvation means to be freed from the punishment of sin, assuredly it is selfish to desire it.

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But if salvation is to be freed from sin itself, it is even more assuredly the most unselfish thing a man can seek for. For just so far as I am unsaved from sin, in that same proportion am I a burden and a trial to others. In the extreme form of this state, I must be shut up, to protect society from my misdeeds; and, in its lesser forms, so far as I have sin, I am a detriment to the good of society. So far as I am freed from sin, by that much I am a more desirable member of society, since by so much I am ceasing to work against society, and working for it.

     An apt parallel is to be found in the desirability of physical wholeness. One who is deaf or dumb or lame, or sick, is to that extent a burden upon society. He must be taken care of by society; and, in some forms of mental distemper, society must be guarded against him. Surely the desire to be freed from these physical weaknesses or disorders is not selfish, since they prevent man's acting for the benefit of others. Salvation from them is most earnestly to be desired and sought, since they stand in the way of acting for others.

     In spiritual light, the truth we have suggested is even more evident. For there are many sins which do not meet with the condemnation of the world, and which rather ingratiate the sinner with the world about him. This, because of the sympathy of others who are in like evil, and because an evil man who is a capable administrator may be more useful to the community than the good man who is incapable of the performance of uses. Here is where we are apt to be deceived. For in this lower world, evil men will put on the appearance of the good, and perform great uses in the world, while at heart they are devils, working only for their own selfish ends. But in the spiritual world, where all hearts are laid bare, the evil cannot abide with the good, nor the good with the evil. There the great gulf is fixed; the evil are unmasked, and cast own; the good are raised up to the eternal uses of heaven. There it becomes evident that the internally evil at heart would destroy heaven and the Lord, and even themselves, if they could. Assuredly, then, it is not selfish to seek to be saved from sin, which looks to such a direful end. W. H. ALDEN.

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PHILADELPHIA DISTRICT ASSEMBLY 1919

PHILADELPHIA DISTRICT ASSEMBLY       WALTER A. CRANCH       1919

     BRYN ATHYN, PA., FEBRUARY 5TH TO 9TH, 1919.

     The First Session of the Assembly was held on Wednesday evening, February 5th, Bishop W. F. Pendleton presiding. After the opening worship, the Rev. F. E. Waelchli read a paper on "Evangelization," which is published in the present number of NEW CHURCH LIFE. The discussion follows:

     Rev. W. H. Alden felt almost compelled to share the enthusiasm of the paper, but thought that we knew very little about the means whereby the external growth of the Church might be promoted. In some places, and under some circumstances, the New Church had taken root and grown. The same and similar efforts put forth in other places had been unfruitful. In Massachusetts, back in the early part of the last century, the Rev. Holland Weeks had been tried for heresy, on account of his acceptance of the Doctrines of the New Church; as a result of the interest and inquiry thus aroused, five New Church societies had sprung up in the vicinity. In Boston, a society of 12 members was formed in the year 1818, which had increased to 500 by 1854 and to 650 members in 1886. But since that time it had fallen off, and today had barely the number it had in 1850. The Rev. Chauncey Giles, after ministering in Cincinnati and New York without marked external growth of the Church, had come to Philadelphia, and in fifteen years the society there increased from 100 to 450 members. A few similar instances could be mentioned, but during the past forty years, missionary efforts had for the most part shown no marked external accessions to the Church. Most of the societies of Convention had hardly held their own; some had gone out of existence. He believed it right to feel enthusiasm for the growth of the Church. We should rejoice whenever someone appears who has a genius to promote real external growth, but he did not think we could formulate plans that would give assurance of success. Excuses had been found for the slow growth of the Church. The woman is in the wilderness. It is a time when the Church is being established with the few, until the world is prepared for its spread among the many. As the years have passed, and the growth among the many has not transpired, white the external Church has even dwindled, men have found comfort in the presumption that the Church really was growing by "permeation" among those not of the New Church name, even among those that did not know that they had accepted the New Church faith, or even among those who denied it.

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He did not feel that we could dogmatize. The growth of the Church is in the Lord's hands, and by what means it will grow, or when, we do not know.

     Rev. W. B. Caldwell expressed pleasure at listening to the paper, and said it would be well to heed the warning it contained, if we were tempted to neglect more essential uses in behalf of missionary undertakings. For many years we had been committed to a policy of internal evangelization, because the Academy was organized to remedy a condition then prevailing, in which the New Church was expending its energies in missionary efforts while not retaining its children. But in recent years our thoughts have turned toward the possibility of growth from without. The experiment now being made in Philadelphia is prominent in our minds, and we have been watching it with interest, and with our best wishes for its success. Mr. Alden, the Pastor, contends that the members of a society benefit by their interest and activity in a missionary campaign. And we know that revivals in the Old Church are regarded as useful to the parish in which they are held, even if they gain few converts. Our societies are not all the same, and missionary zeal will be stronger in some than in others.

     Mr. William H. Alden, Jr., stated that the instruction given in the Philadelphia Society is not less solidly New Church than in our other societies. The members do not feel a lack because of the missionary work being done through the Sunday School. The children of the members attend better than before, because of the great interest in the School. His own children never miss if they can possibly help it. He deprecated an aristocratic attitude in regard to our children associating with the others.

     Rev. T. S. Harris said that baptism is a preparation for instruction. Old Church children who are associated with ours in a Sunday School before being baptized are not in the same society in the spiritual world. As to missions established to gather in the urchins, the outcasts, and the downtrodden, these soon begin to feel that they are not in the same class as "the elect," but must be dealt with differently, and, as it were, given a "kindergarten course." The New Church is still "the woman in the wilderness," to escape profanation, and if we attempt to accommodate our truths too much, we are in danger of profaning them. Let us await the time when the Church will be ready to be given to, the many. When that time comes, the Lord will be with us, the heavens will be with us, and all means will be provided.

     In answer to a question as to whether all the simple are unlearned, Mr. Waelchli stated that he believed it to be the general teaching of the Writings that most of the simple are unlearned, though not all.

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     Rev. E. S. Price remarked that while most of the simple are unlearned, he had not always found the unlearned simple (having in mind certain horse trades). During the discussion he had asked himself whether it was better for a member of a society, when attending church, to be thinking about drawing others to the Church, or about his own worship of the Lord. In listening to instruction, should he be thinking of its effect upon others or upon himself?

     Rev. George de Charms said that perhaps the time had come for outlining certain clearly defined principles, and a plan of action, for missionary work in our body. The Philadelphia Society had been peculiarly fitted to undertake it. The young people needed a vital use of charity, a live use, and it has united the Society by co-operation in the undertaking. He agreed, however, that in most of our societies it could not be done that way. But the young men who come to our Theological School with a fitness and desire for that kind of work should have a distinct preparation for it.

     Rev. Alfred Acton recalled the earliest evangelistic efforts of the New Church, when the meetings were attended by thousands. In the beginning of every Church there has been success, but afterwards the Church has grown slowly. It is according to a law of nature that an internal nucleus is first formed, and that the future growth is from that. There is more of Divine Providence and less of human planning in that form of development. When Mr. Karl Alden and Mr. Theodore Pitcairn began their missionary tour a few years ago, there was a wave of interest among us, and a desire to encourage them. We have a latent enthusiasm, and whenever a man appears who has the love and the gift for the evangelistic use, there is no doubt he will be supported. But in the meantime the nucleus needs to grow strong. A heart-searching might reveal that we have not been as active in our own uses as we might be.

     Rev. W. H. Alden considered that the hand of Providence was manifest in the development of the work in Philadelphia. Two young men are inspired with the desire to preach the doctrines on the open streets of towns in Pennsylvania and New York. This meets with such apparent success that they try the same plan in Philadelphia. While they can gather crowds, they do not find receivers. But by this experience they are prepared, when one of them is called to the Advent Society to do another work. They find the children in the neighborhood of the church in a somewhat disorderly state, which might easily be a menace to the prosperity of the Church. They gather them in, at first to see moving pictures, afterwards to listen to instruction. Little by little, alien elements are separated, until today they have a Sunday School of upwards of fifty members, coming continually into greater order, into greater knowledge of the Doctrines and into love for them. One step had led to another, not as conscious preparation, evidently guided to the end of the growth of the Church by means of the children.

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For through the children who are being instructed the parents are being reached and interested, and the prospect is good for additions to the Church from among the parents. And if the work can be continued, and the children held, in ten years there will be an actual external gain which today can hardly be foretold or measured.

     Bishop W. F. Pendleton said that it was useful to discuss the subject of evangelization from time to time, though we had so often done so before. The universal idea is that it is in the hands of Providence. The Church is built by human effort from the Lord. There are numberless means and instrumentalities, but whether by the hands of man or by direct Providence the Lord giveth the increase.

     On Thursday evening, February 6th, the 22nd Anniversary of the General Church of the New Jerusalem was celebrated with a banquet, served in the auditorium of De Charms Hall, and attended by numbers that taxed the seating capacity. The Rev. Alfred Acton acted as Toastmaster, and inaugurated the proceedings by reading two letters, one from the Rev. Gustaf Boeckstrom, of Stockholm, and the other from Dr. Ernst Deltenre, of Brussels, Belgium. The contents of these letters were published in NEW CHURCH LIFE for March, and the reading aroused great enthusiasm.

     Mr. Seymour Nelson: As one from a distance visiting this Assembly, I desire to express great appreciation of the two letters just read. The one from Mr. Boeckstrom shows a remarkably encouraging state of the Church in Sweden. He is no doubt very much encouraged himself by the outlook, and I am sure he will do his part to maintain the standards of the Church there. The other communication is very interesting indeed, coming, as it does, after the lapse or interruption of four years' time, during which we had no direct communication from our friend. He shows his old time enthusiasm and hopefulness in the work, but I think we will all agree that he is entitled to a word of encouragement from us here, and I therefore wish to suggest that the Secretary of this Assembly send a cable to Dr. Deltenre, not only on behalf of this Assembly, but on behalf of the General Church in this country.

     Mr. R. Carswell: I take pleasure in seconding the motion, and hope that it will be carried out, as we were cheered and delighted by both letters. (Hearty applause.)

     Toastmaster: Such a cable will be sent to Dr. Deltenre. We feel it very much, though it is difficult for us to feel all that he has been through. We rejoice at the restoration of his freedom.

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I propose this evening, instead of having speeches in answer to toasts, to let the thought center around, in a spiritual way, the establishment of true order and genuine freedom from the chaos which has existed for so long. There are three prepared speeches, on Judgment, Freedom in the Church, and Freedom in the Country. After these have been made, all who desire are invited to speak on the subjects presented. But I would first refer to the day we are celebrating, and propose a toast to the "Growth of the New Church on Earth."

     All then sang "Our Glorious Church," and the Toastmaster continued: Many of you will remember that twenty-three years ago our Church was in a state of great spiritual distress, and, it seemed as if the fruit of previous years would be lost. Since then we have come into peace and growth, or spiritual prosperity. Every meeting we hold is or ought to be a sign and seal that that prosperity will continue, and it will continue so long as the members of the Church are faithful to the Lord in His Second Coming. That is what our Church stands for, and when we think of the General Church, that is what we think of, the acknowledgment of the Lord in His Second Coming in the Writings of Swedenborg That will grow on earth, and so I ask you to join me in a toast to the growth and prosperity of the General Church of the New Jerusalem.

     This was honored, and accompanied by the beautiful singing of a Solo and Chorus of female voices behind the scenes.

     Bishop W. F. Pendleton then spoke on the subject of "Judgment," as follows:

     I suppose everyone present has heard the word Judgment mentioned in connection with the great war through which we have passed. New Church people have asked the question, "Is not this a great general judgment?" And there are certainly many things about it which make it look that way. Judgment is primarily in the spiritual world,-essentially there and finally there, but there is judgment in both worlds, and the judgments in the natural world are but preparatory to that final judgment which takes place with every person who is born. Now we know that the time of judgment is a time of distress. We are told that from the other world in the Writings,-a time of distress, trial, temptation, combat, resistance, casting out. When the criminal is condemned by judgment in this world, the is cast out-that is, he is put in prison, it may be for life. He is sent out of society. So is the criminal in the other world. Those who have lived a life of evil in this world have sentence passed upon them, and they are cast out,-cast into hell,-separated from the good. That is another idea of judgment,-separation.

     The war has certainly been one of these things,-a time of distress. I suppose hardly anything like it in the history of the world has been so widespread.

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It has been made more like a universal judgment than anything that has occurred in the history of the human race. The element of combat, of casting away or rejection, is also seen. That is so with every war. In the Civil War in this country, which took place a little over fifty years ago, there was a rejection or casting out of human slavery. In this war, there is rejection of that which goes by several names,-imperialism, autocracy, and other names that express it. That has come to an end in this world.

     There is another thing which follows judgment in the other world,-greater freedom, and so we are to expect a greater freedom of mankind now. Whether this war is the immediate effect of a great judgment, going on at the same time in the spiritual world, I am unable to say. We now this much, however, that the last great judgment, which took place in the spiritual world in 1757, was to continue in both worlds. There was to continue to be a separation and casting out. But, as we have said, judgment in this world is not final. It is not final so far as spiritual life is concerned. That can only take place in the spiritual world. It is only there that man passes through final judgment.

     It is so universal a thing that we find the principle of judgment, or you may call it sifting or separation, everywhere. It is in the human body itself. The human body is continually casting out that which would be injurious. So it is throughout nature. It is thus that nature protects itself, but it is especially true of heaven. Evil spirits invade, and finally have to be cast out of heaven, and then there is greater freedom; and the good, who have been kept out of heaven, are introduced into it. That is the purpose of judgment, and every man that is born passes through it from infancy to old age, and gradually passes on to final judgment. If he is capable of being regenerated and saved, the evil and falsity with him is gradually laid aside, and he goes through the process called regeneration. If the other way, then whatever is good and true with him is gradually rejected and laid by, and he goes through the process of degeneration, or gradual separation. Repentance itself,-the shunning of evils as Sins,-is rejection, casting out, separation. We are told that it separates us from the love of ourselves, from evil spirits, and takes us out of hell. That is, the Lord does it, when we repent at heart and pray to Him to help us resist. In separating these, the evil spirits are separated from us, and gradual judgment goes on until death, when the final judgment takes place, and every such man is introduced into heaven.

     Now it is our natural hope that in a greater state of civil freedom, which seems almost certain to come, there will be an opening for greater spiritual freedom also, and that it may be possible for more men than before to come into interior spiritual light, so that by means of this great natural judgment in the world men will be prepared,-more men than ever before,-to see the great light of the New Jerusalem.

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     The Rev. T. S. Harris then spoke on "Freedom in the Church," as follows:

     In order that there may be freedom anywhere in the church, there must be freedom of the church. We have seen that that freedom must come about by means of judgment. The church is heaven among men. The heaven of angels is formed of regenerated men. The church consists of men who are being regenerated. Heaven consists of men who have gained their freedom in freedom. The church consists of men who have freedom, and they are struggling after that greater freedom which the angels enjoy. Freedom in the church, then, is liberty to come into the freedom of heaven. We of the church are slaves,-slaves to sin, in arms against the powers that oppress us. But we have been given ability, freedom to rise in arms against the powers that oppress us. That has been accomplished by our Lord through the work of redemption. In freedom obtained through redemption, we are struggling to attain freedom through regeneration. If we overcome, we shall obtain this freedom; and to the extent that the men of the church are overcoming, they are coming into this greater freedom. Freedom in the church, then, depends first upon freedom of the church, and unless this freedom exists in the world there is little hope of the church being able to attain freedom, or to retain and sustain freedom in the church.

     Freedom in the church means freedom, among ourselves,-freedom from one another. This is what the judgment brings to us. It not only brings freedom to us as a church,-freedom of the church in the world,-but it will bring freedom in the church, and that means freedom from one another. The Lord compels no one. The angels use no compulsion among themselves, neither should men use compulsion among one another in the church. "Thy will be done on earth," (that is, in the church), "as it is done in heaven."' This brings us to a definition of the church. The church is not an institution among men, designed to regulate external deportment by means of discipline. The church must be free of this. Restored charity wilt bring it. This is one of the many former errors of the old church, from which this church has been set free, and you of the New Church do not know how to appreciate your freedom. If you had been a slave under the old form, you would know something of the joy of coming into freedom in the church. Restored charity has brought with it freedom to think, freedom to write,-freedom to speak and act in matters of religion without causing division in the church, This is what we enjoy in the New Church. This is the freedom that every man in the New Church breathes, and he rejoices in it. Freedom from manmade rules of conduct. The bonds that bind us are not external. We are bound together by internal bonds, and that is what makes us free. The man of the New Church does not say to those whom he meets, "I cannot do so and so, because it is against the rules of my church."

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We acknowledge no authority or law but the Lord speaking through His Word or doctrine,-freedom from compulsion of any kind except self-compulsion. This I take to be freedom in the church,-the freedom which we are enjoying.

     Just by the way of contrast, let us look at the picture in the life that comes from the former church. I hold in my hand the Rules of the Methodist Church in Canada, under which I was reared. I will read you a clause: "In case of neglect of duty of any kind, including conduct, indulgence in sinful temper or words, using intoxicating liquors as a beverage, playing games of chance, attending theaters, play-houses, dances, or patronizing dancing schools, or such other schools as are obviously misleading or of questionable moral tendency, or disobedience to the order and discipline of the church, first let private rebuke be given by the superintendent of the class. On the second offense the superintendent or leader may take one or two others, and on the third offense let the case be brought before the society or a select number. If there be no sign of humiliation the offender must be cut off." Do you not feel you are in an atmosphere of freedom,-a freedom in which men may regenerate? Under such authority, which regulates the external conduct, men are not free. They must refrain from certain things considered evil, because they are contrary to the rules of their church. We refrain from what we believe to be evil because it is sin against God, and that is the only freedom that is of such a nature that man can compel himself because it is a sin against God.

     Here is another: "In case of improper temper, words, or actions, the person offending shall be reprimanded [that is one of the cures-reprimanded by the superintendent]. Should a second transgression take place, one or more faithful friends shall be taken as witnesses. If he be not cared, he shall be tried at the next local meeting, or quarterly official meeting, and if found guilty and impenitent, he shall be expelled from the church." Now as to freedom of the church, are we free? Do we realize we are free from one another? Do we realize that the judgment is taking place in the world, and is going to give us greater freedom, among ourselves? Are we going to keep our hands from our neighbor's shoulders, and cease to dictate to him how he is to act? Is that going to come about in the world at large? Are we in the New Church going to come to that freedom? Yes, I believe that spirit of freedom is here, and that the New Church will be a freer church, in which men can be regenerated. There will be freedom from one another, and that is the one place on God's earth where men can become angels.

     Toastmaster: These extracts on discipline are very amusing, though they are anything but amusing to the one disciplined. Bishop Pendleton at the beginning of the Church, made the true kind of spiritual freedom one of the central thoughts in the life of the General Church.

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He called it tolerance. What he meant was freedom of all men to approach the Lord. Luther established freedom to read the Word, but what the New Church has established is the freedom of every man in the New Church to approach the Lord in His Second Coming, and to derive from the Writings, where the Lord speaks, whatsoever the Lord gives, without interference by any man or body of men. But that could never have been established in the New Church unless the principle of the authority of the Writings had been established. We are enjoying the fruit of the labors of others, and so I ask you to join with me in toasting to the principles and the men we think of when we say "The Academy."

     A male quartet sang as we honored this toast, and this was followed by a toast to "Our Country," as all sang "America," after which the Toastmaster introduced Mr. Paul Synnestvedt, who preceded his address on "Freedom in the Country" with the following remarks:

     "Friends, Countrymen, and, (under the existing law as we find it in most of the States), Ladies: I feel that we are confronted with a great crisis with respect to the question of freedom. One of the previous speakers remarked that freedom is in the air, and that no doubt there will be a larger measure of freedom in the Church, and everywhere, as a result of the great trials through which, we have passed. In a way I believe that is true. Freedom is in the air. But I am sorry to say that not very much of that air has percolated into the halls of Congress or the State Legislatures in this country."

     Mr. Synnestvedt then read his address, dealing especially with the subject of Prohibition, which has been published in the BULLETIN OF THE SONS OF THE ACADEMY for February. After its reading, which was followed with close interest and attention, others were invited to speak upon the subjects that had been presented.

     Mr. Wilfred Howard said: There is no freedom without warfare. Warfare requires something to fight for. Every generation has something it is inspired to fight for. The early men of the Academy read the Writings and established certain principles. What is the inspiring work of the present generation? We are to evangelize the Church, realizing what it stands for, that it has a body of doctrine which the Lord has given,-given peculiarly in the Writings of the Church. The work of the present generation is preserving the forms created.

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The tendency of the hells is to destroy the Church, and we are gathered together as soldiers to defend it. Our inspiration lies in one source alone, and that is the reading of the Writings. The Academy movement had at its center a body of men who studied and entered into the interior truths of the Writings. The principles of the Academy still stand, and will ever stand.

     The Toastmaster here proposed a toast to those of our boys who had fought in the war for liberty, and to the memory of the six of our members who had laid down their lives for the cause of freedom. When this has been duly honored, he reluctantly called attention to the lateness of the hour, and announced that a male quartet would sing something that would convey its own message. They sang "Home, Sweet Home," but the hint was defiantly ignored, the speech making breaking out afresh, and continuing for another hour, during which time many excellent things were said, with a prevailing note of appeal for the reading of the Writings as the hope of the Church and of the world. We are prevented by limitations of space from recording more than the following verse, facetiously recited by Mr. Acton, as a word of encouragement as to the future growth of the Church:

When permeation permeates,
     As held by seers (or queers),
Who've seen its wondrous stunts and states
     At work a hundred years;
Our churches then besieged will be
     By crowds that can't get in.
Just now, we've room for two or three,-
     Provided they are thin!
TUNE-Auld Lang Syne. (By WALTER C. CHILDS.)

     The Second Session of the Assembly was held on Friday evening, when the Rev. Homer Synnestvedt delivered an extemporaneous address on the general subject of "Education," dealing in part with industrial training, and in part with the Arcana teaching on Genesis xv, and its bearing upon the age of adolescence. The following account covers the first part of Mr. Synnestvedt's very interesting talk:

     We have a school of about twenty pupils, in seven grades, and are having experiences in our relation to the schools of the neighborhood, maintained by the City of Pittsburgh We are also getting into touch, in certain ways, with two institutions of learning, more or less competing universities, rather technical in their tendency. The atmosphere of Pittsburgh is very highly charged with industrialism, and what, they call practical education. They say today that external circumstances and industrial conditions are what make the race.

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That is not true. They only provide the ultimate, and the resultant state is the interaction of somethings more interior with that ultimate.

     The educational trend there is very powerful in the direction of industrialism and commercialism They have definitely made arrangements with the public schools, which work in direct co-operation. The head of any business firm can send to the Assistant Superintendent of Education, and say: "I want ten boys," or, "I want twenty girls, and I want them trained in such and such a way, and if you will train them for this work, I will give them positions." The school authorities comply, and are making the school work directly responsive to the business needs of the community. They have vocational experts, trained to look the children over, ask them questions, take their measurements, and size them up. By these examinations they find out what they are good for, and start them in that direction. It is a good theory, in that it makes them think about some use, and prepare for it. The one trouble is that they concentrate narrowly on just the things that will fit them for a certain job, especially at the beginning, and neglect to train them for broader things. This is making education for efficiency the primary thing, making the schools useful as places to prepare the pupils for positions in which they will become self-supporting. But the whole atmosphere is such that it narrows them very greatly.

     The schools spend an undue proportion of time in Studebaker tests for quickness and accuracy in arithmetic. The fourth grade teacher has a large responsibility, because the pupil is not; supposed to get beyond that grade until he has a good basis in the four primary things of arithmetic. They train them in English, teach them grammar, and, later on, to write business letters, and prepare them for various lines of work. That is the prevailing trend in the schools. It has this advantage, that they are all interested in it. The teachers are agreed, and anything that makes the teachers alert is better than the humdrum without such interest.

     The great lack in such an education is the training for reflective thought,-the training along broader lines, whereby they can be prepared to have appetite and interest in further development. That is the great lack on the intellectual side. But there is another lack. The boys are prepared to get positions, and as soon as the law allows they quit school and go to work; and those who cannot wait until they are sixteen, work part time, and go to school two hours a day. Everything is regulated. They take their positions, and say, "Yes, we know how to do these things." They have become skillful pieces of machinery, but the employers cannot rely on them. They do not take an interest in the business, which they have entered to get what they can out of it, not to give. And so the education has left out the thing most of all to be desired. This is the most serious criticism of the work they do. They do not train the will, especially not in the genuine truths of charity and love of use.

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     It has been my privilege to be in close: touch with the principal of a school in our neighborhood. She takes a very active interest in the individual pupils of her school, and has every attribute of a really good teacher. We talk rather frankly, and she has admitted to me that she does not believe there should be any private schools. "They have no place in a democracy," she said; "you keep your few children in a bunch, and they do not learn to get along with others. It is all right for you to hold them while they are little, but you ought to let them come to my school at least two or three years before they go to High School." I said that I appreciated very much what she had accomplished with those we had sent to her from our seventh grade, and she replied that we had done good work with them, but that "they did not get manual training, nor enough art work, and they did not get the Studebaker tests in arithmetic, and they did not get the rules of grammar," though they had enough else, and had a good understanding of the subjects they had been given, such as geography, history, and the uses of the world, about which they could answer more questions than other pupils. At this I said: "Don't you think that is worth a lot more than the others?" To which she replied, '"That is because they are your children." "No," I said, "it is because they are trained that way. Even though you had the teachers, and small classes, and had time to draw them out more to discuss things, to develop them more widely than you do, I could not let them go to your school sooner than they do, because you do not put the central thing in the center,-and that is the worship of the Lord Jesus Christ. That is the main thing-religion, real religion."

     This teacher is rather religious, and she could not deny my statement, though she did not seem to agree with me. When we say "religion," they have an idea of emotion. Religion is the mainspring of actions, and the idea of giving them religion in order to make them behave,-that is, to shun evils,-is an idea far from anything they admit. And we know that this idea, and the truths of doctrine with regard to our obligation to serve the neighbor, as a preparation for heaven, is something that does not belong to their school of faith. That is why the children they turn out are not satisfactory. Their will is not trained, and they do not try to live like Christians, and they do not know that they ought to do so.

     That is our situation. And there is another element that bears upon the state of our education today. Our facilities compare unfavorably with the splendidly equipped schools of the world. This affects our own children, and raises difficulties. Of course, it is true that in a small school there are fewer facilities, and we must be satisfied to go without some things, in order to get the main things. We must look forward to our having an equipment such as you have here in Bryn Athyn. We must prepare our children for use in this world, as well as for the other world,-to fit them to perform uses in the community about them; but not to furnish them only with the things that will make them skillful pieces of machinery,-good at handwriting, and so on.

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These are, indeed, a part of our duty, and an important part, but the most important part is to see that when they go out they have some religion. We are to prepare them to go to work and deal like Christians. For the New Church is simply the Christian Church; it is the true Christian Church; the only Christian Church there is that is real, that worships the Lord Jesus Christ, and approaches Him in such a way that they do what they do for His sake.

     So we must instill religion in their infancy, that they may not be deprived of their spiritual milk. They must be given deep remains, which are to be maintained through childhood, represented by the journeys to Egypt, which is a state not so easily damaged, being a state of the memory. The parents at home must give them the deepest foundation. We build on that in the school, in a religious way, and the rest of the time is spent putting them through the Egyptian stage of the three R's,-the external scientifics, which are means of progress later on, when they come to put forth their own sphere, expanding the faculties of the mind and brain, and then the body. The spirit grows first, then the brain, and then the body. I believe that is the order. Then, just as they come to thirteen years of age, we must turn them adrift. And however excellent the public school training is, it is hostile to the things of faith and religion. It seems to me we should study that period more. We cannot always send them to Bryn Athyn at that age, and yet they begin then to have serious questions, and to form their conclusions in most important matters, which will influence them in later years. Also, they begin to form the deep, strong, overpowering friendships, which last throughout life.

     The speaker then read from A. C. 1667, and commented upon its application to the age he had been treating of, which brought his remarks to a close, after which there was a brief, but animated discussion.
     WALTER A. CRANCH,
          Reporter.

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REPLIES TO CRITICS 1919

REPLIES TO CRITICS       L. G. LANDENBERGER       1919

     Editor NEW CHURCH LIFE:

     In your issue of February, 1919, are two criticisms of my communication on "Why I do not Believe in Re-Baptism," which you kindly printed in the December, 1918, number. As I am confident you will grant me the privilege to reply, and as the subject is one of great importance, I will endeavor to make my position clearer, and at the same time seek to show wherein I think my critics fail to take that broad view of the Writings of the New Church, which they warrant one in taking.

     In reading over several times the comments which Mr. A. W. Manning and Rev. F. E. Waelchli make upon my reasons for not believing in Re-Baptism, I am reminded of an experience my lather had in court. He had witnessed the ducking which a tall pupil of the public school had given a boy, and, in testifying that the big fellow had dragged him, father used the German word, and said he "schlepped" him. In cross-questioning, the lawyer said: "Mr. Landenberger, did you not testify a moment ago that 'he slapped him?'" "No, I did not," said my irate parent, "don't you 'twist' my words under my tongue." And, of course, everybody smiled out loud.

     Now, I recall the above incident, and use it, not because I have any desire to attribute any sinister motives to the brethren that have taken it upon themselves to endeavor to show wherein I am wrong in my views, but because they do not seem to catch the meaning of my language. Or, it may be the fault lies with me, in not expressing myself clearly. However that may be, I hope to show that my critics do not agree, for the first one claims the "Old Church" is "dead," whereas the second one, while speaking of the "body of Christendom" as a "dead body," still thinks it a useful thing for one to be baptized in the "Old Church," and to partake of the Holy Supper there, as by "both means the heavenly association, although confused, is in a measure provided for and conserved."

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     But permit me to be specific. Brother Manning claims in his communication that the term "Re-Baptism" is a "misnomer," because it is a thing that does not exist. How can a thing be said not to exist, and then go on discussing about it? If a man is baptized into a Christian denomination, it surely must be called something! In the True Christian Religion we are even told that many people were baptized before being instructed, and what was true in his day, is true now. If the Writings speak of Baptism introducing a person among certain kinds of Christians in the Spiritual World, then it must be true that if Baptism is required at the hands of a "New Church" organization, it cannot be called anything else than Re-Baptism. Brother Manning says there is no ultimate in "Old Church" Baptism. This is strange language, in the face of the fact that the Lord gave the Word in the form of the letter, in order to be an ultimate to the simplest as well as the wisest of minds.

     It is indeed true, as he indicates, that I had no knowledge of the Lord in His Divine Human, as far as the intellect was concerned, when I was baptized, but what right has any one to say that a person has no knowledge of the Lord's Divine Human before he has received the teaching of the New Church, when the Writings themselves instruct us in Arcana Coelestia 4724: "They who live the life of faith, adore the Lord with bended knees and humble hearts as God the Savior, thinking nothing at the time from doctrine concerning the distinction between the Divine and the Human natures; in like manner in the Holy Supper; hence it is evident that with these the Lord's Divine Human is in their hearts." Consequently, when Brother Manning refers me to the last page of Coronis, in which it is stated that the "Old Church" has no knowledge of any of the doctrines of the Christian Religion, it must not be forgotten that Swedenborg is speaking of the Church in his day, and that he is especially pointing out the falsities of the "Roman religiosity," Solifidianism, and Predestination. But have the teachings of the New Church had no effect upon the Christian world since his day, when the Writings themselves say that the effect of the Final Judgment, the opening of the Word, the influx from the New Heavens, and the spread of the heavenly doctrines would be to cause the Church which He had established to draw breath again and live?

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     Passing now to my second critic, Brother Waelchli says that because I reject New Church Baptism and New Church Holy Supper, this is for me virtually to hold that there is no such thing as New Church Worship. Here we see that he "twists my words under my tongue," or gives them a meaning I never intended. I believe in Baptism into the New Church, and I pointed out, in my communication, that Baptism introduces one into a Christian community in the World of Spirits corresponding to the one into which he is introduced on earth. What I object to is not New Church Baptism, when administered to those who have never been baptized, but repeating a Sacrament which has already introduced a candidate among Christians in this world and in the Spiritual World. That he gives my language a meaning never intended, nor justified by what I said, is evident when he charges me with denying there is New Church Doctrine, when he writes: "Tb hold that there is no New Church Baptism, no New Church Holy Supper, no New Church Worship, is to hold there is no New Church Doctrine." Such a form of reasoning is only setting up a man of straw and bombarding it. Why will brethren charge one another with denying, when it ought to be evident that the whole matter is only a question as to what the doctrines of the New Church teach? If I had held that there is no such thing as New Church Baptism, New Church Holy Supper, New Church Worship, and New Church Doctrine, I surely would never have left the "Evangelical Association," and entered the ministry of the New Church, where I have administered the Sacraments and conducted New Church Worship, and taught New Church Doctrine, for almost 29 years. Consequently, Brother Waelchli wastes his time, as it seems to me, when he writes, as on pages 120 and 121, in seeking to point out the distinctive use of Baptism into the New Church, for this I know is taught in the Writings, and I also stated it in my communication.

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The question,-let me repeat,-is not about the usefulness of Baptism by a New Church minister, and the advantage of being introduced among those who are in the light of the true doctrines of the Word, but the need of being baptized after one has been introduced among Christians, both as to body and soul. I hold that, having come into the New Church by profession of faith, I can there learn the true meaning of Baptism, the Holy Supper, of Worship, and what the heavenly doctrines of the Word are.

     But Brother Waelchli says that such a step is possible because there are those who have received "New Church Baptism." I do not see that such is necessarily the case. Persons who have been baptized into one of the Christian denominations can give up their membership, and form themselves into a New Church Society, by accepting the revelation made through Swedenborg. They would be a New Church Society without being baptized, and children and others who had not been baptized could receive it at the hands of a New Church minister. If "New Church Baptism is necessary, in order to introduce one among those of the New Church here and in the other world, why did not Swedenborg himself set an example by asking some minister that had received the heavenly doctrines to baptize him? Of course, it will be answered that his mission was not to establish ecclesiastical organizations. True enough; but more than this is true Swedenborg had too large a vision of the function of the Church to teach, or set an example, that would lead people to conclude that Baptism, administered by a Christian minister is not Christian Baptism, and the Holy Supper is not the Holy Supper, when administered by a servant of the Lord!

     I am sorry that our late Brother, the Rev. B. F. Barrett, is not in this world, in order to refute the charge made against him; for he was abundantly able to defend his position. As he is not here, however, I will only say that my reading of his writings has led me to understand that he did not claim it was a mistake to have organized a New Church, as Brother Waelchli states, but that it was a mistake to claim the organized New Church was the whole of the New Jerusalem. I do not agree with him in all his positions, but as to this position, I think he is correct.

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     Brother Waelchli is astonished at my interpretation of the teaching of T. C. R. 721, that Baptism and the Holy Supper are two universal gates to eternal life. I said that, with reference to Baptism, it means that it is not a denominational gate, but a universal gate for all Christians. He says it means that Baptism is a universal gate because it includes all things which relate to preparation for heaven. Now let us put what he here concedes,-that "Baptism is a universal gate because it includes all things which relate to preparation for heaven,"-over against his own admission, on page 121, where he says that "it is better that there be Baptism than no Baptism, and better that a good person of the Old Church partake of the Holy Supper than not to do so." Why? Let our brother answer: "By both means the heavenly association, although confused, is in a measure provided." Consequently, according to my critics own admission, Baptism is a universal gate, as it in a measure provides for heavenly association. This admission is good as far as it goes, but I would ask each person interested in this important matter to read the number in T. C. R. himself, and he will see that what I said is true, for we are there taught, as I endeavored to emphasize by a "please note" in parenthesis, that we are taught: "By Baptism, every Christian is intromitted and introduced to what the Church teaches from the Word about the other life; all of which serves as means by which man may be prepared and led to heaven." Is this true only of the "New Church?" If any one can think so, I pity him!

     In regard to the "Sealed" and the "Multitude," in the 7th chapter of Revelation, to which I referred, and which the Apoc. Rev. teaches, signify those who constitute the Lard's New Heaven and the New Church, the "Sealed" the internal of each, and the "Multitude" the external of each; Brother Waelchli says we should note well the words where "The Contents of the Whole Chapter" are given, namely, "ARE AND WILL BE." But he should also have called attention to Apoc. Rev. No. 363, where we read as to the significance of "the great multitude, which no one could number," as follows: "signifies all the rest, who are not of those, (of the internal in Heaven and the Church), enumerated, and yet are in the Lord's New Heaven and New Church, and are they who make the ultimate heaven and the external church, whose quality no one knows but the Lord alone."

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Here we are distinctly taught that they are considered to be in the Lord's New Heaven and New Church. While it is indeed said, in explaining their state, that they are taught the true doctrines before they find their abode in a heavenly society, they are described in Apoc. Rev. No. 378, as being in "general truths," which are "the knowledges of good and truth from the literal sense of the Word, according to which they have lived." When, therefore, Brother Waelchli quotes a paragraph from Heavenly Doctrine 244, his quotation is not apropos, because this treats of those outside of the Church where the Word is, whereas the "Multitude" refers to those who are in the literal sense of the Word. He misunderstood me when he says, on page 127, that I do not believe that those in the Christian world who are meant by the "Multitude" will need to be instructed before they become of the "New Christian Church." I may not have been as clear as I should have been, in regard to what I meant at this point, but I did not mean that those who are in the falsities which are formed from the appearances of truth in the letter of the Word need not be instructed, in order to become New Church men and women in the complete sense, for this is what I have been trying to do for years. What I meant was, that people can be in the spirit of the Word, and worship the Lord in His Divine Human, without having been intellectually indoctrinated. For we are distinctly taught that there is an internal Church and an external Church, and that those who are in the former have qualified "their good by interior truths, while those of the external Church have qualified their goods by exterior truths, such as are those of the literal sense of the Word." (A. C. 7840.)

     Brother Waelchli's difficulty in understanding what I meant by saying that we should think of the Church as being in the human form, and not as a mere ecclesiasticism, shows that here is the crux of the whole matter. I do not consider the organization of people into New Church Societies as "reprehensible ecclesiasticism," as he concludes from my statement, for I believe in forming such Societies.

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We as ministers, can organize Societies, but we cannot organize the Church in the human form. This the Writings distinctly teach. If one will read Apoc. Rev. No. 363, he will see what is meant by the Church being in the human form, for there we are taught that the "Sealed" correspond to the head and the face, while the "multitude" correspond to the body and all its members. Therefore, when I said we should not consider the organized New Church the whole body constituting the Lord's Church, but that we should consider our function as an interior one, I had in mind such a doctrine as is set forth in Heaven and Hell, 56 and 57, and which is taught on hundreds of pages of the Writings:-"Heaven is a whole, composed of various parts, arranged in the most perfect form. The same may be said of the Church, for the Lord's Church is the Lord's heaven upon earth. There are also many Churches, and yet each one is called a Church, and likewise is a Church, so far as the good of love and faith rules therein. There also the Lord makes a whole from parts that are different; that is, from several Churches He makes one Church." Please note that the Lord does this, not man. And while it is true that each Church is in the human form, when we think of the Lord's Church in its largest form, it is evident that the organized New Church is only an interior function, and that its distinctiveness, (to answer Brother Waelchli's question), consists in performing an interior function in the human form as organized by the Lord, which is not a dead body, but a living body, because it lives from the love and wisdom of Him who dwells in it and performs spiritual uses for mankind.
     L. G. LANDENBERGER.
3741 Windsor Place, St. Louis, Mo.

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OLD CHURCH AND NEW CHURCH BAPTISM 1919

OLD CHURCH AND NEW CHURCH BAPTISM       GLENDOWER C. OTTLEY       1919

     Editor of NEW CHURCH LIFE:

     In the December LIFE, the Rev. L. G. Landenberger raises once more an issue on the subject which has been dealt with again and again in the course of many years. I know, however, of no writer in the Church, clerical or lay, who has given the coup de grace to the ideas held by Mr. Landenberger as effectively as that great and honored priest of the Church, the late Rev. Richard de Charms, in his work, entitled Importance and Necessity of art External Church. Before I refer to its powerful teaching, never exceeded in vigor and lucidity in the Church, I would first refer to the Statement made by Mr. Landenberger respecting what I may term, the "formula" which is used both in the New and the Old Church.

     If I understand him, aright, he virtually maintains that the passage of the Letter of the Word read in the baptismal service in the Old Church, being the same as the one in use in the New Church, produces the same effect as regards the spiritual association of the person or child baptized, a strange conclusion indeed when we bear in mind what is the nature of the conjunctive power of the Letter of the Word. We are taught that the Word in the Letter is in its fullness and in its power in that degree. But what is meant by this teaching? Does it mean that the mere Letter, apart from its interior, Divine sense, communicates with heaven or its various societies? Not so; for we are taught that the "sense of the Letter does not proceed beyond the expression or sound of the ear, consequently, not beyond the body." (S. D. 612.)

     What then does "proceed beyond the expression or sound of the ear?" I reply, the meaning or sense the officiating priest puts into it when administering the sacrament of baptism. It is this meaning-and this alone-which constitutes the conjunctive power of the Letter of the Word, and when that sense or meaning is perverted or vitiated, the conjunction with a heavenly society is interrupted, and finally totally dispersed.

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     Now the formula of the Letter used by the Old Church priest, Catholic or Protestant, is one which is filled with all the doctrinal perversions and corruptions of his Church. When, for instance, he baptizes an infant or an adult into the so-called "Christian" Church, what has he in mind at the time?-a Trinity of gods, pure and simple! This is what he means when he repeats the formula of the Letter of the Word: "I baptize thee into the name of The Father, (an invisible and incomprehensible Deity), The Son, (a nebulous kind of Deity born from all eternity, although in time), and The Holy Ghost," (His messenger, "who runs up and down carrying messages" between the inaccessible Divine and the Divine-finite Son, born from eternity).*
     * I am indebted to my old and honored friend, the Rev. T. F. Potts, for the words in quotation marks in his pamphlet on Baptism.

     Can anyone who takes a rational or sane view of the doctrine of the New Church fail to see that this alone is meant or understood by the priest of the Old Church, in its two distinctive branches, when he is administering the sacrament in question? If so, where is that identity which Mr. Landenberger fancies he sees between this perverted formula as used in the Old Church and the true one in the New?

     Mr. Landenberger quotes Dr. R. L. Tafel as saying that the person, (child or adult), baptized in the First Christian Church is "associated with such spirits as are in the understanding of the merely external or natural sense of the Word." Much as I regret to be obliged to differ from my old and learned friend, my theological teacher nearly forty years ago, I demur to this statement. It is supported by no teaching in the Doctrines. How can the baptism of the old church effect arty such thing as the learned doctor contends for, when we are taught, with an explicitness that leaves no room for doubt, that the "understanding" of the Word, in every sense and degree of the Word, has been destroyed in the Old Church once for all, and that the initial or starting point of this destruction was the invention of the cardinal falsity of three Divine Persons in the Godhead at the Council of Nice in the fourth century,-an infernal falsity which is present throughout the sacraments of the Holt Supper and Baptism?

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     This is plainly stated in T. C. R. 117, where we read: "If any one submits the several doctrines, (of the Old Church), to examination, as the doctrine concerning God, concerning Christ's person, concerning charity, repentance, regeneration, free will, election, the use of the Sacraments of Baptism and the Holy Supper, he will clearly see that a TRINITY OF GODS enters into every particular of them; and if it does not actually appear to be in them, still they Row from it as if from their fountain." It is for this reason that Swedenborg, when stating in a succinct and forcible manner all the infernal falsities which have "laid waste the Church down to the very last things," and referring to the two sacraments in that Church, adds that they are "scarcely anything but ceremonies,"-merely external rites, devoid or stripped of Divine efficacy, because in that consummated church "the whole Word is not anything."

     The fact is, that of late years in particular, the teaching of the Doctrines has become so external and superficial, that most members of the Church know little or nothing of the power of ultimates,-the rituals of the Church, when infilled with their appropriate principles, all of which, when interiorly viewed, are nothing but doctrinals. As intimated above, I know of no competent teacher in the Church who, in his day and generation, threw such a flood of light upon those "externals" of the Church,-its priesthood and their appropriate and corresponding garments, its two holy Sacraments and their wonderful conjunctive power with heaven,-as the eminent minister I have referred to, the Rev. Richard de Charms.

     Now, in the work I have alluded to, which' was published about the middle of the nineteenth century, he wrote as follows in reference to the two sacraments: "Until the last judgment of that Church in 1757, its baptism consociated the subjects of it with the imaginary heavens of Christians in the upper confines of the World of Spirits. Hence it was valid Christian baptism until the judgment and consequent detrusion of those heavens; for, until that event, infants and the simple good, introduced by it into those heavens, were taken from thence to form the new Christian heaven.

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But, since that event, the first Christian baptism consociates the spirit of the subject of it, with only the spirits of the old Christian sects, in the lower confines of the world of spirits, who are all more or less in the tri-personal idea of God, or in the idea of the Lord's humanity as a mere man and not a Divine man. Hence that baptism can no more serve the use of a valid Christian baptism in the New Jerusalem, or the Lord can by it no more hatch in His new and true Christian Church the vital intuition and acknowledgment of Himself as God, than a hen can hatch a live chicken from, a rotten egg. On the contrary, the brooding of the world of spirits as a hen over that cockatrice egg in the minds of the infants, children, and simple good on earth who may be the subjects of it, can only develop in them the various spiritual monstrosities of a faith and prayers addressed to a tri-personal God, or more properly, to three gods." (p. 92.)

     And then, in order to show how, in spite of merely quoting the words of the Letter of the Word at the baptismal service, the priest of the Old Church effects no communication whatever of the Spirit of the person so baptized with heaven, Mr. de Charms quotes the following passage from the Arcana:

     "Representations which are without a knowledge, faith, and affection of the interior things represented, conjoin the thing, but not the person. The case is similar with those who remain in the mere literal sense of the Word, and collect nothing doctrinal therefrom: for they are separated from the internal sense, inasmuch as the internal sense is doctrine itself. The conjunction of the Lord with the external's of the Word is by its interiors. Wherefore, if the interiors be separated, no other conjunction of the Lord with externals is given than with, a gesture of the body without a concordant heart." (A. C. 9380.)

     Now if this be so, how can Mr. Landenberger tell us that he considers the baptism performed in his case as a child as efficacious, as valid, as the baptism of an infant or adult at this day in the New Church?

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In defending such a position, is he not plainly setting at naught teaching he is supposed to stand for, viz., that "once the Church is perverted and extinct," (which is never the case until its infernals have been inundated by "direful falsities,"-A, C. 4423), its externals also are equally destroyed, for then its function as a church on earth has ceased forever? A church is a church, we are taught, from its "understanding of the Word," and this is now more completely destroyed than it was even in 1757. With it, also, all beliefs in the Divinity of the Lord is gone for ever.

     "Lives of Jesus follow one on the other," says the Rev. E. H. Plumtree, M. A., in the Boyle Lectures, "and are written, as it seems to us, often with a distinctly hostile attitude. He whom we have worshiped as our Redeemer...is brought before millions with great show of learning, of fascinating clearness, as being altogether such a one as ourselves, weak in will, oscillating in purpose, not without the taint of selfishness and fraud. To those who do not shrink from adopting these conclusions, or playing with the premises which lead to them, the age in which we live must seem that of the dissolution of one more of the great religions of the world."
     Yours sincerely,
          (Sgd.) GLENDOWER C. OTTLEY.
22 Oaltley Avenue, Ealing, W. 5.
     17th January, 1919.
CONCERNING THE "ENCOUNTER." 1919

CONCERNING THE "ENCOUNTER."       K. R. ALDEN       1919

     Editor NEW CHURCH LIFE:

     Allow me a few words of explanation in regard to the reason for my presence at the Old Church Minister's Meeting, at which I had the "encounter" described in the January issue of the LIFE. It would seem from the letter of Mr. G. A. McQueen, in your March issue, that my position is not clearly understood; and, if I correctly understand his words, he is offering me a gentle rebuke, and at the same time hoping that the one good thing that will come out of the encounter will be a warning to others not to seek such encounters in the future.

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I realize that the incident, as reported in the LIFE, might be open to such an interpretation. And so I would like to make a further statement.

     By some mistake, it appeared in my account that I called the New Church a "Christian sect." What I really said was: "We are Christians."

     The fact of the case is that I did not "seek" the encounter, and even on the day of the meeting I had no idea that I was going to it. On that particular day I happened to meet an advertising man I knew, who was on his way to that meeting; and because I am interested in Church advertising, I went with him to present a matter of advertising. My manner of getting there was so providential, and the outcome also seems so beneficial, that I have ever since rejoiced that the opportunity of the encounter was granted me.

     I will state in a few words what those beneficial results were. Those of us who come into intimate contact with the younger generation of our Church, are aware of the fact that many of the children who have grown up beneath the fostering wall's of the Academy simply cannot believe, without experience, all the facts they have been taught concerning the devastated condition of the Old Church. It seems so good; and the people they meet seem just as good as their New Church friends. This shell of the Old Church,-this covering of purity,-would deceive the very elect, were it not for the fact that the Lord from time to time sees fit to tear open the veil and disclose the internals of the dead Church.

     The meeting I attended unveiled, to me at any rate, the absolute hypocrisy of the leaders of the dead Church. It did this in a real and living way that I shall never forget, and it was with the hope that it might arouse the same conviction of the "deadness of the clergy" of the Old Church in the hearts of some doubters, that I wrote the account that appeared in the LIFE.

     The "encounter" impressed me with the tremendous responsibility the ministers of the New Church have paced upon them. It is the task of rescuing the simple good of the dead ecclesiasticism from the clutches of the beast.

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"'I saw another beast coming up out of the earth,' that this signifies the clergy in the Churches of the Reformed who are in the doctrine and faith of the dragon concerning God and salvation." (R. 594) At that meeting I saw, as never before, the truth of the above teaching.

     Let me express the hope, therefore, that "the experience" referred to by your correspondent in Glenview, Ill., will have some deeper and more lasting effect for good than merely to act as a "warning to those in the New Church who are tempted to seek such encounters."
     K. R. ALDEN.
Philadelphia, March 10, 1919.
NOTICE 1919

NOTICE       K. R. ALDEN       1919




     Announcements


     The members and friends of the General Church are cordially invited to attend the Fifth Local Assembly in Philadelphia, Pa., to be held at the church of the Advent Society, 5423 Wyalusing Ave., on April 11th, 12th, and 13th, 1919. Provision will be made for the entertainment of all who desire to come. Those expecting to attend will assist us greatly by notifying Mr. Fred J. Cooper, Chairman of the Committee, at 6010 Jefferson Street, Philadelphia, Pa.
     K. R. ALDEN,
Minister of the Advent Society.
WANTED 1919

WANTED              1919

     A young woman to help in a family with children. For particulars, address Box 66, Bryn Athyn, Pa.

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Church News 1919

Church News       Various       1919

     REPORT OF THE VISITING PASTOR.-One week, February 18th to 24th, was spent with the MIDDLEPORT, OHIO, Society. On Sunday, the 23d, services were held morning and evening. The evening services were, as usual, evangelistic. On these occasions we always have a few strangers with us, though there seem to have been no results thus far in the way of reception of the doctrines. Three evening classes were held, at which the doctrine concerning the Holy Spirit was considered. In connection with one of these classes there was a society supper. At a ladies' meeting, our subject was the guidance of a child's apparent freedom as a preparation for the exercise of full freedom. On two afternoons, instruction was given to the children of the Sunday School.
     F. E. WAELCHLI.

     SYDNEY, AUSTRALIA.-Hitherto A Nineteenth of June Souvenir, which was sent to the Church throughout the world, served as the medium for news of the activities of the General Church in Australia; but as the use performed by that Annual has been temporarily interrupted, the pages of the LIFE are enlisted for its continuance during the interim. The last issue of the Annual-the tenth-was in 1917, as the consensus of opinion favored a publication at shorter intervals. Such a publication, it is hoped, will be issued during the months of January, April, July and October, under the name of New Church Light, at cost of sixpence per copy, or two shillings per annum. The support, both financial and literary, which has been given to the Souvenir by friends in various parts of the world, is gratefully acknowledged.

     Christmas was celebrated at 134 Regent St., Redfern, by a worship service at 11 o'clock, suitable to the occasion, and a Children's Christmas Tree Party in the afternoon and evening. A sumptuous table, decorated with flowers and the Academy colors, won the hearts of the children at the outset, and entertained them until the summer light waned sufficiently to enable the Japanese lanterns and other lights to shed their soft glow effectively around the large upper room, which is the church library. Then a very pretty sight greeted the children. And how they enjoyed the marching hand in-hand, round the tree, in gradually diminishing numbers as each received a present from it! And, as they marched, they sang with joyous vigor:-

"Here we go round the Christmas Tree,
The Christmas Tree, the Christmas Tree;
Here we go round the Christmas Tree,
On this joyous evening."

     At the service on November 17th, we were delighted by a visit from Mr. H. S. Jones, of Lithgar, who had come specially for the service. It was a pleasant surprise; for, four years ago, the doctors had guaranteed him only a few weeks' residence in this world. On the 19th, the members and friends entertained Mr. Jones and his daughter, Mrs. Feterson, at social evening, when, under the influence of the recent Peace Celebrations, patriotic songs, such as the "Marseillaise," (sung in French by Mr. Ferran), and the "Star Spangled Banner," formed part of the program.

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Also "Our Glorious Church," and "Friends Across the Sea," were sung with enthusiasm: In the latter, the fifth line of the second verse has been altered to read:

     "Friends in Pitts-Burgh and Kitch-en-er."

     The Sunday School, also the Doctrinal Class for adults, which started August the 4th, last year, at Hurstville, suburb nine miles from Sydney, have proved a marked success. At the opening of both, all stand as the Pastor opens the Word; after which a hymn is sung and the Lord's Prayer said. Then the children repeat the creed (adapted from C. L. 82) and the Commandments. Classes are then formed in three separate rooms. The children are very responsive to the efforts of Miss Taylor and Miss White, who, in consequence, experience a delightful sphere during the performance of this important use. The text book in the Doctrinal Class is the T. C. R., and its teaching is much appreciated. The classes are closed at 4:30 o'clock, with the singing of a hymn, the benediction, and the closing of the Word. We are grateful to Mr. and Mrs. Ferran for the use of their home for this work.

     Full worship services are regularly held at 134 Regent Street, Redfern, Sunday mornings, at 11, and Doctrinal Classes, Sunday and Wednesday evenings, at 7:15 and 7:45 o'clock, respectively. The use, for several months past, of the new offices, prepared by Bishop W. F. Pendleton, has fully proved the benefit of the change.

     The very interesting paper by Bishop W. F. Pendleton on "The Place of the Clergy in Receiving the Communion," published in the LIFE: for September, has resulted in the change being made in our Society, commencing with the first Sunday of this year. The Bishop's conclusions are inescapable; and a truth once seen is a truth to be acted upon.
     R. M.
January 27, 1919.

     PHILADELPHIA, PA.-One of the most interesting features of the month's work in our Society has been the opening of a class for the purpose of studying Bishop Benade's "Principles of Education." The class is primarily for mothers, and the instruction is given primarily for the purpose of helping parents with the problems of child education. Mrs. Robert Von Moschzisker has invited the class to meet at her house once a week, which it does on Tuesday afternoon, at 2:30 o'clock.

     During the month there were several baptisms. The infant daughter of Mr. and Mrs. George B. Heaton was baptized at their home on the second Sunday in the month, while on the third Sunday, Mr. and Mrs. Roy Davis's little boy, and Mr. and Mrs. Harvey L. Lechner's little girl, were baptized in church.

     Easter Sunday this year has been set apart for the baptism of Sunday School children, and three children and one parent have so far applied for the ceremony on that date. Last Sunday the minister delivered a talk to the children on baptism, and showed them why it was necessary to have a New Church baptism, in order to belong to the New Church in the fullest sense of the word. It is the continual endeavor of those who are carrying on the Sunday School work to keep the truth ever before the children that to become fully New Church they must be re-baptized into it. In this way, it is hoped that the time will come when practically all of the children will be baptized. But the part of wisdom is to realize that this is a matter of growth and education.

     The general course for the year is the second part of the Lord's life upon earth, but combined with this teaching of the letter of the Word is the teaching of doctrine.

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The first quarter of the year was given over to a constant study of the "Trinity," and the New Church idea of the Lord; the second quarter to the study of the internal or spiritual sense of the Word. We are now studying the "Second Coming," and what it means. The last quarter will be devoted to the study of the spiritual sense of the Word. By inculcating the great doctrines of the Church at the same time as the letter of the Word is studied, we hope to avoid the great evil that has spoiled effective Sunday School work in the past, namely, the evil of becoming NON-DISTINCTIVE. The School has now 6r regular scholars, and a cradle roll of 20 children.

     On the sixth of March, some of the musicians of the Advent Society traveled out to Bryn Athyn, taking with them Mr. Fisher, a skilled flutist, who is a member of the Philadelphia Orchestra. Together, they gave a concert for the benefit of our Sunday School work. Bryn Athyn extended a most cordial welcome, and the trip was greatly enjoyed by those who participated in it. On the following evening, the same concert was given in our own church, and was enjoyed alike by auditors and performers. K. R. A.

     DENVER, COLO.-The work of the society is going on in a normal way now, and we have some encouraging signs of growth, especially in the Sunday School. The "Flu" epidemic interrupted our work about six weeks altogether. On Nov. 17th we had a service of thanksgiving for the signing of the Armistice. At Christmas we had our festivities for the children at four o'clock Christmas Eve, at which there was a goodly gathering, but not so full as usual on account of the very cold weather. The anniversary of Swedenborg's birth was observed by a supper on the 29th January, at which a very good time was had. In response to toasts, speeches were made by the Rev. J. S. David, Mr. George Tylor, and Rev. L. W. T. David. While we were toasting our boys "over there," Mr. Oberschelp made some remarks expressing his pleasure at being able to meet with a company of New Church people. It had been thirty years since he had had that privilege. The Wednesday evening Doctrinal Class is interested in a study of The Law of Moses. Just now the specific subject is Idolatry, in connection with the First Commandment. The children are occupied Friday afternoons with making a model of the tabernacle. In all our gatherings we miss, of course, our two young people who are at school in Bryn Athyn, though we are very glad for them to be there; and any sacrifice we may have to make on account of their absence is accounted a blessing, because of the great benefit we know they are receiving. Mrs. Howland has kindly helped us with the music at morning service whenever she was able. (MRS.) LUELLA M. T. DAVID.

     THE BISHOP'S FOREIGN JOURNEY.-Letters have been received from Bishop N. D. Pendleton, who, with the Rev. Theodore Pitcairn, sailed on March 8th for England, en route for South Africa. The voyage across the Atlantic was uneventful, and, except for a severe storm in mid-ocean, very pleasant.

     Judging from the Bishop's letters, merrie England, in this year of grace, 1919, in the month of February, was in no jocund mood. She does not desire civilian travelers, and is at no pains to conceal the fact. Five hours were consumed in passing the customs, and as many more in reaching London, in a railway compartment to which heat was an unknown quantity. Public conveyances being entirely lacking, and porters conspicuous by their absence, our travelers were compelled to stow away their heavy luggage as best they could.

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(Europe is completely innocent of our checking system, as every American tourist knows to his sorrow.) Setting out on foot through lightless streets to look for lodgings, after an hour's tramp through the fog and wet, Trafalgar Square opened dimly before them, and the Nelson monument loomed high. They were bound for the Metropole, where were the rooms Mr. Pitcairn had cabled for, but they found it as dark as a tomb. A sharp rap, and the door opened slowly, and they were informed that the Metropole had been taken over by the Ministry of Munitions three years ago!

     It was now two o'clock in the morning, and when the wanderers next tried Morley's Hotel, an obdurate night watchman insisted that no rooms were available, though, after the exercise of all the known means of persuasion, he was finally moved to pity, and provided couches in the smoking-room; and his British compassion being aroused, he also brought forth tea and bread and butter, which broke their fast of twelve hours. Overwhelmed with gratitude and weariness, our travelers slept.

     The next day, "by command," they paid a formal visit to the famous Bow street police station, and answered questions as to their past, present, and future. "Yes, they had been in London before." "No, they had never been under arrest," etc., etc. They apparently succeeded in satisfying their interlocutors as to the guilelessness of their lives, for they were permitted to depart, after promising to call again before leaving England. Morley's also relented, and allotted a pleasant room, which brought the sensation of having found a refuge in a strange land.

     Cook's Agency having secured them passage to South Africa for March 1st, their stay in England was of twelve days' duration only, and all hope of going to the Continent had to be abandoned, owing to the present difficulties of travel. It was a very great disappointment to the Bishop and Mr. Pitcairn, to be obliged to abandon their hoped for visit to the societies at The Hague, Brussels, and Paris.

     Bishop Pendleton preached in Colchester on Sunday, February 23rd, and had the pleasure of meeting the society socially at the church in the afternoon. Mr. Pitcairn preached on the same day in London. On the following Tuesday evening the Bishop met the friends of the London Society at an enjoyable social occasion. He also had the pleasure of several interviews with his old friend, Mr. Czerny.

     A visit to Canterbury Cathedral was especially interesting, owing to the years spent in watching our own beautiful cathedral's slow but steady growth. Owing to the war, the 13th century glass at Canterbury had been removed, and is only now being replaced. The east window, which is a very fine specimen, was the only one they found restored to its place.

     Presumably, the long journey was resumed on March 1st, when our friends were to leave by the famous old East India docks, and to sail down the Thames on the steamer Luanda; bound for Durban, nearly four weeks away.

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ACADEMY WAR SERVICE COMMITTEE 1919

ACADEMY WAR SERVICE COMMITTEE       LOUISE DAVIS       1919

     NEWS NOTES.

     After a few months, in which we had heard nothing from Jack Cooper, who is in the Cable Section of the Signals, in the Egyptian Expeditionary Forces, a letter was received telling his experiences during General Allenby's brilliant advance, or "stunt," as Jack calls it. He writes: "At the start of the stunt we were right in the thick of it, and for two days previous to its commencement we were putting up lilies in front of our own guns, and only stopped when we got within sight of 'Johnny Turk.' A staff officer came out and stopped us by telling us that if we went any further we should probably all be blown away. We stopped, and waited till the day. As soon as the bombardment was finished we started working forward, and about four hours after the stunt began we had our route running over the Turkish trenches and captured batteries, etc. . . . The advance was so rapid that we were soon left behind, but didn't we have to work!-from sunrise to dark, building lines in some places, and making Johnny's routes (what he left standing) good when possible. He had very little time, though, to destroy anything, and jolly lucky for us, too, because his lines came in very handy to us.

     "We soon got to Nazareth, way up in the hills,-a fine looking place from a distance, but nothing much when we actually got there. When half way from Nazareth to Tiberius, on the Sea of Galilee, I was sent back, with a party of eight others, to do some work from a railway junction called Afule, or El Fule, to Haifa. It was a miserable job, and very slow, too, and the worst of it was that it was in a malaria belt, and reckoned to be one of the most unhealthy spots in
Palestine. I quite believe it, too. We eventually got the job finished to Haifa, and had a look at that port. It's about the same stamp as Jaffa, only larger. I could see Acre, 'way across the bay, and it looked fine, but I didn't go there.

     "We had orders to go back to Afule. We did so; only by the time we started back to find the Section, (somewhere around Damascus, we were told),we had lost four out of the nine. They were in hospital with fever. It was some task, I can tell you. Four miles, a wagon, and five of us. We were given six days' rations, and off we went.

     "Everything was all right until we got in the hills. We made Tiberius all right. It was a fine sight,-the approach to Tiberius. We were on the top of a very high hill, and could see practically all of the lake, and Tiberius just on the edge. A study in black and white, the town looked-with a beautiful blue lake, and the hills rising sharply on the far side. We weren't allowed to stop there, as there was too much cholera about. It struck me as a very dirty place.

     "Well, the day after we passed Tiberius we started climbing the hills, after we had passed Capernamun on our right. It was a steep climb for about fifteen miles, and that night we camped at a place called Chan. From there we had a big drop of eight miles down to the River Jordan. That was all right, but after we had crossed the Jordan, at Benat Jakub, the climb was worse than ever, and the road simply chronic. We had quite a bit of excitement, too, going up those hills. A bush fire was raging, and it was a race between us and the names, which were making straight for the road, and I don't know what would have happened if we hadn't just got by in time. We won by about a minute. The mules had their 'wind up,' too. The worst part was that the mules started casting their shoes, and we were wondering how much longer they would last, as we knew we were a long way from Damascus.

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     "That night we camped just at the top of the hills. Next day we passed through Kunetra, and managed to get some more rations there, as we were getting a bit short. By evening we could see that two of the mules were getting lame. Next day we started out again, but only got about two miles past the village of Sasa, when the mules just crocked right up. So we got a telephone out, and got in touch with Damscus, and luckily our Section was there. The officer came out in his 'Ford' in the afternoon to see how things were, and took two of us back in the car. So I finished the trip on the boss's car. We were billeted in a German Convent in Damascus, and there I tasted fresh meat and bread for the first time in six weeks. 'Bully' and biscuits had been our food all that time.

     "I'm in hospital now, and waiting for a boat to take me down to Alexandria. After the war is all finished out here, I've been silly enough to catch malaria, and hence my stay in hospital. I came down with it in Damascus, and was sent here after being in hospital there for a time. I'm feeling much better now." This letter was written from Beirut, a port in the northern part of Palestine. Later, a letter was received from him, dated December 18th written from Alexandria. Soon after this he was discharged from the hospital and convalescent depot, and went back to Palestine. He was stationed in Tripoli for a short time and at last rejoined his Section at Aleppo. He has heard rumors that they may have to work right through to Constantinople. Jack has been out there since January, 1917, and he is now looking forward to returning home as soon as possible.

     Lieut. Horace Finley, who is with the Royal Engineers in the Salonica Forces, wrote an interesting letter to the Committee, from which the following is quoted: "I managed some weeks ago to get down to Divisional H. Q., which is on a certain harbor. The object of this big effort was to see a play, which was very good; but what pleased me most was to see the shipping, with every light cheerily burning and showing far out to sea. It brought home the fact of the war's being over more keenly than anything else....We are all hoping to get home reasonably soon now, anyway before next summer, as that season has already been responsible for a terrible number of blanks in the files. . . . I received a copy of Castro de la Fayette's The Evangel of a Truly Rational Faith, and have been much interested in the little work. I think it is very fine of all you people to keep us so well supplied with booklets and Church publications. One of my brother officers became keenly interested in some of them, and also in Heaven and Its Wonders and Hell, which I picked up in a dingy Greek bookseller's shop that sold a few English magazines, etc. He has gone back to Canada with the intention of getting into touch with one of the societies." We are always glad to hear of the "missionary work" that our soldiers are doing, and a great deal of it has been brought to our attention.

     An interesting letter was received from Miss Viola Bobo, who is an Army nurse with the American Expeditionary Forces. Miss Bobo is a member of the General Church from Ohio. She writes from Allery, France: "Our hospital was evacuated almost three weeks ago, and we have spent that time sightseeing in France. We visited the battlefields, Chateau-Thierry being especially interesting to me, as the majority of our first patients were wounded there. We also cared for the wounded of that last awful drive. Oh, it was a wonderful privilege to be here at that time!

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In fact, I consider it an opportunity of a lifetime to have been with the A. E. F. in France during any period of the war, but at no other time was there such need for nurses. After the battlefields, we saw places of interest in Paris, Versailles, etc. We also made a trip through sunny southern France, visiting Lyons, Marseilles, Toulon, Nice, Monaco, and Mentone; and had some wonderful mountain trips. We came home yesterday, only to find that thirty of our nurses had received orders for Commercy near Metz, and the rest of us are anxiously waiting for orders. We may be sent to the States. Some think we may go to Germany. Army life is very uncertain." Miss Bobo's address is U. S. Army Base Hospital No. 25, A. P. O. 785, A. E. F., France.

     Pte. Henry Heinrichs, who is stationed in North Wales, writes: "Things have been confused in this camp more than in most, because tills is a dispatching camp to Canada, and an entire reorganization was necessary; but things are getting into shape now, and down to a regular routine. I am on the permanent staff here, and not connected with any unit proceeding to Canada, so I consider myself out of luck for going back for quite a time. However, somebody has got to do my job, and I might as well be the one. Some of my friends and I went to church to-night,-the Church of England. I enjoyed the music, even though I didn't agree with the lessons. They really don't teach the Word at all; the sermon is more of a lecture than anything else. The church is a very wonderful old structure, about 160 years old, and very much like the new one being built in Bryn Athyn, except that ours is larger, and better architecture."

     In a recent letter, Sergt. Neville Wright, who is in an Overhaul Park, near Paris, speaks of having seen most of the famous places in the city. He says that their work is very interesting and necessary, and that they make the most of it, working "with our eyes on summer, when we hope to be home." He adds: "The 'Y' here is increasing its activities, and has opened up a big recreation hall, only one block west of here. I must have been especially fortunate, as I have found it a big help everywhere I've gone. With the night classes in different studies, and the movies and shows, the evenings are nearly all taken up."

     Sergt. Ben. McQueen paid a visit to Bryn Athyn while on leave from the hospital at Camp Sheridan. He received a machine gun wound in his left ankle the day before the signing of the Armistice; and although he will be obliged to walk with crutches for some time to come, his injury is not permanent. He had many interesting experiences during his three and a-half months of active service in the front line. His Division (the 33d) was first brigaded with British troops, on the front near Amiens and Albert. Later, it was transferred to the American front near Verdun, and took part in the St. Mihiel and Meuse-Argonne offensive.

     An interesting letter was received from Color Sergeant A. W. Oberschelp, a member of the Denver society. Sergt. Oberschelp wrote on his return from a fifteen-day leave. He had a very fine trip through the mountains of Southern France, and enjoyed the wonderful scenery, although he says, "We did not try much mountain climbing as there was too much snow, and we had plenty of other amusement thereat the Y. M. C. A. They had moving pictures every afternoon, and vaudeville at night; after that, they usually gave a dance. So you see there was something going on all the time." Like all the other soldiers, Sergt. Oberschelp is looking anxiously for the time when he can sail for home.

     Francis Frost, who is with the Army of Occupation in Luxemburg, writes: "I don't doubt but that you at home have learned many things in the past year, just as we over here have learned much.

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We have all learned according to our capabilities of learning. We have learned how to do things we never dreamed ourselves capable of before, and the wonder of it is that, in spite of learning more, or, rather, because we have learned more, we have found out how much more there still is to learn. And so a safe balance is provided. You have learned at home. We have here. And in the afterwards, neither can live on the reputation earned. It is he who will put the knowledge gained to good use, who in the end will have profited his country and himself the most. It is, indeed, the 'amazing interlude,' and in our time we shall comprehend it but a little. I sometimes envy the man of tomorrow. History will mean so much more to him than to us. And if, by our experience, he shall be able to read its lessons better than we read those of past history, then will come the time when the true benefits of this war will accrue. He will understand the foolish 'why,' will be more amazed at the stupendous 'result,' and will see and, let us hope, benefit from the great glory of the 'Aftermath.' It was all for what shall come; the first phase is over, and the second is upon us. And we cannot wait. We must do! . . . You know what Kipling says: 'Suddenly all men arise to the noise of fetters breaking, and everyone-smiles at his neighbor, and tells him his soul is his own.'

     "One hears so much about cartoons these days, and especially of Louis Raemaeker. But some of the most appealing war cartoons I have ever seen are by Laure, the French artist. There are three that struck me particularly. Perhaps you know them. One is of the French widow and her little boy, kneeling by the soldier husband's grave. Its title is the little boy's question, "Papa, sait-il qu'on est vainqueurs?" Another is of a young poilu, just from out the battle of Victory, with Victory and the wonder of it in his eyes, as a French maiden kisses him, and says simply, 'Merci!' The third shows a poilu on the threshold of home, his arms flung wide, and with the battlefield of 1914-18 lying behind him, while he cries, 'On est la!' There are many others just as good, but those three struck me particularly"

     It is with pleasure that we note the arrival home of Capt. R. W. Childs and Sergt. Kesniel Acton from duty in France, where they have had many interesting experiences; and also of Lieut. Loyal Odhner, who has been stationed for some months at Camp Dir, New Jersey.

     Sergt. Harold P. McQueen, with the 131st Regiment in Luxemburg, writes to a friend: "The little case of homoeopathic medicine, sent me by the A. W. S. C., will be quite a souvenir. I have carried it 'over the top' three times, and given pills in a hundred different places-from a first class hotel to a shell-hole." He writes on a letter head supplied by the Knights of Columbus, and adds: "They are performing a great use here. They give, and sell nothing. One of the boys told me he would not use their paper, because of what he knew about the Catholic Church. I didn't tell him what I knew about the Catholic Church. but I do know that good works are good works."
     LOUISE DAVIS.

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     THE ROLL OF HONOR.

     Who does not remember and love him who fights even unto death that his country may be free. (T. C. R. 710.)

LIEUT. W. REY GILL, Colchester, England. Artists' Rifles. Killed in action in France, August 21, 1917.
GUY CHRISTOPHER PEMBERTON, Durban, Natal, South Africa. Killed in action at Arras, France, April 21, 1917.
LEON ROSE, London, England. Royal West Surrey Regiment. Killed in action near Albert, France, July 29, 1916.
REGINALD WATERS, London, England, Wireless Operator. Lost at sea, November, 1917.
ROY S. WELLS, Bryn Athyn, Pennsylvania, U. S. A. 11th R. R. Engineers. Died April 12, 1918, of wounds received in the battle of Picardy.
SECOND LIEUT. FRED. SYNNESTVEDT, Pittsburgh, Pa. Killed in airplane collision at Payne Field, Mississippi, December 16, 1918.

     THE FIELD OF HONOR.

     Changes of Address.

BERGSTROM, SERGT. EMIL J., Denver, Colorado. Mustered out.
CHILDS, CAPTAIN R. W., Bryn Athyn, Pa. Mustered out.
COFFIN, CAPTAIN R. L., Baltimore, Md. Camp Utilities, Camp Wadsworth, Spartansburg, S. C.
COOPER, SAPPER JOHN F., Colchester, England. 107557, 61st Motor Air Line Section, R. E. Signals, Egyptian Exp. Force.
DEXTER, 2ND LIEUT. CARLOS V., Meriden, Conn. Mustered out.
HENDERSON, CAPTAIN A. D., Chicago, Ill. 138th Inf. 35th Div. A. P. O. 743. American E. F., France.
HUSSENET, ELIE, Paris, France. rue Henri Regnault, St Cloud, Seine et Oise, France.
MCCAY, L./CPL. C. D., London, England. Mustered out.
MORRIS, I/A. M. EDW. B., London, England. Mustered out.
MORRIS, SERGT. W. J., London, England. 66 Burnbury Rd., Balham, London, S. W., 12, England.
OBERSCHELP, COLOR SERGT. A. W., Denver, Colo. Hdq. 318th Engrs., P. O. 777, American E. F., France.
ODHNER, 1ST LIEUT. L. D., Bryn Athyn, Pa. Mustered out.
PRICE, 1ST LIEUT. RICHARD W., Bryn Athyn, Pa. Mustered out.
RIDGWAY, 2ND LIEUT. KENNETH H., Durban, Natal, S. A. c/o Miss Braby, 13 Carlton Rd., Putney, London, S. W., 15, England.
STARKEY, PVT. HEALDON R., Glenview, Ill. Battalion F, 468th Co., U. S. Marines, Paris Island, S. C.

     Soldiers passing through Washington will be glad to know of The address of 1st Lieut. Robert C. Hilldale, Air Service (P), 4-1/2 Missouri Ave., Washington, D. C. Home address, 3012 Dumbarton Ave.



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USES FOR THE AGED 1919

USES FOR THE AGED       Rev. HOMER SYNNESTVEDT       1919


NEW CHURCH LIFE
VOL. XXXIX      MAY, 1919           No. 5
     The Romans, whose social order was still patriarchal, and who loved to rule, considered a successful old age to be one of continued control and direction of all members of the family and the servants on the farm.

     But the New Church seems to demand a less paternalistic development, and, in order to promote responsibility after adult age, seems to favor the usage of handing over the active management of affairs to younger men, and retiring to some position of continued interest but of less exacting demands upon the strength.

     We are told that old age should be looked forward to as a time for devoting one's self to reflection, to counsel, and to preparation for the other life. And yet, is it not true that old persons are often rendered unhappy, and their lives shortened, by being entirely idle, and feeling a sense, not only of physical helplessness, but of entire uselessness?

     This, in fact, is too often the case. There may be two reasons for it: First, that they themselves have failed to lay up treasures for themselves in heaven, or to acquire a delight in the interior things of wisdom; so that, when the external work and physical or merely natural pleasures are taken away from them, they are left without any resources, or anything that seems worth living for. Second the failure of their children or successors to value their new state, and to hold them, and their more interior views, (if they have any), as of any value. So they are cut off from respect and affection, and from the sense of weightiness which belongs to one who is consulted, and whose counsel is esteemed.

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     It is recognized by all races that we must look after our children when they are young, and that the children should not forget our needs when we are old. But what are those needs? Are they not twofold, i. e., both natural and spiritual? The primary natural needs seem to be, (1) accustomed surroundings, and (2) something that we like to do. This is where a "hobby" often comes in handy, after our heavier work is done. Happy is the man who has some kind of service to others which he loves to do, and can still do, when he is old. The delight of use-this is heaven, this is enduring happiness. But by the time we reach old age, we should also have acquired enough love of spiritual things to be able to find a still deeper satisfaction in reading and hearing the Word of God, and in conversing about things of wisdom. Here is where the greatest lack exists, and the reason for the very imperfect enjoyment or appreciation of old age. To correct this lack, everyone should look forward to his old age and think often about its relation to this life and the life after death.

     Cicero has much to say upon this subject, and the ancients generally reverenced the aged, and considered "length of days" one of the chief Divine blessings. The spiritual reasons for this, however, were already very obscure in that day. But they still knew, better than we, that to "grow old gracefully," as they said, one must have prepared for it a long time ahead. Certainly the old men-as those from seventy to seventy-five years of age-do not usually increase in influence and usefulness or in the enjoyment of life, as the ancients seemed to imply. I have in mind, however, some notable exceptions, both in the New Church and out of it. And these it is worth while to study. How have they kept their minds active, and thus retained influence and interiorly increasing usefulness even to extreme old age? And this in spite of shrinking bodies? Let each one study those whom he has the privilege of knowing.

     Meanwhile, let us interrogate our Philosophy for some explanation of this paradox of old age, i. e., its weakness and its strength. Even in so strenuous a business as this world war, we have seen the value of the white-haired Generals, who gave direction and wise restraint to the impetuous courage of youth.

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     The Providence which underlies the gradual abatement of the merely natural forces, and the withdrawal of physical strength, seems explicable only upon the theory that the Lord intends to accustom us gradually to a reliance upon more interior and spiritual resources, pending the time when our material bodies shall be entirely withdrawn. This idea is involved in various teachings in Swedenborg's earlier works, as, far example, in Outlines of the Infinite, pp. 84, 85; Rational Psychology, no. 147e; Adversaria, 7651; Motion and Position of the Earth, p. 21. Note the following, from Rational Psychology, no. 373: "The mind ought to forget all those corporeal things which extinguish what is spiritual. . . . Such minds, almost spiritual even whilst they live in the body, have their feet as it were on the threshold of heaven, and of its internal felicity; and for this purpose they long to be set free."

     However, as we learn later from the Revelation given to the New Church, it is not as mere minds that we shall then go forward, but as minds with a new body, of the degree and kind of substance which our minds occupy and use even here, as their medium of interchange, plus some small infilling from the "purest things of nature," whereby we retain our mold acquired here, and our connection with the material ultimates of nature, through association with men still in the body. For the angels are nothing but men living a quicker life, because no longer under the necessity of swinging an added volume of matter, such as the tissue of our body and brain, every time their will moves or their understanding is to be affected. This is the life "behind the veil," which alone is able to survive the dissolution of the bodily parts, and yet retain an individual form and influence in the grand whole of human society. If the body did not grow old and die, it could not give place, in this limited field of time and space, to other individuals, who then serve as tools or subjects for an ever-increasing column of "ancestors," while enjoying their little hour of opportunity upon this arena, where so many forces terminate.

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     Those who reach old age with a sound mind, and a developed appetite for the spiritual things of the Word, are performing a use to those in the other world, quite apart from their use in the external affairs of this world of temporal things. Indeed, it is because of this use, and of the heavenly sphere with which it surrounds them, that we may expect from the aged in the New
Church an influence for good practically unknown and even unhoped for at this day.

     The question is asked, Is reflection itself a use? The reply must be: Yes, in the same sense that mere learning is a use in childhood, i. e., as a preparation for the cycle of activity which is to follow. For old age is indeed a second childhood, in this exalted sense. But its influence upon others in this world should be far greater, for its innocence is the innocence of wisdom.

     From this it follows, that the prolongation of life here has a significance far beyond the mere outward or temporary activities which the aged are able to perform. For, through the continued possession of a body, a man is able to "house," or to furnish a means of ultimate efficiency, to a host of the-se who have died, and whose spirits would else lack the needed basis of influence (which is essential use). This is why we are told in the Writings that, if the earth should be destroyed, the heavens also would fall.

     If, then, the period of old age has such an exalted use, from the spiritual side, and quite apart from its relation to the fading concerns of this life, then indeed is the present attitude toward it full of error. For it is a fact that men, beholding only its physical side, are coming more and more to disregard its importance, and in consequence, to try to live faster and work more intensely in their earlier days, thinking that in this way they will get the greatest good out of life, and die young. They are quite content thus to escape what they consider only a hardship and an incumbrance. But the truth is that the truly wise man will "bear his yoke" of self-control and temperance in his youth, in order that his whole life may be a preparation for a successful old age, which, if rightly prepared for, is the age of his greatest influence and his most important use to both worlds. Blessed is the nation whose wise old men and women are multiplied and esteemed!

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WHAT THE LORD REQUIRES 1919

WHAT THE LORD REQUIRES       Rev. T. S. HARRIS       1919

     He hath shewed thee, O man, what is good; and what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God (Micah 6:8.)

     The man who does these three things because the Lord requires them of him is in good of life. It is for the sake of man's eternal welfare that he is required to do justly, love mercy, and walk humbly with his God. Man should do good for the Lord's sake. He who does good for his own benefit fails in the effort. It is not good to do good for the sake of self. That which is prompted by the love of self is not good but evil. Good does not consist of an act alone, but of the end or motive also. Be just, merciful, and humble before God, and not to be seen of men. We cannot do this of ourselves. If we know that we ought to be just, merciful, and humble before God, then the Lord hath shewed us what is good. Blessed is he who knows that more is required of him than to appear good. "The Lord is not approached by externals of worship, 'but by internals, which are of truth and good." (P. and P.)

     DO JUSTLY.

     Justice is to do all things according to Divine Order, and to reduce into order those things which have fallen out of order. (T. C. R. 95.) By "the just" are meant those who live according to Divine Order. To live according to Divine Order is to live according to the Commandments of God. He who is reducing into order the things in himself is doing justly. This is done by shunning evil or disorder as sin against God. He who is doing this is a just man. When anyone shuns evil as sin, he acts justly towards others. It cannot be otherwise, for when he refrains from doing evil, he does the opposite good to the neighbor. And in the good uses one performs, justice dwells. (T. C. R. 96.) Every act which advances the life of regeneration is one of justice; for he who shuns evil, benefits all.

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     The Lord alone is justice. He is called "the habitation of justice." The way of the Lord is equal; there is no injustice in Him. He who loves the Lord loves justice, and to love justice is to love the Lord, for He is Justice. "He who does not perceive in himself anything of affection for what is just and equitable in his employment, and for what is true and good in society and in life, let him know that his enjoyment is that of the infernals."

     With the Lord there is no such thing as "retributive justice." God does not revenge injustice and injuries done by evil beings. Those who are evil inflict evil upon those who do evil. The "golden rule" of heaven becomes its opposite with the infernals. In hell, to every one is done as he has done to others. Justice is to do unto others as ye would that they should do unto you; but "getting even" is retaliation, or "the cruelty of revenge."

     Justice and retribution are as opposite as heaven and hell. "Who can be sensible of the cruelty of revenge, but one who is in good from love of the neighbor? They who are desirous of revenge sneer at those who call the delight infernal." (P. 318.)

     In the hells, devils punish one another for the evil they do; from this, the ancients deduced their law of retaliation, that "whoso sheddeth blood, his blood shall be shed."

     The Lord rules depraved humanity through external bonds, which are laws, such as man himself makes for the sake of his own wealth and power; but the Lord is not in the execution of these laws upon the violators, any more than. He is in the punishment inflicted by devils upon one another.

     To do justly is to refrain from evil because of internal bonds, which are of conscience.

     LOVE MERCY.

     Mercy is the most lovable of all virtues; it is a quality of God Himself. True mercy is love yearning over those who are in distress. Misery calls forth mercy. If one does not enjoy seeing mercy exercised towards his enemy, he has no love of mercy. If the misfortunes of an enemy give secret delight, pity for a friend in distress is not mercy.

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Mercy is no respecter of persons. The mercy of mere friendship is unmercifulness. "Such mercy sometimes appears with the evil who are in no charity; but it is grief on account of what they themselves suffer. This mercy is not the mercy of love; but it is the mercy of friendship for the sake of self, which, regarded in itself, is unmercifulness; for it despises or hates all except the friends who make one with itself." (A. C. 5132.)

     When a calamity befalls someone who has done you an injury, how does it affect you? Which emotion do you detect first, distress or delight?

     "Those who bestow but a little mercy, from the heart, during the life of the body, in the other life receive unspeakable happiness; through the mercy which they possess there inflows an abundance of heavenly joy and blessedness." Our mercy toward others is the measure by which the joy and blessedness of heaven shall be meted unto us. "With what measure ye mete, it shall be measured unto you."

     The Lord wept over Jerusalem, which represents love grieving over the unfortunate. Because the world is in a state of misery, God's love toward it is pure mercy. "His tender mercies are over all His works." The greater the misery, the greater the mercy, as long as the misery lasts, the mercy endures. The angels of the highest heaven are objects of God's mercy. If the states of angels excite His pity, what must the miseries of the unfortunate in hell do. His mercy relieves the distress of those who are being tormented in the flames of evil lusts. In pity He saves them from themselves, and from one another, bestowing upon them as much happiness as possible. Mercy cannot be indifferent to any who are in need of aid. Infinite mercy is doing all that can be done for every one. The door of God's mercy stands open to all, and never is closed against any. This is the mercy that the Lord requires us to love. Sad, indeed, is the state of him who does not love such mercy. "The Lord is kind to the unthankful and to the evil. Be ye, therefore, merciful, as your Father also is merciful." (Luke 6:35, 36)

     WALK HUMBLY WITH THY GOD.

     Humility and love of mercy go together. True humility is to acknowledge at heart that in one's self there is nothing but evil, and that in the Divine there is nothing but good.

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The miserable state of evil in which one is, if seen and acknowledged, leads to humility of heart.

     To walk with God is to live according to the Divine precepts. He who is thus walking with God feels humble. Walking with God makes one humble. The closer one walks with God the more humble he feels. Humility is a condition produced by seeing the contrast between God and ourselves. True ideas about God give a man right thoughts of himself; he becomes very insignificant in his own eyes, when he has seen the Lord of Hosts.

     When the heart is thus truly humbled, nothing of the love of self stands in the way, and eternal life from the Lord inflows. The lofty thoughts of self are caused by error in the mind, and such ideas cannot be conjoined to good in man. The angels think less of themselves than we do, and we must get rid of this high opinion of ourselves before we can dwell with them in heaven.

     Contempt of others is a sure sign of the lack of humility. He who is walking with God does not despise anyone, for our Father in the heavens despises no one.

     He who is elated in heart is in the love of self, and not only sets himself above others, but also cares nothing far the Divine, and consequently rejects the influx of good, and hence its conjunction with truth. This is why the Lord desires man's humiliation before Him. (A. C. 4347.) For when man is in a state of humility before God, he is in aversion to evil and falsity in himself. "He hath shewed thee, O man, what is good; and what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?"

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NOTES ON THE SERVICE AND ON RITUAL IN GENERAL 1919

NOTES ON THE SERVICE AND ON RITUAL IN GENERAL        W. F. PENDLETON       1919

     Ritual in General.

     Ritual is defined to be "an act or series of acts of religious or other solemn service." It may be said that ritual covers even a broader field. Every use or function, every man, all the societies of men, have certain established customs, rules, or ways of doing. Viewed historically, these customs are rituals, and anciently were all religious. Many of these ancient forms and rites are now considered meaningless, because their signification has been lost. All the laws, statutes, and precepts in the early representative church were considered as rituals, (A. C. 4288), things to be done, religious acts.

     In the Ancient Church, rituals were greatly multiplied. These were continued in the Jewish Church, and in some form they spread over the whole world, and they still exist wherever there is religion and religious practice.

     Of all the rituals of the ancient representative church the Lord retained only two, or reduced them all to two, which were to become the two great Sacraments of the Christian Church, Baptism and the Holy Supper; and which were to become the two universal gates of entrance into heaven. (T. C. R. 670, 721.) These two, so inaugurated, were also to be the two great beginnings of ritual in the Christian Church, even as the two great Commandments are the beginnings and universals of the Word and of all spiritual life. Baptism has relation to all the forms in ritual expressive of repentance, temptation, humiliation; the Holy Supper to those of praise, adoration, glorification. The one looks to the life, and the other to the Lord. All things in ritual, or in a liturgical service, have regard to these two, as their end and purpose.

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     Concerning ritual in general, we learn from the Writings that "the externals of the church are rituals, the internals are doctrinals, when these are not of science but of life," (A. C. 3270); that "the internal of the church is to will good from the heart, and to be affected with good and the external is the holy performance of rituals, and doing the works of charity, according to the precepts of the church." (A. C. 6587) We see, therefore, that when the internal of ritual is spiritual, looking to the Lord and to the life, then ritual is instrumental to salvation, in the same sense that the letter or the Word itself is instrumental, and that Baptism and the Holy Supper are instrumental.

     The Origin of Ritual.

     In the Writings a threefold origin of ritual is given; from heaven, from the Most Ancient Church, and from the Word. But interiorly in these is the spiritual origin, making all the origins essentially one. The spiritual origin is the endeavor of every affection in heaven to ultimate itself in uses, or in images representative of use. The uses in ultimates, and the representative images thereof, appear especially in the natural heaven. But affections from the Lord in heaven descend still further, and appear to the sight of men in the form of the representatives of the Word and of worship, and also in works or uses. These forms are called correspondences, because they correspond to the heavenly affections which are their cause and origin; and they are called representatives, because they represent them in providing for their appearance on a lower plane, distinct and discrete from that which is above or within. It is nothing else than the appearance of the affection itself, but in a correspondential or representative form. When these representatives are used in worship they are called rituals. All ritual, then, must be in some manner representative, or it is not a form in agreement with any heavenly origin.

     The origin of ritual in the representatives of the natural heaven is clearly shown in the Writings. We shall give one example. "It was from the ultimate heaven that the things to be instituted with the Israelitish nation were shown by the Lord to Moses on Mount Sinai." (A. C. 10276. The same is said in 9577. See also Exodus 25:40, 26:30, 27:8.)

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Moses was commanded to make the tabernacle, and the other things of their worship; like those he saw in vision. In this it is made clear that all art is from heaven, (A. E. 831), especially ritual, the first of the arts. The arts which follow ritual as their origin were provided for the sake of it, such as music, sculpture, painting, etc. Language itself was given for the same end, namely, that by speech, writing, and printing, men might devote themselves to the worship of the Lord, and to serving Him in the daily life. Speech and writing are but more interior forms of representation, painting, picturing, image-making,-all in order that the Word, and worship from it, might be preserved and perpetuated, in order that communication might continue and remain forever. (See A. C. 9353, 2593, 3342-3348, 3393, 3419, 4528, et passim.)

     Whether it be said that the origin of ritual is from heaven, from the Most Ancient Church, or from the Word, the origin is essentially one, as we have said. That the Word of the Ancient Church, and its worship, had origin in the representatives seen in heaven by the men of the Most Ancient Church, and transmitted by tradition and afterwards by writing, see A. C. 920, 1241, 1977, 4581, and elsewhere. The same is true of the Word and the worship of the Israelitish Church. From these origins all the external worship in the world has been derived.

     We read also that all worship is from the Word, and according to it; and since there is an external and an internal in the Word, so there is an external and an internal in worship. (A. C. 10603, A. R. 777, L. 64.) Ritual becomes a power for regeneration when this internal is opened, and when there is a holy external from it. (A. C. 8943, 10500.) And since worship is from the Word, there must reign in all its forms the two universals of the Word,-the acknowledgment and confession of the Lord, and a life of obedience to His commandments. These two appear in the opening of our Sunday Service, and are found in it throughout. The Lord has provided that these two universals of the Word should appear in some form in the rituals of every religion. (D. P. 322, 326, 330, 340.)

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     The Culture of Ritual.

     The ritual of worship contributes to culture and refinement, but this culture and refinement is not made spiritual, or given a spiritual quality,-the quality of spiritual reformation,-except by the acknowledgment of the Lord, and by repentance of life. Otherwise it is reformation for the world and not for heaven,-an external without an internal, or a body without a soul, form of natural beauty, indeed, but one from which the heavenly life of beauty is absent. Since ritual is cultural, all its derivative arts are cultural, defining, civilizing. That the arts have this effect is well known, but the cause of it is not so well known.

     Ritual not an End.

     Ritual is not an end but an instrumentality to essential worship, which consists in looking to the Lord while in the act of shunning evils as sins against Him. The forms of worship are instrumental, just as the representative images in the ancient worship were instrumental, in exciting thought about spiritual and celestial things. (A. C. 1409, 2722.) It is similar with the idols of the Gentiles and the images of Christian Gentilism, which are means of exciting thought about God, and causing men to remember and inspiring them to do the duties of a religious life. (A. C. 4211, 9972, S. S. 23, D. P. 254, C. L. 78) The things of ritual have a similar use, namely, of inspiring thought about holy and Divine things; and they act as a reminder of things that ought to be done. If ritual is made an end, it becomes idolatrous. Worship is then an external without an internal; the world is the end, and not heaven and the Lord.

     The Significance of Action in Ritual.

     In ancient times action was the leading thing of ritual, and speaking secondary, as we learn from a reading of the Old Testament. There were many examples of action, such as circumcision, washing the feet, lighting the lamps, kindling the incense, the perpetual fire, laying on of hands in inaugurations and blessings, the sacrifices, forms of oaths, eating and drinking, the tithings, and other things which were to be done. (A. C. 6292.)

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The many statutes, laws, and precepts were things to be done, (A. C. 4288), and thus were rituals of worship; for in that time the ritual was a thing of life as well as a form in the temple; and the forms of the temple were mostly things done, in order to represent the rituals of life.

     It was because of this action in the ancient ritual that the term liturgy came into use, meaning public work,-something done, or worship as an act. And the drama was anciently ritual, the word in Greek signifying something acted or done, from drao,-to do, to act, to perform, being equivalent to the Latin agere. The Reformers removed the element of action from worship, as far as they could; but something of it is still left to us, such as kneeling, standing, and even walking, as in the processional.

     We are told that the ancient representative church was in the thing that was represented in speech and action. So the New Church must be in the things represented in the externals of its worship. It must love the things spoken and done in worship, for the sake of the end that is in them, which end is conjunction with the Lord in the obedience of the daily life. Obedience is action, and action in worship is representative of obedience.

     Two Kinds of Representation in Worship.

     There are two kinds of worship, external and internal, and hence there are two kinds of representation in worship,-the one in the worship of the sanctuary, and the other in the worship of the life. Both kinds are representative and as it were ritualistic; the one formal, for instruction and preparation for life, the other in the life, substantial and permanent. The one takes on the form and character of ritual as such, the other ultimates itself in works or uses.

     As has been suggested, both the forms of ritual and the forms of use are representative; and the latter may be styled ritualistic when they are done as of one's self from the Lord, thus when the Lord is worshiped in them. It is interesting to note that there are these two kinds of representation in the spiritual world; the one temporary, for the sake of instruction, and the other substantial and permanent.

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     The Relation of Repentance to Worship.

     Worship without repentance is a form without life, a mere appearance of worship, without its essential. Repentance prepares for worship, dominates in worship, and follows worship. It is thus the soul of worship. In fact, repentance is internal worship, which must be in all external worship to make it living. Hence the teaching that repentance is the first thing of the church, and makes the church. (T. C. R. 910) As faith without charity is dead, so worship without repentance is like a body from which the soul has departed.

     The Predominant Sphere of Worship.

     In order that worship may be what it is in itself, the dominant and prevailing sphere in it will be that of affection. Hence, the poetic and artistic element will be primary in all the forms; for affection is primary in poetry and art, which they derive from the Word, the fountain of poetry, art, and all the forms of beauty. Thus ritual, as derived from the Word, is the first of all the arts, having as its origin the representatives which appear in heaven, and being in its origin the spiritual affection of truth; the only thing among men that inspires the good of life. When the spiritual affection of truth dominates the worship of the church, then its internal is opened into heaven; then there is an internal in its external worship, and the church is established. That the spiritual affection of truth is to be the distinguishing quality of the New Church, see A. E. 707.

     Mystery in Worship.

     Much has been said and written on the value of mystery. It is defined as something concealed, known but dimly, though felt as a presence of strength and power. It is the power of reserve, and it receives a striking illustration in ritual, as it does in all poetry and art. Its value in ritual is great, but it becomes a truth that is abused when ignorance is deliberately cultivated, the understanding held in darkness, and when even the service is read in an unknown tongue. Mystery provides a covering for holy things, but the veil is not to be so complete that there is no room left for perception.

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Didactic poetry, and the affirmation of the obvious, are known to be weak; but if the perceptive faculty is nor; allowed its proper play, the understanding is in a shroud, ritual is a jumble of words, and the "blind leading the blind, both fall into the ditch." Ritual has its power from the Word, wherein is the internal sense now laid open,-laid open because the true perceptive of thought is now to be restored to men in the worship of the glorified Savior.

     The internal sense is the mystery of the Word, the spring and source of the power that appears and is felt in the letter thereof. This mystery of the Word is now laid open to view, and the understanding is permitted to enter into it. (T. C. R. 508.) The literal sense of the Word is not thereby abolished, but filled more full of life from heaven; nor are the externals of worship or ritual, abolished. The Lord Himself is the Mystery in the Word and in the forms of worship, a Divine Presence in them of power and inspiration to the good of life, with all who truly worship Him, repenting of their sins.

     External Worship a Spiritual Recreation.

     The relative value of external worship to internal, or to the worship of the daily life, is shown in the following quotation from the Spiritual Diary, "To glorify the Lord is not a use but a recreation." (D. Min. 4773.) It is as the difference between natural recreation and the toil of one's daily work.

     External worship is not the essential use of spiritual life; still it is of use to spiritual life, as necessary to natural life is natural recreation is. (A. E. 1194, 1226.) It is possible for a man to preserve his bodily health without recreation, but he takes a risk; so it is possible to preserve spiritual health without spiritual recreation, but a risk is taken, the risk of the growth of spiritual indifference. The body, worn and weary from its labors, is restored by mental and physical diversion; so the spirit, worn and weary from the labors, or the temptations and conflicts, of spiritual life, is restored by that spiritual exercise and diversion which is called worship, and from which man returns, refreshed and restored, to his combat with the powers of evil.

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Hence, external worship is not spiritual life itself, but the recreation of spiritual life.

     One of the extreme errors of a fallen church has been salvation by external worship,-a product of the belief in salvation by faith alone. It is rather the other way. A man can be saved without external worship, provided he persist in internal worship, and provided also that there be a church somewhere on the earth, organized to administer the sacraments and perform other spiritual uses. When the worship of the true God is once established, salvation is possible to all, even to one far removed from the existent: church.

     Thus the forms of worship, the administration of the sacraments, existing in some place, open the possibility of salvation to every man in every nation and religion. In this sense, external worship is essential to spiritual life, because without its existence somewhere in the world, with which a man can be consociated in spirit, he would be overwhelmed by evil spirits. There is no end accomplished without instrumentalities. But let it never be forgotten that real worship is the worship of the daily life.

     A New Ritual.

     Is the New Church to have a new ritual peculiarly its own, and entirely distinct from the forms of worship in the bid Christian Church? An answer to this question can be made both in the affirmative and in the negative; but this statement requires explanation. In the Apocalypse are the words, "Behold, I make all things new," (21:5), which signifies that in the Church which is the New Jerusalem all things will be made new. But we are told, (B. E. 95), that these words mean that in the New Church there will be a new internal. It follows that there will not be a new external, except that there will be in the external a new spirit and a new life, and that in this manner even the external will be made new. For when the old spirit and the old life are removed, that is, when the falsities and evils of the former church are put away, the external itself will be renewed. But the renewal will be within, and from within.

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The external, or the speech and actions of the regenerating man of the New Church, will not appear outwardly different from that of other men.

     Applying this principle to worship, we can see, and experience also teaches, that very little of what is new in ritual is to be expected as to mere externals, just as we are not to expect that the letter of the Word is to be made new. The field of ritual has been thoroughly studied and explored for thousands of years, and he who hopes to invent new externals for the worship of the New Church will for the most part be disappointed. There is given, however, a choice from the very many scientifics of ritual that exist, and the many that have come down to us from ancient times. Selections from these, in a new combination and arrangement, by application to our needs, can be organized into a new external, and can be filled with a new spirit and life. In this way, even the ritual or external of worship will be made new, though still appearing outwardly similar to the forms of ritual that exist in the bodies of the Christian Church around us.

     (To be continued.)

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"THE AURA OF A BETTER WORLD." 1919

"THE AURA OF A BETTER WORLD."       Rev. ALFRED ACTON       1919

     (Continued from New Church Life, April 1919, p. 248.)

     THE FIRST NATURAL PONT NOT REPUDIATED BY THE THEOLOGICAL WORKS.

     Mistaken, then, are those who would condemn the Principia on the ground that creation from "points" is later repudiated by Swedenborg. (Div. Prov. 6; T. C. R. 20.) Such condemnation is the result of attending to words rather than ideas. There may indeed appear to be some justice in criticizing the use of the word "points;" but here the possible justification of criticism ends; or, if not, the criticism would extend to the theological

     The "points" that are condemned in the latter are dead and lifeless points of "no dimension," (D. P. 6), and "no predication." (T. C. R. 20.) But the first natural points of the Principia are far from being of no dimension, except in the sense that they live beyond the realm of geometry and space. And, so far from being of no predication, they are of infinite predication. For of these points Swedenborg predicates all the law and the order and the providence and the force which foresees, creates and sustains the universe as a kingdom of uses. He says:

     "If the point be produced by motion from the infinite, there is then supposed in the Producer some Willing that it should be produced; some Acting which produced; some Understanding, in that it was produced in one way and not in another as it was and not otherwise, in certain mode and not in another. Thus this point could not exist by chance, or of itself, but by that which does exist of itself; in whom is a Willing, an Acting, an Understanding, and also a Providing, that the product shall be successively modified thus and no otherwise; and that, by the series. Such and such contingencies shall arise and no others. For in this one and first motion of the infinite, things future and contingent can be considered no otherwise than as already present and existing." (2 Prin. v.)

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     Therefore, he defines the motion of the point as "an internal state or conatus to motion, that is, to the motion that creates, sustains and rules the universe." (I Prin., ii, 13.) And in the Infinite he calls it "infinite wisdom, from which could proceed only that which is most perfect; so that in this first ens were present, and as it were actually existent, all things which, in respect to time, were yet to be." (I v.)

     In this point, moreover, he places the whole of Divine Providence and Providence. Providence, he holds, is not an operation of God acting without means, as the vulgar believe, namely, that "without means, God now sets the clouds between the sun and our eyes; now rouses the storm; now sends rain, and gives color to the rainbow. . . . In this way, God would be represented under the image of a finite being who operates without means, or in modes immediately proceeding from himself." But the truth is that the first natural point is the law and order of the universe, wherein is contained the providence of all contingencies; which rules in all the subsequents, and thus in the greatests and leasts of creation. (I Inf. vii.)

     Furthermore, as already noted, he calls this point the Only-begotten Son of God, who became flesh. In other words, he confirms philosophically the words of John in the Revelation, and the teaching of the theological works, that the Divine Human from eternity, which created the world, also became flesh for the redemption of man.

     All this is contained in rational light, though only in a general way, in the Principia and Infinite; and it is fully revealed in spiritual light in the theology.

     THE SPIRITUAL SUN NOT IN PLACE BUT OMNIPRESENT.

     The spiritual sun, the Divine Proceeding, the infinite finiting itself, appears to the angels, like our sun, as though it were in place and at a certain altitude. But the phenomena of the spiritual world clearly demonstrate that this is merely an appearance; for in whatsoever direction an angel turns, the sun is ever before his face; and the same would be the case if two angels were looking at each other. The truth is, the spiritual sun is omnipresent in both worlds.

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This omnipresence, however, is not to be thought of from space, but spiritually.

     The spiritual sun is the first and inmost of all created things;-that which alone in them is substantial and living, (D. P. 5); that from whose omnipresence come all the laws and forces of the universe; that which contains in itself all future things as though they were present. In its essence it is the Divine Human, which appears as a Man clothed with the sun; in its constituents, it is the first, the "primitives," (T. C. R. 33), of that series of successives, by which the universe was created. (A. C. 7270.) It is from this sun that Love and Wisdom proceed to the actuation of spiritual atmospheres for the giving to man of what is Divine in him.

     This sun is also the only and the perpetual source of the fire of natural suns. The fire of the latter is not the result of combustion, but, as taught both in the theology and in the Principia, it is the effect of the activity of the created substances of the spiritual sun. This activity is, in itself, uncreate, being the activity of Divine Love and Wisdom, which make the spiritual sun, (T. C. R. 471-2, 35 fin.; D. L. W. 315); and without it, the natural sun would "collapse." (D. L. W. 157.) "The expanse around the spiritual sun, (we read), is not an extense; but still it is in the extense of the natural sun." (T. C. R. 35.) The "expanse around the spiritual sun," here referred to, is nothing more than the "primitives," that is, the first finites, created by means of that sun. They cannot be thought of from space, for they fill the created universe; yet they are within the extense of natural suns, being their soul and life. In the theological writings, this is stated as an abstract truth; but in the Principia the same thing is presented as it were in a mechanical aspect; namely, that the centre of natural suns, from which they derive their activity, is constituted of first and second finites; and that these are intrinsically active, solely from the first natural points, which are the only substantial and living within them.

     THE LIMITED SCOPE OF THE PRINCIPIA.

     But though there is entire harmony between the theological doctrine of creation and that presented in the Principia, yet there is marked difference in treatment.

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The one holds to the fore the proceeding of uses that they may crown the work of creation; the other treats of the actual formation of the atmospheres, by which alone uses can proceed; it says little or nothing of the Love and Wisdom that produces these forms and proceeds thereby. And if we reflect, we shall see that this is necessarily so. For the subject of the Prirccipia is the atmospheric or elementary kingdom, or the kingdom of forces in their proceeding. Until the matters and substances of earths are created, that is, until the atmospheres cease in their ultimates, these forces,-potent though they are for Divine uses,-appear merely as atmospheres, with their motions or activities. It does not yet come to view that these motions are not dead, but are the living motions of uses in their proceeding. Before this can be manifested, they must first be clothed with the matters and substances of earths. When thus clothed, they are seen for the first time in their reality, not as the motions of a dead sun, but as the Divine Love and Wisdom proceeding to the formation of a kingdom of uses.

     But while the Principia is necessarily silent as to these uses, and seems to be confined to the geometrical and mechanical aspects of the atmospheres, yet its author quite evidently was not unaware of these uses,-nay, the reverse. As we have already seen, he ascribes to the first natural point the Law, the Force, and the Providence, that create and sustain the universe; and from time to time, in the Principia itself, he indicates that the forms and motions of the atmospheres are not merely mechanical things, but are living ends or purposes for the production of uses. And when, at the conclusion of his work, he at last reaches matters and substances, that is, "the Earth, Paradise, and Man," then that first element, which previously he had considered in its mechanical aspect, he presents in its use, its real essence, as exhibited in man, namely, as a rational aura, a better world, and heaven itself. And afterwards, in his later works, when he comes to consider the human soul and mind, he shows in fulness that the first aura of his Principia is in truth the dispenser of Divine and spiritual gifts; that its activities are the rays of a moral or spiritual sun by which God endows man with all in him that is Divine and immortal.

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     "There is nothing in the heavens, (says he), and nothing on earth, that does not show forth with most manifest signs the provident presence of the Deity; so that he who sees nothing in all these things is blinder than the mole and viler than the brute. Hence all those miracles, as it were, that we have predicated of the formative substance, (the soul animated by the first aura), are gifts received solely from the Divine Providence; from Him, namely,-the Author and Builder of the whole of nature, in whom we live, move and have our being,-who has so placed principles in the principles of things, that everything flows in this provisive order, and, from and under Him, is in the due ratio and respect of ends." (I E. A. K. 296.)

     SWEDENBORG'S PHILOSOPHY HITHERTO LITTLE KNOWN.

     But the question may be asked, If the philosophical works teach the same doctrine as the theological, how comes it that the opening of Swedenborg's spiritual eyes was necessary? And why have not these teachings been long apparent to the reader of the earlier works?

     The answer to the last question is indicated by Swedenborg himself, in a remark he made to certain angels. These angels reprehended what they conceived to be in his mind an idea of three Persons in the Godhead; but he answered them, "Enter, I pray you, more deeply into my thought, and perhaps you will see a concordance." (T. C. R. 27.) I have shown in another place* that what these angels saw in Swedenborg's mind was the memory of his earlier works; for in these alone is there even an appearance of an idea of three Persons. If men will read these writings more carefully, says Swedenborg in effect; they will see in them an agreement with the truth that God is One in Person. It is so also in the present case.
     * See History of Creation, Preface.

     What has been lacking in the past is a more comprehensive and deeper study of Swedenborg's philosophical works. Though these works have been accessible to English students for upwards of half a century, yet their contents are but little known, and there has been almost no real study of them, still less any study of them in relation to each other.

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Look through the literature of the New Church, and see how little evidence of this study is afforded! Is it to be wondered at, then, that men are still unaware that Swedenborg, before the opening of his spiritual eyes, evidences a knowledge of profound truths, thought to have been unknown to him? truths still unknown to many students of the New Church, or which, if known, they have ascribed to the theological works alone?

     THE PHILOSOPHICAL AND THEOLOGICAL WORKS COMPARED.

     In regard to the second question, it is not claimed that the philosophical works teach the same doctrine as the theological, but that the teachings of the two are harmonious and complementary. The great distinction between them is indicated by Swedenborg himself, as being that the earlier works were written under the guidance of reason, and the later under Divine inspiration. Speaking of his Worship and Love of God, he observes that it "was written under the leading of the understanding, or the thread of reason;" and, therefore, he concluded, it must be compared with Divine revelation in order to test its truth. He made the comparison, and, as he declares, "was amazed at the concordance." (Hist. Creat.) We also may be filled with wonder, when we compare his Principia doctrine with the theology of the New Church. But it does not therefore follow that the one contains all that is contained in the other.

     The Principia was written under the guidance of the understanding,-but of an understanding formed on the one hand by a wide erudition and profound meditation, and on the other by the acknowledgment of God and His Word. Yet, even so, the Principia contains only the conclusions of human reason and philosophic thought. It lacks that connection with Divine Revelation which alone can give full assurance. Swedenborg himself undoubtedly made this connection from time to time; and this in an increasing degree, as he approached his later works. In the Principia, for instance, he cites the words, "the Spirit of God moved over the face of the waters," and appears to identify this Spirit with the first natural point. (3 Prin. iv.)

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In the Worship and Love of God and the History of Creation he frequently identifies this Spirit with the atmospheres whereby creation was ultimated. He also cites the Scriptures to show the existence of a moral sun, whose rays are the source of life and wisdom (2 E. A. K. 254). But, as to the marvels of the spiritual creations by that Sun, he speaks only of those that are manifested to us in our earthly reflections, namely, the virtues and intelligences of upright souls, and their power to acknowledge God. Not yet are his eyes opened to see more of those spiritual creations which are the endowments of angels and the beauties of heaven.

     And even so, Swedenborg yet marvels at his own daring in teaching of a Sun of Life. After making some comparisons of this sun with the sun of nature, he adds:

     "But it is not allowed to go further into the details of the comparison, inasmuch as the one sun is within nature, and the other is above it; the one is physical and the other purely moral; the one falls under the philosophy of the mind, while the other withdraws itself to the sacred things of theology; and between these there are boundaries which it is impossible for human ingenuity to transcend. To the mind, which is within nature, there is no way open that leads to what is beyond or above nature; nor, consequently, to the philosophy of that mind, any way that leads to the theological sanctuary. No human faculty of perception understands of itself its own essence and nature, and still less the essence and nature of a Superior Being. Let us, then, not go beyond bounds, nor defile sacred things by our reasonings. All that is lawful to do, is to touch the threshold with our lips, that we may know that there is a Deity, the sole Author and Builder of the universe and of all things in the universe; that He is to be revered, adored, feared, loved; and that the providence of our own reason is respectively nothing while His Providence is all in all. But what His quality is, in what manner He is to be worshiped, in what way to be approached,-this it has pleased Him to reveal by His Holy Testaments and oracles. To Him be immortal glory! Only ask pardon of Him, use the means, unceasingly pray, speak from the soul, and not from a heart covetous of the world, and, surer than certainty, you will see the shrines of His grace revealed." (2 E. A. K. 265-6.)

     Moreover, the comparison between the two suns is approached by Swedenborg with a certain fear, as he ever remembers that "although comparison illustrates to some extent, yet it does not teach the nature of that with which the comparison is made," (ib. 254); and he adds:

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     "But I confess that, while I am lingering on this threshold, from which the road extends almost beyond the bounds of nature, a certain holy tremor steals over my mind, and warns me to go no further. For the mind thinks it sees what it does not see, and where no intuition can penetrate; and it knows not whether what it thinks enters in by the prior way or by the posterior. And, what adds to the tremor, is also the love of truth,-which, that it may hold the supreme place, is the whole of my desire. This alone I clearly perceive, that the order of nature is for the sake of ends, which flow through universal nature that they may return to the first end; and that worshippers of nature are insane." (Ib. 259)

     It was these "sacred things of theology" into which he then dared not enter; at the threshold of which he trembled with holy awe; it was these that were afterwards unfolded to him that he might be the medium of a spiritual revelation. He had been led by the thread of reason to see the successive modes of creation; by the same means he had been led to see that there are corresponding successives in the organic world wherein the different atmospheres find a plane, each for the production of its own uses; he had even been led to see that there is a Sun of Life, which is the centre of the universe. But he trembled with awe at this threshold of theology.

     "Here, (he says), it is not allowed to go further. . . . How for instance, the degrees of this, (spiritual), light are to be compared, (with those of natural light), as to their exaltation, force and presence; with what power, according to what laws, and in what manner the subject reflects, infracts, diminishes or intercepts those rays; opposes to them its own mists, and beclouds itself; how again, when these mists are dispersed, it emerges into the light; how it grows warm with zeal, and how, on the other hand, it grows cold; in what way it is illumined by reflection; with many other things which, as I have said, transcend the limits of the comparison,-and this because the one sun is within nature, and the other above it," etc. (ib. 265-6.)

     When all these things, and many more, were afterwards revealed, must we not conclude that Swedenborg was amazed at the harmony between revelation and the conclusions of reason?-a harmony which, in effect, is the harmony between the kingdom of organic forms and the kingdom of uses which thereby come into actuality.

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     For it is a general truth with respect to: Swedenborg's works that the theological are mainly directed to teaching the spiritual uses born by influx into organic forms, and deal only incidentally with the nature of the forms themselves; while the philosophical works are concerned mainly with the nature of organic forms, and the natural uses thereby subserved. The philosophy deals, for instance, with the forms of atmospheres, but the theology with the Love and Wisdom that flow by means of atmospheres; the philosophy with the forms of the human brain, but the theology with the spiritual states of man, his will and understanding. Harmony between the two teachings is everywhere apparent; nay, more than harmony,-for each gives mutual aid for fuller understanding, and this in a unique way, found in no other writings.

     DOES SWEDENBORG REPUDIATE HIS PRINCIPIA?

     But even while wondering at the harmony between his philosophy and Divine Revelation, Swedenborg must also have seen with humility how great was his former ignorance. Hence, when speaking with certain spirits on the subject of creation, he was led to say,

     "I have long meditated on this subject, but in vain," and he adds, "but afterwards, when I was intromitted into your world, I perceived that it would be vain to conclude anything about the creation of the universe unless it first be known that there are two worlds. . . . And then I also saw that there were two suns, one from which flow all spiritual things, and the other from which flow all natural things,-the one being pure love from Jehovah God, who is in the midst of it, and the other pure fire." (T. C. R. 76.)

     Some have concluded that Swedenborg here condemns and rejects as "vain" the whole, or at least a fundamental part, of his Principia doctrine. But the conclusion is unwarranted. For it is beyond doubt that, before the opening of his spiritual eyes, he did know that there were two worlds and two suns; and, more important still, that the whole of his philosophy is built upon this knowledge and inextricably interwoven therewith. The very requisites laid down for a true knowledge of creation, are the identical things taught in Swedenborg's philosophy, and in no other!

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     But in the philosophical works, these knowledges are put forth as rational conclusions; and the author was seized with holy tremor at contemplation of the threshold on which he stood, and beyond which his sight could not penetrate. Still, he was convinced of the truth of his conclusions, and, in his later work, the Worship and Love of God, he repeats them as undeniable truths,-and, indeed, he then appears to have had some spiritual confirmation of them.

     But all would have been "in vain" without the revelation of spiritual truths. And surely it was this thought, rather than the thought that his philosophy was vain in the sense of being false, that was in mind when he said, "I have long meditated on this subject; but in vain!" He was beholding, not any falsity in his philosophy, but how vain, how empty it was as compared with the light into which he had come! how far short it fell of penetrating the Sacred mysteries of theology! how infinite were the things of which he had been ignorant, and for which, from the love of truth, he had so ardently prayed and labored!

     We are the more confirmed in this view of the meaning of Swedenborg's words, when we reflect that, despite all the harmony between the philosophical and theological works, yet no religion, no church, no heaven, could ever have been founded on the former. Alone, these works present a philosophy which is theoretical, hypothetical; a philosophy which, however attractive to the mind, yet lacks that conviction which can come only from a revelation based on the actual opening of the spiritual world; a philosophy which, without the light of Divine Revelation, could not lead man to the Lord, could not open the interior mind to the light of heaven,-though it could, and with Swedenborg did, prepare for the glad reception of spiritual truth when this was revealed.

     And this introduces us to a further consideration, pointing to the conclusion that Swedenborg was far from condemning his Principia doctrine. That doctrine is not an isolated thing in his philosophy; it forms the very warp and woof of his whole system, from the Principia to the Worship and Love of God.

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To reject it would be to reject and brand as false the whole of his philosophy; and this would mean the implication that before he could serve as the Revelator, there must first have been a complete disorganization of that organic rational mind which, during so many years, had been formed and fixed by this philosophy, (C. L. 524); and formed, moreover, in order that he might "be prepared to receive the doctrine of the New Church in misunderstanding." (T. C. R. 779)

     Indeed, unless Swedenborg had been prepared by his philosophical doctrine of creation, the mere opening of his sight into the spiritual world could not have brought any very deep understanding of the subject, any more than it had brought enlightenment to the prophets of old, or to John the Revelator. That Swedenborg could then be interiorly enlightened, was because his mind had already been formed and organized by a philosophical doctrine in harmony with spiritual truth.

     If we further examine the passage we have quoted above, (T. C. R. 76), we shall see also that Swedenborg there had more in mind than his own former writings. His remarks were addressed to certain spirits who had invited him to address them because they perceived that he had meditated much on the subject of creation. One of these spirits said to him:

     "We also have at times been in like meditation; but we were unable to arrive at any conclusion, because there clung to our thoughts an idea of chaos as being like a great egg, wherefrom were hatched out all and single things of the universe in their order; when yet we now perceive that so great a universe could not have been so brought forth. And there also clung to our minds another idea, which was, that all things were created by God out of nothing; and yet we now perceive that from nothing nothing comes. And our minds have not yet been able to escape from these two ideas, and see creation in any light, as to how it was effected. Wherefore, we have called you from the place where you are, that you may give forth your meditation on this subject." (T. C. R. 76.)

     It was to these spirits that Swedenborg said, "I have long meditated on this subject, but in vain,"-in vain, to satisfy the aspirations of those who seek spiritual light; even as his Principia has been in vain for the enlightenment of Newchurchmen, (until illumined by the teachings of Divine Revelation.

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For after his intromission into the spiritual world, he perceived that it would be vain to conclude anything concerning creation unless it first be known, etc.; that is, that in order to enlighten human minds concerning creation, commencement must be made with the doctrine of the spiritual world and the spiritual sun.

     And may we not conclude that Swedenborg then also felt humble gratitude to the Lord, that, though many things had been hidden from him, still he had been led to see that there is a spiritual sun which is the center of life to the universe?

     THE PHILOSOPHICAL WORKS A MEDIATE REVELATION.

     Do we, then, make the Principia and its companion works a Divine Revelation? By no means. Without the theological works, they do indeed enlighten the natural mind, and find harmonious assent in the reason; but they leave the spiritual mind, which aspires to enter into the perception of the truths of theology, longing in vain for spiritual realities, for spiritual convictions, and not merely philosophical reasonings, however acute.

     The mind continues its studies, ever in the hope that it will reach the soul, and see revealed to its gaze the glory of God's spiritual kingdom. While it beholds the many tokens of Divine Wisdom displayed in the macrocosm and microcosm, and marvels at them yet it desires with longing to set aside the veil that hides the kingdom of heaven. All this reasoning concerning the creation of the universe, concerning the soul and its operations, concerning the Sun of Life, leaves it still longing, still unsatisfied. Philosophy seems vain, so long as it rests merely on the authority of our human reason, howsoever refined and elevated.

     But when Divine Revelation speaks; when, with eyes opened to the spiritual world, and with mind fully illumined, Swedenborg the Revelator declares that there is a spiritual sun with its heat and light; a real spiritual and substantial world; that angels are truly in the human form; and this because he himself has seen and testifies; then the mind, previously struggling with longing aspirations, and vainly striving by its philosophy to penetrate to the sacred shrine of theology, comes into new light, perception, delight.

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And then, looking back, as it were, it sees and knows that the former philosophy, which, when alone, had been in vain for; its real spiritual enlightenment, is harmonious with the truth, confirmatory of it; and that, prepared by this philosophy, it has the true basis for the deeper entry into the sacred mysteries now revealed.

     Such, as it seems to us, is the relation between the earlier works and the later. The two are harmonious. The voice of the one is the voice of a man who seeks to draw near to God, and whom God leads, that he may draw near; the voice of the other is the immediate speech of God, revealing to man His glory. The one is a palace that has been erected by human hands, but under the guidance of God, though oft unseen; the other is the Glory that fills the palace, adorns it within, and makes it the living habitation of our Lord.

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MR. CLAUDE TOBY 1919

MR. CLAUDE TOBY       A. E. F       1919

     On the 22nd of January, 1919, a familiar figure in the life of the New Church in London passed suddenly into the eternal world, as the result of overwork and stress, occasioned by business.

     Mr. Claude Toby was 51 years old, and he publicly entered the New Church in 1893, becoming a member of the Kensington Society, under the ministry of the late Rev. Thomas Child. He had for some time previously been attending the services of this society, and the influence of Mr. Child,-that stalwart leader of New Churchmen, and advocate of the Heavenly Doctrines,-entered deeply into his nature. Mr. Toby was one of a band of young men, whom, in those days, Mr. Child gathered round him, and to whom was successfully imparted much of that independent spirit and faithfulness which characterized their revered teacher.

     The following year, Mr. Toby became a member of the Church Committee, and remained a member of that body until his death. He was also a reader in the services from 1893 until the Kensington Society's church in Palace Gardens Terrace was sold. On several occasions he represented the society at the General Conference, and was a Deacon for many years. From the day he entered the life of his society, he grew in the esteem and love of his fellow members, so that it might truly be said that no other man among them wielded greater influence during recent years. An outstanding feature of the Kensington Society's worship, viz., the reading of a selection from the Writings, was, in a large measure, the result of his advocacy of this addition to the services. Both in Mr. Child's ministry, and during the present ministry of the Rev. J. F. Buss, Mr. Toby, on occasions when the minister was absent, was an efficient and acceptable substitute in the pulpit, where, as one of his friends says, he manifested "a splendid sincerity and earnest intelligence," so that "we all felt it a privilege to know him; many, many people are better for knowing him. His influence was always for good."

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     But his work for the Church was by no means limited to the narrower sphere of a society. Such powers as he possessed were bound to be exhibited in a wider sphere, and he became a preacher on the Missionary and Tract Society's plan. For this society he performed the work he loved, and at the time of his death was their senior lay preacher. Wherever he went, he was received with affection, and his sermons were gladly heard, and often, until he came again, they were the topic of conversation among the New Churchmen who heard them. Many a man of the Church would have gone to no small sacrifice to hear a sermon from Claude Tolby. His discourses were the fruit of close study and deep reflection on the Heavenly Doctrines, (which were his sole authority for what he said), combined with a unique power of applying them to the states of men, both individually and collectively His utterances were derived from no other source than the Writings, and he viewed all movements and states of the world simply from the standpoint of the Doctrines. He never failed to provide his congregation with spiritual sustenance of the highest quality and substance. Mr. Toy was also the leader of a small circle of New Churchmen at Amersham in Buckinghamshire, where his ministrations were greatly appreciated and esteemed.

     In his desire to see the Church rise to a greater sense of her distinctiveness, and of the Divine character of her Revelation, he became, in 1909, one of the chief agitators for a new journal, which should have for its aims a more profound education in the Doctrines than was provided in existing periodicals; a distinctive Church; and a welcome for literary contributions from all New Churchmen, to whatever branch of the Church they might belong. The fruit of the agitation was seen in the appearance of the NEW CHURCH QUARTERLY, which, under the editorship of the Rev. J. F. Buss, has realized many of the ideals of Mr. Toby, who became the first treasurer of the Association responsible for its publication. Mr. Toby made two contributions to its pages; one, in reply to an article by the late Mr. J. Howard Spalding on "The Distinctiveness of the Church," and the other, a paper on "Reading the Writings in Worship,"* which had previously been read to a meeting of preachers.

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The latter was a powerful statement of the case for the recognition due the Writings in the public services of the Church, and the consequent appreciation of their Divine origin by the worshipers.
      * See NEW CHURCH LIFE, February, 1918.

     Beyond all things in this world, he regarded the Heavenly Doctrines. His affection for them was great beyond estimation. He spent hours in reverent and loving study of them. He saw their application to the states of the world with unmistakable clearness. In this respect, his perception was little short of marvelous.

     He held few official positions in the Church. Indeed, he was not and could never have been an official in any capacity. His mind was not built after that fashion; but, nevertheless, his mark on the Church will never be effaced. His influence was wide and powerful, though little known, and it was always and consistently directed towards impressing men with the holiness and Divinity of the Writings, and establishing their authority in the affairs of the Church. He never failed to enjoin upon his fellow lay preachers the necessity of preaching the Doctrines unalloyed by their own prejudices and preconceptions. His work did not lie in official circles, but in the quiet of his room, surrounded by the books he loved; and no one could claim to know Claude Toby until he had seen and conversed with him in his study. To listen to his conversation on the subject that happened to be uppermost in his mind, was a privilege in which his intimate friends delighted. Many such occasions has the writer enjoyed; they will never be forgotten. He never failed to impress. He never failed to impart a new and fresh view of the subject under discussion.

     Although the Writings were held in his estimation in the highest possible regard, being for him the very Word of the Lord to His New Church, yet his reading was by no means confined to them. He had a splendid and well stocked library, which many a minister might have envied. He was also interested in music and drama. His greatest secular delight was to listen to Wagnerian opera, which he studied with enthusiasm. In the Church, he keenly supported all movements to improve the musical part of the services, and was a warm admirer of the Whittington Psalmody.

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     Still, above all things, was Claude Toby the layman apostle in England of the distinctiveness of the Church. He never tired of condemning the permeation theory, held by many well-meaning, but, in his view, quite mistaken New Churchmen. He held that the New Church had no right to mix her great and holy trust with the falsities and evils over-running the First Christian Church in her death agonies. He pressed for strong, stalwart and definite New Churchmanship, having no kind of connection or communication with that Church from which the Lord had departed.

     He taught the Divinity of the Writings, and revealed to wondering eyes the splendor and grandeur of the crown of all the churches. He was ever ready to render advice and instruction of priceless value. The Rev. G. C. Ottley said of him: "I always felt in his presence that he was a man of intellectual stamina, who, when he saw a truth of doctrine, clung to its logical consequence
Alas! he leaves but few indeed who can keep up the spirit that animated him."

     In the eternal world he doubtless will fulfill that use which the exigencies of this life prevented his completely realizing; for assuredly he was one of the greatest of the Church's unordained ministers. "In my Father's house are many mansions: I go to prepare a place for you."
     A. E. F.

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Editorial Department 1919

Editorial Department       Editor       1919


NEW CHURCH LIFE.
Office of Publication, Lancaster, Pa. Published Monthly By
THE GENERAL CHURCH OF THE NEW JERUSALEM
BRYN ATHYN, PA.

Editor                    Rev. W. B. Caldwell, Bryn Athyn, Pa.
Business Manager      Rev. W. H. Alden, Bryn Athyn, Pa.

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

     TERMS OF SUBSCRIPTION
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     MUSICAL INSTRUMENTS IN WORSHIP.

     It is a well-known teaching of the Writings that wind instruments have a celestial and stringed instruments a spiritual correspondence, and we believe it has been customary for New Churchmen to conclude from this that the members of the viol family, which are played with a bow, belong to the spiritual class. It should be observed, however, that the Writings give the correspondence of the stringed instruments mentioned in the Scriptures, which were not played with a bow, but plucked with the fingers, as in the case of the harp. The "discrete" sound thus produced, in contrast with the "continuous" sound of the wind instrument, is the basis for their respective correspondence. (A. C. 418, 8337; A. R. 792.)

     There is a like contrast between the singing and speaking human voice. Wind instruments produce a sound similar to that of the singing voice, expressing more immediately the affections of the will: hence their celestial quality. Plucked-string instruments produce a sound that may be compared to the speaking human voice, articulated or discreted into words, thus giving expression to the thoughts of the understanding; and hence their spiritual quality.

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But the sound produced by drawing a bow over the strings is quite different from that produced by plucking; and so we would advance the idea that the sound of the violin belongs rather to an intermediate class, partaking of the continuity of the wind and the discreteness of the plucked-strings instrument, and thus combining the celestial and spiritual attributes. Indeed, the violin is partly a wind instrument, its sound and tone depending upon the vibration of the hollow wooden body, to which air is admitted through the f-shaped sound holes.

     The sounds of musical instruments are but an imitation of the human voice. They are made by the art of man, and their sounds are produced by the vibrations of metal, wood, and animal fiber. But the tones of the human voice are produced by the vibrations of living membranes, fibers and nerves, formed by the Creator. This similitude is expressed in the Scripture phrases, "the voice of the trumpet," "the voice of the harp," "the voice of the bells." And when instruments accompany the voice, they are said to "emulate and exalt the singing." (A. C. 418, 9926e; A. E. 1185; Div. Wis. x:5.) The noblest form of music, therefore, is the singing of the Word of God by a choir or congregation, accompanied by instruments of every kind. In this, form there is the most complete conjunction of the celestial of love to the Lord with the spiritual of faith. We are told that singing in temples on earth is especially delightful to the angels when the thoughts of man are in accord with their angelic ideas, (Diary 491)-or, as we may say, when the affection of the music and the thought of the words are conjoined in the singing.

     A like conjunction would be represented by the wind and stringed instruments played together, as the "organ and harp" (Genesis 4:21); "harpers and musicians with pipers and trumpeters." (Rev. 18.22.) In Scripture times, however, instruments played with a bow were unknown, as they are comparatively modern, dating from the 7th or 8th centuries of the Christian era, and reaching their highest point of perfection in the violin of the 17th century. "The parent of the violin was the rebec, which was a three-stringed instrument of Indian origin.

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From Persia it was carried to Arabia, Northern Africa, and, about the eighth century, by the Saracens into Spain." (The New International Encyclopedia.) The "viol" is indeed mentioned in the Word, (Isaiah 5:12, 14:11; Amos 5:23, 6:5), but this is simply an unusual rendering of the Hebrew name for the psaltery, which was a plucked-string instrument.

     The Writings do not give the correspondence of the violin, though it is mentioned in two places in the Diary, 1996 and 4482, and in the latter number the strings and wood are compared to the internal and external of` the angels. We are of the opinion, however, that it is to be classed as an intermediate between the wind and stringed instruments of Scripture, combining the qualities and correspondence of the two.

     That there are such intermediates, is evident from what we are told concerning the organ, as mentioned in Genesis 4:21,-"The harp is a stringed instrument, and signifies spiritual truth; but the organ is an instrument mediate between a stringed and wind, and therefore signifies spiritual good." (A. C. 419. See A. C. 4286, 4585.) And we also read that "the drum corresponds to spiritual good, that is, to the good of truth; the reason is that the drum is not a stringed instrument, nor is it a wind instrument; but since it is a skin, it is as it were a continuous stringed instrument; and also its sound is heavier and deeper than the sound of strings." (A. C. 8337.) It is clear that the violin is to be placed in a like category, as intermediate between the wind and plucked-string instruments, and partaking of the characteristics of both.

     According the violin this place, perhaps we can thus account for the esteem in which it is held, as the solo instrument having an appeal most nearly like that of the human voice in song. It is a fact, also, that the orchestra, in which the strings predominate, is commonly regarded as a higher type of instrumental music than the brass band; and the supreme form of music is considered to be the great chorus, accompanied by an orchestra and organ, as in oratorio and opera. (See C. L. 17.) We have heard that some New Churchmen have ascribed the prevailing sentiment toward the brass band to the non-celestial character of the age.

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On one occasion, the story runs, an attempt to organize a New Church orchestra encountered a difficulty in the form of a reluctance on the part of the candidates to learn the stringed instruments, because they belonged to the lower, or spiritual, class!



     The whole subject of orchestral music, and its place in the worship of the New Church, is deserving of a study that will no doubt be given it by our musicians as time goes on. Bishop Pendleton, in his "Notes on the Service and on Ritual," (NEW CHURCH LIFE, February, 1914, p. 98), commends the use of an orchestra in our worship, as a revival of the customs of the Ancient Church, and in accord with the general teachings of the Writings. A strange prejudice against this still exists in the Protestant bodies of the Old Church, especially those under Puritan influence, where sometimes even the organ is regarded as a sacrilege. How strong this prejudice has been in the past, was brought forcibly to our attention recently, when we came upon the following stern denunciation by the venerable Adam Clarke.

     Commenting upon Amos vi, (which in reality describes the worship of the perverted church), he says of verse 5: "Wo to them that chant to the sound of the viol, and invent to themselves instruments of music, like David.-I believe that David was not authorized by the Lord to introduce that multitude of musical instruments into the Divine worship of which we read; and I am satisfied that his conduct in this respect is most solemnly reprehended by this prophet; and I farther believe that the use of such instruments of music, in the Christian Church, is without the sanction and against the will of God; that they are subversive of the spirit of true devotion, and that they are sinful. If there was a wo to them who invented instruments of music, as did David under the law, is there no mo, no curse to them who invent them, and introduce them into the worship of God in the Christian Church? I am an old man, and an old minister; and I here declare that I never knew them productive of any good in the worship of God; and have had reason to believe that they were productive of much evil.

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Music, as a science, I esteem and admire but instruments of music in the house of God I abominate and abhor. This is the abuse of music, and here I register my protest against all such corruptions in the worship of the Author of Christianity. The late venerable and most eminent divine, the Rev. John Wesley, who was a lover of music, and an elegant poet, when asked his opinion of instruments of music being introduced into the chapels of the Methodists, said, in his terse and powerful manner; 'I have no objection to instruments of music in our chapels, provided they are neither HEARD NOR SEEN.' I say the same, though I think the expense of purchase had better be spared." (Clarke's Commentaries.)

     On the whole, Adam Clarke's commentaries upon the Scriptures are entitled to respect, giving evidence of great sincerity and reverence, which, indeed, are manifested even in the above mistaken interpretation of the words of Amos, and his consequent indignation. But there can be no doubt whatever, in the light of all the Writings have to say upon the subject, that the use of various instruments in the worship of the Lord, as customary in heaven, in the Ancient Church, in David's time, and in the Christian Church, is to be revived in the New Church, with new benefits to be derived from the modern development of music and musical instruments.
     W. B. CALDWELL.
CHILDREN IN HEAVEN 1919

CHILDREN IN HEAVEN              1919

     It is probably the very general idea that in heaven, as on earth, each home has in it, not only the husband and wife, but also a number of children. A home without children somehow seems incomplete, and at first thought it does not seem possible that there should be such in heaven.

     But a little reflection will show clearly that this is the case, and that, as a matter of fact, there are very few homes in heaven where there are any children. For the number of children in heaven at any given time can be no greater than the number of those who have died in childhood, within a period of ten or fifteen years.

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According to the statement made in the Writings, (H. 4), to the effect that one-third of the human race die in infancy, the number of children in heaven at one time could not be more, and probably would be less, than one-third of the number born upon earth during a period of from ten to fifteen years. And this, relatively to the whole number of the angels, would be insignificant.

     There is not the same need for children in heavenly families that there is on earth. Men are so natural-minded, so bound up with the earth, earthy, that if it were not for the connection with the angels through the innocence of little children, the utter fall and destruction of mankind would ensue. Without this innocence, which is adjoined to children, remains could not be implanted, and upon remains regeneration depends. In heaven all are regenerating, and all are in some degree of innocence; and this more and more becomes the innocence of wisdom, which is far higher, and more precious, than the innocence of infancy. We would not wish children in this world to remain infants always; and, as we rejoice to see them grow into manhood and womanhood, so in heaven is there rejoicing at the advance of all the angels to greater and greater wisdom to eternity.

     The period of married life during which there are children in the home is not long, as compared with the whole period of life in the natural world. The care of children, while it is most important is not an eternal use. The period, during which this care is active in the affections of men and women, passes; but the soul lives on, to enter upon ever new and more interior experiences and uses, which go far beyond anything which we in this life can conceive of.

     We are told that children in heaven are cared for by angels who have as many under their care as they desire from spiritual storge. Whether the same angels continue forever to care for successive generations of children, or whether it is a passing occupation there, as on earth, we are not informed. The latter seems likely to be the case, as there will be some in each generation who feel this love, and who will be given opportunity to exercise it in heaven.

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If, however, they cease to have actual charge of little children arriving from the earth, they may still find ultimation for their love by their presence with infants and mothers upon earth. For we are told, further, that "the celestial angels love infants much more than their mothers do, yea, that they are present with infants, and have the care of them." (D. 1201.)

     The fact remains, as before stated, that for the most part the complete family in heaven is the husband and wife, who constitute one angel, and one home.
     W. H. ALDEN.
"WHO IS GOING TO BELIEVE SUCH STUFF?" 1919

"WHO IS GOING TO BELIEVE SUCH STUFF?"              1919

     "I do not think the exhalations from the fighting zone in Europe are responsible for the present epidemic of influenza. The Allied soldiers are fighting in a righteous cause for the freedom and progress of the world, and most of them are not emitting any wicked and poisonous exhalations. A righteous anger is not evil. As to other soldiers involved, there is no evidence that angry and wicked feelings produce any germs like the influenza bacillus. Besides, the influenza germ, which is probably the cause of influenza, quickly dies when outside of the human body, and is, therefore, not likely to be transmitted for any distance through the air. Nevertheless, I am inclined to think that the war is a contributing cause of the great prevalence of influenza at present. According to my opinion, the influenza germ corresponds to disbelief, such as is epitomized in the words: "Who is going to believe such stuff?" The disease readily runs into pneumonia, and is often followed by tuberculosis of the lungs. Pneumonia seems to correspond to the questioning of spiritual truth, and consumption to doubt and denial of spiritual truth. Through the defeat of Turkey, which represents blind faith, the world in general has been exposed to an attack of scepticism, questioning and doubt and denial of the religious things formerly believed in blindly. This I believe to be the true spiritual explanation of the pestilence of influenza, now raging throughout the world; but on such profound subjects, of which so little is thoroughly known and established, our ideas must of necessity be more or less provisional."-A. L. Kip, in NEW CHURCH MESSENGER.

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NOTES AND REVIEWS 1919

NOTES AND REVIEWS              1919

     THE SCHOOL BELL is the ringing title of our most recent contemporary in the field of New Church journalism, a four-page juvenile magazine, edited and published by the principal and pupils of the Immanuel Church School, Glenview, Illinois, who are to be congratulated upon their venture. May its tintinnabulations never cease!



     A friend writes: "The account of those students who were so ignorant of the Bible, as given in the March LIFE, is equaled by something that happened to me not very long ago. An elderly lady brought me a copy of the, Book of Revelation, and said she thought I would enjoy reading it, as it was written by the Lord's cousin!-meaning, of course, John the Baptist. Now this person is not illiterate, but well educated, and a life-long member of the Episcopal Church. Apparently the Book of Revelation was new to her, and she presumed it was to me. I was too astonished to make any comment, but simply told her that I had read it."



     In Mr. Wilfred Howard's paper on "The Dangers of Modern Science," which appeared in our March number, it was shown by quotations from present-day writers, that in the scientific world itself there are those who favor and those who deplore the trend toward materialistic thought. Our attention has been called to the evidence of similar cross currents in the field of Old Church theology. The following is an extract from a-book, entitled A Guide to the Study of the Christian Religion, (University of Chicago Press), edited by Professor Gerald Birney Smith: "In the light of the new historical criticism, the Bible is a natural, and not a supernatural book. A religion for the twentieth century must be made by twentieth century people. It was the Bible writers who adopted the myth of the God-Man. Our belief in the Godhead of Christ is a myth.

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There is now more appreciation of Christ as a man, and less emphasis on His virgin birth and His supernatural nature."

     This is quoted in an address by Dr. J. M. Gray, of the Moody Bible Institute, Chicago, and followed by the comment: "The apostasy predicted in the Scriptures is settling down upon us at an awful rate. German militarism is dead, but the theology which made it possible, the same kind of theology the University of Chicago teaches, still lives. We must make an alliance, offensive and defensive, against these enemies of the Gospel." He then quotes with approval the statement from Dr. A. H. Strong, of the Baptist Theological Seminary, Rochester, N. Y.: "Unbelief in theological seminary teaching is slowly settling down upon the churches like a blinding mist. We are ceasing to be evangelistic, and in due time we will cease to exist."



     "Without the fixity of the material universe, the creation of man would be impossible; for without the world of nature, all would be God, or spiritual influx proceeding directly from God. Thus there would be no 'others' created by Himself, capable of that free determination in spiritual things which is the fundamental' characteristic of man, generically considered. The material universe is, as it were, a veil, in which, and behind which, man, under the Divine auspices, qualifies himself for his own place in the teleological system, namely, to become a form of use; either willingly and happily in the heavens, or unwillingly, and in spite of himself, in the hell's. Without the material universe, it seems safe to affirm, not only could there be no separate human beings, (for the purest substances of nature differentiate one man and one angel from, other men and other angels), but there could be no men, and, therefore, no angels, at all. This differentiation, of course, is not from any virtue in 'dead' matter or physical forces, per se, but in the attitude of the subjects in relation to them, and, therefore, to God, who, being Life or Love Itself, is the complete antithesis and opposite of that which is utterly destitute of life in itself."-W. J. S. in THE NEW AGE.

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IGNORANCE OF THE BIBLE 1919

IGNORANCE OF THE BIBLE       WALTER C. CHILDS       1919

     Editor of NEW CHURCH LIFE:

     The editorial comments in your March issue regarding the prevailing ignorance of the Bible reminds me of an incident that occurred at Glencoe, California, in the eighties.

     Upon the occasion referred to, an eminent mining engineer Prof. L., temporarily at Glencoe, was taking dinner with us. He had been speaking of how greatly the customs in certain countries differed from our own methods, and this recalled to me an occurrence related by an ex-mandarin, a Mr. Wong Chin Foe, whom I had met in Pittsburgh a few years before. Among other things, he had discoursed upon the administration of the laws in China, and said that many of their judges were experts in reaching just decisions. He had even ventured, very politely, to express doubts that our venerated jury system could do better. At all events, he maintained that jury trials were vastly more costly and less expeditious. As an instance, he said: "I remember being present in one of our courts when two men were, brought before the judge, one of whom accused the other of having stolen one of his chickens. This the accused stoutly denied. There were no witnesses-only the chicken."

     "The judge heard the accusation, and then ordered the men locked up separately, while he disposed of another case, which occupied but a few minutes. He then sent for the accuser, and asked him particularly as to what kind of food he had been giving his chickens, and was answered that for some time they had been fed on a certain kind of corn.

     "The accused was then sent for and interrogated similarly. He said that he had been feeding millet. Thereupon the judge called an officer and told him to kill the chicken and open its crop for inspection. This done the crop was found to contain millet only.

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'False accusation, ten lashes,-next case,' said the judge, and," added Mr. Wong Chin Foe, "every one present seemed to think that the judgment was about right."

     As I concluded, Prof. L. said: "What you have said reminds me of a story, which I heard many years ago. I forget where I heard it, but it was about a judge in some oriental country. Two women came before him, bringing a young baby. Each of the women swore positively that the baby belonged to her, and accused the other of wanting to steal it, and there were no witnesses to corroborate either. However, the judge saw no difficulty. He merely summoned an executioner and commanded him to divide the baby and give each woman a half. Of course, the real mother balked at this, and asked that the child be given alive to the other woman. Now," concluded the professor, "I consider that very clever business. I wish I could recall where I heard it, but I remember only that it impressed me in some way, as being authentic." At this juncture, a joke of some kind was produced, and my wife and I found relief in a hearty laugh.

     A few days later, when in San Francisco, there was a caller at my office who was acquainted with Prof. L., and who, I thought, would appreciate his oriental tale. Without a smile he heard it through, and then exclaimed: "L. was all right about that he didn't invent it. I myself have the recollection of having heard that same story long ago!"
     WALTER C. CHILDS.
56 Pine St., New York,
     March 17, 1919.
DECEMBER "LIFE." 1919

DECEMBER "LIFE."       RICHARD MORSE       1919

     I have finished reading the December LIFE, and will record some reflections upon it, which you may use in any way you desire.

     The reading included your instructive editorial On THE ADVERSARIA, Mr. Iungerich's "Reflections at Yuletide;" Mr. Alden's clear and convincing Review of Mr. Iungerich's work on the MARGINALIA AND INDEX BIBLICUS; the very interesting Sixteenth Chicago District Assembly report, with the Bishop's addresses; and the "Re-Baptism" correspondence.

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     The "Yuletide Reflections" are not convincing. They appear to have been penned to prove a matter not of spiritual import, and one that will fall into order in the mind as the mind develops in regeneration. In the Divine sense, the Lord is always present with men, and His coming to each, individually, is simply a matter of individual reception. "Behold, I stand at the door, and knock; if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me." (Rev. 3:20.) The merely intellectual coming is a transitory thing. Bishop W. F. Pendleton once said, somewhere, that the greatest use any man could perform would be to permit the Lord to regenerate him. In that statement is wrapped everything of the Lord's coming and eternal happiness. It means that the nearer one can get to the Lord, the Sun of Heaven, the more will he see of the Lord from the state of regeneration in which he is. "My doctrine is not mine, but His who sent me. If any man will do His will, he shall know of the doctrine, whether it be of God, or whether I speak of myself." (John 7:16, 17.) I question that the "source of enlightenment and zeal with one generation cannot serve the generation to follow;" for the Source of all true enlightenment and zeal is the Lord Himself, and is not a natural thing, such as the starry sky, which helps one to see the spiritual. Consequently, "bread for one generation" may be bread for those succeeding.

     The error in Mr. Landenberger's position, relative to re-baptism, is that he regards the Old Church as Christian. It is such in name only, having been devastated, and thereby become non-existent. That it is such, may be clearly seen from the twenty-one things of the Church of which that religiosity has "no knowledge," stated at the end of CORONIS; also, and primarily, from the fact that the Lord has left it, and has come to the New, the Crown of the Churches, which will last forever. The necessity for re-baptism, in the case of one coming out of such a religiosity, is as great as in the case of one coming out of the Jewish or Mohamanedan religiosities.

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     The interesting report and news notes of the Academy War Service Committee cause a multitude of reflections which would require a volume to record. Those who have willingly obeyed the voice of God in the call of their country, and have seen and faced death on the late great war's battlefields, have had their lives enriched and ennobled by an experience which no money could buy. To those in the New Church organization, who regard the wonderful development of science as an indication of the growth of the Church in the world, the war should be a convincing lesson to the contrary: for never has science been used to such hellish purpose on one side, nor to such heavenly purpose on the other, if its most excellent use, in enabling the Word to the printed and published throughout the world, be excepted.
     RICHARD MORSE.
Sydney, January 25, 1919.
BAPTISM AND RE-BAPTISM 1919

BAPTISM AND RE-BAPTISM       VALENTINE KARL       1919

     Editor of NEW CHURCH, LIFE:

     I read with interest the different communications to NEW CHURCH LIFE, touching the question of New Church baptism, and wish to offer some suggestions, thinking they might be of help.

     The Writings teach that baptism is an essential sacrament of the New Church; that is plain. However, the arguments adduced by the Rev. L. G. Landenberger seem mostly to refer to re-baptism, and on this subject the Writings do not speak plainly and definitely; yea, it seems that no thought whatever is given to the question, whether such persons as become converted to the New Church faith ought to be re-baptized or not. I hold that if the Writings leave us in obscurity on any important point, we are at liberty to use common sense in determining what course to pursue.

     In regard to the question whether re-baptism is really essential in the New Church, it may be helpful to keep in mind the fact that wherever the Writings speak of the necessity, and describe the effect of baptism, they invariably refer to the baptism of infants.

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Now here is the point. Infants, in the act of baptism, are passive; but baptism has an effect on the spirits or angels who attend the child. A child baptized in the Old Church is attended by Old Church spirits, but the same child, if somewhat later re-baptized in the New Church, is from that time on attended by New Church guardian spirits or angels. If this is so, then there is indeed reason for the re-baptism of children; if, for example, their parents become converted to the New Church faith, or if Old Church children are adopted by New Church people.

     But in regard to the re-baptism of adults, including children who have passed the fourteenth year of age, the case seems to be quite different. With adults are no more the angels of infancy. While the child is growing up, spirits of a different genius attend it, and in the course of time they are not always the same spirits, but changing, as the state of man is changing. In view of this fact, it seems to me that the re-baptism of adults has no spiritual significance. An adult is no more passive, but, as a rule, he is mentally active; and the kind of spirits who attend him are not removed or interchanged through the act of baptism, as is the case with infants. On the contrary, the man-himself, through his acquired character, his way of thinking, his predominant mental attitude, attracts spirits who are of a character similar to his own. Only through the slow process of reforming one's character is it possible to effect the interchange of spirits who attend us.
          VALENTINE KARL.
     Porvenir, New Mexico, February 25, 1919.

     COMMENT.

     While it is true that an adult attracts the kind of spirits that correspond to his state, and that when baptized infants "grow up, and come to the exercise of their own right and reason, the guardian angels leave them, and they associate to themselves such spirits as make one with their life and faith," (T. C. R. 677); still, we should not infer from this that baptism performs no use to the adult regenerating man fearing upon this, we read:

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"He is much in error who believes that baptism contributes anything to a man's salvation, unless he is at the same time in the truths of the church, and in a life according to them; for baptism is an external thing, which, without an internal, contributes nothing to salvation; but it does contribute where the external is conjoined to the internal, The internal of baptism is, that falsities and evils be removed by the Lord, by means of truths from the Word and a life according to them, and thus man be regenerated." (A. E. 475e.) As shown in our editorial on this subject, (October, 1918, p. 637), baptism is an actual protection against infesting spirits, not only in the case of infants, but also in the case of regenerating adults.

     Our correspondent further states that "wherever the Writings speak of the necessity, and describe the effect, of baptism, they invariably refer to the baptism of infants." But we would call his attention to the following teachings, which indicate the need and use of adult baptism:

     "Because everyone who is regenerated also undergoes temptations, which are spiritual combats against evils and falsities, therefore these also are signified by the waters of baptism. Because baptism is for a sign and memorial of these, therefore man may be baptized as an infant, and if not then, he may as an adult." (A. C. 10389, 10390.)

     "That not only infants are baptized, but also all foreign proselytes who are converted to the Christian religion; . . . which also the apostles did, according to the words of the Lord, that they should make disciples of all nations, and baptize them.'" (T. C. R. 677)

     "That not only infants, but also all, are inserted by baptism among Christians in the spiritual world." (T. C. R. 677.)

     To these we may add that the Lord Himself was baptized by John, not in His infancy, but at thirty years of age. And we are told that "the reason was, not only that He might institute Baptism for the future, and set an example; but also because He glorified the Human, and made it Divine, as He regenerates man, and makes him spiritual." (T. C. R. 684.)
     EDITOR.

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BAPTISM 1919

BAPTISM       HAROLD F. PITCAIRN       1919

     Editor of NEW CHURCH LIFE:

     The stand the Rev. L. G. Landenberger has taken in regard to re-baptism has, I think, been well answered in the LIFE, by those more capable of answering him than I am; however, his position appears to me to be opposed to the ideals of our Church, so I wish to present certain ideas.

     He writes. "If 'New Church Baptism' is necessary, in order to introduce one among those of the New Church here and in the other world, why did not Swedenborg himself set an example by asking some minister that had received the Heavenly Doctrines to baptize him?"

     At one time there were no New Church ministers; therefore, Swedenborg had to be baptized by a minister who had not been baptized into the New Church. But does this mean that Old Church people can become New Church without New Church baptism? To take a parallel case: John, so far as I know, never received the external act of baptism, and if he did, it must have been from someone who was not baptized. Still, the Lord was baptized by him, and no one could become a Christian without

     Let us compare New Church Baptism today with Christian baptism at the time of the Lord. Before the Lord came into the world, the Jewish Church was the Church on earth; but it died when the Lord came, and the Christian Church took its place. However, the Jews, even those who were good, and believed in the Lord, could not become Christians without baptism. Why could not a Jew who had received circumcision or Jewish baptism become a Christian without Christian baptism? Because the Jewish Church was then a dead Church, and because, although both the Jewish Church and the Christian Church acknowledged Jehovah God, the Jewish Church did not acknowledge Christ.

     By parallel reasoning, let Us see how the case is with an Old Churchman who wishes to join the Lord's New Church. Before the Lord came into the world the second time, the Christian Church was the Church on earth; but it was consummated when the Lord came in the Spiritual Sense of the Word, and the New Church has taken its place.

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Now, an Old Churchman cannot become a New Churchman without New Church Baptism, any more than a Jew could become a Christian without Christian baptism, because the Old Church is just as dead now as the Jewish Church was then. Just as the Jewish Church acknowledged Jehovah, but not Christ, so the Old Church acknowledges the Lord in His First Coming, but not in His Second Coming. Nor is the God the Old Church worships the same God the New Church worships, because, although the Old Church professes Christ with the lips, it either makes Him purely natural, or only a third of God.

     Is there not as much difference between the Jewish Church and the Christian Church as there is between the Old Church and the New Church? As the Lord condemned the Jews severely, so the Writings as severely condemn the Old Church.

     "But woe unto you, scribes, Pharisees, hypocrites! For ye shut up the kingdom of heaven against men; for ye neither go in yourselves, neither suffer ye them that are entering to go in." How true this is of the Old Church today! Some say that what Swedenborg said about the Old Church was true for his time, but is not so now. But if one is willing to examine into the real quality of the Old Church, he will see that what Swedenborg said is as true now as it was then.

     "And no man putteth new wine into old bottles; else the new wine will burst the bottles, and be spilled, and the bottles shall perish. But new wine must be put into new bottles; and both are preserved."

     In the Revelation, John saw the Old Church as Babylon the great, the mother of harlots, and the abomination of the earth. Is baptism into such a Church sufficient sacrament to come into the New Church, which is the Bride and Wife of the Lamb, seen as the woman clothed with the sun, with the moon under her feet, and a crown of twelve stars upon her head? How then can an Old Churchman become a New Churchman without New Church Baptism?
     HAROLD F. PITCAIRN.

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ACKNOWLEDGMENT 1919

ACKNOWLEDGMENT       G. A. MCOUEEN       1919

     Editor of NEW CHURCH LIFE:

     I was glad to read the Rev. Karl Alden's corrected account of his "encounter" with an Old Church minister, published in your April issue. It certainly gives one an impression quite different from that given by the original description in the LIFE.
     G. A. MCOUEEN.
Glenview, Ill.
CHURCH NEWS 1919

CHURCH NEWS       Various       1919

     Some time ago, the New Church Weekly, (London), announced that the January number of The New Church Quarterly would not appear. We trust this suspension is only temporary, and that the Quarterly will soon resume publication.

     The Rev. W. A. Presland, President of the English Conference, and Pasteur Gustave L. Regamey, of Lausanne, Switzerland, are to attend the forthcoming session of the General Convention, which meets at Washington, D. C., on May 10th, next.-New Church Messenger.

     While addressing an immense audience in the Auditorium at St. Paul, recently, Miss Helen Keller was asked by someone in the crowd what her religious faith was. With real enthusiasm, she replied: "Of course, I am a Swedenborgian!" And she proceeded to give a word or two of explanation of her reason for acceptance of the interpretation of truth and life as taught by the Lord through Swedenborg. Her address at the forthcoming Convention will be a welcome, larger opportunity for explanation.-New Church Messenger.

     The Hon. Stanley E. Bowdle, of Cincinnati, formerly a Member of Congress, was recently injured by being struck by an automobile, and died the next day at the hospital, on April 7th. He was a Newchurchman of deep convictions, and on one occasion caused extensive quotations from Swedenborg to be inserted in the Congressional Record, having used them in a speech on the floor of the House of Representatives. While resident in Washington, he was an attendant at the services in the National New Church.-New Church Messenger.

     Bote der Neuert Kirche, of which the Rev. L. G. Landenberger is Editor, is reprinting in German the communications on the subject of Baptism that have appeared in recent numbers of New Church Life.

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Church News 1919

Church News       Various       1919

     PITTSBURGH, PA.-The past season has been one of multiplied blessings and of good augury for this particular society. Especially since the collapse of the war, have the signs of a state of new progress been multiplying. For the strain is relaxed, and bur boys (except two) are back, full of zeal and activity. We feel that the Church has been fortunate in losing so few of its men. There is only one gold star upon our service flag.

     To go back a little,-one of the happiest occasions of our history was the Victory Dinner on Thanksgiving Day. The whole society, old and young, gathered and enjoyed to the full, not only the abundance of tender turkey, and all that tradition associates with that bird, but a deep joy and thankfulness to the Lord for our early deliverance from the terror that had so nearly succeeded in overwhelming the world.

     Our Christmas tableaux, while simpler than usual were blessed with all the spirit of charity and of the direct worship of Him, whose coming brought to the darkened world its one ray of promise for the possibility of peace and goodwill, which, with His help, still survives, and still offers to us our only hope.

     We have had several dances, and they were the most delightful that many of us ever experienced. At the last of these, we had a lot of new faces,-young folks, some of them returned from Bryn Athyn, and some belonging to a younger dancing class, which Mr. David Lindsay has been teaching, being part of the High School class of nine boys and five girls. This class, averaging fourteen years of age, has been meeting the Pastor on Sunday evenings. We first took up a brief outline of the doctrine of Creation, and are now following the subjects in Heaven and Hell. After the class, which is held at different homes, we usually retire to the dining room for some simple refreshments, and often a free-for-all discussion of topics that arise in their daily instruction. It is not easy for then to hold their own in thought and respect, when told (in school) that there can be no inhabitants on the noon or planets, or that certain things connected with religion are "out-of-date." Such prevailing winds as the prohibition and suffrage sentiment are also hard to meet in a discriminating way. How many will pull through without serious damage to their faith, not to mention the sphere of interest in spiritual things, and loyalty to the life standards and friends of our struggling Church, remains to be seen. Our hope is that all will sooner or later get the help that Bryn Athyn alone at present is able to give.

     It has become clear, also, that we must, if possible, keep our second teacher, and carry our children at least through the eighth grade. What is needed very badly in each Pastoral center, is the maintenance of at least nine grades, so that the children may be old enough to go directly to Bryn Athyn. Meanwhile, many think that there is need for a home there, to specialize in the care of younger pupils, keeping them back for a time from the sphere of those who are sixteen or over. That so many are fully alive to these needs, is the best part of the situation, and, with the Lord's blessing, will no doubt bring the solution.

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We all realize what it would mean if Bryn Athyn should fail us, either in the excellence of its schooling, or in its home care of the precious charges entrusted to them so hopefully by our people.

     In this connection, perhaps the best omen of all was involved in the recent reception into our Church, through the rite of Confession of Faith, of three of the young men recently returned from Bryn Athyn,-Mr. David Lindsay, Mr. Carl Fuller, and Mr. William Blair. These gentlemen have also been initiated into the Philosophy Club, where they will enter fully into the free interchange of thought in this, the chief agora for the maintenance of the "public opinion" of our men; not that we ever quite agree on anything, except on the essentials of our loyalty to the Heavenly Doctrines.

     Our Wednesday doctrinal class, since we decided to hold it at the nearby homes, has had the unusual experience of a sustained attendance throughout the winter. This is a nest encouraging sign. This year, we are studying the Doctrines directly from the Gospel of Mark.

     The monthly Ladies' Meeting, before taking up its business concerns, listens to a talk or reading by the Pastor, and has shown much active thought and discussion. We began the reading of Mr. Lafayette's Evangel, but this proved to be more interesting to the Pastor than to some of the ladies. At a recent meeting, we read and discussed Rev. Gilbert Smith's article on "Feminism." While it was admitted that the greatest lack of the age is just that wisdom in which the men ought to take the lead,-especially in maintaining the influence of women, and the appreciation of the excellence of their distinctive uses,-it was not agreed that the seizing of the reins by women would produce any improvement, morally or politically. For there are as many selfish and unwise women as men, and when they are that way, they are less prudent and restrained than men of the same stamp. As it was stated, "A bad woman can do more harm than a bad man."

     Our Philosophy Club was never more prosperous, or at least more satisfied with itself, than this winter, though we have gradually grown a trifle more thoughtful and less convivial, than of yore. Perhaps the "new blood" will tend to counterbalance that. We have been studying the Intercourse between the Soul and the Body, and, in the Memorable Relations quoted from Conjugial Love, we have found most full and satisfactory answers to all the questions raised during our studies in modern Evolution. Meanwhile, we know better what it is all about.

     This chat is already too long, but I cannot close without some mention of our Sunday School. The Rev. Walter Brickman has taken hold of this use, (besides filling the pulpit three times in emergencies,) and is carrying it forward most acceptably. The attendance is well maintained, (36 or more), and the children are learning the most important things. Both Miss Junge and Miss Doering help with this use. But of this and the Day School, we may speak more in our next report. Meanwhile, the Bulletin may be consulted for details of our two stage entertainments, and other matters. H. S.

     LONDON, ENGLAND.-On Sunday, February 2nd, we celebrated the 231st anniversary of Swedenborg's Birthday, the human instrument through whom the New Church was founded. The meeting was opened with an address by the Rev. Andrew Czerny. He showed us how Swedenborg was led by the Lord from place to place in the spiritual world, in order to gain knowledge and experience, that he might clearly understand spiritual truths, for the purpose of revealing them to men on earth.

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He was told what to reveal and what not to reveal, as many things he saw and heard could not be uttered in the words of human language, and therefore were beyond the understanding of men in this world. Swedenborg was a lover of truth for its own sake, and use to others was the end in his wonderful labor and effort. It gave him great joy to realize that the Divine Revelation he was chosen to make known exceeded all others previously given, and that it was given to elevate and lead men into internal states of life. He experienced sorrow and depression when men had no desire for these truths. At first, many received them as truths, but became sorrowful, and rejected them, as soon as they heard they were for application to life. But Swedenborg was consoled in knowing that the time would surely come when many would be prepared to receive the Heavenly Doctrines. For this is foretold in the Word, and in almost every work written by him at the Lord's command.

     Papers, bearing on the nature of the New Church, were then given by the following gentlemen:

     Mr. Anderson: "The state of non-reception, which Swedenborg laments, still exists."

     Mr. Rose: "The internal state of the Christian Church has not improved since Swedenborg's day."

     Mr. E. Morris read passages from the Writings, showing "That internal truths are the means by which man is reformed."

     Mr. Howard: "The chief duty of the New Church is internal upbuilding."

     Mr. Waters, Sr.: "Efforts to establish the Church from without should take the second place."

     And we all went home, made happy by the friendly discussion of these primary truths, and also, perhaps more so, by the spontaneous singing of the songs of the Church by the young.

     We have been stimulated and refreshed by the unexpected visit of our beloved Bishop, and our young and enthusiastic brother, the Rev. Theodore Pitcairn, on their way to South Africa.

     On Sunday, February 23rd, we were favored by a thoughtful and constructive sermon by the Rev. Mr. Pitcairn, which made our hearts glad, on reflection that the use his faithful sire had set his heart upon was bearing such precious fruit; and we wondered if he, there, was permitted to rejoice as we, here.

     On Tuesday, the 25th, an informal social was arranged for a mutual talk with the Bishop and his companion. Everyone seemed to be there, including Privates Heinrichs and Kuhl, from Canada; but, alas! not any of our own boys yet, who have not quite finished their duties. They are coming soon, and then-! The meeting arranged itself somehow, and we talked until we feared we had trespassed too much upon the strength of our Bishop. And it seemed as though he had also forgotten time and bodily weakness; for he talked as though he were in conjunction with those who form the internal church in heaven, and we had a feast of soul.

     He told us of the new spirit that is growing in the Church. They were beginning to see and to cultivate the affection for the thought that "the New Church is a universal Church; that it cannot be bound by national bonds. It matters not how many societies there are, be longing to different nationalities; if they are New Churchmen, living according to the Heavenly Doctrines, they will forget their national bonds, and become brothers in the Church."

     Then, from Mr. Pitcairn, we enjoyed a clear presentation of the object of his visit to Basutoland. It was in answer to their call for a teacher, which they desired sent to them for the purpose of instructing their ministers in the Heavenly Doctrines, that they may thus teach their own people the way to live in preparation for heaven.

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He hopes it may result in a more permanent conjunction, and that spiritual food may be given to those who are thus "crying for bread," being so prepared by their own native teachers as to be easily received by them."

     There was thought running through the meeting, and clearly expressed by Mr. Ball, that perhaps a mistake was being made of neglecting the urgent needs of our own societies, while supporting what are perhaps questionable uses, which should be secondary to the building up of our own societies. The Bishop sympathized with this thought, and assured us that no use was being neglected for this object; that Mr. Pitcairn was, in his freedom, taking up this work under the auspices of the General Church. Our young missionary then spiritedly told us that we should be thankful for the great blessings we had, in the continual teaching of the internal doctrines, and should make the fullest use of them, not objecting to the fact that the truths were being taken to others also.

     Some very fine, appreciative speeches were then made; and, after some heart songs of affection, and many good-byes, we bade farewell and Godspeed to our friends, hoping to meet again soon.
     HORACE HOWARD,
Secretary pro tem

     REPORT OF THE VISITING PASTOR.-Services were held at ERIE, PA., on Sunday morning, March 30th. In the evening, the doctrinal class was held. The progress made at this class suggests the value of work regularly done, even if at long intervals. When, a few years ago, the writer entered upon the duties of visiting Pastor for this society, it was decided to devote the Sunday evening of each visit to the study of Divine Love and Wisdom. It seemed then as if but little progress could be made, there being but four visits each year. And yet we now find that we have read and considered more than one hundred numbers of the book. The same can be said of the class for the Study of general doctrine, held on another evening, at which Memorable Relations are read; also of the school for the children. Progress has been made, little by little. All this, however, does not alter the fact that Erie should receive more frequent visits, indeed, should have a resident Pastor. In all likelihood, a flourishing society could be built up.

     Sunday, April 6th, was spent with the members and friends in DETROIT. In the morning, services were held at the house of Mrs. Day, whose husband, Mr. Horace Day, had passed into the other world two weeks before. The audience of fourteen persons, with one exception, consisted of two families,-the wife, children and grandchildren of Mr. Day. There were present, five adults, four young people, and six children. At the opening of the service, the youngest grandchild was baptized. The sermon was on preparation for eternal life. After the services, instruction was given the children concerning entrance into the other world, and concerning the life of heaven. In the evening, a doctrinal class was held at the house of Mrs. Graham, at which the subject was the Promise of the Holy Spirit.

     In the CINCINNATI Circle we enjoyed having with us as visitors during two weeks of March, the Rev. H. L. Odhner, of Kitchener, Ont., and Mr. and Mrs. Loyal Odhner, of Bryn Athyn. In the evening of March 15th, a social was held at the house of Mr. and Mrs. Charles Merrell, at which twenty persons were present. In the course of the evening, there was a "shower" for Mrs. Harry Hilldale, who had been with us since last October, but now was about to leave and make her home at Bryn Athyn.
     F. E. WAELCHLI.

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     PHILADELPHIA, PA.-We regret to announce this month the loss of one of our oldest and staunchest members by death, on March 18th, 1919, when Mr. William Henry Zeppenfeldt passed to the other life. He had been fatally ill for more than half a year, and his faith in the New Church doctrine, and his courage during those last days, was an inspiration to behold. He never faltered as the end drew near, but looked forward with actual pleasure to the trip that he was about to take. In fact, we may say that he had planned the journey with all the care of a person who was about to visit some foreign land. He often remarked: "It will be a great experience."

     Mr. Zeppenfeldt was born in Allentown sixty-three years ago, and, as a young man came in contact with the great Missionary, Rev. A. O. Brickman, who preached so successfully in Allentown two score years ago. Under his influence, he became an ardent New Churchman, and when the trouble arose between the Convention and the-early Academy, Mr. Zeppenfeldt at once cast in his lot with the Academy, and later on with the General Church. We may say that he was one of the original members of the Academy, and a member of the General Church since its inception.

     Many years ago, he came to Philadelphia, where he became one of the first persons to advocate the erection of a building which should belong to the Society alone, and should be used exclusively for her uses. He served on the Finance Board of the Society prior to his going out west for four years, about the year 1904. After his return from the west, his ill health prevented him from taking a very active part in the affairs of the Society, though his support was always felt in the quiet, firm manner which was so characteristic of the man. He is survived by a wife and six children, three sons and three daughters. All of his children, with the exception of the two younger sans, are married.

     The funeral service was held at his home, and the interment at the Bryn Athyn cemetery. In the evening of the same day, a Memorial Meeting, at which friends testified to their love and affection for Mr. Zeppenfeldt, was held at the home of Mrs. Stella Zeppenfeldt Homiller.

     Due to a number of concomitant circumstances, such as babies, night school classes, etc., we have found it necessary to suspend the weekly suppers. The doctrinal classes, however, have been continued at the home of the Minister, instead of at the church as formerly.-K. R. A.

     GLENVIEW.-Since sending our last item of news a somewhat unexpected move has been made in the direction of providing for a fuller development of the social life of our community. The room in our buildings known as the "Club Room" is about to come into its own by possessing a pool table. At a recent meeting it was decided to open this room once a week for those of our people who desire to drop in for a game of cards or a social chat. Several such evenings have already been appreciated. The Social Committee took the next step by inaugurating a scheme for raising funds for a pool table, which seemed to be the one thing necessary to make the Club Room a complete success. The young people of the society entered heartily into the scheme, and very soon reported that they had been successful in raising the funds needed, and the table is already being installed. It seems likely that the Club Room will now become a center of recreation for all the members of the society, and to some extent take the place of more formal entertainments. We are still looking for the return of our boys from across the sea. When they arrive, they will no doubt greatly appreciate this new social use.
     G. A. MCQUEEN.

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     BRIEF ACCOUNT OF THE FIFTH PHILADELPHIA LOCAL ASSEMBLY.

     The Assembly opened on Friday, April 11th. On this occasion, the ladies of the Society and their guests enjoyed a pleasant theater party together, after which they partook of refreshments and journeyed home en masse. While the ladies were thus lightly spending their time, the men had assembled at the home of Mr. F. J. Cooper, and spent the evening discussing the subject of "Peace in relation to the Church," which was ably presented by the Rev. George de Charms, of Bryn Athyn.

     Saturday noon found the men assembled at Acker's famous stamping grounds, partaking of a Business Men's lunch. At this meeting, Harvey L. Lechner, Esq., presented a paper on "The Economic Effect of Peace." It was much enjoyed, and led to a spirited political discussion of the tariff.

     On Saturday evening, we had the great pleasure of listening to a talk by the Bishop Emeritus of the General Church, on the subject of "Ritual." The discussion following turned on the subject of Baptism, and the difference between the spiritual environment of those who are baptized and those who are not. The meeting was intensely interesting, especially to the members of the Advent Society.

     On Sunday morning we had the largest congregation that has ever assembled in our little church. There were 112 persons present, 51 of whom were Sunday School children. It was a joint children's and adult's service, and the Bishop preached a sermon adapted especially to the children. It was great privilege and pleasure to have the children see and hear the Bishop.

     The festivities of the Assembly were brought to a close Sunday night by a banquet, ably arranged and managed by Mr. and Mrs. Edmonds, and Mr. and Mrs. Homiller. On this occasion, the speakers were, Captain R. W. Childs, Wm. H. Alden, Jr., and the Rev. Alfred Acton.

     COLCHESTER, ENGLAND.-Swedenborg's Birthday was celebrated here on the afternoon of January 26th, Mr. and Mrs. Motum providing the refreshments, and 25 being present. The Pastor presided, and, after the usual toasts, delivered an address, of which the following is an abstract:

     Swedenborg was raised up by the Lord when the time had arrived for the establishment of an internal church, that is, a church based upon internal truth. He saw the necessity for such a revelation very clearly from the fact that some well-disposed Christians had extremely obscure ideas of spiritual things. And, as he was by nature a lover of truth, he was affected with internal joy when he perceived the real quality of the Revelation given through him. He could see what a different effect these truths would have upon the minds of men, when compared with the letter of the Word. He could see this by comparing the states of the simple good on their first entrance into the spiritual world, with their state after they had been instructed in the genuine truths of the Word.

     Naturally, Swedenborg expected that many would be delighted, as he was, when informed that internal truths had been revealed by the Lord, and many things concerning the spiritual world. But in this he was grievously disappointed. More than once he complains of the utter indifference to spiritual things. He says that many looked into his works, but were not pleased with them. He sent several of his works to the archbishops, bishops, and peers of Great Britain, but "not a word was heard."

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This was discouraging, but he had the consolation of knowing that the time would come when there would be more receivers of the Heavenly Doctrines than there were in his time. For this is foretold in almost every work written by him at the Lord's command.

     Other subjects, arranged by our Pastor, were then taken up in order:

     1. "The state of non-reception, which Swedenborg laments, still continues." Mr. Everett showed clearly by quotations that this state is as true today as when penned by Swedenborg, and that the church cannot be instituted with any people unless their interiors are opened; that no advance could be made when their understanding of Divine things had been closed by religion. Hence, they know and believe nothing about the things relating to the other life, and have no desire to hear things internal.

     2. "The internal state of the Christian world has not improved since Swedenborg's time." Appleton confirmed from the Writings that enlightenment had been given from heaven, and also perception that there is no longer any church, or religion; that Christians have the Word written on paper, but not in their hearts. They worship self and the world as a God. The worship of nature is common. That this quality does not appear to those who are in the church because of a similarity in externals. That the world called Christian is almost like the antediluvian, etc.

     3. "The only remedy that can cure this state." Mr. Potter quoted the teaching in A. R., that they who are of the Old Church, and are to be separated and received into the New Church, must learn truths and remain in them, for without truths their innate loves and affections cannot be removed. Spiritually, they are sick and diseased, and these, in the spiritual world, are nothing but evils and falsities, which induce sickness on the mind, and can be healed only by the reception and acknowledgment of Divine Truths, such as revealed through Swedenborg.

     4. "The chief duty of the church is internal upbuilding," confirmed from the Writings by Mr. Motum.

     5. "The endeavor to gain accessions comes next in importance." Mr. Cooper said that evangelization is one of the duties of the New Church, and quoted A. R. 813, "That those who are to be of the New Church are to be collected, inaugurated, and instructed." The invitation was to all in the Christian world who have any religion. He also spoke of the progress of the Colchester Society to its present position as a society of the General Church, in which, and in the activity of its sacred uses, we have evangelization in essentials. In the Divine Providence, all are led thereto who can receive its truths.

     A very enjoyable meeting was brought to a close with impromptu toasts and speeches. I should add that Mr. Alwyne Appleton was with us on this occasion, and we were glad to welcome him after his war experiences.

     Mr. Alan Gill is also back in civil life, and we understand he is taking a position with an engineering firm at Chelmsford; and Mr. Philip Motum, after more than two years service in Salonika and the Balkans, has now returned. F. R. C.

     SERMONS TO SOLDIERS.

     The Academy War Service Committee wishes to appeal for contributions from those who can assist in the work for the soldiers. The weekly sermons are now being printed by the Committee, and sent only to the soldiers, but the fund for this purpose will soon be exhausted. We expect to "carry on this use until all are mustered out, and will then present a report of all that has been done since our organization, for the benefit of those who have so generously encouraged the work.
     FREDA PENDLETON,
          Chairman.

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ACADEMY WAR SERVICE COMMITTEE 1919

ACADEMY WAR SERVICE COMMITTEE       LOUISE DAVIS       1919




     Announcements.




     NEWS NOTES.-It will be of interest to our readers to know something further about Major R. B. Caldwell's new duties, connected with the Visitors' Bureau in Paris. The United States Government has selected a number of Staff Officers, whose duty it is to conduct Senators, Congressmen, University Professors, and other prominent men and women, over the battlefields of France. The objects of the Visitors' Bureau, (to quote his letter), "are to give a succinct account of the part played by our troops, not exaggerating, or giving more luster to one branch of the Service than to another. Further, the aim seems to be to tell the truth about our exploits, admit our heavy losses, place the blame for them upon the short time we had; in which to train our troops, and lay stress upon the spirit of our troops, as the real factor in winning battles; not to avoid any criticism or responsibility, but, through careful direction, to aid in the establishment of a correct impression of our achievements. It means working in a great cause, . . . encouraging a sentiment in favor of universal military training and an Army large enough to carry out our added responsibilities as a Nation." The following extracts are from a recent letter from Major Caldwell, describing one of his trips to a number of towns on the British front:

     "St. Quentin is the neighborhood where the Boche aimed his big blow in the spring of 1918, as it was the junction of the French and British Armies, which he expected to separate, breaking through somewhere on this immediate front.

     "Bohain was occupied by the Boche for four years and over. We stayed there with a Madame Honore in a very fine house. When we came to settle in the morning, this sweet, refined lady told us that her house had been occupied by German officers for four years, two months, and twenty days. For ten months she had been obliged to sleep in the cellar, and was confined to the limits of her own grounds. The Boche used everything in her house, all the products of her garden, and paid her nothing. 'Surely,' she said, 'if the Germans can do that for that length of time, I can certainly entertain a few Allied officers over night.' The British furnished us with food, while Madame Honore and her domestics prepared it for us, and served it in princely style. For all of which she would accept nothing. As there was not room in her house for all the party, I went across the street to sleep. I found most comfortable quarters, and the good people made coffee for me, and we talked for over an hour. The son of the house, now nineteen, was fifteen when the Boche came through. His sister, a matron of about twenty-eight was there as well. He labored on the roads for the whole time that the Boche occupied the town, doing manual labor during the entire time for nothing, and his sister was employed in housework for Boche officers and their wives throughout the occupation, with no recompense whatever. They had a little sugar and some white bread, and when I asked them where they obtained it, they answered, 'From the American Government.' So our revictualing of these people has already become operative.

     "On the St. Quentin canal there is a tunnel about two miles long, a part of the famous Hindenburg line. The Boche closed both ends of this tunnel, having previously run barges into the canal. He furnished these barges completely with electric lights and all the comforts of home, and was able to keep something like twenty-five thousand men there in security and comfort.

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Shafts, connected with the upper air, 150 feet above, and passages, made access to the front lines very easy. Our troops walked right through that formidable fortress, and from the mouths of the shafts brought the Boche to the surface in great numbers. It was considered impregnable.

     "Chauny is interesting because it was at this place, in the early days of the war, that the Boche had the people living on one side of the street lined up on the opposite side, and blew up their homes while they looked on, and then reversed the procedure with the other side of the street.

     "At Senlis, in the beginning of the war, M. Odent, the Mayor, was tried; and during the trial, the French sent a few shots into the town. The Mayor was blamed for this, taken to the outskirts of the town, and required to dig his own grave. Standing in front of it, he was shot.

     "This trip was especially interesting, as it was my first view of the British front. Destruction is everywhere, but the civilians are beginning to return and set up frame structures where their houses used to be. The reconstruction will take many years, but they are beginning. . . .     In two days we covered 280 miles by auto. . . . The Boche prisoners are being used all through France to clear up the wire entanglements, of which there are millions of miles, and also to fill up and level the shell holes. It must be rather ironic to them to be obliged to fill in the holes they themselves made!"

     Pierre Vinet, who is in the U. S. Ambulance Service with the Italian Army, seems to have had varied experiences on a short furlough of eleven days, visiting the principal cities of Italy. Pierre's father kindly permits us to print part of a letter recently received, written in French: "I have just returned from an eleven-day furlough, in the course of which I visited some important cities of Italy,-Venice, Milan, Genoa, Pisa, Florence, Rome. Naples, Pompeii, and Vesuvius. Of course, one cannot see much in so little time. What possibly impressed me the most was Vesuvius, and fortunately, when I went to see it, the day was fine, which is very necessary, if one would fully appreciate that miracle. I took some photos, which will explain better than words what I saw. I spent several days in Rome, where, by the way, I met Fred Grant, also on a furlough. Here I visited twice the two New Church ladies whose address is given in the Life. The first time, I found only Signorina Eden Gnocchi, and we spoke, in Italian, for a couple of hours about various things,-the Church, and the people in Bryn Athyn with whom she is acquainted. I went back in the evening and found both the Signorine Gnocchi, and we talked in Italian, French, and English. They had not received the Life lately, and were without any kind of news of the Church. So I am going to send them, tomorrow, my copies of the Life and the Bulletin, as well as the small sermons, all of which I have received regularly and preserved. They will be glad, I am sure, to get them. In Rome I visited all I could, but there is so much to see that it was quite impossible to see everything. At any rate, this was a fine vacation, and I enjoyed it immensely. I expect to be sent to a new post, somewhere in the center of Italy. Our section lately had to carry, weekly, from 1,500 to 2,000 men, sick with the Spanish grippe. But I have kept in excellent health so far."

     Friedel Rosenqvist, who was at the Front for quite a long time, writes of his experiences in an interesting letter to the Committee: "The Argonne Forest was the most difficult place to chase the Huns out of, and around the Meuse, in the villages of Montfaucon, Nantillois, St. Juvin, and many others; and around Dead Man's Hill there were some awful sights. We saw Huns coming by in droves (prisoners).

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I was stringing wire from the front and back. I certainly was glad when we heard that the Armistice was signed. We were just relieved, and were going back for a rest; another Division was coming up to take our place. . . . I met Emery Harris just after an attack. How we came to meet was that he saw my name on my gas mask, and I also looked at his, and wondered if that was not the man named Harris who is from Bryn Athyn. I don't know him very well. I was awfully tired,-no sleep and hungry. . . . If it wasn't for the excitement that there was up there, none of us could have done what we did. It seems to us all that it was a dream. . . . We are all longing to come back, and I hope I will soon be home."

     Fred Stroh writes from Yvoir, Belgium, a small town on the Meuse, south of Namur, that he had just returned from leave in Paris. His Battalion had been stationed in Germany when he left. The following is taken from his letter: "I traveled along the Rhine to Mainz, and then through Strassburg to Nancy. I saw quite a number of the places along the Marne where the fighting was, including Chateau-Thierry. It is beautiful country, and it's too bad that so many towns are completely ruined. I had a fine time in Paris, and saw some of the Church people one Sunday, when I attended the services; and also went out to see the Hussenet family several times, and enjoyed it very much. It was fine to meet New Church people again. Paris is a beautiful city, and the buildings are wonderful. I stayed at the Hotel D'Iena, a big place taken over by the Canadian 'Y.' . . . It does seem rather odd to you, no doubt, to think that our soldiers accept German hospitality, but you may be sure everyone saw through it. We quite understood that their efforts at making a good impression were part of their propaganda. We didn't forget what they had done, and I don't think you'll find anyone boosting Germany when we get back. . . . There were some very interesting articles in the February Life. Mr. Acton's missionary letter was fine; it explains everything so clearly and concisely. I often wanted something like that, when people were curious to know about our beliefs. I've sent the letter to some one who has shown an interest at times." Fred says that they are hoping to get home some time in May.

     We have heard recently that Healdon Starkey, who is in the Marine Corps, at Paris Island, S. C., has been doing some excellent work on the range, and now has a marksmanship medal.

     Ariel Evans, of Penetanguishene, Canada, writes from Kimmel Park, in Wales: "At last I am waiting for the boat to take me back to dear old Canada, and hope to be away from here in two or three weeks. . . .     I left France on December 31st, and landed at Bramshott Camp. I was there a few days when a boy in the but took diphtheria, and we were quarantined thirteen days. Later the camp moved to Kipon in Yorkshire. From there I got eight days' leave to visit my relatives near Plymouth."

     A member of the Committee received a letter recently from Elie Hussenet. It will be recalled that he was a prisoner in Germany for four long weary years. He started home after the Armistice was signed, and some time in January was welcomed by his family with great joy. He has now rejoined his regiment; with what different feelings and changed circumstances is he now marching back into Germany! LOUISE DAVIS.

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     THE ROLL OF HONOR.

     Who does not remember and love him who fights even unto death that his country may be free. (T. C. R. 720.)

LIEUT. W. REY GILL, Colchester, England. Artists' Rifles. Killed in action in France, August 21, 1917.
GUY CHRISTOPHER PEMBERTON, Durban, Natal, South Africa. Killed in action at Arras, France, April 21, 1917.
LEON ROSE, London, England. Royal West Surrey Regiment. Killed in action near Albert, France, July 29, 1916.
REGINALD WATERS, London, England, Wireless Operator. Lost at sea, November, 1917.
ROY S. WELLS, Bryn Athyn, Pennsylvania, U. S. A. 11th R. R. Engineers. Died April 12, 1918, of wounds received in the battle of Picardy.
SECOND LIEUT. FRED. SYNNESTVEDT, Pittsburgh, Pa. Killed in airplane collision at Payne Field, Mississippi, December 16, 1918.

     THE FIELD OF HONOR.

     Changes of Address.

APPLETON, PTE. A. J., Colchester, England. Mustered out.
BEHLERT, MECH. L. L. K., Arbutus, Md. Barracks V-3, Provost Guard, Camp Meade, Md.
BELLINGER, LIEUT. FRED H., Toronto, Canada. Mustered out.
BOND, SERGT. ARTHUR, Kitchener, Canada. Mustered out.
BURNHAM, CAPTAIN A. W., Glenview, Ill. Educational Service, Base Hospital, Camp Lee, Virginia.
GILL, ALAN, Colchester, England, Mustered out.
GLEBE, CORP. NELSON H., Kitchener, Canada. Mustered out.
GYLLENHAAL, PVT. ALVIN, Glenview, Ill. Mustered out.
HART, CORP. D. E., Addiscombe, Croyden, Eng. Mustered out.
KING, PVT. ARTHUR, Glenview, Ill. Machine Gun Co., 40th Inf., Camp Sherman, Ohio.
LEONARD, CORP. E. MOREL, Chicago, Ill. Machine-Gun School, U. S. M. C., Paris Island, S. C.
SHERMAN, 2ND LIEUT. NEIL H., Sandoval, Ill. Mustered out.
SMITH, PVT. WINFRED, Bryn Athyn, Pa. Mustered out.
SYNNESTVEDT, PVT. HUBERT, Bryn Athyn, Pa. Mustered out.
WATERS, L/CORP. EDW., T., London, England. Mustered out.

     Soldiers passing through Washington, D. C., will be glad to know of the address of Lieut. Robert C. Hilldale, Air Service (P), 41/2 Missouri Ave., home address, 3012 Dumbarton Ave.

     It will be of interest to soldiers visiting Paris to note the address of Major Robert B. Caldwell, Visitors Bureau, 37 rue de Bassano, Paris, France.

     American soldiers sailing home from Brest, France, will be glad to know that Corp. O. Doron Synnestvedt car, be found at Hdqrs. Detachment, 5th Gorand Division Transport Corps, A. P. 0. 716.



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PERMANENT WORSHIP AND THANKSGIVING 1919

PERMANENT WORSHIP AND THANKSGIVING       Rev. F. E. WAELCHLI       1919


NEW CHURCH LIFE
VOL. XXXIX JUNE, 1919           No.6
     The Lord teaches in the Heavenly Doctrines (A. C. 9286), that the man of the spiritual church should be in permanent worship and thanksgiving on account of liberation from damnation; or, what is the same, he should be in such worship on account of regeneration, since regeneration is nothing but liberation from hell and introduction into heaven by the Lord.

     The Lord came upon earth, and effected the subjugation of the hells and the glorification of His Human, enduring all the trials of suffering and temptation, in order that He might effect our liberation from hell. Had He not done this, we and all mankind, yea, even the heavens, would have perished. Hell, and eternal misery, would have been our lot. The Lord, by His Coming, has made it possible for us to escape such a fate. Who that reflects upon this wonderful mercy,-that reflects upon the horrors of the misery from which he can be saved, and upon the beauties of the happiness into which he can enter,-should not be in permanent worship of the Lord and thanksgiving because of liberation from damnation?

     Gratitude and thankfulness towards a kind benefactor are states of mind not uncommon among men; in fact, they exist with most men. For what man, if he be in some great misery and distress, and is relieved by the kindness of some fellow man, is not fined with gratitude and thankfulness! Does not that act of kindness make a deep impression upon him, so that the memory of it abides permanently in his interior thought? Does he not think again and again of the means whereby he can show his appreciation of what was done for him?

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Does he not watch for every opportunity to make some return for it? And does he not, when he meets his friend, show beyond and act how strong is his affection for him, and how deeply he feels indebted to him? Would not everyone of us act thus towards a man who relieves us of an extreme state of misery; as, for example, from uttermost poverty, or from the total loss of our good name, or from death?

     Why is it, then, that we did not feel the same towards the Lord, who is our benefactor far, far above any man? For He indeed rescues us from misery, from misery eternal, by liberating us from the power of hell. Why is it that the thought of this, His great mercy, does not abide in our mind, and occur to us again and again in the course of every day? Why is it that we do not meditate upon the means of showing our appreciation of what He does for us? Why are our hearts not moved with affection towards Him, causing us from a grateful mind to be in permanent worship and thanksgiving? The answer is simple. It is because we do not appreciate what He has done and is doing for us. It is because we do not realize, or realize but faintly, that He is our Benefactor, and that we owe Him gratitude and thankfulness. And the reason we do not realize this is because the misery from which He saves us, and the happiness into which He leads us, are spiritual and heavenly, and not natural and worldly. If the benefits which He bestows upon us were natural and worldly, if they were benefits by which we are raised out of poverty or obscurity into wealth or honor, we would indeed appreciate them, and feel deeply grateful to Him; for these things lie near to our heart. But, since they are not such; since they are benefits which pertain, not to our worldly, but to our eternal welfare, we estimate them but lightly, and think of them only occasionally. For heavenly things hold merely a secondary place in our affections and thoughts.

     It is in order that we may be raised out of this state that the Lord, in His Second Advent, gives us the law that the man of the spiritual church must be in permanent worship and thanksgiving because of liberation from, hell. This law we must regard as Divine and holy, and seek with all the heart to observe.

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     What is meant by permanent worship and thanksgiving? It does not mean permanent or constant external worship and thanksgiving, but permanent internal worship and thanksgiving. That is permanent with man which is inscribed on his life, entering as it were into the very fibre of his spiritual being. How worship and thanksgiving on account of the Lord's mercy in liberating us from damnation may thus be permanent, has already been illustrated by showing how gratitude and thankfulness towards a worldly benefactor can fill our hearts to such an extent as to be constantly present interiorly, and come into our active thought again and again. Let us follow out this illustration somewhat further.

     Let us suppose that a man is seduced to a state of extreme misery because of poverty; that he can find no employment; that he and his family are starving; that sickness has invaded his house, and there are no means of providing relief; that the family will soon be without clothing, and without a roof to shelter them. But, when the man is in these sore straits, a kind friend appears, and relieves all immediate wants, taking the man to his own house, and there giving him employment, for which he liberally remunerates him, so that he and his may live in comfort and happiness. Would not the man who has been thus befriended seek to fulfill the duties of the employment given him to the very best of his ability, that he might show his gratitude and thankfulness towards his benefactor? Would not this gratitude and thankfulness be a thing permanent with him, as it were a part of his life? And would it not come into his conscious thought repeatedly while he is engaged in his duties?

     Similar to the kindness done to this man is the mercy which the Lord does to the one who is willing to be regenerated. He liberates him from the misery of damnation, brings him into His own house, and there gives him employment. And the employment which the Lord gives him is the daily performance of the duties of charity, the daily living of the life of love to the neighbor, the daily doing of his use for the sake of promoting the welfare of others. It is in this daily life that we must show our gratitude to the Lord, and our thankfulness to Him for His mercy in liberating us from hell; and we will show it if we strive to fulfill the work which He has given us in such a way as to be pleasing to Him.

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     The constant and permanent interior thought should be: The Lord has been most merciful to me; He came into the world, and endured the most fearful trials, for the sake of my salvation; He is now leading me out of hell. What can I do to show Him my love and thankfulness? How can I fulfill my duties, in the world and in my home, in a manner acceptable in His eyes? How can I serve Him, and Him alone? What evils can I put away in the performance of my daily duties, what self-interest, what worldly-mindedness, so that I map become more fully an instrument in His hands for the promotion of the welfare of my fellow men? Such should be the interior state; and where this exists, there is permanent worship and thanksgiving because of liberation from damnation. And not only will this state abide interiorly, but again and again will it come into conscious thought.

     Especially will this permanent interior state manifest itself in conscious thought when man engages in external worship. The ruling state in all external worship should be that which is induced by the thought that it is the Lord who liberates us from damnation. And this thought should cause with us the deepest humiliation, and the most exalted thanksgiving. It is with this thought in mind that we should approach the Lord when we go to worship Him; and this thought should also accompany us throughout the worship. If such be the case, then can our worship be the means of leading us more fully into that permanent or internal worship and thanksgiving which should will our lives, so that we may become servants of the Lord, doing that which He gives us to do, in the manner in which it is His Will that we should do it, and showing by such a life of love and charity our gratitude and thankfulness to Him for His mercy, which endureth forever.

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MAKING ALL THINGS NEW 1919

MAKING ALL THINGS NEW       Rev. W. B. CALDWELL       1919

     "And He that sat upon the throne said, Behold, I make all things new." (Revelation 21:5) Lessons: Isaiah 65; Matthew 13:24-43; A. C. 4063.

     These words are a declaration made by the Lord concerning the great change of state brought about in the spiritual world by the last judgment upon Christians. The old heaven and earth, imaginary, man-made, were overthrown; a new heaven and earth were formed. A new Revelation was given by the Lord out of heaven, and a New Church instituted upon earth by means of it. Thus a new state came about in the spiritual world after the judgment. The heavens had been ordered anew, also the hells; equilibrium had been restored in the world of spirits. And by reason of all this, the man of the church was brought into a new state of spiritual freedom,-freedom to believe and love the spiritual things of the Word then revealed, if willing to do so. (L. J. 73.)

     For by degrees the new state in the spiritual world had its effect upon the minds of all men upon earth, as is manifest at this day, not only in the intellectual and religious freedom prevailing in so great a part of the world, but also in the great modern impulse toward civil liberty. All of this that has come about in the state of the human race in both worlds since the Second Advent of the Lord,-the renewal of freedom in the minds of angels and men, and the gift of new life and light for the men of the church,-is embodied in the prophetic declaration of the text. "And He that sat upon the throne said, Behold, I make all things new."

     The "throne" typifies judgment, and it was the Lord who sat upon it as the Divine Judge, proclaiming that all things would be made new. The great general change of state after the last judgment affects the life of every human being in both worlds. Man is now redeemed from an old state of servitude to the power of hell that could no longer be tolerated, and he is given the opportunity to enter the new state provided by the Lord.

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It is like the year of jubilee, the year of release, when there was forgiveness, and a new beginning; like the sabbath, or eighth day, which signified a state of purification, and the beginning of new things. So it is now in this world, when the opportunity to receive the new and blessed things of the Lord's Second Coming, of His new Revelation and New Church, is held out to men when the freedom to receive them is also given and preserved by the Lord.

     This freedom, as me have said, is the result of the "making of all things new by the Lord at His advent. And with every individual who receives the truth, loving and living it, there is a "making new" of all things of his thought and life. This is not an instantaneous change of state in the individual, nor will the spiritual effects of the last judgment be realized suddenly with the many. The making of a new church and of a new race of men upon earth, can only come about in the degree that men individually suffer themselves to be made new, to be regenerated. But in the course of ages the prophecy will be fulfilled. The new state of heaven will descend in fulness upon earth, and the "former will not be remembered, nor come into mind."

     The progress of the regenerate life is made up of many changes of state. One state prepares for another, and when the new is entered, the old is left behind,-rejected, when it has served its preparatory purpose. Man's spiritual life in this world is made up of such changes, such progressions, and life to eternity is made up of them. In this world; however, it is not always a peaceful transition from one state to another, but often is attended with disturbance and distress. There come times or periods of judgment, when former states are to be rejected, that they may give place to new and better ones, and thus be the means of producing the new ones for which they were but a preparation.

     Man himself, with his limited vision, seldom knows when these times of judgment are at hand. They come when he least expects them, because they come when most needed.

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He is apt to live in a fool's paradise, from which he must be rather violently delivered, that his state may be changed for his good; that he may be brought out of a condition of life which can no longer serve him for good, and be introduced by the Lord to a state more conducive to his eternal welfare. No one glides easily into a new spiritual state, It is not accomplished without a judgment, a separation from former things to which a man clings with affection,-a more or less violent removal of accumulated evil, that accumulated good may be preserved. "Both grow together until the harvest." Natural and spiritual loves grow together for a time in the same mind, until they are no longer compatible, until the natural no longer serve but rule over the spiritual, and tend to destroy them. A division becomes necessary,-a separation, a judgment. At this day, we are told, this is rarely accomplished without "temptation, misfortune, and sadness, which cause the things of the body and the world, thus the things of the proprium, to become quiescent, and as it were to die" (A. C. 8), to the end that the remains of heavenly affection may be preserved from destruction, and afterwards increased in the new state that follows temptation, when the Lord has "made all things" of man's spiritual state "new."

     We should not assume, however, that all the states of man's natural life, the states of the love of natural things, especially of natural uses, are evil. They become so in a man when they predominate and rule. But they perform their greatest use when they serve spiritual ends, when they become the containants and ultimates of the spiritual states formed within them, when natural activities are means of expressing love towards the neighbor and service of the Lord. As a matter of fact, natural states are temporary and transient; spiritual states alone remain. Sooner or later the natural life is forfeited, and man ascends to live in the world of the spiritual life, where his state is either happy or miserable,-happy, if his natural states have ministered to the formation of spiritual ones, if they have been the matrix wherein the precious gem of the heavenly life is formed.

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     Bearing upon this truth, we read in the Doctrines that "in the life of the body the end of all human thoughts and actions ought to be for the sake of the life after death, or eternal life; seeing that what is eternal is, and what belongs to the life of the body is not, except for the end of eternal life. And, therefore, all the thoughts of man ought to be directed thither." (D. 2809.) It is for this reason also that the Divine Providence regards man's eternal happiness in all its operation in his life, and never his temporal happiness, except so far as this can be instrumental So far as this temporal or natural happiness becomes the end in man's life,-the ruling purpose and goal,-so far he is not in the way of Providence, but is striving against the force that would lead him to eternal blessing. And if such a one is to come back into the way of Providence, it must be by some limitation of temporal successes, or by natural deprivations, which then become permissions of Providence, highly conducive to his spiritual welfare, promoting his spiritual life by setting it free from its restrictions, from the excessive domination of natural delights,-a deliverance making possible the Divine gift of eternal goods, of new and better states, to be fully realized only in heaven after death.

     Now, since spiritual life is the end of all things of our natural life, to which all other things should minister, that man may be made new, and thus fitted for heaven,-so it may be said that the great and serious task of this life is the task of regeneration. All other tasks, all other problems and difficulties that present themselves for solution in the natural life, take a secondary place beside that of regeneration? How am I to live the life of regeneration? How am I to obey the commandments? How am I find and follow the Lord's truth? How am I to overcome this or that besetting sin? How am I to do what is just and right to the fellow man from a religious end, an end of conscience, from no end of selfish gain? How am I to find and follow the way of the Lord's Providence?

     These questions are of great and continual seriousness to the spiritual man, and they are indeed inseparable from the questions arising in the natural life. The choice between right and wrong, between good and evil, between the way to heaven and the way to hell, becomes a practical choice and problem in the daily life, and with the man of the church this natural is also a spiritual choice.

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He knows the spiritual states of the heavenly life that are described in the Writings, and the opposite states of evil that are to be shunned. And he knows that this light of Revelation, and its power, is the chief source of aid in meeting the difficulties of the natural life,-a light that he cannot obtain elsewhere, a light and a power from the Lord. And yet it is a common failing for men to turn to every other possible source of help,-to the opinions of men, the wisdom of the world, to their own prudence and self-effort,-everything but the one certain source of strength and help in the trials of this life,-the Divine Wisdom given in the teachings of the Church.

     The fact is that we cannot accomplish our regeneration without the Lord's help, without the help of angels and good spirits, who are present with us in the sphere of the Church. However diligent a man may be in self-examination and repentance, he cannot be saved by his own efforts alone. Perhaps, when he is most zealous in some external purifying of his life, a cherished evil is secretly growing, most likely a sense of merit on account of his repentance,-"the seven worse Spirits than before that enter the house swept and garnished." And he is only made aware of this cherished evil by some unexpected happening, something beyond his foresight and control.

     The world at this day experiences many rude awakenings, bringing it to some realization of its unregenerate state, to the evils of selfishness and worldliness that accumulate under the surface of the supposed modern progress,-evils suddenly bursting forth and compelling acknowledgment. The time for a Divine intervention arrives, and "except the days should be shortened," no flesh would survive. It is similar with the individual, with the regenerating man of the Church. Something unforeseen will at times enter his life, and change its course,-change his state,-perhaps will be the means of making known to him; his secret sins. And if he is wise, he will recognize the hand of Providence in this, will adjust himself to its indications, and humble himself before it.

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In the end, he will receive its benefits,-the new life that is of the Divine providing alone.

     A man's state is not often broken in this manner. In the general course of life the Lord bends, does not break, "ends man's state toward good continually, and does not violently force or break it. For the Lord leads man in freedom, out of evil and into good,-leads so far as man follows. But still there are times when man's state must be broken; when the Lord, having sole regard for his salvation must permit the breaking up of the false structure,-the imaginary heaven,-reared by the man himself, after his own conceit and in his own pride. This break is of a Divine intervention and judgment, a mercy of the Lord, cutting short, and bringing to destruction, that which endangers man's eternal welfare, removing and casting away that which has become old and useless which is now to serve its true purpose in the birth of a new and better state, with new and more blessed gifts from the Lord, when He hath "made all things new." "For the Lord will not cast off forever: He doth not afflict willingly the children of men. But though He cause grief, yet will He have compassion according to the multitude of His mercies." Amen.

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NOTES ON THE SERVICE AND ON RITUAL IN GENERAL 1919

NOTES ON THE SERVICE AND ON RITUAL IN GENERAL        W. F. PENDLETON       1919

     VI.

     SACRAMENTS AND RITES.

     BAPTISM.

     In the preparation of our Liturgy, the offices of the Sacraments and Rites were transferred from the Academy Liturgy without essential change. The Rite of Ordination was added, as there was none in the Academy Liturgy; and Confirmation was substituted for the Rite of the Coming of Age. In the preceding Notes, we have mentioned the reason why but little study was given to the subject of the Sacraments and Rites.

     There are but two Sacraments for the New Church, Baptism and the Holy Supper, as we learn from T. C. R. 670 and 721. In the latter number it is distinctly said that there are no more universal gates, and in the former, that out of the many representatives of the Israelitish Church the Lord chose only two for the Christian Church, abrogating the rest. The offices of Confirmation, Betrothal, Marriage, Ordination, and Burial of the Dead, are therefore not to be called Sacraments, but Rites, in accordance with the teaching above cited.

     In the Greek and Roman Catholic Churches the Sacraments were increased to seven,-baptism, the Eucharist, confirmation, penance, holy orders, matrimony, and extreme unction. The Reformers, however, held that only two of these were essential to salvation,-baptism and the holy communion,-but that any other rite might be called a sacrament in a limited sense.

     Both a sacrament and a rite may be called an ordinance, since the term ordinance, as applied to ritual, is defined to be "any religious rite or ceremony as ordained or established by Divine or by ecclesiastical authority."

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     We are told that baptism signifies the same as circumcision, but that "baptism was commanded in the place of circumcision, in order that the Christian Church might be distinguished from the Jewish." (T. C. R. 674) It was necessary that they should be distinguished, for the Christian Church was to be an internal church. Woman also was to take her proper place in the organic structure of the church, a place and position which she did not hold in the Jewish Church.

     The baptism of John was the forerunner of Christian baptism, but the actual institution of the latter was in the command of the Lord, "Go ye, therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit." (Matt. 28:19, and related passages.) These words follow the announcement of His complete glorification, "All power is given unto me in heaven and on earth." They were to go and teach, not the crucified, but the glorified Lord; and those who accepted this teaching in acknowledgment and faith were then to be baptized. The teaching was to precede the act of baptism, and to follow it to the end of life, as we learn from verses 19 and 20.

     In the institution of baptism the Lord did not create a new rite, but adopted an old rite, simplified it, and made it a sacrament for the Christian Church. (See A. C. 10239, T. C. R. 670, A. E. 71, 475.) In making it a sacrament the Lord gave it a new internal, in saying that man must be "born of water and of the spirit" in order to enter into the kingdom of God. (John 3:5) The spirit, or new internal, is the Holy Spirit, or the spiritual enlightenment which those receive who separate themselves from their former life by a confession of the Lord and by repentance of life, and who are thereby introduced into the Church, and inserted among Christians in the spiritual world. It is thus that baptism is called a spiritual washing. (T. C. R. 670, 671.)

     As to the form or mode of baptism, it is made clear in Scripture and in the Writings that the first baptisms in the Jordan were by immersion. We read that "the total washing, which was effected through immersion ill the waters of the Jordan, signifies regeneration." (H. D. 209.)

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Also that "washing is representative of regeneration, but it was by the washing of the whole body, which washing is called baptism." (A. C. 10239) In the same number, we read: "That total washing was called Baptizing, appears from Mark 7:4; and that the washing of the whole body was so called, is manifest from Matt. 3:13-16, Mark 1:9, 10, and II Kings 5:10, 14." Thus the baptism of John was a total immersion of the body in the waters of the Jordan. Baptism; by pouring or sprinkling arose and became common in later times. It was made necessary, for instance, in the case of the sick. It was held that the spiritual gifts conferred by baptism are not measured by the quantity of the water used; and, although they held that immersion was more complete, still that the contact or touch of the water was the essential thing; and from the Writings we learn that what is applied to the head signifies the same as that which is applied to the whole body. (A. C. 10011, 10044.) When the change was made from total immersion, they justified sprinkling by such passages as Ezekiel 36:25, where the Lord says, "Then will I sprinkle clean water upon you, and ye shall be clean," and others that are similar in statement.

     The word "baptism," in the original, signifies to dip, immerse, and also to cleanse or purify by washing; and the transition is easy to the idea of spiritual purification. Hence, the representation and correspondence rest in the natural idea of washing with water, thus of cleansing. It will be seen at once that the essential thing in the act of baptism is washing with water. This being provided for, the form may vary, whether by sprinkling, by pouring, or by immersion. It is interesting to note, in addition, that water is used as a representative symbol of purification in nearly all religions, especially those of ancient times. This use of water is very marked in the ritual of the Jewish Church, (see T. C. R. 679).

     As to the formula used in the administrative act of baptism, the Christian denominations have for the most part followed the one given in the command to baptize "in the name of the Father, and of the Son, and of the Holy Spirit." (Matt. 28:19.) The General Convention of the New Church in America and the Conference in England follow this formula, but the early New Church in England inserted the words, "In the name of the Lord Jesus Christ," following this with the words as quoted above.

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This was done in order to introduce the idea of the Trinity in the Lord, and to make clear the faith of the New Church in Him as the one only God. The Academy Liturgy left freedom of choice to the ministers by inserting both forms. Our present Liturgy has only the one form, that of the early New Church in England.

     Although the formula, taken literally from Matt. 28:19, was generally followed in the early Christian Church, still we find from Acts 2:38, 8:16, 10:48, that Peter and John baptized in the name of the Lord Jesus Christ, and we are told that some of the early Christian Fathers maintained that this was sufficient. A close study of T. C. R. 681-683 points in the same direction. It cannot be said that a strict following of the letter in Matt. 28:19 is wrong, and, on the other hand, it surely is not wrong to baptize in the name of the Lord Jesus Christ, since this is what is interiorly meant in Matt. 28:19.

     The command to baptize, and the formula itself, as given in Matt. 28:19, called for the use of water, but we find that a number of things had been added, not expressed in the original form, such as anointing with oil, touching the tongue with salt, placing a lighted taper in the hands of the candidate, signing with the cross, and the use of sponsors. The Reformers removed these added things, retaining only the last two mentioned. The sign of the cross, made upon the head and upon the breast in baptism, retained by the Reformers, we find recognized in T. C. R. 682 "as a sign of inauguration into the acknowledgment and worship of the Lord," and, in number 68; of the same work, "as a memorial of the Lord." The cross also signifies temptations, and this we are told is also signified in baptism. (H. D. 209.) The laying on of hands in the blessing was also retained. This was in the place of anointing. The touch of the water and the touch of the hand of the priest is all that is necessary, remembering that it is the hand of the priest and not of the man.

     After the Reformation, the use of infant baptism began to be questioned, and its efficacy was denied by some who held that the act was meaningless before the child reached the age of responsibility, when it became capable of thinking and acting for itself.

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More than one sect arose making a chief article of faith that baptism was not to take place until the child arrived at adult age.

     The evidence is complete that infant baptism was practiced in the earliest period of the Christian Church and it is well known that the Catholic Church has continued the practice to the present time. The early Christians believed that, since baptism was appointed for the same end as circumcision, and since infants were circumcised, (Gen. 17:12), so also they should be baptized. Nor does the Heavenly Doctrine leave this matter in doubt. The teaching is that baptism signifies the same as circumcision, and that an infant may be baptized, but if not in infancy, he may be baptized as an adult. (H. D. 206. See also T. C. R. 677, 678, 729.)

     A great light is thrown upon the subject of infant baptism in the teaching that in baptism there are three distinct uses, (T. C. R. 677, 681, 684), and the indication is clear that to each use there is a period, following one after another, beginning in infancy, extending into adult age, and even to the end of life in the world. The first use is introduction into the church in both worlds which is in infancy or if not in infancy, it may take place in adult age. The second use is entering by instruction into the knowledge and acknowledgment of the Lord God our Savior, extending from infancy to the age of manhood. The third use is the use of regeneration, beginning in early manhood and extending to the end of life.

     According to the teaching and clear indication in the numbers referred to above, the infant enters actually into the first use of baptism, but only potentially into the second and third uses. These are as that which is latent, or which exists in possibility, but not in act, or as a conatus which has not yet become force and motion. The uses which are potential, latent, or existing as an endeavor, become actual in the later periods, or when rationality and freedom of choice have been established. These considerations justify the use of infant baptism. And it must be remembered that the parents of the child are in all three uses.

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     What is the proper place for the baptism of infants? Shall it be at home or in church? It is according to the historical record that "the administration of baptism has always been, from the very beginning [in the Christian Church], a public ceremony, except in cases of urgency or necessity." And we are told by church historians that the reason why the early Christians favored and practiced the baptism of infants and adults in public assemblies, rather than in private was that it more fully represented introduction into the church as a collective body.

     In the early days of the Academy, baptism of the infant in the home was favored by Bishop Benade, who held that, if possible, it should take place on the third day after birth, and he called attention to the danger of delay, as indicated in T. C. R. 678, where we are told that "some Mohammedan spirit, or some one of the idolaters, might apply himself to Christian infants, newly born," and alienate their minds, and draw them away from Christianity. But medical opinion soon expressed itself as unfavorable to baptism at so early a date, on account of the condition of most mothers at this time. Hence, it became customary to baptize infants somewhat later, still in the home, but on the seventh day, or the fourteenth, or the twenty-first, or even later, according to the condition of the mother. In later years, the custom of baptizing infants in the public assembly has been revived, and it is now a matter of freedom of choice. This is, as it should be, since conditions vary much with individual parents and in different homes. On the one hand, there is the possible danger of delay in baptism, referred to above, which may incline parents to prefer baptism at an early date in the home, and on the other, there is a stronger sphere of worship in a public assembly, or in a church dedicated to the worship of the Lord. In either case, the baptism should not be delayed longer than necessity demands. There is a precedent for early baptism in the fact that, with Jewish infants, circumcision took place on the eighth day.

     Should sponsors, or godfathers and godmothers, be present at the baptism of infants in the New Church? A sponsor is "one who, at the baptism of an infant, professes the Christian faith in its name, and guarantees its religious education."

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As has been stated, this custom, along with the signing of the cross, was retained by the Reformers, and the two receive recognition in the
Writings. We read that "every man . . . may know from baptism, by the washing of which is meant regeneration, that he ought to proceed and do thus [practice actual repentance]; for, at his baptism, his sponsors promise for him that he shall renounce the devil and all his works." (T. C. R. 530.)

     When the priest has made the sign of the cross on the forehead and on the breast of the infant, the turns himself to the sponsors, and asks whether he renounces the devil and all his works, and whether he receives faith, to which, instead of the infant, it is answered by the sponsors, Yes." (T. C. R. 685.)

     "An infant is reformed and regenerated, when having become adult, he does the things which the sponsors promised for him, which are two-repentance, and faith in God. For they promise, first, that he shall reject the devil and all his works; and, second, that he shall believe is God. All infants in heaven are initiated into these two." (A. R. 224. Similar language is used in T. C. R. 567, B. E. 114, A. R. 531.)

     Since the use of sponsors is thus recognized in the Writings and since it has existed in the Christian Church from the beginning, and probably has a more ancient origin, we are safe in assuming that there is some spiritual significance in this custom; and what this is, becomes a legitimate subject of inquiry. Do the sponsors, in the baptism of infants, perform any part or fulfill any use that is not fulfilled by the parents themselves, when present? It is clear that parents are both the natural and the spiritual guardians of their children, to which they have been Divinely appointed by virtue of parentage and birth. How far may this be shared oh transferred to others? A way is certainly opened for something of this kind where parents desire it, since it may be a comfort for them to know that there is some one especially appointed, or who has solemnly promised, to see after the spiritual welfare of their children. Orphans, too, would be proper subjects for this use, or, in cases where parents are not in the church, but are willing that their children should receive a religious education under the auspices of the church.

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A godfather means a spiritual father, and a godmother a spiritual mother. Thus, they would seem to represent the spiritual function of the church in a special or peculiar manner, the priest representing the Lord.

     We are also told that, in the Primitive Church, the sponsors were appointed "to serve as witnesses of the due performance of the rite, and to become sureties for the fulfilment of the engagements and promises then made;" also, that "in the Jewish baptism of proselytes, two or three sponsors or witnesses were required to be present," and that witnesses were present at the ceremony of circumcision. (McClintock and Strong.) It would appear from this that the use of sponsors at such ceremonies reaches back to the Ancient Church itself, from which all the Jewish rites and ceremonies were derived.

     It was also the ancient custom that "a compact should be made or a truth established, in the presence of two or more witnesses, and not of one alone, (Num. 35:30, Deut. 17:6, 71Matt. 18:16), which "is founded on the Divine law that one truth does not confirm good, but a number of truths." (A. C. 4197) In fact, it is usual in solemn ceremonies, as in betrothal and marriage, for specially appointed witnesses to be present. A witness signifies confirmation. (A. C. 4197, 9250.) In this view, the sponsors would be present as witnesses of the covenant made with the Lord by the parents to educate their children in the principles of a religious life, or in the church.

     It is interesting also to note in this connection that as baptism takes place in both worlds, so there is something like a sponsorship in both, for we read that "as soon as infants are baptized angels are appointed over them, by whom they are kept in a state of receiving faith in the Lord," and who act as their guardian angels until they reach adult age. (T. C. R. 677)

     It may be thought that the sponsorship in the natural world is sufficiently represented by the parents. Perhaps so. But there may be exceptions, as noted above. The subject of hereditary, inclination, as derived from parents, which may cause the natural storge to predominate in them, is also to be considered, and this may need modification from another origin in a separate representation-the spiritual storge being represented by the sponsors.

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     Whilst we may not go so far as to recommend that this addition be made to the baptismal office at the present time, still it is a subject that deserves further consideration; and it is clear that it should be left open and optional to such parents as may wish to avail themselves of it.

     In order to understand fully the significance and use of baptism, as related to the Holy Supper,, it will be necessary to note the distinction made in T. C. R. 571, etc., between reformation and regeneration, and to remember that baptism represents reformation and the Holy Supper regeneration. As reformation is preparation for regeneration, so is baptism preparation for the Holy Supper. In this is also found the reason why baptism takes place but once, and why the Holy Supper is repeated through life, baptism representing preparation and introduction, and the Holy Supper a state that is continuously progressive. These being the two Sacraments of the Church, and the two universal gates, all the other rites of the church stand related to these two, and their relation is determined by the fact as to whether a rite represents what is preparatory and introductory, or represents what is permanently progressive. Thus baptism representatively begins, and the Holy Supper continues, the work of regeneration. Baptism is introduction into the church, which prepares for heaven as its first and supreme use. Hence baptism is the church, and the Holy Supper is heaven.

     However, the use of baptism, or of any other representative rite, must not be so magnified that it is regarded as essential to salvation, or that there is no salvation without it. This is indeed true in a most general sense, for there is no permanent establishment of the church without baptism. But the church once established, individuals may be saved without the Sacraments. But in this case the exception proves the rule. And so we are to realize that baptism confers neither faith nor salvation, but it bears witness that faith and salvation will be received by those who are regenerated. (H. D. 207, 209, T. C. R. 673, H. H. 329, D. P. 330.) Baptism confers neither faith nor salvation, but it introduces to them, and it does this when there has been a state of simple faith, as with children and the Gentiles.

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Kneeling down to pray does not save a man, yet a man should kneel down to pray. That which saves him is what precedes and what follows the prayer, the prayer having its own part in his salvation. Let those in the New Church who are in ignorance of the use of baptism, or who are in doubt, or disbelieve in its efficacy, read what is said in T.C.R. 684 on the reasons why the Lord was baptized; in fact, read on the subject of baptism in the Writings throughout.

     The uses of baptism cover and include all the uses of the literal sense of the Word, and of all worship from it, both the worship of the sanctuary and the worship of the life. For it is the truths of the literal sense, when received into the understanding and daily practiced, that introduce into the church in this world and the other. All these are involved, rolled up, enveloped, in the act of baptism, and are gradually unrolled in the life of regeneration.

     It is clear from what was said in the beginning of this note that certain changes may properly be made for the improvement of the existing forms of the Sacraments and Rites.

     In the Liturgy now in use there is a baptismal office for children and one for adults; similar, yet distinct in application, because of the distinction in the receptive states of children and adults. In this connection, it may be well to consider whether there should not be introduced a third office, for the age of youth of both sexes, or for those between the ages of twelve or fourteen and adult age. Certain of the youths of this age, in an office suited to their state, may well be addressed to as to obedience, keeping the commandments, etc., perhaps preceded in some cases by questions addressed to the parents, thus making an office intermediate between the one for adults and the one for little children.

     The baptismal office, whether for children, youths, or adults, is divided into three parts, 1) Introductory instruction from the Sacred Scripture and from the Writings of the church, 2) The act of administration, 3) The exhortation or final instruction.

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The introductory instruction is also in three parts, 1) A preliminary foreword to parents or candidates, 2) The reading of appropriate passages of Scripture, 3) The reading of extracts in application from the Writings. An improvement is here suggested as to whether it would not be well to present the substance of the passages of Scripture in the form of a short homily or address, perhaps closing with one or more quotations from the letter of the Word. The passages from the Writings might receive a somewhat similar treatment. Our forms of worship in the past have kept severely to the letter of Scripture and of the Doctrine. Some modification of this would be of order and use in the line of accommodation to simple states.

     The act of administration is also in three parts. 1) Questions addressed to parents and answers by them, 2) Prayer to the Lord, 3) The formal act of baptism. This is the order of administration as the service now stands, but the following change is suggested, 1) Let the minister, standing, deliver a composed prayer before the act of baptism, 2) Follow this with the baptismal act, 3) This to be followed by the Lord's Prayer, all kneeling; and, immediately after this, a prayer of thanksgiving, 4) All rising, sing a few suitable lines of Scripture thanksgiving. The final charge or exhortation will here naturally follow.

     It seems appropriate that the newly baptized adult, or the parents and sponsors of the child, with the congregation, and accompanying the minister, should repeat the Lord's Prayer after baptism, which is a prayer looking upward to heaven after separation from the former life and association. The prayer preceding the act of baptism is one looking to separation from the old life. After the formal and ceremonial act of separation, the Lord's Prayer and the prayer of thanksgiving then appropriately follow.

     We may be sure that, when the time comes for the revision of the Liturgy a close study will reveal other points of change and improvement.

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WAVES OF THE UNIVERSE 1919

WAVES OF THE UNIVERSE       Rev. J. S. DAVID       1919

     In the dawn of his scientific career Swedenborg wrote a treatise, On Tremulation, in which he shows that nature is a system of coarser and finer vibrations,-undulations and tremulations,-and that there can be absolutely no stationary point in the universe. Of those in the human body he cites the expansion and contraction of the lungs, the pulsations of the heart, the reciprocal or undulatcrry motion of the brain in harmony with the movements of the heart; the movements of the oblongata and the spinalis as they vibrate and respire, and the perpetual undulations and subtle tremulations that pervade the whole body. And the principle is carried out into all nature, so that nature is perpetually tremulous with vibratory motions, some well known to science, but others so fine and subtle as to elude the cognition of man. In his Theological Writings, which appeared many years later, his statements concerning tremulations are confirmed and illuminated, and carried to the spiritual plane.

     All the scientific discoveries concerning waves, aerial, ethereal, etc., made since Swedenborg's day, have confirmed his statements and enlarged upon them, so that it has become established beyond doubt that nature is alive, as it work, with undulations and tremulations that are perpetual and universal. A stationary point is impossible anywhere in the universe. "Absolute rest is death." The finer movements we usually call vibrations or waves; the larger we usually designate as undulations or oscillations. The paths of planets we call orbits, and the epochs of history we sometimes call cycles. Everything has a cyclic or undulatory motion. Hence the expressions, waves of air, waves of ether, waves of aura, waves of water, waves of earth, waves of cloud, waves of nebulae, waves of thought, waves of emotion, waves of prosperity, waves of adversity,-waves of everything imaginable. The law is universal, operating on all planes and in all relations.

     Certain slow and gross waves in the air sweep into the ear, and their undulations are conveyed by the marvelous auditory mechanism to the brain, and thence to the mind, making the impression we call sound.

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Waves of ether, almost inconceivable finer and quicker, cannot affect the drum of the ear, but impinge upon the retina of the eye; these we call light. If the finer waves could affect the ear, the ear would see; that is, it would be sensitive, for example, to a flash of lightning. If the grosser waves could affect the eye, the eye would hear; that is, it would be sensitive to a roll of thunder. But each organ is adapted to its own vibration. What is retina, with its wonderful microscopic rods and cones, but an extension of the brain reaching downward and outward to embrace the light, with its flood of images flowing in from the outer world? And the light-waves are excited by the inconceivably finer vibrations of a spiritual atmosphere.

     Students of Swedenborg are aware of another atmosphere, the aura," which interpenetrates the ether, and whose tremulations form the basis of magnetic attraction and cohesion, and their opposites, repulsion and disintegration. Also that the three natural atmospheres,-air, ether and aura,-are the correspondents, respectively, of three spiritual atmospheres, being related to them as body to soul; and that the finer vibrations of the spiritual atmospheres are the hidden cause of the grosser vibrations of the natural atmospheres. This, of course, is beyond the ken of natural science, and can be known only by revelation.

     Water-waves, though larger and slower, are nevertheless formed in obedience to the same universal wave law. I have stood upon a bridge spanning a wide river when the water was but slightly agitated by wind, and observed distinctly no less than five different kinds of waves moving through one another in as many different directions; and yet water is a very gross and ponderous substance in comparison with the lowest atmosphere. But why are such waves formed at all? Why does a current of air sweeping over the water cause the water to rise in one place and sink in another'

     The clouds, as they float across the sky, betray the same subjection to the undulatory law.

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The collection of moisture into minute globules in the upper air; the segregations that form the "mackerel-back;" the cirrus streamers that form the "horsetail;" the larger groupings that develop thunder-clouds with clear spaces between them; the still larger groupings that constitute stormy days, with fine days between them; the tendency of frozen vapor to segregate into flakes, and these again to divide into spokes and geometrical figures; the tendency of falling rain to form into globular drops;-all are manifestations of the same law. If we watch a driving storm, looking at right angles to the direction of the wind, we will notice that the falling drops sweep by in waves. It reveals the same law that governs the waving wheat-field, the waving forest, the successive puffs of wind in a storm, or on a windy day; the swells that follow in the wake of a ship, or the wavelike groupings of sand on the seashore.

     It is evidently the same law that causes the axial and orbital revolutions of planets, producing days, seasons, and years, and thus causing light and darkness, heat and cold, to succeed each other like waves. Such revolutions also produce the regular ebb and flow of the tides, under the influence of the moon, and in lesser degree of the sun. And in harmony with the alternation of day and night is the alternation between the waking state and sleep. Thus man oscillates between subjectivity and objectivity; while trees, plants, grasses, insects and hibernating animals, alternate between the dormancy of winter and the activity of summer.

     The law governs time as well as space. Its manifestations range from the most rapid tremulations to cycles of immeasurable duration. Two theories have been in vogue among the ancients, which may be designated the "circle theory" and the "spiral theory." The circle returns upon itself; the spiral describes a progressive movement The advocates of the circle theory held that current events have transpired in the immeasurably distant past, exactly as they are now re-occurring, and that they will be exactly repeated in the immeasurably distant future, involving the progression of all possible events around the same cycle again and again forever. The theory is supposed to have arisen from the imaginary recollection of certain events having exactly occurred before.

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Swedenborg shows that such seeming memory is due to man's reading the memory of spirits who are inwardly associated with him, and thinking their memory his own. (H. H. 256) It is possible that the circle theory is now extinct, but the spiral theory still prevails, and has many intelligent advocates. They hold that while former conditions are approached they are never exactly repeated. The human race has its cyclic periods of rising and sinking, in moral, intellectual and spiritual conditions, and though the movement may be downward through ages, it will ultimately be on the ascent, until it surpasses all former conditions, and reaches a golden age of human maturity. All observations show that this theory is true. This spiral movement may be illustrated by the movement of the earth in space. In its journey around the sun it never returns to the same point, for the sun is journeying in its larger path, carrying the earth with it. The earth's path is, therefore, a spiral, and such movements in space correspond to cycles in time.

     The law of periodicity in history has often been recognized. A nation is born; it grows and develops to a high civilization. At length is declines. The forces that produce it are spent, and it returns to dust. Such civilizations have appeared in Egypt, Chaldea, China, Greece, Rome, Spain, and other portions of the globe, hashing out like temporary stars, then fading and disappearing in darkness. Races, too, like nations and individuals, have their life-period, though a very long one it may be. All churches, all political parties, all movements for the good of humanity, have their periods,-and have died that new movements, better adapted to new conditions, might take their place. Waves of prosperity and waves of adversity, waves of religious zeal and waves of religious apathy, waves of altruism and waves of egotism,-these mark the "ups and downs" of human progress.

     The periodicity of churches is familiar to the readers of Swedenborg. We have learned of the Golden Age of primeval innocence, perception and felicity, and how it ultimately declined and went down into awful darkness and evil represented by the flood. Then the rise and progress of the Noachic or Silver Age, and its decline, followed by the Hebraic and Israelitish periods, ending in dreadful darkness and degradation.

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In the Divine Incarnation came new revelations of truth and a new influx of life, forming the Christian Church, with its holy impulses and aspirations. Then falsities and evils took possession. The love of the world and the love of ecclesiastical domination caused the decline and death of all genuine truth and love, thus the death of the church. Then came the Second Advent, in that Divine Revelation of the Word which "excels all the revelations which have been made since the creation." (Invitation 44.) And on this is founded a New Church, which we are assured will continue through ages of ages. This, too, will no doubt have its changes of state, its shadows alternating with sunshine, its seasons of trial and temptation, its struggles and its new births; but it is established and led by the Lord, and its movement will be ever onward and upward to broader and deeper life, and greater uses to humanity.

     In examining into the causes of universal undulations, we find the teaching in the Writings that every natural object is an expression and correspondent of something spiritual, and that this again is an expression and correspondent of the Divine; hence, that all natural vibrations are excited by inconceivably finer and subtler spiritual vibrations, and these again by the emanations of the Divine life itself. Another teaching is that everything in nature is dual. Man, for example, has two fundamental properties,-volition and intellect, or will and understanding. These two are as fundamental as the right and left sides of his body. All other mental faculties are appendages of these. They are the two principles of his nature, and of their union are born all the activities and uses of life. Again, man is a likeness and image of God; therefore, in God there is a certain duality within His absolute unity. He is Love Itself and Wisdom Itself. These two principles blend in Him like heat and light in the sun. Divine Love and Wisdom are in eternal union from which are born the first finite vibrations and radiations, which encircle Him with a sphere of ineffable glory, called the Spiritual Sun. Out of its bosom proceed the dual vibrations of heat and light, or love and wisdom, that thrill through the spiritual universe, giving existence and vibratory motion to all things that are. (See H. H. 103-115.)

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     Now, what are the uses of the tremulations and undulations that we have been considering? For it is a law of creation that nothing can exist without a use. Evidently the fundamental use to man is the production and maintenance of consciousness on all planes. We know that if there were no ethereal waves darkness would reign, and that without aerial waves no sound could he heard.

     But could there be consciousness abstracted from the senses? Certainly not without vibrations of the spiritual atmospheres. It cannot be doubted that spiritual light-waves are as essential to thought as natural light-waves are to sight, and that spiritual heat-waves are as essential to love and its affections as natural heat-waves are to feeling. All our power to love, will, desire, think, perceive, reason, and act depends on the vibratory activities of the Spiritual Sun, and thence of the spiritual atmospheres. Thus our conscious life depends upon the law of influx and afflux.

     The value of nature's undulations will perhaps the more readily appear in those larger undulations which affect our daily lives,-varying experiences, vicissitudes, or whatever we may call them.

     We could not possibly appreciate joy, goodness, love, truth, justice, sunshine, peace, or harmony except by contrast with their opposites. The ancient word to Israel, "I have set before you life and death, blessing and cursing therefore, choose life," is a law for all ages. We cannot choose life unless death is present; nor can we even think life without some knowledge of its opposite. John Fiske, in his book, Through Nature to God, strikes a true note when he says:

     "If we knew but one color we should know no color. If our ears were to be filled with one monotonous roar of Niagara, unbroken by alien sounds, the effect upon consciousness would be absolute silence. If our palates had never come into contact with any tasteful thing save sugar, we would know no more of sweetness than of bitterness. If we had never felt physical pain, we would not recognize physical pleasure. For want of the contrasted background its pleasurableness would be non-existent.

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And lust in the same way it follows, that without knowing that which is morally evil, we could not possibly recognize that which is morally good. Of these antagonist correlatives, the one is unthinkable in the absence of the other."

     In our untutored aspirations we are prone to build castles in the air, whose towers are bathed in eternal sunshine. It is easy to dream of unalloyed bliss, if not to be achieved in this world, at least in the world to come. But such a condition would be neither possible nor desirable. If heaven should be granted unvarying bliss, the dwellers in that realm would ultimately lose all consciousness of joy. Their intelligence would fade, their love would grow cold, until their life itself would disappear in the shadows of death. Hence we are informed in the Writings that the angels are continually passing through changes of state, corresponding to morning, noon, evening, and again morning, and also corresponding to the seasons of the year, except winter, and that such variations of light and shade, of warmth and relative coolness, are essential to the perpetuity of their activities and happiness.

     It is well known to science that there is no stationary point in the universe,-that all the suns in space are perpetually journeying along a path. Likewise on the spiritual plane there is no fixed state, but eternal progress through changes of state and spiritual re-births, ever unfolding new life, new activities and new joys.

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SEARCHING FOR THE TRUTH 1919

SEARCHING FOR THE TRUTH       G. A. MCQUEEN       1919

     A REMINISCENCE.

     BY ONE OF THE TWO.

     Early one Sunday morning, about forty years ago, two young men were walking along a country road, leaving behind them their home town and going in the direction of a village ten miles distant, which they hoped to reach in time for the morning service at the New Jerusalem Church. To be astir in the early morning hours, was an unusual experience to these town-dwellers. It was the month of July, and on the preceding evening there had been a heavy thunderstorm, which left the roads free from dust and in good condition for walking. The sky was clear, and all things, animate and inanimate, seemed to be rejoicing on this peaceful Sabbath morning. They pressed on, however, paying little heed to the beauties of the rural scenery through which they were passing, for they were engaged in conversation upon subjects which indicated a state of mind not at all in accord with their outward surroundings.

     They had been reared in the atmosphere of a Sunday School connected with the Congregational Body, and in due course had become members of that Church. This step was taken after very little, if any, doctrinal instruction: To believe in the Savior as the Son of God, was all that was asked of them; except, of course, that they were expected to do good. The doing of good meant doing what was right, and thereby setting an example to their fellow men. While this was helpful on the natural plane, there was a tendency to self-righteousness in it; though, at that time of their lives, it may not have been deep-rooted.

     Whatever their internal state may have been at the period we are describing, something had happened to produce a mental fermentation, which waste change their whole spiritual outlook, as well as the general tenor of their lives. One of them had read a book that had awakened an ardent desire to discover the true Christian religion.

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The necessity for a rational faith had been impressed upon their minds, because the book had suddenly revealed the inadequacy of their ideas concerning the Trinity, the Atonement, and the generally accepted views as to the infallibility of the Bible. The teachings of the New Church, which the book had made know to them, were seen to be the Truth; and their first impulse was like that of the woman who, having found the lost piece of silver, was anxious to have her neighbors rejoice with her. However, the old states were not to be easily disposed of. Nights of mental and spiritual combat were to be passed before the day of decision and separation. It was in these troubled states of mind that they decided to visit the nearest congregation of people professing the doctrines of the New Church.

     The village to which they journeyed was situated at the mouth of a river leading into the North Sea. Most of the inhabitants were connected in some way with a seafaring life. Some were engaged in the oyster fisheries; others made up the crews of the pleasure yachts that sailed away to many parts of the world. In this quiet place, or in the adjoining village, rich men sought captains for their racing yachts. Here it was, more than a century ago, that the truths of the New Church found a lodgment, and a congregation was formed, which was visited by many of the early ministers of the church on their missionary tours. At the time, of which we are writing, there were still many earnest readers of the Writings in this village, who were enthusiastic in their efforts to Spread a knowledge of the Heavenly Doctrines. Sailors would carry the books with them to read when resting in foreign ports; and in many cases the Doctrines were spread by this means.

     Such were the people, worshiping under the banner of the New Church, whom our travelers saw when they quietly entered the Church on this particular Sunday morning. The interior of the building was after the style of most Protestant chapels of that time, but this the visits were accustomed to at home. Instead of the regular minister, the preacher, as they afterwards learned, was the Secretary of Conference. The form of the service was easy to follow, though the visitors were not familiar with the use of the liturgy.

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There was good congregational singing, and just before the sermon a simple anthem was beautifully rendered by a small choir. The preacher spoke of the journey from Egypt to Canaan,-a subject the visitors were quite familiar with through their study of the Letter of the Word. But when the internal sense of the journey was revealed, it became more and more apparent that in the teaching of the New Church was to be found the genuine Word of. God. This was the state of mind produced by the sermon, which was delivered without any oratorical effort, but simply stated to be "the teaching."

     Immediately after the service, the young men left the building without making themselves known, and then realized that the rest of the day was before them, with no chance of getting a train for home until the evening. There was also the question of refreshment. Where could they satisfy the needs of the natural man? It was Sunday, and all Inns were closed, but they recalled that travelers could be served if they were more than five miles from home. Now they happened to be standing near a village beer-house, over the door of which appeared the legend, "Licensed to sell beer not to be drunk on the premises;" so they knocked at the door, and were admitted to a very simple room with sanded floor, and the good lady of the house provided a frugal meal. It was the owner of this beer-house who loaned the visitors a copy of The True Christian Religion, which became the means of their full acquaintance with the Heavenly Doctrines of the New Church.

     Resuming their return journey, on foot, they reached a small village just as the bell was tolling for the afternoon service in the parish church. The scene was typically rural, like the pictures that depict country life. The church building, of ancient date, was surrounded by a churchyard, and the inhabitants of the village were quietly walking towards the edifice, or resting awhile on the stone covers of the vaults, which had been the burying places of the grandees of the village, perhaps for centuries. The travelers entered the church, and listened to a simple discourse by the vicar. It was made up of very practical applications of the Letter of the Word, easily understood by old and young.

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What the parson said was accepted by the congregation with a child-like faith, because the disturbing element of political strife between the church and state had not as yet made any headway in this out-of-the-way locality. It is probably very different now.

     Leaving this place, the journey was continued to the nest village, where the Methodists were about to commence their evening service. Here was an opportunity for further enlightenment as to the ways of the Old Church sects. In went our searchers for the truth. The evening was very warm and the crowded congregation entered with zeal into the singing, being easily moved by the appeals of the preacher to "come to the Savior." Everything was in striking contrast to the earlier services attended that day. This service over, there was barely time to get to the train, which landed the wanderers in their home town just as their friends were leaving the regular Sunday evening worship. Then followed a long walk, and a long talk, before going home. It had been a day of varied experiences, but could hardly be described as a "day of rest." The distinction between the old and the new teaching was becoming increasingly clear, and the day of decision was not far off.

     THE OUTCOME.

     It will be gathered from the foregoing narrative that the outcome of the search for truth resulted in a full reception of the doctrines of the New Church. We now propose to describe in a general way some of the steps which led to the formation of a society of the Church, and which will illustrate the fact that the growth of the church is entirely of the Lord's Providence. From the time of that eventful Sunday, the two travelers, unknown to themselves, became a center of New Church activity, and the instrumental means of bringing others together who were ready to receive the truth. Some of these were people of an earlier generation, who had read the Writings, and had been connected with a previous effort to establish a society of the New Church. Others were from the various religions bodies of the neighborhood. Both, in turn, became centers of influence for the extension and growth of the Church.

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     The first decisive step was taken when the first receivers broke away from their Old Church associations. After a serious talk with their minister, on the subject of the Trinity and the Atonement, they concluded that the time had arrived for separation. This was the first talk they had ever had with their Pastor, who said that he could see no difference between the teaching of the New Church and the instruction he had been giving. Later on, he evidently changed his mind, for he preached publicly against the New Church doctrines.

     Other friends had now become interested, and the little group commenced to meet on Sunday mornings in a private house to read New Church literature. They were without leadership, and some of the discussions were not of a character to make the truth clear, but rather to bring about a state of obscurity and doubt. This was especially aggravated by the negative attitude of one of the company, from his love or ratiocination, nevertheless, it was the means of stimulating the spirit of-inquiry, and promoted a lively study of the new truths, which were almost flooding the minds of these beginners.

     Not far from where the young people were meeting, there lived a family which had been connected with the New Church in another town. As soon as they heard that there were readers of the Writings among their neighbors, they exhibited great interest, and invited the New Church minister to conduct a meeting in their house, to which the young men were invited, in order that they might ask questions, and express their difficulties. Several meetings were held, and the difficulties were removed.

     The reading meetings were continued; but the time had come when the general body of the Church concluded that, with such a nucleus, the time had arrived for missionary work. Public lectures were given, and attracted great attention. The minister of the neighboring church was well able to contend with any opposition on the part of his audiences; and his efforts to spread a knowledge of the doctrines were crowned with success from the surrounding churches attended, and some became constant members of the New Church.

402




     The next step was the holding of Sunday Services in a small room, where, for the time being, a long-time reader of the Writings was appointed to conduct the services. In his absence, one of the young men above mentioned was to take his place. The minister of the neighboring society became the honorary Pastor of the church. It soon became necessary to meet in a larger place, and a hall was engaged for Sunday worship, where the services were held for a number of years. In due course, the society was organized, and supplied with preachers, both ministers and laymen, who did missionary work under the auspices of the Missionary Society.

     The newly formed society, like others in different parts of the world, ultimately came within the sphere of the Academy of the New Church. Passing through the conflict, it came out safely on the side of those who fought for the distinctiveness of the New Church, and is now a society of the General Church of the New Jerusalem.

     Many of its members have passed on, to experience the reward of their efforts to live the true Christian life; others have gone to distant parts of the world, where they are continuing their efforts to promote the growth of the New Church upon earth. Some of the original members have lived to see their children and grandchildren growing up firm in the faith, prepared to continue the work. The society itself is no more numerous than in its earlier stages. But what of that! Its spiritual extension is immense. The same thing applies to all societies, and it should be a source of much encouragement to those who become anxious because the church does not increase in numbers at some particular place.

     The brief history here recorded attributes the movement to the reading of a book. This book was presented by one friend to another, neither of whom had any knowledge of the New Church, which illustrates the teaching concerning the Divine Providence. But why start with the book? Where did the writer of the book obtain the truths which he published?-from the Heavenly Doctrine! Take one more step, and we arrive at the Divine Truth Itself. Men are but instruments.          G. A. MCQUEEN.

403


EVERLASTING GOSPEL 1919

EVERLASTING GOSPEL       SUSAN WOOD BURNHAM       1919

     Yea, the Lord has come again, has come again!
               Sing aloud the wondrous story,
          How He now reveals His glory,
               In this Everlasting Gospel unto men.

"And I saw another angel flying through the midst of heaven"
     With the Everlasting Gospel down to men,
And from the echoing strains of the message that he bore them,
     I caught this glad evangel, The Lord has come again!

Let us hear once more the message, falling on the listening ear
     Of all who seek Him humbly while they pray.
Lo! He cometh now to heal and save, to comfort and to bless,
     Or commune as we are walking by the way.

Though He suppeth here with me, He may still abide with thee,
     And the wondrous joy of souls remains untold;
As in Cana at the marriage feast, the water turns to wine,
     And our hearts do burn within us as of old.

"I have many things to tell you, but ye cannot bear them now,"
     Were His loving words to them that gathered round.
I will come and show you plainly the Father ye are seeking,
     And where in all His fulness He is found.

          Yea, the Lord has come again, has come again!
               Sing aloud the wondrous story,
          How He now reveals His glory,
               In this Everlasting Gospel unto men.
                                   -SUSAN WOOD BURNHAM.

404


Editorial Department 1919

Editorial Department       Editor       1919


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

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

     TERMS OF SUBSCRIPTION
One Year                $2.00 (8s. 4d.) payable in advance
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     ADVENTS OF THE LORD.

     The coming of the Lord at the end of the Jewish Church and His coming at the end of the Christian Church are known to us as the First and Second Advents. But the Writings justify the application of the term "advent" to other forms of the Lord's coming. Thus, in the widest view, it may be said that from eternity the Lord has come, or that there never was time that the Lord was not coming. Creation itself could only have been effected by a Divine coming, by the Divine proceeding, the Divine Love going forth in Divine Wisdom as the Word, which was "in the beginning with God" and by whom "all things were made,"-the Only-begotten Son, the Lord from eternity, who, in the Apocalypse, is called the "Beginning of the creation of God." (3:14 See A. R. 200.)

     Further, it may be said that the Lord made His advent when He created man in His image and likeness, when He regenerated the first men and thus formed the Most Ancient Church, when He came to judgment at the end of that Church, and raised up a New Church.

405


He came down upon Mount Sinai and revealed Himself to Moses for the sake of the Jewish Church. He came into the world by nativity and glorification; He has come again in the Divine Human in the spiritual sense of the Word, in the Heavenly Doctrines of the New Jerusalem, according to the inscription, "This Book is the Advent of the Lord." So also, in a particular sense, the Lord has come to the individual man of every age and church, to enlighten and vivify, to regenerate and save.



     All of these forms of the Divine coming may be designated "Advents of the Lord." Though most of them are exceptional applications of the term, still they may be used, and without lessening the significance of the two great advents which we celebrate at Christmas and on the Nineteenth of June.



     In confirmation of such a varied use of the term "advent," we may cite the following teaching: "Because 'morning,' in a proper sense, signifies the Lord, His advent, thus the approach of His kingdom it may be evident that it also signifies the rise of a new church, for this is the Lord's kingdom on earth; and this both in general and in particular, yea, even in the singular; in general, when any church is being raised up anew in the world; in particular, when a man is being regenerated, and becomes new, for then the kingdom of the Lord arises in him, and he becomes a church; in the singular, as often as the good of love and faith operates with him, for in this is the advent of the Lord. . . ." (A. C. 24058)



     We are justified, therefore, in a like use of the term "advent" in our doctrinal teaching, as was done, for example, in the "Yuletide Reflections," an editorial by the Rev. E. E. Iungerich which appeared in our December, 1918, number. The writer there drew lessons concerning the Lord's coming in the New Church from a consideration of our continued celebration of the Nativity. Among other things, he said: "Spiritually, the Lord makes His advent whenever a new awakening of religious life is to be heralded.

406


He comes to the heart and mind of the individual; He comes to the group consciousness of the faithful within His Church, by periodic enlightenments and re-awakenings of zeal; and He comes at the end of a consummated dispensation to establish a new religious movement. Whenever He comes, the plain duty of those who see Him is to hear His voice, forsake their all, and follow Him." (p. 740) Again, "At this point a new coming of the Lord occurred, namely, in the perception that the Writings of Swedenborg are the Lord's specific message or Word to His New Church. . . . Wherever this view found acceptance, there was a notable kindling of zeal and enthusiasm, and, we might say, a crossing of the Jordan and a beginning to live in the Holy Land itself." Again, "This newer perception of the correlation between Swedenborg's Theology and Philosophy already gives promise of multiplying and extending the love of the Heavenly Doctrines, of giving expansion into a realm of illustrative examples, and of enhancing use and life above intellectual disparities." (p. 742)



     In a communication published in our May number, (p. 339), the Rev. Richard Morse makes some; adverse comments upon the "Yuletide Reflections," which he considers were "penned to prove a matter of no spiritual import," and to describe a "merely intellectual coming," which is a "transitory thing." He seems to imply, also, that the term "advents of the Lord" cannot be applied to "periodic enlightenments" among groups of New Churchmen, such as Mr. Iungerich describes, but only to the individual as he progresses in regeneration. This we infer from his statement that "in the Divine sense, the Lord is always present with men, and His coming to each, individually, is simply a matter of individual reception." To this last statement, of course, no exception call be taken, for it is in agreement with such teachings as the following:

     "The presence of the Lord is perpetual with every man, both evil and good. . . . ; but His advent is solely with those who receive Him, who are those who believe in Him and do His commandments.

407


The presence of the Lord causes man to become rational, and to be able to become spiritual; this is done by the light proceeding from the Lord as a sun in the spiritual world, which a man receives in the intellect, and that light is the truth whereby he has rationality. But the advent of the Lord is with him who conjoins heat to that light, that is, love to truth; for the heat proceeding from that same sun is love to God and love towards the neighbor. . . . (T. C. R. 714) We may note that this passage goes on to say: "It is the same with the man of the church in the concrete or in the composite as with the individual man in particular; man in the concrete or composite is the church among many, and man in the individual or particular sense is the church in each one among those many. In the church there are generals and particulars, and also things most general; and hence it is that four churches have preceded in order, from which progression has arisen the most general of the church, and successively the general and particular of each. . . . " (T. C. R. 775 See also A. C. 8427, 9405)



     A distinction is here made between the Lord's "presence" in light and His "advent" in heat, but that presence in light is also His advent, both to individuals, and to the church among many. "When the Lord comes or is present in the Word there is enlightenment." (A. C. 9382.) He came into the world as the Light, as the Word, to enlighten the minds of men. "The 'white horse' signifies the spiritual sense of the Word revealed by the Lord, and thereby the interior understanding of the Word disclosed, which is the advent of the Lord." (A. R. 820.) "Every advent of the Lord is here signified, and it is said every advent when truth inflows from the Word into the thought." (A. C. 4712.) This "intellectual coming" of the Lord is indeed a "transitory thing" in the sense that it is preparatory, in the sense that the Lord's advent in Divine Truth to the intellect precedes in time His advent in Divine Good to the will. Reception of the truth in faith is first: in time, and essential in its place, though the reception of the good of charity is first in end. (A. R. 17.)

408




     But the recognition of this twofold advent is quite marked in the "Yuletide Reflections," as will be evident from the portions we have quoted above. They simply recognize the fact that, in the brief history of the New Church, there have been periodic awakenings to new light and zeal, to new perceptions of the truth of the Heavenly Doctrines, in which the Lord has made His Second Advent. The Lord is now to be received rationally and intellectually, (T. C. R. 508e; A. E. 732), and this will necessarily be progressive, both individually and collectively in the Church. Periodically there will be new beginnings, new movements, based upon new formulations of doctrine, in the light of which there will be a new and better understanding of the Writings, leading to new and better states of life.



     It is eminently proper to liken such awakenings in the Church to "advents of the Lord," for He alone is the "Source of all true enlightenment and zeal," though He employs many means, even of natural truth and representation, from nature and the Scriptures, to illustrate and confirm His revealed truth.

     And while the Lord's advent to the individual in the regenerate life is essential to the establishment of the Church, we still must concede that He first comes in the truth of the Word, to be received in the understanding of man. He so comes to the individual, to the Church as a whole, to groups or societies of men all the Church. With those who regenerate He effects a particular and a singular coming. At first it is an "intellectual coming," later a coming in the good of life. And every such coming, in the form of a new awakening to the understanding of the Word, preparing for a new state of life, is an "advent of the Lord."
     W. B. CALDWELL.

409


SPIRITISM BECOME RESPECTABLE 1919

SPIRITISM BECOME RESPECTABLE       Editor       1919

     With the approval of Sir Oliver Lodge and the "scientists who seek nothing but the truth," spiritism makes its bow anew to the world, and asks its allegiance. It is even hailed by Sir Arthur Conan Doyle as the "New Revelation" which is to enlighten men as to the fact and the nature of the world beyond the grave. One cannot but be amazed that scientists like Lodge and Flammarion, and such detectives as the author of Sherlock Holmes, are willing to undergo so great labor to obtain the pittance of information which is the net result; A host of imitators follow them, and presto! we are asked to believe that the mysteries of the future world are to be opened to men with an assurance of certainty never before felt. One need not read many of these volumes, large and small, which are today "enlightening" the world, in which he must delve amidst much that is silly and trivial,-to find that the affirmative "discoveries" are approximately these:

     1. That man lives after death. 2. That his life then is very much like his life in the world. That is about all. Some particulars might be added, but this is really the sum of them. But let us consider the cost of this meager "information:"

     1. The denial of the Word of God. For if men had been willing to receive the Word, they would already know that man lives after death, and that he then lives a man. The willingness to listen to those who "peep and mutter" naturally follows the unwillingness to listen to the Lord out of heaven.

     2. The insinuation of grievous falsities. (a) That salvation is universal, and that there is no hell. (b) That the Lord Jesus Christ is not God, but human like ourselves, albeit having an exalted function in the care of men on this earth. (c) That God Himself is beyond human knowledge. (d) That re-incarnation is a fact. (e) That there is no revelation from the Lord. (f) That there is no law of God except that which men may find out from their own experience.

     In brief, these messages are delivered to the natural mind alone, and the mind that seeks or receives them remains natural; for they contain no suggestion of the need of man's being born again.

410


Their tendency, therefore, is to break down faith in the Word, in the Lord, and in the life from God, which alone can lead to heaven.

     Nothing is to be gained, of course, by our denying that these messages come from the spiritual world. Newchurchmen know that messages may be given. Whether fraud or pretense is connected with them, is a matter for consideration in each individual case. The scientific investigator admits that there may be fraud, indeed that there is much of it, and gravely warns the investigator against too great a credulity. But, admitting that there are genuine messages, from whom do they come? Those we have referred to, coming as the result of seeking, are, as Macdonald aptly says, evidently enough from the canaille of the spiritual world,-from spirits who are next the earth, and who are of the earth earthy, who were such even before they left the natural world. Moreover, we are definitely taught that the spirits who communicate are those who are of a like nature to those who call them, for no others call be called. And if, as intimated above, the calling is a result of the decay of faith in the Lord, and in a spiritual world, then it is not good spirits who are giving these messages, but evil; who lead downward, not upward.

     It is suggestive and confirmatory of the quality of those who seek, and of the spirits who answer, that the investigators are unwilling to listen to the Revelation that has been given to the New Church, which has been given in order that the unbelief of the learned may not infect the simple. (H. H. no. 1). To turn from the mysterious messages given by knockings or table-tippings, by Ouija board or planchette, to the pages of the Writings of the New Church, is like turning from dim twilight to clear day. Why is it, then, that William Dean Howells, on the editorial pages of HARPER'S MAGAZINE, gives a terse statement of the truth revealed by Swedenborg as to the spiritual world, but with most careful reservations, that the reader may not think that Howells himself believes it? Why is it that William James, whose father was a profound student of Swedenborg, dismisses him with only a passing footnote, as he has done in his great work on "The Varieties of Religious Experience?"

411


Why does the Society for Psychical Research pile mountain-high its tales of ghosts and so-called telepathy, and ignore the author who alone gives clew to the secret of such manifestations?

     The answer seems to be that the revelations given through Swedenborg are inextricably mingled with a new theology, which these investigators do not: want and will not have. The vice of Swedenborg's mind," declares Emerson dogmatically, "is its theologic determination." "Self-intelligence is sufficient unto us," say these modern sages, "we can and will find out for ourselves all truth." But to hear the Word of God and do it,-"Nay," they asseverate, ill acts that speak louder than words, "we will none of it."
NOTES AND REVIEWS 1919

NOTES AND REVIEWS              1919

     "The New Church, as an organization, has suffered and endured untold miseries, because some one of its members, here or there, has digged up and adopted some seemingly 'new' and apparently 'useful' idea, which he or she discovered in the rubbish of the Old Church theology. The devil is very subtle and shrewd in his machinations, and the unwary are apt to step easily into the mire of a delusive error, only to the detriment of themselves and the Church.

     "We have already imbibed too many of these 'new' ideas, which are gradually undermining the foundation of the New Jerusalem. Spiritism, Mohammedanism, Christian Science, Socialism, and other destroying 'new' ideas, run rampant in our midst. Such poison is dangerous, and will ultimately annihilate all true ideas of heavenly intelligence, and rob the Church of its health and strength.

     "Cling to the Writings! In them we have an inexhaustible fountain of 'angelic' wisdom-new ideas, which are not found elsewhere; 'useful' instruction, that will tend to bless and encourage all who, in a child-like attitude to the Lord, will cherish and obey them."-W. J. C. Thiel, Chicago, in NEW CHURCH MESSENGER, April 23, 1919.

412


ANTIQUITY OF MANKIND 1919

ANTIQUITY OF MANKIND              1919

     In a communication to NEW CHURCH LIFE, 1913, p. 176, we called attention to the fact that Swedenborg evidently accepted as true the Biblical chronology which places the birth of man at 4004 B. C. He most emphatically asserts, however, that the six days of creation were epochs of great extent. But, in regard to the years, although he states that those mentioned in the early chapters of Genesis were intended in a purely allegorical sense, (see A. C. 482, 515, 575), still, he believed that the) had a foundation in fact, and could be taken as true with respect to the antiquity of mankind.

     He certainly believed this during the earlier or scientific period of his life, as is shown by the explanation of the ages of the patriarchs given in the Lesser Principia, 1728, and continued subsequently in Worship and Love of God, 1749. The earth at that time, he says, was revolving around the sun twelve times as rapidly as it does now, with the result that the years recorded in early Genesis are to be regarded only as so many months, if translated into our modern measures.

     He continued to trust in the Biblical chronology while writing the Adversaria, 1745-7, as witness the following: "About 4300 years intervene from Noah to this day." (2 Adv. 1493.) "4300 years from the creation of the world to the resurrection of God Messiah." (2 Adv. 2323.) "6020, which seems to signify the time from the creation of the world [until]... all the armies of Jehovah will go out from the land of Egypt [i. e., at the Second Advent.]" (2 Adv. 2324.)

     Apparently, he continued to believe this subsequent to August 7th, 1747, the date on which he avers that he was introduced into the celestial kingdom, as in an image. "Now," he says, in the Index Biblicus, "6000 Years have almost elapsed." (Under Septuaginta, at Jeremiah 29:27.)

413




     Statements to a similar effect are to be found in Heaven and Hall and Conjugial Love. A married couple from the Most Ancient Church, discoursing on the permanence of conjugial love, declared: "We, here, during thousands of years, have beheld that those delights," etc. (C. L. 75.) The word "thousands" is left unqualified, and the reader cannot know whether few or many are meant in this passage. But this is cleared up in the following: "From first times, since which a few thousand years (aliquot millia) have intervened." (H. H. 415.)

     Quite specific on this point are two other passages. Referring to the notion that no man would live after death until the judgment day, Swedenborg remarks: "In the expectation of which they have now been for six thousand years." (C. L. 39) Again in order to show how immense heaven is, he cites a computation to show the space that would be occupied by all the generations of human beings since the creation of mankind, which is stated to be 6000 years. "It has been calculated, that if there were 1,000,000 earths in the universe, and in each earth 300,000,000 men, and 200 generations within 6000 years, and to each man were given the space of 3 cubic ells, still the sum total of so many men would not fill one thousandth part of this earth." (A. C. 9441; E. U. 126, H. H. 417; Cf. L. J. 11.)

     From all this it is clear, that Swedenborg retained throughout life the idea that 6000 years was about the limit of the existence of mankind since the first creation. The question of interest to us is whether we are to take this as an absolute fact, or only as a typical expression, based upon the insufficient data current in his time, and therefore to be replaced by a figure assigned by subsequent investigations. If we take the latter course, it is evident that we must modify in some way the usual concept of the authority of the Writings.

     It would be a useful thing if some one would set forth the reasons for the view that the antiquity of mankind is greater than 6000 years, and examine critically the validity of the premises upon which each argument is based. It behooves us to admit only with the greatest reluctance the possibility of modifying a statement that Swedenborg so positively makes.
     E. E. IUNGERICH.

414


SOME NEWLY DISCOVERED EDITORIAL NOTES BY IMMANUEL TAFEL TO HIS LATIN EDITION OF THE ARCANA COELESTIA 1919

SOME NEWLY DISCOVERED EDITORIAL NOTES BY IMMANUEL TAFEL TO HIS LATIN EDITION OF THE ARCANA COELESTIA              1919

     In a recently discovered set of the Latin Arcana Coelestia, Tübingen, 1833-1842, we found in the different volumes, at the end of the Notae Critica Editoris, a series of additional corrections of the original edition, evidently written by the hand of the editor himself. The books bear on their first pages the remark, Donum Editoris, and the inscription of the name Wurster. A comparison of the hand, in which the notes are written, with some personal letters of Immanuel Tafel, preserved in the archives of the Academy of the New Church, proves beyond doubt their authenticity. Moreover, we can declare with certainty that they must have been at the disposal of the translator and editor of the German Arcana Coelestia, (Basel und Ludwigsburg, 1867-1869), as he made use of them even where they are mistaken. The publication of these corrections will be of value to every reader of the Latin Arcana, but they will be especially useful in the preparation of a new edition of this work, which must be expected soon.

     It is of interest to recall here a passage from Rudolf Tafel's Documents, referring to this edition of the Arcana by his uncle, Immanuel: "The editor carefully pointed out all the errata, which lie noticed in the original edition, and which are rather numerous, on account of the author not having been able to read the proof sheets himself. The editor of these Documents, during his stay in Stockholm from 1868 to 1870, compared carefully many of the errata pointed out by Dr. Immanuel Tafel, with the first draught copy in the Library of the Academy of Sciences, and is able to declare that none of these errors occur in the copy written by Swedenborg's own hand, wherefore, they must be regarded as having been introduced by the printer, and not by the author." (Documents II. p. 977.)

     In comparing these new corrections with the phototype of the above-mentioned first draft, we found that in many cases they indeed present the reading of Swedenborg's manuscript; but, in just as many other instances, they introduce a variation, not only of the original edition, but even of Swedenborg's own text, at least as far as the first draft may come into consideration.

415


It may be said, however, that most of them prove nevertheless to be legitimate, detecting either a slip of the author's pen or an obvious mistranslation of some Hebrew text, as, for instance in Vol. IV, p. 8, line 11, or in Vol. V, p. 632, line 15, ab infra. But the tendency to change every quotation made by Swedenborg, in a slightly altered or abbreviated form, which frequently occurs in all the Writings, can hardly be justified, and it appears very doubtful whether corrections of this kind, as, for instance, in Vol. IV, p. III, line 2, ab infra, or in Vol. VIII, p. 157, line 6, may be called an improvement of the text. We should rather like to preserve such peculiarities of the author's style.

     In four instances, which are to be found in Vol. V, p. 490, line 2, ab infra; ibidem, p. 516, line 5; ibidem; p. 697, line 16, and Vol. XIII, p. 950, line 17, the suggestions made by Tafel would, imply not only an alteration of the author's manuscript, but even a serious corruption of the text. The fact of these mistakes would perhaps make very advisable a thorough revision of all the printed alterations, which in the Arcana number almost in the thousands.

     Besides the critical notes, there is an additional list of errata given, which are not to be found in the original edition, but which were introduced by Tafel's printer.

     Corrections which are in agreement with the phototype, we have marked with an (*). Notes involving a change of the phototype as well as of the original edition, we have marked with (#). In all cases without either of these marks the phototype is missing.

     VOL. I. is missing.

     VOL. II. LECTIONES VARIANTES:

p. 423, lin. 21, pro Avi lege Ave; pro Bestiae lege Bestia.
p. 425, lin. 20, pro hominum lege hominem.
p. 451, lin. 22, pro tuorum lege suorum.
p. 520, lin. 22, pro Javal lege Javan.
p. 535, lin. 14, pro est lege es.
p. 591, lin. l9, pro fit lege sit.

416



p. 604, lin. 23, pro Pelegus lege Eberus.
p. 613, lin. 3, ab infra, pro oculi lege actui.
p. 653, lin. 2, pro benefaciens lege terrefaciens.
p. 666, lin. 10, ab infra, pro convertisi lege convertistis.
p. 676, lin. 24, pro cluam lege quem.
p. 743, lin. 2, ab infra, pro memoretur lege tnemoratur.
P. 833, lin. 7, pro sed leae seu.

     ERRATA:
p. 443, lin. 19, pro ipse lege ipsa.
p. 570, lin. 12, pro bomo lege home.


     VOL. III. contains no further notes.

     VOL. IV. LECTIONES VARIANTES:

p. 8, lin. 11, pro tuorum lege suorum. (#) [Swedenborg carries this mistranslation through the whole of the Arcana; cfr. 1025 and 10483.]
p. 32, lin. 11, ab infra, pro executus lege exacutus. (*)
p. 49, lin. 11, pro Humano legendum forsan erit Humnanum. (*)
p. 59, lin. 7, pro fugere lege sugere. (*)
p. 61, lin. 6, ab infra, pro ut extollant lege ut non extollant. (*)
p. 63, lin 6, ab infra, pro tum legendum forsan erit non. (*)
p. 64, lin. 8, ab infra, pro Israelis lege Mosis. (#)
p. 78, lin. 23 et 31, pro tuorum lege suorum. (#)
p. 80, lin. 12, pro tuorum lege suorum. (#)
p. 110, lin. 1, ab infra, pro filii lege filiis. (*)
p. 111, lin. 2, ab infra, pro in Mamre lege in quercetis Mamre. (#)
p. 145, lin. 8, pro frondent lege frendent. (*)
p. 166, lin. 18, pro quae lege qua. (*)
p. 167, lin. 10, pro illi lege ille. (*)
p. 167, lin 11 et 16, pro mitte lege mittie. (#)
p. 167, lin. 14, ab infra, pro tuorum lege snorum. (#)
p. 175, lin. 12, pro amoris lege amores.
P. 176, lin. 6, ab infra, pro scire lege sciri. (*)
p. 248, lin. 1 et 12, pro mitte lege mittie. (#)
p. 252, lin. 9 et 18 et 27, pro mitte lege mittie. (#)
p. 255, lin. 9, pro mitte lege mittie. (#)
p. 256, lin. 15 et 24, pro tuorum lege suorum. (#)
p. 260, lin. 10 et 25, pro tuorum lege suorum. (#)
p. 279, lin. 3, ab infra, pro sensu lege sensa. (*)
p. 283, lin. 5, pro Abdeel lege Adbeel (*)
p. 283, lin. 13, pro collatus lege collectus. (*)
p. 303, lin. 8, pro habitabit lege habitabat. (*)
p. 305, lin. 4 et 5, ab infra, pro Abdeel lege Adbeel. (*)
p. 306, lin. 4, pro Abdeel lege Adbeel. (*)
p. 307, lin. 21, pro Abdeel lege Adbeel. (*)
p. 354, lin. 8, pro conjugitur homini lege conjungitur bono. (#) [the phototype has homini, but Tafel's suggestion is evidently right. Pott's translation takes homini.]
p. 358, lin. 2 et 3, pro amorem lege Ecclesiam.
p. 370, lin. 15, pro coeli et lege coeli loquela et. (*)

417




     ERRATA.

p. 32, lin. 1, ab infra, pro uorum lege suorum.
p. 162, lin. 12, ab infra, pro ex lege es.
p. 184, lin. 2, pro 2023 lege 3023.
p. 189, lin. 3, ab infra, pro sit lege sic.

     VOL. V. LECTIONES VARIANTES:

p. 490, lin. 2, ab infra, pro Rationale lege Naturale. (#) [This is obviously a mistake by Tafel. The phototype has Rationale and the context shows, with perfect evidence that this is right. The German translation, however, (Basel and Ludwigsburg, 1867-1869), makes use of this unjustifiable alteration.]
p. 516, lin. 5, pro tali lege talis. (#) [Another mistake by Tafel; the same remarks as in the previous note apply to this.]
p. 587, lin. 13, ab infra, pro rerum lege corum. (#) [The phototype reads distinctly rerum, though Tafel's note is very suggestive.]
p. 616, lin. 5, pro socrus lege socius. (*)
p. 632, lin. 15, ab infra, pro descendere lege ascendere. (#) [cfr. A. C. 737 and 1151.]
p. 697, lin. 13, pro suos lege tuos. (*)
p. 697, lin. 14, pro vos lege eos. (#)
p. 697, lin. 16, pro Reliquae lege Reliquiae. (#) [Here again Tafel is evidently mistaken. Cfr. A. C. 10283.]
p. 697, lin. 18, pro sextuplo lege septuplo. (*?) [The phototype seems to justify the reading of septuplo; but in A. E. 1082, (New York, 1885), the same mistake occurs, and there the photolithograph presents the same possibility of misreading.]
P. 713, lin. 15, ab infra, post dabimus pone tibi. (*)
p. 735, lin. 15, pro quae lege qui. (*)
p. 752, line 3, ab infra, comma transponatur ab enim retro ad sequitur. (*)
p. 824, lin. 16, pro at lege ut. (*)
p. 839, lin. 5, pro significatio lege fructificatio. (*)

     VOL. VI. contains no further notes.

     VOL. VII. LECTIONES VARIANTES:
p. 434, lin, 10, ab infra, pro XII lege XIII. (#)
p. 469, lin. 10, pro redige lege rediget. (#)
p. 552, lin. 11, pro linquet legendum erit languet. (#)
p. 629, lin. 7, ab infra post Deo. Lege significat. [The phototype has quod significet.]

     ERRATA:

p. 400, lin. 20, pro Et filii lege Et hi filii.
p. 477, lin. 3, ab infra, post domus pone comma.

     VOL. VIII. LECTIONES VARIANTES:

p. 12, lin. 2, ab infra, pro erant legendum erit erunt. (*)
p. 73, lin. 8, ab infra, pro circa thronos lege circa thronum. (*)
p. 96, lin. 19, pro 4340 lege 5340. (#)

418



p. 113, lin. 19, pro charitatis lege charitas. (*)
p. 151, lin. 6, pro propheticae lege propheticas. (*)
p. 155, lin. ult., post terrae, legendum erit quod sit Ecclesia. (*)
p. 157, lin. 6, post purificatum lege ut ditescas. (#)
p. 191, lin. 2, pro donata lege donatae. (*)
p. 192, lin. 15, ab infra, pro orbas lege orbos. (*)
p. 204, lin. 11, ab infra, pro nobis lege vobis.
p. 216, lin. 18, ab infra, pro bonum veri lege verum boni. (*) cfr. 5596.
p. 234, lin. 20, pro illos lege illas. (*)
p. 238, lin. 13, ab infra, pro quo lege quod.
p. 261, lin. 6, pro portiones lege portionem. (*)
p. 265, lin. 8 pro affectum legendum erit effectum. (*)
p. 316, lin. 2, pro nobis lege vobis. (*) [Tafel overlooked on the same line noster, which ought to be vester.]
p. 429, lin. 16, ab infra, pro quae lege qui. (#)
p. 579, lin. 16, ab infra, pro Petrum, sicut lege petram, sicut. (*)

     ERRATA:

p. 120, lin. 13, pro 14 lege 4 (#) [In note 72 on page 723, Tafel has changed the original edition and the manuscript from XVI: 13 into XVI: 4. It must, however, be observed that XVI: 13 is correct, according to the older numbering of the Bible, though the modern numbering gives XVI: 4. cfr. Schmidius.]
p. 262, lin. 4, pro illa lege illo.
p. 369, lin. 3, pro 5299 lege 5909. [In note 32, on page 729, Tafel had corrected the misprint of the original edition, but his own printer made this new mistake.]

     VOL. IX. LECTIONES VARIANTES:

p. 96, lin. 11, pro pertransit lege pertransiit, ut lin. 8. (*)
p. 148, lin. 19, pro illam lege illum. (*)
p. 281, lin. 6, pro quod lege quoad.
p. 307, lin. 12, ab infra, pro sit lege fit.

     ERRATUM:

p. 203, lin. 13, pro boc lege hoc.

     VOL. X. LECTIONES VARIANTES.
p. 431, lin. 10, ab infra, pro 1067 lege 1066 (#)
p. 433, lin. 6, pro Et lege Ecce. (#)
p. 504, lin. 6, post Jehovae inser. Deo nostro. (#)
p. 504, lin. 10, del. verba Deo nostro. (#)
p. 762, lin. 22, ante plantabis pone et.

     ERRATUM:

p. 413, lin. 18, ab infra, pro quod lege quoad.

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     VOL. XI. LECTIONES VARIANTES.

p. 161, lin. 5, ab. infra. pro illis lege illi. (*)
p. 336, lin. 1, pro aestum forsan astum.
p. 431, lin. 13, ab infra, pro 1951 lege 9151. (*)
p. 436, lin. 16, ab infra, pro vir socius lege vir et socius. (#)
p. 501, lin. 10, ab infra, pro qui lege quidam.
p. 540, lin. 7, pro 2046 lege 2048; pro 2708 fin. lege 2708 pr. cfr. Vol. IV, pag. 61, lin. 16, in art. 2831. (#)
p. 585, lin. 18, ab infra, pro declaret lege declarat. (*)
p. 598, lin. 20, pro comedat lege comedet. (*)
p. 636, lin. 19, pro conjunget lege conjungat. (*)
p. 644, lin. 20, pro Ecclesiae lege Ecclesia. (*)
p. 645, lin. 13, pro dextrum lege rectum. (#)

     ERRATA:

p. 315, lin. 3, pro exitatur lege excitatur.
P. 559, lon. 12, pro sciri lege scire.

     VOL. XII. contains no further notes.

     VOL. XIII. LECTIONES VARIANTES.

p. 429, lin. 17, post sublatio pro illa lege illorum. (#)
p. 462, lin. 7, post sublatio pro illa lege illorum. (#)
p. 479, lin. 21, post anni pone duos. (#)
p. 4797, lin. 15, post anni pone duos. (#)
p. 553, lin. 5, pro 8598 lege 6598. (*)
p. 588, lin. 15, ab inra. Pro boni lege bona. (#) [According to the photoptye of the first draft, however, this passage reads: veri fidei et boni amoris.]
p. 614, lin. 9, pro nascuntur lege nanciscuntur. (#) [The phototype of the first draft has habent.]
p. 630, lin. 4, pro carne lege carnem. (*)
p. 686, lin. 17, ab infra, omissa sunt et suppleantur quae obveniunt N. 10358 et 10359. [nempe: generationibus vestris, significat in omnibus et singulis Ecclesiae: ad sciendum quod Ego Jehovah santificans vos, significat Dominum quoad Divinum Humanum, quod spectant omni Soeli et Ecclesiae ut unicum a Quo.]
p. 766, lin. 23, pro tuorum lege suorum. (#)
p. 796, lin. 5, pro filios lege filias. (*)
p. 836, lin. 15, ab infra, pro dicunt lege dicuntur.
p. 842, lin. 7, pro vacuae lege vacue,_cfr. Exod. 23, 15, tom. XI, p. 508, p. 549, et. p. 552, et tom. hoc. p. 883, lin. 16, ab infra et p. 889, lin. 14.
p. 883, lin. 2, idem.
p. 925, lin. 14 (V. 4), pro adduxerunt legendum forte erit venerunt. (#)
p. 934, lin. 8 (V. 16), pro scutellas et scopulas ejus lege invers. Ord. scopulas et scutellas. (#)
p. 949, lin. 15, pro claves lege clavos. (*)
p. 950, lin. 17, pro resiret lege nesciret. (#) [This is a gross mistake by Tafel. The first draft phototype has sciret. Resciret is evidently right.]

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p. 956, lin. 3, pro Eundem lege Matthaeum. (#)
ibidem lin. 5, pro Eundem lege Johannem. (#)

     ERRATA:

p. 672, lin. 6, ab infra, pro ad lege ac.
p. 935, lin. 1, pro suffimentem lege suffimentum.

     After having prepared this communication, we came across a note in Hyde's Bibliography, which throws an interesting light upon the history of this set of the Arcana. According to its inscription it was evidently a gift of Immanuel Tafel to a certain Mr. Wurster. Now we learn from Hyde that Wurster was no other than the German translator of the Arcana Coelestia. The first four volumes had been translated and published by Tafel himself. The remaining volumes were translated alternately by Pastor Wurster and Miss Julie von Conring. Thus it becomes fully clear why the German Arcana could have made use of these corrections, as we have mentioned above. It is quite probable that the missing first volume is preserved in some public or private library. We should be very glad to hear from anybody who knows about it.      ERNST PFEIFFER.

421


CHURCH NEWS 1919

CHURCH NEWS       Various       1919

     GENERAL ASSEMBLY.

     A special meeting of the Joint Council of the General Church was held on May 1st, to reconsider the date chosen last February for the holding of the Tenth General Assembly and the Dedication of the Bryn Athyn church. It was derided, however, to make no change in the plan to hold the meetings about the middle of next October. The exact dates will be announced in the July number of the Life.

     BRYN ATHYN.-Let the Spring Meeting of the Bryn Athyn Society, Friday evening, May 2nd, very full and interesting reports of the Elementary School were presented by the Principal and teachers. In an extended talk, Mr. Heilman dwelt upon the extra-curriculum activities of the School, which include basket ball, football, visits to manufacturing establishments, typewriting, and printing. The boys are now doing very creditable work with the printing press, as shown by the samples exhibited at the meeting. In the Boy Scouts, emphasis has been placed upon the New Church idea of "shunning evils as sins;" as Something that should enter into the customary "doing a good turn daily."

     Teachers' meetings had been held every week, and had usually occupied more than the allotted time. There had also been several meetings of parents and teachers, which had proven useful.

     A series of photographs were thrown upon the screen, showing the pupils in various outdoor and indoor exercises, such as military drill, games, and gardening. Lastly a diagram was shown, containing a list of all the subjects taught, with lines of different lengths after each, to indicate the time given to that subject in the eight years' course. Commenting upon this, Mr. Heilman spoke of our distinctiveness, and explained how the subject of religion and the ideas of the New Church entered into the teaching and training of the children in all other things. While it was the desire to profit to the fullest extent by the experience of educators in the world, we differed radically from them in the interior end and purpose that pervades our work.

     Miss Eo Pendleton then illustrated this distinctiveness in the history course, showing with the aid of a blackboard outline how the teacher, with the revealed knowledge we now possess, is able to furnish the child with a true view of the progress of the race from the golden age to modern times. Miss Cyriel Odhner read a paper on the teaching of English, and quoted some interesting examples of child versification. Miss Dorothy Davis read a paper on Geography, indicating how this becomes a new science in the light of the New Church, as the child is led gradually from the knowledge of the home environment to the whole world and its nations. Miss Vida Doering, using the blackboard, explained how she teaches the Palmer Method of Handwriting, and how the School instils the distinctive idea that good writing is a form of clarity towards the neighbor.

     At the close of these addresses Bishop Pendleton, who presided, expressed his satisfaction at the way it had been demonstrated that religion enters into all parts of the School activity, for this had been our aim from the beginning of the Academy, and "when this is the case the Lord is in it."

422




     The Rev. and Mrs. George de Charms are recovering from an attack of influenza, after a two weeks' siege of the malady, which necessarily interrupted the labors of the Assistant Pastor in the Society, though the Friday and Sunday evening classes had already been suspended for this season, so that Mr. de Charms might devote himself to preparations for the Assembly and Dedication.

     REPORT OF THE VISITING PASTOR.-Nine days were spent, from April 26th to May 5th, with the society at MIDDLEPORT, OHIO. There was the usual full program of meetings morning and evening services on two Sundays, three doctrinal classes, a ladies' meeting, a men's meeting, and three children's services. The meetings were well attended, notwithstanding the unfavorable weather throughout the visit. One afternoon the members traveled by automobile over the muddy roads to the farm of Mr. and Mrs. John Boatman, and there had a most enjoyable society supper and social time. Sixteen adults and eleven children made up the party. An impromptu social gathering was also held on the last Sunday evening after services at the house of Dr. Hanlin, at which all had a splendid time.

     The attendance at the children's services, held on week-day afternoons, is increasing. At one of them ten pupils were present. This is the evangelistic work that will bring results. We indeed had the usual Sunday evening missionary services I but how small must be our expectations in the way of gaining membership from these efforts, compared with what is assured us by caring for the children. Should we be able to say that because of missionary work we had good prospects of gaining ten new members, this would be regarded as a most encouraging condition. Yet, just this is the prospect in the ten children who are given all possible instruction during the visits, and who also gather every week for their Sunday School.

     At CINCINNATI, special services were held at Easter, and our room of worship was beautifully decorated for the occasion with plants and, flowers. At Sunday School, Hebrew was used for the first time in worship here, by the singing of "Shema Yisrael." To each of the children was presented a flowering plant, to care for and enjoy, and to regard as a reminder of the Lord's love in coming into the world for the salvation of all. After Sunday School, at the regular services, the Lord's Resurrection was the theme of the worship, closing with the Holy Supper.

     In the evening of April 22nd, the members gathered to celebrate the thirtieth wedding anniversary of the Pastor and his wife. The toasts and speeches all had reference to conjugial love. The couple were presented with a beautiful gift by the society. The entire evening was most delightful, and could not well be otherwise where the thought and affection of all were centered in that love which is the most precious jewel of the Lord's New Church.
     F. E. WAELCHLI.

     GLENVIEW, ILL.- The Immanuel Church Services in commemoration of the Lord's Glorification were very impressive and enjoyable. On Palm Sunday the children took a prominent part. The Processional was led by the choir, each member carrying a palm branch which was placed in the chancel. The children followed, bringing their offerings of flowers, and these were placed in front of the altar. This simple ceremony greatly enhanced the sphere of Palm Sunday.

     At the service on Good Friday the sacrament of the Holy Supper was administered to a large congregation. On Easter Sunday the children again took part in the service, reciting portions of the Word relating to the Resurrection, and singing Easter hymns.

423


This, with the beautiful anthem by the choir, in addition to the singing of the congregation, helped to make a very full musical service.

     The social life of the society has continued in full swing. The pool table has for the time being become a center of attraction, and the ladies seem to enjoy it equally with the men. The Ladies' Guild provided an excellent entertainment on Saturday, April 26th, consisting of a play and a number of musical items. All of the performers were ladies, and every number was thoroughly enjoyed. The singers wire Miss Helen Wiedinger, Miss Adah Nelson, Mrs. Paul Carpenter, and Miss Vera McQueen. Miss Katherine Burnham played a piano forte solo and accompanied the singers in her usual efficient manner. Miss Agathea Starkey gave an amusing reading in good style, and then came a play, entitled "Sewing for the Heathen," the performance bringing into the limelight a number of our married ladies, who certainly gave a good account of themselves. Mrs. W. H. Junge, as Mrs. Gibbs, the deaf old lady, caused much amusement by her observations, based upon misapprehensions of the remarks of the other ladies of the sewing circle. This feature of her performance caused a great deal of merriment among the deaf members of the audience, of whom a goodly number were present. If they could not hear, they certainly saw the jokes. Space will not permit a detailed reference to each character, but we give below the full cast, and would recommend the play to ladies in other societies who desire to give a similar entertainment.

     SEWING FOR THE HEATHEN.

Mrs. Gibbs (Deaf old lady), Mrs. W. H. Junge.
Mrs. Judd (Hostess), Mrs. Scalbom.
Mrs. Strong, Mrs. Chas. Cole.
Mrs. Day, Miss Janet Lindrooth.
Mrs. Cliesty (President), Miss Eleanor Lindrooth.
Mrs. Meeker, Miss Maud Reuter.
Mrs. Powers, Mrs. G. R. Wille.
Meeley, (The hired girl), Miss Maud McQueen. G. A. MCQUEEN.

     BRUSSELS, BELGIUM.-A letter dated February 19, 1919, from the Rev. Ernst Deitenre to the Rev. W. H. Alden, contains the following news: "The armistice has brought great relief to the people here, but has also resulted in a kind of nervous relaxation or breakdown. We are disappointed that things are reestablished so slowly, the cost of living remaining very high. For lack of paper, the newspapers appear on one or two pages, and it would be too expensive at present to advertise our Mission by means of the press. We must wait a few months, and in the meantime prepare new modes of propagation. I have an idea of starting a quarterly magazine, of a theological, philosophical, and artistic character."

     M. Deltenre then mentions that during the war he prepared a large number of translations into French, including a "compendium of the Writings," many articles and sermons from New Church Life, and a Petite Liturgie Swedenborgienne, a copy of which he sends, consisting of extracts from the Liturgy of the General Church, printed in neat pamphlet form. He also sends: copies of a folder, entitled "Les Reflexions d'un Soldat," by Prosper Balcaen, (1914-1915), who sold 17,000 copies of it on the streets!

     "At the end of 1914, and the beginning of 1919, we advertised our Library in two Brussels newspapers, but friends advised me not to continue, as these newspapers were being betrayed to the enemy. I could not imagine any other way to attract new people to our Mission, when it came to my mind to use the art of our brother Gailliard. I suggested the decoration of our chapel as a possible attraction and he accepted. We studied the question together, and he made a sketch.

424


At that time, Mr. Melchers came to visit us, and was very much interested, but when we told him that we proposed to paint directly on the walls, he exclaimed that it would be a pity, and advised us to paint on linen so that the pictures could be removed in case of our departure from that place. M. Gailliard worked from March to November, when the decoration was completed. Invitations were then printed, and a small explanatory tract.

     "The desired result was obtained! The impression is fairy-like! It is a dream! It is unique, not only in the Old Church, but also in the Mew Church, for it is a new art! A new application of the science of correspondences! From November 22nd to 28th, there was a stream of visitors, and the Mission revived." M. Deltenre then gives a long list of the prominent persons who came to the Mission at that time, and remarks: "As you see, my dear friend, our 'advertising' made quite a sensation. All the visitors asked for explanations, and some became interested in the Writings. The attendance at the Sunday services increased at once, and the Library began to have a good 'clientele.' Since that time 'advertising' became verbal, and was effected automatically by the visitors and new friends of the Mission.

     "During the German occupation, I was full of courage and energy, but since the armistice I feel a little discouraged, and very tired. But this is natural temptation, and I hope it will be the last of all the direful ones we have had to suffer. We trust in the Lord; the mercy of our Lord is forever, and Dominus providebit!"-ERNST DELTENRE

     COLCHESTER, ENGLAND.-On February 23rd, we had the great pleasure of a visit from Bishop Pendleton, who accompanied our Pastor on his usual fortnightly journey. Both took part in the service, and the Bishop's sermon treated of the Glorification of the Lord's Human, being the means of helping us to grasp in clearer light some of the aspects of this most essential but interior subject. In the afternoon, tea was taken together at Priory Street, and a very pleasant time spent. In reply to a toast, the Bishop spoke of his journey, and some of the uses he hoped to accomplish at the centers he would visit in company with the Rev. Theodore Pitcairn. In reply to a question about a British Assembly, he expressed the hope that it might be possible to visit England again next year. We were delighted to find the Bishop in so good a state of health, and his personal presence in our midst made evident the realities of those bonds that unite us.

     The following soldiers on leave have visited us: February 9th, Private Kesel Motum, from Army of Occupation, Cologne; Corporal Nelson Glebe, of Kitchener, Canada; Private Henry Heinrichs, of Saskatchewan, Canada; Gunner Raymond Kuhl, of Kitchener, Canada. F. R C.

     KITCHENER, ONT.-During the month of March, two of our beloved and faithful members, Miss Theodora Ferdinand and Mrs. Albert Doering, passed into the other world, after severe and lingering illnesses. Memorial services were held at the church on March 5th and 23rd.

     In the same month, our Pastor left us for a two-weeks' much needed vacation, and during that period we were without services and classes, though the Sunday School was carried on as usual under the superintendence of Mr. Nathaniel Stroh, and the young people managed to get in a dance and a couple of card parties.

     On the evening of Good Friday, a special service was held, at which the Pastor delivered a fine address in commemoration of the day.

425


On Easter morning, at 9:45 o'clock, a children's service was held at the church. The altar was prettily decorated with palms and ferns, which added much to the festival sphere. Following this was the regular Easter service, with the administration of the Holy Supper to a large congregation.

     On the usual Easter Monday holiday, our entertainment took the form of a circus, gotten up mostly by the younger boys and Mr. Nathaniel Stroh. After the parade and main show, which called forth many laughs, our attention was directed to the side shows, at one of which was a fine display of war trophies, brought home by Corporal Nelson Glebe; at another, we were shown the "Garden of Allah;" and, at a cutely rigged-up "Movietorium" in the basement, we beheld scenes of distant parts of the world. The occasion was exceptionally successful financially, and will assist greatly in getting our church floor ready for the pews, which we are to have very soon. At this affair, we had with us two more of our returned soldiers: Corporal Nelson Glebe and Sapper Joseph Knight, who both joined heartily in the festivities.

     We regret to state that owing to continued ill health, our Pastor, the Rev. Hugo Lj. Odhner, has been obliged to go away for a four months' vacation. For the present, the Rev. E. R. Cronlund, of Toronto will visit us to conduct Sunday evening services.-F. V. R.

     LAUSANNE, SWITZERLAND.-We have been requested by Pasteur Regamey to announce that "the Council of the Lausanne Congregation has decided to invite to a CONGRESS all the members and friends of the New Jerusalem who are interested in the spreading of the new doctrines in French-speaking countries. This CONGRESS will be held in Lausanne next September 4th, 5th, and 6th, the purpose being to establish the basis of an Association of the French-speaking congregations of the New Church."

     He adds: "We hope to see numerous friends from America and England, who are most heartily invited to come and help with their experience and counsels. We also hope our brethren and friends from France and Belgium wilt answer our call, and everyone will be most heartily welcome."

     At the time of the Congress, there is also to be an Exhibition of documents, printed works, and periodicals relating to the New Church, as well as photographs and other pictures of churches, schools, etc. All who can, are earnestly requested to contribute to this Exhibition, which is expected to draw the attention of many to the New Church.

     PHILADELPHIA.-During the past month the ladies had the pleasure of listening to a talk by Mrs. Robert Von Moschzisker on her work for the Polish Relief during the war. She is the Chairman of the Philadelphia Committee, and has been very active in the work. She outlined the breadth of it, and told of the manner in which the Polish soldiers from this city were supplied with kits, etc., by means of the energetic efforts of the Committee.

     In a recent contest, involving seventeen Boy Scout troops, ours came out seventh, which was not so bad, considering that ours is not yet a year old. This phase of our uses had recently received two setbacks I the first, through the loss of the very able Assistant Scout Master, Mr. Dan Zeppenfeldt, who has left the city to take up a farm with his brother, near Allentown; the second, through our losing the very valuable physical training which Corporal William R. Cooper has been giving once a week since his return from Canada. He is now to do social training work for a group of boys in South Philadelphia, this giving him an opportunity to enter more fully into a use that is very interesting to him, and one which he has shown great efficiency. We wish him every success.

426


However, the withdrawal of these two men from our Scout forces is deeply felt.

     Doctrinal classes have been continuing, as usual, and of late have shown an increased attendance, so that we have been able to renew our weekly singing practices under the leadership of Mr. F. J. Cooper. K. A. A.

     SWEDENBORG SCIENTIFIC ASSOCIATION.

     The Annual Meeting of this Association was held in the Sunday School Rooms, 22nd and Chestnut Sts., Philadelphia, on Wednesday, May 14, 1919, at 2:30 p.m., and was attended by thirty persons. After the reading of reports, and the election of the Officers and Board of Directors for the ensuing year, the President, the Rev. L. F. Hite, delivered the annual address, on the subject of "The Study of Swedenborg's Science." He spoke of that Science as the groundwork for a spiritual psychology and the understanding of the Word. It also has a historical place among the philosophers of the world. So the student must interpret it in the light of history, in the light of modern development of Swedenborg's own thought. But it was written in medieval Latin, and needed a modern interpretation. For this purpose he advocated the seriatim study of all of the Scientific Works of Swedenborg by a group of specialists in anatomy, chemistry, mathematics, etc. We think the address exaggerated the difficulties of Swedenborg's terminology, while the proposed method of study is a useful suggestion.

     The Rev. R. Mr. Brown then read a paper on "The Nature of Substance," which was a very clear treatment of the use of the terms "substance," "matter," "form," etc., as found in Swedenborg's philosophy and theology. This paper, and also Professor Hite's address, will appear shortly in the New Philosophy.

     The Rev. Alfred Acton then gave an interesting talk concerning Codex 36, of the Swedenborg MSS., which he is now translating into English from the only existing transcribed copy of the original, and which he intends to publish under the title, "Leaves from a Philosopher's Note Book." Mr. Acton read and commented upon some extracts from the work, which consists almost exclusively of quotations made by Swedenborg from ancient modern philosophers. He considered that its contents would prove to be of great value; they served to show how Swedenborg gathered ideas in preparation for his own writing, and how the wisdom of the Ancient Church was concentrated in him, especially through the study of the Greek philosophers. Mr. Acton has kindly contributed an extract from Codex 36 to NEW CHURCH LIFE, which will appear in our July number. W. B. C.

     BRYN ATHYN.-As the LIFE goes to press, we are able to note that, on Friday evening, May 16th, an event of historic moment passed into the annals of the Bryn Athyn Society. A "community supper" was held in the Auditorium in honor of our returned soldiers and sailors, about thirty-six of whom occupied the place of honor in the center of the hall. Nearly four hundred persons sat down to supper. The Burgess of Bryn Athyn Borough, the Rev. C. E. Doering acted as toastmaster, and made an earnest speech of welcome to the "boys."

     The "roll call" of Bryn Athyn's soldiers and sailors was called, fifty in number, and each present responded to his name.

     (Continued on Page 432.)



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TEACHER WANTED 1919

TEACHER WANTED              1919




     ANNOUNCEMENTS.


     The Kitchener Society is looking for a teacher for their day school. Attendance, eight to ten pupils, divided into four grades. Please communicate with Mr. J. E. Hill, 75 Mt. Hope St., Kitchener, Ont., Canada.

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ROLL OF HONOR 1919

ROLL OF HONOR              1919

     Who does not remember and love him who fights even unto death that his country may be free. (T. C. R. 710.)

LIEUT. W. REY GILL, Colchester, England. Artists' Rifles. Killed in action in France, August 21, 1917.
GUY CHRISTOPHER PEMBERTON, Durban, Natal, South Africa. Killed in action at Arras, France, April 21, 1917.
LEON ROSE, London, England. Royal West Surrey Regiment. Killed in action near Albert, France, July 29, 1916.
REGINALD WATERS, London, England, Wireless Operator. Lost at sea, November, 1917.
ROY S. WELLS, Bryn Athyn, Pennsylvania, U. S. A. 11th R. R. Engineers. Died April 12, 1918, of wounds received in the battle of Picardy.
SECOND LIEUT. FRED. SYNNESTVEDT, Pittsburgh, Pa. Killed in airplane collision at Payne Field, Mississippi, December 16, 1918.

     THE FIELD OF HONOR.

ACTON, GUNNER'S MATE DARIC, Bryn Athyn, Pa. U. S. S. "Vermont," c/o Postmaster, New York, N. Y.
APPLETON, SERGT. W. S., Colchester, England. 16156, 56th Squadron, R. A. F., B. E. F., France.
ASHLEY, 3 A/M CHARLES, Colchester, Eng. 142538, R. A. F., 39 T. D. S., Hut 10, Spittlegate, Grantham, Linc., England.
ASPLUNDH, CAPT. EDWIN T., Bryn Athyn, Pa. Mustered out.
ASPLUNDH, PVT. GRIFFITH, Bryn Athyn, Pa. Mustered out.
BARGER, SERGT. GERIT, Bryn Athyn, Pa. 303rd M. P. Co. A. P. O. 716, American E. F., France.
BARNITZ, CORP. GARNER, Glenview, Ill. Co. M, 131st Inf., American E. F., France.
BEDWELL, PTE. R., 328 Ivydale Rd., Nunhead, London, S. E., England.
BEHLERT, MECH. L. L. K., Arbutus, Md. V-3, Provost Guard, Camp Meade, Md.
BELLINGER, GUNNER GEORGE, Toronto, Canada. 341319, 1st Battery, Canadian Field Artillery, Bramshott Camp, Hants, Eng.
BELLINGER, M. M. SAPPER THEODORE P., Toronto, Canada. 26, 12th Canadian Inf. Brigade Signals, 4th Canadian Div., B. E. F., France.
BERGSTROM, PVT. E. E., Denver, Colo. Co. D, Hdq. Battn. G. H. Q., A. P. O. 717, American E. F., France.
BLACKMAN, PVT. G. E., Glenview, Ill. Evacuation Hospital Unit 37, American E. F., France.
BURNHAM, CAPT. A. W., Glenview, Ill. Educational Service, Base Hospital, Camp Lee, Va.
BURNHAM, SERGT. CREBERT, Glenview, Ill. 400th Aero Construction Squadron, American E. F., France.
CALDWELL, MAJOR R. B., JR., Bryn Athyn, Pa. c/o Visitor's Bureau, 37 rue de Bassano, Paris, France.
CHILDS, SYDNEY B., New York, N. Y. A. F. C., c/o Personnel Officer, Headquarters, Camp Mills, Long Island, N. Y.
CLEARE, 2ND LIEUT. A. J., Philadelphia, Pa. R. A. F., c/o Cox & Co., Bankers, 16 Charing Cross, London, E. C. 2, England.

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COFFIN, CAPT. R. L., Baltimore, Md. Camp Utilities, Camp Wadsworth, Spartansburg, S. C.
COFFIN, 2D LIEUT, R. T., Baltimore, Md. Inf. Officers' School, Camp Lee, Va.
COLE, PVT. CHARLES S., Glenview, Ill. Co. K 3d Battn., 5th Regt., U. S. Marines, American E. F., France.
COLE, PTE. F. J., Clinton, Canada. 654129, Hospital Ottawa Ave., London, Ont., Canada.
COLE, PTE. OLIVER J., Clinton, Canada. 654822, Co. C, 161st Batt., Witley Camp, Milford, Surrey, England.
COOPER, SAPPER JOHN F., Colchester, England. 107557, 61st Motor Air Line Section, R. Engrs. Signals. Egyptian Exp. Force, Egypt.
CRANE, GUNNER FRANK, Kansas City, Kans. U. S. S. "Vermont," c/o Postmaster, New York, N. Y.
DE CHARMS, 1ST LIEUT. RICHARD. JR., Bryn Athyn, Pa. Regimental Hdqs., 21st Engrs., A. P. O., 747, American E. F., France.
DOERING, CORP. FRANK, Bryn Athyn, Pa. Mustered out.
ELPHICK, PTE. F. W., Cheam, Surrey, England. 546246, R. A. M. C. T., Sanitary Section 43, British Salonika Forces, Salonika, Greece.
EVENS, PTE. ARIEL V., Penetanguishene, Canada.
EVERETT, SERGT. W. E., 124 Butt Road, Colchester, England. Essex Volunteer Regt.
FINLEY, 1ST LIEUT. HORACE, London, England. 273 Railway Co., R. E., R. S. F., Salonika, Greece.
FLON, ABEL, Paris, France. Marechal des Logis Fourrier, 3e Batterie de 105 long, 117e Regiment d'artillerie lourde, S. P. 114, France.
FLON, PAUL, Paris, France. 17 rue Audry, Rochefort sur Mer, France.
FROST, PVT. 1ST CL., FRANCIS L., Bryn Athyn, Pa. Service Park Unit 322, M. T. C., A. P. O. 745, American E. F., France.
GLADISH, 2ND LIEUT DAVID F., Chicago, Ill. Post Field, Fort Sill, Oklahoma.
GLADISH, DONALD G., Chicago, Ill. U. S. M. C., U. S. S. "New York," c/o Postmaster. New York, N. Y.
Grant, CORP. J. F., New York, N. Y. Co. L, 38th Inf., American E. F., France.
Grant, PVT. 1ST CL., FRED. M., Bryn Athyn, Pa. Mustered out.
GUNTHER, PVT. W. H., Baltimore, Md. Mustered Out.
HARRIS, CORP. EMERY, Arbutus, Md. Co. F, 305th Engrs., A. P. O. 756, American E. F., France.
HEILMAN, GLENN, Leechburg, Pa. Medical Dept. Base Hospital, Camp Lee, Va.
HEINRICHS, PVT. HENRY, Rosthern, Sask., Can. 3353715, Hdq. Co., Catering Dept., Kinmel Park, Camp 9, Rhyl, N. Wales, England.
HENDERSON, CAPT. ALBERT DEAN, Chicago, Ill. 138th Inf., 35th Div., Camp Grant, Ill.
HICKS, ENSIGN DARREN P., Bryn Athyn, Pa. Mustered Out.
HILL, DRIVER JOSEPH, Kitchener, Ont. 4904 No 1 Canadian Army Auxiliary Horse Co., B. E. F., France.
HILLDALE, SAPPER J. HARRY, Bryn Athyn, Pa. Mustered out.
HILLDALE, LIEUT. R. C., Phila., Pa. air Service (P.), 4-1/2 Missouri Ave., Washington, D. C.
HOWARD, PVT. CONRAD, London, England. 180259, 1091 M. T. Convoy, A. S. C., Mesopotamia Exp. Forces.
HUSSENET, ELIE, Paris, France. 55331, 31 rue Henri Regnault, St, Cloud. Seine et Oise.

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HUSSENET, ELISEE, Paris, France. c/o M. F. Hussenet.
JESSEMEN, STANLEY, Toronto, Canada. 285519, 15th Platoon, 4 Co., 13th Batt., C. R. T., B. E. F, France.
JOHNSON, CARL E., Erie, Pa. Mustered Out.
JOHNSON, PVT. RICHARD, Chester, Va. Co. F. 3rd Engrs., Corozal, Panama Canal Zone.
JUNGE, PVT. 1ST CL. FELIX, Glenview, Ill. Base Hospital 87, A. P. O. 780, American E. F., France.
KING, PVT. ARTHUR, Glenview, Ill. Machine Gun Co., 40th Inf., Camp Sherman, Ohio.
KNIGHT, SAPPER JOSEPH, Kitchener, Canada. Mustered Out.
KNUDSEN, CORP. KNUD, Waterville, Kan. Co. G. 353rd Inf., 89th Div., American E. F., France.
KNUDSEN, PRT. HAROLD, Waterville, Kan. Co. E. 308th Inf., 77th Div., American E. F. France.
KUHL, PTE. G. HAROLD. Kitchener, Ont. 751077, 7th Platoon, C Co., 50th Battn., B. E. F., France.
KUHL, GUNNER RAYMOND F., Kitchener, Ont. 33524, B Battery, C. R. A., R. C. H. A., Witley Camp, Milford Surrey, England.
KUHL, SIG. J. RUPERT, Kitchener, Can. 751087, Canadian Gen. Hospital, B. E. F., France.
LEONARD, CORP. EDGAR MOREL, Chicago, Ill. Machine Gun School, U. S. M. C., Paris, Island, S. C.
LONG, W. E., Philadelphia, Pa. 2nd Class Petty Officer, League Island, 1948 N. 24th St., Philadelphia, Pa.
LONGSTAFF, SAPPER JOHN C., Toronto, Can. 778322, F. Co., 2nd Canadian Engrs., Reserve Battn., Seaford, Sussex, Eng.
LYNN, M. M. SERGT. A. C., Dixiel Ont., Can. Mustered Out.
MCQUEEN, SERGT. BENJAMIN, Glenview, Ill. Ward 39, U. S. Gen. Hospital, Ft. Sheridan, Ill.
MCQUEEN, SERGT. HAROLD, Glenview, Ill. Co. M, 131st Inf. American E. F., France.
MORRIS, RFN. GEOFFREY, London, England. 301276, Transport Section, 1/5 Batt., L. R. B., B. E. F., France.
MORRIS, PTE. H. C., London, England. 13957, 4th Otago Regt., 25 Baldwin St., North East Valley, Dunedin, New Zealand.
MORRIS, SERGT. W. J., London, England. 2728, 66 Burnhbury Rd., Balham, London S. W. 12, England.
MOTUM, PTE. K., Colchester, England. 49531, 79 East Hill, Colchester, England.
MOTUM, PTE. NORMAN A., Colchester, England. 013871, 77 S Co., A. O. C., Workshops, Hut 34, A. P. 0. 4, B. E. F., France.
MOTUM, GUNNER PHILIP, Colchester, England. Mustered Out.
OEERSCHELP, CORP. A. W., Denver, Colo. Hdq. 318th Engrs., A. P. O. 777, American E. F., France.
OBERSCHELP, PVT. J. B., Denver, Colo. Aero Squadron, No. 870, Section 2, Kelly Field 1, San Antonio, Texas.
PENDLETON, CAPT. ALAN, Bryn Athyn, Pa. Overseas Replacement Dept., Camp Meade, Md.
PENDLETON, PVT. LOUIS A., Macon, Ga. U. S. Q. M. C., Mechanical Repair Shops, Prov. Co. 4, Unit 302, A. P. 0., 722 American E. F., France.
PETERSON, PVT. CLARENCE E., Chicago, Ill. Mustered Out.
PETERSON, ELMER E., Chicago, Ill. Mustered Out.
RIDGWAY, 2D LIEUT. KENNETH HOWARD, Durban, Natal, S. A. R. A. F., c/o Miss Braby, 13 Carlton Rd., Putney, London S. W. 15, England.

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ROSCHMAN. SERGT. SAMUEL, Kitchener, Can. 126074, 126th Co., Canadian Forestry Corps, Downham Hall, Brandon, Suffolk, England.
ROSENQVIST, SERGT. ARIEL, Bryn Athyn, Pa. Naval Station, Marine Barracks, U. S. M. C., Cavite. P. I.
ROSENQVIST. PVT. FRIEDEL, Bryn Athyn, Pa. Co. C, 305th Field Batt., Signal Corps, American E. F., France.
ROY, SERGT. FRANCIS T., Bryn Athyn, Pa. Mustered Out.
SCHNARR, MAJ. C. NELSON, Kenora, Can. Canadian Infantry School, B. E. F., France.
SELLNER. SERGT. HAROLD E., Bryn Athyn, Pa. 1st Corps Artillery Park, Depot Section, American E. F., France.
SHARP, 2ND LIEUT. JOEL H., Salem, Ohio. Battery B, 151st F. A., American E. F., France.
SHERMAN, SERGT. ALVIN H., Sandoval, Ill. Co. M, 44th Inf., The Presidio, San Francisco, Cal.
SHERMAN, 2ND LIEUT. CARL L., Sandoval, Ill, Heavy Artillery School, A P. O. 733, American E. F., France.
SHERMAN, CORP. FRED L., Sandoval, Ill. S. A. S., A. P. O. 718, American E. F., France.
SHERMAN, SERGT. GUY H., Sandoval, Ill. Co. M., 21st Engrs., American E. F., France.
SMITH, ORD. SERGT. ALDWIN C., Bryn Athyn, Pa. 501st M. O. R. S., A. P. O. 754, American E. F., Prance.
SMITH, LIEUT. ROLAND S., Bryn Athyn, Pa. Co. C, 313th Inf., A. P. O. 771, American E. F., France.
SODERBERG, ARTHOL E., Philadelphia. Pa. 31st Balloon Co., Camp Knox, Stithton, Kentucky.
STAMPS, PTE. ROY, Toronto, Can. 27541, 1st C. O. R. D., South Camp, Ripon, Yorks, England.
STARKEY, PVT. HEALDON R., Glenview, Ill. Mustered Out.
STROH, PTE. FRED. E., Kitchener, Ont. 751124 B Co., 5th Batt., Canadian Engineers, B. E. E. France.
SYNNESTVEDT, CORP. ALAN G., Glenview, Ill. U. S. Base Hospital, Camp Merritt, N. J.
SYNNESTVEDT, CORP. O. D., Pittsburgh, Pa. Hdq. Detachment, 5th Gorand Div. Transport Corps, A. P. O. 716, American E. F., France.
SYNNESTVEDT, CORP. RALPH, Glenview, Ill. Co. M, 131st Inf., American E. F., France.
TYRRELL, PVT. HUBERT J., Bourbon, Ind., 17th Aero Squadron, Aviation Section, American E. F., France.
VINET, PVT., 1ST CL., PIERRE, Bryn Athyn, Pa. Mustered Out.
WAELCHLI, 1ST LIEUT. NOAH L., St. Louis, Mo. Co. K, 2nd Inf., Camp Dodge, Iowa.
WAELCHLI, PTE. VICTOR, Kitchener, Ont. 751657, Canadian M. G. R. D. (I. B.), B. E. F., France.
WARREN, DRIVER BENJAMIN, Kitchener, Canada.
WATERS, PTE. ALAN, London, England. 536551, A Section, I/5th L. F. A., R. A. M. C. T., B. E. F., France.
WATERS, CORP. EDW. J., London, England. Mustered Out.
WATERS, PTE. FRED G., London, England. 536534. A. Section, 1/5 L. F. A., R. A. M. C. (T. F.), B. E. F., France.

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WELLS, CORP. ARTHUR B., Bryn Athyn, Pa. Battery E, 76th Field Artillery, American E. F., France.
WILSON, STAFF SERGT. FRANCIS. Toronto, Canada. 317006, Canadian Section, G. H. Q., 3rd Echelon, B. E. F., France.
WRIGHT, CORP. NEVILLE, Chicago, Ill. 9th Co., 2nd Air Service mech. Regt., Overhaul Park, 702, American E. F. France.

     ADDRESSES OF INTEREST TO SOLDIERS ABROAD.

     In visiting Paris, do not fail to look up the Pastor of the French Society of the General Church, Rev. F. Hussenet. His home address is 31 rue Kenri Regnault, 9 St. Cloud, Seine et Oise. The address of the Church is 84 Avenue de Breteuil.

     When in England communicate with the Rev. A. Czerny, whose home address is 19 Talfourd Place, Peckham, S. E. Services are held on alternating Sundays at London and Colchester, and if Mr. Czerny is not in London, Mr. and Mrs. Frank H. Rose will be glad to have the New Church soldiers call at their home, 174 Peckham Rye, S. E. At Colchester Mrs. Wm. Gill will be glad to receive any of the New Church soldiers at her home. 142 Maiden Road. Rev. W. H. Acton asks that his address be added to this list, 76 Glengarry Rd., E. Dulwich, London, S. E.

     For the benefit of any of the soldiers who may go to Italy, we add the address of Siganorine Eden and Loretta Gnocchi, Via Palestro 63. Rome, Italy. These young ladies are anxious to meet New Church friends, as they are the only ones the faith in Italy.
CHURCH NEWS 1919

CHURCH NEWS       Various       1919

     (Continued from Page 426.)

To the names of Lieutenant Fred. Synnestvedt and Private Leroy S. Wells, a comrade made the brief, eloquent response: "Died on the field of honor.

     A toast to the "War Workers" was responded to by representatives of the Red Cross, The Academy War Service Committee, the Liberty Loan, The Sons of the Academy, the War Garden Movement, the National Movement, and, last, but not least, in eloquence,-the Boy Scouts. Miss Helen Colley, just returned, gave an account of her travels through France.

     After a splendid home-coming song by one of the young ladies, and with spirited singing by all, toasts were offered to "The Service," "The Spirit of 'Carry On'," and "Our Country," and answered by Captain Edwin T. Asplundh, Captain Randolph W. Childs, and Bishop W. F. Pendleton, respectively. These speeches, and also one made by the Rev. Alfred Acton on "The Navy," will be found in the June issue of The Bulletin of the Sons of the Academy.

     The sphere of this feast of charity recalled the old days before the war; and when the little children marched around the stalwart warriors, bombarding them with songs and flowers, the community realized with an intense completeness that our "boys"-now men and veterans of a great war,-had really come back to us. A toast to "Those who died in action" was responded to by Lieutenant Guy Croyle, who, with a fellow-lieutenant and. corporal, had come to testify his respect for the character and work of Roy Wells.

     There is much to relate concerning this "community" event, planned and carried out jointly by the Borough Council, The Academy War Service Committee, and the Civic and Social Club, but this brief note must suffice to chronicle the fact that, in the Providence of the Lord, it has already been given to the majority of Bryn Athyn's sons to return to the happiness that awaited them at home. W. W.


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LEAVES FROM A PHILOSOPHER'S NOTE BOOK 1919

LEAVES FROM A PHILOSOPHER'S NOTE BOOK       Rev. ALFRED ACTON       1919

     
NEW CHURCH LIFE
VOL. XXXIX JULY, 1919           No. 7
     In the course of examining one of Swedenborg's manuscripts, with a view to its translation and publication by the Swedenborg Scientific Association, the writer came across a number of interesting items; and it has occurred to him that it might be useful to give the members of the Church some slight foretaste of the contents of this manuscript volume.

     It should be premised that the volume itself is filled almost entirely with quotations from the philosophers, and notably Aristotle, Plate, de Malebranche, Bilfinger, Leibnitz, and Wolff. It also contains many extracts from the Sacred Scriptures.

     These extracts deal with a great variety of subjects, but in general they treat of the Nature of God, the Unity of God, the Spiritual World, the Soul, the Commerce of the Soul and the Body, etc. In addition to the quotations from authors, the volume contains a few pages of original matter, including several pages of a draft treatise on Algebra.

     The extract that follows is taken from the end of the manuscript. It was written probably in 1742. We give it the titles: "Natural Religion" and' "The Mohammedan Religion."

     NATURAL RELIGION.

     Natural religion, its nature, and how it has degenerated from true religion.

     1. Without understanding and will, there is no religion, because from ourselves there is nothing that is religion.

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     2. The understanding, instructed by the senses, and the will, led by the affections of the animus or bloods, that is, by the heart, does not extend itself into the invisible and secret things of nature; first must come sciences and experience; but solely for the sake of the directing of our body in human society. Therefore, not of ourselves are we led to the knowledge and worship of the true Deity, except as we acknowledge by the senses and the affections of the animus; on account of which we acknowledge some Deity.

     3. We eagerly grasp at that which excites our admiration, the cause whereof is unknown to us, as being either God or a Divine operation.

     4. Thence idols, heroes, and those of whom an ancient age sang. The blindly accept them as Deities, as did the gentiles, and the Romans themselves.

     5. True worship itself, once learned, also degenerates little by little into paganism, or into a worship of such things as we grasp with the understanding and desire in the will. In time we fall prone into such things.

     6. Therefore, also, for the sake of our sense and understanding, God commanded that there should be something that would confine the mind by means of the senses; to wit, that there should be a magnificent temple, with gold, silver, thummim and urim, an ark, processions, sacrifices, altars and many other rituals. But all these were representative of the future church and Divinity.

     7. In course of time we take up these representations as being religion itself, and contend that its essence consists in these things. And since the representations are natural, and the things represented spiritual, we worship them as though they were essential matters; nor do the vulgar penetrate to the truth that in them they worship something mystical. Such is the case with baptism and the eucharist in the New Testament, and with the saints.

     8. Inasmuch as these representations are received naturally as the essential matters of religion, therefore we are idolaters; and we fall prone into idolatry. And yet, in themselves they are nothing, and are dead things, unless in them, and by their guidance, we represent to ourselves those mysteries.

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     9. This is the cause of the so numerous schisms, even though in essentials there is union. It is only rites, and the rites of rites, that create the especial variety, respecting which we have so disputed and so persecuted each other,-especially, if persuaded by the affections of the animus, ambition, and avarice.

     10. Representations, therefore, seem to have been instituted in order that man, prone to such things, may comprehend that underneath there are mysteries, which are the more agreeable to God in the degree that, in them, the human mind venerates and adores things Divine and spiritual. They are all types, as it were, in which the Divine Spirit comprehends the essence itself, especially when the human mind is present in them with faith.

     THE MOHAMMEDAN RELIGION.

     The Mohammedan religion contains representations. They believe that there is one God and one person who created heaven and earth; who will punish the impious and reward the pious. That there is a hell and a paradise; that the pleasure of paradise consists in embracing and kissing most beautiful women, and in food of the most exquisite savor; that Mohammed is the great prophet sent by God to instruct men concerning salvation. The Musselman is the elect of God; he must observe the ten commandments of Moses according to the statutes of the Koran. There is a fast between the April new moon and the following new moon; this time is called Ramadan. They say that at this time the Koran was sent from heaven. They are bound every year to give to the poor the tenth part of the whole year's profit.' They believe that, if they wash their body after having sinned, they are cleansed of their sins.

     There are also the Dervishes, who clothe themselves as though they were insane; they cut their body in many places, and are held as saints; thus they mortify themselves. They live solely on the charity of others. They do not believe that Christ is God or the son of God; still less do they believe in the trinity, but they believe that Christ was a great prophet, born of the virgin Nary, conceived by Divine inspiration and breathing, without a father, as was the case with Adam; that He was not crucified, but taken up into heaven that He might be sent into the world before the end of the world; and that the Jews crucified some other man.

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     They pray for the dead, invoke saints, and believe that the soul and body are conjoined even to the end of the world.

     They venerate Jerusalem and the relies there; they go in great numbers from Tunis.

     I know not what is the difference in respect to the realities of faith; for they acknowledge God and Christ, and they call the latter a great prophet. Christ Himself says that His Father is greater than He. Moreover, this religion is suited to the customs of that nation, that: is, of the Asiatic nation, which is devoted to Venus and her delights. Nevertheless, they abstain from wine, lest they become insane while living. Their paradise, and the wine which they will drink, and the women whom they will kiss, represent the delights of paradise. Thus the Sacred Scripture frequently says that we will sup with Abraham; that hell will be fire; and many other things that are representations. For, without comparison with things natural, we remain ignorant of spiritual correspondences. We are natural, and the soul does not communicate itself intelligently with the body in respect to things spiritual. Therefore, the Christian religion is accommodated to the manners and genius of the Asiatics. Who is there that believes that, by means of Mohammed, God wished to destroy so many myriads of souls, or that they are enemies to Christians? I do not know that they are any more ferocious enemies than the scismatics of the Christian religion.



     There is no indication that any part of the above is quoted from an author; yet when first perusing the matter, it seemed probable to the writer that the middle set of paragraphs, those describing the Mohammedan Religion, were not original matter. Subsequently, by a fortunate series of circumstances, he discovered that the whole of this part, with the exception of the first sentence, was quoted verbatim from a chapter of a book of travels by Gemelli Careri.

     The matter is of peculiar interest, in that the statements made as to the belief of the Mohammedans are also made in the Writings, and some of them, indeed, have been made the basis of an attack upon the Authority of the Writings.

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In these extracts we have at least one of the foundations upon which these statements rest,-for I think it must be granted that the preparation of Swedenborg for his mission included the acquiring of the knowledges necessary to serve as vessels.

     Gemelli Careri was an Italian of wealth and culture who indulged in traveling from the pure love of exploration. In the work from which Swedenborg made the above quotation, Gemelli describes the various observations made by him on a journey from Italy to Turkey and Egypt, and thence through Persia, India, the Malay Peninsula, China, California and Mexico. This extended journey was made in the years 1693-1699, and the account was published in Italian in 1699-1700, in a work of six duodecimo volumes. Nineteen years later (1719), it was published in a French translation, which appeared in a second and third edition in 1727 and 1776. An English translation was included in Churchill's Voyages, (vol. 4), published in 1745. Swedenborg's quotations are taken from the first French edition, and there is every reason to believe that this work was a part of Swedenborg's private library.

     Gemelli Careri's accounts are remarkable for the sound common sense and discriminating judgment which the author used. His observations are those of a sensible traveler who has a keen love of exploring and a wide experience wherefrom to judge the many things that came to his eye and ear.

     It is the writer's hope to present to the readers of this little article, at some future time, the extracts which Swedenborg made as to the ideas of the ancients concerning the Unity of God.

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OLD AGE 1919

OLD AGE       Rev. HOMER SYNNESTVEDT       1919

     "The righteous shall flourish like the palm tree; he shall grow, like a cedar in Lebanon. Those that be planted in the house of the Lord shall flourish in the courts of our God, They shall still bring forth fruit in, old age; they shall be fat and flourishing. To show that the Lord is upright; he is my rock, and there is no unrighteousness in Him." (Psalm 92:12-15.)

     When men are represented as trees, as so often occurs in the Word, there is implied some special reference to their thought-life, or their development as to the understanding. The palm tree and the cedar denote, respectively, the outer and the more interior planes of thought. The cedar, standing upon the mountain heights of Lebanon, being the intelligence exalted by love or good, and thus able to view far-reaching vistas.

     Blessed indeed are those men whose minds are planted and well rooted, as to their deeper thinking, in the "house of the Lord," and, as to their outer thought and concluding, in the "courts of our God." Such men are the possessors of wisdom,-that most precious gift, more sought after and more esteemed by the good in all ages than the gold and silver and precious stones in all the world. To the ancients especially was it known that by wisdom comes blessing and power and happiness and freedom and all prosperity. For wisdom outlasts all other things, and is immortal. It purges the dress from all mundane things, and ennobles what would otherwise be but gross and perishable.

     He that hath wisdom is like Israel, whom Balaam blessed, and like him of whom the Psalmist wrote: "He shall be like a tree planted by the rivers of waters, that bringeth forth his fruit in his time; his leaf also shall not wither, and whatsoever he doeth shall prosper." How beautiful the bountiful flow of the life-giving stream of the Divine influx, as here set forth, as being "rivers of waters," even as the river of paradise, that divided into four heads, and watered all the Garden of Eden!

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     But our thoughts at this time are to be directed more particularly o the words of our text, where the old age of such persons is described,-"They shall still bring forth fruit in old age,"- by which we are led to reflect: What are the fruits or flowers of old age, which those shall bring forth who possess wisdom, and whose minds are rooted "in the house of the Lord and in the courts of our God?" For indeed it often seems, (to the superficial observer), that old age is a barren and unfruitful time, a time of withered leaves and helpless burdensomeness. And yet the sages tell us that old age is the lime of peace and blessing, and that a hoary head is a crown of glory. We even read in the Writings of a certain earth where all the spirits appear to have grey beards, so great is their reverence for old age. (D. 3277)

     We know, moreover, that however age may discourage us by its appearance in prospect, we shall all, by degrees, certainly become old, and, therefore, we ought to inquire what provision can be made against that time of distress. What happiness can be stored up against the winter of life? And how may we pass our latter years with serenity and cheerfulness? (Rambler, No. 69.)

     First of all, then, let us see what the Writings teach upon this subject. In A. C. 3016 we read: "When old age is mentioned in the Word, the angels who are with man can have no other idea than of the state of life in which they are, and in which men are when they are passing through their ages, even to the last; namely, that they are successively putting off what is human and putting on what is heavenly." In 3183, we read. "The last slate, (into which men come as they advance in years), which is signified by old men, is a state of wisdom, in which is the innocence of infancy. Thus the first state and the last are united; and man, when old, as an infant once more, but a wise one, is introduced into the Lord's kingdom."

     From these quotations we learn that old age is properly the age of wisdom, when man is passing from the things of time to those of a life without time, and when he thus puts on a new state. Hence by old age is signified the transition to something new.

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     To comprehend rightly the significance and relative importance of the various stages of human development upon this earth, we must raise our minds to a standpoint which comprehends the whole cycle of our life, and not merely the preparatory cycle, which ends at death, when our permanent life only begins. In this view, we see that even old age, which seems like the culmination and consummation of life, is in reality but a transition state; a passing over from the region of the preparatory stages into the permanent and real state of life. Thus it is similar to death itself, which, as we are so often reminded in the Writings, is either an end or a new beginning, depending upon where you stand when you look upon it. Those standing upon this side of the veil of sense see only a worn-out body being put to rest. But our friends on the other side, beholding nothing of this, see only a newcomer, just awakened, and entering their world. To these, therefore, the only idea which presents itself, when man reads of death or burial in the Word, is that of resurrection, or a new beginning of life.

     It is similar with old age; nor can we otherwise truly comprehend its anomalies. Unless we view these two sides together, how can we understand an arrangement whereby the gradual elevation and perfection of all the truly human faculties of wisdom, of ripe maturity, of experience, of clear insight, and sympathy, and patience, finally attained after so long and arduous a course, is accompanied by a gradual weakening and disintegration of the body, and the loss, finally, of all the natural forces?

     But this view,-the comprehensive view, which is both spiritual and natural,-explains it all. For we see that old age is like every other transition state, a gradual weaning from the old, and putting it off, while getting ready to put on the new; in fact, beginning to put it on, if all is well. As it is expressed in A. C. 3492, "Isaac became old, (Genesis xxvii), signifies when a new state was at hand; for old age signifies both the putting off of a former state and the putting on of a new one; and this, for the reason that old age is the last age, (here), when the corporeal things begin to be put off, and with them the loves of the preceding age; and thus when the interiors begin to be enlightened, for these are enlightened when corporeal things are removed."

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Note, here, what it is that brings enlightenment, or wisdom in spiritual things. It is the withdrawal of the chief attention from the affairs of the body and of the world. No longer is this life our chief concern, holding our minds anxiously to the thought, "What shall we eat, or what shall we drink, or wherewithal shall we be clothed?" For the weakening of the bodily appetites and activities helps us to put to one side the love of those things, and this in turn frees our thoughts.

     This was the pith of Plato's argument in favor of old age. He described it as a time of deliverance from the demands of the bodily appetites, when the mind, being freed from the itch and worry of such things, could really enjoy the contemplation of more important things.

     Cicero says: "I find four causes why old age is thought miserable: 1. That it calls us away from the transaction of affairs. 2. That it renders the body more feeble. 3. That it deprives us of almost all pleasures. 4. That it is not very far from death."

     To the 1st objection he replies, that when the mind is kept active it retains and increases its grasp, so that old men are able to enter into the interior direction of their work,-as in our day, when an old man leaves the active management to a President or other executive, and becomes Chairman of the Board of Directors. It is remarkable that all the Generals in this war have been old men, as is usually the case. Cicero says further that the greatest commonwealths have been overthrown by young men, but have been supported and restored by old. (Rehoboam, William II, e. g.) It is not without good reason that the Supreme Council in any country is called the Senate, os the Elders, (from Senex-an old man). Such fancies as Bolshevism, on the other hand, are spread by inexperienced orators, who, lacking the tempering of experience, are carried away by fevered imaginations

     As to the impairment of the powers of recollection in old age, (I will not say the memory, for nothing is ever lost), it is said that the aged do no forget the things that really interest them. The Writings, also, show the value of forgetting things that are no longer needed,-like the ashes which had to be removed daily from the altar.

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The fact is, that in old age, while genius and mental agility lessen, judgment increases; and even the power of learning new things is not lost, if the mind is intent, and kept in training. Cato learned Greek at a very advanced age, the aged Gladstone repeated the Latin conjugations when waiting for a train, and Swedenborg was fifty-five when he began the study of Hebrew.*
     * Rat. Psychol. 373: "The mind ought to forget all those corporeal things which extinguish what is spiritual. . . . Such minds, almost spiritual even whilst they live in the body, have their feet as it were on the threshold of heaven, and of its internal felicity, and for this purpose they long to be set free."

     As to the increased feebleness of the body in old age, the answer is that less physical strength is required or expected. A wise old man is more useful if he uses his head and leaves the muscular work to younger hands. In the Spiritual Diary, nos. 1573-4, it is plainly intimated that old women should not assume cares which do not pertain to their age, and, like Martha, neglect
the better things. There should be uses for those who are too old to do the active bodily works, and their work should be adapted for them; for old folks are valuable in ways of their own, and not only because of their use to those in the other world, as a basis of influx for the angels.

     It is desirable that the aged should be relieved from care for food and drink, or clothing, or a comfortable place in which to live, so that they may be free to read the holy books and reflect upon interior things, thus fulfilling their highest use to those in both worlds. But it is often desirable to provide at the same time some light and congenial employment, as not everyone is accustomed to sustained study and reflection, and many can collect their thoughts better when so employed. Such employment also keeps them from thinking about themselves and their "often infirmities."

      As to old age having no bodily pleasures, Cicero exclaims: "O noble privilege of old age! if indeed it takes from us that which is in youth the greatest defect. . . . For Archytas says, 'No more deadly plague than the pleasures of the body was inflicted on man by nature; for the passions, greedy of that pleasure, are in a rash and unbridled manner incited to possess it. . . .

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From the desire of sensual indulgence spring all crimes, even treason against one's country.'"

     Some claim that when pleasure has sway virtue cannot exist, nor reflective thought. And we must admit that when pleasure is excessive or very prolonged, it does extinguish all the light of the soul. Yet delight, or pleasure, is the secret spring of all that we do, or think, or hope for. What is needed, therefore, is not prohibition, not abolition of pleasures, but control, or moderation. This, neither the Stoics, nor even the wisest of the philosophers Of ancient times, nor the apostle Paul, saw clearly; for they had no knowledge of the heavenly nature of the conjugial principle.

     Old age has its own quiet pleasures and satisfactions, nor does it itch for those of youth, except in those who have not mastered their cupidities. As Plato says, "The freedom from desire for carnal pleasures is more delightful than the enjoyment of them."

     It is chiefly in sex matters that the difference made by the advancement of old age is to be noted. When the wife has ceased to bear, and the fires of youth have cooled in the blood of the husband, then befalls a judgment. For then it is that we are called upon to pay the first big instalment of our debt, if we have fallen behind in our account; then, too, we may obtain some foretastes of our heavenly reward, if we have done our duty. And it all depends upon whether we have used our natural period of love, and mating; and child-bearing in the right way, for the up-building of the conjugial principle within our souls; or have frittered it all away, in pursuit of merely sensual pleasure for its own sake.

      If we have had regard to "use," and held a firm rein upon wandering lusts and phantasies; if the wedded have been true and faithful to their one only one, and have regarded it as a sin to look upon another to lust after her, (or him), sincerely trying to overcome all temptations of that -kind which may have assaulted them; then their spirit will emerge in old age, free and perfected by their years of experience in their wedded life. And it is even similar with regard to the unwedded, as far as their spiritual purification is concerned.

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If, in their youth and middle life, they have endeavored to lead chaste lives, and have striven to remain chaste even in their secret imaginations, with a sincere, and conscientious, and never-ceasing effort to live according to the standard set by our Lord and Master in the Sixth Commandment, as interpreted by Himself at His First Advent, and still more fully disclosed at His Second Coming,-then will the old person, man or woman, emerge at the time of graying hairs with a sense of greatly enhanced freedom and power of rational thought, interior contentment and balance.

     But how unhappy is the picture of one, (married or unmarried), who has not so lived, and so striven! Think what it must mean if one must lose, upon growing old, the only powers and appetites he has taken any delight in, and which have been his only satisfaction! For such a one, old age is indeed but vexation and bitterness! As the poet has expressed it:

     "Our youthful summer oft we see
     Dance by on wings of game and glee;
     While the dark storm reserves its rage
     Against the winter of our age.
               (Scott's Marmion, Canto 10.)

     It is of such an old age that Solomon speaks so often, when he says that "all is vanity," and in the end turns to dust and ashes. For it is not only at death that our natural Dart perishes. Quite a considerable and important part of it begins to fall away from us some years before. And when the corporeal functions begin to weaken, the loves and delights pertaining to those functions also begin to fail.

     Now this happens to every one,-gradually, if we live long enough,-suddenly, if we die before becoming old. But in any case, wk cannot enter our eternal abode with oar body, or any of its appetites and functions; and if we find our only end and delight in life in the satisfaction of these, where shall we find ourselves after death?

     This law, as to our preparation for the future life, by the gradual withdrawal of our corporeal functions and satisfactions, is naturally more noticeable in regard to sex matters; for these are fundamental, and lie at the root of our being.

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But the same law applies equally to all other bodily loves and satisfactions, which are perishable. And Swedenborg notes, in his Rational Psychology, that many persons, when the youthful fires cool, and when eating, drinking, and mating, give less and less satisfaction, turn to the lusts of the imagination, especially to the greed of acquiring money, or fame, or social standing. We see many who have burnt up their natural charm, and lost interest in the natural and normal satisfactions of "use" and home, (either through neglect or abuse), turn, in their later years, to the delight to be found in the fine raiment, cosmetics, and flashing gems, endeavoring thus desperately to recall past joys, or to win new diversions in the field of fame or social influence. How unhappy are such persons when compared with those who are not only content, but proud to grow old gracefully, whose smile of innocent kindliness sits upon their lips with a more heavenly charm of loveliness than in their youth, and whose eyes are agleam with a light more attractive by far than that of the most precious earthly gem! Surely these do "still bring forth fruit in their old age." Amen.
PRESENCE 1919

PRESENCE       ROSALIA M. L. FROST       1919

If time were not, if hour and day and year
     Were measured only by my quick heart beat,
     Walking afar the crowded city street,
This moment you might turn, and see me near.

If space were not, if each disjoining mile
     Were traversed even as to me your thought,
     Here, where the twilight hides my seam, half wrought,
The falling dark would brighten with your smile.

If flesh were not, if hearts and minds might so,
     Of earth stripped base, forth in the spirit stand,
     To kiss my waiting lips, to touch my hand,
You would not need to come, nor I to go.
          -ROSALIA M. L. FROST.

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CAUSE OF DISEASES 1919

CAUSE OF DISEASES       Rev. T. S. HARRIS       1919

     (A paper read at the Council of the Clergy, February 6th, 1919.)

     "Now when the sun was setting, all they that had any sick with divers diseases brought them unto Him; and He laid His hands on every one of them, and healed them." (Luke 4:40.) The setting of the sun represented the last stage of the Jewish Church, and the healing of the diseases signified the restoration of the remnant with which a New Church was to begin. Most of the miracles of the Lord consisted of healing diseases, because diseases of the body correspond to a disorderly state of the mind or spirit of man. All the diseases which the Lord healed represented the spiritual diseases corresponding to those natural diseases. (A. E. 815.)

     A natural disease of the body cannot exist except through a spiritual disorder of the internal man. If there were no internal disorders in the spirit of man, there could be no such thing as disease of the body. There must be a spiritual cause for every natural effect. There would be no diseases among mortals if the inhabitants of this world were in a state of Divine Order. We carry in our disorderly internals the cause of our physical maladies. Those who think that the cause of disease exists in nature alone are in error, for nature in itself is dead, and cannot be the immediate cause of anything.

     It is a known fact that impurity in the blood, when it increases, causes disease. But why does the blood become impure? We have the answer to this question in A. C. 5726: "Evils close, (or clog), the very least and wholly invisible vessels, of which are composed the next larger ones, which are also invisible; for the vessels which are smallest of all are continued from man's interiors. Thence is the first and inmost obstruction, and thence the first and inmost impurity of the blood. But if man's interiors were open to heaven, and through heaven to the Lord, so also would be the very least and invisible little vessels. In consequence, man would be without disease."

447




     The life of the body is in the blood, and the blood derives its vitality from the spirituous fluid of the smallest vessels, which are connected with man's interiors. Interior evils obstruct the flow of this vital fluid in the smallest vessels, more or less, and as a consequence, the blood becomes incapable of throwing oft its impurities; thence, disease of some kind is the result of this devitalized blood.

     The medical profession has succeeded in inventing many remedies which assist in purging the Mood of its abnormal impurities, and we do not doubt for a moment that these remedies prevent and cure diseases; but no medicine of a material nature can relieve the congestion of the smallest vessels, which feed the blood with-the vital fluid. The removal of evils from the interiors by the process of regeneration is the only remedy for the real cause of disease. If a man were so fully regenerated that all evil was removed from his interiors, he could not be afflicted with any disease, because no obstruction would exist in the smallest vessels, and his whole being would be open to heaven, and through heaven to the Lord.

     Because man is born into evil's of every kind; because his interiors, from the very first, are full of evil, he is liable to contract diseases as soon as he is born. There are as many evils in man as there are diseases in the world, and each disease springs from its own particular evil. Evils in the interiors can and do produce diseases in the body, without producing vice in the life of the one afflicted, as in the case of infants, and those who are not indulging their cupidities; but the evil must be within, or it could not break forth in its corresponding disease.

     There are many ailments that disable the body which cannot be classified as diseases, Such as often arise from external conditions alone and not from man's internal state, as when he is wounded, or breaks his arm, and many things of a similar nature. We do not say that he is afflicted with a disease. Physical death by violence can be inflicted upon one who has no interior evils, as in the case of the Lord Himself. But death by disease can only come to one who has evil within him.

448




     It must be kept in mind that our interior evils are inert unless operated upon by the hells, and it is only when excited into activity that they affect the smallest vessels through which the vital fluid flows. Thus it is true that the infernals induce diseases, but only through the evils which are in the man. It is written, in A. C. 5712, that "diseases correspond to cupidities and passions of the animus; these also are their origins; for in general, the origins of diseases are intemperance, luxuries of various kinds, merely corporeal pleasures; and also envies, hatreds, revenges, lasciviousness, and the like, which destroy the interiors of man, on the destruction of which the exteriors suffer, and draw the man into disease and death. From this it is evident, that even diseases have correspondence with the spiritual world, but with unclean things there; for in themselves diseases are unclean, since they spring from unclean things." They spring from unclean things in the one who is afflicted with disease; whether he is conscious of the presence of these interior evils or not, still they are the cause of his diseases; he who is free from spiritual disease cannot be afflicted with physical disease. The infernals flow into the unclean things of the spirit of man and thus induce disease in the body; they do not flow directly into the solid parts of the body, and cause disease therein; it is only when the body becomes diseased that they inflow into such unclean things as belong to the disease.

     When a man contracts a disease from his own life, an unclean sphere corresponding to the disease at once adjoins itself, and is present as a fomenting cause. The use of medicine is to remove the unclean things belonging to the disease; when this is done, there is no condition in which the fomenting cause can operate, and thus a development of the disease is prevented. Although diseases spring from a spiritual source, yet this does not hinder man from being healed in a natural way; yea, natural means are very necessary when disease begins to destroy the tissues of the body, and to form unclean conditions for the operation of the fomenting sphere. For the hells can flow into diseased tissues but not into the solid parts of the body.

     The Christian Scientists are correct in their assertion that disease has its origin in a state of the mind, and no doubt Mrs. Eddy obtained her idea from the Writings of Swedenborg, but because they deny the reality of matter, and ignore the use of natural means, the truth is falsified.

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It is true that natural means cannot remove spiritual causes, but natural means can check the effects which have been produced in the natural. Only by the healing of spiritual diseases can the instrumental cause of physical disease be removed, and this spiritual healing is procured by the process of regeneration alone. We may succeed in keeping the body in a state of health by fighting effects through the use of natural remedies, and it is of the Divine Providence that this can be accomplished, for there are but few, if any, who have reached that state of regeneration in which the infernals cannot afflict their bodies with a disease through evils still existing in their interiors.

     But we must not imagine that we are constantly exposed to the influence of the infernals. It is only when the conditions are such that they cannot be prevented, that they are permitted to inflow into our interior evils and induce diseases. Evil spirits are restrained so far as restraint is not to their eternal injury. They are permitted to act, not that they may do evil, but that their very existence may be preserved; for without some freedom, they would cease to have any being. This freedom, which is given to the infernals for the sake of their existence, is used by them in doing evil; for when they act, they can do nothing but evil. We see, then, how this necessary freedom, permitted to the inhabitants of the hells, affects man even on the physical plane, and this to such an extent that his very body is afflicted with the most loathsome diseases. But we must not forget that they would have no power to produce disease if the man himself did not possess interior evils, through which infernal spirits act upon the smallest vessels.

     So if a person is free from disease, he call attribute it to one of three reasons:-1. Means used to purge the blood of its abnormal impurities; 2. Protection from evil spirits, whose influence obstructs the smallest vessels, through which the spirituous fluid flows; or 3. The removal, by regeneration, of interior evils, which are the instrumental cause of disease.

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     While the presence of disease in the body is a sure sign that the regeneration of the spirit is not complete, yet a state of perfect health is not an evidence that interior evils have been removed. Because the Lord has subdued the hells, and holds them in restraint, diseases may be healed by natural means, and prevented by refusal to indulge the evils from which they spring, whether or no the person be in a state of regeneration.

     When an epidemic, plague, or pestilence breaks forth as a contagious disease, it is because those in the hells who are in the evil corresponding to this particular disease have reached the limit of their restraint, and must be permitted to exercise a certain amount of freedom, lest they perish from inertness. The evil corresponding to the epidemic or plague is also in the interiors of men on the earth. It is the influence of the infernals operating into this evil in man that causes him to contract the epidemic with some, this evil is less susceptible to the infernal influence than the same evil in others, either through heredity good natural habits, or the effects of regeneration He, whose evil is less susceptible to the infernal influence from the hells, is in less danger of being afflicted with the plague. But this particular plague, which he has escaped, may be followed by one that corresponds to an evil in him which is very susceptible to the infernal sphere causing in and he will become a victim. He who has escaped the "flu, may be stricken with typhoid fever.
The two diseases do not spring from the same evil. It is reasonable to infer that a particular evil in a man may be less susceptible to infernal influence at one time than at another, so that he may escape the plague this mouth, but contract it a month hence. Let us rest assured that it is not chance, or fate, or favoritism, but a condition in the individual, that causes him to escape a contagious disease,-a condition which perhaps he is in no way responsible for, but without which he could not be protected.

     When the Lord was on the earth, He healed diseases by subduing the hells which were causing them. It is an error to think that those whom He healed were regenerated at the same time; He merely removed the infernal cause of their physical disorder, and the effects immediately ceased with the removal of the influence which was operating upon their evils.

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Evils in man can be removed by a gradual process, as they are seen and shunned as sins against God, and there is no such thing as instantaneous regeneration; but the activity of the bells can be subdued in a moment, as was the case when the Lord healed those who were sick with divers diseases; for even the devils were subject to Him. A man may be healed of a physical disease without the removal of interior evil, if the hells cease to operate upon it. This is what took place when the Lord healed the diseases of those who were brought to Him. When the particular hell corresponding to the evil in the man ceased its activity, the disease springing from this evil at once ceased to trouble him.

     All the diseases which the Lord healed represented spiritual healing; the act of healing the physical body was a representative one only, and did not restore the person to spiritual health, any more than the representative act of baptism regenerates the one receiving the rite. The false doctrines of "Baptismal Regeneration" and "Instantaneous Salvation" derive their origin from
a misconception of representatives. In healing diseases the Lord was subduing the hells, and thus making it possible for man to be regenerated. It was the subjection of the devil, who was acting upon the evil of the man, and inflowing into the uncleanness of his disease, that effected the cure,-the evil still remaining, to be removed, if ever, by the only method possible, viz., that of regeneration.

     Because the healing of the body represented spiritual healing, the Lord sometimes said to the one being healed, "Thy sins be forgiven thee." Those who see no deeper than the historical facts recorded in the Word, and the literal statements found therein, are led to believe that salvation is an instantaneous work, and that sins are wiped away in a moment. Because it is written in the Word, concerning those who were healed by the Lord, that "immediately he was made whole;" "and immediately her issue of blood staunched;" "and immediately she was made straight;" "and immediately he received his sight;" "and immediately his leprosy was cleansed;" "He saith to the sick of the palsy, Arise, take up his bed; and immediately he arose, and took up his bed and walked;"-because it is thus written in the letter of the Word, men become confirmed in the false doctrine of instantaneous salvation.

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But that none are reformed and regenerated by means of miracles, is clearly stated in A. C. 5508: "Miracles compel the man to believe; and things which compel take away freedom; when yet all the reformation and regeneration of man is done in his freedom. That which is not implanted in freedom does not stay."

     All the miracles which the Lord Himself did while He was in the world signified the coming state of the Church; and those who were healed represented the people who would receive the Gospel and be spiritually healed. Miracles were done by the Lord that they might be recorded in the Word, for the sake of the spiritual sense contained in the description given of each and every wonderful work.

     If, by means of a miracle, the state of the natural body could be changed in a moment: from one of disease to that of perfect health, why cannot the same instantaneous change be accomplished in the case of spiritual healing? The state of man's spirit may be changed in a moment of time, but it will not stay in this state. Unless the man has co-operated with the Lord in freedom according to reason, apart from any miraculous power, his state will not remain permanent. A devil can be elevated into the highest heaven by the exercise of Divine power, but his state does not remain fixed, for he has not made it his own by a life according to Divine Truth. His is a case of instantaneous conversion, but not of instantaneous salvation.

     He who is led in freedom according to reason is gradually healed of his spiritual diseases, by means of a life according to revealed truth. Spiritual diseases cannot be cured by compulsory means; miracles compel, and thus prevent the exercise of freedom in spiritual things, without which no one can be healed spiritually, and brought into a state of Divine Order. Disease is a condition of body or mind, caused by the disorder in the hells, through the interior evils of the person afflicted. If the human race had remained in good of life, there would be no such thing as disease among the inhabitants of this world, and we would pass out of the natural world into the spirit-land when we had searched extreme old age, when the body could no longer minister to the internal man or spirit.

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But alas! the human race has departed from the true order of life, and, as a consequence, diseases of as many kinds as there are evils in man are to be found among the inhabitants of the world.

     If the Lord had not subdued the hells, and if He did not hold them in restraint every moment, mankind would perish by diseases, and this planet would be destitute of human life. As it is, a vary small portion of the inhabitants live to extreme old age, and pass away without disease. Yet the Lord can restrain the hells to such an extent that the inhabitants of this world may be kept in a state of health sufficient for the healing of the spirit. For no one can be reformed or regenerated while in a state of disease of the body. No one can fight a disease and overcome his evils at the same time, because disease disturbs the equilibrium of man's mind so that he is not in freedom. It is not the disease in itself that takes away one's freedom, but it is the inflowing of the hells into our evils that destroys the equilibrium.

     In many cases, evils have been so strongly developed in the parents that children have been born victims of a disease that lasted from the cradle to the grave. It was the evils that were transmitted, and the disease sprang from the evils. But as no one is condemned because of transmitted evils, neither is anyone in a hopeless state, spiritually, because of a life-long disease caused by a transmitted evil. The Lord sees to it that no one is condemned for that which he cannot help, though he may suffer from a disease which has not been brought on by his own evil actions. But those who have been afflicted with a disease during the entire period of life in this world will be set free when they pass out of the body, and will be healed of the spiritual evil which held them in bondage al the days of their earthly existence.

     Health, therefore, is the greatest blessing that one can enjoy, and we ought to make the most of it while it lasts, for during these periods of bodily health we are free to make progress in our spiritual development.

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EVANGELIZING ONE'S SELF 1919

EVANGELIZING ONE'S SELF       R. B. CALDWELL       1919

     In the few remarks which I shall offer in regard to this subject, I shall confine myself to a consideration of the evangel each person within the Church should convey to himself. There is an old saying that runs after this manner,-The fool thinks himself to be a wise man, but the wise man knows himself to be a fool. The inference is that if any one of us is of the opinion that he is wise, let him carry to himself the evangel that there is a bare possibility that in this he is mistaken. We are taught that the first step in the ladder of wisdom is to know, acknowledge, and perceive that what we know is scarcely anything in comparison with what we do not know. A great English philosopher once said to the friends who expressed admiration of his wisdom: "To myself, I seem to have been as a child playing on the seashore, while the immense ocean of truth lay unexplored before me." The angels, the wiser they become, the more clearly they see that wisdom is without end, and perceive that they are only in the courtyard. (T. C. R. 290.)

     Since the world began, it has ever been an easy matter for man to constitute himself the message-bearer of his ideas of truth to his neighbor, but it has ever been a difficult matter for him to bear this message to himself. Evangelization to those within the Church bestows upon each one of us the duty of constituting himself a message-bearer to himself, instead of to his neighbor The evangel that each one of us feels it his duty to carry to his neighbor will accomplish very little toward the up building of the Church, but the evangel that each one may feel it is his duty to carry to himself may accomplish much in building up the Church. For the great end of the Divine will is that a heaven may be formed from the human race, and this can only be accomplished by the forming of a heaven in each individual, which heaven can only be formed there by the living acknowledgment on the part of the individual that he has not been placed in this world primarily for the purpose of carrying an evangel to his neighbor, but rather for the purpose of carrying an evangel to himself, and suffering himself to be taught by the great Evangel-the Word.

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     The first and most important evangel each one may carry to himself is that which meets him on every page of the heavenly Writings, namely,-that he must acknowledge his evils and shun them as sins against the Lord.

     We are taught that one of the uses of the duration of our life in this world is that we may be let into our evils, lest they lie dormant here and afterwards break out in the next life, which would result in our eternal ruin. (S. D. 5003) How important it is that each one of us should carry this evangel to himself, may be known from the teachings contained in the heavenly Writings with regard to the other world. We are told that it was disclosed to a certain king what he had done on each day, and his business for about thirty-five days, and this in the order of occurrence, and then also for several weeks,-and this without a mistake. The same was done with others; their deeds and crimes were recounted, and they also confessed them. And it was proved that persons take with them into the next life whatever they have thought, willed, spoken, done, heard, and seen, in the whole course of their life.

     If the case be thus with mankind, is it not of the greatest importance that each one of us should consider well the nature of the evangel of which he is the bearer, and to whom he is bearing it? We see from the case of the above-mentioned king (Charles the Twelfth) that, in the other life, minute details were placed before him,-and there was not a mistake.

     "In the corrupted currents of this world, offences gilded hand may shove by Justice; and but 'tis seen the wicked prize itself buys out the law; but 'tis not so above; there is no shuffling, there the action lies in its true nature; and we ourselves compelled, even to the teeth and forehead of our faults, to give in evidence."

     Whatever each one has thought, willed, spoken, done, in the whole course of his life brought out in evidence! Should this not give us pause?

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Should we not reflect, and in this reflection consider whether we have time to take up the case of our neighbor and his shortcomings, or together the short time we have at our disposal would not be better spent in seriously considering our own case? Since everything one has thought, willed, spoken, and done, is to appear in evidence, and he himself is compelled to produce the evidence, does this truth not suggest the importance-the vital importance-of adopting that evangel which will best apply the purifying process, each one to his own thought, his own will, speech, and acts? And does this not lead to the conclusion that the evangelization which involves each one in the duty of addressing the truths of the great Evangel-the Word-to himself, is of all the evangels the most important?
GLEANINGS FROM NEW CHURCH HISTORY 1919

GLEANINGS FROM NEW CHURCH HISTORY              1919

     JAMES GLEN: PIONEER.

     A copy of the original edition of the True Christian Religion in the Academy Library has the following inscription written upon the flyleaf, opposite the title-page:

     "This Glorious work bought in Amsterdam, 2d June, 1787, when the city is in an unquiet state from the late dangerous mob, and five men hanged this afternoon for being active in that uproar-& it is intended by me as a token of friendship for J. A. Tulk, Esq'r, if he pleases to accept of the same from James Glen."



     About the year 1780, Mr. James Glen, a Scotchman, traveled to Demerara, now Georgetown, British Guiana, and on his return journey was presented by the captain of the ship with a copy of Heaven and Hell in the original Latin, on reading which he immediately accepted the Heavenly Doctrines. In 1783, while in London, he answered an advertisement published in one of the newspapers by Mr. Robert Hindmarsh, and was thus introduced to the five Newchurchmen who met on December 12th of that year, including Mr. John Augustus Tulk, mentioned in the above inscription.

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(See Biography, by the Rev. C. T. Odhner, NEW CHURCH LIFE, 1895, pages 105, 120.)

     On his return journey from London to Demerara, in 1784, he visited the United States to proclaim the Gospel of the Second Advent. He landed in Philadelphia, and on June 5th delivered a lecture on the Science of Correspondences, etc., at Bell's book store, on Third street, which attracted a curious throng and led to the reception of the Heavenly Doctrines by several persons. Later he lectured in Boston, with like results, and then departed for British Guiana. In his Annals of the New Church, Mr. Odhner says: "These lectures constitute the first public proclamation of the Heavenly Doctrines by the living voice in America or anywhere else in the world." (p. 121.)

     And we learn further from the Annals that "soon after Mr. Glen's departure for Demerara, a box of New Church books, addressed to him by Robert Hindmarsh, arrived in Philadelphia. The whereabouts of Mr. Glen being unknown, the books were sold at public auction, and the Writings of the New Church were thus introduced into America." (P. 121.)

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ELEANOR 1919

ELEANOR       EDWARD POLLOCK ANSHUTZ       1919

     (Reprinted from NEW CHURCH LIFE, 1885.)

     CHAPTER I.

     Wherein Richard Gray Goes A-Hunting.

     The time is Indian summer and mid-afternoon. If ever a human being, or, for that matter, any created thing, is justified in being lazy, it is on the afternoon of a hazy, Indian summer day. The sun benignly and sleepily shines down on the world from a cloudless sky-a sky with no trace of blue, but tinged instead with a goldish light. The fields, lately quick with life and garbed in green, wear a sober russet. Their work for this year is done, and idly they bask in the tempered sunlight. Even the weeds that have sprung up since the crops were harvested have ceased to grow, and stand in the autumnal garb, doing nothing, like the good-for-nothing lazzaroni of the fields they are. In the restless, life-pregnant spring, man plows these vagabonds under, and mows them down in the weltering summer; but here they are again in their old haunts, as numerous, good-humored, and worthless, as ever. But the reigning feature of autumn are the wild woods,-masses of crimson, scarlet, and gold,-their holiday dress, donned when work is done. Their nuts are ready for whomsoever will gather, and all they do now is to carpet the earth at their feet with rustling leaves at every stir of the vagrant wind. Yes, autumn is a lazy time-in the country, at any rate. Nature is idle because she has nothing more to do, and man but, no, the simile is not good. Some men are never lazy; they want too many things, too much of their neighbor's goods, ever to be idle. Even their holidays are often a covetous, feverish hurry for pleasure. Others again put on the autumnal spirit in the springtime before they have earned it by bearing fruit; theirs is stagnation and decay. But the true man can doff care at the proper season, and be gloriously, happily, carelessly idle.

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     There are a few such in the world, and among those few was Richard Gray, as on this afternoon he sauntered through the copse and woods, gun on shoulder.

     "I'm doing a good deal of hunting, but very little finding," thought Dick, as he sat down on the trunk of a fallen tree, and let his gun rest across his knees. "Yes, a good deal more-in fact, I haven't found anything yet. Those schools for orators, the debating societies, have from time immemorial decided that there is more pleasure in pursuit than in possession. I maintained that point myself when I was one of the fiery speakers of-"

     But at this point he heard a noise, as of a light body moving and springing among the fallen leaves. Looking in the direction whence it came, he saw a gray squirrel. The recognition was mutual, and as Dick took his gun, the squirrel gave a spring and landed against the side of a tree about three feet from the ground. He had a chestnut in his mouth, and after his first spring he clung motionless, looking at Dick with bright, curious eyes; then, with a flirt of his bushy tail, he scampered up the tree, keeping its trunk between him and the hunter. The latter remained quiet, and at the first branch of the tree the squirrel again peered cautiously around at him, and then continued his scamper until high up in the branches. There he took a bolder survey of the strange-looking animal he had seen on the ground. So far as he could judge, the creature had not moved. Emboldened by this, and perhaps urged on by youthful bravado, he seated himself on his haunches, and taking his chestnut between his fore-paws, began to gnaw the shell, casting the bits away with a jerk of his head, and they fell with a faint patter on the dry leaves at the foot of the tree.

     It was a splendid "shot," and Dick took deliberate aim, for the squirrel gave no further heed to him. But after his careful aim, he did what showed him to be no true sportsman; he lowered his gun without firing.

     "Why should I kill the little beggar? He seems to enjoy life and his chestnut so much that I'll not shoot him. Wouldn't hit him most likely, anyway."

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     The squirrel, seeing the hunter lower his gun, thought it meant danger, and running out on the limb on which he sat, leaped to an adjoining tree, and disappeared. But he held on to his chestnut, thereby showing that with squirrels, as with men, property holds high rank.

     Dick laughed, as he again settled himself comfortably on the fallen tree. He so enjoyed the idle time and place that he did not wish to deprive even the birds and squirrels of like enjoyment.

     "Maybe they don't feel any pain, as some learned ones hold. If so, then they can't feel any Pleasure either, though if that little strutter out there on the road doesn't feel as much pride and contentment in his fine feathers as ever a youth did in his dapper clothes, then I'm mistaken."

     The place where he sat was screened by a few bushes from an old country road that ran through the wood at this point. Through the leaves he had a pretty good view, without much chance of being seen by any passers. Suddenly, the bird he was watching darted away, and then he heard the sound of heavy, crunching footsteps approaching along the graveled and rut-worn way.

     As the quality of a man enters into everything he does, it is not a flight of fancy to say that the sound of footsteps may at times convey to a listener an impression of the nature of the person approaching. "Two to one," said Dick to Dick in the mental conversation, snatches of which have been given-"two to one that fellow is a hard lot. Ah! I thought so."

     A low-browed, unkempt, and grizzly tramp came slouching into view. Coarseness and brutality were stamped on his face, which seemed to have a latent hate for everything and everybody. He did not see the young man peeking at him through the underwood, but shambled by, and disappeared around a bend in the road not far off.

     "Bah! he taints the very woods," said Dick, with a fine expression of disgust on his handsome face. "I must get away from his sphere."

     He was about to rise when the sound of some one else approaching arrested him. "Ten to one you are not a tramp, whatever you-Ho! ho! I should say not.

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Now by my good sword, or, more correctly, shot-gun, thou art passing fair, my lady. The sphere of that creature peculiar to high civilization is dissipated; the tone of the woods is restored, and more, me thinks."

     It is almost tautological to say that the object of this rhapsody was a young girl, and an exceedingly pretty one, too. She was rather small in stature, and her dress, while plain, sat on her with that indescribable air that speaks of innate refinement. The branchy trees that towered on either side of the road shaded it effectually, and the girl was walking bareheaded, carrying her straw hat by its ribbons and swinging it as she walked. Shallow observers would have said her hair was red, but it wasn't. It was chestnut-"royal, regal chestnut," the enthusiastic young hunter termed it. She, too, passed without seeing him, and as she disappeared, Dick gave a deep sigh, and with Hibernian wisdom exclaimed, "How beautiful a beautiful girl is!"

     He sat for a few moments profoundly meditating on this point, and then, suddenly rising:

     "I'd better keep my eyes on that little princess of the forest, for that vagabond-"

     Glancing up the road, he saw the girl returning at a rapid walk that changed to a run as soon as she was fairly around the bend.

     He stepped forth from the bushes to the roadside, and as he did so the tramp came into view at a fast pace.

     The girl gave Dick a startled, hasty glance as he appeared, and then, darting forward, took refuge close behind him, trembling, and panting with fear.

     The vagrant also halted and stood eyeing him.

     "Tableau!" was Dick's mental comment. "All that is required to make this realistic is troubled music, footlights, and thunders of applause. The heroine, however, should be fainting on my left arm instead of nervously holding on to my coat-tail as she is; and now, with extended right arm, I should exclaim: 'Back, villain!' and he, as he grits his teeth, 'Baffled!'"

     This whimsey, the result of his previous vein, flitted through the young fellow's head as he stood looking at the tramp.

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     The latter now walked a few steps nearer, and again stopped.

     "The brave hero," continues nick, in the previous strain, "when he rescues the distressed damsel, ought to feel brave as a lion. I guess that I'm a forgery; for I have a notion that if the villain of this play commits an assault and battery, the hero will come out second best. However, I have a gun, and 'I must dissemble.'"

     The first to break the silence was the tramp, who, again coming a few steps nearer, said:

     "Say, young fellow, can't you give a poor man a little something to buy a loaf of bread with?"

     Dick's reply was to reach into a pocket well-stocked with silver and gold, and toss from thence a piece of silver. He weakly hoped to buy him off by this means.

     But the jingle of the money sent an evil flash into the fellow's eyes, as he picked up the piece thrown to him, and again started to come closer.

     But at this Dick raised his gun, and, in a pleasant voice, said:

     "Stay where you are, my indigent friend."

     The tramp very hastily drew back a few steps, and Dick felt his courage go up amazingly.

     "I have two barrels here loaded with slugs, and they might go out if you came closer." Then, to himself: "What a fib that is! I don't believe the small shot would go through his thick hide."

     The reply to Dick's threat was a sullen inquiry, in the formula of his tribe, as to what was the matter.

     Now that he was master of the situation, Dick, as he expressed it, began to feel like a Simon Pure hero." He fancied that his style of address had its effect on the enemy, and so he continued it, especially as it fell in with his previous fantastic mood. So, to the tramp's muttered inquiry, he gayly replied:

     "My dear wanderer, there is nothing the matter with me. I never enjoyed better health or pleasanter surroundings, the latter conditional upon your removal, which, by the way, must soon occur."

     "What do you mean?"

     "I'll try to explain.

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You, I take it, are a citizen of one of our great cities, who spends the warm months enjoying the beauties of nature, and returns home in time to vote for the party that pays most, and then passes the cold weather in the workhouse, or in prison. Now, my dear sir, the people around here are not educated up to appreciating such products of our proud civilization as you-a fine representative. They are so uncivilized that when they hear, as, by the way, they soon shall, that a parson of your standing has been chasing young girls, they collect and scour the country, and if they catch you, they may hang you to the first tree."

     The fellow was plainly cowed by this, for he knew there might be an unpleasant realization of its truth for him. He muttered something about being a poor man looking for work, who only wanted to ask the girl for a little help to keep him from starving.

     "That may be true," replied Dick, but you will find it hard to make the men about here believe it if they catch you. Now take my advice and return the way you came. That's right," as the other started briskly; "keep well to the other side of the road as you pass us; for, as the poet says, 'I do mistrust thee.'" He passed as directed, and then Dick said, "Now I'll escort you a short distance 'on thy way to Mantua,' and treasure these words of mine in thy heart, O freeman and voter! get out of this neighborhood lively."

     So talking, he followed the vagrant, and the girl kept close after him. At a short distance,, the road left the forest, and there Dick halted. "I'll watch you from here," he called out. "Good-bye. I hope you'll mend your ways."

     The reply to this was something more forcible than elegant. Dick stood watching the fellow until sure he had no intention of dogging their footsteps, and then turning, he looked at his companion for the first time since she had taken refuge behind him.

     Yes, she was very pretty-ten times prettier than he had at first supposed. This was doubtless partly due to the help he had rendered her. Observant readers of newspapers will bear witness that in real life, when a young man renders any assistance to a young woman whom he has never seen before, he generally follows it up by falling in love with her. Vide the next scrap, headed "A romantic marriage."

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Probably he sees in her the embodiment of his heroism, or something analogous to it. But whatever it is, for the time it brings out what is best in him; so let it not be flouted, at.

     Dick, as we have said, turned and looked at the pretty little maid. He would have given something at that moment for the power of saying words that were not commonplace. As naught but natural words would arise, he was forced to say, "Well, I guess he's gone."

     "I hope so," replied the little beauty, with a sigh of relief, and raising her eyes to his, "I never was so frightened in all my life." Then, dropping her eyes, she said, hesitatingly, "I don't know how to thank you for your brave conduct."          

     "It was nothing; say no more about it," exclaimed the young fellow, blushing, while his spirits and admiration for her rapidly mounted skyward, if the term may be used.

     "Now, my child," he continued, assuming the paternal to cover his volatile state, "I must see you safely home; it will be dusk before long. Which way do you live?"

     The shadow of a saucy smile flitted over her face at this, but she meekly replied, pointing the way she had been going when he first saw her, "About a mile up that way."

     He shouldered his gun, and was about to start, when a thought struck him that caused him to peer at her anxiously, and then break into a boyish laugh. "Let me change all that, and ask you if I may have the pleasure of seeing you safely home;"

     "Yes, indeed, sir," she answered, and then, the effects of her late fright being still upon her, she truthfully said: "I should be afraid to go through these woods again unless some one were with me."

     By this time the road had grown dusky, and the dark some shadows lurked beneath the trees on either side. Every stir of the dry leaves caused the girl to start and keep close to Dick's side, while he only regretted that they did not meet another tramp, and was sorry when they emerged into the open country again.

     She stopped at a gate that opened into a lane, and said: "This is our farm; the house is just around the point of that hill."

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     He looked somewhat ruefully at the gate, and she added: "It is near supper time. I hope you will come and eat with us. I should like father to have the opportunity of thanking-"

     Dick's face brightened, and he hastily interrupted the latter part of her sentence by saying: "Thank you; I'm desperately hungry."

     Through the darkening woods, Dick had gayly borne the conversation, but now that she was safe, the girl began to take her part in it, and he thought that her's was the sweetest voice he had ever heard. With considerably slower steps they walked up the lane, until they came to where it was crossed by a slight, shallow brook.

     "We used to have a foot-bridge over this," said she, "but the last storm carried it away."

     "Allow me to assist you."

     "Oh no," she replied, with a laugh, as she lightly sprang from one stepping-stone to another. "I'm used to crossing this." Dick followed her, but instead of attending strictly to the business before him, as he should, he paid more attention to her lithe, graceful movements. The result of this negligence was that, as he reached the fast stone, he came to grief.

     CHAPTER II.

     Wherein Dick Makes Himself Useful.

     As related, Richard Gray came to grief on the last steppingstone of the brook crossing. Paying more attention to the young girl ahead of him than to his feel he had stepped on the side of a rounding stone. The result was that his foot slipped as the weight of his body came on it, his ankle gave an ugly sound, and he staggered ashore with a bad sprain. Now, for a short time the pain from such a mishap about equals that of having a tooth pulled. Dick stretched himself on the ground and closed his fists and jaws rigidly but could not prevent one groan from escaping.

     "What is the matter? Have you hurt yourself?" asked his companion, in alarm, stooping down beside him.

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     After a moment, he smiled in rather a dismal manner and replied, "I-I sprained my ankle a little." And again he closed his eyes as the racking pain continued.

     She wanted to help him, but did not know how to do it, or rather, what to do, so she spoke words of pity and sympathy instead. They did not allay the path, but the sufferer rather enjoyed them, notwithstanding. Finally, with a view to doing something, she offered to take off his shoe.

     "No, no," he replied, half laughing, and half groaning, "it's nothing; I won't trouble you; I'll be all right after a bit. It is getting late, and you had better go on home, and I'll-I'll rest here a few minutes."

     "Indeed, I shall not leave you," she replied. "A sprain is a very dangerous thing, and it must be attended to at once. Let me help you up-there, that's right. Now take my arm; the house is only a short way off. Don't be afraid to lean your weight on me, I'm stronger than I look. In fact, I believe I could carry you, if you were not able to walk; you're not very big."

     "No, I feel very small just now," was his rueful reply, as he hobbled along with her assistance.

     A few steps carried them around the turn in the lane and to the gate that led into the yard of the farmhouse,-an old, substantial, red brick building. Their arrival was announced by the barking of several dogs, who came rushing at them, though more in a spirit of welcome than hostility.

     "Get out, Spot! go 'way, Pompey," said the girl, peremptorily, as the dogs capered around her and gave half-suspicious barks at Dick. The dogs did not see fit to obey one who was unable to follow up a command by stronger; measures, and continued their uproar as the two young people slowly made their way up the bricked walk, bordered with the shrubbery peculiar to old country houses. The door was hastily opened, and an elderly woman and a grave-looking man came out to learn the cause of the disturbance. "Eleanor, what is the matter?" exclaimed the latter, as he saw his daughter assisting a limping stranger.

     "A sprained ankle, father," she replied.

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Then to the elderly lady: "Mother, you know how to attend to sprains; and afterwards I'll tell you all about it."

     Dick was led into a comfortable old room, and his shoe taken off, disclosing an ankle very much swollen and discolored. Every good housewife in the country is more or less of a doctor, and, like all amateur doctors, not at all averse to showing her skill; that may not be very great, but coming from kind hands it is very comforting to the afflicted. Dick thought so, at any rate, as he lay back in an easy chair, while the goad woman bathed his foot and applied her favorite lotions. While this was doing, the girl was too busy helping her mother to explain how the accident had happened. The head of the house, in the meantime, gravely sat in his arm-chair and looked on in silence.

     "There now," said the older lady, as she finished, "1 think that will; help you. Do you feel much pain still?"

     Dick replied, cheerfully, "No, thanks to your good Samaritan work, the pain has almost left me, and I think I can get home without any trouble."

     At this the wife looked inquiringly at her husband, and he in turn at his daughter. Replying to this silent interrogation, she related at length and in detail the story of her rescue from the evil-looking vagrant. Dick thought that she painted his part in the affair in rather high colors, and blushed because he saw no way for putting in a disclaimer. Both parents were strongly affected by the story; the mother silently wiped her eyes, and the father's austere face grew pale. When Eleanor had concluded her story, the father arose, and, taking Dick's hand, said: "You have rendered us a great service in delivering our child from the hands of the wicked and the ungodly. The thought of what might have happened, perhaps murder, but for your timely aid, is painful to me. Words cannot express a parent's gratitude for this-she is our only child." His voice trembled as he spoke.

     Somewhat awed by the other's manner, Dick replied rather vaguely: '"Very happy, I am sure, to have been of assistance." Then, as this sounded very weak, he said: "Our thanks are due to the Lord, through whose providence I was led to that place."

     The man looked at him a moment as though he did not comprehend his meaning, and then replied, "You are right. Let us pray."

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     He knelt, and delivered a long and almost passionate prayer, which was accompanied by frequent and fervent "amens" from his wife. The prayer concluded with "for Christ's sake, amen."

     "Orthodox O. C., and no mistake," thought Dick, though he said nothing, hoping that the subject would now change, for he was beginning to feel slightly bored, and longed for some light and bright conversation. "Heroics," thought he, "are first-rate to read about, but there isn't much fun in them, after all. I believe that for a steady thing I'd lather throw up my hat for some other fellow than to have him tossing up his for me. It wasn't bad, though, so long as I had pretty little Eleanor under my protection. No, that was tip-top; made me feel like a jolly old knight-errant, ready to fight dragons or tramps or anything else for her sake; but this sort of thing is rather slow."

     So ran his thoughts during the prayer, not because he was a flippant or an irreverent lad, but being an orthodox New Churchman, he could not join in a prayer addressed to several Gods, either mentally or orally; so, being a well-mannered youth as well, he kept a respectful attitude and silence. After the prayer, his host arose and in a rather stately and formal, yet, withal, hospitable and sincere manner, invited him to make that house his home until his sprain was cured, and as much longer as his time would permit.

     "I should like to stay to-night, at least," Dick replied, "if I could send word to my sister; for if I don't, she'll be sure to think that I've shot myself, for she has a notion that I'm not old enough to be trusted with a gun. She lives on a farm not far from here, I believe. Her name is Mrs. Davis."

     "Indeed! Then you are our good Sister Davis' brother?"

     "Yes, sir," replied Dick, forcing back a smile at this mixing of natural and spiritual kinship.

     "I will send her a message or note from you at once."

     Dick scribbled a note, which was sent, and then supper was announced.

     His hopes of a cheerful evening were soon dispelled.

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Mr. Mayburn, as the head of the house was named, evidently did his best at conversation during the meal and afterwards; but the talk lagged, and finally stopped. Then, like a wise man, he gave it up and went to his chair by the table on which the lamp stood, and opening his family. Bible, buried himself in his favorite St. Paul. Eleanor sat silently knitting on the other side of the room from where Dick reclined in an easy chair, with his lame foot resting on a pillow. Mrs. Mayburn, only, attempted any conversation, and she conducted it in a low voice, and in a rather fragmentary, interrogative manner. She would make a few remarks apropos of nothing in particular, and terminate them with a question. In this way she learned that Dick had arrived two days ago and was visiting his only sister, Mrs. Davis; that he was twenty-three years old, and was in business with his older brother; that his brother Sam "was the best old man in the world," and that his "jolly old cousin Phil" was the next best. No; Sam was only thirty and Phil a little older; Sam was married, but Phil wasn't. So by fits and starts the desultory conversation ran until nine o'clock, when Mr. Mayburn closed his Bible and the ladies put away their work; and then, after a long prayer, Dick was shown to his room by his grave, yet courteous host.

     Like most healthy, fun-loving young fellows, he was not specially fond of early kissing. But early to bed means early to rise, if nothing else, and he was up and about next morning without having to be called several times, as was usually the case with him.

     "I don't see anything to brag about," thought he, "in early rising. Any fellow could do it if he turned in at nine o'clock, and then get more sleep than I usually do."

     Early as he thought he was, he found the breakfast on the table when he appeared. Beyond a courteous "Good morning," and inquiries about his sprain, no attempt was made at conversation, for each one seemed in a hurry to get through and go about his work. The table was set in the kitchen, and after the hurried breakfast Dick was shown into the parlor and left to himself. For at least ten minutes he sat quietly, and then began to fidget about in his chair.

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He arose and made the tour of the room, studying the prim old people where yellow-tinted photographs hung on the walls. These exhausted, he made a study of the more than life-like wax fruit under a glass cover that formed the sole mantel ornament. After a thoughtful study of this, he turned to the centre-table and looked at the religious, dolefully religious, books. These proving less attractive than anything he had yet examined, he turned away, and said:

     "It's so silent that believe I am in the enchanted house. I know I am, and, therefore, it is my duty to hunt up the sleeping princess. Yes, my duty. So here goes. I don't believe she is asleep, though."

     He quietly opened the door, listened, limped along the passage, and peered into the kitchen.

     Yes, there she was! and alone, her pretty white arms bare, and busily at work clearing the table.

     "Mayn't I come in and help you?" he asked.

     She quickly looked up, and with a half Mush, half smile, replied, "Oh! no, sir, you must stay in the parlor."

     "Now, Miss Mayburn, how can you be so hard-hearted as to banish me to that room?"

     "I thought you would be more comfortable and enjoy yourself more there, sir."

     "What a mistaken notion. I'd die, I know I should, if condemned to another half hour of solitude in that room."

     At this bit of exaggeration she smiled, and turned to the stove to get a panful of water.

     "Wish I could hear her give a good laugh," thought Dick, as he caught her fleeting smile. She filled her pan with water, and then giving her sleeves another little roll, placed a pile of dishes in it.

     He hobbled across the room, and seating himself in a chair beside the table, before which she stood, picked up a dry towel, and said: "I know what I can do; I'll wipe the dishes while you wash them. You need not fear; I'll not break a single dish, I assure you.

     "No, no, sir, please don't; it is so-you will soil your clothes with the dishwater."

471




     "So I might," replied he. "I see an apron hanging against the wall over there; I'd go for it myself, only my bothersome foot is a little lame yet, so please fetch it here, won't you?"

     "But just think-"

     "I have thought, and I know I'11 splash myself from head to foot, if you refuse."

     She hesitated a moment, and then brought the apron to him. It was a large one, made to fasten around the waist and neck of the wearer. He handled it a moment, and then giving it to her, said: "Now, Miss Eleanor, just please put it on me; you call do it a heap better than I can."

     As she tied the strings, she said: "'The idea of you wearing mother's apron and working in the kitchen is just too ridiculous, sir."

     "Not at all," was his reply, as he sat down again and picked up a plate and began vigorously to polish it. "We will drop that subject, if you please, for I have enlisted for the war, and intend to wipe every dish on that table, or fall gallantly at my post."

     After a moment's silence, he glanced up at her where she stood, just around the corner of the table, and said, "Do you object if I call you Eleanor?"

     "No-yes-that is, I don't know, sir."

     "If you value my peace of mind, Eleanor-or let me say Nellie; Nellie just suits you, it is such a pretty name- Let me see, what was I saying?"

     "Something about your peace of mind, sir."

     "Oh! yes; I remember. If you value my peace of mind, do not say 'sir' to me."

     "Why not?"

     "Because I don't like it; it's too-" We broke off, and finished by giving his dishcloth a vague flourish.

     "Shalt I call you Mr. Gray?'"

     "Now, Nellie, that is absurd, you know."

     "Why?"

     "Why, don't you see the absurdity of calling a fellow Gray who hasn't a white hair in his head?" At this weak joke they both laughed; he uproariously, as becomes the maker of a poor joke, and she musically, as should a bright-eyed little girl of sweet seventeen.

472




     "Then I guess I mustn't speak to you at all."

     "Take any form but that, and my firm-set nerves shall never quake!" he exclaimed, in a tragic voice. "Call me Dick, won't you? It's such a short, easy name to pronounce; just try it once, and see if it isn't."

     But the rosy lips pursed up saucily, and she shook her head.

     "No! I'll tell you what I think."

     "What?"

     "That you can't pronounce it. I know you can't. You would lisp the name, and such an easy name, too."

     "I wouldn't either-Dick, Dick, Dick, There, now, did I lisp?"

     "Just let me hear you say it again, please," he replied, in a judicial tone.

     "No."

     "Well, then, with the slight evidence at hand for judging, I am of the opinion that you do not lisp. The name sounded very well indeed-never better, in fact."

     "I believe you just laid a trap for me that time."

     "Nay, and thou dost wrong me; that is-well"-and he broke off with a laugh.

     "Where do you get all those funny speeches you use so often?" she inquired.

     "Why you see, Nellie, when I'm at home I'm a tremendous play-goer, and have caught a sort of weak imitation of Shakespeare and those other old boys who wrote for the stage in its 'palmy days,' as the newspaper fellows say."

     "The stage?"

     "Yes; theater, you know."

     "Do you go to the theater?"

     "Why, of course."

     "Oh, my! then you are not a Christian."

     The tone in which this was said caused the light-hearted Dick to peal forth a merry laugh, so contagious that Miss Eleanor was forced to join in from pure sympathy, though she felt that she ought to look sad instead.

473




     "Now, Nellie, before we go any further, please define your terms, as the logic men say; what is a Christian?"

     "A Christian is a-a-a-a-"

     "Go on; spare not to tell me."

     "A Christian must withstand the lures of the world, the flesh, and -"

     "And 'auld clootie,' " said he, as she hesitated; "a Christian should look sad and mournful, et cetera; is that what you mean?"

     Like her sex, she did not always give a direct answer. Said she, "But think of our sins, and of the awful danger we run in putting off salvation too late."

     "Are you scairt when you think of it?" replied he, lapsing into a boy word, and taking from her hand the cream-pitcher she had just washed.

     Being an honest and a truthful little girl, she replied, "Not as much, I fear, as I should be."

     Polishing away at the cream-pitcher, he said, "Did you ever read the Water Babies?"

     "I never read novels," she answered, with a faintish tinge of piety.

     "It isn't a novel, Nellie, and it was written by a clergyman. I'll not tell you the whole story, but only a little bit of it. One water baby was named Tom, and he traveled something like Mr. Gulliver. Well, in one country he met a little chap who was crying because he did not feel afraid. You see, in that land the people thought it was very wicked not to be afraid, and they had pow-wow men, whose duty it was to frighten them. Well, while Tom was there, this little chap's parents sent for the pow-wow man.

     "Yes," said she, pausing from her work in her interest.

     "Well, he came and brought his thunder-box under his arm.

     Then putting himself before the people, he yelled, 'Yah! Boo! Whiroo! He spoke fire and brimstone, and sneezed squibs and crackers, and rattled his thunder-box, and raved and roared and stamped until all the people were nearly frightened to death; and then I guess they thought they were all right."

     "What a queer story!" said she, when he had finished.

474




     "Isn't it? And to be written by a big clergyman in England, too."

     "I wonder what it means."

     But at this Dick only laughed.

     "And what has it to do with Christians?" she continued.

     "You just wait till Phil comes; he will be here in a week or two; and then we will convince you that New Churchmen are the only real Christians, and then we will convert you into a New Church girl, and then-and then everything will be ever so much better. You will let me come here to see you, won't you, sometimes?" and he glanced' up into her face as he spoke.

     She glanced down into to pan before her, slightly blushed, and very faintly nodded. Then, after a moment, she asked:

     "Who is this Mr. Philip?"

     "Mr. Philip! That's rich," replied Dick, with his ever-ready laugh. "He isn't Philip at all. He is David Brown, Esq."

     "Then why do you call him 'Phil?'"

     "Why you see, he knows so much, and blows me up so often in that cool and easy way of his, that in revenge I got to calling him 'the philosopher'-he rails at philosophers sometimes, you know-and, of course, I soon shortened this into Phil. But what are you looking at?" he asked, as she leaned over the table and looked out of the window intently.

     Miss Eleanor's reply was:

     "Mrs. Davis, and-yes, I do declare-Mr. Helfir."

     Then, turning to Dick-

     "Quick! Take that apron off, and go back into the parlor."

     "What for?" he replied, cooly keeping his seat. "Why should I go into the parlor? Who is Mr. Helfir? I don't want to see him. I'm a-going to stay out here with you."

     "He's our preacher, and he often comes around here to the kitchen door in place of the front door. Do hurry, or he'll catch you with that apron on. Oh! do get up and take it off."

     "Let him come! I repeat it-let him come! I'll face him with harness on my back," replied the unabashed Dick.

     "No, no; you must not. Do get up, and let me take it off. Please, Dick."

475




     "Though I would willingly face the pow-wow man in my apron, I have not the stuff in me to resist that last," he replied, rising; while she, with a shocked look, hastened to untie the strings. But the strings were in a "hard knot," as she termed it. Then, in desperation at hearing the approaching footsteps, she gave a vigorous jerk to break them. But they were too strong, and Dick staggered back, saying:

     "Steady, Nellie! Remember my weak understanding."

     Then, as Dick recovered his balance, and Eleanor stood blushing deeply, and trying desperately to smother a laugh, the doorway was darkened by the visitors.

     (To be continued.)
SELECTED FROM THE WRITINGS 1919

SELECTED FROM THE WRITINGS              1919

     "On Cats.-Certain spirits, when looked into by the angels, appear like cats, being those who are able to be in the Divine sphere without being tortured, at which I wondered. . . . It was said to me from heaven that such can ascend into some of the heavens, and be among those who are there; nor can they be driven away by the angelic sphere as others can. But there are some there who by word of mouth command them to go away, and so they depart. Those who so command them are in power from the Lord. The reason there are such cats, is that those are cats who have been in external worship, and lived morally, and have gone to church and listened to preaching, but have paid no attention whatever to what was preached, and thus have taken in no knowledges of truth and good; to these they did not listen, but only to words without thinking. Such also was B. Stjerncrona, who only sang out Amen, and paid no attention to any knowledges." (Diary 5899.)

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Editorial Department 1919

Editorial Department       Editor       1919


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

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

     TERMS OF SUBSCRIPTION
One Year           $2.00 (8p. 4d.) payable in advance               
Single Copy          20 cents
     PRACTICAL QUESTIONS.

     In the sphere of doctrinal instruction and discussion in the Church, whether in classes, public meetings, or private conversation, questions of practical application are often asked. And while the application of doctrine to life must be determined by each individual in his own circumstances, still, the matter of application is inseparable from the complete rational consideration of any doctrine. For every truth of doctrine teaches a good of life, which is foreseen by the understanding, felt by the will, and carried out in act when possible. Throughout the Writings we find concrete illustrations subjoined to the spiritual truths there rationally treated of; and these illustrative examples, taken from human life in both worlds, indicate very directly some form of ultimate practice; though even then the reader is free to judge of the application to his own case.



     As an example of such practical questions, we have more than once heard this one asked: "When the conductor of a train accidentally misses collecting your fare, what should you do?"

477


To some this presents a problem, for we have heard it argued that the conductor's failure to collect the fare releases the passenger from payment. Evidently the doctrine of conscience is involved, and the following passage seems to indicate very plainly a course of conduct in such a situation as the question presents: "Any man who has the goods of another in his possession, without the other's knowledge, and thus can appropriate them without fear of the law or the loss of honor and reputation, if he nevertheless returns them to the other, because they are not his own, he has conscience, for he does what is just for the sake of what is just." (T. C. R. 666.)



     In the light of this, it is evident that a sensitive conscience would hardly be willing to escape a just payment on the score of such a technicality as the conductor's failure to collect; for the obligation is due until paid. Everyone has had such experiences, on street cars, trains, and elsewhere, and if he has sought to correct the mistake, very commonly he has found it difficult to do so without exciting astonishment and ridicule on the part of the beholders, or incurring the displeasure of the erring official. Put the above question to the average person you meet, and do not be surprised if he replies: "Why should I correct the conductor's mistake' If he wants my fare, let him come for it. Besides, the railroad charges too much anyway." Nor will you be able to convince him that two wrongs do not make a right, if his moral sense has been blunted and he has forgotten the golden rule. With the spiritual man of the Church, of course, the natural sentiments of honor and justice are reinforced from within by the dictates of conscience, and he is impelled to do right by a charity that operates even in the face of such a discouragement as public ridicule.



     Another practical question we have heard asked is this: "Why should I report all my taxable property to the government? Hardly anyone does; why should I be the exception?" This, however, is explicitly answered in the Writings, where we read:

478


"The public debts of charity are especially tribute and taxes. . . They who are spiritual pay these with one disposition of heart, and they who are merely natural with another. The spiritual pay them from good will, because they are collected for the preservation of their country, and for its protection and that of the church, also for the administration of government by officials and rulers, to whom salaries and stipends are to be paid from the public treasury. Wherefore, they to whom their country and also the church are the neighbor, pay them with a spontaneous and favorable will, and regard it as iniquitous to deceive and to prevent their collection. But they to whom their country and the church are not the neighbor, pay them with a reluctant and repugnant will; and at every opportunity they defraud and pilfer; for with them their own house and their own flesh are the neighbor." (T. C. R. 430.)



     Occasionally one hears of a voluntary contribution to the government "Conscience Fund," and faith in the honor of men rises accordingly. No doubt, under the war stimulus of patriotism, the ranks of the "tax dodger" have been considerably reduced, and perhaps the lesson will carry over into peace times. In war times men learn that their country's needs are paramount; with the man of the church those needs at all times appeal to an eminent charity and its conscience. He is not content to fail in doing right because others fail. Rather, he does his duty whether others do theirs or not,-often, in fact, because others do not.



     This is the principle that comes to view in the rational consideration of both the questions we have cited, namely, that the man of the New Church will not omit shunning evil and doing good because others omit it. But he esteems it a privilege to be of those who resist the current of the age,-that age, of which the prophecy reads: "Because iniquity shall abound, the charity of many shall grow cold." (Matthew 24:12.)

     Thus, in dealing with the problems of action that constantly arise, and considering them rationally, the New Churchman ever has recourse to the higher spiritual law revealed in the Writings, that he may have the guidance of Divine Rational Truth from the Lord in all his judgment as to ultimate affairs.

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And there he also finds a wealth of illustration and example, from the moral, civil, and Scriptural planes, to aid him in the application of doctrine to life.
     W. P. CALDWELL
PROTESTANT HOPES 1919

PROTESTANT HOPES       Editor       1919

     At the end of an age, we find that there are two main incentives or motives that control men. In the Athanasian Creed, No. 76, they are called Eminence and Opulence, or Power and Wealth.

     The former of these two, we are told, is much, more dangerous and cruel that the latter-as when the so-called "Junker" element in Germany, being no longer satisfied with an unprecedented growth of trade, and thus of wealth, prepared to stake everything upon "world dominion or downfall."

     But when this love of dominion from the love of self invades the church, it is even more insidious and damaging, for it then threatens directly the souls of men, and not only their worldly and bodily conditions This Babylonish love often renders those who are in the pride of it entirely indifferent to ordinary desires for money or other pleasures. Its delight is described as surpassing all other delights, and as the most interior and seductive of all for the whole of hell flows into it with all its heart, inasmuch as it gives the sensation of having all things of life and its power in oneself, thus of taking it away from God. This leads a man finally to the persuasion that he is a god.

     This thing happened to each one of the great conquerors of ancient history, but since the Last Judgment it has not been allowed to go so far as open avowal. All judgments seem to be both swifter and more complete nowadays. Albeit, the Papal dominion, except in the case of the Jesuits, seems so far to have escaped the fate of Napoleon and the recent Kaiser. Yet it is recorded that the last Pope, when notified of his elevation, became exceedingly pale, and almost swooned as the other princes of the Church knelt and kissed his hand in token of their submission.

480


There are many other evidences that this "surpassing delight" is still present in the midst of that organization. Still, as long as they continue to use prudence in the pressing of their claims, and carry on the many external uses of charity and piety which they still perform for the simple, no doubt they will be permitted to continue, until something really better is ready and equipped to take their place. "By little and little will I drive them out from before thee, lest the land become desolate, and the wild beast multiply against thee." That they are even now a barrier against such wild beasts as anarchy and race-suicide, who can deny?



     Of late years, the Protestant churches seem to have been falling behind in their efforts to displace the Romish institution. This younger branch of the Old Church, trusting not to assumed priestly authority, but to their own individual interpretations of the old creeds, and even of the Word itself, seems prone to fall into the love of the world. It is commonly believed among men who have experience, and who are in a position to observe impartially, that the ministry of the Protestant Churches, in this country at least, is hobbled, and rendered subservient to the men and women of wealth in their congregations, upon whose favor their continuance in their pulpits depends. But, inasmuch as the perversion which infects and beclouds this branch of the former church is so much less dangerous than that which holds undisputed sway in the older and larger branch, may it not be hoped that Providence, as one consequence of this war, is about to readjust the balance over here in favor of the Protestants? There are several indications pointing in that direction,-not the least noteworthy among which are the hundred-million-dollar Methodist Centenary Fund and the marked tendency among the sects to get together in practical ways for the performance of recognized uses.

     On the other hand, the Roman Church undoubtedly has lost prestige here, as a result of the war. Such a Church cannot but sympathize at heart with autocracy and privilege. She only tolerates democracy.

481




     For the New Church, the lesson is the same, no matter which branch of the Old Church is in the ascendant;-and that is, to relax no effort, through evangelization, education, and especially through the amendment of our own inner lives, to raise up a New Church,-a Church truly Christian, which can really be the agent of the Lord, and occupy the "promised land" in His name. For nothing is more evident than this, that our struggling beginning of a church is prepared as yet to occupy only a small portion of the territory which the future Crown of all the Churches is destined to occupy.

     Nevertheless, we cannot justify from our Revelation the expectations of those who look for a real renaissance of the existing churches. Never has a dead church been resurrected, except among a few-a remnant, among whom and their descendants a preparation is made for the time of its transfer to the Gentiles. That the present church is Christian in name only and has lost everything that is vital to the functioning of a church, as the means of establishing communication with heaven and conjunction with the Lord, is too plainly exposed in the Writings to admit of reasonable doubt;-although it is to be spared for a time, because of the children and the remnant of the good still remaining in it.

     Even the present great centenary movement among the Methodists is not free from the taint of the old fault of aiming by crusading methods to "reform" others by external compulsion, that is, by efforts directed outside of themselves against the more obvious moral evils of the community, as they believe they have already done with the abuse of intoxicating beverages. Thus, they busy themselves in trimming off the excrescences, but omit to "lay the axe to the root of the tree." They do not even know what that root is, nor how it is to be attacked, each one in the interior desires and phantasies of his own spirit. They even teach that such a warfare is impossible, and at any rate not necessary, since they are saved by grace and not by works.

     From all of which we conclude that, until the Protestant Churches really turn back from their destructive errors of doctrine as to the three fundamentals of religion,-by acknowledging Christ, not as a mere human exemplar, nor yet as the embodiment of one-third of a divided Trinity, but as the very and only God-Man Himself, and by making the love of Him and obedience to His commandments the only way to salvation,-we can expect only superficial and palliative results from their work. HOMER SYNNESTVEDT.

482


NOTES AND REVIEWS 1919

NOTES AND REVIEWS              1919

     Acting upon the solicitation of many who so much enjoyed and till enjoy the stories by the late Edward Pollock Anshutz that graced the early volumes of NEW CHURCH LIFE, we begin, this month, the publication of the one entitled "Eleanor," which first appeared in 1885, and is now inaccessible to most of our readers. It will be continued through the succeeding months in as large installments as our space will allow. Though written over thirty years ago, these stories by Mr. Anshutz are as fresh and valuable as ever, for the issues so entertainingly discussed in them are perennial in the faith and life of every New churchman.
SWEDENBORG: SERVANT OF GOD 1919

SWEDENBORG: SERVANT OF GOD              1919


     SWEDENBORG: SERVANT OF GOD. By Charles H. Moore, Professor of Art Emeritus, Harvard University. London: Elliot Stock, 7 Paternoster Row. 1918. 27 pp. Paper, One Shilling.

     This pamphlet gives a running account of many teachings of the New Church, with numerous quotations from the Writings. It is couched in clear and felicitous language and on the whole is a fair statement of the subjects touched upon. But we cannot recommend it for missionary purposes owing to the fact that the writer's opening words contain an "apology" for the very existence of an organized New Church, and thus disqualify his whole book as a credible witness of Swedenborg's mission. To quote:

     "Notwithstanding that the name of Emanuel Swedenborg has long been well known, his writings-on the greatest matters of human concern-have hitherto received little attention from thinking men.

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This may be due in part to a natural incredulity as to his extraordinary affirmation that he wrote under particular divine illumination-a condition so remote from common experience at this day as to appear to many people beyond belief-and in part to the part that a religious propaganda by a body calling itself "The New Church'' has been carried on in his name. But Christian men cannot be skeptical as to the possibility of intercourse with the spiritual world, and instruction from that source, and Swedenborg, while proclaiming that the truths set forth in his writings are those of a new Church, gives no countenance to the idea of a separate ecclesiastical organization as constituting such a Church, and counsels no break with existing Christian Churches."

     Coming from one who is well aware what the Writings teach in regard to the establishment of a New Church in place of the Old, this misrepresentation is quite inexcusable, giving the uninformed reader a false view of all that follows in his otherwise useful book.
NEW LIGHT ON THE SECOND COMING 1919

NEW LIGHT ON THE SECOND COMING              1919


     NEW LIGHT ON THE SECOND COMING. By the Rev. E. J. Pulsford. London: The New Church Press, Ltd., I, Bloomsbury Street. W. C. I. 10pp. Price, One Penny.

     A good missionary tract, with a strong and reasonable appeal to Christians to receive the Lord at His Second Advent in the Writings of Swedenborg. It closes with a warning not to reject this new truth, because by this "the Lord in His Second Advent is rejected!" Such an appeal might well have been followed by a direct invitation to leave the Old Church and come into the new, as the ultimate sign of receiving the Lord at His coming.
SELECTED FROM THE WRITINGS 1919

SELECTED FROM THE WRITINGS              1919

     "The least thing of thought and affection has an effect upon all the organic beginnings in the brain, which are prefixed to the fibrils, namely, the cortical substances; and because it has an effect upon the beginnings, it also affects the fibers arising from them, which are myriads of myriads, and thus the whole body." (Diary 1970)

484


REPLY ON RE-BAPTISM 1919

REPLY ON RE-BAPTISM       L. G. LANDENBERGER       1919

     Editor of NEW CHURCH LIFE:

     Dear Brother in the Lord:

     As the Rev. Glendower C. Ottley has misunderstood my position as to Baptism, which his letter in your April, 1919, issue indicates, and as others may also have drawn a wrong conclusion from what I have said in my communications, which you kindly printed, may I ask you to insert the following:

     1. I have not said in all that I have written that Baptism at the hands of a minister of one of the denominations in Christendom has the same effect upon a candidate as Baptism at the hands of a New Church minister because the same formula is used, as Brother Ottley holds that I "virtually maintain." I distinctly stated, as the Writings teach, that a person by Baptism is introduced as to the spirit into a society of Christians similar to the one into which he is introduced as to the body on earth.

     2. In the second place, it seems to me that all my critics failed to keep distinctly in mind what my main contention was, namely, that although Christian denominations outside of the New Church do not possess true doctrine, the transition into the New Church, both as to body and spirit, can be made from one of such societies into which a person has been baptized, without being baptized again. There is no need of again taking upon oneself the Christian name, for Baptism: is a "universal gate," as the Writings teach, and not a denomination gate. The transition can be made by withdrawal from the Christian denomination to which one belonged, and reception into the New Church by profession of faith.

     Permit me to add, that in all that I have written I do not mean to convey the idea that persons who feel the need of being re-baptized should not be granted the privilege.

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In the New Church there should be freedom, and consequently, I hold, to demand that a person who has been baptized should be baptized again, is not in accord with what I consider the genius of the New Church, which is a Church of three degrees, natural, spiritual, and celestial, as taught in Apocalypse Revealed, 744.

     As to Mr. Harold F. Pitcairn's communication in your May, 1919, issue, in which he fries to make out that the New Church is related to the "Old Church" as the Christian Church at the Lord's First Coming was related to the Jewish Church, I hold there is no teaching in the Word or the Writings that will warrant the premise. Consequently, I maintain, the conclusion cannot be correct.
          Yours fraternally,
               L. G. LANDENBERGER.
     374 Windsor Place, St. Louis, Mo.
NOTES AND REVIEWS, Continued 1919

NOTES AND REVIEWS, Continued              1919

     The May number of NYA KYRKANS TIDNING contains a Swedish translation by Miss Alma von Gedda of "The Great Crossing," the story by Louis Pendleton which appeared in the December, 1918, issue of NEW CHURCH LIFE. In a footnote, the Editor; the Rev. C. J. N. Manby, makes the following comment: "Never shall I forget the powerful impression made upon me by The Wedding Garment, when first I read the book in Swedish. Now and then a New Churchman will declare that the author comes with unauthenticated statements. But for me it was clear that all of it was fully and surely founded in the revelations of Swedenborg's Writings. The description made the spiritual world marvelously real to me. Something similar is true of the short sketch here presented by the same talented author. The many sunken passenger ships are still fresh in our memory, of course."

486


BISHOP'S FOREIGN JOURNEY 1919

BISHOP'S FOREIGN JOURNEY              1919

     Among the memorable events of the visit of Bishop N. D. Pendleton and the Rev. Theodore Pitcairn in London was the evening spent with the members of the New Church Quarterly Publishing Association at No. 1 Bloomsbury Street. They had the pleasure of meeting Mr. Buss, Mr. Ottley, Mr. Acton, Mr. Tilson, Mr. Tansley, and Mr. Friend, and taking part in a long and earnest discussion of matters of doctrine vital to the Church. In a letter Bishop Pendleton says: "Theo thoroughly enjoyed it. For me there was something more than enjoyment."

     On March 1st, according to schedule, the travellers boarded the Inanda, and sailed down the Thames on the first lap of their long journey to Africa. The trip was made in twenty-seven days, during which period they passed from winter to spring, from spring into equatorial summer, and back into fall.

     The voyage was uneventful, but always of surpassing interest. The intimate contact of so many people, thrown together apparently at hap-hazard; the constant interchange of thought; the various nationalities-principally Dutch and British colonials, traveling home to the "promised land," many of them after several years of service in the great war; and last, but not least, the picturesque crew, composed mostly of Lascars-"the sea-going Indians" ever a source of interest and entertainment to unaccustomed eyes. And always the changing ocean under the changing sky.

     The crossing of the equator for the first time is an experience in itself. The weather was not unendurable, although the boat reached the line only a few days in advance of the sun on his journey north, therefore at the hottest time of year, with even the water of the ocean at 86 degrees. The climatic conditions were wonderful. The sunsets and brief twilights which followed produced strangely beautiful effects. One afternoon the boat ran through two tropical rainstorms, and the amazing sunset was of beauty indescribable. Shortly before reaching the horizon, the sun, by virtue of a curious cloud formation, threw a path of golden glory on the water, all the way to the ship, like that which the moon casts at night, only the path was rich, red gold instead of bright silver.

     The southern heavens were a source of great interest. The question of the Southern Cross was duly settled several times, and the lower one finally decided upon as the true cross. It seems there are two for the bewilderment of travelers. One looks as much like a cross as the other.

     To quote again: "I have changed my mind as to the brilliancy of the southern heavens. Now that the moon comes up late, the heavens are truly wonderful. The milky way is more thickly studded than in the north, and the Magellan Clouds-(clusters so large as to look like clouds),-are a thing of beauty. Fight against the Cross is the great black hole, called the 'Coal Sack,' where there is nothing. In that pit in the heavens, the most powerful telescope, nor yet heavenly photography, reveals not a Single star. Perhaps it is the cone in the great siderial finite.

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     "On March 24th, the mountains of the Cape of Good Hope came into sight. The first land since leaving England.

     "The sea was as smooth as glass. Not a ripple save that made by the I ship in passing. The Cape-often called the Cape of Storms-belied its reputation. We passed Table Mountain, at the foot of which lies the city of Cape Town, at nine in the morning. The city could not be seen. We ran down the Cape peninsula about thirty-five miles, and drew into shore within a distance of five miles. The chain of mountains forming the peninsula afforded not only an impressive but also a grateful sight to sea-weary eyes. Since leaving the Cape we pass from promontory to promontory as we skirt the southern end of Africa. The sea marvelously calm, reflecting miracle colors from the skies.

     "March 26, Wednesday. Yesterday morning we passed `Danger Point,' a striking promontory where the Grosvenor, a British transport, went down with all on board standing at attention. (It was back in the fifties, somewhere). Last evening passed Port Elizabeth. They say it is a dying town, but its lights mere burning brightly. Since early Monday morning have been following the shore, a beautiful shifting panorama. At six this morning passed East London, within a mile.

     An entrancing sight. The houses, looking brand new, came trooping down to the water. (They say houses always look so in Africa because of the atmosphere.) All day a succession of high green hills, dotted with clusters of native huts,-many of them circular,-where the African still lives in his wild state. This part is a native reservation, called transkei. It is inhabited by the Tambuki. Their tribal sign is the amputation of the third finger at the knuckle joint.

     "Evening. The beauty and charm of to-day's run cannot be described. Always within swimming distance of the shore. It was as if we were moving down a great river. A continuous scattering of native huts on the high green hills. Flocks of sheep and cattle. The hills treeless, save for occasional clumps in the valleys between. It is essentially a grazing country.

     "The climax came at five this afternoon. (The Captain warned me an hour before.) It was at St. John's, where the large river by that name cuts its way to the ocean,-the mountains rising sheer on either side. Far out the yellow waters of the river spread. The dividing line between the yellow and the blue was as sharp as a knife. The ship, running very close in, cut this line, and for a time Boated on St. John's waters. Soon after this the shades of evening began to fall. The sun setting on the wrong side of the ship, sending across the hills a shaft of crimson and gold.

     "And now we have packed up, had our dinner, and set for an early rising. Are to get off the Inanda as soon as we have had our breakfast. The 'old hooker' has fulfilled her promise, by bringing us to port in twenty-seven days. Perhaps the longest continuous run by a steamer now to be had.

     "P. S. March 27th. Thursday. Arrived in harbor by daylight. Got off after breakfast. Fred and friends at dock. Durban fascinating. Most picturesque place in my experience. Marvelous blending of European, East Indian, and Africans. Too much to tell!"

     Letters have also been received telling of the Bishop's subsequent visit to Johannesburg and Basutoland, an account of which will be prepared for the next number of the Life. He has cabled that he is to return by way of England, and perhaps is now on the water. B. C. P.

     BRYN ATHYN.-Since the departure of the Bishop to foreign lands, the Bishop Emeritus has undertaken, among other duties, the direction of the pastoral work of the Society. We have had the pleasure of hearing him preach on several occasions, and he has regularly taken part in the services.

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All have much enjoyed the renewed associations that his return to active labors has afforded.

     Under the direction of the Assistant Pastor, the Friday Doctrinal Classes have been conducted each week throughout the year, the subject being a study of the book of Joshua, with especial emphasis on the internal historical meaning and on the doctrine of regeneration.

     Fourteen Men's Classes were held at the various homes on Sunday evenings, for the study of the Doctrine of Correspondences and Representatives. Most of the course was devoted to a general explanation of the correspondences of the human form, but the relation of these to the correspondences in nature, and in the written Word, was briefly outlined in the last few classes.

     On the kind invitation of Mrs. E. C. Iungerich, the Ladies continued to meet on Tuesday, or Wednesday evenings at her home. The Doctrine of the Word was read and discussed, the conversation drifting into the consideration of various related topics suggested by the reading.

     The ritual of the Children's service was still further shortened this year, with a view to bringing it within the compass of thirty minutes. During the latter half of the term, the time was changed from the afternoon to 9:30 A. M., an arrangement which seemed in every way more satisfactory, being especially appreciated by the children themselves. In the addresses the Prophets of the Old Testament were treated of in a series that occupied the entire year, with breaks only for the celebration of special festivals such as Thanksgiving, Christmas, and Easter. At the latter service the children recited suitable selections in Hebrew, Greek, and Latin, and were reminded that these languages were those of the inscription upon the Cross, and that they were employed by the Lord for the three-fold written Revelation. The chapel was beautified on this occasion by a mass of growing and flowering plants, kindly provided by Mrs. Raymond Pitcairn, and raised at the Cairnwood greenhouses. They were brought to the Chancel as an offering by the children. We are deeply indebted to Miss Elsa Synnestvedt, and to all those who so faithfully assisted her in directing the children and organizing them for these services. We wish also to express our appreciation to those who favored us with selections of vocal or instrumental music.

     With the unfortunate illness of the Assistant Pastor, by which he was incapacitated for six weeks after Easter, much of the pastoral work was necessarily thrust upon the shoulders of the other ministers, already heavily burdened with professional and other duties; but, by their willing co-operation, the year's work has been brought to a successful conclusion.

     We are looking forward with the greatest pleasure to the return of Bishop N. D. Pendleton, with healthfully restored, to undertake the direction of the coming Assembly, and to resume his place as wise counselor and guide in the spiritual affairs of our beloved Church. G. DE C.

     GLENVIEW.-To do justice to the several events which have transpired since our last report, Glenview would need an undue share of your valuable space. We must therefore be content to give a general outline and so place on record the main facts. Memorial Day was observed by the Immanuel Church in a manner befitting its importance as a national institution. During the day the young people ate together in the park, and at 5 p. m. a short religious service was held in the church.

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Flowers were deposited at the foot of the altar by the older children, who entered the building in solemn procession, led by our Pastor, whose address was the central feature of the service.

     At the conclusion of the address the congregation adjourned to the Assembly Hall and heard brief patriotic speeches from Mr. Ben McQueen and Mr. Oscar Scalbom. Several songs were sung, and then all marched to the outside of the schoolhouse for the ceremony of Flag Lowering. The people stood in square formation while Dr. J. B. S. King, standing by the flagstaff, gave a splendid address on the meaning of the flag. Silence prevailed while the flag was lowered and the ceremony concluded. Next followed the usual Friday Supper, at which the speaker of the evening was Capt. A. D. Henderson, who was well able to tell us about the work of the army in France, and did so in a most interesting manner.

     On Friday evening, June 6th, we had a banquet in honor of those of our boys who have returned to the park after serving their country in the army. Those just returned were: Sergt. Harold McQueen, Corp. Ralph Synnestvedt, and Corp. G. Barnitz. Mr. Sydney E. Life was toastmaster. In responding to the toast to the "Church," the Rev. Gilbert H. Smith referred to five things to be remembered regarding the Church, viz., "The Church is Necessary," "The Church is Sacred," "The Church is Free," "The Church is Conjugial," and "The Church is Militant." Capt. Henderson spoke in response to "The Service." Those of our organization who have given their lives for the cause were remembered in the toast to "The Advance Guard." The response to this was a "silence which could be felt."

     Mr. Seymour G. Nelson made a very warm speech of welcome to the boys who had returned; Corp. Synnestvedt and Corp. Barnitz briefly acknowledged this welcome, and Sergt.. Harold McQueen was called upon to respond to the toast to "The 131st Infantry." In so doing, he said very little about the 131st, but a good deal about the happiness they experienced at being once more at home among the people in Glenview. He stated that their experiences had shown them that there was nothing worth living for besides the truths of the church, which were sufficient to meet all difficulties which might be encountered.

     The final toast was to "Those Still in the Service," and this met a hearty response when all present sang "Keep the Home Flies Burning." At this juncture, the toastmaster, according to his own account, "began to say something." He referred to the great work rendered during the war by our ladies, and especially to the Liberty Loan efforts made by Miss Nellie Synnestvedt. On behalf of the Glenview Committee, he then presented her with the government certificate and medal, in recognition of her valuable services. The applause was great when Nellie came forward to receive what everybody recognized as her just reward.

     After the banquet there was a social and dance, pervaded by a sphere of happiness which, though not expressible, was probably a result of the knowledge that the Immanuel Church boys had performed their duty with credit to their Church and their Country. G. A. McQ.

     PHILADELPHIA.-The general activities of the Society have now been reduced to a minimum for the summer. The doctrinal classes came to a close on the first Wednesday in June, the evening terminating with refreshments and a sociable chat.

     The Theta Epsilon, which is the Ladies' Organization in the Society, held its annual meeting on the last Thursday in May, the following officers being elected: President, Mrs. F. J. Cooper; Secretary, Mrs. Wm. H. Alden, Sr.; Treasurer, Mrs. George B. Heaton.

490


The ladies have held bi-weekly meetings throughout the year, every alternate meeting being devoted to business, the rest to lectures and social occasions.

     The final event of our social year will be a banquet on the 19th of June, conducted by the Advent Club (the men's organization) and the Theta Epsilon. This will follow a service in the chapel in commemoration of the day.

     The Sunday School closes for the year on June 15th, but we hope to keep in touch with the scholars throughout the summer by means of picnics and other social events, as well as by the homework which has been assigned for the vacation period by some of the teachers.

     The annual meeting of the Society was held on June 8th, when reports covering the year's work were made by the officers, but the essential features of these reports have been set forth from time to time in these columns. An event of the meeting which' caused all the members sorrow was Mr. K. Knudsen's refusal to run again for Treasurer. He gave as his reason the fact that he is no longer as young as he once was, and does not feel equal to the burden of the office. We could hardly believe this, because Mr. Knudsen is a man who never appears to age. He has been the Treasurer of this Society for upwards of twenty-two years. He stated, however, that his withdrawal does not mean that he is going to be put on the shelf, and declared that he will continue his active support of the uses in any position the Society may place him.

     'The officers elected for the ensuing Year were: Secretary, Mr. Walter A. Cranch; Treasurer, Mr. F. J. Cooper; and five additional members of the Finance Board: Messrs. R. Knudsen, Harvey L. Lechner, Wm. H. Alden, Sr., Donald S. Edmonds, and Arthol Soderberg. Miss Sophie Roehner was chosen Collector for the Sunday School, the funds of which will hereafter be in charge of the Treasurer of the Society, in place of having a separate treasurer for the School.

     At this meeting it was also voted to have services in the evening during the summer months.

     The Finance Board held its annual meeting in the form of a banquet at the home of Mr. K. Knudsen, who was assisted by Mr. and Mrs. Eric Nilson, the occasion being delightfully enjoyable. The wives of the members of the Board, together with the minister and his wife were he guests of the evening. A feature of the banquet was the spontaneous singing of many of the old Academy and Bryn Athyn songs. K. R. A.

     COLCHESTER, ENGLAND.-On Easter Sunday the Holy Supper was celebrated, the congregation numbering 38 and the communicants 19.

     The social on Easter Monday is looked upon as the last of the season, and it was entered upon by all in a way that ensured success. Mr. Everett and his helpers had practically covered the room with flags, etc. At tea we numbered 42, including our Pastor and Messrs. Raymond and Rupert Kuhl, of Canada. Among the children were the three Pryke boys, from Chelmsford, and two of the Morris family, of London. The old-time games gave them much pleasure, in which most of the grown-ups heartily joined. Later, the young people had quite a number of dances, some of which were new to us, and exceedingly pretty. Several also contributed songs, and it was near midnight when this social, the most enjoyable since 1914, was brought to a close. We are glad to say that our friend, Mr. Potter, who sustained a fractured thigh in a bicycle accident some weeks ago, is now making good progress toward recovery.

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     On Sunday, May 4th, the rite of Confession of Faith was administered by our Pastor, the candidate being Mr. Alan Gill. F. R. C.

     THE HAGUE, HOLLAND.-From a letter of Mr. Gerrit Barger, dated April 22nd, 1919, we summarize the following news:

     For some years it has been our custom to hold services on the first and third Sundays of every month, but last year the attendance fell off, and often only eight or ten persons were present. At length our service became little more than a family reading and prayer hour. However, a meeting of all interested friends was called for Easter Sunday, and proved to be a successful reunion. After the service, and the partaking of the sacrament, we ate a simple meal together, and I read from the Writings about the feasts of charity in the Ancient Churches.

     In the afternoon we met again, to consider the welfare of our circle, which subject was earnestly and frankly discussed, resulting in a determination to continue the Sunday services as formerly. We were all satisfied and pleased with our meeting, and the sphere of unanimity which ruled. It seemed as if new life had entered, and we parted with new courage for the future.

     THE CHURCH AT LARGE.

     GENERAL CONVENTION.

     The New Church Messenger, of May 21, 28, and June 4, 1919, contains a full and well-prepared account of the proceedings of the Council of Ministers, which met at Baltimore, Md., May 6th to 8th, and of the Convention itself, held in Washington, D. C., May 10th to 13th. Both meetings were very well attended, 48 ministers being present, and 600 persons gathering to hear Miss Helen Kellar on the closing day among the prominent visitors expected from a distance, the Rev. W. A. Presland, President of the English Conference, and Mr. George Marchant, of Australia, were prevented from attending by transportation difficulties, but Pasteur Regatney, of Lausanne, was present, and addressed the Convention.

     A summary of the papers and speeches at the Council of Ministers bears out the assertion that "there was a tone of earnestness, vigor of thought, and frankness in the discussions." We observe that there was also a wide range of opinion expressed, on some subjects quite a divergence of view. The first paper was on the Higher Criticism, being entitled "Is Genesis Divine?" wherein the Rev. John Whitehead declared that the "trend of modern Biblical scholarship is away from the recognition of the Old Testament as Divine," and showed that "the spiritual view given by Swedenborg is the only one that can establish the Divine nature of the Scriptures, when once they have been brought into question." In a lively discussion of the subject, we find one speaker saying: "We must not take an antagonistic attitude toward the critics. We can gain from them the materials concerning the letter of the Word which are of great value." Another said: "These commentators on the Word have helped to make clear to us what we otherwise might have passed by. These men are led by the Spirit of the Lord in their work, even though of they have not known the spiritual sense of the Word." On the other hand, we find this: "If we keep clearly in our minds the New Church doctrine of the Word, we can make use of some results of the higher criticism, but it is destroying belief in the Bible as a Divine Revelation. We need to guard against this tendency." And this: "There are two opposite schools which can no more be put together than gunpowder and fire. I do not see how we can accept the higher criticism and Swedenborg at the same time.

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I have been in all these different schools of thought. We cannot accept both. We must accept one or the other. If one goes down the other goes up. We cannot stand on both platforms at the same time. There is a strong tendency in the New Church itself toward the higher criticism. We cannot combine these opposite schools of thought. If we accept the higher criticism, we cannot accept Swedenborg; if we accept Swedenborg, the higher criticism goes down."

     During this discussion nothing seems to have been said about Swedenborg's own commentaries on the literal sense of the Word,-the Adversaria, Index Biblicus, etc. Papers on "The Historical Fulfilment of Apocalyptic Prophecy" were read by the Revs. Charles W. Harvey and George Henry Dole, the former holding the prophecies of the Apocalypse did not "reach their special fulfilment in the late wars," while the latter attempted to show how the spiritual truths of the internal sense applied to the present and former wars, wherein the same Divine principles were opposed.

     Other subjects presented and discussed were: "What can we do to make our Sunday services more effective." "The New Church and the Times," and "The Supernatural in Recent Literature," but space forbids further comment.

     The proceedings of the General Convention are fully reported in the Messenger, in which we note extended discussions of the Theological School, the Ministry, and the Mission Field.

     A fact of historic moment is contained in the Report of the Rev. I. L. Watanabe, who states that the government of Japan has granted him the right to preach and teach the doctrines of the New Church in that country, and that the first New Church service in Japan was held at Tokyo on March 36th, 1919, I with a congregation of seven persons, including four children.

     On Convention Sunday the Rev. George Henry Dole was consecrated and invested with the office of General Pastor, and M. Gustave Emil Regamey, of Lausanne, was ordained. Major-General Charles T. Meneher, Director of the U. S. Air Service was to have addressed the "Victory Luncheon," but was unable to be present, owing to the death of his wife, who was a member of the Washington Society.

     The closing feature of the Convention program was an address by Miss Helen Kellar on "Swedenborg's Message of Comfort, which was preceded by Mrs. Macy's description of Miss Kellar's, education, after she had been rendered blind, deaf, and dumb by an illness at the age of nineteen months. It seems that this training, even until she could speak, included instruction in the Doctrines of the New Church. Her address, published in the Messenger, treats of the subject of immortality with poetic feeling, and refers to the comforting evidence of a life after death now given by Swedenborg.

     We learn from the New Church Weekly (London) that the Second Annual Conference of the New Church Native Mission in South Africa was held on January 25-29, at Krugersdorp. Applications to join the Mission were received from natives in Basutoland and Tweespruit, and the Rev. Mooki was authorized to visit them, but an application from the Bechuana Methbdist Church to be recognized as the Bechuana New Church was refused, and the members of that Church were informed that they were free to join the New Church.

     The New Church Messenger states that the Congress and Exposition to be held in Lausannr, Switzerland, as announced in these columns last month, has been postponed from September of this year to June, 1920, in the hope that many American friends can then attend.

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     SWEDEN.-In a letter dated May 3rd, 1919, the Rev. Gustaf Boecktsrom states: "I have just returned from a missionary trip to Gathenburg and Strangnis, delivering two lectures in each place on the subject of the spiritual world. At both lectures in Gothenburg there were more persons present than the room would hold, about 260 being admitted and the same number turned away. The interest there seems to be great, and I sold books to the value of Kr. 70. Strangnas is a small country town with a population of about 3,000, and the Old Church with the Salvation Army has a stronghold there. Yet I had an attendance of 114 and 104, and sold books to the value of Kr. 40. An admittance charge was made in this place, and the proceeds paid my expenses intend to do this in other places hereafter, as I hope to make a number of missionary trips this summer."
GENERAL ASSEMBLY 1919

GENERAL ASSEMBLY              1919




     Announcements.



     Sunday, October 5th, 1919, has been settled upon as the earliest date for the dedication of the new church at Bryn Athyn, and it is now planned to hold the General Assembly from Friday, October 3rd, to Wednesday, October 8th, inclusive. The Assembly will be preceded by the Meetings of the Council of the Clergy, September 29th to October 2nd, inclusive. A final and complete program of the meetings will be issued in ample time, and sent to all the members of the Church.

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ACADEMY WAR SERVICE COMMITTEE 1919

ACADEMY WAR SERVICE COMMITTEE       F. L       1919

     NEWS NOTES.

     The following is quoted from a letter lately received from Sergt. Neville Wright, who is at Overhaul Park, No. 702, in Paris: "You asked if my organization is attached to a division; it is not, but we are on detached service. The Air Service is the main body to which we belong. You see, as we repair the motor vehicles for the Peace Conference and Paris district, the signing of Peace will take a big load off our shoulders!. . . General Pershing has had several of his cars here for repairs. By the way, we came out to our camp the other day and gave us a short talk after his inspection of quarters, shops, etc. He thanked us all for our cooperation in the great struggle, and said that every American soldier should be proud of the accomplishments of our armies.

     "I was very glad to get your views on the League of Nations. One hears so much criticism of everything and everybody; it shows the world hasn't much to guide it in such weighty matters as international brotherhood and harmony, or men would try harder to support the movement in that direction, even if it is not perfect at the start. The trouble is, every country will have to give up a little of its freedom to insure the success of the League. It is like living in a city or state, where one has to obey laws for the sake of public order. America is the same; she must (using her discretion) go into this League, and be willing to take her full share of the obligations it will bring, or else there is no use putting her name on its rolls. It is a matter of taking one of the two courses open, either a selfish one to benefit her own people at the expense of others, or to follow the noble, unselfish ideals we all hope she stands for. Our country today is the most respected and trusted country in the world; let us hope that we always measure up to this trust and affection."

     We have received the following citation, quoted from the Bridgewater, Mass., "New Church Calendar." Friends of Mrs. Frost especially will be interested, as Lieut. Brown is her son-in-law: HEADQUARTERS, SEVENTH U. S. ENGINEERS, AMERICAN E. F. General Orders, No. 27.
March 28, 1919

     1. The following officer. . . [is] cited in orders for distinguished service in action.

     First Lieutenant Louis C. Brown, Company "D." 7th Engineers, deceased. After being advised that his platoon would not be needed as engineers on October 14th, 1918, he attached himself to an infantry unit. His courage and undaunted leadership in advancing under the intense counter barrage and machine gun fire inspired great confidence in his men.

     [He was mortally wounded October 14th, 1918, and made the supreme sacrifice four days later.]

     We note with pleasure that Friedel Rosenqvist, who has recently arrived home from France, was cited in Battalion Orders for "special devotion to duty and galant and heroic conduct in action." He is entitled to wear a Silver Star in lieu of a Bronze Star on the Service Ribbon representative of the Victory Medal.

     News comes from Glenview that Captain A. D. Henderson is back from France and has been introduced, for the first time, to his little daughter. The Captain hopes to be out of the Service very soon. We hear also that Ben McQueen, who was seriously wounded, and in the hospital for several months after his return to this country, has at last been discharged, and is now enjoying the long anticipated pleasures of civilian life.

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Three other boys from Glenview-Harold McQueen, Ralph Synnestvedt, and Garner Barnitz, all in the 131st infantry,-have landed in this country, and before this appears in print will have received a right royal welcome home to Glenview.

     After the Glenview Friday Supper on May 30, Captain Henderson gave an address, in which he described the work of the American Army in France, and spoke of the benefits of universal military training. Among other things, he said: "An important asset to all American participants in the war, particularly to the enlisted personnel, is the fact that during a terrible emergency men for the first time in their lives were led to examine into the intimate relationship they bear to our democratic form of government. Private Jones asked himself constantly, 'What is this government that drafts me, trains me, equips me, feeds me, and then orders me into the jaws of death?' The result was that his reasoning powers brought him into a closer regard and sympathetic love for a nation that could first impel his patriotism and then so splendidly safeguard him in his service toward it."

     News comes slowly from England, but we have heard of the return of eleven or twelve of the Colchester and London men who have been away so long, and whose absence has made it hard for these societies to carry on their activities. Jack Cooper, who has been in Egypt, Palestine, and Syria, for something over two years, writes that, owing to the trouble with the Egyptians, demobilization from there has been stopped for the present; and Jack is quite anxious to get home.

     Canada is gradually welcoming back to her shores the sons who have so valiantly fought for their Motherland across the seas. The Toronto and Kitchener societies once more see in their midst a number of familiar faces long absent, and are expecting others to arrive soon. We have just heard that Roy Stamps has returned to his home in Toronto after an absence of four years and eight months, half of this time having been spent in the prison camps of Germany. After his long wait and disappointing delays in Switzerland and England, it is with relief and great pleasure that we receive the news that he has at last reached home.

     From France we have heard of the demobilization of only two of the General Church soldiers. It is remarkable, when one considers the heavy casualties sustained by the French armies, that our society in France has lost none of its gallant soldiers. This is also true of the Canadian societies.

     Bryn Athyn, too, has had her share in the joy of returning soldiers, ever twenty-five of her sons having returned to civilian life with a gay welcome home. Others will be coming, one by one, and in the meantime their absence is keenly felt.

     Gradually our list grows shorter, and perhaps the work of this Committee will soon be over. It is hoped that the General Assembly, next October, will bring to Bryn Athyn many of the soldiers with whom we have been in correspondence. F. L.

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     THE ROLL OF HONOR.

     Who does not remember and love him who fights even unto death that his country may be free. (T. C. R. 710.)

LIEUT. W. REY GILL, Colchester, England. Artists' Rifles. Killed in action in France, August 21, 1917.
GUY CHRISTOPHER PEMBERTON, Durban, Natal, South Africa. Killed in action at Arras, France, April 21, 1917.
LEON ROSE, London, England. Royal West Surrey Regiment. Killed in action near Albert, France, July 29, 1916.
REGINALD WATERS, London, England, Wireless Operator. Lost at sea, November, 1917.
ROY S. WELLS, Bryn Athyn, Pennsylvania, U. S. A. 11th R. R. Engineers. Died April 12, 1918, of wounds received in the battle of Picardy.
SECOND LIEUT. FRED. SYNNESTVEDT, Pittsburgh, Pa. Killed in airplane collision at Payne Field, Mississippi, December 16, 1918.

     THE FIELD OF HONOR.

     Changes of Address.

CALDWELL, MAJOR R. B., Bryn Athyn, Pa., c/o Visitors' Bureau, A. P. O. 717, American E. F., France.
COFFIN, CAPT. R. L., Baltimore, Md. Mustered out.
COLLEY, CORP. HELEN, Bryn Athyn, Pa. Mustered out.
KNUDSEN, PVT. HAROLD, Waterville, Kan. 28gth Co., M; P. C., American E. F., France.
KUHL, SIG. J. RUPERT, Kitchener, Ont. 751087, Co., Can. Reserve Battn., Seaford, Sussex, England.
KUHL, SIG. J. RUPERT, Kitchener, Ont. 751087, B Co., Can. Reserve Battn., Seaford, Sussex, England.
LEONARD, CORP. E. MOREL, Chicago, Ill. c/o Knights of Columbus, Paris Island, S. C.
MCQUEEN, SERGT. BENJAMIN, Glenview, Ill. Mustered out.
PENDLETON, CAPTAIN ALAN, Bryn Athyn Pa. 5th Camp Meade Replacement Unit, American E. F., France.
SHERMAN, 2ND LIEDT. CARL L., Sandoval, Ill. Embarkation Camp No. 1, A. P. O. 701, American E. F., France.
SHERMAN, 2ND LIEUT. FRED L., Sandoval, Ill. Battery D, 5th Field Artillery, A. P. O. 729, American E. F., France.
SHERMAN, SERGT. ALVIN H., Sandoval, Ill. Mustered out.
SMITTH, LIEUT. ROLAND S., Bryn Athyn, Pa. Msstered out.
STAMPS, PTE. POY, Toronto, Can. Mustered out.
STROH, PTE. FRED.E., Kitchener, Ont. Mustered out.
WAELCHLI, PTE. VICTOR, Kitchener, Ont. Mustered out.
WATERS, PTE. ALAN N., London, England. Mustered out.
WATERS, PTE. FRED. G., London, England. Mustered out.
WILSON, STAFF-SERGT. FRANCIS, Toronto, Can. Mustered out.



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SWEDENBORG AND THE REVELATION GIVEN THROUGH HIM 1919

SWEDENBORG AND THE REVELATION GIVEN THROUGH HIM       Rev. ANDREW CZERNY       1919


NEW CHURCH LIFE
VOL. XXXIX      AUGUST, 1919          No. 8
     (An address delivered at the celebration of the 231st anniversary of Swedenborg's Birthday, held in London on February 2nd, 1919.)

     The New Church recognizes Swedenborg's claim that he was called by the Lord, and commanded to publish the Heavenly Doctrines of the New Jerusalem, The things revealed to him, as well as frequent intercourse with spirits newly arrived from the world, opened his eyes to the fact that there was no true understanding of the Word in the Christian Church. It was not unreasonable on his part, therefore, to suppose that men would gladly avail themselves of any means that would remedy this defect, thus that many would investigate the Doctrines revealed through him, and become receivers of the same.

     These hopes, however, were soon dispelled. There are two reasons why the Doctrines make so little impression upon the minds of men. One is that worldly things occupy their minds to such an extent that there is no room for things spiritual. The other is that the Doctrines revealed through Swedenborg are for the use of an Internal Church, and at the end of a Church there are few men who have the capacity to understand internal truths.

     Swedenborg was raised up when the time had arrived for the establishment of an Internal Church. And the first requisites to the establishment of such a Church are the knowledge and understanding of the truths which the internal sense of the Word teaches concerning God, concerning the state of man after death, concerning heaven and hell, and last, but not least, concerning the relation that exists between things spiritual and things natural, to an understanding of which a knowledge of the science of correspondences is necessary; and, therefore, that science was revealed for the use of the New Church.

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     There has been no knowledge of internal truth of this earth since the days of the Ancient Church. Hence, also, no Internal Church has existed on this earth since those days. The particulars of truth, which are taught in the internal sense of the Word, could not be revealed. Hence the man of the Church had no knowledge of spiritual things beyond the fact that there is a God, that man is immortal, that there is a heaven for the faithful, and a hell for the unfaithful. The laws of life, too, could only be revealed in their most general form.

     With a knowledge of spiritual things of so general a description, the man of the Church could not be initiated into any state more interior than that of obedience. And the faith corresponding thereto was little more than knowledge. Such a faith is simply a belief in what the Word teaches, without any rational perception of its teachings. To the latter a knowledge of spiritual truth is necessary as a basis for influx from above, whereby perception can be imparted to man. And owing to the lack of spiritual perception, yea, even of the means thereto, it was impossible for the man of the Church to have any but a very obscure idea of spiritual things.

     No Internal Church can be built on such a foundation. The first requisite to the formation of such a Church is an understanding of the Word derived from the Doctrine of genuine truth. Hence, when the time came for the establishment of such a Church, the Doctrine of genuine truth was revealed. Then, for the first time since the days of the Ancient Church, the true nature and attributes of the Divine were made known, as also the true nature of heaven and hell; besides other things necessary to the formation of the spiritual rational, which is the faculty of understanding spiritual truth. This faculty must be formed in man before he can become a man of the Internal Church.

     The truths whereby this faculty can be formed had to be withheld from man until the Second Coming of the Lord, for the reason that man's state was such as to render it unsafe to reveal them. But "now it is allowable to enter intellectually into the mysteries of faith."

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Everyone may now enter, provided he is in the love of truth for its own sake. To others they are closed.

     The Doctrines of the New Church, revealed through Swedenborg, are these mysteries. And not only are they now revealed, but also fully illustrated and confirmed by innumerable things seen and heard in the spiritual world. Swedenborg's intromission into the spiritual world was for no other purpose than that he might be enabled to study the nature of that world, and describe it from actual experience. And this, in order that the description of the same might assist the man of the Church to a clearer understanding of the internal things of the Word.

     Now, in all his study of the nature of that world, of the laws prevailing there, and of the states of its inhabitants, Swedenborg was led by the Lord Himself. He declares that he was taken from place to place; led to this and that society of spirits and angels; and given to perceive what inquiries to make, in order that he might obtain a thorough knowledge of that world. He was also given to perceive what to publish, for not all that he saw and heard would have been of benefit to the man of the Church. Much of it would have been above man's comprehension. Swedenborg himself had this experience, that of certain things which he perceived clearly while in the spirit, he had but an obscure idea when not in that state. Other things, again, he could not describe for want of words to describe them. Some things he was not permitted to reveal. In fact, he often intimates that he knew more concerning certain things than he was permitted to publish. But what he was led to write is the Divinely provided means of forming the spiritual rational,--the distinguishing mark of the man of an Internal Church.

     And Swedenborg fully realized this. He was in a position to realize it. For he was not only privileged to be in daily intercourse with the inhabitants of the spiritual world, but was also elevated into the light of heaven, which enabled him to compare the states of well-disposed Christians, on their first entrance into the spiritual world, with their state after they had been instructed in the genuine truths of the Word and had received them.

     In this world, the actual state of man's understanding and reception of truth is not so well perceived.

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In fact, it is impossible to determine from his conversation about spiritual things how much of it proceeds from an actual understanding of the same, and how much of it is mere repetition of statements of truth from memory, until he makes some statement that is clearly opposed to the Doctrines, and insists upon its being the truth. There are some, also, who have a clear perception of truth, but lack the ability to communicate it to others. So we may never be certain whether another's statement actually represents what is in his mind.

     It is different in the other world. A spirit has no difficulty in expressing his ideas. They fall spontaneously into appropriate expressions, and the exact degree of his understanding and perception of truth is perceived by others. It is perceived from the words he employs and from the tone of his voice; from the former, his understanding of truth; from the latter, the quality of his love, thus reception of truth.

     Swedenborg had constant opportunity to observe in what degree of obscurity in spiritual things Christians generally were, on their first entrance into the spiritual world. And knowing the interior quality of truths revealed through him, he was competent to judge what a wonderful effect the reception of the same would have upon the minds of those who love truth for its own sake. He could see, therefore, how necessary to the man of the Church a revelation of internal truth was, if his mind was to be led out of its state of obscurity into the light of truth.

     The genuine truths revealed through him are all contained in the Word. From them the angels derive all their wisdom. But to man they were hidden behind a veil of appearances, parables, and historical narratives. This veil has been withdrawn. Man may enter intellectually into the mysteries of faith. Perception is also given him, according to his love of truth; that is to say, according to the use he makes of them.

     And we may be sure that Swedenborg's joy and delight were very great indeed that it had pleased the Lord to reveal the internal sense of the Word, and the wonders of the spiritual world. For he was by nature a lover of truth; had dedicated his whole life to the search for truth. And, as this was the end he had in view in all his investigations, it was given him to love truth in a spiritual manner.

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So he himself declares that the end he had proposed to himself in his search for truth was use,-use to others. We can conceive, therefore, that he must have been filled with interior delight when he perceived the real nature of the Revelation given through him, and could say, from a clear conviction of its inherent superiority over former Revelations, that "the disclosing of the internal sense of the Word excels all the Revelations which have been made since the creation of the world, and its excellence consists in this, that a communication has thereby been opened between man and the angels of heaven, and the conjunction of the two worlds has thereby been effected." (Invitation 44).

     Thus it could not but have affected him with internal joy that a way had been opened, and the means prepared by the Lord, for man's elevation to interior states. And the fact that he had been chosen to bring these heavenly things to the knowledge of those who loved truth for its own sake naturally increased his joy. For he who desires to be of service to others feels a delight in the performance of uses to them, which delight is the greater, the more excellent the use, and the greater the extension of the use. And in serving as the Lord's instrument in the giving of this Revelation, he has performed the most eminent of all uses to those who have received, and to those who in all future time will receive, the Heavenly Doctrine of the New Jerusalem.

     But he also had experiences that caused him sorrow and depression at times. It was his lot, like that of prophets generally, to know what men needed most, and to be utterly powerless to make them realize it. He saw, on the one hand, that the Heavenly Doctrine was the one remedy that could heal the spiritual diseases which were consuming the human race, and, on the other, the absolute indifference of men to the truth that would heal them. More than once he tells how this affected him. He tells, for instance, how he had sent five of his works to the archbishops, the bishops, and to some of the peers, of Great Britain, and (to quote his own words), "Not a word has been heard." (Ath. Cr. 2; A. R. 716) Again, he writes: "I have heard that many have looked into the work on Heaven and Hell, and the rest, and have not been pleased with them; wherefore they left them, when yet they are the arcana of heaven." (S. D. 5931.)

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     Then, too, his publisher informed him that no more than four copies of his works had been sold in two months, which fact he communicated to the angels, who were as much surprised as he was. But they said that "this should be left to the Providence of the Lord, which is such that it compels no one, though this might have been done. But it was not-fitting that any should read [these works] first but those who are in faith. And this might: be known from what took place at the advent of the Lord into the world, who was able to compel them to receive His words, and Himself, but compelled no one." (S. D. 4422.)

     No doubt Swedenborg perceived the truth of all this. But he also knew from intercourse with spirits how faith had died out upon earth." He could judge of that from the states; of those who were then flocking into the spiritual world.

     Another case, even more extraordinary than those just cited, made the same painful impression upon him. He says that he was in a state of sadness, and then relates the following occurrence in the spiritual world: "A vast multitude of spirits had at first received the Heavenly Doctrine with joy, many of whom also perceived that the things revealed were truths. But as soon as they heard that the Doctrine was not only a Doctrine of faith but also of life, thus that the things therein were not only to be known and acknowledged, but also to be willed and done; also, that doctrine effects nothing with those who merely know and affirm, but only with those who at the same time do it; for these love and embrace it from the heart; when they heard this, they became sorrowful, and all rejected it, not wanting it. Hence my sadness." (S. D. 5540.)

     His feeling on these occasions it is not difficult to understand. For what greater disappointment can there be for one who has the good of his fellowmen at heart than to find that they utterly fail to see what is to their own best interests? But he had the consolation to know that the time would come when more will be prepared to receive the Heavenly Doctrine in faith and in life than there were in his time. For this is foretold in the Word, and in almost every work written by Swedenborg at the Lord's command.

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FREEDOM 1919

FREEDOM       Rev. RICHARD DE CHARMS       1919

     "And ye shall know the truth, and the truth shall make you free." (John 8:32.)

     By these words is to be understood that to be free is to be led by the Lord, and to be a servant is to be led by hell. By the truth which makes free is to be understood the Divine Truth which is from the Lord, for he who receives this in doctrine and life is, free, because he becomes spiritual, and is led by the Lord.

     That to be led by hell is to be a servant is plainly taught by these words of the Lord, "Whosoever committeth sin is the servant of sin." Sin is hell, because from hell. That to receive Divine Truths from the Lord in doctrine and life is to be free, the Lord also teaches in John: "Ye are my friends, if ye do whatsoever I command you. Henceforth I call you not servants; for the servant knoweth not what his Lord doeth; but I have called you friends; for all things that I have heard of my Father I have made known unto you. Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain." (15:14-16.) By friends are here to be understood the free, inasmuch as friends are here opposed to-servants. That they are not servants, but friends or free, who receive Divine Truth in doctrine and life from the Lord, is taught by these words: "Ye are my friends, if ye do whatsover I command you. Henceforth I call you not servants, but I have called you friends."

     From this teaching, then, it should be sufficiently clear that they are called servants in the Word who serve and produce effect; and that hence the natural man is to be understood by servant, because this serves to effect what the spiritual man wills and thinks; likewise; that they are called free who act from the love of truth and good, and thus who act from the Lord, from whom that love is derived. Moreover, by servants in the Word are also meant those who are led by self and the world, and thence by evils and falsities; consequently, who are led by the natural man, and not by the spiritual.

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     This teaching concerning freedom makes it clear that the only true and lasting freedom is that of the spiritual man. to be led by the Lord through heaven is the only real freedom. To be made free by the Divine Truth is to be "free indeed." To act from the love of truth and good, and thus to act from the Lord, is to be free. To receive Divine Truth from the Lord in doctrine, and then to make such Divine Truth of the life, by conforming the daily life to it, is to be free, because this makes a man spiritual, and causes him to be led by the Lord; and it is only the spiritual man who is led by the Lora that is in genuine and real freedom.

     To be spiritually free, a man must love the Lord and heaven above all things, above all things of self and the world. He must have his internal or spiritual man opened; and the external or natural man must be entirely subservient to this internal or spiritual man; must obey and carry into effect what this internal or spiritual man wills and thinks. This, and this alone, is true freedom. Spiritual servitude and bondage comes from a man's being led by self and the world, which is the same as being led by evils and falsities excited by the hell's through evil spirits. It is to be led by the natural man, and not by the spiritual man. It is to be led by a natural that is open to the hells and closed to the heavens. In a word, it is to be led by hell instead of the Lord. "Whosoever committeth sin is the servant of sin."

     A free man is one who shuns evils as sins, who looks to the Lord, and lives the life of Divine Truth from Divine Good. Thus freedom is "ceasing to do evil and learning to do well." There is no other freedom worthy of the name.

     The fact is, that while the Lord keeps every man in the most perfect appearance that his life is from himself, and that he acts from himself, it is nevertheless most true that all life flows in from the Lord every instant, and that a man either receives this life in an unperverted form through an opened spiritual, and is so led by the Lord through heaven, or he receives this life in a perverted form, into a natural having its spiritual or heavenly part closed up; in which case the man is led by evil spirits, either devils or satans, thus by the hells.

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     Now you will notice that a man must choose one of these two leadings, and herein especially is his freedom. He cannot repel this influx of life, not now, nor to all eternity. He has no choice in this respect. He must live, and live forever. He must love and think, and do or act, now and forever. He may choose, yea, he must elect, who or what shall lead him. No one else can do this for him. We say he must choose, yea, he does choose, whether he knows it or not, whether he deliberately thinks about it or not, whether he cares about it or not, because no one can help loving, thinking, and doing something; and in the very act of loving, thinking and doing, he either consciously or unconsciously makes a choice.

     It is not possible for a man to love, and think, and act, without being moved by the Lord's life. Now what shall be the nature and duality of such moving" Is not this a matter to make a man pause and think? Does it not call for his highest intelligence and most earnest and deliberate action? If the very act of living involves a choice of the one err the other of these leadings; if a man cannot serve God and mammon, how unspeakably important it is that he should decide and choose consciously, intelligently, and wisely, and nor choose, as is so commonly done, unconsciously, recklessly, and madly, so far as a knowledge of the real facts in the case are concerned, not taking them into account, and being guided by them.

     Now the relation of natural freedom to this spiritual-natural freedom is such that, whatever opens the way to the increase of natural freedom will aid in the development of this spiritual-natural freedom. It is for this reason that the present removal of the despotic and selfish agencies which have held in check this development of natural freedom, and the agencies now becoming so powerful in the growth of natural freedom, are so interesting to the New Churchman, who sees in them the promise of a growth in that spiritual-natural freedom which is to become the true and lasting freedom of the world, and which must increasingly be fed by natural freedom. "Ye shall know the truth, and the truth shall make you free." Amen.

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NOTES ON THE SERVICE AND ON RITUAL IN GENERAL 1919

NOTES ON THE SERVICE AND ON RITUAL IN GENERAL        W. F. PENDLETON       1919

     VII.

     SACRAMENTS AND RITES.

     THE HOLY SUPPER.

     The Holy Supper is variously called the Lord's Supper, the Communion, and the Eucharist. It is holy because it is set apart from the world, and in it there is a sphere and presence not of the world. Why it is called the Lord's Supper is manifest. The Supper as a communion signifies a partaking in common, as when there is an eating and a drinking together. It carries, too, the idea of communication with heaven, which took place in the feasts of the Ancient Church, (A. C. 7996, T. C. R. 727) and now in the Holy Supper. (T. C. R. 238) The term is used in the Writings, and is there spoken of as the "holy communion." (D. P. 114, 127.) The Eucharist is literally a thanksgiving, and was so-called in the primitive Christian Church. They treated it as a service of thanksgiving, because the Lord gave thanks when He took the cup, (Matt. 26:27), and also when He took the bread, (Luke 22:17, 19). There was in it the idea of the gladness of a feast. (See T. C. R. 433, 727) The Passover, also, was a feast of rejoicing.

     A feast is a time of gladness, which takes form in praise, glorification, thanksgiving. In ancient times it was religious, but in our day it is mostly secular. It exists now for the pleasure of eating, and for the praise and glorification of the neighbor. But the ancient and primitive Christian feast had as its chief purpose the praise and glorification of the Lord.

     We are taught that the Holy Supper is a heavenly feast, (A. C. 4211), and that "in the Primitive Church the Holy Supper was called a feast." (A. C. 2341.) The disciples feasted with the Lord, that is, partook of the Passover with Him, before the institution of the Supper.

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The context of Matthew xxvi, Mark xiv, and Luke xxii, shows that the eating of the Passover preceded the institution of the Supper; the one marked the close of the Jewish Church, and the other the beginning of the Christian. The agape, or love feast, of the Primitive Christians generally preceded the communion, but sometimes followed it (McClintock and Strong.) They probably had in mind that our Lord partook of the Passover with His disciples before instituting the Holy Supper. Concerning the feasts of charity in the Ancient Church and the Primitive Christian, see T. C. R. 433, 727.
     Since the Holy Supper is a heavenly feast, and is the great Sacrament of the Church, it is to be worthily approached. "The Lord is present and opens heaven to those who approach the Holy Supper worthily" (T. C. R. 719); "they approach the Holy Supper worthily who have faith in the Lord and are in charity toward the neighbor" (T. C. R. 722); those who so approach "are in the Lord and the Lord in then" (T. C. R. 725); and it is "a signature and a seal that they are the seas of God" (T. C. R. 728). Such as these have been preparing for the Supper in the thoughts and deeds of the daily life.

     There is a preparation that is more immediate, which is by self-examination, confession of sins before the Lord, repenting of them, imploring help and power to resist, and beginning a new life. (A. R. 224, 531 Canons, Holy Spirit, iv:9.) This looks to preparation before and even during the communion. Because preparation extends into the service itself, the commandments are placed in it, since they point out the evils that are to be acknowledged and confessed, containing all the essentials of preparation.

     Baptism and the Holy Supper are the most holy things of worship in the Church. This is because of what is spiritually within them, because of that into which a man is introduced by them, because they are the two universal gates to eternal life. Through these gates a man is introduced to heaven and the Lord, so far as he has been prepared by confession and repentance. (T. C. R. 721.)

     That the Holy Supper is the most holy act of worship, is not only taught in doctrine, but is seen in the face that in it, as in no other rite, all the senses come into active play.

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There is sight and hearing as in ordinary worship, and in addition, touch, taste, and smell. In baptism, touch is added to sight and hearing; but in the Supper, all the senses are occupied and active. In that
Sacrament, worship descends to the lowest plane of reaction; for holiness is according to descent into ultimates. Hence, all things should minister to the full play of the senses in this holiest ritual of the Church. The bread should be taken with the ungloved hand; and beautiful music, plants and flowers, the perfume of incense, and similar things, would all contribute their portion to the sphere of the occasion.

     Two substances from the vegetable kingdom are the essential elements of the Holy Supper,-bread and wine. The meat-offering in the Jewish Church consisted of fine flour mingled with oil. We learn from A. C. 4581 that these are the proper materials to be used in the preparation of the bread of the communion. The bread should be unleavened. This was the bread used by the Lord in the institution of the Supper, which is clear from the fact that it was the time of the passover, and that He had eaten the passover with His disciples. That the bread of the passover was unleavened bread, see Exod. 12:15-20; also Matt. 26:17, Mark 14:12, Luke 22:7. Bread signifies in general all kinds of food. All the sacrificial offerings of animals were called bread. When sacrifices were abolished, bread took their place. Hence the bread of the Holy Supper signifies all those things which the sacrifices represented,--the Lord and love to Him. (A. C. 2165. See also 2811, 2830, H. D. 214.)

     The wine of the communion is the wine of the ancients, the wine of Scripture, and the wine of the Writings,--the fermented juice of the grape. In general, any fermented wine may serve, but as the wine in the period of the Jewish Church was mostly red, and in quality a little sweet, this was probably the wine of the passover, and used by the Lord in the institution of the Supper. The correspondence of what is red and sweet would also suggest that a preference be given to wine of this color and taste in the administration of the communion.

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     In the spiritual sense, water is natural truth, wine is spiritual truth, and blood celestial truth,--the essential fluids of the three kingdoms of nature. These three are the sacrificial elements in the two most holy acts of worship, baptism and the Holy Supper; for the wine is also called blood. Those regenerated are said to be born of water and the spirit. (John 3:5.) The spirit and life of the Word is represented by wine and also by blood.

     It is advisable at times, before beginning the preparation of the elements, to read the entire story of the institution of the Supper, as given in Matthew, Mark, or Luke. This may precede or take the place of what the rubric calls for on the upper half of page 405 in the Liturgy. We are told that the Jews "read the history of the Passover before the eating of the paschal lamb." (Wheatly.)

     The bread should be broken and not cut. The breaking of bread by a host, before handing it to his guests, was an ancient custom. In accordance with this custom, our Lord brake the bread and gave to them. (Matt. 26:26, Mark 14:22, Luke 22:19); for He did not come to abolish law or custom, but to fill them with new life. (Matt. 5:17.) Paul speaks of the bread of the institution as having been broken, (I Cor. 11:24), and the Primitive Christian Church followed the Lord's example in the breaking of the bread. They doubtless remembered the words of the two disciples, that "He was known of them in the breaking of bread." (Luke 24:35.) Some Christian denominations have departed from the custom of breaking: the bread, as well as from the use of unleavened bread. Adam Clarke, after condemning the disuse of unleavened bread, says, "The breaking of bread is essential to the proper performance of this solemn and significant ceremony." (See his commentary on Matthew xxvi.) That the bread should be broken, and not cut into little cubes with a knife, is strongly expressed in the Spiritual Diary 2626, 2627.

     For the bread and wine, an altar is to be preferred to a table. At the time of the Reformation, the altar was abolished and a table introduced in its stead. This was a part of the general policy of separating as far as possible from the ritualistic abuses of the Catholic Church.

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Abuse, however, does not take away use, and the term altar is more suggestive of what is holy and of holy worship. But, as a table was used for the shew bread, the term is not to be entirely excluded. (See signification of altar and table in the Writings.)

     Before the bread is broken, it is to be consecrated. "The Ancient Greeks and Romans would not taste of their ordinary meat and drink till they had hallowed it by giving the first parts of it to their gods; the Jews would not eat of their sacrifice till Samuel came to bless it (I Sam. 9:13); and the primitive Christians always began their common meals with a solemn prayer for a blessing," a custom handed down to us (Wheatly); and the Lord Himself, before delivering the bread and wine, invoked a blessing, and gave thanks. (Matt. 26:26, 27.) In a custom so widespread, and performed by the Lord Himself, we see abundant reason for not omitting it in our administration of the Holy Supper.

     To consecrate is to sanctify, make holy, or set apart for a holy use. Our present form is to lift the plate, at the same time repeating a passage of Scripture. The service at this point is a little bare, and a prayer of consecration ought to accompany or take the place of the sentence. The prayer is to be delivered standing, while the hands are holding the lifted plate. By the prayer of consecration and blessing there is established a spiritual communication and consequent presence. It was believed by the primitive Christians that it was the presence of the Holy Spirit. This primitive truth was gradually magnified, and there grew up the doctrine of transubstantiation. (See A. R. 751. That there is communication by the touch and laying on of hands, see A. C. 10023, A. R. 55, A. E. 706, 730.)

     The minister does not bless the bread and wine, but asks for a blessing upon them, even as we do at the beginning of a meal; nor is it said that the Lord blessed the bread. The word it has been inserted by the translators. (Matt. 26:26.) He invoked a blessing, even as we are told to do. And in taking the cup, He gave thanks. Clarke says that blessing the bread originated in the Catholic Church, looking to a transmutation into the actual body of the Lord.

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     After the prayer of consecration and blessing, and the breaking of the bread, the wine having been made ready, the minister should receive, and after him the people.* On the invitation being given, the communicants should come forward and kneel, representing approach to the Lord by repentance, and the humility which precedes adoration and thanksgiving. The approach should be a common or collective act, all moving forward, and drawing as near as possible, thereby signifying unanimous approach in spirit, and a prompt and immediate acceptance, or receiving in spirit, by all.
     * See article on this subject in New Church Life for September, 1918.

     In what posture the disciples received the sacrament is not certainly known; but the custom of receiving it kneeling dates back to an early period of the Christian church; and the Greek, the Roman Catholic, the Church of England, the Lutheran, the Methodist, and other denominations, so receive it now. As if by a common instinct, it is seen that kneeling is the proper and becoming attitude in the presence of the glorified Lord. John, when he saw Him, fell at His feet. (Rev. 1:17.) It is said that the sitting posture which prevails in some modern denominations was first introduced by the Arians. (Wheatly.)

     It was the custom in the Primitive Christian Church for the person receiving the bread, and also the wine, to say Amen after the words used by the priest in giving. If this be not said aloud, it might be repeated in thought, with a silent motion of the lips. Amen signifies consent and acceptance.

     In the Catholic Church the bread is given but not the wine. This practice was rejected by the Reformers; and in all Protestant denominations both bread and wine are administered. The latter is strongly enforced in the Writings, in such numbers as A. C. 10040, D. P. 257, and S. D. 6059.

     During the administration of the Supper, if the congregation be large, a sense of tedium may arise because of the long waiting. How to employ the time has occupied the attention of the church authorities even from the beginning, and the consensus of opinion favors the singing of a Psalm or Hymn, or the playing of a soft voluntary upon the organ.

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There seems to be no other means of occupying the thought of the whole congregation. There can, of course, be reading and meditation, which is desirable, but it would be isolated or individual and not in common. It is the collective attention that is needed.

     Our communion service is longer than in most religious bodies, because all of a group waits for the blessing before retiring. If each communicant in turn should rise and return to his seat after receiving the wine, the service would be shorter than it is now, nor would it introduce any element of haste. The need of such a change will become apparent as our congregations increase. The blessing could be provided for in another way.

     The consecrated bread and wine that is left over should not be disposed of as the ordinary waste of meals. Various ways have been suggested, such as eating, giving to children, burning, or burying in the ground. The best disposal seems to be the eating and drinking of what is left, by the clergy and other communicants, and to consume by fire what may not be disposed of in this way. A reverent putting away of that which has been devoted to a holy use is certainly called for.

     If the bread or the wine be consumed before all, have received, that which is brought may also be consecrated in the presence of the people; but a simpler course would be to add it to that which has already been consecrated; for we may be Sure that by contact there is a communication of spheres, in things as well as in persons.

     The Church should provide a frequent administration of the Holy Supper, in order that the individual members may partake as often they will. It was common with the early Christians to receive the communion every day. This custom gradually fell away, but a weekly administration continued. As charity declined, the intervals were lengthened and the Sacrament was administered but three or four times a year, and with some but once a year. A total neglect followed with many.

     The mention of the number of times the communion may be received in the course of the year varies in the Writings.

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It should be "at stated times," (T. C. R. 530), "once or twice a year," (A. R. 214), "three or four times a year," (H. H. 222), "frequently every year," (H. D. 124, A. C. 8253, A. E, 7944). It thus appears that there has been given no fixed rule for the New Church. That the members of the Church, fighting the battles of regeneration, will partake of the communion, and will wish to do so, is clear; but how often is left to the free judgment and enlightened conscience of the individual. Since there will be some who may wish to partake "frequently every year," we are called upon to provide for an administration sufficiently frequent to meet the desire or need of everyone. Besides, a more frequent provision will cultivate a wish for a more frequent approach to the table of the Lord.

     It may safely be concluded that when the forms and practices of worship become complete, and are performed with spontaneity and free-will, every Sunday Service will be regarded as a communion service, and the opportunity to receive will be given on every recurring Sabbath. The bread and wine will then be always on the altar, even as the bread of faces, which signifies the same as the bread of the Holy Supper, was constantly on the table of shittim wood in the tabernacle, and was renewed every Sabbath. (A. C. 7978.) But when not in actual use, the vessels, with their contents, may be covered with a linen cloth or a transparent veil.*
     * This custom, with the use of such a veil, has already been introduced in a society of the General Church.

     We have spoken of preparation for the communion as it concerns the individual; should there be one that is collective? Some Christian denominations have seen a use in this, and have provided for it. The General Convention has a service, entitled "Preparation for the Holy Supper," in its Book of Worship. The meeting takes place on an evening previous to the celebration of the Holy Supper. In our body, the holding of such a meeting has not yet been taken into active consideration. Such a service seems to have been designed by nonconformist churches to take the place of the exhortation that precedes the communion in some of the older Protestant bodies.

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This exhortation is commended in the Writings. (Life 4; D. P. 114, 127; A. R. 294, and elsewhere.) Such an exhortation, or a meeting for preparation, would fill a place in our present ritual. The minister, however, can meet this need by preaching a sermon on the Holy Supper previous to the administration; and he can perfect the details of those things that must be got ready for this holiest office of the Church.

     If, however, the external worship of the Church, its ritual, its piety, were in a high state of development; if the exercises of charity, the practices of repentance, the zeal of love to God and man, were in a state of activity, creating an enthusiasm for all church uses; extraordinary effort would not be necessary to stimulate preparation for the holy communion; for the member of the Church, actively advancing in the life of regeneration, would be in a constant state of preparation. These remarks are made because a study of the subject reveals the fact that it was when charity began to grow cold, (Matt. 24:12), and when infrequent communions took the place of the weekly Eucharist,-it was then that hortatory appeals became necessary to arouse dormant spiritual energies to a sense of religious duty. Let us look forward with hope to the time when, "by virtue of conjunction with the Lord, truths will be inscribed on the life." (P. P.), fulfilling the word of the prophet, "They shall teach no more every man his neighbor and every man his brother saying, Know ye the Lord; for they shall all know me, from the least of them unto the greatest of them, saith the Lord; for I will forgive their iniquity, and will remember their sin no more." (Jer. 31:34)

     There are certain changes and improvements which should he made in our present communion service. The first part (pp. 399, 400), is not satisfactory in its present shape. It should be reconstructed along the line of the General Offices; for instance, there does not now seem to be a need of different responsives after the Lord's Prayer and after the Commandments. But for the present, one of the General Offices can be used in place of the first part of the communion service. A General Office can be made effective for this purpose by an appropriate choice of lessons, chants, antiphons, hymns, and so forth.

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Some day the commandments entire will be used when the Holy Supper is administered, especially when suitable responses to each commandment can be found. The second part, (pp. 401-406), also needs reconstruction; and provision should be made for the ministers to receive the communion before the people partake.

     The Lord's Prayer is peculiarly suitable in the ritual of the Holy Supper. There is the petition in it for our daily bread. Spiritually, the Lord's Supper is our daily bread, and this is what we are asking for when we partake of the Supper. The primitive Christians for a time understood this literally, and daily partook of the Communion.

     There is also in the Lord's Prayer a petition for deliverance, and it closes with a glorification. We have previously observed that the glorification is omitted in Luke, (xi). The omission is notable, and we know that it is for a Divine reason, even if we may not know what that reason is. The prayer in Luke closes with the supplication for deliverance, and the one in Matthew concludes with a glorification. All things in any passage of the Word look to its conclusion. Hence the leading idea in the Lord's Prayer in Luke is deliverance or redemption, and the leading idea in Matthew is the glorified Human of the Lord, by which is all deliverance, and so the Prayer closes with acknowledgment, glorification, thanksgiving.

     Should both of the forms be used in the office for the Holy Supper? That office opens with prayer and supplication for deliverance, and closes with thanksgiving and glorification on account of deliverance by Divine Power. Does this suggest the use of the Prayer in Luke at the opening of the service, and the Prayer in Matthew at its close? If, on further reflection, this should be determined upon, the question of what is to precede and what is to follow in each case should be carefully considered.

     Without doubt the Lord's Prayer as it is in Matthew should close the Holy Supper office, even if it is used at the opening. In closing, a prayer should precede the Lord's Prayer, and another should follow it.

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In the one which precedes there should be a giving of thanks for deliverance, and for the means to it; and the one which follows should be a glorification of the Lord for His works, especially for His advent, and for His Human made Divine, by which He has become the God of heaven and earth. The Prayer of prayers should be preceded and followed in this way because of its holiness, and it would tend to exalt the closing period of the great Sacrament.

     The finishing of the Supper service should not be sudden or abrupt, as implying haste. Not hurry but repose should distinguish all worship, especially that of the Holy Supper, and still more its close. After the First Supper, the Lord and His disciples did not depart in haste for the Mount of Olives, but it was "when they had sung an hymn." (Matt. 26:30, Mark 14:26.)

     The hymn, chant, or anthem, used at the close, should be one of glorification. On festival days a most appropriate anthem is the Gloria in Excelsis, called the Angelic Hymn, (Luke 2:14, 15. See Liturgy, p. 724, and other musical arrangements of this hymn.) There are also other suitable hymns or anthems, such as the Te Dominum. An appropriate passage from the Word should be read before the final singing.

     (To be continued.)

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NEW CHURCH 1919

NEW CHURCH       Rev. ALFRED ACTON       1919

     (In response to a toast to the "Church" at the banquet of the Alumni Association, June 14, 1919.)

     This is a toast that is always answered with affection, but rarely by a speech; one reason being, I suppose, that it offers a field so unlimited as easily to cover all the other toasts that usually follow. But, of all the subjects that are suggested by this toast, I suppose there is one that is often uppermost in mind as embodying the rest. That one subject, as it now presents itself to me, is that the Church is a covenant between the Lord and the individual. In our ordinary moments, our customary thought is that the Church is a body,--if not the body of the General Church, then the body of New Churchmen all over the world. Of course, it is a body; but it is a body that consists only of its parts, and would have no existence without its parts.

     The covenant between the Lord and the Church is a covenant, not with a general body of men, but with the individual, and solely with the individual; and the quality of the Church as a body depends entirely upon the way in which this covenant is observed by the individual; for, as I said, the church as a general body has no existence apart from its individuals.

     Every church is begun by a covenant between the Lord and the individual; that is, by the promise that if the individual does his certain part, the Lord will do His part, and will raise up a new Church.

     The covenant with Adam was that he should have dominion over the beasts of the field, etc.; with Noah, it was the covenant of the rainbow; with Israel, the covenant of the Ten Commandments,--which, had they been observed, would have ensured to the Israelites a happy possession of the Land of Canaan. The Covenant with the Christian Church was, that new receivers should have faith in the Lord as the Son of God. This covenant, as we know, was broken, and not merely by a Council, but by the individuals who make up the Christian Church; for the most part, men no longer think holily concerning the Lord; or else, as with the remnant, their thought is clouded with obscurity.

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     What is the covenant with the individual of the New Church? The answer that comes to my mind is, that this new covenant is contained in the words, "Now it is allowed to enter intellectually into the mysteries of Faith." For it is this entrance, and this revelation, that make the peculiar quality of the New Church.

     The promise on the Lord's part is that, by the revelation now made, man may understand the arcana of faith in the light of heaven. But this promise involves the duty or the part of the man,-of the individual,-that he, in his turn, shall enter into the mysteries of faith.

     The covenant is with the individual, and it is only as the individual performs his part that the church as a body can grow. It has absolutely no other source of growth.          

     The practical thought in my mind is the duty, especially incumbent upon us as members of the Alumni Association, of realizing the individual nature of this covenant. We know, and after we have gone into the world we more greatly realize, that there is little or no love of spiritual things. But it is this very love that makes the essence of the New Church; and it is only by means of individuals that this love can have a resting-place upon the earth. It is only as we do our part,-or if we fail, then as other individuals do their part,-that the New Church can grow, that the covenant can be sealed and accomplished, and its rewards bestowed and enjoyed.

     Our part involves more than the cultivation of the moral virtues; more even than the shunning of evils as sins; it involves the cultivation in ourselves, and the encouragement in others, of interest in spiritual things, and the study and love of them,-the things of eternal life now revealed. But it is enough that I thus briefly present the subject; you, my fellow alumni, will realize the many things it involves.

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GLEANINGS FROM NEW CHURCH HISTORY 1919

GLEANINGS FROM NEW CHURCH HISTORY              1919

     SETTING PLATES FOR THE DEATH.

     It was brought to our attention recently that the notion is still current among the uninformed outside of the New Church that Swedenborgians have a religious rite or custom of setting plates for the dead, in some cases setting a plate for Swedenborg himself. The prevalence and persistence of this fallacy leads to the suspicion that in some isolated instance a New Churchman may have adopted this practice, perhaps basing it upon some teaching of the Writings concerning presence of the departed, or importing the custom from a pagan source,-a relic of ancestor worship. For "except in the higher forms of Christianity, the dead are everywhere supposed to need the same sort of food, equipment, tenement, and gear, which they enjoyed in life, and to molest the living unless they obtain it." (Encyclopedia Britannica, under Ancestor-Worship.)

     A casual investigation, however, tends to dispel the idea of anything but an "accidental" origin of the false report, as will appear from the subjoined communication from Mr. Walter C. Childs, and the note by the late Professor L. C. Brickenstein, printed in the LIFE for 1899.

Editor of NEW CHURCH LIFE:
     In response to your inquiry as to how the idea that New Church people "set plates for the dead" became current in Pittsburgh, I would say that Mr. David McCandless, of the original Council of the Academy, once told me that possibly he had, unintentionally, been instrumental in confirming this widely spread fabrication. His was a hospitable home, and as guests might be expected almost at any time, the table was usually set with extra plates. Visitors, therefore, who had heard the plates story would see it in actuality; and such of them as heard it later might very naturally say, "Yes, I remember that there was an extra plate when I dined at the McCandless house."

     One cannot but wonder who was the inventor of an untruth of such surprising vitality. It is very old. We can hardly hope to meet its author here below, and it might not be wise to seek a permanent residence with him on the further shore!

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     Long ago, I remember seeing in the MESSENGER a letter in which a young man relates an experience. He was present at a gathering in which it happened that the subject of Swedenborgianism was introduced. A dignified old gentleman promptly produced the plates-for-the-dead dogma. When he concluded, the young man stated, very respectfully, that he had been born and brought up in the New Church, and that plates were never set for the dead. He could, therefore, assure the last speaker that he had been misinformed. To this the old gentleman indignantly responded: "Young man, do you mean to say that I have been wrong in this matter for over twenty years?" Very sincerely yours, New York, June 5, 1919. WALTER C. CHILDS.

     "Setting plates for the dead has, of course, never been practiced in the New Church; yet (and that is quite a different things, in one instance a New Church gentleman, who had lost his wife, to whom he was tenderly attached, and who is now himself deceased, for a long time kept his wife's seat at the head of his table marked but vacant. This was not done from any religious motive, but simply to gratify his memory of happy conjugial association, and lively hope of future reunion. This gentleman was a prominent merchant of Baltimore and New York, and President of the Old Dominion Steamship Line; and his wife, equally devoted to the New Church, was the daughter of the founder of the well-known banking house of Alexander Brown & Sons. Mr. G.'s position and inclinations led him to entertain largely, and he himself remarked to the present writer that his private sentiment in the matter might have unfortunately started the idle story that it was the Swedenborgian custom to set plates for the dead, as a religious rite or usage.-L. C. B." (NEW CHURCH LIFE, 1899, p. 171. See also p. 143.)

     Bishop W. F. Pendleton has told us recently of a conversation he once had with a lady, who spoke of this "practice of the Swedenborgians." He disavowed it, of course, but added: "What of it?" She replied: "Oh, I have no objection: I rather like it."

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ELEANOR 1919

ELEANOR       EDWARD POLLOCK ANSHUTZ       1919

     CHAPTER III.

     Telling of an attempt to make a "Christian" of Richard Gray.

     The apron-strings, being of good stuff, had refused to break at Eleanor's vigorous jerk; so with laughing eyes, and the apron still upon him, Dick faced: his sister and the Rev. Helfir, while Eleanor stood confused beside him, wanting to laugh, yet feeling that the situation was too serious for such frivolity. Mr. Helfir and Mrs. Davis paused in the doorway. The latter was a short, "stout," comely woman; her face at first wore what her brother was wont to call "Kate's religious look," but on seeing the state of affairs in the kitchen, it changed suddenly and decidedly to something very mundane. The minister was a tall, lean man; and he, noting the change in his companion's looks, rubbed his hands and smiled faintly. He saw the sudden cloud on Mrs. Davis' face, and, like a prudent man, took in sail for fear of a squall.

     "Good morning, Kate," said Dick, making a limp forward.

     Mrs. Davis entered the room, and, impulsively throwing her arms about her brother's neck, kissed him several times. "Dear Richard, I am so rejoiced to find that you are not confined to your bed, though I am very sorry to see " she broke off with a significant sniff; and hen, after a very scant greeting to Eleanor, introduced her brother to Mr. Helfir. The men shook hands. An awkward pause; Mr. Helfir mildly oblivious, and Mrs. Davis silently severe in her looks at Eleanor; Eleanor more abashed than ever. The current of events was again set in motion by Dick assuming the position of master of ceremonies. Said he:

     "Well, we are very glad to see you, but you must excuse us a few minutes; our work is not finished yet. You can remain out here, if you wish, until we finish these dishes."

     "No, D--," a gasp and still deeper rose tint-"I mean-that is, Mr. Gray, please go into the parlor.

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I'll be in presently." This from Eleanor.

     His reply was to resume his interrupted task; then to Mr. Helfir: "I will leave it to you, sir, if it is right to treat an invalid to solitary confinement, such as Miss Mayburn has tried this morning to subject me to?"

     "Why, no," replied that gentleman, as he took a chair, "I can't say that I approve of solitary confinement for invalids."

     "There, you hear that?" said Dick, triumphantly, to Eleanor, as she reluctantly resumed her work under the eyes and silence of Mrs. Davis. "And yet naught but my firmness has saved me this morning from the suicidal silence of that parlor. Man, sir," this to the minister, "is a gregarious being, and when left solely to himself, he mopes, he pines, doesn't he?"

     Mr. Helfir was naturally a genial man, and now, seeing how matters stood, he took courage and came to the rescue by replying, With a laugh, "Yes, I suppose so, but I fancy that you are not much given to moping." Then to Eleanor, "Are your parents well?"

     "Yes, sir."

     "That is right; I'm glad to hear it. Are they at home?"

     "Mother is out feeding the chickens, and father is down in the field below the brook, where the men are husking corn. I will call them presently."

     "No, you need not take them from their duties. I came with Sister Davis to see her brother, whom we heard had met with a serious accident."

     "A slight sprain--a mere trifle," replied Dick, and then, very inconsistently: "Kate, I'm to stay here for a few days for the benefit of Mrs. Mayburn's famous ointment. It is a capital remedy for sprains."

     "Doubtless she will give you a little of it, and then you can return with me. I have the carriage in waiting."

     "No, sister, it requires a skillful hand to administer to a sprain, and I shall remain under Mrs. Mayburn's care for the present."

     Mrs. Davis' reply to this was a dignified silence and a tacit refusal to sit down and be comfortable.

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She did not approve of her brother's conduct, neither did she approve of Miss Mayburn; she was entirely too pretty--though strong, indeed, must have been the reason for her admitting it. The Grays were a wealthy family, and had been for several generations. Mrs. Davis was proud of her family, and secretly regretted that her careless young brother did not conduct himself as though he were better than the common run of people. But he would not. He had the bad habit (as she considered it) of disregarding birth, wealth, and station, and viewing people solely as they were. If his "aristocratic friends," as Mrs. Davis, in her secret communings, termed them, had what he thought were sterling qualities, he fraternized with them; if they were humbugs, he laughed at them; if evil, he avoided them; and the same was true of his intercourse with poorer people. The case was even worse with her brother Samuel; for Dick was fond of rich dress and always looked "aristocratic," but the former "never dressed or lived up to the style that his social position demanded."

     While Mrs. Davis had the money, she "lived;" but somehow her money filtered away, and, rather than adopt humbler habits, she forced her husband to leave the city and take to country life. Her "misfortunes," as she proudly termed them, were also the means of reviving her religion-her "family religion"-and she was one of the ruling spirits of Mr. Helfir's congregation, Here, also, was another cause of trouble for her. Her brothers-both younger than she-had early in life been thrown into; the company of a man from whom they had imbibed the New Church religion. Vainly did she combat this unfashionable and un-Christian thing. They remained unmoved, but she never fully abandoned hope, and now, upon hearing of Dick's misfortune, she had summoned Mr. Helfir, knowing that men are more open to "conviction of sin" when in pain than at any other time. But the sight of his laughing face, as he industriously worked away, and chatted with the minister at the same time, made her fear that the pain was not severe enough to cause him to realize the iniquity that was burdening him.

     When the work was finished, Dick arose, and said to Eleanor:

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     "Won't you help me off with my apron?" Mrs. Davis promptly stepped forward and untied the obnoxious garment, saying: "I think we have kept Mr. Helfir in the kitchen quite long enough. We can go to the parlor--can we not, Miss Mayburn!"

     Eleanor showed them into that room, and then, excusing herself, ran up the stairs, from whence she soon returned neatly dressed, and-as Dick thought-"pretty as a pink."

     After the story of the adventure with the tramp had been told and discussed, there was a pause. Then Mrs. Davis, keeping in mind the object of her visit, said to Mr. Helfir:

     "Won't you lead in prayer?"

     The minister, having received his orders previously, and knowing what was expected of him, began his prayer. Soon it verged into a strong appeal to the unrepentant, especially those still in the pride of their youth, to save their souls before it was too late. Growing more fervid, he drew a picture of the death-bed of a sinner; how, "with groans and shrieks, as if his soul were already wrapped in the flames of perdition, he died without hope and went to his own place. O sinner; seek the Savior now! God has a right to your heart and service this moment. Your stubbornness may grieve His Spirit from yell forever. Too late you may grope in the darkness and find no ray of light; too late you may awake to the fearful realities of another world, and, like the dying infidel, be compelled to exclaim: 'There is no hope for me! I am lost! My soul shall soon burn in the awful', unquenchable fires of hell!'"

     Mr. Helfir's prayer affected all his hearers save the one at whom it was directed. Dick had found it, from its length, to be "somewhat slow," as he mentally put it, and had allowed his mind to ramble off on other subjects, and finally settle down to the deep consideration of the question: "Is her hair genuine chestnut, or not?" He had just concluded an affirmative as the little head he had been studying arose with the minister's "Amen."

     "O dear brother!" said Mrs. Davis, "won't you accept the free grace? Won't you come to Christ?"

     "Kate, what's the good of your talking that way, when you know that Sam and Cousin Phil and I believe that your religion is-is-is the one that needs changing.

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We've talked that over until you know that none of us will change; so what's the use commencing again?"

     "But, Dick, think of your soul."

     He was on the point of replying, "Bother my soul!" but checked himself, and said instead, "Kate, it's hardly fair to catch me alone this way."

     "A little edifying conversation with Mr. Helfir cannot harm you, and may do you good."

     Dick was never wilfully rude, or given to hurting the feelings of others. So, with a pleasant smile, he turned to Mr. Helfir, and said, "Certainly, it is always a pleasure to listen to the conversation of so learned a man as I know Dr. Helfir is" (he was not a D. D., but was not displeased to be called one), "though I warn him that I am by no means a scholar."

     The minister smiled and bowed, as he replied, "You are young, sir; you are young yet."

     "Yes, but I'll get over that in time."

     "Yes, youth soon passes, soon passes," said Mr. Helfir, slowly rubbing his hands. "And, as Sister Davis says, you ought to give serious consideration to the future, to your soul's welfare." He was rather an easy-going man, and at: heart preferred letting people alone. But he had many very pious "sisters" in his flock, and they saw to it that his theological zeal was not allowed to flag too much.

     As Dick did not reply, he continued: "I think that our religion has charity broad enough to recognize the good, wherever found, be they Methodists, Baptists, or Episcopalians, or any who love our Lord Jesus Christ. What objection can you have to such a faith?"

     "Then, there is no more to be said," replied Dick, smiling, "for I claim to love the Lord, and I am a member of the New Church."

     "Not so fast," replied Mr. Helfir, warming up. "Your Church-and I speak advisedly, for I have read Some of your Writings-questions the plainest statements-of the Bible. It tortures them, turns them upside down and inside out and wrong-end foremost, to make them speak in a voice that will more nearly comport with a blind, fallible man's shallow philosophy."

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     To this Dick was inclined to retort sharply, but he wisely concluded that even the truth may be turned to a falsity in the hands of a young novice through ignorance, so he answered, "Well, how do you take the Word?"

     "The utterances of the Bible," replied Mr. Helfir, "are to be taken in their plain and obvious meaning, and to be interpreted, ordinarily, as we interpret the communications of man to his fellow man, and to follow the plain directions therein laid down."

     "Even to hating our fathers and mothers and brothers and sisters?" mildly inquired Dick.

     "We are not to stop to inquire into the reasons and philosophy of the facts and truths revealed," was the severely evasive answer. "We show our loyalty to God by taking in faith what He commands, although we may not comprehend the reasons which lie far back in the Divine mind."

     "Then do you hate--?" began Dick, when the other said, "That, sir, is to be taken in an allegorical sense."

     Polite Dick did not follow up his advantage, seeing that it worried the minister; so, for want of something else, he asked, "How about the Trinity?"

     "The Trinity of Persons in the Godhead is one of those mysterious facts before which reason must be kept in abeyance. Beware how you reject as contrary to reason what is simply above it."

     Dick, casting about in his mind for another question to keep up this conversation, which in truth he was tired of asked: "How are we saved'"

     This question was evidently more to Mr. Helfir's taste than the preceding ones, and in a milder voice and after a moment's pause, he began: "Suppose your father kindly promises to pay for you a great debt, if you will only lay on his desk the account. You do lay it there, and are sure he will faithfully perform his promise. It is in this same way that you show faith in the Savior. You bring before Him in prayer a statement of your soul's great debt, and its manifold needs. You do not see Him take any action in the matter, but you know that He sees you, and that He can neither forget His promise nor break it. You, therefore, leave the whole affair with Him, and set about doing the next duty which He gives you, with a grateful spirit of new obedience.

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He asks you to show your trust in Him by restfully leaving all in His hands. You, therefore, resist any inclination to take the matter back into your own hands. Here is the Rock of Ages, indeed." Mr. Helfir had now settled down into the pulpit style, and for half an hour continued it, while Dick valiantly fought against the yawns that arose with ever-increasing frequency.

     When, finally, the minister concluded, Dick had a vague feeling that a benediction should follow, and the speaker also seemed to feel the same way. An awkward pause followed, and then Mrs. Davis said, "Richard, I hope you have been much edified."

     "Kate, your hope is equal to your faith," was her brother's enigmatical reply.

     Now that he had done his duty as a theologian, Mr. Helfir dropped the character with an unsighed sigh of relief, Dick fancied, and said, in his natural and pleasant voice:

     "Though we differ in creeds, I hope you will let us extend to you the hospitality of our little congregation. I believe our young people hold a social gathering soon. Is it not so, Eleanor?"

     "Yes, sir, three days from to-day-I mean, evenings," she replied, "at Brother Pasplate's."

     "Yes, I remember now. We shall be glad to meet you there, and perhaps our young sister here will consent to show you the way and introduce you."

     This quickly dissipated the somnolent effects of Mr. Helfir's discourse, and Dick replied, with animation, "Thank you, I'll be sure to come; that is, if Miss Mayburn will consent to be burdened with a cripple."

     But, though thus indirectly appealed to, Sister Mayburn, being under the cold eyes of Sister Davis, did not respond, save with a half glance which the young man was free to interpret as he pleased. Evidently he took it for a consent, for when his sister again urged him to go home with her, he refused. This time he based his refusal on the grounds that it would be highly ill-bred to leave his courteous host without the formality of bidding him good-bye.

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Then she offered to send the carriage for him in the evening, or the next day; but he, after a glance at Eleanor, which was returned, boldly affirmed that it was effeminate for a young man to ride in a closed carriage, and that he would not go home until he could walk there. After this, Mrs. Davis pressed him no further.

     "Whew," said he, after the visitors had gone, "I'm glad that is over. Every time I visit Kate she makes one determined effort to convert me, and then settles down into the sensible woman she is. This one has been a little stronger than usual, and I'm glad it is over."

     Eleanor gently sighed, and shook her head. "I wish that you would become a Christian."

     "Don't," said he beseechingly. "Oh! spare me! Let's be happy, and forget all about this bothering old theology."

     "But you will never know real happiness until you have experienced religion, sir-Mr. Gray-well, then, Dick," as he laughingly shook his finger at each word.

     "That's right, Nellie; why should two such babes in the woods as we were yesterday be 'missing' and 'mistering' each other? It isn't natural, or in the least agreeable to me, at any rate; and as I am an invalid, you should humor me."

     Ah! Dick, Dick, your conduct cannot be defended. Holding the faith you do, what right have you to talk so to this young girl? And what right have you to seat yourself on that low stool beside her, where you can and do glance up into her clear eyes?

     But she was not to be turned aside to lighter subjects, and with a sad little shake of her head, she said, "Our religion is so comforting."

     "So is mine."

     "But Mr. Helfir showed that yours was all wrong."

     "No, he didn't."

     "Why, Dick, he did."

     "Why, Nellie, he didn't."

     "You did not answer him, anyway."

     "No, and it is lucky for him that he had me to deal with instead of Phil. I wish he had been here."

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     "Can't you stand up for yourself?" asked Miss Mayburn, with faint sarcasm.

     But the light-hearted young fellow only laughed, "Oh! I could have made a stagger at it, but it would have been of no use and then I haven't quite enough knowledge on the subject to go in for heated arguments."

     She leaned forward, and said, earnestly: "In our religion you do not need knowledge. You just say, 'Blessed Jesus, I believe,' and He takes all sin from you at once."

     He sat in silence, with downcast eyes, shrinking at the task he saw before him, and she, mistaking the purport of his silence, lightly rested a little hand on his arm and continued, in a low musical, yet intensely earnest voice, "That is all you have to do to assure salvation for your soul. Oh, Dick! do not harden your heart against the call of the blessed Savior."

     Mr. Helfir's ponderous arguments were as feathers in their force compared with this sweet-voiced pleading. She continued, after a moment's pause, "How rejoiced, how happy I should be, to feel that I was the means of saving a human soul. Will not you give me that happiness?"

     At this last appeal he aroused himself. He fully realized the danger he was in-not danger from what she said, but from her own self. And yet he did not shun it; on the contrary, he gently took her hand, and said: "Do not be offended if what I am about to say sounds harsh, for it is the truth, and some day you must receive it. There is no salvation in your religion, and anyone holding it is saved, not because of it, but in spite of it. Your religion is false, and leads to evil, and you must abandon it."

     She quickly arose, retreated a few paces, and stood looking at him in a shocked, almost frightened, manner. "How can you say such things!" she finally exclaimed.

     "Is it any worse for me to say that about your religion than for you and Mr. Helfir to say it about mine?"

     "I never said it about yours."

     "I think you did."

     "Never."

     With a laugh, the young man said: "It won't do for us to get into the 'I didn't,' 'You did,' `Didn't,' 'Did,' style of discussion, or we'll never advance.

530


Come and sit down again, and let us talk it over."

     "No!"

     "Yes, do."

     "I will not."

     "Come, Nellie, I want you." This was said in a pleading tone. She hesitated a moment, and then slowly resumed her chair, after moving it away several feet from where he sat. Her eyes stilt had some flash in them. She could get angry, as Dick had found. When she was again seated, he said, "I admit you didn't speak of my faith as bluntly as I did of yours."

     "Of course, I didn't."

     "But you-now, don't fly off again"-at this, the dawn of a smile crept into her eyes-"but you did worse. I only said that your religion was false, and led to evil, but I did not say you would necessarily lose your soul. Now you said that if I didn't adopt yours, I would lose my soul, which means that I would go to hell."

     "Don't-don't talk that way!"

     "But if I haven't faith, will I not go to"

     "No-I don't know-no, you wouldn't."

     "Then, after all, you agree with me that your religion is false?"

     "It isn't false."

     "Then I'm on my way to Hades," said Dick, with an amiable smile.

     At this, Miss Mayburn, being young and healthy, could not refrain from laughing.

     "You are too ridiculous," said she.

     After this he indulged in a monologue. He spoke of the wonders of the New Church for half an hour, and she listened, but gave no expression of sympathy or assent. In conclusion, he offered to give her a book, if she would read it--a book that told of heaven. Would she accept it as a gift from him? A faint inclination of the head was her only answer.

531




     "Good," said he, "and now let us talk of something else. Let's talk about the party."

     "Well?"

     "In the first place, you are to go with me."

     "Am I?"

     "Of course. Didn't you promise just a little while ago?"

     "I don't remember doing so."

     "Didn't Mr. Helfir, sitting in that chair over there, say that--"

     "Oh! he may have promised, but I think that Mr. Plowman expects me to go with him."

     She had declined his offer a week before, but she was a young girl and had a young man to manage. and must do it after her kind.

     (To be continued.)

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Editorial Department 1919

Editorial Department       Editor       1919


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

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

TERMS OF SUBSCRIPTION
One Year               $2.00 (8s. 4d.) payable in advance               
Single Copy           20cents
     THE OLD CHURCH AND SPIRITISM.

     An existing state in the Christian world is well described in the following:

     "While Spiritualism is having quite a revival just at present, and the cult of the seance is spreading, the churches are powerless to answer inquiries about the spiritual world. In fact, with them it is a case of non possumus. Bishop Frodsham, writing in the GUARDIAN, says: 'The Christian hope has very little to say about the detailed conditions of life in the waiting world. Our reverent forefathers thought the reason for this reserve was lest those remaining on earth should become so dissatisfied with their own surroundings as to shirk any further struggle. St. Paul felt this divided wish when he said he was in a strait between two desires, one to remain on earth, and the other to depart and be with Christ, which was far better. Today, the explanation that appeals most to reverent minds is that the other world, like the fourth dimension of mathematicians, is beyond present comprehension.

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"Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things, which God hath prepared for them that love Him."' (I Cor. 2:9.) There can be no wonder that people resort to the seance and the medium in the face of the complete impotence on the part of the churches."-NEW CHURCH WEEKLY.



     With the Old Church frankly confessing inability to furnish a knowledge of the "detailed conditions of life in the waiting world," and men, in consequence, turning to spiritism, New Churchmen are asking whether by any possibility such persons are genuinely seeking for a knowledge of the other life such as is now so abundantly supplied in the Writings. As yet we see very little evidence of it. Granting that the war has turned the thoughts of many toward the life after death, and stimulated a spirit of inquiry, is it reasonable to expect that those who depart from the ways of faith and "resort to the seance and the medium" are moved by an affection that will ever sincerely accept the revelations concerning the other world now given to the New Church? The Jews were forbidden to forsake the prophets of the Lord and betake themselves to familiar spirits on pain of ejection from the land, and the Christian sects today are having recourse to this law, excommunicating those of their members who become victims of the seance. For Christians the Word is the Door to heaven, and those are thieves and robbers who climb up some other way. Nor can the spiritual truths of the Writings, with all their accompanying knowledges of the life after death, be received by Christians who renounce all faith in the Word.



     We think it possible, however, that some of those who are dissatisfied with the meagerness of Old Church instruction on this subject are driven unwittingly to the seance and the medium, not altogether from morbid curiosity, but with the hope of obtaining confirmation of the Christian faith and a more detailed knowledge of the after life. The spirit of inquiry which at this day is leading men to dabble in all kinds of isms may in some cases lead eventually to the New Church, where alone a sane and rational longing for truth finds full satisfaction.

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If so, they will come to the Church in spite of spiritism and not by means of it. The law for this age is that "No one is reformed by visions and by speech with the dead, because these compel. . . . For 'If they hear not Moses and the Prophets, neither will they be persuaded though one rose from the dead.'" (Divine Providence 134.)

     There is good reason to believe that the so-called "spirit of inquiry" will increase, with its breaking away from the old creeds and dogmas, and even from faith in the Letter of the Word, especially with peoples now experiencing a new birth of religious and civil freedom. This is to be expected as the logical aftermath of the Last Judgment, and as the Divine means of preparing the remnant for reception of the New Church. "Henceforth," we read, "the man of the Church will be in a freer state to think about the things of faith, thus about the spiritual things of heaven; because spiritual freedom has been restored. . . . And on this account the spiritual sense of the Word has now been disclosed, and by it interior Divine Truths have been revealed. The servitude and captivity in which the man of the Church has hitherto been is taken away; and now, from restored freedom, he is better able to perceive interior truths, if he wants to perceive them, and thus to become interior, if he wants to." (Last Judgment 73, 74)



     The purpose in this new freedom is here clearly stated. It is for the sake of those who will receive the spiritual sense of the Word interiorly, thus with spiritual understanding and affection. But this freedom also gives play to those who are moved only by a natural affection, such as the love of scientific investigation, which is now turning from its legitimate field to explore the supernatural, thus striving to enter by the forbidden way into the mysteries of the hereafter. The New Church can expect nothing from this, unless it be a confirmation of what the Writings teach about the evils and dangers of spiritism.

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But the real benefits of the new intellectual freedom accrue to those among Christians who have not lost their belief in the Word, who "turn not aside to the ways of man," knowing that "it cannot be that a prophet shall perish out of Jerusalem." For these the Lord has provided a completely satisfying light and knowledge in the Writings of the New Church.
     W. B. CALDWELL.
DRAWING CHILDREN OUT 1919

DRAWING CHILDREN OUT       HOMER SYNNESTVEDT       1919

     Every New Churchman knows that the word "education" means "drawing out," and that education is properly something more than instruction, or the acquiring of information. In this connection, I have noted that the best educated children are those whose parents make a practice of drawing them out daily. It is an excellent practice for the father, when the children are old enough to appear at dinner, to ask his child "what he has learned today." "How did you come out with that lesson in ? How did Miss --- like your composition!" If the child adds some account of his dealings with other children, and gives opportunity to discuss these things in the light of the principles laid down in the Heavenly Doctrines, real progress will be made, which will go very far toward giving him a New Church education, or beginning of regeneration. That is what reformation means, which inaugurates regeneration.

     The mother, on her part, can often do her most far-reaching formative work upon the heart and mind of her child by not chasing him (or her) off to bed with a perfunctory kiss and prayer, but by making it a habit to hold him, or sit at the bedside, and "draw out" his confidence. It is not only the actual happenings of the day, and plans for the future, that come out at such times, but something more precious. For in the environment of that loving sphere-which is the church to him--there comes to the child its holiest states of opening, and the angels themselves have a chance that is otherwise lost.

     Let us live with our children and we shall find them our greatest blessing. What else can be so important, not only to ourselves, and to them, but also to the community? The trend now is to cut down these duties, and try to make up by fancy institutional developments.

536


But all the finest teaching and schools in the world can only atone brokenly for the lack of this kind of influence and interest at home. HOMER SYNNESTVEDT.
LETTER TO SWEDENBORG 1919

LETTER TO SWEDENBORG              1919

     We are indebted to the NEW PHILOSOPHY for the opportunity of placing before our readers the following letter recently received from a book publisher:

                                   Boston, 19 June, 1919.
Mr. Emanuel Swedenborg,
     c/o The NEW PHILOSOPHY,
          9 N. Queen St.,
               Lancaster, Pa.

My dear Mr. Swedenborg:
     I was so much impressed by your article On the Soul which appeared in THE NEW PHILOSOPHY, that it occurred to me that possibly you might have sufficient material on hand to make a book. If this is the case, I should be very glad to consider such a manuscript with a view to publication. You may be sure that anything you care to send in will receive my prompt and careful attention.

     I trust I may have the pleasure of hearing from you in the near future.

Faithfully yours,



     The above was forwarded from Lancaster, the envelope being marked: "Try Bryn Athyn, Pa." We understand that a similar offer has been received by the Rev. E. E. Iungerich, whose article on The Two to One Ratio of Alkaline to Acid Particle appeared in the same number of THE NEW PHILOSOPHY.

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HORACE P. CHANDLER 1919

HORACE P. CHANDLER              1919

     "Horace P. Chandler passed into the spiritual world on June 7th, at the age of seventy-seven years. He was for many years a devoted and intelligent member of the Roxbury Society, active in all of its interests. He was one of the three trustees of the Rotch Legacy, for the publishing of the works of Swedenborg, and one of the managers of the Massachusetts New Church Union. He has been an exceptional laborer in the vineyard of the Lord's New Church, and the Lord therefore entrusted him with many responsibilities therein. His ability has been widely appreciated, his help and counsel have been highly valued, and his companionship richly treasured.

     "Mr. Chandler's marked literary ability is perhaps best known from his compilation and editing of The Lovers' Year Book of Poetry, in six volumes, Love Poems, Poems of Married Life And Child Life, and Poems of the Other Life." (NEW CHURCH MESSENGER, June 18, 1919.)

     As a member of the Board of Directors of the Swedenborg Scientific Association, Mr. Chandler was especially interested in promoting the translation and publication of Swedenborg's philosophical works, and took an active part in shaping the policy of the Association toward that end. He was on terms of intimate friendship with Bishop Benade for many years, and even until the latter's death in 1905.
Rev. Andrew Czerny 1919

Rev. Andrew Czerny              1919

     Word has been received from England informing us of the death, on July the 8th, of the Rev. Andrew Czerny, Pastor of the London and Colchester Societies of the General Church.

538


ANTIQUITY OF THE EARTH AND MAN 1919

ANTIQUITY OF THE EARTH AND MAN       JOHN WHITEHEAD       1919

Editor of NEW CHURCH LIFE:
     In your June number, there is a communication from E. E. Iungerich in which he imputes to Swedenborg a serious error in his view of the Biblical chronology, an error carried through his theological works. Coming from Mr. Iungerich, this seems most surprising.

     I think it is a serious misunderstanding to suppose that the Scientific and Philosophical Works of Swedenborg were free from such errors. Swedenborg was prepared through the study and teaching of truths in the plane of nature for the work of teaching spiritual truths rationally. By his studies in nature he was enabled gradually to unfold and perceive truth and to eliminate error. In that period of his studies his natural mind received the commonly accepted idea that the world was created 6,000 years ago, and this idea was derived from accepting the early chapters of Genesis literally. These ideas also were in Swedenborg's external mind from instruction in childhood.

     In Miscellaneous Observations, pp. 156-7, written 1721. Swedenborg elucidates a law of hydrostatics that stones in water can be moved more easily than in air. This law, as he explains it rationally, is strictly true. He refers to large stones scattered over northern countries, and explains their presence there as a result of "the deluge." See also pp. 8, 9, 150, 151. Swedenborg elucidates this law, and says the bed of the ocean once covered the land. This is geologically true; but he thinks the waters were higher in level all over the earth, which was not true. He took these things as evidences of Noah's flood. They were the relics of the glacial drift.

     Mr. Iungerich shows that the idea of the Biblical chronology, and the historicity of Genesis i-xi, were in his mind until 1747, when he wrote the Adversaria. He then quotes C. L. 75, where two angels from the Most Ancient Church are said to have lived thousands of years.

539


This is true, but it does not limit creation to 6,000 years ago. The only passages he quotes, where this figure is used after the publication of the Arcana, are three, viz., A. C. 9441, E. U. 126, H. H. 417, where it is said: "It has been calculated," etc., "within 6,000 years."

     Swedenborg merely says, "it has been calculated" that the inhabitants of 1,000,000 earths for 6,000 years would occupy such a space, etc. He does not say that the earth has existed only 6,000 years, or that it has been inhabited only 6,000 years. Some one has calculated this. He does not endorse the limitation of the earth's habitation to 6,000 years. Mr. Iungerich does not prove his point.

     Now what can be brought forward on the other side? Let us admit for the sake of the argument that before the publication of A. C. Vol. I, Swedenborg had the common idea. Immediately he discards the literalists' interpretation of Genesis i-xi.

     He affirms that Adam does not mean the first man, but the Most Ancient Church. There were pre-adamites; how long they lived before 6,000 years ago, he does not say. See D. 3390, 3392, 3394, 3455 These numbers were written Sept. 28 and Oct. 3, 1748,--one year before the publication of A. C. 1.

     In Coronis 23 he says: "The world has hitherto believed that by 'the creation of heaven and earth' in the first chapter of Genesis is meant the creation of the universe, according to the letter; and by Adam, the first man of this earth. The world could not believe otherwise, since the spiritual or internal sense of the Word had not been disclosed." In the same number the words, "The earth waste and empty," (Gen. 1:1, 2. Note that this was before man was created), Swedenborg explains to mean "that there was no longer any good of life, nor any truth of doctrine, with its inhabitants." (Coro. 23) Again he says: "By Adam is not meant the first man." (Coro. 33.) Adam is not the first man. (D. P. 241. See also A. C. 4.)

     The terms "Noah" and the "Flood" are sometimes used without qualification; but Swedenborg does not mean Noah as a man, but the beginning of the Ancient Church.

540




     In T. C. R. it is said: "it is believed by many that by Adam and Eve in the Book of Moses the first created persons are not meant, and in proof of this, arguments respecting Pre-Adamites have been brought forward, drawn from the computations and chronologies of some heathen nations, and from the saying of Cain, Adam's first-born, to Jehovah, etc. (Gen. 4:14-17.) From this it is claimed that the earth was inhabited before the time of Adam." (T. 466.) "At this day, anyone who is interiorly wise is able to perceive or divine that what is written of Adam and his wife involves spiritual things," etc. (T. 469.) Adam was not the first man. (T. 520.)

     So in regard to Noah and the patriarchs. These were not persons; the numbers of their ages were not the ages of persons. The first historical person mentioned in the Bible was Heber. The beginning of true history was in Genesis, chapter xii. Every reader of the Writings is familiar with these facts. There is not a single statement in all the theological works published by Swedenborg which even remotely appears to endorse the idea that Swedenborg believed in the literal historical chronology of Genesis i-xi.

     The facts disproving the literal theory would fill volumes. Cosmology and Geology prove that it took millions of years to form the earth and develop the vegetable and animal kingdoms. The age of man covers from 100,000 to 500,000 years, according to the latest discoveries of the remains of man in Europe and England. Archaeology and history trace back various nations far beyond the period of 6,000 years. The literalist's theory has no standing in scientific circles, and no intelligent minister defends it at the present day.

     Swedenborg cuts the ground of the literalist from under his feet in the very first volume of the Arcana. He establishes a harmony between Biblical Science and Natural Science long before the conflict raged between Science and the old theology. The New Church, through that long fight with the orthodox theology, stood with Science against the Old Church. Now Mr. Iungerich tries to prove that Swedenborg was in this Old Church error all through his life.

541


But I think Mr. Iungerich really does not believe his own proposition.
                    Yours truly,
                         JOHN WHITEHEAD.
7 Winter St., Arlington, Mass.,
     June 21, 1919.
ANOTHER VIEW OF RE-BAPTISM 1919

ANOTHER VIEW OF RE-BAPTISM       ALBERT BJORCK       1919

Editor of NEW CHURCH LIFE:
     The answers printed in late numbers of the LIFE to Mr. Landenberger's article on Baptism are good, and sufficient to refute his arguments. Still, I think it may be of some use to state a few thoughts arising from my personal acquaintance with Mr. Landenberger and the only other New Church minister who, to my knowledge, takes the same stand on the subject. During the thirty odd years I have been associated with the Convention I have met with no minister who has been opposed to what Mr. Landenberger calls "re-baptism" besides himself and Mr. Manby in Sweden.

     I have known several who have considered that baptism is not essential and should not be made a condition for membership in the Church, (chiefly on the grounds presented by Mr. Valentine Karl in the May issue of the LIFE), but they have all considered it best if the candidate were willing.

     Personally, I am ready to admit that if a person baptized in infancy in the Old Church later is led to accept the Doctrines revealed by the Lord to His New Church, and earnestly desires and tries to live according to them, he is thereby brought into association with the new heavens, and that, in such a case, baptism into the Church on earth would seem to be unnecessary. But at the same time I doubt very much that anyone unwilling to be baptized in the Lord's New Church has arrived at an understanding of the Doctrines which would really enable him to remold his thinking and affections. Opposition to baptism, it seems to me, in itself indicates that the candidate is as yet unprepared to become a true member of the Church, and that he is still influenced by Old Church spirits to some extent.

542




     Mr. Landenberger and Mr. Manby both feel that they were good Christians before their knowledge and acceptance of the Doctrines; and that, to my mind, is the underlying reason for their opposition to what they call "re-baptism." In their eyes, it is just a repetition of a rite once gone through, without any new significance, and they, therefore, think themselves quite justified
in opposing it.

     It may be said that if this is so these gentlemen probably do not see any difference between the quality life gets from following the Doctrines of the Lord and that derived from the teachings of the Old Church. Against this probability we must put the fact that these two gentlemen, in their respective lands, have been working zealously as missionaries, and are highly regarded within the Convention, looked upon as efficient and successful. It is no doubt easier for them, with the views they hold, to come in contact with ministers of the Old Church and present some aspect of the new theology, and probably their way of presenting the teaching of the Church will appeal more to members of the Old Church than that of men with a more decided conception of the distinctiveness of the New Church.

     Their zeal cannot be doubted. Mr. Landenberger's attempt to convert the members of the General Church to his views regarding baptism, using their own publication as a means, is one evidence of it, although I think there is quite a field for him on that subject within his own organization.

     heir methods may be calculated to make the New Church "popular" with Old Church adherents, but if they will be fruitful in making true New Churchman remains to be seen.
     ALBERT BJORCK.
          Tintern, Mon., England.

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COMMEMORATION OF THE ESTABLISHMENT OF THE NEW CHURCH 1919

COMMEMORATION OF THE ESTABLISHMENT OF THE NEW CHURCH       G. A. MCQUEEN       1919

     THE IMMANUEL CHURCH, GLENVIEW.

     New Church Day, June 19th, 1919-149.

     In the early days of the Immanuel Church, the celebration of New Church Day occupied a prominent place in the life of the society. It was one day of the year on which all the members who could possibly do so stayed away from business, just as on Christmas Day. With a view to the restoration of the custom and spirit that formerly prevailed, a more elaborate program than usual was arranged this year by our Pastor, in conjunction with the Social Committee, and the success of this three-day Festival, extending from June 18th to 20th, fully justified such an observance of New Church Day.

     Any use that will fix in the minds of the members of the Church the actuality of the events which transpired in the spiritual world on the 19th of June, 1770, should be promoted, especially with the children. With this end in view our school children spent some time in preparing New Church cards for distribution among their friends.

     In the Memorandum, T. C. R. 791, we learn that it was on the day before the 19th of June that the Lord called together His twelve disciples. So it was fitting that the first of the series of meetings should be held on the eve of New Church Day. Under the leadership of Mr. Seymour G. Nelson, there was a Musical Service in the church, consisting of selections by the organ and violin, psalms, anthems, a cantata by the choir, vocal solos, and hymns. By the time the service had ended, it was evident that our church had taken part in a real "service of song." Step by step, from the opening hymn to the postlude by organ and violin, a sphere of peace, with the expectation of greater things to come, pervaded the congregation. The singing of the choir could not but stir up the affection for spiritual things. The old saying, "nothing without labor," is true still, and our choirs may well feel encouraged when they remember the sacred use which they are performing in the church.

     On the morning of New Church Day, public worship was held, and a good number of visitors came from town. The service was conducted by our Pastor, the Rev. Gilbert H. Smith, assisted by the Rev. John Headsten. After the service, there was a Community Luncheon in the Parish Hall, at which our Pastor gave an outline of the subjects that would be illustrated in the tableaux to be presented in the evening.

544




     After spending the afternoon visiting, and enjoying the beauties of the park, the people assembled in the Parish Hall to witness what the program styled a "Pageant," though in reality it was a series of beautiful living pictures, representing events which transpired in the spiritual world at the time of the Second Advent. It is difficult to find words to describe these representations; suffice it to say, that nothing more beautiful, artistic, or impressive, could be imagined. Our artist Pastor, who produced the play, and every member of the cast, deserve the greatest credit, and no doubt they felt well repaid for their efforts by the appreciation manifested by all who were privileged to attend.

     The first representation was entitled "Choirs Invisible." It was a scene in the world of spirits. Swedenborg was seen in conversation with a man-angel, who explained to him the meaning of the terrible things daily witnessed, as thousands who were in evils of life arrived from the earth. They were in the state represented by the age of iron mixed with clay. Swedenborg is grieved in spirit, but a sudden burst of light illumines the heavens. An invisible choir is heard singing the Te Dominum. This, he is informed, is a glorification of the Lord by the angels, who always use the Word when glorifying the Lord. They sing other chants, approaching nearer and nearer, but are still invisible. The light becomes brighter, and the singing comes from every part of the heavens. The angel visitor then bids Swedenborg farewell, and he responds: "This glorification has made my heart exult, and I shall go home with joy into the state of the body, and will write this,-"That conjugial love will be raised up anew by the Lord after His Advent, such as it was among the ancients. For that love is of the Lord alone, and is with those who are made spiritual through His Word.' Farewell!"

     Scene II. was that of the "Indignant Spirit." Swedenborg is seen at home, sitting at his desk, and thinking over his recent wonderful experience. He observes a visitor, somewhat satanic in appearance, approaching from the north, who has come to express his opposition to the teachings that are being published by Swedenborg In great wrath, he questions the Servant of the Lord. The latter calmly but firmly replies from the Word of God. The spirit is very angry, and turning upon Swedenborg, exclaims: "You are an invader and a disturber; your reasonings make me indignant; I will leave you!" Swedenborg then explains that the visitor came from the north, which signified that he was a natural and sensual spirit.

     "The Origin of New Church Day" was the subject of the next scene. James is seen mending a net, and John is resting his hand on the shoulder of Peter, while the latter is studying a book. Their conversation is of the time they had spent with the Lord when in the world. They remembered that He had promised to come again. The thought occurred to them, "Would it not be a wonderful thing to go forth once more to teach everywhere under the Lord's direction!"

545


This thought filled them with new life. They began to think that they had been kept together in the spiritual world for some particular purpose. They soon discovered that the same thoughts had entered the minds of the other disciples. They were all filled with expectation. An unusual brightness in the skies indicated to them that new revelations were being made in the heavens. A child-angel appears on the scene, holding in his hand a paper, on which were Hebrew characters in gold. It is handed to Peter, who reads it to the assembled disciples: "Blessed be the Lord! This message is to all who followed Him on earth. It is His call to us to assemble near the temple of Wisdom, to receive from the Lord a new commission. Let us prepare ourselves, and go even now."

     The scene changes. In the dim light of the early morning, the disciples are still sleeping. In the background there is an altar, upon which is the opened Word. Two angel women silently enter, and stand by the altar. As daylight increases, the disciples awake, and bow before the altar. While they are kneeling the choir sings. The angels then give their message in the following stirring words: "Behold, ye disciples of the Lord! His peace be upon you! We are sent to tell you that He will come unto you, and ye are to prepare for His coming. He will surely come, and stand in your midst, and He Himself will speak to you; He will give you a great commission, and a glorious use. For now has the mystery of the Word been unsealed, and the Doctrine of the New Church has been completed and revealed both in heaven and on earth. In that Church the Lord Jesus Christ shall reign, and ye in His name shall call together the elect from the four winds, from one end of heaven to the other. Behold, I have told you before. Behold, He cometh unto you. Wait, and ye shall see the glory of the Lord."

     The light shining upon the altar has become intensified in its brightness, and, in addition to the Word in its Letter, is seen a copy of the True Christian Religion. The disciples, recovering as from a blinding light, stand before the altar, and John exclaims: "Marvel of all marvels! My brethren, we have seen the Lord! Let us give glory unto Him, 'for the marriage of the Lamb is come, and His wife hath made herself ready.' We will go before Him, and proclaim the gospel anew throughout the whole spiritual world. But let Peter speak for us; for it was Peter who of old had the gift of tongues; and it is he who signifies the acknowledgment that the Lord in His Human is the only God of heaven and earth."

     Peter now comes forward, and says: "Men and Brethren, this is indeed the marvel of marvels. We have seen the Lord, and He hath multiplied His presence and His power with us. Let us go forth in the strength of His command, two and two, even as we went forth in the world, to proclaim what we now see in seven-fold light and glory.

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This new book, which you see upon the altar, is what is meant by the 'sign of the Son of Man in the clouds of heaven.' Let us go forth with all zeal and industry, proclaiming what the Lord hath made known through the one who was raised up upon the earth to teach the Doctrines of the New Jerusalem. Let us fear not and faint not; for the Lord is with us, and wherever we shall go, preaching this new Doctrine, there will be division and conflict; but the time is at hand; the days have been shortened; and, through the power of His Word now opened, a New Heaven will be formed of those who receive, and through that New Heaven when it is complete, a New Church will be formed upon the earth, which shall endure forever. That the Lord has provided for this, is the miracle of miracles. And glory be to His Holy Name for ever and ever! Let us pray.

     All kneel before the altar as the choir sings "Daughter of Zion, awake from thy sadness." (Liturgy, p. 630.)

     The foregoing description is only a general outline, but it is sufficient to convey some idea of the nature of these wonderful representations.

     On the evening of June 20th, our New Church Day celebration con eluded with a banquet in the Parish Hall. Many visitors were present from the Chicago societies of the General Church. The speakers who introduced and responded to the various toasts maintained the sphere which had been brought about by the previous meetings, thereby making the banquet a delightful finale to the series. The Rev. Gilbert H. Smith was toastmaster, who, after his introductory remarks, called upon the Rev. W. L. Gladish to speak on "New Church Day."

     Mr. Gladish said: "We are living in the dawn of a wonderful day. One of the most wonderful things about it is that it is a day which will have no night. There have been four churches. All of these have reached a state of night. The Most Ancient had its morning, its spring-time and east. The Ancient Church its noontime, summer, and south; the third was like evening-time and the west; and the fourth, the Christian Church, was like the night, of winter, the north. It is hard for us to realize that we have been so near that time, which still lingers, and is believed by many to be in the very light and warmth of the Gospel. But we are told that, compared with those which preceded it, the Christian Church is the coldest of all. Now the night has been ended. All the dark wintry clouds have been rolled away, and the dawn of a new day has come, which shall not pass away. As New Churchmen, we do not expect a millennium day, in which there shall be no sin. We know that the powers of darkness will contend for every foot of the ground. As time goes on there may be more desperate conflicts, but we are not cowards, and will not ask for peace all the time. As our boys were willing to offer their lives for the spiritual liberty of the races of mankind so we shall be ready for war. All we ask is the confidence and assurance that victory will be on the side of the right.

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And we can count upon that, be cause the power of hell has been overcome, and definitely conquered. In the Jewish Church there were three festivals,-the Passover, the Feast of First Fruits, and the Feast of Ingathering. In the first, we celebrate the deliverance of the human race from the bondage of hell, which the Lord effected when He came into the world. In the second, the implantation of truth, or the establishment of the First Christian Church; and in the third, we have a representation of the regeneration of all men of the church. It is an interesting fact that the Christian Church had two of these feasts, but never the third. They had the feast: of the First Advent, and at Easter they celebrate the resurrection of the Lord,--the bringing of life and immortality. But it is the New Church, which alone is Christian in reality, that comes into the enjoyment of the third feast, which is in honor of the establishment of the Crown of all the churches. This festival is the crown of all festivals, and we, therefore, rejoice."

     The Rev. D. H. Klein, introducing the toast to "New Church Day," spoke as follows: "The theme of New Church Day brings to our minds the idea of thanksgiving, celebration, and commemoration. Here is a day set apart from all days of the year, on which we of the New Church may in some way commemorate and exult. Celebrations are older than recorded history. They have their origin in some important fact of human life. By commemoration the thing is revived and brought to life, and with us it is celebration. It may be some great national festival, in which the birth and life of a great statesman is brought to mind. It may be the events of his life which are recalled. The spirit of his labors is exalted, and a lesson is drawn, and enrolled upon the hearts of men anew. If, happily, the nation is religious, thanks are given to God for the human instrument He has provided. From the contemplation of all such lives, heroism and love of liberty are reborn in the nation. Then we come to something which is manifestly of Divine origin, like the birth of the Lord upon earth, which we celebrate at Christmas. Seeing the shepherds and hearing the singing of the heavenly choir, the spirit of that birth, unchanged and unchanging throughout all the ages, is reborn in the joys of Christmas celebrations. So with our New Church Day celebration. The scenes described by our Lord in the Revelation, we have sought to portray in such a way as to represent that the message was to all nations. The spirit of the Nineteenth of June may be with us today. There is nothing that can be added to the Divine Love which gave the message years ago, or to the Divine Wisdom which directed it, but there is much that we can add to our reception of it in the blessings it has brought us. The highest ideal a celebration can have in view is the element of religion; and a celebration of any kind, if it loses the character of its religion, soon loses its reason for being. It has been the idea of many to come together to strengthen and support each other in a central purpose. It is as if the states of spiritual life which have accumulated in the individual were brought forth in the sphere of a great choir.

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This is what really happens. It is worship and thanksgiving from a glad mind on account of deliverance. The element of worship on our New Church Day may be present in family worship; it may be present in the feast of charity; and it will also be evident in our more external gatherings. Yea may be surprised to find that in nearly all former celebrations there is involved the idea of deliverance. On this day, we celebrate the deliverance from the power of hell. We are informed that, prior to the Lord's coming upon the earth, the 'power of hell prevailed over the power of heaven, and a total damnation stood at the door.' And further, that it is similar at this day; 'wherefore, unless the Lord had come again, in His Word, no mortal could have been saved.' So New Church Day means to us a deliverance, which is the same as salvation from hell. By all the logic of spiritual events it was inevitable that this day should be commemorated. The Writings nowhere command that it should be observed as a feast of the Church; yet those who love to worship the Lord in His Second Advent make this very day a stated festival. The manner in which this has been brought about is of precious memory to those of us who know about its origin. It binds us to our spiritual fathers of old, who have gone to their eternal reward; and now the day has become dear to us for its own sake. We may not remember each day we have celebrated, but each one has left with us a treasure that can never be lost. What makes the present occasion of special moment? I think it is the consciousness of a great deliverance, and a feeling of thanksgiving for deliverance from a great calamity, which for years has hung over us, portentous and forbidding. For four years, war has been in our thought, daily and hourly. It has entered into our civic, social, and family life. All men have been profoundly moved by it. Now the victory is won, and the foe has been put to rout. So we give thanks to God, the God of Battles, as He is also a God of Mercy. So we give thanks to the human agencies,--the President, the rulers, the soldiers who bore the conflict, and those who made for it the supreme sacrifice. Yet, above all, do we give thanks for the great deliverance wrought by Him, before Whom 'the nations are as a drop in the bucket, and Who sitteth on the circle of the earth,' So this year we may indeed be permitted to enter into worship with thanksgiving from a glad mind."

     The next speaker was Mr. A. E. Nelson, his subject being "The New Church in place of the former." Pointing out the privilege enjoyed by man, in being permitted to co-operate in the establishment of the New Church in place of the former, he continued: "We drink our toasts in a different frame of mind than ever before. We have passed through a great war. We have been glorifying America, its morale, and have said all the good things we could of our country. We have learned to love our country better. We have also learned to love our countrymen better, as well as our Allies.

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I think that more conspicuous than hate in this war has been the love of humanity. We feel in a happy state towards humanity, and are apt to think that there is no good in fighting our enemies. We are like the pacifists. But the word of the pacifist does not help. The church cannot be established by pacifism. At the First Coming of the Lord, things may not have appeared very bad; but we know they were bad. And we know now that men are still evil, and that the Old Church is not much better than we are, and, therefore, that they must be pretty bad, if they only knew it. The Lord taught regarding two kinds of evil in the story of the Pharisee and the Publican. The Publican, conscious of his evils, could not raise his head. But the Pharisee much better man in his own estimation, and thanked the Lord that he was not as other men. I suppose there must have been lots of such men at that time, and they were probably the cream of society. Can we imagine a greater Pharisee than one Who does not know that he is one! May we not be in danger of this state? May we not be easily led into this hypocritical state of the world, in which people do not know their evils? That is our danger. There is our enemy. And if we would build the church, we must recognize where our enemy is. We may learn something from the war. Former was were fought by armies. This war was not fought entirely by armies, but whole nations have been organized. This might have some bearing as to the organization of the church so that every member has his special use in it helping to increase the power of our allies, and weakening the power of the enemy."

     The Rev. John Headsten, speaking on the same subject, referred to the Lord's teaching that the former church was a temple which would he destroyed, and not one stone left upon another; all of which had taken place. The "Abomination of Desolation" came, as He had prophesied, when the doctrines of the First Christian Church were perverted and made of none effect Then, in contrast, was the teaching concerning the establishment of the New Church in place of the former. This is given in the spiritual doctrines of the New Jerusalem. We must endeavor honestly to live those doctrines, because in so doing the Lord is first with us, and through us with other men.

     Under the general title of "Evangelization," Mrs. Susan Burnham read a number of beautiful verses, which she spoke of as constituting a Florentine Mosaic. These, with her comments thereon, were received with hearty applause.          

     Having reached the end of the speeches on the program, Mr. W. H Junge sang a very amusing song, the words of which he had prepared for the occasion. It had relation to the many boys of the Immanuel Church who had been serving their country during the war. Some one in the audience would call out the name of one of the boys, and Mr. Junge would immediately oblige with the verse relating to that boy.

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The audience joined in the chorus with gusto, and everybody seemed to agree with the sentiments expressed in the song.

     There were several other toasts, and then one speaker referred to the vast amount of work involved in preparing for such a series of meetings as were then coming to a close, and called upon the meeting to drink to the health of all who had taken part in the work. This was enthusiastically received, and so ended meetings which, one of our ladies remarked, had been "almost like a General Assembly."
     G. A. MCQUEEN.
ORPHANAGE FUND OF THE GENERAL CHURCH OF THE NEW JERUSALEM 1919

ORPHANAGE FUND OF THE GENERAL CHURCH OF THE NEW JERUSALEM       WALTER C. CHILDS       1919

     Statement from June 6th, 1918, to June 12th, 1919

     RECEIPTS.

Cash Balance, June 5th, 1918                                    $202.77
Henderson Bequest, Interest                                    120.18
Proceeds of sale of U. S. $100 Bond, purchased in 1898 from funds
collected by S. B. Childs                                    117.25

     CONTRIBUTIONS.

Toronto Society                                    $13.94
Toronto Society, Christmas Offering                26.63
Bryn Athyn Church, Children's Offerings                19.16
Bryn Athyn Church, Christmas Offering                17.61
New York Society, Children's Christmas Offering      5.00
New York Society, Christmas Offering                36.54
Cincinnati Circle, Children's Christmas Service      20.00
Denver Society                                    16.63
Carmel Church, Kitchener, Christmas Offering           23.00
Pittsburgh Society, Christmas Offering                30.00
Miss Alice E. Grant                               3.00
Rev. John F. Potts                               20.00
Mrs. L. Werckle                                    10.00
Mrs. W. S. Howland                               7.00
Mrs. Regina Iungerich                               5.00
Mr. A. W. Manning                               15.00
Mr. Richard H. Keep                               5.00
Rev. Alfred Acton and family, Weekly Offerings           12.43

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Rev. Enoch S. Price                              1.80
Mr. Jacob Schoenberger                               10.00
Dr. Felix A. Boericke                               25.00
Bequest, Henry Ferdinand Estate                     25.03
Miss Winifred Boericke                               5.00
Mr. Louis B. Pendleton                          5.00
Children of Mr. and Mrs. Charles II. Ebert           2.19
                                                  359.93
                                                       $800.13

     DISBURSEMENTS.

Assistance to Sundry Persons                                   489.00
Balance in Bank, June 10th, 1919                               $311.13

     WALTER C. CHILDS,
          Treasurer.

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Church News 1919

Church News              1919

     BRYN ATHYN.--The Nineteenth of June was celebrated as usual by the administration of the Holy Supper, Bishop W. F. Pendleton having arranged a special service which was held in the chapel at 6 o'clock in the evening. This was followed, at 7:30, by a banquet in the Auditorium. The tables were so arranged that the members might gather into congenial groups, a fact that did much to enliven the spirit the meeting. The Rev. W. B. Caldwell acted as toastmaster, and chose as the general subject for discussion "The Crown of all the Churches." After he had explained briefly the meaning of the "crown," as representing the wisdom that is to be imparted to the New Church in the worship of the Lord as the visible God, the three leading and distinctive characteristics of the New Church were treated of in order, as follows:

     1. Its New Doctrine, represented by the "Son of Man in the midst of the seven golden candlesticks" (Rev. i). Mr. E. C. Bostock spoke to this subject, contrasting the Heavenly Doctrine with those that remain in the Old Church, and showing the pressing need for the New Divine Revelation now given to the world.

     2. Its New Affection of Love to the Lord and Charity, represented by the "woman clothed with the sun" (Rev. xii). The importance of holding to the genuine love of truth for its own sake, if the New Church is to be preserved, was forcibly illustrated by Mr. Wilfred Howard, in speaking to this subject.

     3. The last speech on the regular program, by Mr. Raymond G. Cranch, dealt with the subject of the New Life of Spiritual and Natural Uses, signified by the "water of life" in Rev. xxi:6. He set forth the need for the application of New Church principles, especially to the conditions of business and professional life, and outlined in a general way how this could be done.

     4 discussion followed, centering about the present needs of the Church, and dealing with topics of vital interest to all present. Bishop Pendleton recalled the notable fact that the first formal meeting of the Academy occurred on the 19th of June, 1876, the significance of the date not being noticed by the twelve who were present until after they had assembled. Mr. Acton spoke of how the twelve disciples, who were sent forth in the spiritual world at the Second Coming, had been prepared for this function during the time that had intervened since the First Coming. Mr. Whitehead noted that this year was the twentieth anniversary of the enunciation of the Academy Principles by Bishop Pendleton at the General Assembly in 1899, and expressed the conviction that those Principles will live on, because they are essential to the establishment of the New Church. Mr. Hubert Hyatt spoke of the importance of our going to the Writings to study the truths that had been impressed upon us from infancy, that we may understand them clearly and be able to explain them.

     We were delighted to have with us a number of guests from other centers of the Church, to share with us the temporal and spiritual blessings of the occasion. G. DE C.

     GLENVIEW.- The closing exercises of the Immanuel Church School took place on Saturday afternoon, June 14th. The proceedings commenced with a short service in the church at which many of the parents of the children were present.

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The Rev. Gilbert H. Smith, Principal of the school, gave an address on the "Two Witnesses" mentioned in the last chapter of the Apocalypse. After telling the story of the treatment of the two men by the people of the city, he showed how their action represented the treatment given the Doctrine of the New Church at the present day, and how the witnesses could only be restored to life by the reception of the Heavenly Doctrines concerning the Lord and a life of Charity.

     The exercises were continued in the parish hall, where the members of the graduating class read papers based upon the teaching they had received during the school year. The subjects were as follows: "The Four Churches," Norman Reuter; "Visit to the Heaven of the Golden Age," Susan Scalbom; "Those of the Iron Age Visited in the Spiritual World," Beatrice Nelson; "Essay on General Grant." Robert Blackman; "General Lee," by Adam Melzer; and "Patriotism" by David Cole. The Principal, on behalf of the Church, presented each of the graduates with red and white favors and the school certificate. He spoke of the satisfactory work done by the pupils and of the Valuable labors of the teachers.

     All present then proceeded to the lawn in front of the parish hall, and there, in the center of the area between the school buildings and the church, was unveiled a bird fountain which had been made by the boys of the graduating class and was now presented by the whole class as a token of their appreciation of benefits derived from the School. The two girl graduates read in unison a poem specially written for the occasion, setting forth the use of the gift and its representative character-birds corresponding to thoughts, and their washings to the purification of our thoughts. Mr. Smith accepted the gift on behalf of the Church, and pointed out that the water of the fountain represented the Truth, and that the birds washing in it suggested the idea of the spiritual washing of baptism.

     At eight o'clock the same evening, there was a dramatic performance given by the pupils of the school, entitled "Days of '64." It was a dramatized version, done by Miss Helen Maynard and Miss Gladys Blackman, of a Civil War story by A. A. and E. B. Knipe. All of the performers did well, and in some of the parts there was quite lot to remember. The girls looked very at attractive, (perhaps we should say "lovely"), in their quaint costumes; and the boys made important looking individuals in their old time military outfits. Between the acts, a group of negro minstrels (also banjoists) caused much fun by their plaintive rendering of the old plantation songs. At the close of the performance the authors were called for, and amid much applause received bouquets in recognition of their successful efforts in writing and producing the play. The children who took part must have benefitted considerably by becoming thoroughly acquainted with the history of Civil War times. G. A. MCQUEEN.

     PITTSBURGH.-Our Nineteenth of June celebration was held in the same beautiful place as last year. As soon as all were gathered together, by trolley and automobile, we made suitable preparation under a wide spreading tree, and held Divine Worship. The lessons were in a series, based upon chapter xiv of True Christian Religion, and the discourse dwelt upon the central thing that distinguishes this Church from all previous ones,-the worship of the invisible God within the visible. The children listened well, and showed their practice in singing the hymns.

     About noon, while the dinner was being made ready, the children and older ones ran races for prizes.

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     After dinner, the older folks reassembled to hear a long letter from Major Caldwell to Mr. Rhodes, in which were words of cheer as to the use the serious experiences of the war would be to our young men. He also urged us not to criticize the President too readily, but to allow time to consider his policies upon their merits.

     By this time the heat and the humidity were excessive, but this seemed in no way to dim the enthusiasm of the young, who staged a well played ball game, in which the Emanon Club held its own fairly well against the young men, until their pitcher was damaged. There was some dancing, too, but by the time supper was over, nearly everyone was ready to go home with a very happy but tired lot of children.

     The 19th of June is one of the longest days of the year, but even so it seems scarcely able to hold all that we want to put into it. We ought, like the ancients, to have more than one day for our festivals.

     Although a number of our members were absent in Bryn Athyn, we were happy to be able to fill their places with the visitors who stopped over here on their way to their homes.     H. S.

     REPORT OF REV. J. E. BOWERS.-My spring trip on the circuit began on March 21. On invitation of the Rev. H. L. Odhner, the Pastor at Kitchener, Ont., I preached on March 23. The text was Isaiah 52:7.

     (One of my earliest recollections of the New Church is that when a child my father led me by the hand, on the way to hear Dr. John Harbin, the first man to preach the Doctrines in Canada. This was at the village of Berlin, now the city of Kitchener, Ont., more than seventy years ago.)

     The usual visit of two days with Mr. and Mrs. S. Bauman, on the farm near Milverton. And on March 30 our meeting was held at the home of Mr. F. Doering and family. After the sermon the sacrament of the Lord's Supper was administered. It was a great pleasure to see Mr. David F. Doering home from the war.

     In the city of Hamilton, Ont., April 2-4, I was with our friends, the Rev. J. J. Morton and Mr. James Lennie. The former, a retired Episcopalian minister, has been a diligent student of the Writings for many years, and the latter is the only member of the General Church in Hamilton. The Heavenly Doctrines have been a great delight to him for more than twenty years. Mr. Morton and I dined and spent the evening with Mr. Lennie and his family, on April 3, and had an enjoyable conversation.

     At the home of Dr. Edward Cranch and family, in Erie, Pa., on April 6, we had service with about the usual attendance. Since 1880 quite a number of New Church ministers have, from time to time, preached in Erie. And the Visiting Pastor, the Rev. F. E. Waelchli, has reported in the LIFE some interesting matters of the work done there in recent years.

     In Youngstown, Ohio, April 13, we had services at the home of Mr. S. Renkenberger and family, including the administration of the Holy Supper. On account of illness in the family of Mr. J. Renkenberger, near Columbiana, O., it was with mutual regret that my visit with them, and our meeting at their home, had to be postponed. But in that vicinity Mr. Lewis Wunderlin, and Mr. and Mrs. Dayton Detrow,--and at Leetonia, Mr. and Mrs. Elmer Harrold,-were visited as usual. A heavy rain prevented my calling on the Rhodes family, at Greenford, Mahoning Co.

     At Bellaire, O., in the home of Mr. and Mrs. Geo. W. Yost and Mrs. O. C. Pollock, on April 20, services were held; and after the sermon the Holy Supper was administered.

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Three days at the Hotel Athens, the home of Mrs. A. M. Lewis, in the College town of Athens, gave me an opportunity to attend to correspondence, and also to have conversations on the Doctrines, and concerning matters of the Church.

     On April 25-27 I was with Mr. S. A. Powell at Givens, O., Conducted worship with the family on Sunday and read a sermon. And we had talks on many subjects of especial interest to men of the New Church, as to the present state of the world, when viewed in the light of the Heavenly Doctrines.

     At Waverly, the county town of Pike Co., O., two days passed quickly at the home of Judge L. G. Dill and family. It was a pleasure to me to meet the older of two sons, Seymour, who had then recently returned safely from the war.

     In Columbus we have three active members of the General Church. Mr. and Mrs. W. H. Wiley and Mrs. Julia Allen. The Wileys have three children. They realize the limitations to which they are subjected by isolation from the Church; and it is pathetic to hear them speak about it, expressing the hope that it may be possible for the children in due time to attend a New Church school.

     At Gallon my annual visit was on May 2-6, With Mr. D. H. Burger, F. P. Burger, and Mrs. Sarah Burger. They have a set of the Writings, and for some years have been believers in the Doctrines.

     On invitation of the Rev. F. E. Waelchli, I had an interesting and enjoyable visit with him and his family, and with the members of our New Church Circle in Cincinnati, during the week including Sunday, May 13. An important work has been begun there, as is known from the reports of the Pastor.

     The trip was made to Pittsburgh on May 13, arriving there in the evening. As in some years past our kind friends, Mr. J. Schoenberger and family, entertained me. It was pleasant to attend the meetings of the Doctrinal Class and Philosophy Club, conducted by the Pastor, Rev. Homer Synnestvedt, who invited me to preach on May 18.

     At Philipsburg, Centre Co., Pa., it seemed a short week while I was at the home of our venerable friends, Mr. F. W. A. Shultz and Miss Sarah C. Shultz. The former has passed the 81st and the latter the 83rd milestone in the journey of life. On May 25 we had a meeting, attended by twenty-two adults and a few children. An extempore discourse on the "Two Great Commandments" was delivered. With two or three exceptions the hearers were the same people that have come to our annual meetings there for some years

     In Altoona, Pa., there are now three members of the General Church and five children who have been baptized into the New Church. A short visit was made with them, and on May 29 the Holy Supper was administered at the home of Mrs. R. H. Adams. At Lock Haven, on May 30, between trains, I called on Mr. and Mrs. J. J. Kintner and family. We made as good use as possible of the time we had for our visit.

     My destination was Renovo, and in the evening I arrived at the home of Mr. Joseph R. Kendig, Jr., and family. On Sunday, June 1, services were held, and the Holy Supper was administered. Mr. John Pitcairn was the means of introducing the New Church in Renovo. More than forty years ago he invited the Rev. Arthur O. Brickman to lecture in the town. J. R. Kendig, Sr., and others became interested in the Doctrines. Ever since then there have been New Church people in Renovo. And we hope that people will always be found there, and everywhere, who will enjoy the blessings of a living faith in our only Lord, in His Second Advent,-in His new and most glorious Revelation.

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     Another pioneer who became interested in the Doctrines at the time and place mentioned above, is Mr. R. B. Caldwell, of Toronto. Mr. Kendig passed into the other life in January, 1905. But Mr. Caldwell is still with us, and has always been and still is active in the promotion of the various uses of the Church.

     REPORT OF THE VISITING PASTOR.-At WINDSOR, ONT., services were held in the morning of June 1st; at DETROIT, instruction was given seven children during the afternoon of the same day; and at the same place services were held in the evening. Again at Windsor, a doctrinal class was conducted on the following Tuesday evening.

     June 5th to 8th were spent at ERIE, PA., where the usual services and classes were held. "There was also a society supper in the evening of the 7th, at the house of Mr. and Mrs. Benjamin Evens, at which twenty-two persons were present. A delightful social time was spent. An address was given by the Pastor on the reasons why in Providence the Church is distributed here and there in so many parts of the world. It was pointed out that there results herefrom a variety of states which conduces to the perfection of the Church as a whole, far more fully than if all New Church people were gathered into one or a few societies; also that thus the Church can better serve as the medium for the conjunction of heaven and earth.

     In the early part of May the CINCINNATI Circle had the pleasure of a week's visit from the Rev. J. E. Powers, who preached for us on Sunday, May 11th. This day was the forty-sixth anniversary of Mr. Bowers' ordination, and the event was celebrated on the following day at a dinner given down town by one of our members, and at which the men of our circle were present. Another visitor was Mrs. Gustav Glebe, of Bryn Athyn, who spent the month of May with us. The membership of our circle has recently been increased by Mr. and Mrs. Victor Waelchli locating here.

     Our Nineteenth of June service was held on Sunday, June 15th. The social celebration of the day took place at a picnic held on the 21st, at which nineteen persons, old and young, were present. Three addresses were made the Pastor spoke of the making of all things new by the Lord's Coming; Mr. Charles Merrell gave an account of the pageant at Glenview, which it had been his privilege to witness; and Mr. Colon Schott spoke of the proclamation of the Nineteenth of June Gospel in the uses of our circle, and alluded to the fact that this is the first celebration of this great day of the Church that has ever been held in Cincinnati. Our season's activities came to a close with the celebration of the Holy Supper on Sunday, June 22nd. F. E. WAELCHLI.

     PHILADELPHIA, PA.-The Nineteenth of June was celebrated this year in rather more impressive manner than has been our custom for several years past. The members of the Society, forty strong, gathered in the Chapel at 6:30 A. M., where the service was devoted to the purpose of bringing out the evidence in the Word and the Writings, testifying to this event. The lessons were from Daniel and Matthew 24. In place of a sermon, a collection of passages from the True Christian Religion and the Invitation to the New Church were read and briefly commented upon, the service closing with a suitable hymn and the benediction.

     The assemblage then adjourned to the banquet tables, which had been set in an adjoining room. The room was festively decorated with the national colors, and a touch of humor was added by the unexpected explosion of a series of caps, which had been placed under various dishes upon the tables.

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     The banquet was given under the joint auspices of the Advent Club and the Theta Epsilon, and the ladies had prepared a very tasty meal, to which a holiday touch was added by the presence of some of Mr. K. Knudson's famous punch. Mr. W. H. Alden, Jr., President of the Advent Club, acted as toastmaster. He first announced the presentation of a birthday cake to the Church, in honor of her natal Day. The lights being shut off, a flaming cake, decorated with candles, which spelled the year "149," was brought in amid loud applause. A few minutes later another cake was presented to Mrs. H. L. Lechner, whose birthday is also the 19th of June.

     The toast to the Nineteenth was answered by our Minister, who pointed out the significance of the day as the culminating event in the drama of the Last Judgment, being, in fact, the beginning of the descent of the New Jerusalem. Mr. Fred. J. Cooper spoke of the Nineteenth as a good time for New Year's resolutions in regard to Church work.

     Other serious speeches followed, and then the evening took on a somewhat lighter form. Mrs. W. H. Alden read a report of the activity of the ladies during the year, and her husband reported for the Men's Club. The Editor of our business publication, The Advent Advertiser,-"bright, breezy, bellicose, and bustling,"-favored us with an issue of that highly humorous periodical. Mr. Lechner received hearty applause for his efforts.

     From June 28th to July 8th the Boy Scout Troop was taken on a camping trip to Bryn Athyn. The fact that the boys were very loath to go home at the end of the period is a testimonial to the success of the trip. K. R. A.

     DENVER, COLO.--We began the celebration of New Church Day, June 19th, with a supper at the Chapel. Our Pastor was toastmaster, and led the exercises by responding to "Our Glorious Church," calling freshly to mind the reasons for marking this day with special observances. The usual toasts were honored by felicitous, though brief, speeches from several of the men. The response to the second toast, "The Academy," by Rev. J. S. David, was graced with a short poem, which the company requested him to send to the Life. A toast to "Our Returning Boys" gave Mr. James Oberschelp an opportunity to tell us how glad he was to be a civilian again, and also how greatly he valued the experience he had been through in his eight months of service. His father spoke of the thankfulness he felt in the return of his two sons, the elder of whom had been in France and had just returned to the United States. He then addressed himself to the young people present, expressing especial appreciation of having been brought up in the New Church, and impressing upon them the great value of the privilege which they, too, were permitted to enjoy. A toast to "Our Friends in Bryn Athyn" reminded us that some of our Denver folks were there, sharing in a similarly happy commemoration of the day. These were Mr. and Mrs. Alvin Lindrooth, and their son, Charles, who had just graduated from the Boys' Academy, and Miss Margaret Tyler, who is in the College, and has elected to remain there for another year.

     The morning service, on the 22d, was in further recognition of New Church Day, and included the Holy Supper. On this day we had a visitor, Mr. Marchant, of Australia, who has had an acquaintance of several years with the Rev. J. S. David.

     The sessions of the Sunday School closed on the 15th of June. On the 29th, the last service for the summer was held, on which occasion the baby daughter of Mr. and Mrs. O. A. Bergstrom was baptized.

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     I must mention the visit of Mr. and Mrs. Klippenstein and their family, of Laird, Saskatchewan. Their sojourn of three weeks in our city was most enjoyable to us, and the presence of their five children in our Sunday School added very much to the sphere of the school and to the enjoyment of the Easter Festival. During their stay a delightful reception was given in their honor by Mrs. George Tyler. L. W. T. D

     KITCHENER, ONT.-The Rev. Alfred Acton is visiting Carmel Church, and officiating in the absence of the Pastor, of whose progress toward restored health we hear favorable reports.

     BISHOP'S FOREIGN JOURNEY.-As Bishop N. D. Pendleton is expected home soon, it has been thought best to postpone a further account of his travels until after his return. He has reached England, and engaged passage for America, but at this date (July 20) the vessel has not yet sailed.
GENERAL ASSEMBLY 1919

GENERAL ASSEMBLY              1919




     Announcements.



     Sunday, October 5th, has been settled upon as the earliest feasible date for the Dedication of the new church building at Bryn Athyn, and it is now planned to hold the General Assembly from Friday, October 3rd, to Wednesday, October 8th, inclusive. Preceding the Assembly, the Council of the Clergy will meet from September 29th to October 2nd, inclusive. A final and complete program of the meeting will be issued at an early date and sent to all the members of the Church.

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ACADEMY WAR SERVICE COMMITTEE 1919

ACADEMY WAR SERVICE COMMITTEE              1919

     THE ROLL OF HONOR.

Who does not remember and love him who fights even unto death that his country may be free. (T. C. R. 710.)
LIEUT. W. REY GILL, Colchester, England. Artists' Rides. Killed in action in France, August 21, 1917.
GUY CHRISTOPHER PEMBERTON, Durban, Natal, South Africa. Killed in action at Arras, France, April 21, 1917.
LEON ROSE, London, England. Royal West Surrey Regiment. Killed in action near Albert, France, July 29, 1916.
REGINALD WATERS, London, England, Wireless Operator. Lost at sea, November, 1917.
ROY S. WELLS, Bryn Athyn, Pennsylvania, U. S. A. 11th R. R. Engineers. Died April 21, 1918, of wounds received in the battle of Picardy.
SECOND LIEUT. FRED. SYNNESTVEDT, Pittsburgh, Pa. Killed in airplane collision at Payne Field, Mississippi, December 16, 1918.
NEWS NOTES. 1919

NEWS NOTES.              1919

     Sapper John F. Cooper writes from Egypt that he was in hospital again with his second dose of malaria: "It was the same hospital that I was in last November, but what a change! Everything was rigged up splendidly, with English nurses to look after one. Just before I went into hospital we had quite an exciting three days. We were encamped about half way between Baalbek and Rayak, fifteen kilos from anywhere. One morning a dispatch rider passing us at work stopped and told us that the natives had caused some trouble near Rayak. We didn't pay much attention to him, as such things often occur out here. Nothing happened till the evening when some of our fellows were walking over to a Christian village about four miles away. It was just getting dusk when a gang of roughs, armed to the teeth, held them up with rifles, etc. As soon as the men discovered that our fellows were English soldiers, they changed their attitude altogether, and became very friendly. Our fellows at once smelt a rat and returned to camp. An hour later two Armenians passed the camp and asked for protection as they had been stopped by this gang, robbed, then beaten with sticks, etc. Thinking that they might attack us for loot, we rang up the section officer at Hems, reported the matter, then loaded our rides and went to bed. At 11:30 a dispatch rider dashed up, followed by a patrol of cavalry. We had orders to pack up and be ready to move at any moment. The real state of affairs was then explained.

     "The village of Fursel, (we are now camped quite close to it), had been attacked in the morning by a band of brigands, and practically all the men murdered. Our cavalry from Rayak had arrived just too late, but they gathered the information that the brigands were coming back in force at dawn the next morning to burn the village. They were supposed to be coming from a little village near Baalbek, and pick up men at each village on the road.

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The colonel at Rayak heard about our little party somehow, and sent out the patrol with orders that we were to pack up and then wait until the band came by. We were not to molest them at all, but let them pass. (He didn't say what we had to do if they molested us; still we knew.) After they had gone by we had to ring him up and give the number roughly, etc., then pack up and get into Rayak as quick as possible. It was Ditch dark and frightfully cold, and we waited up listening, (couldn't see an inch in front of our noses), for the slightest sound of their advance. Luckily they didn't come; had they done so, they would have run into the finest little trap of machine guns they had ever seen.

     "Next night, orders came from the General at Baalbek that we had to keep a sharp lookout and report any movement of natives. Nothing happened, though, and the brigand and company got away scot free with a lot of plunder. Everything has quieted down now, but it just shows you how unsettled things are in this quarter of the globe." Jack thinks now that he may be lucky enough to be home by August. Major R. B. Caldwell, writing from Tours on June 11th, says: "I am leaving again tomorrow for the battlefields and Germany, this time in charge of a special train, and doing most of the 'speeching' along the route. The party is made up of 200 enlisted men from the S. O. S., who have not had the opportunity to visit the front before. This will be my fifth trip to the Rhine country. Going over the battlefields for three months, seeing the spring come from the winter, watching the trees in No Man's Land take to sprouting, and hearing the bird, makes one realize that no matter how man may shatter the soil, tear down the trees, and otherwise demoralize nature, there is still a constant effort on the part of living things to go on growing. Stumps that looked like dead things begin to sprout in a small way, giving hope that all that looks so is not really dead, but may be revived. Shell-holes that looked like gaunt craters under the skies of winter now look entirely different with the grass that has grown up around them. Thus the grimness of war is gradually passing away.

     "In the Argonne forest, and in other forests through which we have passed, I have heard the cuckoos many times, and also the nightingale once. All along our route the skylarks follow us, flying 100 feet above our heads and singing their beautiful songs. Then they sail toward the earth, and their songs cease the moment they alight.

     "In Coblentz and Cologne there are numerous stores that have sheets of foreign stamps for sale in the windows. This is one thing they have developed to a great extent in Germany. Congressman Ward, whom I showed over the battlefields, is a stamp collector. He and his wife took it up some years ago, and they have a fine collection now. I wonder that our youngsters at home do not indulge in it more than they do, in connection with their Geography."



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HOW TO KEEP YOUNG 1919

HOW TO KEEP YOUNG       Rev. HOMER SYNNESTVEDT       1919


NEW CHURCH LIFE
VOL. XXXIX SEPTEMBER, 1919 No. 9
     In each of us there abides a fountain of perpetual youth. It is called in the Writings our soul or human internal. It is our inmost plane of organic faculty for receiving life itself immediately from the Lord. It is a whole degree above anything possessed by the beasts, and enables us to be conjoined immediately with our Creator. It is the one thing in us that is perfect from the beginning and never subject to impairment by any vicissitudes whatsoever.

     From this fountain, or inmost entrance-place of the Lord into us, life is derived into our minds as love and wisdom, or as spiritual heat and light, forming and sustaining our will and understanding. Here, however, the inflowing life is subject to impairment according to our own self-determined reaction to it. Here, in the mind, is the beginning of disease, and of all that stiffening and hardening of vessels which makes old age such a handicap. But if we inwardly keep in tune with the soul, and reject the invasion of evil and falsity, our spirits, at least, may remain ever young and resilient, even though the body become worn and feeble; even, indeed, until it dies, like one going to sleep, without sickness. Such is death even at this day on the earth Jupiter.

     But how are we to keep this fountain open in us! Looking at it from the practical side, here is the secret,-the best maxim of all: Keep your mind off yourself!

     This is not easy when the machinery begins to creak and to lack strength and endurance; for then we are compelled to notice it at times. When a machine is new, everything running smoothly and answering automatically to every turn of the hand that controls it, it is easy to forget it, and to fix our attention upon the work in hand, or the goal that is being sought.

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     Still, the fact remains that the pre-requisite for renewing our youth is to keep the interior thought and reflection above the body and its often infirmities-to get away, and keep away, from thinking about one's self.

     To do this successfully as one grows older requires, even more than in early years, the possession of enthusiasm, or a zealous and all-consuming interest in some work or cause, for the sake of which self, and the ailments of the body, seem quite trivial.

     Now it is very easy for the young, (before the age of disillusionment begins, say about forty), to have enthusiasm in any good cause. But it is not so easy after that. In fact, as the youthful fires of the superabundant animal spirit begin to die down, and the intellect to grow clearer and more discriminating, it is only the man or woman whose roots are well-planted by the waters of the river of Life that does not lose enthusiasm, optimism, and youthful zeal altogether.

     So the great need is for a really worthy use, one that is of such transcendent importance that worldly and temporary failures cannot dim its luster or take away its intrinsic importance before the rational mind. Such, for example, is the use of the proper education of the young, the defense of our national liberties, the propagation of the Gospel that "the Lord Jesus Christ reigneth, of whose kingdom there shall be no end." This last, of course, is the greatest cause of all, toward which the truly humble and right-living man will admit no really negative spirit, even though clouds of doubt as to its reception by this age may gather between him and the Sun.

     There remains, however, one big difficulty in regard to this recipe for keeping one's youth, as you will find when you go home and reflect upon the application of it to your own case. The olive tree in the parable, when asked to come and rule over the trees, replied: How can I leave my fatness, wherewith I nourish all men, to come and rule over the trees? Similarly you may ask, Can I leave my daily use of charity to go and enlist in some exciting crusade?

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     Blessed be the Heavenly Doctrines, which leave us in no doubt as to our duties and their relative importance. From the Writings we learn to appreciate what there is of the Lord, of heaven, of the church, thus of the real good of the neighbor, in the homely use we are doing, for this will ennoble it. We do not serve the country for its own sake, nor the church for its own sake, nor yet our school, nor even our own home. All these are merely agencies, provided by our Great Father, as so many means of doing our allotted part toward His great ends. To him who has not the handling of great things, or who lives in times of peace, free from the stimulating excitement of emergencies, there comes at last the all-pervading sense of inward content, and the inward happiness that comes to those who have angels about them, and who derive their satisfaction from doing their uses well, whatever they may be. Such a one can grow old gracefully, for his spirit is ever growing younger, and is not being carried down in the wreckage of the body.
HOW TO LOVE THE LORD 1919

HOW TO LOVE THE LORD              1919

     "To love the Lord above all things is nothing else than not to do evil to the Word, because the Lord is in the Word, not to do evil to the holy things of the Church, because the Lord is in the holy things of the Church, and not to do evil to the soul of anyone, because the soul of everyone is in the hand of the Lord." (D. P. 94.)

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KING OF GLORY AND THE SECOND ADVENT 1919

KING OF GLORY AND THE SECOND ADVENT       Rev. G. C. OTTLEY       1919

Lift up your heads, ye gates;
And be ye lifted up, ye eternal doors,
And the King of glory will come in.
Who is this King of glory"
The Lord strong and mighty, the Lord mighty in battle.
Lift up your heads, ye gates;
And lift yourselves up, ye eternal doors;
And the King of glory will come in.
Who is He, this King of glory
The Lord of Hosts; He is the King of glory. Selah.
                         (Psalm: 24:7-10.)

     In the Summary Exposition of the Prophets and Psalms, we are taught that this Psalm treats chiefly of the "Church which is from the Lord by the Word. . . and of those who are about to receive Him who has overcome the hells and glorified His Human." It is to this particular aspect of the subject that your attention is now invited.     

     "Lift up your heads, ye gates," are the first and introductory words, and they give the key to what is coming. It is a fundamental truth, revealed at this day, that man is prepared for heaven from his infancy to the last moment of his life on earth. This preparation obviously implies means, apart from which the end cannot be attained. What now are these means? They are both external and internal, the former necessarily taking the lead. How could you build a house-much less a, beautiful palace-without laying a firm foundation? On the nature of its foundation the usefulness and durability of the house entirely depend. It is so with the human mind, which needs a spiritual-nay, a Divine, foundation, if it is to weather all the storms it may encounter in the course of this transitory existence. Animals are differently situated. They are-one and all-fully equipped for their existence, because they are in the order of their being.

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They have undeviating instincts, as fixed as the movements of the tides. They can never be better nor worse, for they have no plane higher than the one which is within Nature and its inexorable laws. They live and perish completely within that plane in which they have had, as it were, their heaven and earth. It is not so with man. While lower than any animal in creation, harmless or ferocious, because he is born in a state of disorder, he has in him certain germinal "faculties" which are susceptible of indefinite or boundless development, slow as the process must be.

     "Man," we read, "when first born, is as ground in which no seeds have been implanted, but which still can receive all, and bring forth and fructify them; whereas a beast is as ground already sown, and filled with grasses and herbs, which does not receive other seeds than those which have been sown in it; if others, it would choke them; hence it is that man is many years in growing up, within which he can be cultivated as ground, and bring forth, as it were, grain, flowers, and trees, of every kind; but a beast few years, during which he cannot be cultivated into other things than into connate ones. (C. L. 134.) In the very passage in which this teaching is given it is further stated that the Divine mercy implants in man certain inclinations and faculties which enable him, despite his state of disorder at birth, to receive the things of the world and of heaven in an ever-increasing ratio.

     "Man is born faculty and inclination; faculty to know, and inclination to love: and he is born faculty not only to know but also to understand and be wise: he is likewise born the most perfect inclination to love not only the things which are of self and the world, but also those which are of God and heaven. (C. L. 134:2.) How, then, are these "faculties," in their merely nascent state, quickened? In two ways: (1) By the "gate" way of the senses, five of which are given to him as avenues or channels of communication with the world without; and (2) by the filling of his memory with impressions received by the senses, chiefly by two of them,-sight and hearing.

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These two senses play a great part-a preponderating part-in the spiritual development or education which has heaven for its end. The reason is simple. Man's mind consists of two great divisions,-will and understanding,-the receptacle of every affection he has, and the receptacle of every thought he calls into activity. Now, in the text this two-fold division is appealed to,-the will at first, because without affection taking the lead in a general way no activity of the understanding would be possible. "Love is the life of man," and this love in us must be quickened into activity before the understanding can show signs of life, and this is what is represented by the first words of the text, "Lift up your heads, ye gates, and be ye lifted up, ye eternal doors."

     The "gates" which are to "lift up their heads" are the senses, as well as the understanding, which is under their dominion at first. Man cannot at first break the bondage of the senses without an effort. It is only by slow degrees-almost at a snail's pace-that he emerges from the region of fallacy where the senses rule. But he will make no progress until he makes an effort to free himself from the shackles of the senses.

     "Lift up your heads, ye gates." In other words, learn and see from the Word the difference between the truth that comes from heaven, or by revelation, and the truth, so-called, which reaches your mind from Nature,-the plane of effects, of appearances, and even of delusions.

     "Gates" have literally no "heads," but man has a head, as have all organized beings in creation. The reason the "gates" are here said to have "heads" is because by "gates" are meant the externals of the human understanding, which are dependent on the senses,-the gateways of the mind,-and the "head of the gate" is the understanding itself.

     But he must not simply "lift up" the "heads of the gates," by means of the instruction he has received, but the "eternal doors" must also be "lifted up." Note carefully the fact of the difference in the voices of the verbs used in the verse. In the one case, the "gates" are to "lift up their heads" as of themselves; in the other case, the "doors" are to be "lifted up." In the first case, the verb is in the active voice, in the second case it is in the passive voice, and the reason is clear.

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     We all begin from without by means of the understanding-the "gates with their heads"-and from within by means of the power the Lord gives while we are not aware or conscious of it,-the power of doing what the truth enjoins. All power in the will is from truth obeyed, and that power is given momentarily by the Infinite Father. Hence, "be ye lifted up" ye eternal doors;" for by "doors" are here meant the affections which are within the "gates of the senses and of the understanding. And there is an end in so doing, namely, the arrival of Him who is to fill the mind and to regulate and govern its faculties, causing them, in fact, to be receptive of heavenly and eternal verities. "And the King of glory will come in."

     In the Word, a "King" ever stands for Divine Truth, and the Lord is the Divine Truth Itself. From heaven you receive it as from a perennial source. You will never get it from any other source, search for it as you may. All truth-especially that which "makes heaven and the church"-is essentially spiritual and Divine, and this is meant in the text by "glory." This kind of truth you will never get except by means of a Revelation in a rational form. But when you have it, as you have it at this day in the Writings of the Church, you will never acknowledge or see its range, or scope, or application,-its Divine power,-except after a long and severe struggle in your hearts. Hence the Lord, in the text, is brought before us as a "Man of war, -the Lord "strong and mighty," the Lord "mighty in battle."

     Had he not come in the first instance, nearly two thousand years ago, the rational of man, the core of his human, would have been irretrievably destroyed, for there was then "no man." "Their cities are destroyed, so that there is no man." (Zeph. 3:6) In assuming the human, the first "faculty" our Lord made Divine and Infinite, and thus the eternal source of enlightenment on every plane-spiritual, natural, and even sensual-was this destroyed human reason, this "no man" of thousands of years previously; and He then restored to it the power to think upwards towards essences and spiritual realities, and away from the delusive appearances of the diabolized natural reason. "The Lord strong and mighty-mighty in battle."

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"Strong," or strength, is predicated of Divine Good, and good is the essence of the rational, and gives it the power to overcome the fallacies inherent in the unregenerate rational.

     You will now notice the repetition of the words, "Lift up your heads, ye eternal doors." There is a deep spiritual reason for this. In the Word in the Letter, not an expression is added, not a word is altered, or even the voice of a verb modified, without involving a new aspect of spiritual truth or a new application of it. If you turn to the earlier part of the text, you will see that the same words occur in the native voice as regards the "gates." It is not so with regard to the "doors." When "doors" are repeated, the active voice is substituted for the passive. "Lift yourselves up, ye eternal doors," instead of "be ye lifted up," as at first. There is a profound spiritual principle involved in this slight alteration of the wording of the verse.

     You know-we all know-how much easier it is to do something which has been done again and again; how, in fact, after we have exercised our thought on a certain subject, and have become as it were in love with the truth contained in it, we have found it comparatively easy to act from the principle it inculcates, to do it finally from delight, though at first it seemed necessary to bring some self-compulsion into play. When we pass from truth and its perceptions into the delight which accompanies the doing of it, then what is second at the beginning of our spiritual warfare and journey becomes first when the state is a higher one. In every one of us there is such a thing as the good of truth and the truth of good. Good from truth, and truth from good. In the later phase of our spiritual development, therefore, the order is inverted, when truth from good finally takes the place of good from truth. That is why the active voice takes the place of the passive. "Lift yourselves up, ye eternal doors."

     The action now is direct from the will, for the truth has changed the state. You would not-if you could-give up one inch of the ground you have captured, or go back to the Egypt from which you have emerged. That land of fallacies and appearances you will see "no more for ever.

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     "And the King of glory will come in." These words are also repeated. When we become members of the Church, we have clinging to us (and inevitably so) all the ideas of our former state. If we have not lost-as millions are daily losing all over the "Christian" world-faith in Divine Revelation-the Word in a comprehensive sense,-we shall be inclined to believe for a long time that the Word in the sense of the Letter is alone the Divine Truth. If, for example, when you read in the Treatise entitled The Sacred Scripture that "the Word in the Letter" is in its "fulness and its power," and you do not yet fully understand what is really meant by that teaching, you will repudiate, almost as blasphemy, the idea that the Writings can in any sense be called the Word, since they are not in the actual correspondential forms of the mere Letter! As long as you cling to this fallacy or superficial idea, the Lord is not to you, in a true, interior sense, "the King of glory." He is a "King," indeed, on the plane of the natural sense of the Word, but not on the rational or spiritual plane,-that of the internal sense, which is the "glory" of the Word, and the real "fulness of the Word." Note the definite teaching of T. C. R. 780: "Glory signifies Divine Truth in its FULNESS."

     In order, therefore, to incline you to reconsider your state, and to help you to clarify your thoughts and perceptions, He says to you, to me, and to every New Churchman worth his spiritual salt: "Who is He-this King of glory?"

     If we have been walking along the paths which lead from good to truth,-from a will "somewhat" regenerated, and able, therefore, to take the lead in mental processes,-we shall reply without a moment's hesitation: "The Lord of Hosts; He is the King of glory! Selah."

     The Hebrew Word for "host" has many meanings. It means an "assembly," a "multitude," an "army." But, strangely enough, when the Hebrew Scriptures were translated into Greek by seventy-two Jewish Alexandrian Doctors, at the request of Ptolemy Philadelphus, King of Egypt, nearly three centuries before the Christian era,* the Hebrew word for "host" was translated by the Greek noun dynamis, which means "power" or "force."
     * See Introduction to the Septuagint Version. Greek and English. Samuel Bagster & Sons.

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     In the Septuagint, "Lord of Hosts" is rendered "Lord of Powers."* This is a remarkable fact. These Alexandrian Jews knew nothing of an internal sense, but they had a lingering reverence for the Letter of Scripture as such, and this enabled them to receive that general kind of illustration which such a state would favor. They translated the Hebrew word for "hosts" by "powers." Power is especially predicable of the internal sense, for it is in that sense that the whole Divinity of the Word resides, and from thence passes into the Letter; as in the case of man, the "power" of the body is primarily in his spirit, and from that interior plane passes into the body, which then has the appearance of being the "fulness" of the man!
     * This rendering is perfectly justified, as is shown in A. C. 2921, where we read that "when it treats of the Divine power of good, or omnipotence, then the Lord is Sacred Jehovah Zebaoth or Jehovah of Hosts."

     "Host" stands also for the heavens, specifically the angels of the three heavens, who are, indeed, a "host" that "no man can number." But angels are not so-called from the fact of being in heaven, but from the fact that they are forms of the Divine with which "makes heaven," and which has all power. It is for this reason that the angels are often called "powers" in the Writings. But we are not here concerned with the angels, however exalted their state may be, but with the "Lord of Powers."

     What does this mean for you and me? It means that the Lord, as now revealed in His glory, in His final Revelation,-"immediate" and not, as heretofore, "mediate,"-is your "light and salvation." It is in that Revelation He speaks to your reason. There His "glory" is displayed in a three-fold form, as Divine Doctrine, as Philosophy, as Science. "For the New Church, interior Divine Truth is revealed," and this is the "INTERIOR WORD. . . . which is to be of service to the New Church."* (A. E. 948.) Let no man, then, deprive you of such a faith. It is the very foundation of heaven in your hearts, and will open up an eternal communion with the heavens, whence all Divine Truth proceeds. Amen.
     * The expression "Verbum interius" is twice repeated in the same paragraph.

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INTERDEPENDENCE OF THE SPIRITUAL AND NATURAL WORLDS 1919

INTERDEPENDENCE OF THE SPIRITUAL AND NATURAL WORLDS       Rev. E. E. IUNGERICH       1919

     The Lord is Life Itself, while angels and men are but receptacles of it. Yet it is only from Revelation and enlightened reason that they can know this, for their sensation is to the contrary, making them feel they are lives in themselves. If this sensation told them the exact truth, they would feel they were only stocks and stones, powerless to do anything, and so would lack the incentive to co-operate or react in order to receive life, and the joy that comes from acting as if from oneself.

     The Lord has an immediate influx and afflux with each individual angel and man, quite apart from their relation to companions in both worlds, and also apart from their consciousness. There are rare instances, however, where some become aware of His influx, as witness Swedenborg, who sensibly perceived that what came to him as to the dictate of truth was not from any angel or spirit, but from the Lord alone.

     But I wish to speak here of His mediate influx through angels to men on earth, and of His mediate afflux through men to the inhabitants of the spiritual world. Here again, the group that is the final recipient of benefits transferred through the other has no sensation of its indebtedness to the other, but feels them to be self-originated.

     It is well known to all that the spiritual world's service to men on earth concerns the voluntary side of life. It is man's affections that angels or spirits dwell in. The appearance to men on earth is that these affections are their own, but the truth is that they are inspired through the spiritual world, either from heaven or hell and man cannot claim them as his own without incurring spiritual harm, such as conceit of his supposed goodness or a reckless vaunting of his own wickedness.

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"The spirits who are with a man,-both those conjoined with heaven and those conjoined with hell,-never inflow with the man from their memory and the derivative thought; for if they were to inflow from their own thought, the man would know no otherwise than that their things were his own. But still there inflows with the man, through them from heaven, the affection which is of the love of good and truth; and from hell the affection which is of the love of evil and falsity. In so far, therefore, as the affection of the man agrees with that which inflows, it is received by him in his thoughts, for man's interior thought is altogether according to his affection or love; but in so far as it does not agree, it is not received. Hence it is evident, that thought is not injected into man through the spirits; but only an affection of good and an affection of evil. . . . " (H. H. 298.)

     But it is much less known that man's service to those in the spiritual world is on the intellectual side, and that they are absolutely dependent on the stimulus of minds on earth for their thoughts, imaginations, and the sensation of their representative environment. I am not referring here, of course, to that interior thought said to be the derivative of affection, (H. H. 298 above, and A. C. 3812), but to that range of sensations or cognitions that appears to come from without or objectively to the recipient. But before venturing further on a subject generally so little known, it is well to be fortified by the teaching of Revelation.

     "When spirits come to a man, they enter into all his memory, and thence into all his thought. . . . They do not know they are with the man; but when they are there, they believe that all things which are of man's memory and thought are theirs. Nor do they then know that from him are the things which they think, and also which they speak of among themselves; for they also speak among themselves from the man, but believe that it is their own things [which they are uttering]." (H. H. 292.)

     "There appear to spirits cities similar to cities on earth; hence a London, an Amsterdam, a Stockholm, and the rest. The reason is that every man has spirits in the other life with him, and these possess man's interiors, thus all things of his memory.

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They do not, indeed, see the world through his eyes, but yet inwardly in him from his ideas. From thence appear to them ideas of similar houses, buildings, streets, and cities; and they so appear that it is as if it were these, concerning which appearance it will be spoken more fully elsewhere. Hence it is that spirits who are with the men of one city have an idea of the same city." (S. D. 5092.)

     "Because the spirits of Mercury, in the Gorand Man, relate to the memory of what is abstracted from the material, therefore when anyone speaks with them about terrestrial, corporeal, and merely worldly things, they are altogether unwilling to listen; and if they are forced to hear about these they change them into other things, and often into the contrary, in order to avoid them. That I might know for certain that their genius was such, it was allowed to represent to, them fields, meadows, gardens, woods, streams, (to represent such things, is imaginatively to set them forth before another, which things in the other life appear to the life), but they instantly changed them, and obscured the fields and meadows, and by representations filled them with snakes, and blackened the streams so that the water did not appear limpid." (E. U. 31, 32.)

     To spirits and to angels the appearance is of course, not so. Their thoughts and ideas seem self-derived, and the objects of the landscape about them seem normally as stable and to be of a similar spatial character and source as objects on earth. The frequently given teaching, too, that the representative objects about them come from an angelic or diabolic affection, and disappear when the affection ceases, (D.L.W. 344, etc.), is only a subsequent step to the stimulus from a mind on earth. For, as noted above, (H. H. 292), even what they speak among themselves is from the man. The whole process is portrayed in what has just been cited of Swedenborg's experience with reluctant Mercury spirits. A mind on earth, in this case, Swedenborg's, flashes landscape scenes in which these spirits then feel themselves living as to every life sensation, but if it is contrary to their affection in some way, the ensuing repugnance or alter it, as in the case cited, or else cause them, to flee from that man as a stimulus to their thought and landscape sensations.

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     We may here interject the thought that in the other or reciprocal relation, (viz., a spirit's influx into man's voluntary or affection), the character of the recipient likewise modifies, as a subsequent step in the process, the impression conveyed to him.

     When it is well understood that man on earth, (or, rather, the Lord using him as such a means), is the agent in arousing sensation, imagination, and thought in the spiritual world, much that is at present obscure to us with regard to the magical practices in the Ancient Church, the effect of the Jewish ritual in preserving a conjunction of the two worlds during fifteen centuries, and the effect of the sacraments and a devout reading of the Bible and the Writings at this day, will be made clear. We will also see that the Last Judgment could not have been performed until there was a man on earth, Swedenborg, who, when reading the Word, was able to flash out upon the minds of those in the world of spirits a genuine sense that rent from top to bottom the various glosses and falsifications that had been imposed upon the letter of Scripture by those who wished in this way to secure to themselves power over the minds of men. Be it noted also, that in his service to the spirit world, it is not only man's thoughts that operate, but also his sphere. And just as the Word is the Divine means of regulating and formulating his thoughts, so that he may be of service, so the sacraments are a Divine means of inaugurating his sphere into its role in this service.

     The field that these reflections open before us is of such vast extent, that I may not, at present, do more than cover it with the general statements given in the previous paragraph. In conclusion, I will confine myself to a number of citations that concern the use to the spiritual world of man's reading of the Bible and the Writings.

     "Sometimes there were sent me charts covered with writing. . . but it was not allowed to draw thence more than one or two sentences, for it is not of Divine order to be instructed by writings out of heaven, but by the Word, because only by the latter is there communication and conjunction of heaven with the world, thus of the Lord with man." (H. H. 258)

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     "No one would understand, acknowledge, and thus receive the Word, unless it were written according to appearances. But angels are not so much in appearances as man. Wherefore, although the Word is for man a, to the letter, as to the internal sense it is for the angels, and also for those men to whom, while living in the world, it has been given of the Lord's Divine Mercy to be as the angels." (A. C. 2242) [Such especially love the Writings.]

     "Such is our Word in the sense of the letter, in general and also in every part. When, therefore, it is read holily by man, its interiors are then unbound and unwoven, and each heaven thence derives its own." (De Verbo XI.)

     The things of the internal sense "are set forth by the Lord before the angels in clear light. The reason is, as has been said, that these are suited to their minds, and also that they are in the blessedness of intelligence and the felicity of their wisdom when in these. And besides, since there are angels who, while they were men, got an idea of the Lord's Human as of the human with another man, therefore, in order that these may be together with the celestial angels in the other life, (for ideas inspired with the affection of good conjoin in the other life), such things are [then] dispelled by the internal sense of the Word, and they are thus perfected. Hence it may appear how precious to the angels are the things which are in the internal sense of the Word; although perchance they will appear trivial to man, who is in such an obscure idea of such things that it is scarcely any at all." (A. C. 2574.)

     "Though heavenly arcana surpass all comprehension, still everyone makes for himself some idea about them, inasmuch as nothing can ever be held in the memory, and still less enter into anything of the thought, except through some idea, however it may have been formed. Now because ideas could not be formed otherwise than from those things which are in the world, or else from analogues of those things which are in the world, and because, from their not being understood, fallacies then insinuated themselves, which in the other life turn the interior ideas of thought away from the truth and good of faith, therefore, in order that such things may be dispelled, so much. . . . is said in the internal sense [of the Word] about the conjunction of the Lord's Human with the Divine, and about His perception and thought.

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And then, when the Word is read, these things are set forth to the perception of the angels in such a way that their previous ideas, formed from alien matters, and from the scruples easily springing thence, are gradually dissipated, and new ones are insinuated, agreeable to the; light of truth in which the angels are. But this is more the case with the spiritual than with the celestial angels, for, according to the purification of ideas are they perfected for the reception of celestial things. That heaven is not pure before the Lord is well known; and that they are being continually perfected is the truth." (A. C. 2249.)
WARNINGS AGAINST SPEECH WITH SPIRITS 1919

WARNINGS AGAINST SPEECH WITH SPIRITS              1919

     "It is believed by many that man call be taught by the Lord by means of spirits speaking with him; but they who believe and want this do not know that it is conjoined with peril to their soul. . . . (Fully explained). . . . These things make evident the danger in which a man is who speaks with spirits, or who manifestly feels their operation." (A. E. 1182.)

     "And when they shall say unto you, Seek unto them that have familiar spirits, and unto wizards that peep, and that mutter; should not a people seek unto their God? for the living to the dead? To the law and to the testimony; if they speak not according to this word, it is because there is no light in them." (Isaiah 8:19, 20.)

     "If they hear not Moses and the prophets, neither wilt they be persuaded though on rose from the dead." (Luke 16:31.)

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NOTES ON THE SERVICE AND ON RITUAL IN GENERAL 1919

NOTES ON THE SERVICE AND ON RITUAL IN GENERAL        W. F. PENDLETON       1919

     VIII.

     SACRAMENTS AND RITES.

     CONFIRMATION.

     The Rite of Confirmation is not mentioned in Scripture or in the Writings, but it has been in existence as a rite since an early period of the Christian Church, though not at first under that title. In the New Church, the Academy Liturgy had a rite of Confirmation, from the first to the seventh edition. After this, it was removed, and in its place there was inserted the rite of the "Coming of Age." The reasons for the change are on record in the minutes of the Council of the Clergy. In our present Liturgy there is a partial return to the old title, though a choice is given between "Confession of Faith" and "Confirmation." There is a Confirmation Service in the Convention Book of Worship, and one also in Mr. Sewall's Prayer Book and Hymnal, but in the Liturgy of the English Conference none appears in the copies which are at hand. There is a Confirmation rite, of course, in the Episcopal Book of Common Prayer, and in that of some other denominations; but most of the nonconformist bodies did not continue the rite.

     The title, "Coming of Age," as used in the later editions of the Academy Liturgy, seems cumbersome and too general, and may easily be interpreted as the title of a civil rite. Nor does "Confession of Faith" seem to be as satisfactory as "Confirmation." We shall now present reasons for believing that the last of these is the more suitable term, and also that there is a place and need for such a rite in the church.

     We should be careful not to depart from terms in common use until we are sure of something better and more expressive. The example afforded us in the Writings is notable in this respect.

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The theological and ritualistic terms used in the Christian world are largely retained. As we have before remarked, the Lord does not come to abolish law, custom, existing externals, or the words in use, but to fill them with new spirit and life.

     Whilst the term "Confirmation," as applied to ritual, does not appear in written Revelation, the thing itself is there; and we are told that the word was not used by the early Christians, but that the rite was in existence, and was usually spoken of as the "imposition of hands," and was called the "seal of baptism." The sense of seal was afterwards carried over to the word confirm, signifying to make firm, strengthen, or settle and establish. It conveys the idea that the infant after baptism may wander, but that in confirmation he voluntarily returns, and his state is fixed and established by his own act.

     The term or phrase "Confession of Faith" does express on its face a part of what takes place when the rite is performed; but in ritual the most obvious word or phrase is not always the most appropriate, or the best expression of what is contained in the thing. A confession of faith is a declaration in acknowledgment of the doctrine of the church, and looks to the understanding of truth; but confirmation involves, in addition, introduction to the regenerate life, and a strengthening for the combat which is to come. Confession is the affirmation of truth, but confirmation takes a step further, and looks to a will, desire, and a strong determination to do the truth. It is confession, but something more, for it signifies not only to make firm and establish, but "to assure by added proof, to corroborate, verify, make certain, sustain, uphold."

     In the Writings, the word "confirm" is widely used, and while it does not exist there as the title of a rite, still what is said will illustrate its use, for such a title. We read that it is through combat that man is confirmed in the truth, (A. C. 63, and elsewhere), and that "confirmation enters the will, and the will is the man himself, and disposes the understanding at its pleasure" (T. C. R. 255) It is confirmation by the will of what has been received and confessed by the understanding.

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It will thus be seen that "Confession of Faith," as a title, expresses but a part or the work Performed in the ceremony. This will be still further seen when we realize that the confession of faith is by the candidate, and does not include the minister's part in the rite. For confirmation itself is by the minister, or rather by the Lord, whom the minister represents. The candidate presents himself, and makes confession, but the real confirmation takes place in the act of the minister in his laying on of hands. Confession precedes and prepares for this one important thing in the ceremony,-the laying on of hands. This is the final act that fixes and determines one's place in the church on earth and in the church in the spiritual world. All that precedes is but preparation and introduction to the rite itself. It is clear, therefore, that the title "Confession of Faith" is not sufficiently inclusive.

     THE LAYING ON OF HANDS.

     As the laying on of hands is the prime essential in this rite, let us endeavor to see just what it means. The early Christians regarded it as conferring the gift of the Holy Spirit. We read that, when Philip had baptized a number of men and women in Samaria, Peter and John, the two chief apostles, went from Jerusalem, and when they had come, "they laid their hands on them, and they received the Holy Spirit." (Acts 8:17 and 19:6.) It will be noted here that the laying on of hands, as a confirmation of their baptism, followed the latter after an interval.*" Paul also speaks of the laying on of hands as an act distinct from baptism (Heb. 6:2). It appears, too, that the title "Confirmation" was not then used, but simply the "laying on of hands," as being the essential of the rite, preceded by prayer for the gift of the Holy Spirit (Acts 8:15).
     *It may also be remarked that it is from this occurrence that the Christian Church derived the practice of confirmation by the bishop, and not by the subordinate clergy, just as the laying on of hands in ordination is by the bishop alone.

     The Holy Spirit is the Divine Truth proceeding from the Lord,-proceeding and enlightening. This procession of the Spirit Is mediate through heaven, and through the societies in the world of spirits that are preparing for heaven (A. C. 3704, 9818; D. L. W. 150; A. E. 183).

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Until the new heaven is formed, and the societies mentioned, the Holy Spirit is "not yet." Hence the teaching that illustration or spiritual enlightenment, signified by the Holy Spirit, is not made effectual until after the Last Judgment (C. L. J. 11, 12). By baptism a man is "inserted among Christians in the spiritual world" (T. C. R. 677), that is, into the societies spoken of above. This is effected through the water of baptism, and at the same time by the laying on of hands. "To lay on hands signifies to communicate that which is one's own to another; it also signifies reception, because that which is communicated is received by the other" (A. C. 10023). The minister, by his ordination and the performance of his function, is as to his spirit in the societies spoken of; and by the laying on of hands he communicates that which is his by virtue of his office; and the candidate is inserted among good spirits, and by them is aided in his preparation for heaven. The minister by the touch of his hands communicates, the candidate receives; and what he receives is that which is called the gift of the Spirit, or spiritual enlightenment, which is now his by virtue of the presence with him of those in the other world who have passed from death unto life, and are on their way to heaven.

     EFFECTS OF INFANT BAPTISM.

     Infants who are baptized cannot as yet enter actively into the uses of baptism, and this especially is what gives to confirmation its reason far existence as a rite in the church. The uses of baptism are three. The first is "introduction into the Christian Church, and at the same time insertion among Christians in the spiritual world." The second is, that "the Christian may know and acknowledge the Lord Jesus Christ." The third, "which is the final use, is that man may be regenerated." (T. C. R. 677-687.)

     The infant by baptism enters potentially, but not as yet organically, into these uses. Hence there is need of a rite by which the uses of baptism may be continued and made complete, and by which the infant may make his own the promises made for him by his parents or sponsors when he was baptized.

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It is in reality a part of the baptismal rite, in the sense of being the rounding out and finishing of it, a confirming and establishing of that which was begun when he was baptized. Baptism and confirmation can thus be seen as one act when the idea bf time and space is removed.

     Inasmuch as the infant entered into the uses of baptism potentially but not actually, his early baptism not being his own act, as he approaches adult age he should have the opportunity of expressing in a formal and solemn manner his free choice of the principles confessed for him by his parents, and of proclaiming before all his will and determination to establish them as the principles of his own faith and practice.

     THE PROPER AGE FOR CONFIRMATION.

     The question arises here,-one that has often been discussed,-as to what is the proper age when confirmation should take place. We are told that it was the practice among the primitive Christians for confirmation to follow very soon after baptism, and that this practice still holds in the Greek Church. (Wheatly, 384.) In the Catholic Church, and in those Protestant denominations which have retained this rite, confirmation is deferred to a later period, but usually hot later than fourteen or fifteen years of age. The trend of thought in the New Church, or at any rate in our body, has been to fix upon a period still later, or the time when the youth is about to enter upon the duties of adult age, when the rational is to be opened, or illustration given, and the spiritual understanding of truth established; or when the young begin to think from light in their own minds, and no longer from the dictate of command of another; that is, when they have left school, and are about to take their place among men and women; when their state of dependence has come to an end, and they have reached "years of discretion," marking the period of final transfer from parental control and discipline; and when they are prepared to enter into the combat of spiritual temptation, to enter which, we are told, no one is ready until adult age is reached, or until the spiritual rational mind is opened, or may be opened. (A. C. 1661, 4248, 5044.)

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It is this opening of the rational mind on the approach to adult age, or the introduction to a state of spiritual enlightenment, that is meant by the gift of the Holy Spirit, which gift is conferred by the laying on of hands, which closes the period that follows baptism and introduces to the period of spiritual temptations. And let us note in this connection that it was after the Spirit had descended upon Him that the Lord entered into the wilderness to be tempted of the devil. (Matt. 3:16 and 4:1.)

     INSTRUCTION AFTER BAPTISM.

     But the initiament of faith, and the bringing of the principles of faith into practice, is not to wait until adult age is near. To carry out that which baptism inaugurates, instruction is necessary. A beginning is made at once by the parents, and the work is taken up later by ministers and teachers. It is the work of instruction in the truths of a moral and religious life, and of shaping the conduct of the child in accordance with those truths by obedience. Since this work of instruction and training is to begin as soon as possible after baptism, and is to continue at home and in school year after year, there seems to be no reason for believing that the rite of confirmation should be performed at an immature age, or before the religious instruction of the New Church School has done its work, and the child now a youth, is ready to enter into the duties and responsibilities of adult life. During the period of instruction, we may well trust and believe that the child, in the sphere of the home, of the school, of the church, and under angelic influence, will be "kept in a state of receiving faith in the Lord" (T. C. R. 677),-a faith which is to be imparted and established by confession and the imposition of hands when adult age is near or about to begin.

     The work of the moral and religious instruction and training of children is seen to be so important that it exists in some form in every religion, and the necessity of it is abundantly taught in Scripture; and unfolded at large in the Writings.*
     * For the teaching of the Writings on this subject, see Bishop Benade's Conversations on Education, and the writer's Science of Exposition in the chapter on "Children and the Young;" also Academy literature generally.

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     As to the teaching of Scripture on this subject, parents in the Israelitish Church were commanded to give instruction to their children in the maxims of the law, and to illustrate the law by often repeating the story of their fathers; as, for instance, in Deuteronomy, where Moses said, "These words, which I command thee this day, shall be in thine heart; and thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up," etc. (Deut. 6:6, 7.) They were not only to teach their children, but they themselves were to be a living example of the law before the eyes of their little ones day and night. Again we read, "Only take heed to thyself, and keep thy soul diligently, lest thou forget the things which thine eyes have seen, and lest they depart from thy heart all the days of thy life; but teach them thy children, and thy children's children. (Deut. 4:9, etc.)

     Parents were to tell them what the Lord had done for their fathers at Horeb and Sinai, and to relate especially the story of the passover. "And it shall come to pass, when your children shalt say unto you, What mean ye by this service? that ye shall say, It is the sacrifice of the Lord's passover, who passed over the houses of the children of Israel in Egypt, when He smote the Egyptians, and delivered our houses." (Exod. 12:26, 27.) This was fulfilled by parents in the Jewish Church itself, and the teaching is now given that "the historicals of the Word are for infants and children, that thereby they may be introduced by degrees into the interior doctrinals of truth and good." (A. C. 3690, 3982, 6333) Instruction after baptism is thus to begin with the historicals of the Word.

     The words of Moses, as quoted above, were repeated by him in Deuteronomy 11:18-21, and we find similar teaching in the 78th Psalm. The things "which we have heard and known, and our fathers have told us. We will not hide them from their children, shewing to the generation to come the praises of the Lord, and His power, and His wonderful works that He hath done. . . that they should make them known to their children; that the generation to come might know them, even the children which should be born; who should arise and declare them to their children; that they might set their hope in God, and not forget the works of God, but keep His commandments." (Ps. 78:3-7.)

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In these last words there is clearly exhibited the reason why the historicals of the Word should be early taught to children: "that they might set their hope in God, and not forget the works of God, but keep His commandments." The idea of God, and of obedience to His commandments, are the two essentials of all religion, (D. P. 322, 325, 326), and these two universal truths are to be insinuated into the minds of little children by means of the stories of the Word, and other similar stories; and, after the mind has been opened, and faith has been formed by them, the more interior truths of doctrine are to follow.

     The great importance of this early education of children in the principles of a moral and religious life is condensed by Solomon into a single sentence, "Train up a child in the way he should go; and when he is old he will not depart from it." (Proverbs 22:6.) All human experience is confirmatory of this truth. The book of Proverbs seems to have been intended for the instruction of the parents and youth of the Jewish Church; and its moral teaching is deserving of more attention in the New Church than it has received.

     The Writings give evidence that the duty of education children in the way they should go was faithfully performed in the Most Ancient and Ancient Churches, and we see an echo of this in the very inception of the Israelitish Church. "For I know him, (Abraham), that he will command his children and his household after him, and they shall keep the way of the Lord." (Gen. 18:19.)

     We are told by Josephus that these injunctions were strictly carried out by the Jews, who had some one appointed in every village to teach the law to their children. (Josephus as quoted by Wheatly, 372, 377). This instruction and training of children in the precepts of the law continued until the Advent, for we find the young man saying, in answer to the Lord: "All these things have I kept from my youth up," (Matt. 19:20); and Paul says to Timothy, "From a child thou hast known the holy scriptures." (2 Tim. 3:15.)

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     The Lord Himself inaugurated for the Christian Church not only the religious instruction of adults but also that of children, when He said, "Suffer little children to come unto me," (Matt. 19:14, Mark 10:14, Luke 18:16. See also Matt. 18:2, 3-5, 10, 14); and when He said to Peter, "Feed my lambs" (John 21:15). And Paul enjoins parents to bring up their children "in the nurture and admonition of the Lord" (Eph. 6:4).

     From church history we learn that the early Christians, profiting by the example of the Jewish Church, and especially by the teachings of the Lord and His disciples, assiduously took up the work of instructing their children in the principles of the Christian faith. This religious education of children continued among Christians, and in the Catholic Church even to the present time. There are but few day schools now in the Protestant denominations, Sunday Schools taking their place, and in some bodies what are called confirmation classes. In the Protestant world, education has become mostly secular; and even in the New Church it is believed that we may safely trust our children to the secular education of the day.

     Much more might be said about the religious education of children in the early times, and many interesting facts brought out, but space does not permit. We have said as much as we have because it treats of what is to take place in the important period that begins with infant baptism and closes with confirmation, in which period there is implanted by instruction the principles and tendencies that are to remain and govern in adult age, and permanently in the life after death.

     BAPTISM AND CONFIRMATION.

     We read that baptism is a spiritual washing, (T. C. R. 670), or a cleansing of the spirit, represented by water as used for the cleansing of the body. By water is signified the truth of the Word, which is also called the "water of life." (A. R. 956.) Baptism is nothing but an empty ceremony unless there follows after it that which is contained within it;-the acquisition of truths by instruction, for the sake of the cleansing of the spirit, or for reformation and regeneration.

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When this period of instruction is completed, and the youth is ready to enter into the serious uses of adult age, or the active life of regeneration, it should be closed by the rite of which we have been speaking, in which, and by which, baptism is confirmed and made complete, and after which the youth, now an adult man or woman, is ready to partake of the Holy Supper, the solemn sacrament of the regenerate life. Baptism and confirmation are thus, rationally considered, one act, and in that act the first and second uses of baptism are accomplished. The third use is now entered upon, which is regeneration, extending through life in the natural world;-the first and second uses still present and operative, but not occupying a leading place as before.

     Let us here briefly review the three uses of baptism, which, when understood, give to the rite of confirmation its place in the ritual of the church. The first use is inauguration into the church in both worlds. But while the infant is introduced by baptism into the sphere of the church in the two worlds, he is not as yet inaugurated organically into it. This organic entrance must be by his own act of free will, for which the rite of confirmation furnishes the opportunity; and this organic entrance is finally made secure in partaking of the Holy Supper, for which confirmation, and what it means, is the preparation and introduction.

     The second use of baptism is that the Christian may know and acknowledge the Lord Jesus Christ. But the infant by baptism does not know and cannot make this acknowledgment. The knowledge and acknowledgment is in the mind of his parents when they confess for him, but this is to be established and confirmed later, in his own reason and freedom, by a solemn ordinance in the presence of the Lord and of his fellow men, whereby he is introduced to the third use, which is regeneration in adult life, and which is represented in the Lord's Supper.

     The second use of baptism is plainly one of instruction, but the infant, as was said, does not yet know and acknowledge the Lord Jesus Christ. This comes afterward by its being taught the truths of the Word. By truth alone is knowledge and acknowledgment.

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The use of instruction, which is to follow the baptism of the infant, is distinctly recognized in the baptismal ceremony itself, in the final exhortation to the parents: "Lead this child to acknowledge the Lord Jesus Christ as his God and Father; teach him the Ten Commandments, that he may learn to shun evils as sins; let him learn the Lord's Prayer, that he may be introduced into the worship of the Lord; and cause him to be instructed in the Word of the Lord, and in the Heavenly Doctrines of the New Jerusalem, that he may: be prepared for regeneration." This charge is fulfilled by New Church parents themselves, and afterwards more fully in New Church schools. In these latter is found the most complete mode of carrying into effect the second use of baptism. Where New Church schools exist, and ministers give daily instruction to the young in the period of childhood and youth, there does not appear to be a need for what is ordinarily called the Catechism, since the Decalogue is the Catechism itself, (D. P. 329; A. R. 531; T. C. R. 282, 325, 530, 777); also the Decalogue as illustrated in the historicals of the Word, and in the simple truths of the Gospels as connected with the story of the Lord's life on earth. In these historicals, the truth is insinuated by delight, and is implanted in the internal memory. The memorizing of abstract truth has a use when there is nothing better; but the Decalogue, and the letter of Scripture itself, in the hands of a skilled teacher, is the true Catechism.

     The three uses of baptism are clearly indicated in the letter of the Word itself, for there was to be baptism with water, with the Holy Spirit, and with fire (Matt. 3:11). Baptism with water is the introduction, baptism with the Holy Spirit is the instruction and illustration, and baptism with fire is in the life of regeneration. The three uses are also involved in the command to "tarry in Jerusalem" until they were "endued with power from on high" (Luke 24:49, Acts 1:4, 5). To "tarry in Jerusalem" is to be instructed in doctrine. The apostles had already been baptized with water, and had entered into that which is signified by it, namely, the instruction given them by the Lord concerning Himself and His spiritual kingdom. But they were in need of still further instruction, before they were ready to receive the gift of the Holy Spirit, and hence the command to tarry or sojourn in Jerusalem.

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That the Holy Spirit involves instruction, see John 14:26. What was meant by the tarrying in Jerusalem was fulfilled on the day of Pentecost, when the tongues of fire lighted upon their heads, (Acts 2:1-5), by which was signified spiritual illumination and confession of the Lord from a perception of His Divinity and of His Spiritual Kingdom. (A. E. 455. See also Mark 16:17.) This illumination and confession inflowed with them in their work, in which was represented the third use of baptism, which is the life of regeneration and the establishment of the Church,-for these two go together.

     What took place with the apostles on the day of Pentecost,-the lighting of fiery tongues upon them, and the gift of the Holy Spirit signified thereby,-was, in fact, their ordination, or introduction to their use, and which is accomplished now with the, clergy by the laying on of hands in what we call ordination. It is interesting to note in this connection that the primitive Christians considered confirmation of the laity as answering to ordination of the clergy, there being in each case the gift of the Holy Spirit, the one for the function of the Priesthood, and the other for introduction into the regenerate life, both accomplished by the laying on of hands after baptism and a course of instruction in the truths of the church. That this distinction was made by the apostles themselves, see Acts 6:6, and 13:3, as compared with Acts 8:17 and 19:6.

     (To be continued.)

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NEW GOSPEL 1919

NEW GOSPEL       J. S. PRYKE       1919

     The New Gospel is as it were New.

     (A Paper read at the 19th of June Celebration, London, 1919.)

     To the alert member of the New Church there abound on every side evidences of the proximity of the spiritual world and of its influence upon the natural world, where, for the time being, he is called upon to dwell. He is thus enabled to knit into his daily thought and reflection the profound truth that the whole of the spiritual world is formative while the whole of the natural world is plastic. He can discern, as it were for himself, that the origins of life are in the spiritual world; natural objects doing no mole than to clothe and represent them. Moreover, he call perceive that even now, as to his thoughts and affections, he is living in the spiritual world, from which, were it cut off, the natural world would pass away and be consumed as smoke.

     One of the effects which this substantial world of spirit has upon the world of matter can be traced in the modes of human speech, and we are told that many expressions in the daily use come down to us directly from the spiritual imply the natural clothing of spiritual ideas. For instance, it is usual to say of an intelligent and wise man that "he has a head;" of one who is in charity, that "he is a bosom friend;" of one who excels in perception, that "he has a quick scent;" of one who is of a loving disposition, that "he has a feeling heart;" and so on. We speak of "chewing the cud of reflection." Did time permit, we could trace out and establish the fact that all these expressions are according to correspondence; that each represents upon the plane of speech ideas derived from the spiritual plane.

     May we not be allowed to add another which is so in general use: "There is nothing new under the sun." Who can question that this saying, too, comes down from the world of causes?

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     There is nothing new under the sun. Why? Simply because everything that exists finds its origin in the Creator, who is from Eternity as well as to Eternity; and, regarded from that point of view, nothing can be new, save only in manifestation. Or, to express the same truth in another form, "In the beginning was the Word;" by the "Word of the Lord were the heavens made, and all the hosts of them." The Word of the Lord is all that which proceeds from the Lord; is the Lord Himself; the unchanging, the immutable. Man changes, but God remains eternally the same. From the primal days of creation, all through the ages down to the present rushing century, there has been One God, One Word, One Creator; though truly there have been many different revelations of Him. When, therefore, in our celebrations to-night we speak of the new Gospel, what we mean in reality is a new presentation of a Gospel which is no more new than Eternity itself; and not only so, as we shall see later, but it is a re-revealing of truth which was actually made known to men ages ago.

     What, then, is that Gospel which we are now endeavoring to consider? Let it be stated in these few words of matchless simplicity and directness: "The Lord God Jesus Christ reigneth, and His Kingdom shall endure for ever and ever." yet, although these simple sentences are adequate to enunciate the New Gospel, a little reflection makes it evident that latent in them are all the doctrines of heaven and the church; yea, we are told that in their supreme sense they treat of the Lord Himself, His Advent, Judgment, and Salvation.     

     This is not the occasion to explore at any length what even the basic truths of the New Church are. Of the doctrine of the One God in His three-fold aspect of Creator, Redeemer and Savior, no longer the great mystery, but now made clear in all the light of heaven; of the doctrine of the Sacred Scripture in its varying senses and degrees, forming the connecting link between heaven and the church; of the teaching as to Faith and Charity, whereby man can sift the true from the counterfeit, and, while cleaving to the one, can repudiate the other; of Repentance, Reformation, and Regeneration, and man's part in the remodeling of his own spiritual future;

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of Baptism and the Holy Supper, those two gates of entrance into the church and heaven; of the Divine Providence, wherein man is given to see that it is indeed the government of the Lord's Divine Love and Wisdom, having for its end the formation of a heaven from the human race, calling man to co-operate in that end, step by step, and with perfect freedom; of Conjugial Love, that love of all loves which, having its source in the union of good and truth in the Lord, and its correspondence in His marriage with the church, descends to the conjunction of human soul with human soul, and is at once the foundation of society, the seminary of heaven, and the most exquisite gift that call ever be bestowed Upon mortals by their heavenly Father; of Divine Love and Wisdom, by means of which the mind of man may be elevated into heavenly light and heat, and is gifted with the power to grasp, in fitting humility, something of the Divine plan followed in the work of creation, not to mention the more external knowledges now opened to us by the wonderful system of philosophy, going to the formation of the new earth, upon which the new heaven is destined to descend; of the conscious existence in a real and substantial world after the fret of this life is over; of the very manner of man s passing through the Valley of Shadows; of his reception upon the other side and his subsequent life there, whether it be lived in use and peace or passed in those states where happiness is unknown; of the equally important teaching concerning the state of the Christian world, in this time of its night, by the aid of which man can get into proper relation to his temporal environment. All these great truths are familiar to the New Churchman. Each one is a jewel of life. They are all contained in the New Gospel.

     It may be well, however, to examine more particularly the four cardinal points of doctrine which are not only embraced by the New Evangel but have been inherent in all preceding Revelations. These are: The Lord, His Advent, His Judgment, and His Salvation. Since the New Evangel is "that the Lord Jesus Christ reigns," it follows, of necessity, that those who are to receive it must be instructed as to Who that Lord is; and so, in the True Christian Religion,-that work which may, with all reverence, be called the text-book of New Church theology,-the very first of the instruction given relates to the Lord, and brings within the range of finite comprehension Who He is, and what are His attributes, so that when His advent is proclaimed He may be received as One whose lineaments are loved, and not as the dread unknown.

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Then the purpose of His advent is Judgment and Salvation; judgment being the division of all those who are willing to serve Him as the God of heaven and earth from those who deliberately reject Him in the indulgence of their own evil propensities. Salvation is the protection, the making safe, from the wicked hordes whose constant urge is to the total destruction of all that is good and true; or, again, expressed in the words of Divine Revelation, "The Lord comes to bring heaven into order and make it one with the church on earth."

     Now this same New Gospel is also the Everlasting Gospel. "And I saw another angel flying in the midst of heaven, having the Everlasting Gospel, to preach unto them that dwell on the earth," which signifies nothing less than the Gospel just treated of. For Revelation tells us that this passage, in its highest sense, also treats of the Lord, and of the annunciation of His advent and New Church, about to come down out of heaven from Him. There are numerous other passages to the same purport, all demonstrating that the Everlasting Gospel is the proclamation of the Lord's Advent and the concurrent establishment of His Kingdom.

     It has been suggested that not now for the first time is the truth that "The Lord Jesus Christ reigns" supreme over the universe made known; that it is not a new truth. God indeed has never left man without a witness, and, in point of fact, this very truth was made known to all the churches which went before the present and crowning Church. It is a vital, a fundamental truth, the starting point of all real faith and worship, the first link in the chain upon which man's immortal existence depends. The Lord must reign! Or the ordered systems of the universe would be no more, and the planets would rush to their mutual destruction. The Lord must reign! Otherwise could there be no ordered thought, and human society would cease.

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If the hells are to be kept in subjection, and universal destruction averted, the Lord must reign! This majestic utterance is not for some epoch of the remote future. It applies with equal emphasis now, at this very moment. It applies to the beginning of time, and before time was. The very initial words of Revelation breathe it: "I am the Lord thy God. Thou shalt have no other gods before my face;" and the ever-lasting foundations of human existence, whether an the spiritual or on the natural plane, were laid by the delivery of the Ten Commandments.

     The Lord has reigned from eternity. He reigns now, and He will reign to all eternity. He alone is, and ever will be.

     So we are permitted to see, in plain vision, that a knowledge of His Lord-ship and King-ship is implicit in the plan of human life itself. This is fully confirmed by Revelation. In the Apocalypse Revealed, 617, it is said that the celebration and glorification of the Lord in the New Christian Heaven implied the acknowledgment of Him as the God of heaven and earth, and, it is added, "this acknowledgment is made in like manner, in the ancient heavens, which heavens are formed of the ancient and most ancient people, to whom this truth was known." But, because man in course of time disregarded the Lord's precepts, ceased to be guided by His counsels, refused obedience to His ordinances, and followed the dictates of his own lusts, he first gave up the contemplation of the sublime verities which formerly were his delight, then questioned them until at length they faded out of his memory, and their knowledge was finally lost. For this reason it was necessary, at the commencement of each new dispensation, to reveal these truths afresh. This was done in a form and upon a plane suited to the genius of the men and women who were to be of the New Church in process of formation. "And they sang as it were a new song, as though it were new when nevertheless it was not new," (A. R. 617; A. E. 857); for, as has been disclosed, a knowledge of this truth is essential to salvation.

     We have said that this truth was revealed to previous churches, and that the revelation was tempered to the capacity of those who were to receive it. But, in connection with the latter statement, this distinction should be kept in mind, namely, that, whereas the churches prior to the Advent celebrated Jehovah, after He had came into the world and manifested Himself by the Incarnation, He was celebrated as the Lord in the Human made Divine, "in whom dwells all the fulness of the Godhead, bodily."

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He who was celebrated under the name of Jehovah by the ancient churches is He who is now celebrated as the Lord in His glorified Human.

     Perhaps it may not be without interest to remark, in passing, that even in the Roman Catholic Church the Lord is acknowledged, though be it noted, without dominion. They who are of that religion are not in any illumination and consequent perception of spiritual truth, for they do not love spiritual light. The origin of that light is from the Lord, and those only can receive it who are in conjunction with Him, and conjunction with Him is effected solely by worshipping Him and living a life according to His precepts from the Word. We are told that the acknowledgment of the Lord and the reading of the Word constitute the Lord's presence, whilst these, together with a life according to His precepts, constitute conjunction with Him. In Babylon, the reverse of this is the case. There the Lord is acknowledged verbally, but without dominion; the Word is acknowledged, but without reading. Instead of the Lord, the Pope is worshipped, and in place of the Word of God, Papal Bulls are received. The precepts of the Word have for their end the dominion of the Lord over heaven and earth, but the end of Papal Bulls is the dominion of the Pope and his ministers over heaven and the world. These two ends are diametrically opposed, like heaven and hell. This teaching conveys a warning. For, be it admitted, there is much in the external of the Catholic Church which is attractive,-its carefully graduated government, its well-modulated ritual, its artistic appeal to the senses, its plausible presentation of doctrinals. Indeed, it sometimes appears as though the immediate religious future will be with that organization; and the importance of being able to discriminate, in the light of revelation, between the true and the false, will appeal to all members of the New Church.

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One object of this reference to the Catholic Church is also to demonstrate that at the present time there are actually in practice two modes of acknowledging the Lord. One, the true one, as the sole Redeemer and Savior; the other, the spurious one, being a mere confession of the lips, while in the heart there is denial of all power.

     But in the first Christian Church, and following the principle that all revelation is accommodated to reception, it was never realized that God and Jehovah meant the same Lord. This truth can only be perceived in the rational mind; it cannot be grasped upon any lower degree; to the sensual mind it is confusion. As the mind of the Christian Church was such that the interior rational could not be opened, so the truth that Jehovah is the Lord could not be given to those of that Church. Able as they were to think of God as the God of heaven; willing as they were, at least in the infancy of the Church, to believe, though in dim, undefined fashion, that Jesus was sent from God; yet to realize that at one and the same time He was very God and Man, that Jehovah had in very deed "bowed the heavens and come down," that He was the I Am clothed in a maternal human, and foe a time dwelling as man with men,-this was outside the limit of their understanding. Alas! their confusion of thought gave rise to contention; denial was engendered of doubt, and early in the history of the Church all hope of its permanence was destroyed by the Nicene affirmations and the adoption of the detestable dogma of a trinity of Divine persons. The men of the First Christian Church knew not that Jehovah God was the Lord. That truth, in its origin Divine, was adapted only to the truly rational mind, and was reserved for those with whom that degree could be made active.

     In general, four churches have gone before the New Church. The quality of all has been such that the distinctive Revelation made to each had to be addressed to a plane lower than the rational. But now, in the Lord's good Providence, the night of humanity is drawing to its close; at length the beams of the dawn are flashing from the East; soon the sun will be shining in its sevenfold splendor; and already, to the last and crowning Church, there has come a Revelation of the Lord which is based upon that rational which is permanent.

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     Now, now at last, is it permitted intellectually to enter into the truths of faith. In this day, man may understand and take part in his own regeneration and the upbuilding of a Church which is to endure for ever; for the first time realizing that, while Redemption is a work purely Divine, reaction upon his part is essential to salvation. Now, also, is there a Church broad enough to welcome all, making its appeal to every living soul; the gates of whose temple are never shut, denying entrance to none. All degrees of humanity, from the simplest wayfaring man to the wisest angel, may find a place there; every nation and kindred and tribe and tongue is to be gathered within its borders.

     And just as this New Church is for all who are willing to enter, so must this New Gospel, this Everlasting Gospel,-new, yet age-old,-be preached to all the world. It must be proclaimed everywhere. There must be no corner in God's wide universe where the glad tidings do not sound: no province of His kingdom where the message is not delivered. This Gospel that "the Lord Jesus Christ reigns," is to be spread from sea to sea and from pole to pole. "Go ye into all the world and preach the Gospel to every creature" is the Divine command.

     This means something more than the natural universe; the spiritual world is involved, and the trumpets are sounding on the other side also. As we celebrate here we have warrant for believing that those who have passed over are joining in the celebration, that we and they form one body:

     To-day our thoughts ascend
          Where angel-choirs give voice;
     With theirs our praise shall blend;
          Wherefore, let us rejoice!

     Finally, this Gospel is meant by the New Song. "And they sang a new song," signifies, we are told, "the acknowledgment and glorification of the Lord, that He alone is the Judge, the Redeemer, the Savior, God of heaven and earth."

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A song signifies confession from joy of heart, because singing exalts and causes the affection to burst forth from the heart into sound. And what nobler theme than this can there be to stimulate gratitude and reverent joy! There is one God; He has declared Himself to man; He has beaten back the hells, and forever reigns! He invites all to become members of His kingdom and participators in the work of His salvation. "The Lord reigneth, let the earth rejoice; let the many isles be glad!"

     This, then, is the New Gospel, now proclaimed: The Lord Jesus Christ reigns, and shall reign world without end. His kingdom is established. The table of His bounty is spread, and blessed indeed are they who are called to His Marriage Supper. Verily, "the tabernacle of God is with men, and He will dwell with them; they shall be His people, and God Himself shall be with them, their God."
REVELATION ON THIS EARTH NOT BY MEANS OF SPIRITS 1919

REVELATION ON THIS EARTH NOT BY MEANS OF SPIRITS              1919

     Writing of the spirits of a third earth in the starry heavens, Swedenborg states: "Because they desired to know how the case is with Revelation on our earth, I informed them that it is effected by means of writing and preaching from the word, and not by immediate commerce with spirits and angels, as on other earths; and that what is written can be published in type, and be read and comprehended by whole societies of peoples, whereby the life may be amended. They marveled exceedingly that such an art, unknown elsewhere, is given here; but they comprehended that on this earth, where corporeal and terrestrial things are so much loved, Divine things from heaven could not otherwise flow in and be received; and that it would be dangerous for such to speak with angels." (E. U. 155, A. C. 10384.)

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ELEANOR 1919

ELEANOR       EDWARD POLLOCK ANSHUTZ       1919

     CHAPTER IV.

     Chestnutting.

     Owing to Mrs. Mayburn's treatment, or to a healthy body, or to both combined, Dick's sprained ankle grew rapidly better, and he soon was able to go about with ease. But he showed no disposition to go home, and his new friends seemed in no hurry to part with him. His cheerful presence was as welcome to Mr. Mayburn in the fields, and to Mrs. Mayburn attending to her feathered flocks, as it was to Eleanor in the house, or in the afternoon rambles they took. A brighter sphere pervaded the staid old house. The evenings were no longer spent in silence, and Mr. Mayburn laughed several times. On one or two evenings he did not turn to Paul till nearly nine o'clock.

     It was several days before Eleanor gave a definite answer to Dick's request to accompany her to the church social at Mr. Pasplate's. Probably his eagerness, combined with the knowledge that there was no one else with whom he could go, had something to do with this delay. So well did she act her part that he gave up hopes. He fancied that there had been a little tiff between her and Mr. Plowman, and that she was waiting to "make it up." But the day before the "party," as he persisted in calling it, and thereby giving her religious scruples a shock each time, something occurred that caused him to change his mind. They were out in a strip of woods, not far from the house, hunting chestnuts. It was a warm afternoon, and Dick seemed to prefer hunting to actual finding, if idle poking among the dry leaves with his cane, or lying stretched at full length on them can be called hunting. Eleanor, on the contrary, was energetic in her search. She accused him of being "lazy." And he responded by saying that she was "utilitarian." She was not sure what this meant, but responded with an emphatic denial. He was 'highly pleased that he was working. up a neat little quarrel, when she exclaimed:

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     "There, it's lost!"

     "What is lost?"

     "Why, that chestnut you just covered up with your stick," she replied, as she searched among the leaves. "Oh; here it is, and what a big one."

     "So it is," said he, taking the nut she held up and eating it, "and a very good one, too."     

     "If you're going to eat all I find, I'll keep away from you."

     "That is the first one of yours that I have eaten; and it looked so tempting that I couldn't resist."

     "I don't believe that you've found any at all."

     "Haven't I! Just look here," and he showed a small handful.

     "And just look here," she replied, holding forth her apron with a considerable number in it. "You are no use at ah in chestnutting. You do not care whether you find any or not."

     He sat down on a convenient tree trunk, and said, "Nellie, you do not understand the philosophy of chestnutting."

     "I find more than you do, anyhow."

     "That only proves my assertion."

     "Well, what is it?"

     "Come, sit down here a bit while I explain."

     "No, I came out to hunt chestnuts."

     "If Mr. Plowman had asked yen, I know you would."

     "Would I!"

     "At least, I think so."

     She did not deny the imputation, and he thought it very provoking in her not to do so. He insisted to himself that he was not in love with her, and yet he did not like Mr. Plowman, though he had never met him.

     She continued her search for nuts, but did not go very far from where he sat trying to look indifferent.

     "What is the true philosophy?" she asked, breaking a silence of several minutes.

     Playing among the leaves with his stick, he replied: "A dime judiciously invested will buy all the chestnuts we can eat, and more, too.

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Now, as we do not particularly care for a dime, it follows that we would not waste half a day to save one, and yet here we are."

     "Then you had better go back home and sit in the parlor like an old maid." She used the word, as young girls often do, without regard to its gender.

     Dick placidly continued, "That remark proves that you are not used to philosophical reasoning."

     "You don't know anything about it."

     "Are you used to it?"

     "I won't tell you."

     "Then I shall let the question remain in abeyance-"

     "Yes, you'd better."

     "-and proceed. Now, so far from wishing to sit in the parlor like an old maid-by the way, Nellie, I am not an old maid-I should have been bored to sit, or stand either, in that apartment; in fact, I much prefer being out here to sitting in any parlor in the land. Therefore," he continued, argumentatively, "it follows that chestnuts are not essential to the true spirit of chestnutting. At least," he added, "from my point of view."

     She had gradually drawn nearer as he talked, and now, seating herself on the log, she asked: "Then what is?" Giving his arm a wave, as though to include all their surroundings, he replied:

     "A beautiful day such as this; nature's unsullied woods; the gentle rustle of the fallen leaves beneath the feet; the chirp and flutter of the birds; the pure, life-giving air; and last, though not least, an agreeable companion,-these, I contend, will outweigh bags and baskets of chestnuts."

     "Yes, I think so, too," she replied simply, "but I like to get some chestnuts also."

     His light laugh echoed through the woody solitude. "There spoke the underlying practical; and after all, the practical is the basis on which the poetical must rest. Without good dinners, the sweetness and light of life, and all that sort of thing, 'passes away like the baseless fabric of a vision, and leaves'-an aching and a hungry void behind. You are right, and now I'll turn to and hunt chestnuts in a manner that even Mr. Plowman could not excel."

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     "No, let us sit here and rest. I have enough for both; besides, we don't need even these, for there are more at home now than can be used all winter."

     "Like all unreasonable men who get their way, I now want to go in the opposite direction. I covet chestnuts, many chestnuts."

     "You can have all you want," was her innocent reply for she did not at all times grasp the meaning of her companion's whimsicalities. He looked at her as she said this. She formed a pretty picture, as she sat playing with the nuts she held in her apron, gathering up a handful, and then letting them slowly drop back. She had taken off her hat when she sat down, and a vagrant puff of wind had tipped it off the log, and it now lay on the heaped-up brown leaves at their feet. After a moment he turned his eyes away with a suspicion of impatience, and said:

     "The few days I have spent at your father's have been so pleasant that I far I shall feel homesick when I return to my sister's this evening."

     "You are not going home tonight?" she asked, quickly looking up.

     "Yes."

     "Why I thought-" and she stopped.

     "The excuse I have made to myself for staying is that I might go with you to the party tomorrow night; but since you have other company I might as well go at once. I hope you and Mr. Plowman will have a pleasant evening."

     "Mr. Plowman!" she answered, with what seemed very much like surprise.

     "Yes; isn't he to be your escort?"

     "Why, no!" still more surprised.

     "Then, am I to understand that, after all, I can go with you?"

     "Yes; if you wish to;" this with indifference, as she resumed her play with the nuts.

     "Wish to! Of course, I do. Nellie, what made you act so?"

     "Act how?"

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     "You know what I mean. Why did you?"

     "Because."

     "That is no reason."

     "Yes, it is."

     "Maybe it is, but I can't see it."

     But at this she only smiled, and replied, "You will stay?"
"Of course I will," was his somewhat aggrieved answer.

     Certain troublesome doubts as to the propriety of his conduct had lately been coming up in his mind with increasing frequency. However attractive she was personally, he saw beyond this the religion so opposed to his own. He knew that between these two bitterly antagonistic forces marriage was impossible. But he put this truth aside with the reflection that he had no thought of marriage; that she was only an agreeable little friend; that there could be no harm in passing a few pleasant hours in her society. But for all this, the doubts hovered near him, and he had felt intellectually relieved, if the term is permissible, when he had finally determined to return home. Now all was changed again, and his vague doubts were brushed aside-for the present. Like most mortals, he found it easier to follow his will than his understanding.

     CHAPTER V.

     Wherein Dick preaches but doesn't practice.

     Mr. Pasplate, at whose house the social meeting was to be held, lived not far from the Mayburn's,-about half a mile. As the evening was fine, the two young people declined Mr. Mayburn's offer to drive them over, preferring to walk.

     "The moon is nearly full tonight, father," said Eleanor, "and we will have plenty of light; besides, the horses have been working all day." Mr. Mayburn, believing that horses earned their night's rest, as well as men, did not insist.

     The big yellow moon was just showing above the tree tops as Dick and Eleanor set out along the path that formed a short cut across the fields between the two houses. After disagreeing on the question, "How big the moon looks?" Dick asked, "Nellie, if dancing is not allowed at these parties, what do you do to pass the evening?"

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     "Don't call it a 'party,' Dick; it doesn't sound right."

     "All right; let us call them symposia, then."

     "That sounds better, though I never heard the word before," said honest little Eleanor, whereat the wily Dick was highly amused, but took care not to show it.

     "Now the name is settled," said he, "tell me what you do."

     "Well, at our gatherings, we talk, and Mr. Helfir generally makes a few improving remarks; acid then we have music, if we happen to meet where they have a piano, and sometimes readings or recitations and such things."

     "Is that all?"

     "No-o-o; not exactly all."

     "Ever have any plays?"

     "Theater plays? Oh! my, no!"

     "Well, what then?"

     "Games sometimes."

     "Card games?"

     "You know better than that."

     "What kind else?"

     After hesitating a little, "Why forfeits, sometimes."

     "You mean kissing games?"

     A slight nod was her answer. Dick made no reply, and after a considerable silence, she asked, in what seemed to him a slightly embarrassed voice, "Do you ever play those games?"

     "I have never had the chance yet," he answered.

     "Do you disapprove of them?"

     "That, under the circumstances, is rather a pointed question. Let me answer it by asking another. Isn't it rather unreasonable to call dancing, and cards, and dramatic performances, immoral, and then permit a lot of young people to pass part of the evening kissing and h-"

      "You have no right to say that about me," said she, stopping short, and withdrawing her hand from his arm.

     "Forgive me. I was not thinking of you when I spoke; indeed, I wasn't; please take my arm again."

604


She placed her hand on his arm again, and he felt it to be trembling. "I am glad you do not take part in those games."

     A long silence followed this little episode. Then, drawing a little closer to him, she began, speaking low and hesitatingly: "I did not mean to say that I did not take part." She paused, but he kept silent."-What you said sounded so-so bad, that I-I do take part, but none of them ever-hug me," she exclaimed desperately, "I never would permit that."

     "You only permit"- and he stooped.

     "Yes, sometimes," she replied, glad that he had left his sentence unfinished. "But how can I help it? If a girl won't take part, they laugh at her, and say she is stuck up."

     "I am not blaming you or anyone for taking part in such games, if you or they think them proper. But I think it a little unjust to condemn the amusements I am used to. Don't you?"

     "It does seem so, but I don't know; everyone here says that dancing is very wicked, and they turn people out of church who dance."

     "Do you think it is?"

     "I must think so."

     "Why is it wicked to lead a lady through a dance, and yet proper to-kiss her, under pretense of a game?"

     "I don't know-don't ask me-don't say anything more. I must believe what my Church teaches. Mr. Helfir knows that we play those games, but he never says anything about them, and he does say that dancing, and cards, and theaters, are dreadfully sinful."

     She was considerably agitated, and he thought it unfit, in her present mood, to enter the house that was not far away; so he stopped, and leaning against the gate that led out of the field they had just crossed, said, "All right, we will drop the trouble some old subject, but in the meantime let us enjoy the moonlight a bit before we go up to the house."

     His delicate tact, in always seeming to know just what to do to give her pleasure, or to avoid what was unpleasant to her, was very delightful to the girl. The only points on which he failed in this was on topics such as they had just been discussing, and on these she saw that the fault did not lie with him.

605


They stood by the gate, talking about the moon and the few stars that shone through the hazy light, until she proposed that they proceed on their way. Through the open windows they could see the room full of people, and hear the steady hum of voices. As they approached, several persons were standing on the porch, and one of these, a stout young lady in a sky-blue gown, rushed down the steps to meet them. "Is that you, Nell? I'm awfully glad you've come; you're so dreadfully late, I thought you were going to slight us."

     The two young ladies kissed each other several times, and the one in sky-blue found occasion to whisper, "He's awfully hand some.

     After this, Eleanor introduced Dick to the young lady. She was Miss Molly Pasplate, and was known in the neighborhood as a very "gay" young person-too much so, many of the strict sisters thought, and shook their heads when her bright ribbons and dress were discussed; these, they held, smacked too much of worldliness. But her father was a solid man, a pillar in the church, and they dare not speak too openly, far he believed in his daughter, as happily substantial old fathers are wont to do.

     When Dick entered the room where the company were assembled, Mr. Helfir came forward and warmly greeted him; hoped he would feel at home and thoroughly enjoy himself. Miss Molly then took charge of him and introduced him to the others, and all of them seemed to welcome him in the same spirit that Mr. Helfir did. So far as Dick could see, the company appeared about the same as that met at all church social meetings. There were closely seated rows of young ladies along the walls, and groups of young men about the doors. There was, perhaps, a mutual desire to mingle. But apparently the young men could not break that close line, so as to get into a good conversational position with the girls, and none of them, perhaps, had the courage to plant themselves directly in front of any particular girl and converse with her while the column on each side glanced at him and whispered. There were other groups of both sexes who seemed happy in all talking at once, and in a very audible tone, too.

606


The nooks and corners were filled with couples who appeared contented; and besides all these, there was a force of light skirmishers who seemed unable to rest in one place a moment, but flitted about, in and out of the room, laughing and talking constantly. Every one looked happy and animated, unless it was the young men about the door, and they, with here and there a gloomy exception, looked expectant. The gloomy exceptions were, in some cases, those who did not like to see certain young ladies in deep conversation with certain other young gentlemen; the gloom of these was dashed with a touch of cynicism; others were gloomy because they were bored; still others, because they did not know what to do, and assumed that look as a mask for their embarrassment.

     After a few more late comers had arrived, Mr. Helfir delivered a somewhat lengthy address, composed mostly of truisms, and seasoned very lightly with doctrine; he closed with an exhortation that might be summed up in the words, "Be good little children." After the address, Mr. Helfir loitered about the room a short time, and then slipped away home. The address was followed by readings, recitations, and music, lasting about an hour. When this, the formal pad of the evening, was closed, a stir of relief went around, and the conversation soon mounted to its former high pitch. A game of blind man's buff was proposed, and the furniture was bundled out of the room. This effectually broke up the close rows of young ladies and the groups of young men, and they looked the happier for it. Great was the noise and screaming produced by the game, especially when some stalwart young man would suddenly make a rush, with outstretched arms, upon a huddled group. Dick took an active part in the fun, and was as noisy and talkative and as much at home as anyone.

     After several "Let's try something else" had been heard, the game was stopped; and then "What shall we do?" "Let's try forfeits!" "Oh! no." "Shall we?" "Yes, let's." "Well, I don't care."

     The furniture was brought back, and the company seated themselves in a circle extending around the room; the game commenced, and proceeded with much merriment.

607


Each one "caught" had to pay a "forfeit," and when a good number of these had been gathered, the game was stopped, and the "selling" began.

     A black-eyed, energetic young lady acted as judge, and when the article held over her head had been pronounced to be "male or female," she stated what the owner must do to redeem it. Sometimes the owner had to perform some feat, or take an uncomfortable attitude, or sing a song, but generally the penalty was to kiss some one, under certain circumstances, as the judge saw fit to direct. The carrying out of these latter penalties led to much laughter, blushing, and applause, the latter from the spectators. Some of the young men showed considerable diffidence, and walked back to their seats wearing a fine cherry red in their faces. Others did their part with alacrity and assurance. A few of the girls would screamingly protest and run away-from the assured young man-but were chased till caught, and then the penalty would be exacted with interest. One favorite judgment was: "You must kneel to the prettiest, bow to the wittiest, and kiss the one you love best." This rather embarrassing sentence was rarely carried out to the satisfaction of the company. They seemed to think that the young man, in nearly every instance, did not express his true sentiments. Some of the girls, in a manner that showed that they meant it, refused to be kissed, and these, to the credit of the young men, escaped. Among them was Eleanor. An article belonging to Mr. Plowman was up, and the penalty to redeem it was: "He must lead Nell Mayburn to the middle of the floor, and kiss her."

     Mr. Plowman was a good-natured looking man, who wore No. 11 boots, and was built generally on that number. Yet this young Hercules was rather inclined to friskiness, and had distinguished himself several times during the evening. He now stepped briskly forward, as though he enjoyed what was before "him, but as he stopped in front of Eleanor and extended his hand to lead her forth, she said in a low voice, "Please, don't, George."

     "But you must," he replied, laughing, and taking her hand.

608




     She arose, and snatching away her hand, replied almost in a whisper, but a whisper accented with a dangerously bright look in her eyes, "I will not." Now when it is remembered that she was small, and had auburn hair, it will be seen that the big young man had nothing else to do but leave her, which he did, merely remarking, "Well, I don't want to have any fuss about it." Such occurrences were not so rare as to cause much comment, and nothing was said save a few half-whispered "Humph! putting on airs tonight," from some of the girls, which showed that Miss Mayburn did not always act so.

     Notwithstanding what he had said to Eleanor while walking across the fields that evening, Dick had taken as active a part in this game as he had in the preceding one. He had gallantly redeemed a penknife from Miss Molly Pasplate, and had also chased and caught (as he had seen the "other fellows," as he termed them, do) a saucy looking young thing who gave him the challenge, as he approached, by running away and out into the hall. For this exploit he received applause from the company, and a look from Eleanor that caused him to make the trite excuse to himself, "When in Rome I must do as the Romans do."

     It is to be feared that the two engaged in "selling" were in collusion, for, shortly after Mr. Plowman's discomfiture, a bunch of keys was held up, and, with a meaning glance, the black-eyed judge, in answer to the usual question, said: "He must kiss Nell Mayburn twice. Whose keys are they'" taking them in her hand. "Oh! I see Mr. Gray's name on the key-ring;" then to Dick, as for the first time he hesitated, "You must do as I bid you, or I shall keep them."

     "I have not refused, fair Portia," replied he, as he arose and crossed the room. The company watched him with especial interest, for if she should fail to refuse him as she had Mr. Plowman, it would be something to talk about. She was plainly embarrassed, even painfully so, and, as he drew near, she gave him an appealing leak, though otherwise she did not move as he bent over her. But he was equal to the emergency, and without hesitating, he raised one of her hands to his lips, and then walked up to reclaim his keys.

609




     "That's not fair! That's not fair!" arose from all sides.

     "Mr. Gray," said the judge, as he took his keys, "I ought not to let you have them, for it wasn't fair."

     He laughed, as he replied: "You mistake; for a fairer hand I never saw, unless it be thine own."

     Slightly frowning, she replied: "I do not like flattery, Mr. Gray;" but she glanced at her shapely hands as she spoke, and did not seem to be very much displeased.

     When the forfeits had all been redeemed, cakes and sweet cider were passed around, and the company formed into sociable little groups. In one of these were Dick and Mr. Plowman, with whom the former had become quite intimate, and pronounced to be a "first-rate fellow;" and also Eleanor, Miss Molly, and the black-eyed judge, whom Dick persisted in calling Portia, much to her secret mystification, and perhaps to the reader's, too, as Portia wasn't a judge.

     "Have you enjoyed the evening?" asked Miss Molly of Dick.

     "Very much, indeed," he replied, and then, holding up his glass, he said to the others, "I propose the health of our hostess, who has done so much to-night for our entertainment."

     An embarrassed pause followed this speech, and then Miss Molly said, "I'd rather you would not, for somehow it doesn't sound right."

     As they walked homeward that night, Eleanor asked Dick, "Aren't you a temperance man?"

     "Yes, indeed. Why do you ask?"

     "Because it sounded so strange when you proposed Molly's health."

     "Well, you see, though I am a strict temperance man, I'm not a teetotaler."

     "I'm very sorry to hear it," said she, sadly.

     "Another of my sins uncovered," he replied. "Nelly, aren't you afraid to walk this lonely path with so dreadful a person?-one who is neither a teetotaler nor a 'Christian,' and who attends theaters and dancing parties, and who plays cards?"

     "No, I am not afraid, but I do wish that you would save your soul."

     (To be continued.)

610


Editorial Department 1919

Editorial Department       Editor       1919


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

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

     TERMS OF SUBSCRIPTION
One Year          $2.00 (8s. 4d.) payable in advance
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     NOTES AND REVIEWS.

     Writing in the ATLANTIC MONTHLY for July, 1919, Mr. A. Clutton-Brock, an English man of letters and art critic of the TIMES, is quite unenthusiastic about the state of "Religion Now," as his article is entitled, which treats of the various forms of the Christian Church in England at this day. The trend of his thought will be evident from the following, taken from his closing paragraph:

     "The words 'The Kingdom of Heaven' are constantly used by the religious as containing some meaning which has to be discovered. There is a great impatience with the churches because they have not discovered, or even tried much to discover, what those words mean. Their old dogmas say nothing about the Kingdom of Heaven, and, therefore, seem to be irrelevant. They are for the most part concerned with some state of being not our own; but Christ says that the Kingdom of Heaven can be seen, and we ourselves can become part of it here and now. In that doctrine is the missing element of Christianity, the reason why it has failed always to be itself. The Christian Scientists supply part of that doctrine; they tell us that the Kingdom of Heaven is within us; but the whole of it has not yet been grasped by them or by any church.

611


The question remains, which no one yet can answer, whether any existing church has the energy to grasp it, to free itself from its own past, to proclaim the truth that Christianity is yet to be discovered by all the powers of man's mind, and to be practiced by all the energy of his will. If not, we may dare to predict that a new Church will arise and destroy the old ones. But, in England, it certainly has not arisen yet."

     Our readers will make the obvious comment. We cannot but speculate as to whether this dissatisfaction with the Old Church is receptive soil for the truths of the New Church. Is it "off with the Old" but not "on with the New?"



     The Academy Book Room now has in press, and expects to have on sale by October, a volume entitled The Supreme Adventure, a Poem by Mrs. S. L. Twiggs, with a Foreword by Mr. Louis Pendleton. The book will comprise 250 pages, and the price will be about $1.50. We can promise our readers a rare pleasure in the perusal of this poem, with its marvelous word-portrayals of scenes in the other life. It records the awakening of a crippled child to consciousness in the hereafter, and follows him through many vicissitudes, ending with his marriage and entrance into heaven. Doctrinal portions are interspersed, wherein the authoress evinces a keen and discriminating knowledge of the Writings Those who have read the entire work in manuscript predict for it a foremost rank in the New Church literature of our time, and pronounce it an epic that will be to Newchurchmen what the Divine Comedy was to medieval Christians. It represents the devoted labor of fifty years, begun before Mrs. Twiggs had heard of the Heavenly Doctrines, laid aside for a time, and resumed when she had become a member of the New Church.



     Another interesting book promised for October is The Palace of Wisdom, by the Rev. E. E. Iungerich. (pp., 150. Cloth, $1.00. Paper, 50 cents.) The scope of this work is indicated by the titles of its eight chapters: Predestination to Heaven; Divine Foresight of an Eternal Hell; The Afflux of Truth; The Ages of Man and the Five Dispensations; Will, Good-Pleasure, Leave, and Permission, Spiritual Substance; The Nativity; The flood of the Lamb and the Word of His Testimony.

612


These subjects cover a wide field in the domain of theology, and it is the writer's aim "not only to vitalize doctrinal positions which are universally accepted, but also to cut a pathway into that unknown whose vastness is to what we know as a huge ocean to a few drops."



     To those of our readers who are not yet subscribers to the BULLETIN OF THE SONS OF THE ACADEMY we take pleasure in commending the June-August number, the contents of which afford a good example of the variety and excellence of reading matter regularly supplied by that journal. The noteworthy value and interest of the articles will be indicated by the following titles: Extracts from an Address on the "Principles of the Academy," by Bishop W. F. Pendleton; "Partizan Loyalty," by the Rev. Homer Synnestvedt; "Origin of the Academy 'Gymnasium' (1877)," by the Rev. John Whitehead; "An Amenity of the Old Days," by Mr. Walter C. Childs, being an account of the origin and function of the "Chinese National War Song" in early Academy times; Extracts from an article, entitled "How can we keep the Young People in the Church?" printed in the June number of the OHIO NEW CHURCH BULLETIN; and the College Valedictory of Miss Cyriel Odhner?" In addition, there is timely editorial' comment, the usual abundant supply of personal news, and the records of Academy organization activities.



     "Reconstructing Christian Civilization" is the title of the address to be delivered by the Rev. Homer Synnestvedt at the forthcoming General Assembly, promising an interesting review of world conditions in the light of the Church. The teaching of Hebrew, as a vital and distinctive feature of New Church education, will come before the Assembly in the opening address on Academy nay, when the Rev. Alfred Acton will treat of this subject, setting forth from the Writings the cogent reasons for maintaining that use, as he did in such a stimulating way at a recent meeting of the General Faculty of the Academy Schools.

613


RELATION OF THE NEW CHURCH TO THE OLD 1919

RELATION OF THE NEW CHURCH TO THE OLD              1919

     Editor of NEW CHURCH LIFE:

     In the July issue of the LIFE, the Rev. L. G. Landenberger concludes his communication, entitled "A Reply on Re-Baptism," as follows:

     "As to Mr. Harold F. Pitcairn's communication in your May, 1919, issue, in which he tries to make out that the New Church is related to the 'Old Church' as the Christian Church at the Lord's First Coming was related to the Jewish Church, I hold that there is no teaching in the Word or the Writings that will warrant the premise. Consequently, I maintain, the conclusion cannot be correct."

     In reply, I wish to make a few quotations from the Writings,

     ". . . The Word is revealed interiorly, that is, as to the spiritual sense, before the church has been fully devastated, because then the New Church will be established, into which those of the former church are invited; and for the New Church interior Divine Truth is revealed; and this could not have been revealed before for reasons that will be given in what follows. A like thing is now done as well at the end of the Jewish Church; for at its end, which was when the Lord came into the world, the Word was opened interiorly;... " (A. E. 9482)

     ". . . But when a man of the Jewish Church reads the Word, he apprehends nothing beyond the sense of the letter; he is not aware that there is any internal sense, and also denies it; similarly at this day the man of the Christian Church . . ." (A. C. 44934).

     "The destruction of this [Christian] Church is foretold by the Lord in the Evangelists, and by John in the Revelation, which destruction is what is called the last judgment; not that heaven and earth will now perish, but that a New Church will be raised up in some region of the earth, the former remaining in its external worship, as the Jews do in theirs, in whose worship it is well known there is nothing of charity and faith, that is, nothing of the church" (A. C. 18504).
      HAROLD F. PITCAIRN. Crystal City, Mo., July 18, 1919.

614


RE-BAPTISM AND DISTINCTIVENESS 1919

RE-BAPTISM AND DISTINCTIVENESS              1919

     Editor of NEW CHURCH LIFE:

     In a "Reply On Re-Baptism," by the Rev. L. G. Landenberger in the July number of the LIFE, the author states very clearly his general position on the subject involved. He believes that Baptism at the hands of a New Church priest has not the same effect upon the candidate as the same formula used by a minister of the Old Church. He believes that a person baptized is thereby introduced as to his spirit into a society of Christians similar to the one into which he is introduced as to the body on earth. We certainly can approve these general conclusions.

     Mr. Landenberger thinks that the transition of a person from the Old Church to the New can be made simply by withdrawal from the denomination into which he has been baptized, and by confession of the faith of the New Church. We can scarcely object to this statement; it certainly seems reasonable that it can be done. However, suppose the person is an infant, or immature in years; would the best coarse be to wait until he is of age, so that he; might himself sever his old connection and profess the faith of the New Church? Would it not be orderly for the parents of a child already baptized into one of the denominations, wishing to belong to the New Church, to have their child baptized again? It would seem desirable, if it is true that the child's spirit would by that act be introduced into a society of Christians in the other world similar to the New Church society with which the parents of the child wish to affiliate themselves.

     But even in the case of an adult, Mr. Landenberger admits there might be a re-baptism granted if the person feels the need of it. None but a cast-iron mind would have the hardihood to declare that an adult might not have his spirit inserted among New Church societies in the other world without the external act of baptism.

615


But certainly none but an inconsistent mind would object to the distinctive re-baptism into the New Church for an adult, if it is admitted that by that act the spirit is introduced into a spiritual society similar to the one into which he seeks admission on earth.

     The last paragraph of Mr. Landenberger's reply is of special interest because it denies the proposition "that the New Church is related to the 'Old Church' as the Christian Church at the Lord's First Coming was related to the Jewish Church. He holds that this idea has no foundation either in the Word or in the Writings.     
                    
I believe he is wrong in denying this proposition. He refers to "Christian denominations outside of the New Church." This phrase involves a fundamental misapprehension. The New Church ought not to be thought of as one of the Christian denominations. The New Church should stand out distinctively in our minds as the real Church in distinction to all the Christian denominations. There are no Christian denominations which are not outside of the New Church, just as there were no Jewish sects which were not outside of the Primitive Christian Church. There is much teaching in the Writings to the effect that the New Church is indeed related to the denominations of the Old as the Primitive Church was related to the Jewish sects.

     In the first place, the Writings tell us that the Christian Church has been consummated and rejected by the Lord, just as the Jewish Church was. It is precisely in the failure to recognize this teaching that many otherwise able New Church ministers lend themselves to heretical teachings and abortive policies.

     In the Preface to Chap. xvi of the Arcana it is said: "The Sadducees openly denied the resurrection; but they did better than those at the Present day who say they do not deny, because it is according to the doctrine of faith, and yet do deny in heart, so that they say contrary to what they believe, and believe contrary to what they say. . . . This I can aver, that they who come into the other life from the Christian world are the worst of all, hating the neighbor, hating faith, and denying the Lord. . . besides, more than others, they are given to adultery."

616




     There are many other places in which the true internal quality of the Christian world and Church is described, as in the following: "The Jewish and Israelitish nation accounted the Prophetic Word holy because it sounded ancient, . . . not believing that anything Divine lay deeper hid within; nor does the Christian world think more holily concerning the Word." (A. C. 3432)

     "After this Church [the Jewish] had been consummated, the Primitive Church was established from Gentiles, the Jews being rejected; it will be similar with this Church which is called the Christian." (A. C. 2986.)

     The Catholic Church, which forms the majority of the so-called Christian Church, is excluded from consideration, as being no Church at all, in the following passage: "It is said, 'the Churches in the Christian world,' and by them are meant the Churches among the reformed and Evangelical; but not among the Papists, since the Christian Church is not there." H. D. 8.)

     Numerous passages declare that the Old Church is Christian in name only. The spiritual sense "is now first disclosed, because hitherto Christianity has been such in name only, and with some a shadow of it; for men have not hitherto approached and worshiped the Savior Himself immediately as the one only God. . . but only mediately; which is not to approach and worship, but merely to venerate Him as the cause for the sake of which man has salvation." (T. C. R. 700.)

     Explaining a dream vision in the Spiritual Diary, Swedenborg says: "it was perceived that it signified the state of men at the present day, especially in the Christian world, and the tree of knowledge as to its quality at this time, that it is a horrid viper rising up; thus that everything is filled with deceits and malignities, and that nothing but hatreds reign, which are such that if actuality should be added, they would even feed upon human flesh, for hatreds involve such things." (S. D. 3994 1/2.)

     "In Christendom, at this day, adultery is so common that scarcely any who think from human learning, or from themselves, think adulteries to be wicked, . . . from which also the quality of Christendom is manifest, and also that its last time has come. The reasons are, because they do not make the doctrine of the Church a matter of life; and thus because they do not care for the life; and thus, again, because they are adulterers spiritually." (S. D. 5539.)

617




     "In this, [the Christian Church], the Lord is indeed received in doctrine, but only by a few with acknowledgment of heart, and by still fewer from the affection of love." (A. C. 9198.)

     If such passages mean anything, they mean that the denominations of Christendom are spiritually dead. And if they are spiritually dead they stand in the same relation to the New Church as the Jewish Church did to Primitive Christianity.

     It would be a real service to the Church if such theologians as Mr. Landenberger would explain for the benefit of all what is truly meant by the above and many similar passages in the Writings; if they do not indicate that the inward state of the Christian world and Church is similar to that which existed when the Lord made His First Advent. What is the relation of the Old Church to the New if it is not the relation of spiritual corruption to spiritual life? If hatreds reign; if Christians are more given to adultery than others; if they are the worst of all; if they deny the Lord more effectively and deceitfully than the Sadducees; if the Old Church is Christian in name only; if it has no idea of the Word which is more holy than that of the Jews; in what way does its relation to the New Church differ from the relation of the Jewish Church to the Apostolic Church?

     What is meant by the declaration in the Doctrine that the Christian Church, established by the Lord, has gone down into the same night that overtook several former churches? or by the statement that the Angels entertained little hope of the men of Christendom? or by the statement that, just as at the First Coming of the Lord, unless He comes again, in Divine Truth, which is the Word, no flesh could be saved?

     Let no one be deceived by the opinion that the Christian world has been and is growing better spiritually since the time when Swedenborg wrote such unmistakable Jeremiads against the Christian Church and the state of the world; or by the opinion that baptism into the New Church is not an act essential to the integrity of the New Jerusalem.
     Glenview, Ill., July 24, 1919.     GILBERT H. SMITH.

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CHURCH NEWS 1919

CHURCH NEWS       Various       1919

     LONDON, ENGLAND.-The Day of days was celebrated here by an opening service at 4 p. m., followed by a tea, and the Festival at 7:30. The attendance was larger than anticipated, 71 (including children) participating in the happy sphere.

     A few of the many helpful thoughts brought to our minds by our Pastor, your readers may like to share. Abbreviated, they are as follows:

     Swedenborg must have been an eyewitness of the memorable event we are celebrating today, the preaching of the New Gospel throughout the whole spiritual world by the chosen disciples. Their spiritual and second mission was far different and far wider than their first mission, and the results far wider.

     The spiritual world had been put in order through the Last Judgment, and was thereby rendered receptive of the glad tidings; but how it was possible for the message to reach through the whole spiritual universe, no mortal, from natural laws, can conceive. Some light, however, can be seen by excluding entirely the idea of space; for angels and spirits, when on a journey, do not travel from place to place; they remain in their own place, accomplishing their journey by communication of influx, which can influence numbers of societies at the same time. The spiritual phenomenon of apparent presence gives the appearance of the representative form of a spirit in a place as if he were actually present. This may have been the mode by which the disciples performed their extensive mission, each appearing in a number of societies simultaneously.

     The statement that they were "sent forth" suggests the idea of their journeying from place to place. But in the spiritual world no one travels, what appears to be a change of place is a change of state. Whenever this occurs, the spirit or angel in whom it takes place disappears from the society with whom he is, and appears among others, and then seems to be walking or journeying from one place to another.

     By such spiritual laws and conditions the New Gospel could be communicated in a short time throughout the whole of that world. But if the mission of the disciples depended upon modes of communication existent in this world, ages would be required for its completion.

     The preaching of the New Gospel must have produced a change of state in the spiritual world, and that, in turn, being the world of causes, must have produced a change in this, the world of effects. But in what way? Everything that exists or takes place in the spiritual world produces some effect in the natural world, by means of a descending sphere operating either into the material substance of the earth or into human minds. The ultimate of these spiritual changes of state could have been no other than the minds of men. Such seems to have been the case, for soon after the event we are celebrating, little groups of receivers arose in different parts of the world, animated with a strong desire to spread the knowledge of the Heavenly Doctrines. This can only be accounted for as the effect in this world of the operation of an influx from the spiritual world resulting from the new state produced by the preaching of the New Gospel.

619


All of which seems to prove that, after the work of the disciples, there was an influx into the minds of men different from that which operated before,-an influx for the purpose of establishing the New Church among men upon earth.

     After the Pastor's address, papers dealing with five aspects of the same subject were read by the following

     Mr. Ball: What the First Part of the New Gospel involves.

     Mr. Waters: What is involved in the Second Part of the New Gospel. Mr. James Pryke: The Gospel is as it were New.

     Mr. Howard: No other Gospel is acknowledged in the Lord's Church in heaven and on earth. Mr. Rose: From this Gospel the Church derives its distinctive quality.

     All of the papers were in harmony with the address, and many stimulating thoughts were brought to our view, which, if reported as they should be, would occupy too much of your precious space.

     We were gladdened by the presence of all of our young men, just released from martial duties;-all save one, our much-needed Secretary, Derick Elphick. They expressed their joy at being back again in the sphere of the Church after so long an absence.

     Another source of increased pleasure was to see among us so many friends from other New Church societies. Mr. Friend, from the Kensington Society, accepted the invitation to address the meeting, and made some earnest and inspiring remarks to the effect that all Old Church people will tell you that they can see no difference between their doctrine and ours, but they cannot agree that the Lord has made His Second Coming. That, then, should be our Gospel; not that He is coming, but that He has actually made His Second Coming in the Writings of the New Church.

     Mr. Friend must have felt the answering sphere of welcome which his words received from every one present, who mentally joined him in affirmation of those soul-saving truths. Because the Writings are the Word, in which is to be found the Lord in His Second Coming, and because this is taught positively and without reservation by the General Church, we were drawn within her society, and now find enduring peace.

     Letters were read from Mr. D. Elphick, Salonika, and from Mr. R. Anderson, Criccieth, Wales, after which the happy meeting dispersed to "chew the cud."
     HORACE HOWARD.

     GLENVIEW, ILL.-Independence Day was duly celebrated by our community. There was the usual parade, followed by a patriotic speech. Mr. H. L. Burnham, the speaker, showed how the teaching concerning "preparation" applied even to such a celebration as this. Afterwards there was a picnic in Lovers' Walk, then sports for the children, and in the evening a social and dance.

     Still another Friday Supper Welcome-Home-Meeting occurred on July 11th, this time in honor of Sergeants Felix Junge, Crebert Burnham, and Neville Wright, who had recently arrived from France. After our Pastor, on behalf of the Society, had expressed the delight felt by all in having the three sergeants with us again, they obediently responded, like good soldiers, to the request for a report of their doings since departing from Glenview. Each in turn gave a lengthy account of his movements during the period covered by his life in the Army. These were listened to with wrapt attention and were greatly enjoyed.

     On Sunday evening, July 20th, a number of friends who had known the Rev. Andrew Czerny held a memorial meeting at which our Pastor was asked to send a letter expressing our sympathy for the members of the London and Colchester Societies. The letter follows.
     G. A. MCQUEEN.

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     July 22d, 1919.
Dear Friends:
     We have but lately heard of the passing to the spiritual world of the Rev. Andrew Czerny, your beloved Pastor. At our first opportunity after receiving the news of his sudden death, a memorial meeting was held here in Glenview, which was attended by those who have known Mr. Czerny from his student days and afterwards, when he taught in Chicago, and when he began his work in London and Colchester.

     After Prayer, and the reading of the 103rd Psalm and a few selections from the Writings concerning the joy and blessedness of heavenly life, remarks were made by several of those present,-Mr. S. G. Nelson, Mr. Wm. Junge, Mr. Louis Cole, Mr. G. A. McQueen, Dr. George Starkey, Messrs. Alec. and Harold McQueen,-which seemed to bring the spirit of Mr. Czerny before us, his personality and his very valuable work, reviving memories with affection.

     So genuine was the desire to express our high estimation of the spiritual character, the learning, the serious and faithful devotion, the unselfishness of your Pastor, that I was asked to write to you in expression of the sympathy which the members of this Church feel for the London and Colchester Societies on account of the great loss which we realize you have sustained.

     The opinion was expressed that the work of Mr. Czerny was solid from the foundation, and enduring, and that we owe much, as a Society, to his labors.

     We trust you will be able to make some satisfactory arrangement for the continuance of the work Mr. Czerny has left, to enter into it, perhaps, from a new vantage point in the spiritual world.

     We should not be discouraged, of course, over any prospect, knowing that the Lord will provide for His Church in the ways He knows to be best.

     We feel that while he was with us Mr. Czerny was one of those "ministers of His, that doeth His pleasure," and that he is one of those "dead which die in the Lord." Wherefore we wish him the true "rest from labors," which is tranquillity and happiness in the continuation of the works which follow him.

     Accept, then, the sympathy of the Immanuel Church in your loss of so excellent a man as your leader. Our simple memorial meeting was of value to us, and it gives me great pleasure to carry out the desire to communicate with you in this way.
     Yours in Sincerity and Fraternity,
          GILBERT H. SMITH,
               Pastor.

     One of the happenings which it is a delight to chronicle is the marriage of Miss Ruth Synnestvedt, daughter of Mr. and Mrs. John B. Synnestvedt, of Glenview, to Mr. Joseph B. Headsten, son of the Rev. and Mrs. John Headsten, of Chicago. The service was held at the Immanuel Church, on the evening of July 9th, in the presence of a large assembly, the officiating ministers being the Rev. Gilbert H. Smith and the Rev. John Headsten.

     The ceremony, which was beautiful and impressive, came as the climax to an introductory service of reading from the Word, interspersed with singing by the congregation. At the conclusion of this preparatory service, the bridegroom appeared, accompanied by his best man and four ushers, with whom he took his place at the altar rail, soon to be joined by the bride, who came to the familiar strains of a wedding march, attended by her sister, Miss Nellie Synnestvedt, as maid of honor, and by her bridesmaids, the Misses Helen Wiedinger, Lenore Junge, Engenie Headsten, and Jennie Cole, and preceded by little her flower girls, Marjory Lee and Virginia Smith.

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     The marriage was solemnized by the bridegroom's father, and was the immediately followed by a" administration of the Sacrament to the new husband and wife, after which Miss Wiedinger sang the hymn, "O Perfect Love."

     At the conclusion of the service, to the music of organ and violin, the bridal party left the church, and then the ushers removed the daisy chains which had closed the pews, and the congregation followed to the parish hall, where a reception was held. After all were assembled, a toast was drunk to the "Church," the Rev. G. H. Smith responding The next toast, to the "Bride and Groom," was proposed in a very happily worded speech by Mr. Hugh L. Burnham, who expressed to the young couple the love which members of the Immanuel Church felt for them. All present shook hands with the new Mr. and Mrs. Headsten, and had the pleasure of saying an individual word of congratulation. The evening was then given over to dancing and other forms of recreation, the splendid display of wedding gifts in the library being inspected by many.

     Mr. Richard C. Barler, of Chicago, acted as best man, and the ushers were Messrs. Oscar Watkins, Benjamin McQueen, Earl Fortney and James Keller.
     A. McQ.

     COLCHESTER, ENGLAND.-On Sunday evening, June 15th, the celebration of June 19th was held at Priory Street, our Pastor presiding. After the usual toasts Mr. Motum read the statements from T. C. R. in reference to this event, as an introduction to the address by our Pastor, which treated of the Mission of the Disciples in the Spiritual World.

     [This address will appear shortly in New Church Life. See summary on page 618 of the present number.-EDITOR

     The following is an epitome of the speeches that followed:

     Mr. A. Appleton spoke on "What the first part of the New Gospel involves," and said: The declaration that "The Lord God Jesus Christ reigns, whose kingdom is to ages of ages" does not refer to a period of time, but that his government he acknowledged in heaven and the church. Divine Truth is the very order of His universal kingdom. It is not to be conceived of as speech, but as a sphere proceeding from the spiritual sun. Divine Good is the essential of all things which are of mercy, and by the sphere of Divine Truth the Lord governs and rules all things in the universe.

     Mr. Everett spoke on "What is involved in the second part of the New Gospel," and said: It was shown that spiritual blessedness consists in the delight of the affections of good and truth.

     "Blessed are they that are called to the marriage supper of the Lamb," and none are called but those who approach and worship the Lord alone. It is marriage supper because it is a Divine marriage of celestial and spiritual things, and when the Lord's Human is acknowledged to be Divine, then is there a full marriage of the Lord and the Church.

     Mr. Potter's subject was: "The New Gospel is as it were new." By this New Gospel, he made clear, is signified the Lord Himself as to His Second Advent to judgment, and the salvation of the faithful by Him. The great truth, "That the Lord reigneth," although said to be new, is not really so, being known in the former Churches and in the early Christian Church. The true knowledge of the Person and character of the Lord is new in this sense, that it is a new revelation of truth, once extensively known, and which forms the New Gospel or Evangel to the New Church.

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     Mr. Appleton spoke on the theme: "No other Gospel is acknowledged in the Lord's Church, in heaven or on earth." He treated of the confession and glorification of the Lord's Divine power by the angels of the three heavens, because heaven and the church have become the Lord's, as they were from the beginning, and He will reign in the Church which is now to come. When the Lord's Human is acknowledged to be Divine, then is there a full marriage, and from Him alone is all Divine Good, Truth, and Power, with all in heaven and the church.

     Mr. Cooper spoke on the subject: "From this Gospel the New Heaven and the New Church derive their distinctive quality," and said: The distinctive quality of the Church in both worlds is according to the reception of the New Revelation. For we are taught that the New Heaven is formed of those alone who receive the truth that the Lord is the God of heaven and earth. But the truth must also be received from the good of love from the Lord, which gives to the New Church its most distinctive and interior quality.

     In conclusion, our Pastor made some very interesting and instructive remarks. Several toasts and speeches followed, which, being animated by mutual love, brought a sphere of race and happiness to all. F. R. C.

     BRYN ATHYN.-Bishop N. D. Pendelton returned on August 15th, after an absence of six months, account of his "Foreign Journey, begun in our July issue, will be concluded in the October number.

     The Rev. Richard Morse, of Sydney, Australia, has cabled that he will come to America for the General Assembly.

     The Rev. and Mrs. F. E. Gyllenhaal, and the Rev. Theodore Pitcairn, expected to sail from Durban, Natal, on July 19th, coming by way of England, to attend the General Assembly.

     TENTH GENERAL ASSEMBLY.

     The Bryn Athyn Society extends a cordial invitation to all members and friends of the General Church to attend the General Assembly, a Program of which appears on page 624. As heretofore, provision will be made for the housing of all guests during the Assembly, and meals will be served on the restaurant plan from Thursday evening (supper), October 2nd, to Wednesday noon (dinner), October 8th, inclusive. All who expect to attend are requested to send notice as soon as possible to Miss Freda Pendleton, Bryn Athyn, Pa., Chairman of the Reception Committee.

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TENTH GENERAL ASSEMBLY 1919

TENTH GENERAL ASSEMBLY              1919




     ANNOUNCEMENTS.





     September 29th-October 9th, 1919.

     PROGRAM.
     COUNCIL OF THE CLERGY.

Monday, September 29_10:00 a. m. and 3 p. m.-Consistory.
Tuesday, September 30-9:30 a. m. and 3 p. m.-Council of the Clergy.
7:00 p. m.-Symposium,
Wednesday, October 1-9:30 a. m. and 3 p. m.-Council of the Clergy.
8:00 p. m.-Annual Meeting of the Alumni Association.
Thursday, October 2-9:30 a. m. and 3 p. m,-Council of the Clergy.
8:00 p. m.-Public Session of the Council of the Clergy.
Annual Address by the Rev. Gilbert H. Smith.

     GENERAL ASSEMBLY.

Friday, October 3-9:30 a. m.-Opening Session-Address by Bishop N. D. Pendleton.
3:00 p. m.-Session of the Assembly.
8:00 p. m.-Reception.
Sunday, October 4-9:30 a. m.-Session of the Assembly-Address by the Rev. Homer Synnestvedt.
3:00 p. m.-Session of the Assembly.
8:00 p. m.-Meeting in Preparation for the Dedication.
Sunday, October 5-10:30 a. m.-Dedication Service.
4:00 p. m.-Administration of the Holy Supper.
8:00 p. m.-Musical Service.
Monday, October 6-9:30 a. m.-Session of the Assembly. The Mission Field. Introduction by the Rev. F. E. Gyllenhaal.
3:00 p. m.-Meeting of the Corporation of the General Church.
6:30 p. m.-Assembly Banquet.
Tuesday. October 7-Academy Day-9:30 a. m.-Session of the Assembly.
Address by the Rev. Alfred Acton.
3:00 p. m.-Session of the Assembly.
8:00 p. m.-Assembly Ball.
Wednesday, October 8- 9:30 a. m.-Council of the Clergy.
Annual Meeting of Theta Alpha, with Opening Service, followed by First Business Session.
1:00 p. m.-Dinner of Theta Alpha and Sons of the Academy.
3:00 p. m.-Annual Meeting of the Sons of the Academy.
7:45 p. m.-Theta Alpha. Second Business Session.
Sons of the Academy. Second Business Session.
Thursday, October 9-9:30 a. m.-Meeting of Teachers' Institute.



625


MEMORIAL DAY ADDRESS 1919

MEMORIAL DAY ADDRESS       Rev. GILBERT W. SMITH       1919


NEW CHURCH LIFE
VOL. XXXIX OCTOBER, 1919 No. 10
     I will preface my few remarks today with a quotation from the True Christian Religion nos. 412-414, treating of love towards the neighbor, and its extension to larger social units. When we read such passages, we realize what the love of the neighbor is in its more extended farm. It is the love of our country, through which there is even born in us the genuine love of the Lord's kingdom.

     The celebration of Memorial Day arose from the laudable desire to commemorate the names of those who gave their lives in the struggle between the North and the South. But as that struggle recedes into the distant past, and even greater ones pass into history, it is right that this desire to pay tribute to those who have fought for the freedom and safety of our country should be enlarged, and become a commemoration of all the dead who have given their lives for the good of the country or of the Lord's kingdom.

     It is of our religion to separate as far as possible the thought of death from the idea of the grave, and to center it upon the resurrection into that life, of which the grave is only the threshold.

     It should be our purpose to call to remembrance all the faithful who have gone before, and to glorify the idea of their love and service. Last year, in a time of distress, we were called upon to offer prayer for the welfare of our country. Now that the danger is removed, true piety leads us to give some thought to the Divine Providence of the Lord, who has answered our prayer, as well as to commemorate those who have sacrificed the life of this world in the cause of the safety of the world, and even the names of those who were ready to give it.

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     The day is one in which to express love and honor to all such men and women. It is not anything like the worship of the dead. It need not be funereal in aspect. But we should feel the dignity of human life consecrated to noble causes, the power and glory of devotion, and the certainty of-life in the other world.

     This Lincoln felt in that celebrated utterance at Gettysburg: "We cannot consecrate-we cannot hallow-this ground. The brave men, living and dead, who struggled here, have consecrated it far above our poor power to add or detract. . . . It is rather for us to be here dedicated to the great task remaining before us,-that from these honored dead, we take increased devotion; that we here highly resolve that these dead shall not have died in vain; that this nation, under God, shall have a new birth of freedom; and that the government of the people, by the people, for the people, shall not perish from the earth."

     The Civil War was no child's play. There were distressing times and hard blows. There were courage, bravery, endurance, brilliancy, and devotion, on both sides. It welded the Country into one. That was the great use performed. It gave a sense of national unity, and consciousness of united obligations. While those who fought and died for this were the victims of stubborn human pride and prejudice, their sacrifices were the means of that great good to the Land. And we should commemorate not only those on both sides who suffered that the Country might be purged of intolerable evils, but also at this time we should commemorate the Divine Providence for the government of our Country in such wise as to have made possible our present gift of unity and strength.

     It is for this that we have laid our tribute of flowers at the altar-to commemorate the merciful hand of the Lord in super ruling the affairs of our Nation, and adding blessing to the sacrifices of the brave.

     So will it be with the Great War which has now been suspended. It was no child's play. There were overwhelming blows, and unheard-of hardships for many,-an unequaled test of human endurance.

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Yet the great end of Divine Providence was being accomplished all the time. And the brave and the self-sacrificing are deserving of grateful remembrance. They were the instruments of the Lord, who directed it all.

     Last year at this time we were called together by our chief ruler to appeal to the Lord for help under stress of possible defeat, and for the preservation of life as far as possible. The stress is now removed, and it is, therefore, a great privilege to assemble again in His name not only to pay tribute to the brave and the self-sacrificing, but to give thanks to the Lord, who has hallowed the sacrifice, and who has removed the impending danger.

     For this, too, we have laid the flowers at the altar.

     And henceforth this day will become more meaningful, on account of the recent struggle for freedom and justice on the earth. As in every great cause, the defence of society, as men think they are defending it, is the thing that touches us, and brings forth the most exalted affection-the thing that makes us more noble men, or inspires us to be,-the thing that should make more responsible and better rounded characters,-more truly human beings.

     Some poet has said:

     "Though love repine, and reason chafe,
          There came a voice without reply,-
     'Tis man's perdition to be safe,
          When for the truth he ought to die."

     It is better, more blessed, to die for the truth, for freedom and for justice, than to live without them and to deny them.

     It is for all who have chosen or who will hereafter choose this greater blessedness that we give thanks on this Memorial Day. And for those who have lived for the Lord's kingdom, for His Church, as much as for those who have died in the cause of their Country, we pause in our daily pursuits, that we may call them to mind with gratitude. But, over and above all, we make acknowledgment to the Lord, who ordereth all things for our eternal good.

628


PROVIDENCE AND PRUDENCE 1919

PROVIDENCE AND PRUDENCE        N. D. PENDLETON       1919

     "And He said unto His disciples, Therefore I say unto you, Take no thought for your life, what ye shall eat; neither for title body, what ye shall put on. The life is more than meat, and the body than a raiment. Consider the ravens; for they neither saw nor reap; which neither have storehouse nor barn; and God feedeth them; how much more are ye better than the fowls?" (Luke 12:22-24.)

     The Word is a living thing-is human, having soul, mind, and body-celestial, spiritual, and natural; having a like interrelation-more full and intimate between the soul and the body. So with the celestial and natural. The spiritual sense is a rational idea. It stands above the letter. The celestial is a living love; it prompts the idea, and penetrates the letter as the soul does the body. It is inmost and also on the surface. Surface impressions of the letter are remote from the spiritual idea, but have a nearer adjunction with the celestial.

     Here then is a remarkable thing. The spiritual sense appears to break the letter. The celestial sense restores it. The text is a case in point. According to the letter, a man should take no thought for his life, what he should eat, nor for his body, as to wherewith he should clothe himself. He should follow the example of the birds of the air; they think not of the future, and are fed daily by the hand of Providence.

     This is not a feasible mode of life. One who literally followed it would dissociate himself from human needs and the uses of society. He would come into distress, and finally to a lack of all things. Rationally viewed, the letter of the text cannot stand. The rational mind perceives that man may not so live in this world. Instead, man must act with prudence in his affairs; he must provide for himself and those dependent on him. The spiritual interpretation insists on the need of this; but: it insists on a pure motive.

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Man may and must act with prudence and foresight, but the deeper purpose must not regard himself and his own. He should have in view the real end, the use in which he is engaged. The outlook of this work is to the neighbor. This meaning of the text appears to reverse the letter. It is a rational interpretation, in itself right, just, and needful. Men must live as men, not as animals. They must employ their rational faculties with reference to all affairs, and exercise prudence therein; only the motive may be altered. When this spiritual rational interpretation is accepted, the literal teaching is abandoned seemingly. And yet a deeper inlook is possible, a higher resolution of the idea, and then another reversal is observed. The labor of human prudence, however rationally guided, is but an appearance granted to men for the sake of co-operation. The celestial truth involved is not in accord with this rational interpretation. The celestial truth is that man should not depend upon his prudence or the exercise of his rational faculties, but should surrender himself absolutely to the leading of Providence. If this celestial truth should be stated, devoid of all rational appearances, it would fall into words such as we find in the letter,-just such words as the Lord Himself used, when He said to His disciples, "Take no thought for your life, what ye shall eat; neither for the body, what ye shall put on. The life is more than meat, and the body than raiment. Consider the ravens; for they neither sow nor reap, which neither have storehouse nor barn, and God feedeth them; how much more are ye better than the fowls?"

     When this truth is given, as sometimes happens after the stress of temptations, in which self-effort is seen not to have availed, then the statement in the text concerning the Lord's provision appears with understanding as absolutely true. Then it is perceived that man's labors, his rational prudences, were effective only in seeming, not in truth. All that he had, all that he can ever have, is provided-given to him day by day. The stress, the strain, the fretful labor, in the end demonstrates its own futility. At the time it appeared needful, is indeed needful; but when the mind is exalted, and the true view of life is revealed, it is seen that the text describes the true mode of life of the spirit of man as it lives in the presence of the Lord.

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However, it must be known that this celestial understanding of the text is not the letter, only that it has a more full and ultimate touch with the letter, and appears more as one with it, than the abstract spiritual or rational sense.

     The spirit of man should dwell in the presence of the Lord free from cares. This it does when the Lord's kingdom is loved. But not so when the world and the body-the needs of the flesh-take precedence. Then a restless spirit enters the man, and an envious heart, and he knows no rest. The spirit within man should live before the Lord even as the angels, who think not of the morrow, nor as to what they shall eat, nor wherewith they shall be clothed, for "God feedeth them."

     The prudent man says, "I know that God will provide, but I fear that He will not provide for me as I would be provided for. So I must strive for myself, that I may gain my own desires." It is allowed him so to do. It is a part of man's growth to act as of himself, at first for the sake of himself; for thus he may be brought to act as of himself for the sake of others, and finally as of himself from the Lord. "The Lord will provide, but will He provide for me as I would provide for myself? God will provide, but His provision in my case may be one of deprivation." God will provide that which is best, but will the heart be satisfied with that which is best? If so, he need have no care, no concern about the future. Let him be content. Still, the prudent man is anxious at heart. He fears, and his fears are well grounded. He feels that the best,-the good which the Lord will provide,-is a very different thing from his own desire. So he fears. It will be best, having in view his spiritual welfare; yet man can strive earnestly only for that which he loves. The Lord may allow for a time the fulfilment of the desires of the prudent man; otherwise He would not keep him in the way of working endeavors. But man of his own prudence will provide nothing of eternal value, only for the gratification of his loves. It is well that he does not in the beginning know-and cannot realize-how vastly the things which the Lord would provide differ from those that he would provide for himself. If he should know, he could not be led.

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Hence, the end in his leading is concealed. And he is carried along step by step from one thing to another, from one state of life to another, by scarcely perceptible stages, involving gradual alterations in all his thoughts and affections.

     It is revealed that the Lord, by the operations of His Providence, is continually working against man's natural loves, his insistent desires. The fact is revealed, but the actual workings of Providence are hidden. If man could see this Divine operation, he would rebel. His life, as he knows and loves it, consists of natural affections. It would appear to him that Providence was working for the death of his loves, of his life. And it is so. But what he would not realize, would not appreciate, is that other fact, that Providence in this matter works slowly, changing and taking away a little at a time, and that for the things it takes away it always gives more and better things. This may perhaps be seen if one looks back upon the passions that are dead. How much they meant at the time. How little now.

     Life is a debate between higher and lower points of view. Alternately we see the need of prudence and its futility. We halt between two opinions-two attitudes. At times we see clearly that the Lord will provide, and that this is the essential, the all-embracing point of view, and that it matters not, since His provisions are always good, always the best. No more could be desired; and we rest content,-content to yield ourselves to His care, to move unresisting with the stream of Providence, doing all things-every work that comes to hand-free from the strain of care. But this happy state changes. It cannot be sustained permanently in this world of besetting concerns and insistent appearances like the morning of a spiritual day, it passes. The as of self, the prudential, self-providing instinct emerges. The cause of self for its own sake asserts its claim. Man says, "I must look out for myself; certainly no others will do it for me." He looks around upon his fellows. They are all working each for himself. He calls himself a fool for not realizing this fact of human life long ago. He thinks of the life of reliance on Providence as a beautiful but impractical dream-feasible in the other life, the life beyond the grave, perhaps, but not here.

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Such is the counsel of the mind immersed in cares and deceived by temporal needs. If he be in any degree regenerating, he becomes very unhappy, and endures a night of sorrows; yet, if he be regenerating, another morning breaks. The heavenly sun rises. The thoughts of the night are as vanished shadows. He marvels at their insignificance, that they could have so weighed down his spirit. He now sees that this life is of short duration. Its needs, its demands, are by no means so great; they are important only as they prepare for the life to come. And the words of the Lord again appeal, "The ravens neither sow nor reap, they have neither storehouse nor barn; yet God feedeth them; and how much more are ye better than the fowls?" The Lord will provide. Ask of Him, and He will give. Of such a one the Writings say that he cares not whether he be a noble dwelling in a palace or a peasant living in a cottage, for gold is gold wherever it is found, and it is always of equal value. Amen.

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NOTES ON THE SERVICE AND ON RITUAL IN GENERAL 1919

NOTES ON THE SERVICE AND ON RITUAL IN GENERAL        W. F. PENDLETON       1919

     IX.

     SACRAMENTS AND RITES.

     BETROTHAL.

     A paper on the subject of Betrothals* was read before the Pennsylvania Conference of New Church Ministers in the year 1877. The purpose of the paper was to present the teaching of the Writings on the subject of Betrothals, and by inference the importance of establishing a Betrothal Service as one among the rites of the church.
     * By the writer of these "Notes."-EDITOR.

     The subject was favorably considered by the ministers present, and Bishop Benade asked the writer of the paper to prepare a Betrothal Service for the Liturgy which had just been published,* to appear in the next edition of the same. The Service was prepared, and sent to the Rev. J. P. Stuart, the editor of the Liturgy, who, after some emendations of the language and style, inserted it in the second edition. The same Service was afterwards revised and introduced into the Liturgy of the General Church of the New Jerusalem.
     * Afterwards known as the Academy Liturgy.

     There was no Betrothal Service, so far as was then known to us, in the ritual of the Christian world, Old Church or New, nor did we know of any betrothal rite performed anywhere as a religious act in the presence of witnesses.* But it was plain that there should be, not only a private betrothal between the parties themselves, but also a solemn religious betrothal service, since this is so clearly indicated in the Writings, and for which we could see reasons strongly confirmatory.

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Such a formal betrothal is distinctly in view in the chapter on "Betrothals and Nuptials," in the work on Conjugial Love; and the phrase "solemn betrothal," (C. L. 301), looks to nothing else than a religious ceremony. In heaven, also, as we are told, "A priest ministers at the betrothals, and hears, receives, confirms, and consecrates the consent." (C. L. 21.) That there were betrothal rites in ancient times is also made clear: "Rituals of betrothals have come down to us from ancient times," (A. C. 5317), and "betrothals before marriages have been in use from ancient times." (A. C. 9182.) We notice here a clear intimation that there are still existent some remains of the ancient betrothal rites.
     * The writer is speaking mainly for himself.

     THE ANCIENT BETROTHAL RITE.

     The rituals of the Primitive Christian Church were mostly derived from the Ancient Church, through Jewish or Gentile sources; and we may be sure that this was the case with betrothals. We learn that with the early Christians the "espousals were distinct from marriage. . . . Chosen witnesses were present, the friends of each party, and their number was generally ten;" and there is evidence that a "ministerial benediction was used in espousals as well as in marriage." (McClintock and Strong.) And the general statement is made that "formerly such engagements were made with some solemnity, coram ecclesia, or at least in the presence of witnesses; now they are usually made without ceremony or publicity." (Encyclopedia Americana.) The latter is especially the case in the United States and Great Britain; but on the Continent, we are told, there are more remains of this ancient ritual. (Ibid.)

     That there is such a remnant is further shown by Wheatly and others, as follows:

     "This solemn declaration of the parties' consent [in the Anglican Marriage Service] seems to be the remains of the old form of Espousals, which was different and distinct from the office of Marriage, and which was often performed some weeks, or months, or perhaps years before; and, as Florentinus defines them, were no more than the promise of future marriage; which, however, they thought was not proper to be left to be made in private, as a mere civil contract; and, therefore, they ordered that it should be solemnly made in the presence of a minister, who should use prayers and blessings suitable to the occasion.

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And hence it is that, in the Greek Church, there are to be seen to this day two different offices, viz., the one of Espousals, and the other of Marriage." Wheatly states, however, that on account of many of the espoused parties breaking their engagements, one of the eastern emperors "commanded by an edict that the Espousals and Marriage should both be performed on the same day." Some attempts, he says, were made to restore the old custom, but "do not appear to have succeeded," and "the usual custom of the modern Greeks is to use same time." Wheatly adds: "It is probable that in the West, as well as in the East, the custom of celebrating the Espousals and Nuptials at the same time did long obtain, and at last occasion both Offices were United into one." (Wheatly On the Common Prayer, 411.)

     Blunt, in speaking of the Anglican service, which requires that the couple should enter and then stand in the body of the church, says: "Of this practice it is difficult to find any explanation, unless it be that the betrothal anciently took place some time previously to the marriage, and that the latter only was associated with the Holy Communion" He States more positively in another place that "the espousal, which in very ancient times used to take place some weeks or months before marriage, and which constituted a formal religious recognition of what is now called an 'engagement,' is represented in our present Office by the previous words of consent, . . . but the two contracts have long been habitually placed together,. . . and the betrothal (now consists of this part of the ceremony, in which the hands are joined and each give their troth or promise of fidelity to the other," (which takes place in the nave before entering upon the chancel. Blunt also says that "there is evidence of separate espousals having been made as late as the time of Charles I." The early English form of espousals was made very binding, actually taking the form of an oath: "You swear by God and His holy saints herein, and by all the saints in Paradise, that you will take this woman to wife within forty days, if Holy Church permit."

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An affirmative reply being made to this, an exhortation concluded the ceremony. (Blunt on the Common Prayer. )

     In the Catholic Church, "the ceremony of betrothal is found in a measure in the present nuptial service" (Catholic Encyclopedia). And "the espousal, as incorporated with the wedding rite, is plainly traceable in the usage of the Roman, Anglican, and other churches of the present day." (International Encyclopedia. ) Thus, throughout the Christian world at the present time, the betrothal as a rite is regarded merely as the first or introductory part of the marriage service, and not as an institution separate and distinct. It is plain, therefore, that while there is still a remnant of a betrothal rite in modern religious practice, it has very largely disappeared from Christian ritual as a ceremony distinct from marriage. But the reasons are strong and convincing that a Betrothal Service should be renewed and restored in the New Church, and that not only marriage, but also the promise of marriage, should be treated as a religious rite.

     THE TEACHING OF THE WRITINGS.

     The reasons given in the Writings why a religious betrothal should take place are, in general: That it is a state of preparation for marriage (C. L. 302); that it is the marriage of the spirit (C. L. 303); that it is the agreement of minds which precedes the conjunction of marriage (A. C. 5996); that it is initiation to conjunction (A. C. 3107); that it is introduction in the spirit to a state of complete separation of the love of the sex from conjugial love (C. L. 306); that there may be a union of mind and spirit before there is a union as to the world and the body (C. L. 310); that it consecrates the consent, which is the essential of marriage (C. L. 21) ; and that consent is strengthened and established by a solemn betrothal (C. L. 30l). All these are given as reasons why the faith of two plighted to each other in private should receive a religious sanction, and be confirmed in a solemn betrothal.

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     MEANING OF THE WORD.

     In the English word betroth, truth is the same as truth, and so it signifies to be true. It is, broadly considered, a mutual and solemn promise of marriage, which is to be kept in truth and faithfulness Similar is the word affiance, from fides, faith, trust, signifying "solemnly to promise one's self in marriage." "To pledge ones faith for marriage." "Plighted faith." To plight is "to promise formally and earnestly;" it is to make "a solemn engagement, pledge, or betrothal." The word pledge is similar in meaning. Then there is the word espousal, from spondere-to promise; hence sponsa-a bride, and sponsus-a bridegroom; also sponsalia-espousals Espouse, as an English word, signifies simply to promise in marriage. The idea in all these words is that of a promise, and a promise is defined to be "a declaration by one person to another, which binds the person who makes it to do, or forbear t, do, a specified act." Hence a solemn betrothal is a mutual promise or declaration of "undivided love for each other," and of their "mutual consent to become one in affection and thought, and in all the ends and purposes of life," that they may be "conjoined in spirit, and be prepared by the Lord for the holy state of marriage." (See Betrothal Service in our present Liturgy.) This mutual promise, made in the presence of a priest and a few intimate friends, followed by the priestly benediction, is what constitutes a solemn betrothal, or a solemn promise of future marriage.

     SIMPLICITY OF THE SERVICE.

     "Betrothal is chiefly a state of the spirit, and the beginning of the following state, to be inaugurated by marriage." (C. L. 306) Being chiefly a state of the spirit, it is primarily and essentially a state of union in the spiritual world, and not as yet a union in the natural world. It is merely a beginning of the state that is afterwards to be inaugurated by the marriage ceremony. All beginnings are in the spiritual world, and if there is no beginning in that world,-a beginning that is full, rounded, and complete,-the thing that is called marriage is merely an outward form, devoid of spirit and life.

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Even if there is no formal religious betrothal, the private betrothal should be made in the spirit of religion, to render it truly a state of the spirit and of a union in the spiritual world. Betrothal and marriage without religion are of the world and the flesh, and not being at the same time of the spirit, are not permanent and enduring.

     Since a betrothal is primarily a state of the spirit, and their own betrothal was first made in private, with no one else present, the conclusion follows that, being a union in the spiritual world, and not as yet in the natural, there should not be too much emphasis laid upon the external ceremonies at this time, and also that privacy is to be the predominating element in the betrothal service; for it is still a betrothal and not a marriage. It is merely a promise of the marriage yet to come.

     From the time of the betrothal, and even until the marriage, the woman is a bride, and as a bride her virgin state is not yet laid aside, in which her inclination to marriage is held sacredly within, (C. L. 187), though in a state of transition. Her state as a bride is to be treated with reverent respect, for as a bride she occupies the first place, and is to receive chief consideration in all the arrangements of the externals of the betrothal service. That the man is subordinate at this time is shown in the fact that his state has been, and still continues to be, one of humble solicitation "concerning this sweet accession to his life." (C. L 297.) For this reason, the bride is on his right hand when they enter the church and approach the altar for the marriage ceremony; and they do not change places until they have been pronounced husband and wife.

     For these reasons, great simplicity as to externals should be the rule in a betrothal service, more so than at weddings. It does not belong to the field of public ritual, and while still a ritual under the ministering hand of a priest, it is not public but private ritual. A few only should be present as witnesses of the ceremony, including the parents, the immediate families, and perhaps a few most intimate friends.

     No undue emphasis, therefore, is to be laid upon the external ceremony of betrothal. We are to keep distinctly in mind that it is a promise of marriage that is being celebrated, and not the marriage itself.

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The state of privacy in which their first mutual promise was made is still the leading feature, except that now another step is taken, which is, that their promise is to receive the approval and countenance of the Church, in their formal acknowledgment that their betrothal is a thing of religion, preparatory to the holy state of marriage, which, after an interval of time, is to follow, and which is to survive the death of the body. It may be added that the interval between the formal betrothal and the marriage should not be long, for a betrothal of the kind herein described should not take place until marriage is in view, as an event of the immediate future.

     RELATION OF BETROTHAL TO MARRIAGE.

     It will be of value at this point to enter a little more fully into the relation of the rite of betrothal to that of marriage, seeing that marriage is the one purpose or end that is in view in betrothal. Hence betrothal is a rite that is formal and introductory, while the marriage rite is one that is essential, (C. L. 306), or one in which the end in betrothal is realized and accomplished. Betrothal also represents the first conjunction, or that of the internal man without (or apart from) the external; but marriage represents the second conjunction, which is that of the internal man with the external; for "during regeneration, the internal man is first regenerated, and afterwards the external." (A. C. 9182) We read also, in the number just quoted, that "by betrothal is signified the conjunction of truth and good in the internal man;" and elsewhere that betrothal is initiation to conjunction, or the initiation of truth into good, (A. C. 3107, 3108), or that initiation is the spiritual betrothal (A. C. 3158). Since betrothal is initiation to conjunction, marriage is conjunction itself. "Betrothal also relates to the truth of the church about to be conjoined with good." (A. C. 3164)

     Betrothal thus stands related to those rites of the church which are introductory or initiatory in character, such as baptism; and marriage has relation to those which are conjunctive or essential, such as the holy supper. Hence betrothal has relation to reformation, which baptism also represents; and marriage has relation to regeneration, which the holy supper represents.

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It follows that in marriage, as in regeneration, an internal must first be formed, which is by reformation, or which is represented by baptism, and also by betrothal. Thus the analogy of betrothal with baptism is complete, except that betrothal, unlike baptism, is not a public ceremony, for reasons already given. The analogy of the marriage rite with that of the holy supper is also complete.

     Furthermore, baptism represents initiation into the faith or truth of the church, (H. H. 329),* and at the same time the removal of, or separation from, the falsities of the former life, which is effected by repentance, (T. C. R. 510), and by which the internal man is reformed. For the internal man is first to be reformed, and by it the external, and thus man is regenerated. (T. C. R. 591, 596, 690) And as baptism looks to the removal of falsities from the understanding, and thus to the reformation of the internal man, or the conjunction of good and truth in the internal man, so the holy supper looks to the removal of evils, or to the conjunction of the internal man with the external by the combats of regeneration. (T. C. R. 596.) Thus the instruction that is given us concerning the relation of baptism to the holy supper applies with equal force to the relation of betrothal to marriage. For betrothal, as we have seen, involves a separation from the former life of the roaming love of the sex, and is introductory to marriage, in which all the evils of extra-conjugial love are to be removed by continual combats, and the man is to devote himself to the essential love of heaven, which is the love of one of the sex.
     * See above, where substantially the same is said of betrothal.

     Baptism and the holy supper are the two universal gates of entrance into the church and into heaven, (T. C. R. 721), or into the presence of the Lord, and then into conjunction with Him. (T. C. R. 725.) Baptism is the outer gate, or the gate of first entrance, and the holy supper is the inner gate, or the gate of final entrance. Since these two are thus universal, by virtue whereof they are not only rites but also sacraments, it follows that all the remaining rites of the church stand related to one or the other of these two, which are called universal gates.

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It follows, also, that the relation of these other rites to baptism or the holy supper will be determined by their relation to what is initiatory or introductory, and to what is essential, conjunctive, or final. This places betrothal in relation to baptism, and marriage in relation to the holy supper.

     (To be continued.)
PSEUDO-CELESTIAL SPIRITISM 1919

PSEUDO-CELESTIAL SPIRITISM       Rev. E. E. IUNGERICH       1919

     A REVIEW

     CELESTIAL SPIRITISM, IN ITS RELATION TO THE NEW CHURCH.

     Its Knowledge necessary to the understanding of Discrete Degrees. ANONYMOUS. pp. 4.

     A few decades ago, the ministers of the Massachusetts Association of the General Convention published a pamphlet setting forth the difference between modern spiritism and Swedenborg's open intercourse with the spiritual world. The enterprise was timely and laudable.

     The credulous droves who are descrying the descent of the New Jerusalem everywhere except in the actual acceptance of the Writings were not displeased when spiritists claimed Swedenborg as their mediumistic Pioneer and exemplar. It was a gratuitous advertisement, and hearts long oppressed with disappointment over the small number of New Church receivers tingled and bounded at the prospect of rapid numerical increase. Moreover, there was an ever-present minority among New Churchmen who, in making the transition from the Old to the New, had suffered some psychical or spiritistic experience most of them were too modest to regard this as a sign of the special favor of the Almighty, or as a harbinger of future spiritual blessing to mankind through themselves as His chosen instruments. But few realized that spiritistic experiences are not the logical sign of true spiritual progress, or that the necessity of being prodded and quickened to the appreciation of the Heavenly Doctrine by such a grossly sensual excitant can hardly be said to betoken a bright and clear responsiveness to genuine spirituality.

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     But time has shown that this pamphlet, though laudable in purpose and painstaking in its doctrinal presentation of the danger of spiritistic practices, had a serious flaw. It made the difference to consist in the contrast between the self-seeking curiosity of the average spiritist and Swedenborg's unsolicited induction into spirit-intercourse. In this manner, it left the door open for any New Churchman, not consciously aware of having invited intercourse with spirits, to say that he had not courted the dreams, visions, or voices which had impressed him, but that they had come to him unsolicited, seeming to be germane to his spiritual life, and not to be lightly dismissed.

     Such an insidious justification, of a mortally dangerous attitude, and one that has been denounced in every Divine Revelation, has recently come forth as propaganda in a printed folder of four pages, bearing the title that appears at the beginning of this review. Beyond the fact that it is postmarked "St Louis, Mo.," and that its author gives signs of having been at one time a member, and possibly even a theologian, of the New Church, like all abettors of mischief it quite naturally skulks behind the cloak of anonymity.

     Begging the fair minded reader not to discredit modern spiritism because of the vagaries or corporeality of the adepts who have brought it into bad odor, it presents spiritism as laudable in itself, and holds that the very adepts who have injured its repute are deserving of praise for having kept the art alive. Attention is then called to Emanuel Swedenborg, as one with whom spiritism existed without harm or taint, but whose fame has been eclipsed by the notorious exploits of others. In conclusion, the organized New Church is mildly upbraided for a conservatism which has opposed the practice of spiritism, thus for a season withdrawing from New Churchmen the great benefits that would otherwise accrue.

     Especially mischievous are the following statements made in the pamphlet:

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     "Wherever Spiritism has showed up in the New Church, this was frowned on and condemned by the authorities, even if not by all the individuals of the organization. So, both actively and passively, the New Church has contributed naught to Celestial Spiritism, and has constructed a barrier against any endeavors to come closer to the inward life of its own doctrines that prevail and avail in spheres above. The Church is not unaware that its special revelations were made possible by intercourse with spirits and angels, and that, notwithstanding, the revelations came not from spirits as such but from God out of the heavens of His angel messengers. Accepting their revelations and the mode of the revealing, the Church has wandered away from the life and practice of its founder, and has wandered away from the holy spirits of the arisen comprehension and acceptance thereof. This is not an accusation; it is a revelation rather of what remains to be done. The legitimate effect of the Church's teachings has been weakened and robbed of vital constructive and regenerative potentialities. The stone that has sealed the tomb of these potentialities is the cry,-'Spirit intercourse is dangerous!' This very proper precaution and warning has, unfortunately, outweighed the fact that all men are created with the inherent capacity for spirit communion, and also has over balanced the fact that the Church's teachings are based upon such communion. . . ."

     "A PRACTICAL KNOWLEDGE NEEDED.-. . . We must come into contact with the life as well as the light of these phases of consciousness before we can realize the great difference between the several spheres. . . . We must know somewhat in a human way and human experience about spiritual and celestial manifestations. We cannot get this from geology and chemistry. These spheres exist within us always, whether we know it or not. . . . The Gorand Man is intended to walk on earth among men, consciously and acceptably Now he is mostly veiled in our lower consciousness, and people with all their knowing know not God as a reality.... What men need is God-consciousness within and close to them, and when they find this, then will they no more each man teach his neighbor, but all will know God, from the least unto the greatest of them."

     "Those who have carefully considered and weighed the thought herein expressed will probably desire to ask whether people should hold seances to get information on problems of life, in order to find out what is good and true, what is uplifting or retarding in human endeavors. No general answer can be given to this question depending on the preparation of the individual. It is evident that suggestions, instruction, and promptings, may come to anyone from anyone of many different spheres of being, depending on the nature and quality of the recipient. . . . Every cry of the soul is heard and answered in the way best adapted to the true state of the applicant. The freedom of the individual is never invaded. Hence the answering often may seem to be denied, because for some reason there was no preparation in the character for any consciousness of it.

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No earnest and humble searching is ever in vain. . . . The searching is its own reward, not the personal satisfaction or gain. . . . Divine recognition can come to us directly. It can also come to us through the instrumentality of our fellows, who may be more sensitive to influences, and better prepared to receive and accept. The Lord is (ever) in His holy temple, let all the earth keep silence before Him tar times)."

     The argument of the anonymous writer is not unlike what a Mormon might say anent the conservatism of those who regard all forms of marriage other than monogamy as dangerous. Such a one might conceivably urge, in a similar vein, that much life-experience, and opportunities for a wide-reaching charity, were being missed by those who refrained from polygamy; and then point out that Jacob, a patriarch whose life history occupied many chapters in the Word, had been the means of bringing forth many important spiritual principles, related, one to the other, in a way corresponding to his marital affiliations. This, in plain words, is absolutely all the force there is in the anonymous writer's plea.

     The underlying canker in it is the non-recognition of the truth that the Lord is to be sought for where He may be found, and that all who seek for Him elsewhere are thieves who enter not by the door of the sheepfold but climb up some other way.

     "No earnest and humble searching is ever in vain," remarks the unknown, in his effort to encourage men to labors in a direction that has been more than emphatically discouraged by the Lord in His Revelations. In the Old Testament, the fulmination of death against witches and those who peep and mutter; in the New Testament, the injunction to read the Scriptures, and not to look for instruction by one sent from the dead; and in the Writings, the repeated warnings as to the danger of intercourse with spirits;-these ought to be enough to discourage all diligent and sincere students of Divine Revelation,-the Holy Temple in which alone God may be found,-from tampering with the prohibited.

     At the time of Swedenborg, it must be remembered, the Word had become a sealed Book, from which no Christian could obtain a single genuine truth of doctrine.

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But, to the end that the Word might be opened, and its spiritual sense revealed, a mode of communication extraordinary for this world was made use of by the Lord,-a communication through the spiritual world operating upon Swedenborg's interior senses. There is no need for the employment of this mode with anyone else, now that the Word has been opened.

     Moreover, Swedenborg wrote voluminously about the daily employments of the dwellers in the other world, and the very ampleness of this record is itself a sufficient evidence that it can stand for all time, and to all people, as a positive witness of the hereafter, in no need of being duplicated or substantiated by the life-experience of New Churchmen. The apostle John, sent forth among the twelve on June 19th, 1774, to proclaim the evangel of the Lord Jesus Christ, would undoubtedly defend Swedenborg's experiences and warnings against the dangers of duplication and detraction, and utter again the words he penned at the close of the Apocalypse: "For I testify unto every man that heareth the words of the prophecy of this book. If any man shall add unto these things, God shall add unto him the plagues that are written in this book; and if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life." (Rev. 22:18, 19.)

     Those who court or are favorable to visions and spirit voices are guilty of adding their driveling experience to Divine Memorabilia, and so will suffer the mental agonies or plagues which the Writings warn against. But the detractors who make light of these warnings, or who seek to explain them away as meaning that one should not search for spirit intercourse from a selfish ambition, but only from a humble and suppliant heart, such deny the Divinity of these pronouncements, and so incur the danger of the sin against the Holy Spirit, which inevitably blots man out of the book of life.

     And what benefit does the anonymous author promise as the guerdon of committing transgressions entailing such dangers? It has a very ancient and familiar ring. He virtually says: "In that day, your eyes shall be opened, and ye shall be as gods, knowing good and evil."

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All he promises is that, by having sensual experience of the life beyond instead of a mere knowledge of it as described by Swedenborg, we shall be better able to appreciate the arcana of discrete degrees. That is all; and it is more than enough. Spiritists, more than others, come inter the conceit of having their eyes opened, and each feels like a little god, glorying in the spirit with whom he communicates, as if the trivial chit-chat he gets thence were something of value. They are all inflexibly set in the notion that they are in a good way, and that no evil can befall them. This is all the knowledge of good and evil that their eating of the prohibited tree can afford them.

     If the anonymous peddler of such wares thinks he can make them palatable to those who have tasted the joy of hearing the Lord's voice in a diligent search of the Writings of Swedenborg, he is much mistaken in his estimate of genuine New Churchmanship.
DANGER OF SPEAKING WITH ANGELS 1919

DANGER OF SPEAKING WITH ANGELS              1919

     Writing of the spirits of a third earth in the starry heavens, Swedenborg states: "Because they desired to know how the case is with Revelation on our earth, I informed them that it is effected by means of writing and preaching from the Word, and not by immediate commerce with spirits and angels, as on other earths; and that what is written can be published in type, and be read and comprehended by whole societies of peoples, whereby the life may be amended. They marveled exceedingly that such an art, unknown elsewhere, is given here; but they comprehended that on this earth, where corporeal and terrestrial things are so much loved, Divine things from heaven could not otherwise flow in and be received; and that it would be dangerous for such to speak with angels." (E. U. 1551; A. C. 10384.)

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ANDREW CZERNY 1919

ANDREW CZERNY              1919

     A BIOGRAPHICAL SKETCH.

     Andrew (Andreas) Czerny was born at Vienna, on May 3rd, 1854. His father was a native of Podhrad, a small country town near Budweis, Bohemia. Being a village tailor by trade, and without local opportunity for improving his lot, Andreas's father left the parental house at the age of twenty. Waving little experience in his trade, and being without the knowledge of any language other than the Czechian, he decided to try his fortune among the German nations of Austria. After several years of wandering, and of working at various places, he came to Vienna in 1849, where he made the acquaintance of Anna Riegler, a native of Vienna, whom he afterwards married. Of this union six children were born, viz., Andreas, Magdalena, Karl, Johann, Anton, and Maria.

     Andreas, the eldest, was taken one week after birth to Bohemia where he was kept a little over two years. When his parents returned he was a very small, delicate child, unable to stand without support. Probably due to the limitations of his parents' station in life, his health was seriously impaired during infancy; and the ill effects of these early adverse conditions followed him through most, if not the whole, of his life. When eight years old, his mother, having taught him to read and write took him to a public school, where he studied for four years. Always high in his standing, he had, in fact, completed his course in three years; but, being so young and small, his father permitted him to stay in the last class for one more year. At the age of twelve, although Andreas wanted to be anything but a tailor, he was compelled to assist his father, who had endeavored in vain to find him a place where he could learn a trade. Everywhere the people said that Andreas was not strong enough to do the work; and this made him very sad. But a providential way was already opening up for the boy, whose ambitions and thirst for knowledge were as marked as his physical weakness.

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     In 1865, one year before Andreas left school, his uncle emigrated to America, promising, in case of success, to send Andreas's father the means to follow him. In eager anticipation, Andreas was sent every Sunday for two terms to a school where gratis instruction was given in English, French, etc. Because his fellow-students were all men, however, and the professor (a foreigner) spoke an unintelligible German, Andreas later went with profit each Sunday to a school newly built by the "Tailors' Union" of Vienna for the benefit of the tailors' apprentices of the city.

     In 1869, the promise of the uncle in the New World was fulfilled; and the father of Andreas crossed the ocean with his wife and five children. From this point onwards, the story of the youth and early manhood of the Rev. Andrew Czerny is one of those simple but singularly interesting tales of struggle from the Old World to the New that deserve a definite record in our annals.

     From a carefully written MS. "Autobiography of Andrew Czerny," found in the Academy Archives-and evidently written by him in 1878,-we take the following passages as illustrative of the environment and spirit of "Andrew Czerny, as interpreted by himself at the age of twenty-four years.

     Because of the singular charm and naive interest of the original narrative, we have refrained from any but the slightest editorial emendations.

     The first extract, it will be noted, explains how Mr. Czerny's father came to receive the teachings of the New Church:

     About twenty years ago (1858), my uncle, being then in Vienna, went to see the procession held on the day of "Corpus Christi." This celebration is always carried on with great pomp in Vienna. At that time the papers were already permitted to write more freely on church matters. When my uncle returned from the procession, his room-mate asked him where he had been. He told him. The other asked whether his hearer knew to whom Corpus Christi day was celebrated. My uncle told him what he had learned in the Catholic Church, viz., that they carry around the Consecrated Host as an emblem of Our Lord's Body. At this, the other handed him the day's paper, and requested him to read an article concerning the origin of this celebration, There it was said that Pope, Urban IV. prepared a funeral Procession in honor of a very pious prioress, Juliana by name, which he repeated the following year; and this was afterwards instituted as a festive day in the Catholic Church, and known as "Corpus Christi." Although he was a Catholic, this seemed to my uncle to be the truth; and when the other invited him to go with him and hear the "New Church" views he held concerning religious matters, he went, and was so affected by the things heard and seen that he invited my father to go also.

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They were both perfectly convinced of the truths they heard, so that they joined the little body of New Churchmen that assembled regularly at the different houses of the members. But now began a hard time for both. My father had to meet my mother and grandmother with his new convictions, and they opposed him with all energy. Finally, he succeeded in converting my mother, but my grandmother died a Catholic.

     Shortly before my father became acquainted with the Doctrines of the New Church, the New Church people of Vienna had been persecuted by law; and, thus made known to the public, they were treated everywhere with contempt. The priest of the town did not spare his curses upon the heretics, while the people busied themselves in inventing all sorts of stories. They fancied that my father and uncle went in the streets with long coats, and barefooted, and that they never washed or combed themselves; besides many other nonsensical things. . . .

     My father had to suffer very much from friends and neighbors. But his quiet and peaceful disposition overcame all these difficulties, so that finally, when his enemies saw that they could not attack him in any way, they turned around and were friendlier than ever. . . .

     *     *     *

     In New York I visited the evening-schools for three successive winters (from 1869). I worked with great disadvantages. Being at home, where I heard nothing but German, I had no opportunity to learn English; and among boys I could not go. They were too rough for me. My father had not the means to live among educated people. . . . Poor people, as a rule, think that, because they cannot give their children a collegiate education, manners are of 170 importance to them. But although my father never had any opportunity to come much in contact with educated people, he did at least so much as to keep his children in obedience, and did not allow them to have much to do with children on the street. Thus, being without companions, I was left to myself.

     But no one exists alone by working and eating. He also wants something to occupy his mind in his leisure hours. Therefore, if he has no friends to spend his spare time in their company, he turns his mind to something else. So it was with me. Finding great pleasure in reading and learning, and as necessity now required it, I devoted much of my time to the study of the English language. For the sake of variety I read German classics, etc. In this way I spent about two years.

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     One evening, while taking a walk with my uncle, we passed Cooper's Institute. On enquiring, my uncle told me that there was a free reading-room open to the public, and that every one was admitted. This struck me wonderfully, and I went the following evening to visit the reading-room.

     Beholding the immense book-cases, and the number of papers and periodicals, I felt like one who, searching for gold, suddenly hits at a rich vein. I felt really happy. Every evening after work I went there, to get some exercise for the mind also. Often, when looking at the picture of the venerable old gentleman, have I thanked him in my heart for the great benefits he bestowed upon those who are not able to procure for themselves the means for their mental development. There I read English, although I did not understand much of what I read. But this did not discourage me. I was very fond of reading books on travel and explorations, as those of Seward, Livingstone, etc. I also read books on astronomy, geology, and so on; but a great deal was lost to me on account of a lack of understanding the technical terms used in such books. Gradually I learned to understand more.

     *     *     *

     In this country I had to go to Sunday School; but I cannot say that I liked it very much. There was nothing that attracted me. Descriptions of travels, countries, and peoples interested me more than all that was going on in church and Sunday School. Finally, I succeeded also in freeing myself from Sunday School, but I had to go to church. I had a great desire to try my fortune among other people.

     *     *     *

     Once I read an advertisement that mariners were wanted for the United States Navy. I told my parents that I wished to go, hoping that, if I tried to learn, I might advance, and thus get a chance to come in contact with more educated people. My parents did not approve of the idea, considering the dangers connected with it, and tried to persuade me to give up that plan. My father happened to tell this to a gentleman who had some experience in military affairs as they are carried on in this country. He said he would not advise me favorably, as it is not here as in Germany or Austria. Military officers in the United States are all educated at West Point and similar places. There is no chance for a common soldier. My father told me all this; and my splendid hopes were scattered to the winds. I was very much grieved, seeing that there was no way of ever reaching what I was striving at. Seven years already had I borne this burdensome poke. Now I resolved to give up all these idle thoughts and vain hopes, and to become what I could not avoid,-a tailor.

     Now I gave more attention to my work, and endeavored to learn something.

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In fact, this made a change in everything. I began to think also about matters of religion. I went to church not merely to sit there, but I attended also to what was going on. My interest increased. I began to read the Bible, not so much from a devout heart as yet, but more from curiosity to find out what was contained in it. I commenced with Genesis, and read the Old Testament and part of the New. I must say that I forced myself somewhat, hoping that the time would come when I should open the Word with a more delightful and devout spirit.

     I listened to the sermons with great attention, and was perfectly delighted with the beautiful explanations of the Word. But one thing especially attracted my attention, which was that Pastor Tafel always used to say: "Our Messenger of Faith" (meaning Swedenborg). Now I wanted to know how much of what was said belonged to Pastor Tafel and how much to "Our Messenger of Faith," as he called him. I began to read for myself. I asked the librarian which one of the Writings would be best for a beg-inner. He thought the Four Leading Doctrines would be best, because there was an interesting introduction to the Writings by Dr. J. F. I. Tafel, which would give me a general view of the use and purpose of them. I did not visit the reading-room as often as I used to do. I spent most of my time reading the Doctrines. These things occurred the last two years before I began to study for the Ministry.

     During this time I made the acquaintance of a man who very soon became an intimate friend. I had friends from time to time, but did not retain them. I was very much grieved about this. When I saw that I did not retain them, I began to look for the cause in myself. I began to think that I was too strict, and should not expect that everything would go according to my way. Thus I made the acquaintance of this man.

     He was only a common man,-what might be called a "natural good" man,-but he was intelligent, and a great lover of literature. He was very much pleased with me, and invited me to visit him, which I was very happy to do. We sat together, read, and conversed about some subject we both felt interested in. He possessed an encyclopedia, which was of great advantage to us. I could talk with him on almost any subject, and receive the desired information. He was an excellent man in every respect, but an atheist. I could not do anything with him in matters of religion. He favored the idea of leading a good life. He considered that to be our duty,-a duty which we owed to our neighbor and to society; but, to do this (he said), "I cannot see the necessity of believing in a God. He cannot compel me to do it, if I do not wish to. I must do that from my own will."

     Under such circumstances, I read doctrine for myself in the morning; and my evenings I spent in his company.

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He was really a compensation for my disappointed hopes. We spoke often and very freely on matters of religion, and told each other our opinions. But when we saw that neither could convince the other, we agreed to give up the subject and not to speak on it again. I was more and more confirmed in my religion, and endeavored to apply its principles to my life. In order to do this, I took pains to learn something. I made preparations to perfect myself in my trade. I went around to other tailors inquiring how I could improve, and make my work neater and to the greatest possible advantage of the buyer. I took instructions in cutting, in order to understand my business more fully.

     But my future in this also was to fail; with the difference that this disappointment affected me very pleasantly.

     *     *     *

     It was on the 17th of December, when Dr. Tafel came to church, that he called me aside and asked me whether I would like to study for the ministry. I cannot tell how these words affected me. No one was happier than I. Now was a way open for me, where I could expect to reach the aim which I had pursued for so long a time and had hopelessly given up. Now I expected to satiate my desire for learning, and to acquire knowledges, not only in worldly but also in spiritual things, in which I had become highly interested in the last two years.

     I went to work trusting in the Lord that, if I tried my best, He would give me success. But at the same time J had before my mind the knowledge that if I did not Succeed-which was highly probable, considering the little knowledge I had,-I would have to avoid blame through carelessness and laziness. A zealous New Churchman, who had heard that I was studying for the ministry, said to me: "I am Very glad to hear that you are preparing for this noble work, and I can only say that, if you trust in the Lord, and if He has chosen you for it, then may all the world work against it; it will not be able to prevent." These kind remarks encouraged me still more.

     Under such circumstances, I began my studies on the and of January, 1877. Dr. Tafel endeavored to get for me the assistance of the Academy, to enable me to pursue my studies. For this reason I was called to Philadelphia on the 8th day of April, 1877. Here I met the Rev. W. F. Pendleton who asked me different questions concerning my views of the Doctrines. Amongst other things, he asked me if I had been baptized in the New Church. I told him my parents were baptized about seven years ago, together with my brother and younger sister, but they did not compel me; and I did not wish at that time. Also, that question had come up in the Wochenschrift, and Mr. Mittnacht had shown that the Writings say nothing of the necessity of a re-baptism; therefore, I had not considered it of any great consequence.

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But Mr. Pendleton said the Writing's teach us that by baptism into a church, spirits of that church associate with man, and, in case of a baptism into the New Church, New Church spirits associate with him, and help him in his regeneration. I said that I was willing to be baptized, which happened on the 21st of October, 1877, the Sunday before we came to Philadelphia.

     I shall not endeavor to write what I did during the time I passed in Philadelphia, as nothing occurred that was of any great consequence. So much, however, will I say: that it is my only desire that the Lord may help me in my endeavors and give me success, that in future times I may be an able and useful instrument in the Lord's Church, in disseminating His Holy Doctrines which the Academy so manfully defends. Since I have been here, I have learned views held in the Church; and I cannot be thankful enough for being led in such a wonderful way to such receivers, who take the Doctrines for what they are, and where I have not to learn things that spring from a self-derived intelligence.

     Lastly, my sincerest thanks to the Academy for their kindness and generosity. For they have run a great risk in taking one who was not at all prepared to enter a collegiate education.

     In the light of the above autobiographical details, it is almost unnecessary to add that Andrew Czerny proved to be a faithful and able student in the Schools of the Academy of the New Church, receiving the degree of Bachelor of Arts in 1880, the Bachelor of Theology degree in 1883, and the degree of Master of Arts in 1892.

     His ordination into the first degree of the priesthood of the New Church took place simultaneously with the ordinations of Messrs. Schreck and Schliffer, on June 10th, 1883, at the hands of the Rev. William Henry Benade, then Bishop of the General Church of Pennsylvania.

     Thereafter his labors on behalf of the Lord's New Church, both as a Pastor, and as a Headmaster who had a special interest in classical archaeology, took him to Berlin (now Kitchener), Ont., Pittsburgh, Brooklyn, Chicago, and other places. Finally, his uses led him to the London and Colchester societies of the General Church in England, from; whence, after many years of intensive and devoted work, he departed this natural life early in the morning of July 8th, 1919.     W. W.

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ELEANOR 1919

ELEANOR       EDWARD POLLOCK ANSHUTZ       1919

     CHAPTER VI.

     In which Eleanor gives an opinion.

     A party, to those not hardened, is often conducive to mild seriousness the day after. The slight headache, the feeling of lassitude, tends to a vague notion that all is vanity; or makes for piousness, or melancholy, or cynicism, as may be the individual bent.

     The domestic economy of the house did not tolerate late rising on any pretense less than sickness, and, much against his will, Dick was aroused the next morning as early as though he had gone to bed at nine o'clock. But, instead of going out after breakfast with Mr. Mayburn, as had been his custom lately, he went into the parlor and stretched himself on the old horsehair sofa. He wanted to rest and think-to think about Eleanor. She being pretty, and he young, he did nothing of the kind, but gave rein to fancy instead. When we want to do what we feel is not right, we are apt to shut our eyes lest we see. So with Dick. But still the questions fluttered in the background: Are you doing right? Can you wilfully infringe the truth? Can you marry this girl of a hostile faith? To these questions he shut his eyes. "She is innocent! She will come to the truth!" He knew this was but a hope, with no tangible foundation save the wish. These questions, though constantly near, did not trouble him greatly. He had not been called upon to face them yet. He simply gave himself up to the pleasure of her society, without consideration or intention.

     This morning, he was inclined to melancholy; his thoughts lingered about Eleanor in a dangerously tender manner. He was fast drifting, or rather, was already in love with her, though he would not admit it, for that would entail facing the questions. While he was in this state., Eleanor entered the room, and dropped into a big rocking-chair near him.

     "Tired?" he asked.

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     "Yes, a little. I'm not used to late hours. How do you feel?"

     "Like a moral," he replied.

     She rocked herself a few moments "You will stay with us over the Sabbath and go to church?"

     "I'm only too willing to stay," he answered, staring at the ceiling, "but as for going to church-" he broke off with a wry face.          

     "Father wants you to go, for me to go? and I wish you would."

     "What good would it do for me to go? You know what I think on the subject."                    

     "But it might do you good and open your eyes. I want you to go just once." Her voice had a post-party melancholy that gave plaintive force to her pleading.

     "I'll go," was his brief response. ("I wonder where I wouldn't go if she asked me.")

     "I'm so glad," she answered.

     "Nellie, do you really think that I might be converted by Mr. Helfir's preaching?"               

     "There is always hope, for it is never too late until the last moment of life."

     "Suppose I were to live to an old age in evil, wouldn't it be too late then?"

     "While life lasts, it is never too late."

     "You really believe all this-that Mr. Helfir preaches?"

     "Yes, I believe it."

     He gazed up at the blank ceiling, as though it were blank indeed. She broke the silence that followed:

     "I was so grateful to you last night."

     "You mean when I refrained from-"

     "Yes."                    

     Their talk was intermittent, and it was several minutes before he asked, and his heart save a stir: "Would you have been angry if I had?"

     "I don't know," absently; then, "You spoke against such games, and yet you-Molly, you remember, and the other one."

     "Yes, I remember I'm generally better at preaching than practicing."

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     "Do you think you did wrong?"

     "I don't know-the right or wrong of every act is in its motive."

     "Well?" and this was after another gap of silence.

     Melancholy Dick felt that he was getting into a corner, and was somewhat aroused.

     "Why, you see it would have been priggish in me to refuse at least an offer to do my part, especially-that is-"

     "That is, as they did not object," said Miss Eleanor, with a faint spice. "Do you think they should?"

     "That is a question I do not care to answer. But, in a general way, I hold that objections should be shown by not taking part in the game."

     "Then I did wrong in refusing Mr. Plowman-you know?"

     "Certainly not," with more energy than consistency, at the same time taking a sitting posture-"certainly not; you did quite right."

     Apparently she did not see, or at least care to point out, the contradiction.

     "I do not like such games, and I believe I'll not take part in them any more."

     Dick gave his approval to this resolve in stronger terms, perhaps, than was called for. Then they fell to talking over the events and people of the previous night until mild-eyed melancholy fled.

     The next day, Sunday, the household wore a different look, and Mr. Mayburn a long black coat. The sphere was repressive; the voices of the inmates took a lower pitch. But little was said, and that little in a Sabbath tone. A good sleep had restored Dick's spirits, but on this depressing morning he found no opportunity to vent them. In the breakfast-room, he had rattled off a little frivolity, but it had been received in down-looking silence. Even Eleanor refused to smile, so he was forced to maintain a demeanor that gave him a desperate desire to shout.

     At ten o'clock, the wagon, with chairs in it, was brought to the door, and the family was driven at a sedate pace to church.

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Mr. Helfir's sermon, perhaps in reaction from Friday evenings dissipation, was on the sin of worldliness. Its effect was to make both saint and sinner sorrowful. Dick had a whimsical notion that the people came there to be depressed, after the manner of those in "Water Babies, and would think their state dangerous if they felt any lightness.

     After the service was over, h, had an inclination to go among the congregation, shake hands, and have a chat with those he knew. But somehow this did not succeed. Even the lively Miss Molly had little else to say than, "That was a very improving sermon."

     Returning home, they sat down to a cold and silent dinner, and then all went into the parlor, where Mr. Mayburn read Paul, Eleanor a book of sermons, and Mrs. Mayburn sat with folded hands. Dick endured this smothering for half an hour, and then, after vainly trying to attract Eleanor's attention, stole softly out of the room on tip-toes.

     "Another half-hour would have finished me'' said he, as he stood on the door-step, and drew in the sunshiny air. "How a girl like Nellie can think dismalness is religion is more than I can see."

     "He shook his head over the problem, and, for want of something better to do, began to whistle. As the sound penetrated the still air, the dogs, now his faithful allies, came barking around the corner of the house, eager for a romp. Awakened by this, Mrs. Mayburn's geese set up a cackling Protest or approbation, it was not clear which. This aroused the chickens; and, as a climax, the horses, which had been dozing in a field nearby, responded by neighing and then kicked up their heels in evident appreciation

     When these sounds reached him, Mr. Mayburn looked at his wife with grave surprise, and she in turn appealingly at Eleanor, who at once arose, and carrying her open book, softly left the room, after saying, "I'll go and speak to him, father." With a little frowning shake of the head, she said to Dick, "Remember this is the Sabbath day, and father doesn't like the disturbance.

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     "That's a fact," he replied, "I forgot. I'll not do it again. But stop a moment, Nellie," as she turned to re-enter the house.

     "Stay out here, won't you? I say, let's go down to the creek and enjoy this perfect afternoon."

     "Oh, my!"

     "Well, then, let's go down there and preach, or talk of graves and tombstones, anything dismal you please. Come, that's a good girl."

     "But it's the Sabbath."

     "You can read your good book down there just as well as in that room. I'll promise not to say a word, or whistle, or do anything bad if you will go."

     She hesitated, for the different sphere was beginning to have its effect.

     "Your father won't scold you, will he?"

     "No, he never scolds me."

     "Then come with me."

     "But, Dick, it is the Sabbath."

     "Nellie," said he, impressively, "do you know what I'll do if you refuse?"

     "No; what?"

     "I'll go down there alone and dance a jig."

     Against her will she had to laugh.

     "How can you be so ridiculous?"

     "Never was less so. I'll go down and dance around the lane like Sir Joseph Porter, K. C. B."

     "Who was he?"

     "Why, he was a sea-captain. That is, he wasn't exactly captain, but a sort of head man generally."

     "Was he? I never heard of him. Dick, you are making fun of me."

     "I wouldn't make fun of you for anything. Won't you come?"

     "Well, wait till I get my hat." She soon returned, wearing her neat little hat, which he thought was the prettiest that ever left a milliner's shop.

     Their destination was only a short distance from the house, and a favorite resort of theirs. A clump of sturdy old maples stood beside the creek that made music as it rippled over its stony bed.

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Beneath the trees were some messy old rocks, half-buried in the ground, and on one of these she seated herself, while he stretched himself at full length on the leaf-covered ground. She opened the book she had brought along, and began to read.

     "You are not going to begin that tiresome old book again, are you?" he asked, in an aggrieved tone.

     "Why, of course. You said I could read down here just as well as in the house, didn't you?"

     "So I did. I am a man of my word. Behold a recumbent statue of silence."
She read for the space of ten minutes, or pretended to, and then stole a glance at him. He was looking at her, and with the faintest tinge of color, she said: "I thought you were asleep."

     "No, only dreaming."

     "What a foolish boy to dream with his eyes wide open."

     He gave a slight sigh, and she resumed her book, but after a minute looked up again.

     "What were you dreaming about?"

     He waited until he had deftly caught a gaudy leaf that came fluttering down over his face, and then briefly replied, "You."

     "I'm a rather substantial dream, am I not?" she said, a little confused at his answer.

     "In my dream I saw you reading the book I gave you. It was a beautiful dream. You were encircled with the radiance of Divine Truth. I wish it were not a dream."

     "But I read them both. You asked me to read a little in your book every night before I went to sleep, and I have done so-even the night we came from Mr. Pasplate's, though it was very late then."

     "That seems like my day-dream, but the cold, gloomy fog of the book you now hold obscures it."

     Thoughtfully gazing at the flowing water, she said: "If I read what you wish me to every night, why should you object to my reading this book on the Sabbath?"

     "I have no right to object," he answered, quietly.

     A look that seemed akin to reproach flitted over her face.

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     "But you do object."

     "Yes, I do, right or no right," he replied, half-rising. "The day will come, perhaps, when you must choose between those two books. The one stands for warmth, light, and life; the other for cold, darkness, and death. They cannot be mingled. You must give yourself wholly to the one or the other."

     "I want to do what is right," she replied; "but how am I to decide? You point one way and my parents and Church the other."

     "Your heart must decide," was his law-voiced reply, as he fell back among the leaves again.

     During the half hour of silence that now fell upon them, Eleanor could not have read very fast, as she turned but one leaf of her book. At the expiration of that time, she closed it, and said: "We have not been very entertaining this afternoon."

     "We have not been very talkative, at any rate," he replied, assuming a sitting posture, "and yet I at least have been contented, though a little melancholy, too."

     "Why melancholy?"

     "Well, perhaps that isn't the right word. I've had a sort of 'good-bye' feeling. You know this is the last day of my visit, or," with a little laugh, "visitation."

     "Are you going home tomorrow?"

     "Not home yet, but I must return to my sister's. She scolded me to-day after church in a severely genteel way for my 'conduct,' as she called it. I don't know why it is, but when one disapproves of what another does, he or she, if polite, always uses that word. It's getting quite a battered reputation."

     "How soon are you going home?" Her slight hesitation only prevented the question from being commonplace.

     "I don't know. Not until my full leave is up, unless Sam sends for me. May I come over here to see you sometimes?"

     "The roads are free."

     "I've a notion to come twice a day, to punish you for your indifference."

     At this she laughed, and rising, said: "It is nearly sun-down: we must go back to the house."

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     He scrambled to his feet, and brushing the leaves and bits of grass from his clothes, said: "The sun won't be down for an hour yet, and this is just the best time of the day. Let us take a walk up the banks of Bonnie Doon here."

     She complied this time without urging, and for an hour they loitered along the banks of the stream. And she never once reminded him that it was the Sabbath.

     He took his departure the next day. But, true to his word, he rarely let a day Pass during the next two weeks that he did not come to see her. During this time, Mr. Mayburn noticed that she seemed blither than she had ever been before. And, on the other hand, Mrs. Davis noticed that her brother grew graver each day. Indeed, he bad cause. Those hovering questions stood out in stronger relief, and demanded answer. But the answer came not. Eleanor would listen to him as long as he would talk on the subject of religion, but would neither accept nor reject. In one sense their positions changed; she grew brighter as, day by day, he became graver. He could not face the thought of losing her, and he would not face the alternative.

     The weather, too, seemed to change with him. The warm, golden light of early days slowly deepened into a smoky pall. Day by day the sun grew fainter, and was lost in the somber sky. The many-hued foliage had fallen, and the trees stood bare, save for a few brown leaves that the first storm would scatter.

     On the afternoon of one of these darkening days he started for home, and Eleanor, as was her custom, accompanied him as far as the maples by the brook. There, too, she often awaited his daily coming. At this meeting and parting place he took her hand, and said: "Nellie, I have often asked you to tell me what you think of that book I gave you, and of all I have told you concerning our faith, but you have never answered me. Will you not answer me now?"

     "What does it matter what I think?" she replied.

     "Please answer me."

     "You don't know how solemn you look. I wish I had a mirror here."

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     "I wish you would answer my question," he said, a little sadly.

     "What if I refuse'"

     "Then I should be very sorry."

     "But I am only a silly-"

     "No, don't say that."

     "Well, then," and her eyes laughed, "I think it is all nonsense. Saying this, she snatched her hand from his and lightly ran away, leaving him alone.

     (To be continued.)
MORNING LIGHT 1919

MORNING LIGHT       J. S. DAVID       1919

When I wake with the dawning, mine eyes shall behold
     The Sun of Thy Justice arise,
With healing and life in His radiant wings,
     Flowing down from the heavenly skies.

The golden light broadens, adorning the east,
     The shadows recede to the west,
All nature awakens in beauty and song,
     Reflecting the world of the blest.

The sunlight of morning now shines in my heart,
     The Lord in His Coming I see,
All doubting and darkness forever depart;
     That radiance Divine is for me.

The beauty and glory of heavenly truth
     Shines out from the deaths of Thy Word,
Transcending the glory and wisdom of men,
     Revealing the way of the Lord.

Let me walk in the light of Thy Wisdom Divine,
     And live in the warmth of Thy Love,
Rejecting the flesh and the things that are mine,
Till fitted for service above.-J. S. DAVID.

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Editorial Department 1919

Editorial Department       Editor       1919


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

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

     TERMS OF SUBSCRIPTION
One Year          $2.00 (8s. 4d.) payable in advance
Single Copy          20 cents
     DISTANCE IN THE SPIRITUAL WORLD.

     A subscriber in Richmond, Indiana, writes as follows:

     As there are no times and spaces in the spiritual world-only appearances as such,-I would like a little more intimate understanding of the term "distance" when used in the Writings. I am, of course, aware that all natural things correspond to spiritual, as anyone might know who is in any degree informed about the Writings.

     For instance, in Divine Providence, no. 312, Swedenborg speaks of spirits who infused evils and falsities into his mind, and whose character he discovers, with the result of having them driven away. And he further states that these spirits were at a very great distance from him. I should like to know just how to take the statement regarding their distance from him, coupled with the statement as to the appearances-only-of times and spaces in the spiritual world. Does Swedenborg use the term "very great distance" to denote great contrariety or oppositeness of character and nothing more?

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     REPLY.

     We think the passage may be taken either way without injury to the meaning. The term "very great distance" may be considered as denoting "great contrariety or oppositeness of character," in consequence of which the evil spirits appeared far away from Swedenborg, and yet could infuse their thoughts and make them appear to be his own; or, the "very great distance" may refer to their being actually far away, seeing that all spirits are located near their own earth. Swedenborg was sometimes given to see where spirits actually were, near some region of our earth, or near some other planet. This location, however, is not ordinarily seen in the other life, but all spirits appear in a place and direction that corresponds to their state, wheresoever they may be actually. And Swedenborg usually refers to this apparent place when speaking of the location of spirits.



     In further elucidation of the subject, we may note that the passage referred to by our correspondent, (D. P. 312), treats of the doctrine that "all evil and falsity inflows from hell, and all good with its truth inflows from the Lord, and both appear as if they were in man." Swedenborg illustrates this truth by an experience common in the spiritual world, that "one spirit can infuse his thoughts and affections into another spirit, and the latter not know otherwise than that it is of his own thought and affection; I have seen it thousands of times, and I have also done it hundreds of times; and yet the appearance of distance was considerable (insignis). But as soon as they knew that it was another who infused those thoughts and affections, they were indignant, and averted themselves, acknowledging, nevertheless, that he did not appear distant in the internal sight, or in thought, as he did in the external sight, or the eye, unless he were discovered; hence they believed that he inflowed." Swedenborg then gives a further illustration,-the one referred to by our correspondent, namely: "To this I will add a daily experience of my own. Evil spirits have often injected evils and falsities which appeared to me as if they were in me and from me, or that I myself thought them; but because I knew that they were evil and false, I inquired who had injected them, and they were discovered and driven away, and they were at a great distance from me (in eximia a me distantia)."

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     It would seem that in this case, as in the former, Swedenborg is speaking of the "appearance of distance," which was produced by the contrariety of states. For moment the evil thoughts seemed to be his own, but on reflection he knew they were not, and perceived that they had inflowed from evil spirits, who thus were "discovered and driven away;" that is, he shut off the influx and communication, and then saw them in a place which corresponded to their state, namely, "at a great distance from him." This is our understanding of the occurrence, and it may be likened to the case of a man in the world who becomes aware of evil thoughts and stops thinking them, believing them to have been injected by evil spirits. He thus "drives the spirits away, that is, shuts of their communication and influx by turning his mind to other things. He does not see the spirits, as Swedenborg did, yet from doctrine he knows how they delight to excite evil thoughts, infusing their own malignities, and causing them to appear as man's own. (A. C. 761.) And so he rejects them as something "far from him," to speak of a spiritual dissociation in terms of distance. This we do in common speech, as when we say that the ideas of two persons are "as far apart as the poles." In the spiritual world this becomes actual, and spirits who hold divergent or opposing ideas see each other far away, if they see each other at all. For all space and distance in that world is but the outward manifestation of the thoughts and affections of angels and spirits, who appear near or remote according to likeness or difference of state. Hence it is that heaven and hell are said to be far apart, as in the following, which throws light upon the question before us: "Evils and goods are opposites or contraries, and two opposites or contraries cannot be together, for they are mutually averse to each other, and conflict, as is evident from this, that evils are from hell and goods from heaven, and hell is most remote (remotissimum) from heaven, not as to distance, but as to state, since distance in the other life is nothing.

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The great gulf fixed between heaven and hell (Luke 16:26) is opposition and contrariety of the states of life." (A. C. 9346.)



     We have suggested above that the term "very great distance," in D. P. 312, may refer to the actual location of the evil spirits seen by Swedenborg, and not to an "appearance of distance." They had infused their evils and falsities into his mind, and yet "were at a great distance" from him, perhaps in the vicinity of another planet, since all spirits have a fixed, ultimate habitation near the earth from which they came. This, however, is not ordinarily seen in the other life, but Swedenborg, being in both worlds, could be given to know where spirits actually were, near certain regions of this earth, or near some other planer. He could reflect upon the spaces and distances appearing in the spiritual world, could discern their origin in the states of life there, and describe them to us in terms of material space and distance. This spirits cannot do, for he says: "In the other life there is no notion of time, nor of space; for they who have lived thousands of years do not know that they have lived a minute, and they who were very far away from me, as in the Indies, or on other earths, so distant that the distances on our earth vanish to nothing in comparison, were yet made present in a moment. Wherefore, a notion of time and space is not given with spirits, except to those who are corporeal, and not a true notion to these, because they lack reflection." (Diary 3476)



     This brings to view the reason why distance in the spiritual world is said to be "nothing." All in that world can be "made present in a moment," however distant they be as to their ultimate attachment to an earth, if only there be a similarity of thought. (Diary 984e.) With spirits, the plane of conscious reflection is in the realm of thought and affection, the likeness or unlikeness of which produces the appearance of space and distance with them, upon which they do not reflect. But Swedenborg could so reflect, and therefore was often given to know where spirits actually were, as perhaps in the case before us, where he says they were "at a great distance."

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But, whether he was speaking of the actual or apparent distance, the illustration holds good.



     For a further study of the subject we add the following summary, with references:

     That the Divine of the Lord is omnipresent, causing the presence and conjunction of all in the spiritual world according to their reception. (A. C. 1276.)

     "That the distance between the Sun and the angels in the spiritual world is an appearance according to the reception of the Divine Love and the Divine Wisdom by them." (D. L. W. 108.)

     "The truth is that there is no distance; but that the distance is all appearance according to the reception of the Divine Love and the Divine Wisdom in their degree by the angels. . . . " (D. L. W. 109; D. P. 162.)

     "I am a God at hand, saith the, Lord, and not a God afar off. Can any hide himself in secret places that I shall not see him? saith the Lord. Do not I fill heaven and earth? saith the Lord. (Jeremiah 23:23, 24; Psalm 139.)



     That spirits and angels, being finite forms, are separate and distinct from each other, thus more or less distant. (T. C. R. 29.)

     That all spirits and angels remain near the earth from which they came. (E. U. 1; A. C. 9578, 9968.)

     That they are not seen as to this location, but in a direction and place that corresponds to their spiritual state. (E. U. 42.)

     "It is to be known that the spirits of other earths do not appear within the sphere where the spirits of our earth are, but outside of it, some at a greater and some at a lesser distance, and also at diverse quarters. The cause is that the spirits of one earth are not of a genius and life like that of the spirits of another earth; also because they constitute different provinces in the Gorand Man. Dissimilitude of the states of life makes that appearance; but in the inmost heaven, they do not appear mutually separated from each other." (A. C. 7078. See 6701.)

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     The state of the ruling love is what constitutes the tired abode, situation, place, or habitation of an angel in heaven, though at times he may appear elsewhere. "It is a common thing in heaven for the angels to appear as if present in the place where their look is fixed or terminated, even though it be very far from the place where they actually are; that presence is called the presence of the internal sight." (H. H. 121.)

     "Among the marvels in the other life are these: FIRST, that societies of spirits and angels appear distinct from each other as to situations, although places and distances in the other life are nothing else than varieties of states. SECOND, that situations and distances are circumstanced relatively to the human body, thus, that they who are at the right appear at the right, however the body be turned; in like manner they who are at the left, and also they who are at the other quarters. THIRD, that no spirits and angels are at so great a distance that they cannot be seen, though no more come into view than the Lord concedes; FOURTH, that the Spirits who are thought of by others, such as those who have in any way been known to each other in the life of the body, are present in a moment, when the Lord concedes it, and so near that they can hear and touch each other, or be at any distance, notwithstanding they had been thousands of miles apart, yea, even at the stars; the reason is that in the other life distance of place effects nothing." (A. C. 1274.)

     "Men, as to their souls, are constantly bound to some society of spirits and angels. They also have a situation in the Lord's Kingdom, according to the genius of their life, and according to their states. Neither does it matter if they are far apart on earth, even if it be thousands of miles; they can still be together in one society; they who live in charity are in one angelic society, but they who live in hatreds and such things are in one infernal society. In like manner, it does not matter if many are together in one place on earth, still they are all distinguished according to the genius of their lives, and according to their states, and each may be in a different spiritual society.

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Men who are hundreds or thousands of miles distant from each other, when they appear before the internal sense, are so near that some of them teach, according to their situation; thus, if there were several on earth whose internal sight was opened, they could be together and mutually converse, even if one were in India and another in Europe, which also has been shown me. Thus all and single the men on earth are most present to the Lord, and under His view and Providence." (A. C. 1277.)



     In the spiritual world, all spaces and distances, and all progressions from place to place, are appearances arising from changes of state.

     "All progressions in the spiritual world take place by changes of the state of the interiors, so that the progressions are nothing but changes of state; in this manner was I taken by the Lord into the heavens, and also to the earths in the universe, and this as to the spirit, my body remaining in the same place. So do all the angels progress, and hence there are no distances with them; and if there are no distances, neither are there spaces, but in place of them states and their changes." (H. H. 192; A. C. 5605, 9440, 9579, 10734; Diary 1513; Ath. Cr. 115)

     "That place, change of place, and distance is an appearance in the world of spirits, is evident from this, that all the souls and spirits who have been from first creation appear constantly in their places, nor do they ever change their places except when their state is changed, and as the state is changed, the places and distances are also varied with them. But because everyone has a general state that reigns with him, and the particular and singular changes of state still regard the general, hence it is that after those changes they return to their own situation." (A. C. 1377.)

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ANDREW CARNEGIE AND THE NEW CHURCH 1919

ANDREW CARNEGIE AND THE NEW CHURCH       Editor       1919

     Many of our readers are aware that the late Andrew Carnegie was associated with the New Church Society in Pittsburgh in his early years. In the interests of historical accuracy, we are in a position to state the facts, as follows:

     When the parents of Mr. Carnegie emigrated from Scotland and settled in Allegheny, Pa., their two sons; Andrew and Thomas, were taken to the New Church Sunday School by their aunt, Mrs. Anna Aitken, who conducted the School, and there they also received instruction from the Rev. W. H. Benade. Mrs. Aitken was a sister of Mrs. Carnegie, and one of the original members of the Pittsburgh Society, organized in 1841. Her twin sister, Mrs. Catherine Hogan, was also a member. The Carnegies never joined the Church, and their sons seemed to lose any interest they had when they grew up, although Andrew continued his annual contribution to the Society, on behalf of Mrs. Aitken and Mrs. Hogan; and in 1873, when the church was erected at the corner of Isabella and Sandusky Streets, Allegheny, he presented the organ, something he had already done for other churches.

     As an example of the comment recently made in the public press, we add the following by "Adams," quoted in the BOSTON NEWS BUREAU for August 19, 1919:

     "The public has been interested in three things concerning Andrew Carnegie. First, the amount of money he gave away; second, the amount he had left; and third, what was his religion.

     "The question of his religion puzzles the world because he contributed to all churches. Carnegie was brought up in a Swedenborgian Sunday School in Pittsburgh-there are less than ten thousand of that Church in this or any other country-and in memory of his family and early religious instruction, he continued his annual contributions to the Church long after he had ceased any connection with it. The Swedenborgian faith had taught him that all religions, truly followed in the development of man's neighborly relations, are pleasing to man's Creator.

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Benjamin Franklin was an early reader of Swedenborg, and Carnegie quoted Franklin, and was in perfect agreement with him on the universality of the true religion of the brotherhood of man. But you could not harness Franklin or Carnegie into any ecclesiasticism,"

     The following is taken from "John Pitcairn: A Biography," by the Rev. C. Th. Odhner, in NEW CHURCH LIFE, 1917, p. 79:

     "When about six years of age, John was brought to the New Church Sunday School, then conducted by 'Auntie' Anna Aitken, the same school that was attended by his somewhat older friend, Andrew Carnegie. The latter, some fifty years later, met John in a hotel in New York. Turning to a group of business friends, Andrew said gaily: 'Ah, here comes my Swedenborgian friend, John Pitcairn. We went to Sunday School together, and used to study Hebrew under Bishop Benade. He used to tell us there were no vowels in the Hebrew, but I know better now.' To this John replied: 'Andy, a little knowledge is a dangerous thing. Drink deep, or touch not the Pierian spring. Whereupon Andy turned to his friends, saying, 'Well, come on, boys, we must be going.'"
NOTES AND REVIEWS 1919

NOTES AND REVIEWS              1919

     The NEW CHURCH MESSENGER for June 18, 1919, contains a "Review of the Victory Convention" by an anonymous lay writer who sounds a warning against states of false enthusiasm and self-congratulation, and offers some wholesome advice that may well be heeded by any religious body. "It is not so that little movements have become powerful in the world; not so with the knot of Greek boys around the old Socrates, not so with Luther, alone with his ink-bottle and the devil; not so with the cold, shuddering, ocean-weary Pilgrims on Plymouth Rock, facing a savage world. What they achieved was because of their tremendous seriousness, their utter absorption and self-effacement in their work."

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But we are at a loss to know what he means when he cites, as one cause for discouragement, the "subtle creeping blight of the Academy doctrine, which we are afraid to face and hope to forget."



     The same type of innuendo is indulged in by the NEW CHURCH WEEKLY, (London), for July 12, 1919. Speaking of the prospective visit of the Rev. J. F. Buss to South Africa, who goes for a year on behalf of the General Conference, the Editor of the WEEKLY says: "Personally, we shall be sorry to lose our dear friend, the Rev. J. F. Buss; but we think that it is essential that he should go to Africa. Influences are at work behind our Mission there that want dealing with. We have been doing all we could under the circumstances for the African Mission; and it seems to us a pity that the people behind this business cannot leave us to do our work without meddling. But this is not the first time; but experience seems to have no effect upon some of our people. We trust Mr. Buss will be able to deal with the matter-it is not Old Church influence-and therefore we hope he will be able to go soon."



     If the "influence" of the General Church is meant, the unfairness of the characterization will be fully evident to our readers after a perusal of the account of Bishop Pendleton's recent visit to South Africa, which is published in our present number. The truth is that there are "influences" at work in the General Conference which seem more disposed to injure the efforts of the General Church among the Basutos than to care for the Conference Mission in the Transvaal. But we trust that Mr. Buss goes there imbued with the spirit he voiced as Editor of the NEW CHURCH QUARTERLY, when, in April, 1918, (page 96), he said: "If the Conference will do as well in the Transvaal corners of the 'vineyard' in South Africa as the General Church in Basutoland, then the evangelizing of the Gentile races of Africa will have made a genuine start under auspices rich with promise, and may be expected to proceed apace.

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Here is our English Conference's opportunity. . . . May it rise to the glorious height of it, and take this work in hand in real earnest; not in any spirit of rivalry with the General Church-that is to be earnestly deprecated-but for pure love of the spiritual welfare of the Gentile neighbor!" (See New CHURCH LIFE, October, 1918, p. 640.)



     For further information about the New Church movements among the Basutos, we would refer our readers to the numerous accounts contained in the volumes of NEW CHURCH LIFE for 1915 to 1918, where they are indexed under "Basutoland" or "South Africa." Special attention may be called to the following articles:

     "Basutoland and the Basutos," by the late Rev. C. Th. Odhner, (1915, p. 687), treating of the origin and characteristics of that people.

     "The New Church among the Basutos," also by Mr. Odhner, (1915, p. 751), describing the rise and progress of the New Church among them.

     "Two Visits to Basutoland," by the Rev. Frederick E. Gyllenhaal, (1917, pp. 95,177, 246), being an account of the visits made in the years 1915 and 1916.



     As the November issue of NEW CHURCH LIFE is to contain the Journal of the Tenth General Assembly, we shall ask the indulgence of our readers if the publication of that number is somewhat delayed.

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EASTERN REFLECTIONS 1919

EASTERN REFLECTIONS       FREDERICK W. ELPHICK       1919

     Editor of NEW CHURCH LIFE:

     Recent travels in the Near East have given a somewhat unique background to the reading of New Church literature. They have, at; the same time, provided such interesting lessons in contrast and comparison that I feel encouraged to send a few reflections. These, I hope, will be of interest to your readers, as well as being in line with some of the topics which have appeared in the pages of the LIFE for the past three or four months.

     In witnessing the many forms of ceremonial worship, as found in these parts of Europe, the first thought that passes before one's mind is of the heaven-given Guide, which can only be appreciated by those who know what the New Church means. For is it not that true story,-only a century and a half ago,-faithfully recording "things seen and heard" in the spiritual world, which guides our observations and qualifies our sympathy? One moment we feel the strength of its conviction, and the next our utter weakness to convey its message to the minds around us, born in and nourished by the "Faith" we visit. It is the light of truth, the light of new doctrines, given for the use of the New Church, which disclose the true theory of the world's faiths, and which, in this instance, place the curious and grotesque pictures that travel unfolds into a definite system of order. The past, present, and promised future become as a continual and connected theme of one story in which something may be seen of the constant protection of the Divine Providence.

     In speaking and writing of the "First Christian Church," the "Old Church," and so forth, it is more than likely that we find our thought-seeking comparisons with the Church of England and the Protestant nonconformist bodies with which we are familiar. We cannot help drawing from the sphere which is nearest us by reason of nationality, custom, and language.

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Yet the "Roman Catholic Church" and the "Greek Church"-more correctly termed the "Eastern Orthodox Church"-are also parts of Christendom. Hence, in visiting the ceremonies of these "faiths," one not only learns something of the various graduations set upon the interpretation of Scripture and the dogmas of councils, characteristic of East Europe, but the whole of Christendom-Roman, Greek, and Protestant-become as one theme, when contrasted with the crowning and last Church-THE NEW CHURCH.

     It is common knowledge that the Roman Catholic Faith, as revealed in the Writings and confirmed by history, enforced an iron rule in matters of ceremony and religious observance. The Reformation, and the consequent Protestant thought, counteracted this influence in the western countries of Europe. But the Greek or Eastern Orthodox Church provided a similar use in the case of Serbia, Bulgaria, Russia, and Greece. For this Church, almost like "the noble French nation," (D. P. 257), refused to accept the so-called "Spiritual Rule" of Rome. Of the two Churches, that of "Eastern Orthodoxy" was nearer the true idea of government. She preserved more of the principles of freedom, and of accommodation to the local and unavoidable conditions of nationality. Rome enforced the use of the Latin tongue in her ceremonial, whereas the Greek Church provided that the vernacular of each country should be used. Further, unlike the Roman Catholic, she gave greater emphasis to the reading of Scripture in Church Service, and, as far as councils of concerned, in common with Rome, she only holds to the first seven councils of the early Christian Church, including that of the Council of Nice, which is responsible for the perverted idea of the Trinity; which yet, as revealed in the Athanasian Creed, so worded that dogma that the idea of one God was not entirely destroyed.

     The interior of the Greek churches, like those of Italy, are richly illuminated with frescoes, pictures of the saints, and scenes of the Holy Land. Candles are used, both for lighting purposes and the decoration of the chancel or some special shrine. The kissing of a framed picture of the Virgin and Christ Child is observed on entering the church.

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But it seems that there are distinct ideas relating to such acts of respect. The adoration given to a picture is of a different degree to the adoration of God. Though a trivial and isolated example it contains a lesson. How many graduations are involved in New Church thought! And what would our answer be if we were accused of worshiping Swedenborg!

     In the Greek rites of burial the corporeal idea of the resurrection of the body is almost physically emphasized. Even the old Egyptian method of providing food for the departed is literally followed in the processional from the church to the cemetery. At first sight it seems a curious notion, yet not so very far distant from the latent idea in Protestant countries, as expressed each Sunday in their creed: "I believe in the resurrection of the body and the life everlasting." Is it not the same thought expressed in a different ceremonial dress? Indeed, it is providential in these unbelieving days that there is an idea of a future life at all.

     Quite an impressionable Eastern picture of this circumstance was furnished while visiting a church in Macedonia. It was evening time. The rich crimson sunset, fading quickly into a deep blue sky, outlined the white stone church and dark green yew trees, scattered in the graveyard. At the heads of each grave was a small box, supplied with a door opening towards it. Some of these were open and contained a lighted candle. By the side of one was a poor Greek woman, mourning for her beloved. She was in great grief, half weeping, half chanting. She knelt near the upper end of the grave so that her petitions could be heard by the spirit believed to hover in this box resting-place. And yet, as we stood some paces from this hallowed ground, could we, even if language permitted, so give her the true news that she would realize that her loved one was living in another world, a man in a spiritual body, performing uses with delight, and in the full enjoyment of the spring-time of life-just waiting for her to leave her mourning and join him? No. Such a task seemed beyond human power, even that of the most expert New Church missionary.

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Yet, for all we know, she may some day learn the truth. And as we walked away, the feeble heat and light of that candle, flickering in the evening breeze, seemed a correspondential token of the scant truth remaining in these methods of expressing belief in the future life. In these times and countries it is the simple candle. In the old times, in these same countries, the fire worshipers of Greece, the vestal virgins, and Vulcan of Mythology, symbolized ideas originating from the wisdom of the ancients and their correspondential language.

     Then, aside from Christendom is the great power of Mahometanism, which gives a further lesson in contrast. For when we visit a mosque, and see the worshipers facing eastward toward Mecca, and hear their petitions echoing among the rich mosaic domes and columns of fourteen hundred years, we think of the use behind this memorable scene of the East; how this religion was raised up to prevent idolatry, and has had an influence which counteracts the perverted idea of the Trinity among Christians. Indeed, it is a sphere of thought so entirely different from that of western peoples that, as Revelation informs, there is a Mahometan heaven distinct from the Christian one.

     Closely allied with the forms of worship here mentioned is the subject of music. Though an attractive theme, we must limit written observation. Suffice it to say, that the Eastern Orthodox and Mahometan services give examples of unaccompanied singing, not even possessing the supporting use of the organ. The Roman Catholic conception embodies partly "plain song" and partly accompanied music. The Protestant idea of etiquette for church service mostly confines itself to the organ and voices, yet patronizes and fully appreciates the oratorio, voices, organ, and musical instruments, when a story from Scripture is taken as a composer's theme. But the New Church has before it the ideals which permit of a rational use of all forms of devotional music, culminating in the oratorio form for ordinary Sunday services, where voices and instruments-the completeness of sound-may unite in the recreating and expression of the affections of good and truth, and of joy and gladness.

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     In a very miscellaneous sketch we have dealt with a few aspects of the religious life of East Europe, and their contrast with forms more familiar to us by reason of custom and nationality. But, just as there are in Protestant countries many signs of empty churches, of the tendency towards the "continental Sunday," and the lack of interest in the religious life generally; so, in the East, alongside these old-time faiths and observances, there is a strong sphere of indifference, and a continued whirl of pleasure. Indeed, we may visit a church or a mosque, and, in less than five minutes after, witness scenes which are revolting to the eye, and still more so to the pen! Is it to be wondered that a book was needed, entitled Heaven and Hell!

     Finally, if anything tests the ideas centering round the "Permeation Theory" of New Church controversy, it is travel. Expressed as concisely as possible, knowing that we venture upon a complicated subject, the following trend of thought suggests itself.

     That there are remains of good and truth retained by every religion, and extended to those who are more or less influenced by any specific faith related to them by birth, nationality, and custom, no one can doubt. That there is a Church Universal, known only to the Divine Providence, and entirely beyond the sphere of recorded history or the research of man, is also a most important influence to retain in mind. And, again, it must not be forgotten that there are "twelve gates," representing the innumerable yet "full number" of states admitting entrance to the City of the New Jerusalem. The remarkable progress of the arts and sciences since 1757, though not of the New Church, is virtually a preparation for the New Church, and is another factor to be considered. Indeed, we may even surmise certain possibilities which may occur in the spiritual world. For example, the characteristic obedient spirit of a faithful Roman Catholic, or of a member of the Greek Church, may be of such a quality or state of mind, as readily to receive and finally obey the New Church faith and life, when presented by those spirits in the other world whose delight it is to instruct newcomers from this world. Or, even the inborn spirit of "freedom of thought" and of reasoning, more characteristic of the Protestant mind, may be the very ground for the acceptance of the New Church, when presented under similar conditions.

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Who can determine the hidden possibilities of such cases?

     But whether we remember the exact doctrine or surmise from doctrine, all such conditions must be qualified, and placed in their true order, lest a fallacious "breadth of view" result. Admitting such conditions, it does not follow that a "good" member, say, of the Church of England, that is, one who lives according to the precepts of his religion, is a New Churchman. Nor does such knowledge do away with the necessity for the distinct doctrine, use and ideals of the New Church. Even the few examples of the other faiths here mentioned do not confirm that line of reasoning. A good Mahometan is a good Mahometan in so far as he lives according to the faith he believes. Likewise, in the case of a good Roman Catholic, a good Protestant, and a good New Churchman. But, as a good Mahometan, simply by his qualification of faithfulness in life to his creed, does not become a Roman Catholic; and, on the same grounds, a Roman Catholic does not become a Protestant; so neither does a good Protestant,* by virtue of living according to his precepts of Christian doctrine, become a New Churchman. No one can live according to truths, or doctrines, of which he is ignorant. In this world,-and it is this plane with which we have to deal,-each religion has its own use, its own sphere, its own influx from the spiritual world.
     * The term Protestant is here sued to include all sections of the First Christian Church in contradistinction to the Roman Catholic.

     It is a matter for rejoicing on the part of those who have been brought to a knowledge of the New Church, that there are existent so many revealed influences which may finally lead the faithful of other faiths to the distinctive New Church, and thus to a conscious acceptance of the crowning Revelation. Whether this leading takes place in this world or the next is entirely under the care of Providence. Such a mental view should always be preserved. Yet the specific New Church is distinct and New. It is as distinct from the Protestant Churches, which are nearest her by reason of language, custom, and historic influences, as it is distinct from the "Eastern" and distant faith of the Mahometans.

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If it is not so very different, then what was the mission of Swedenborg for? Or why bother at all about promulgating the Writings? All are verily cared for!

     If, however, those who have been permitted to see the light so mold their thought and base their perception of the orderly use of the arts and sciences upon the one distinctive center of the New Church Revelation in its fulness, surely this method points and leads to the true "permeation" if such a word be needed. Once this center is gained and upheld, then an enlightened education, an enlightened experience of life's journey, will ensure the growth of the New Church from few to many. For, if ever it is required to present the reasons of our "peculiar," yet rational faith, to those who may inquire, it can be given with such confirmation of general reading or experience,-"the breadth of view" so desired by our permeationist friends,-that the very thread of reason will show, of its own accord, that the distinct New Church view, based upon distinct and new doctrines, is neither a narrow view, nor exclusive, nor uncharitable.
     FREDERICK W. ELPHICK.
Allied Military Forces,
     Constantinople,
          July 1st, 1919.
BAPTISM AND ITS EFFECTS 1919

BAPTISM AND ITS EFFECTS       GLENDOWER C. OTTLEY       1919

     Editor of NEW CHURCH LIFE:

     While I am loath to trouble you with another communication on the subject on which Mr. Landenberger has addressed his third letter to the LIFE, I feel he: has left the subject in so unsatisfactory or nebulous a state that it is necessary to reconsider some aspects of it which he has failed to grasp. In the Heavenly Doctrines we are given, for the first time, an interior view of all externals which enables us to see them in the light of heaven, and not, as heretofore, in the lumen of man's rational.

     Now, the first and most important statement they make, and one which is frequently repeated, is that no external of the Church, or even of the Word, can have any spiritual efficacy unless it is infilled with its appropriate heavenly internal.

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They teach us, for instance, that when the Letter of the Word is perverted, it inevitably entails the destruction of the interior truth which is contained within it. Its whole Divine force or power is lost. Now baptism, as one of the two "gates" of the Church, must be viewed in the light of this fundamental principle.

     The mistaken idea under which Mr. Landenberger is laboring is that there was, prior to the establishment of the New Church, a true Christian Church; when the fact is, according to the Writings, there never was such a Church, but only the "shadow" or mere appearance of one, and no more. In the True Christian Religion, this is so plainly stated as to admit of no doubt on the subject: "Hitherto, there has been Christianity only in name, and with some persons some shadow of it." And then we are immediately given the reason of this: "For men have not heretofore approached and worshiped the Savior Himself immediately as the one only God in whom is the Divine Trinity, but only mediately, which is not to approach and worship, but merely to venerate Him as the cause for the sake of which man has salvation." (T. C. R. 700.)

     Having thus been a mere "shadow" of a church, and not the true Church, it never had from the beginning any genuine, heavenly internal. Its internals in the other life were "imaginary heavens" and no more,-fantastic abodes, constructed out of merely external and perverted states of the minds of its members. It was from this spurious source that its inspiration came, and as the current of its life and thought became more and more external on earth, in that degree it perverted, until it finally profaned, all its externals, including the rites of Baptism and the Holy Supper,-those two externals which, in a summary, stood for all the sacrificial and correspondential worship of the Jewish Church.

     At the Last Judgment in 1757, however, those "imaginary heavens,"-the only internals of this "shadow" of a church,-were dispersed, the few good were separated from the evil, and the former were collected into a new heaven, which then, for the first time, became the genuine, because truly heavenly, internal of a New Church, then about to be established on earth.

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It was for this reason, also, that Swedenborg so emphatically declared, in the section referred to above, that "real Christianity is now beginning to dawn." This was possible because the object of worship was not one of several Deities,-two of whom were figments of the imagination,-but one Divine Being, the Lord God the Savior in a Glorified Human, in whom the trine of Love, Wisdom, and Use-Father-,Son, and Holy Spirit-were embodied. In the former "shadow" of a church there was no such worship of God, and hence its externals-its rites-were perverted, and consequently were non-effective of conjunction with heaven.

     Any New Churchman, therefore, who has had the misfortune to be baptized into the old church, as a child or an adult, so far from deriving any spiritual benefit from an outward and correspondential act, Was actually brought within the sphere, activity, or life of an infernalized, destroyed Christian faith. Spirits were attached to him who were in that false faith, and consequently, from the sphere emanating from them, kept him within the scope of its destructive ideas and the life which forms one with them.

     Mr. Landenberger would appear to be desirous of perpetuating this spiritual bondage, which cannot be entirely broken until the rite of baptism is administered anew in the New Church, when the ultimate used is not the correspondent of a false and infernal faith-the only faith a "ruined" church can have-but of the true faith. In the latter-case, the external puts on the "quality" of a genuine internal, which is the Divine Doctrine in the mind of the officiating Priest, and spirits of the New Heaven can draw near to the child or adult undergoing baptism, and bless both with their protective sphere.

     It seems incredible that the teaching so fully given on this subject should have been virtually ignored in the New Church generally. There is only one explanation of the mystery I can suggest,-the "difficulty" most members of a vastated church-a hell upon earth-ever experience in ridding themselves of first and superficial ideas, and their apparent unwillingness to accept only what comes from heaven, whether it squares or not with their preconceived ideas?

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The Writings teach us, in A. E. 72118, why this is so:

     "(At the end of the church), spiritual truths and goods, which are from the Word, can be received only with the greatest difficulty and with straightness, because of the opposing evils and falsities which have their existence in the church, and which have occupied the minds of those who are devoted to religion."
     Yours sincerely,
          GLENDOWER C. OTTLEY.
22 Oakley Avenue,
     Ealing, W. 5, London,
          14th July, 1919.
SWEDENBORG ON THE ANTIQUITY OF MANKIND 1919

SWEDENBORG ON THE ANTIQUITY OF MANKIND       E. E. IUNGERICH       1919

     Editor of NEW CHURCH LIFE:

     My comment upon the Rev. John Whitehead's contribution to the discussion of this subject, which appeared in your August issue, will be to correct it on two scores: 1. A calm ignoring of the evidence I presented. 2. His introduction of matter not germane to the problem involved.

     As to the first, please note how he disposes of half of my evidence on a point he does not favor, restricting it to that part for which he feels he has an answer. He says: "The only passages he [Mr. Iungerich] quotes, where this figure [i. e., 6,000 years] is used after the publication of the Arcana, are three, viz., A. C. 9441, E. U. 126, H. H. 417, where it is said: 'It has been calculated,' etc., 'within 6,000 years.'" This I call half of my evidence, because these three passages are identical.

     If the reader will but turn to page 413 of the LIFE for last June, he will find the other half of my evidence, ignored by Mr. Whitehead, there set forth as follows: "Referring to the notion that no man would live after death until the judgment day, Swedenborg remarks: 'In the expectation of which they have now been for six thousand years. (C. L. 39)'"

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     Nor is this all the evidence I presented. Though indirect, the following certainly implies it: "From first times, since which a few thousand (aliquot millia) years have intervened." (H. H. 415) And the reference I gave from the Index Biblicus at Septuaginta, "6,000 years have almost elapsed," is most certainly not to be excluded from that period of Swedenborg's life which began when he was introduced "into the celestial kingdom, as in an image," and terminated with his death. At least, so thought the Rev. R. L. Tafel, who states in the Documents. "Swedenborg's Biblical Concordance, therefore, contains that version of the Sacred Scripture which he approved while in the highest state of illumination; and for this reason also his Concordance was the storehouse on which he drew for Biblical passages in the preparation of those theological works which he wrote and published from 1747 to 1771." (2 Documents, p. 969.)

     As to the half, or rather the third, of my guidance which Mr. Whitehead does not ignore, namely, Swedenborg's adducing a computation which shows that the inhabitants of 1,000,000 earths during 6,000 years would not fill a space equal to a thousandth part of our earth, note our friend's answer: "He [Swedenborg] does not say that the earth has existed only 6,000 years, or that it has been inhabited only 6,000 years. Some one has calculated this. He does not endorse the limitation of the earth's habitation to 6,000 years."

     Now is this conclusion just? Of course, someone else calculated this, but Swedenborg cited it without any sign of disapproval. And note that in A. C. 9441, E. U. 126, and H. H. 417, where he cited this calculation, he did so to show that all men on all earths since the dawn of creation would occupy only a small space. Is it fair to suppose that he would have quoted 6,000 years without comment; if he alone of all men in his time had any reason to think, as does Mr. Whitehead, that it was a ridiculously low figure? We think that Swedenborg as an honest man, while arguing that the space was relatively small, would not have permitted it to appear considerably smaller than what he would then have known to be the case, if Mr. Whitehead is right in his contention as to the great antiquity of mankind.

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     No, the evidence certainly points to Swedenborg's having retained throughout life the idea that 6,000 years was about the limit of the existence of mankind since the first creation. The spiritual information he received during his theological period seems to have been complementary to, and not destructive of, the scientific views he had previously held. Just as his learning about the life of the inhabitants of the planets in our solar system did not lead to any rectification of the number of these planets, so neither did his learning about the pure allegorical meaning of the names and ages in the Word prier to Eber correct or modify his scientific notion of the antiquity of mankind.

     As to my second objection, that Mr. Whitehead introduces matter not germane to the problem involved, I see no reason for obscuring the interesting problem presented by Swedenborg's lifelong thought about the antiquity of mankind, as is done by assuming that I impute to Swedenborg a "serious error," and an "Old Church error."

     The point of interest is, whether scientific statements made by Swedenborg during his theological period are necessarily genuine scientific truths or providentially used appearances of truth. My training leads me strongly to favor the former alternative. I am acquainted with the modern scientific facts which tend to disprove the 6,000 years, but I do not feel that the trend of thought in this direction with scientific men rests on really conclusive grounds. Modern science is a jungle wherein one weed of scientific thought is suffocated by another.

     It matters not to me whether the "literalist's theory has no standing in scientific circles," or that "no intelligent minister defends it at the present day." What I am asking is that some competent person bring forward scientific evidence bearing upon the problem presented. It is immaterial what I am dubbed while in process of sifting this evidence.
     Respectfully yours,
          E. E. IUNGERICH.
Bryn Athyn, August 2, 1919.

686


Title Unspecified 1919

Title Unspecified              1919

[Map of South Africa.]

687


CHURCH NEWS 1919

CHURCH NEWS       Various       1919

     THE BISHOP'S FOREIGN JOURNEY.

     (Continued from July issue, p. 487.)

     It was on March 27th that Bishop Pendleton and the Rev. Theodore Pitcairn arrived at Durban. On April 2nd, they began their memorable trip into the interior. The intervening days were spent most delightfully in meeting the members of the New Church in Durban.

     On the morning of the 28th, Bishop Pendleton received the application of the Durban Society to be received into the General Church. He writes: "The Durban people intended to take this step before my arrival, and did not do so only because the ship came to port a day or two before it was expected."

     On Sunday, March 30th, the Bishop preached at the morning and evening services. He speaks of his pleasure in meeting so many sound and cordial New Church people, and especially mentions Mr. and Mrs. Cockerell, from whom the Church in Durban is largely descended.

     On the evening of the 31st, the travelers attended a reception given in their honor, which they greatly enjoyed. To quote again: "It was a fine affair. The speech of Mr. Ridgway was warm and strong. I spoke to them from my heart. Altogether a memorable occasion."

     "Fred. [Mr. Gyllenhaal] has arranged for me to go to Basutoland. This, however, is contingent upon the permission of the British authorities, which, according to Fred., will be given. But there is also the uncertainty of travel. For instance he had intended that we should go to Johannesburg Wednesday night. We may not get there at all. The morning papers picture a serious condition of affairs. The city is now in the hands of the strikers. Some intimation that travel may not be allowed. It seems that the whole world is upside down-no one knowing what the outcome will be. But, as Theo says, 'If we stick around long enough, we shall get through somehow!'"

     Durban made a vivid impression. "I never tire of watching the strange people go by. Durban took me by surprise in this respect. It is the most picturesque place in my experience. A marvelous blending of Europeans, East Indians, and Africans. Great negroes decked out as on the warpath,-ox horns on their heads,-feathered bonnets like a Red Indian chief's,-legs painted white from the knee down,-high-colored garments in line barbaric taste. They run with a high leaping movement. Many of them. As we sat facing the sea, eating lunch, an East Indian snake charmer came and sat on the grass near us. He took two cobras out of a bag and gave a performance. . . . Took a long ride in ricksha. A giant Zulu, in full war paint, with high-leaping trot-never ceasing-performed a miracle of endurance for two shillings. Many of these ricksha boys are so keen to make money that they kill themselves. They come in from the kraals for the purpose of making fifty dollars or so, go back, and buy another wife. It increases their magnificence at home.

     "Our hotel is delightfully situated in the outskirts on the seashore. Fred. and I took a long walk on the beach. The waves come in on this shore with violence. The bathers have a time of it. They have a very small area, and that its protected seaward by an iron grating to keep out the sharks. The bay is infested with them.

688




     "Today we enjoyed a unique experience. A motor trip, twenty-five miles up into the mountains, to see the 'Valley of a Thousand Hills,' with Mr. and Mrs. Braby. The views were surpassingly beautiful. But more than all I was fascinated by the African environment. We lunched in a grove of wattle trees. Returning, we passed a long line of natives carrying loads of freshly cut cane upon their heads. I asked Mr. Braby to stop the car, the better to see them file past. They were greatly tickled-waved to us-laughed, and said things we could not understand, Mr. Braby said they addressed us as 'lords.'

     "My inclination is turning in the direction of going home by way of England. It may be the only possible way. And all sailings in that direction are booked ear in advance. Cook's have no hope of getting me onto an Australian boat. All soldiers booked through from England. Though I shall miss Australia, and not carry out my round-the-world idea, I shall see something of Africa and the Africans."

     The next letter is dated April 3rd. "Here we are-Fred., Theo., and Mr. Pemberton, who has accompanied us-in Johannesburg,-sometimes called 'Jo-burg' for short. It is the largest and most cosmopolitan city in South Africa. At present, it is in a most unquiet state. A friend of Mr. Pemberton's reports that the two ministers sent by the Government have arrived, and that the strikers, who are in possession of the city, are parleying. There was some disturbance today at noon. Everything seems quiet now.

     "Johannesburg is 500 miles inland from Durban. A twenty-four hour trip. A great city on the border between civilization and savagery. It has an atmosphere peculiar to itself. People come here who for various reasons cannot live at home, it is said. A visitor seems to be regarded with a watchful, expectant attitude.

     "Africa, as seen from the train, is a country of high hills-and treeless, save for the few planted around the farms. The huts are of mud, with flat sheet iron roofs, held secure by stones piled along the eaves. Many cattle on the hills. Heavy carts drawn by six pair of oxen. Occasional fields of corn, called mealies, reminding one of Georgia. Seen from the car window, ostriches-and secretary birds, large as turkeys. Said to catch snakes in their bills, carry them to a great height, drop and kill them.

     "April 4th. While wandering about' Jo-burg,' I passed the building where Dr. Doering has his office, entered, and gave him quite a shock. I was the last man he expected to see in this part of the world.

     "Mr. Pemberton has just come in. He is in touch with leading business interests here. Has been informed that if an agreement is not reached today, there will be blood shed in the streets. The great danger is a junction between the white and native strikers. At present, both are out, but in separate movements. The city is being operated by white strikers. A form of syndicalism is in force.

     "The reason for our coming here is to meet Mr. Keys, the representative of the Conference African Mission. He is in charge of Mooki and the Transvaal New Church movement. Mooki has recently been in Basutoland, and very greatly interfered with the work of Mr. Gyllenhaal and Mofokeng. But just what the situation is in regard to the native members is uncertain. We hope to come to some understanding with Mr. Keys. The Conference and the General Church contending can only result in confusion and injury.

     "Afternoon. Mr. Keys called at 3:30.

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I explained the nature and purpose of the General Church, and that while we could not agree to the principle of geographical limitations, i. e., that the Transvaal belonged as a field of operation to the Conference, and Basutoland to the General Church, yet we advised open dealing and non-interference of one body with the work of the other. He approved. The interview was a very friendly one. He and Mrs. Keys will lunch with us at the hotel tomorrow.

     "April 5th. Mr. and Mrs. Keys lunched with us at noon. In the afternoon, we went out to their home on the 'beria' to meet Mooki, who had been summoned from Krugersdorp by Mr. Keys for the purpose. The interview lasted more than an hour. I again outlined the policy of the General Church. Said that Mooki could, of course, go where he pleased. We made no claim to any district on the face of the earth. But I suggested to him-and he seemed to agree-that the effect on the natives could only be had, if two bodies of the New Church worked against each other, especially in such an undertaking as this.

     "Tomorrow morning we motor to Pretoria, the old Dutch capital of the Republic of Transvaal. Dr. Doering is taking us. It will be a most interesting trip. Tomorrow night-Sunday-we go by rail to Bloemfontein, and thence to Maseru in Basutoland.

     "April 7th. Monday, Bloemfontein is the capital of 'Free State.' Over night from Johannesburg. Packed in tight. We slept, not in, but on our clothes, piled under the pillows. Train overcrowded. Many persons stood all night on the platforms.

     "Just returned from a walk around the city. This is a Dutch town, and the centre of the nationalistic movement. A quaint place. From here, I believe, the delegation departed, going by way of New York, to lay the case of South African independence before President Wilson and the Peace Conference.

     "Yesterday's trip from Johannesburg to Pretoria, thirty-five miles distant, was charming in every way. Mr. Kelley-the mutual friend of Dr. Doering and General Botha-spent the day with us, showing us about the town. Like all Dutch towns, it is built around a central square-originally a market place large enough to swing long trains of oxen. It is an attractive little city. Its chief buildings are of red stone or brick. It is the seat of the Administrative Government of the South African Union. The Legislature sits at Cape Town. The new Government buildings are not in the central square, but on a high elevation overlooking the town. They are quite imposing. The terraces leading up to them are beautifully flowered. There I saw growing-for the first time-the papyrus, of which the ancient Egyptians made their paper. After visiting the Zoo, which is very fine, returned to Johannesburg, and dined at the Rand Club with Dr. Doering.

     "Mr. Keys came down to see us off. With him was a Mr. Stacy, a young New Churchman who has traveled much. He has been around the world several times."

     "Lacey's Hotel,
          "Maseru, Basutoland,
"April 8th, 1919.

     "Mr. and Mrs. Ford lunched with us yesterday in Bloemfontein. Mrs. Ford is Dutch-a connection by marriage of the Bargers, whom she knows well. She is charming. Mr. Ford is a South African-English, of course. He told me that for a number of years past there had been correspondence between his father and Mooki and Mofokeng regarding the New Church.

     "We lunched in a hurry to catch the train, then waited for over an hour. Conspicuous on the platform, a group of Catholic nuns and a Church of England bishop. The nuns journeyed with us as far as Maseru, where we arrived at ten o'clock last night.

690


The journey up was more than interesting. The slowest train in my experience, and I come from the South! I never tire of looking at the desolate sheep-grazing, treeless country. It is the fall of the year, and everything is brown. The veldt was littered with sheep. From it rose rounded peaks, in shape not unlike the original African hut-circular. But the chief interest-as always-was the laughing natives, and their picturesque kraals. These kraals are stone enclosures into which the cattle are driven.

     "Arriving at the station, we drove by motor 2-1/2 miles to this ancient hostelry. As we dashed into the night, some twenty or thirty white, blanketed figures sprang with amazing agility out of our way. Dined in a long low room, and to bed-after a walk in the dark-in different quarters. I was awakened by a majestic negress, who stalked into my room with coffee, said something I did not understand, picked up my shoes, and stalked out.

     "This morning, called on the British Commissioner. He was away. We saw his assistant, Mr. Boys. Very courteous, but asked no questions about the Church. Obviously not interested. Expressed the desire that we might enjoy our visit to Basutoland_made no restrictions. We were to come, and go, and do, as we pleased. This attitude took me by surprise. I had anticipated difficulty

     "The main highly in Maseru is a curious sight. Groups of natives wrapped in blankets of all colors, especially red. Wagons drawn by very small oxen-eight, twelve, sometimes as many as eighteen, to a wagon. Convicts-men and women-dressed in a special red garment, 'marching in regular procession,' guarded by native policemen in khaki.

     "April 9th. Yesterday afternoon, Mofokeng arrived. He impressed me as being a very earnest New Churchman. Spoke feelingly of his delight in meeting me. He told me of his coming into the Church. About his traveling as a servant with a Mr. Gibson, in 1911, who was buying horses in Basutoland, and who told him about the Second Coming of the Lord. On being asked what especially interested him, he replied: 'Just that point about the Second Coming.'

     "Back from Matsieng, the village of the Paramount Chief. In one sense, the most fascinating experience of my life. A swift ride over rough roads on the breast of the uplands." Five thousand feet above sea level. Enchanting views on every side. Natives in clusters on horseback, their gaudy blankets giving a Red Indian effect. Past several large villages, nestling on the mountain side. We began to wind yet higher. Groups, as of sentinels, on each elevation. The barbaric glory is quite indescribable.

     "The village itself is almost surrounded by beetling cliffs, impregnable from the native standpoint. In a large open space near the center were several hundred men-saw no women-and a few naked children. Most of the men were squatting in a great circle. One was standing-speaking. He continued to talk for about twenty minutes after we arrived. About horses, Theo said. They were holding court, we were told. Our New Church leaders gathered around our two motors with cordial greetings. An old man repeatedly held up his hand, saying, 'The Lord in heaven above!' In the babel of voices, I caught the words: 'New Church,' 'New Church life,' 'our Bishop.' All wore something to distinguish them as ministers.

     "Finally, a dignified chief came. He is interested in the New Church. Ramuabi. Said he had not time to talk now, but would come to our Church Council on Friday. By this time we were surrounded by natives, laughing and holding but their hands.

691


They wanted to know who we were, where we came from, etc. In the meantime, the great question was, would the Paramount Chief receive the Bishop of the General Church! (I had my doubts as to this ever since being here, as all the powers agree in discouraging another mission.)

     "Suddenly I looked up, and saw the largest native imaginable. Handsomely gotten up. Dark coat and helmet hat. He was Motsuani, a visiting Chief from the south, and, half-brother to the Paramount Chief. He greeted us cordially. When he heard I was a bishop, he said, 'So am I.' I replied as we shook hands, 'That is good.' Spoke English excellently, in a great booming voice, throwing back his head frequently to laugh.

     "I understand, he said, 'that you have an entirely new religion.'

     "'Yes,' I answered, 'but it is Christian.'

     "'Ah!' he exclaimed, you should go east, west, south, and north'-(i. e., not only visit the Paramount Chief)-'Come to my village. You will not be kept waiting this long. We will sit down in my house and talk. To tell you the truth, I should be Paramount Chief. I was pointed out by my father, the great Moshes. . . .

     "'Politics,' I interjected.

     "'Yes,' he said, and threw back his head and laughed long and loud. Then he added, pointedly: 'When you meet a man the second time, he is no longer a stranger. (What do you think of that for a well-phrased diplomatic speech?) Theo assured him that he would journey to the south and call upon him.

     "Just then a messenger arrived, to say that the Paramount Chief had a 'bad eye,' and could not receive us. We shook hands cordially with Chief Motsuani, and departed. I am sorry for our followers here. I fear our not being received was a hard blow to them. The Chief is a Roman Catholic. He recently clubbed a man for beating a drum to attract people to his religious service, and disturbing him at his devotions.

     "We arrived bad; in Maseru very tired, owing to the strenuousness of our journey. Since writing the above, I have seen Mofokeng. He and Fred found a letter at the post office in Matsieng, not yet posted, from the Paramount Chief to Mofokeng, advising us not to call on the 9th, (today! owing to the Chief's indisposition. Mofokeng asserts that no rebuff was intended, and that the cause of the New Church in Basutoland is not injured. If the finding of this letter in this way is not a diplomatic ruse-(the Chief was with his counselors all the time we were there)-I am certainly glad that it was not posted when written, for I would not have gone to the village, and would have missed one of the unique experiences of my life.

     "When talking to Motsuani, I realized that he was a man of unusual mental powers. We spoke of the affairs of the world-the war, etc. He said: 'I shall not believe the war is over until times become more normal and prices are reduced.' When I asked him if he had been to England, he smiled ironically, and answered: 'No.' I hear that the Paramount Chief has taxed every Basuto two shillings to pay for his trip, for which he is now busy preparing. Finally, Motsuani told me that he himself is considered the greatest speaker. 'You white people,' he said, 'take a great deal of trouble-that is why you get ahead and become famous.'

     "Mofokeng assures me that the important thing is that many people have seen the Bishop of the General Church-that there are now many witnesses. (You remember-in the beg-inning-he was charged with getting up a church of his own.

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It was said in Basutoland that there was no such Church or Bishop.)

     "April 10th. This morning, we examined Mofokeng, Nyaredi, and Khaile, with a view to their ordination. I was deeply touched by their faith in the fundamental doctrines. I am convinced that they understand. Mofokeng said to me, with great humility, 'We are yet infants in the Church. You must teach us. We will learn.'

     "I examined them-assisted by Fred and Theo-on the doctrines of the Lord, the Word, the Second Coming-its nature-the spiritual world, the resurrection, and the Christian marriage. These three will be ordained into the first degree, and given a white stole with a gold cross. They understand what this ordination confers. Any administration of the Holy Supper will he by permission. Later, they may be given a blue stole with a gold cross and crown.

     "At sundown every evening, thousands of hawks with red wings, flying at a great height, gather from the surrounding treeless country, and, falling with amazing speed, settle in the several large trees around this Inn. One takes full breaths repeatedly, but it is not satisfying. Not sufficient oxygen in the air.

     "The claim of Motsuani to be Chief Paramount is not without foundation. The great Meshes retired to the mountains with a girl-wife, and said that the issue should rule over all Basutoland. (His word was supposed to be decisive.) But when he died, the two older brothers, by other and former wives, set aside the decree, saying that the younger should not rule over them, and Griffiths was chosen.

     "April 11th. Just returned from Boqate and the Conference. Our driver said we went where no motor had been before. Part of the way across country where there were no roads. Fred leading the way on horseback. Arriving at the village, we were warmly greeted. The children sang several songs of welcome. The singing was truly remarkable. One song in particular. Different parts, with curious modulations and responsive harmony. Theo was enthusiastic. He said it could be made into a great piece of music. Mofokeng said the words meant: 'If anyone hates me, the Lord will see to him.' And to think that these were all New Church children!

     "This village is largely made up of New Church people. Khaile lives here, and has built a church at his own expense, I entered this building, and was strangely moved. Unlike airy church I have ever seen,-but there was the Word on the altar! The walls, especially at the chancel end, were decorated with curious designs in red and blue, the blue prevailing. The roof was of characteristic native thatch, the walls of cow dung mixed with clay, and the seats were elevations from the floor of the same substance. Eight on each side. The room was absolutely clean, and cool in the heat of the day.

     "I shall not attempt to give an account of the subjects discussed or the problems settled. When anyone arose to speak another stood up to interpret. Thus there were speeches in English translated into Basuto, and from Basuto into English.

     "Serulta has come back to us. On being questioned before the meeting, he said: 'I was naked and afraid when they accused me, saying, "This is no Church." My heart was weak. But I always believed, as I now believe, in the doctrines of the New Church, the Crown of all the Churches.'

     "The question of a name came up I proposed the 'African Church of the New Jerusalem.' This stirred unexpected emotion. 'Please, my lord Bishop,' said Mofokeng, 'this word "African" makes us feel like a baby separated from its mother.

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We went no African, Ethiopian, or Native Church. We are of the General Church of the New Jerusalem, and we want you for our Bishop. I am afraid. I am afraid.' At the end of the discussion, I said: 'So be it. You are of the General Church of the New Jerusalem, and I am your Bishop.'

     "Adjourned for lunch. Were served by ourselves in a hut. After lunch, were greeted by a group of Nyaredi's followers who had arrived. At the close of the afternoon session, the women stood at the door and sang. Also a group of children.

     "April 14th. Yesterday morning we started for Qhuqhu by motor. The roughest going yet. For a time I wondered if we would make it. As Fred had always gone on horseback by another way, Mofokeng stationed 'boys' at several points to guide us. The first of these was on foot. He sprang into the middle of the road, and waved his hat with violence-as if the motor could not be stopped otherwise. The next two were on horses. When they saw us, they held their hands high above their heads. We signaled back, and they dashed off at a right angle, we following.

     "At the outskirts of the village, we were met by Mofokeng, the church leaders, and a crowd of villagers-the New Church congregation and onlookers. There was the usual address of welcome and response, accompanied by singing. Arriving in the village, we were given chairs, and there was more singing. This time, chanting-by children. Very good.

     "It was extremely hot. As there was not a tree in the place-(just one, on the outskirts where the motor stood)-and services were to be held in the open, as no hut could begin to hold the several hundred people-we got them to stretch a blanket overhead. Fred took the service; Theo preached; I blessed two, baptized twenty, and ordained four, i. e., Samuel Mabina Mofokeng, Epainetus Lekhabu Nyaredi, David Rakobolo Khaile, and Hethuel Tsibele Serulta. it was very impressive.

     "After lunch, we went to look over the site given the General Church by the Paramount Chief. Between ten and fifteen acres. Theo is planning quite an establishment. A church building and a mission house.

     "On returning to the motor, there was an interesting exhibition of dancing. All gathered around the car for the parting. Various headmen and their sons were presented by Mofokeng. Then began the handshaking. I think I shook hands with every man, woman, and child in Qhuqhu. Certainly everyone belonging to the New Church, and all the local chiefs and head-men. The signal was finally given, the motor started, and I said to myself, 'Now I am on my way home. It's a long, long journey, but with the native wish-often expressed-for a prosperous voyage, I shall arrive in good time.'

     "I am writing these notes at the small station of Marseilles, just across the line in Free State. Basutoland and its affairs are all behind me. Arrived shortly after eight this morning. Here we regretfully parted from Theo and Mr. Rogers. Theo is on his way to Bloemfontein to see about building supplies.

     "Train arrived at two. All afternoon We have been skirting the northern borders of Basutoland. The Maluti range of mountains almost continuously in sight. No trees save an occasional wattle plantation. The kopjes-giant cone-shaped hills-arise on every side. Their tops capped with great stones some of which, by the action of the rain of ages, have loosened and rolled down the sides. I can hardly express the way this scenery impresses me.

694


It is old, old, like a worn-out earth.

     "Later. Deer and springbuck grazing. Fields covered with ant hills-mounds about three feet high. A crowded station. Mixture of all races. Kaffir prevailing.

     "April 15th. Awoke this morning-early in Ladysmith, on the border of Natal. A dreary place. Tower of the town hall partly shot away by cannon. They leave it, as a reminder. Town surrounded by high hills. Some of them held by the Beers for months. Spent the whole day on the train. Magnificent scenery near Pietermaritzburg.

     "April 18. Durban Society received and organized as a Society of the General Church. In the application it was asked that I consider, and if possible make some satisfactory adjustment of, the status of those members who were not prepared to join the General Church. At the meeting, I ruled that the admission of the Durban Society into the General Church should not disturb the status of any member. It was then asked that the children of such members should be allowed to join the Society without becoming members of the larger body; also any others coming to Durban who so desired. I invited discussion, but gave it as my opinion that such a ruling would tend to revitalize the relation of the Durban Society to the General Church. This was approved by the Society."
     B. C. P.

     SYDNEY, N. S. W.-Once again the Nineteenth of June, 1774 has been celebrated by the Sydney Society, making the thirteenth time that the important event of the sending forth of the Twelve Apostles in the spiritual world has been observed by this Society. The celebration was held at 134 Regent Street, Redfern, our usual meeting-place, and took the form of a supper, or feast of charity, for which the table was prettily decorated with flowers, ribbons, and a banner of red and white. Several of our members were unavoidably absent, but those of us who were able to be present spent an enjoyable and profitable evening.

     When all were assembled, Chant 51 was sung from the Liturgy, which begins with the beautiful words, "Behold how good and how pleasant it is for brethren to dwell together in unity." Our Pastor then read the 60th chapter of Isaiah, containing a wonderful prophecy of the future of the New Church. The Memorandum, T. C. R. 791, was also read. The repeating of the Lord's Prayer by all ended the period of worship.

     Supper followed, with its congenial companionship and amiable conversation. During a lull in the latter, the youngest guest, little George Morgan, carried around a small basket, in which were slips of folded paper with short quotations from the Writings upon them. When every person had taken one of these, each was read in turn.

     The toasts of the evening were: "The Church," "The Absent Ones" and "Peace." Mr. Morgan again fully justified his appointment as toastmaster. Responses to the toasts were made in speech and song. The Pastor, responding to the first, among other things said: "All the other Churches had their morning and noon, and passed on into the night of evil with its falsity. The New Church will have its morning and glorious noon, but never any night; for its `sun shall no more go down, neither shall its moon withdraw itself; for the Lord shall be its everlasting light, and the days of its mourning shall be ended;'-which means spiritually that in the New Church there will be love to the Lord forever, and in heaven with increasing intelligence."

     He continued: "The Church in man is the marriage of good flowing in from the Lord with the truths learned and ultimated in life. There is no royal road to heaven, with its delightful uses and companionships, and its lovely environment, except along the rugged pathway which the Lord Himself so completely traveled, and in which He fulfilled all things of the Law and glorified His Humanity.

695


Our coming into this glorious New Church, with its wonderful Revelation, is still along that rugged pathway. In no other way can the inherited loves of self and the world be removed, and our twisted human nature be brought back into the image and likeness of God. This earthly life is not our home; it is our field of battle, though with many resting places and pleasant associations. And it is only by taking our place in the line, in willing obedience and complete trust in the Lord in His ever-present Divine Humanity to will us through, that we can hope to attain heaven with its eternal rest in delightful uses and companionship. In brief, it is only by regeneration-the image of the Lord's glorification-that the Church will grow and prosper in the individual and collective man."

     Mr. Kirschstein read an interesting paper, in which he showed the value of scientific or natural truths in the process of regeneration. He and Mr. Morgan both read papers on "Peace," showing the difference between natural peace when wars on earth cease and the spiritual peace that follows victory over evils and falsities. Mr. Morgan concluded by saying: "Though our ideas may be dim, the same will become clearer and clearer the oftener we approach the Lord with humble, thankful hearts, asking His guidance and direction to see our evils, and beseeching strength to resist them; for these alone prevent our entering into a fuller realization of that peace which 'passeth understanding,' which the world can neither give nor take away; but by victory over them we may be given a foretaste of those blessednesses and happinesses which the Lord in His mercy is ever waiting to impart to us. May this be our constant prayer and thought."

     The singing of Hymn 122 and the pronouncing of the Benediction brought the celebration to a close. Then there was the catching of trains and the clearing away to be thought of, mingled with the feeling that another milestone in the history of our Church, and in our own lives, was passed, and we were going forth into another year to "meet our temptations."

     It was with deep regret that we received the news that the Bishop would be unable to visit Australia. In Providence, it was not to be, and so we are content to hope that at some future day the Sydney Society will have the privilege and pleasure of welcoming him to the shores of sunny Australia.

     Judging by much of the conversation heard among the friends recently, if space were not so real a thing in this world, no members of the General Church here would be absent from the General Assembly in October. But, alas! space is very real. However, all rejoice that our Pastor will be in Bryn Athyn on that important occasion. M. M. W.

     REPORT OF THE VISITING PASTOR.-The summer season was spent, as usual, in the Province of Saskatchewan, in the Canadian North West. The first place visited was CHAPLIN, where services were held on Friday, June 27th, and Sunday, June 28th, the attendance being twenty-eight and fifty-six, respectively. From here I went into a farming community fifteen miles to the south, where there are a number of New Church families. During a week's stay, there were seven gatherings for services or classes, the attendance ranging from thirty to fifty persons. One adult and six children were baptized. At services on Sunday, July 6th, the Holy Supper was administered to twenty-four communicants.

696




     Two days, July 8th and 9th, were spent at WALDECK. A meeting was held the first evening for conversation on the doctrines, and another on the second for services; attendance, thirteen and sixteen. The Rev. Henry Peters, a minister of the General Convention, resides here, and I had the pleasure of his company for a considerable part of my visit.

     The next call was at GIRVIN. Here live Mr. and Mrs. George Pagon, and at Davidson, eight miles distant, Mr. and Mrs. Harold Bellinger. During five days stay services were conducted, the Holy Supper administered, two classes held, and instruction given twice to the children.

     I arrived at ROSTHERN for a five weeks' visit, on July 16th. That evening meeting of the Rosthern Society was held, al which those of the members who adhere to the General Convention broke forth into a violent attack upon the General Church, and declared that they would no longer permit its activities in the society. This attitude left no other course open to us than the establishment in this community of New Church uses distinctively of the General Church. Our work was carried on this summer in three localities: at Rosthern, at Hague (twelve miles South), and at the home of Mr. Abram Klippenstein (twenty miles west). The work included services, missionary Sermons, Sunday School, doctrinal classes, and classes for children,-the total being fourteen meetings of various kinds each week. The missionary sermons, four in number, were given at Hague, the attendance of strangers ranging from six to ten. Strangers were occasionally present at our Other meetings also. The regular attendants at the various meetings were from five New Church families and from two other families much interested, representing in all fifteen adults, seven young people, and thirty children. On July 30th as all joined in a picnic at the Klippenstein farm, and the fifty-seven persons, old and young, who were present, had a splendid time.

     On the last Sunday of the visit, of August 17th, there was again a general gathering, this time at the house of Mr. and Mrs. Lemky, Rosthern. Services were held in the afternoon, at the close of which the Holy Supper was administered to sixteen communicants. All remained to supper. Then, in the evening, there was a social, at which three addresses were made: the first by Mr. John Bech on "The Temptations of the Church" the second by Mr. Peter Claasen on "The Growth of the Church," and the third by the Pastor on "The Glory of the Church." The day was truly a church festival, a most delightful and happy occasion, in an all-pervading sphere of love and loyalty to the Church and its Heavenly Doctrines.
F. E. WAELCHLI.

     KITCHENER, ONT.-The silence of the last few months is due partly to the changing fortunes of the Carmel Church, but mostly to the neglect of the correspondent, who has been otherwise occupied.

     Mr. Odhner's illness of last spring necessitated his leaving us for a four months' vacation, which he spent in the wilds of the Adirondacks, and in Muskoka. He has now returned, and expects to resume work with the new season.

     During his absence we were by no means idle. Throughout May and June, the Rev E. R. Cronlund, of Toronto, visited us every Sunday, and conducted service in the evening at 7:30 o'clock. As there was no suitable train arriving in Kitchener on Sunday afternoon, Mr. Cronlund came by way of Galt, 12 miles from here, and one of our members met him there with an automobile. On Monday evening, Mr. Cronlund conducted a doctrinal class, returning to Toronto on Tuesday morning.

697




     During July and August, the Rev. Alfred Acton, of Bryn Athyn, ministered to our needs, holding services, doctrinal classes, and men's meetings weekly for the greater part of his stay. We enjoyed his work very much, and appreciated having him with us for so long a period.

     Having no minister with us on the 19th of June, our celebration took the form of a society picnic on the grounds of the church. The ladies prepared the supper, which was served upon a long table under the trees, at which we all sat down. It was a very pleasant and enjoyable occasion. After supper, we sat around and talked until dusk, when we adjourned to the school room for a program of toasts and speeches in honor of our great New Church Day.

     On June 24th, the wedding of Mr. Nathaniel Stroh and Miss Freda Roschman took place in the church at 7:30 p. m., the Rev. E. R. Cronlund officiating. The chancel was prettily decorated with daisies, larkspur, and other June Bowers, producing a lovely summery effect. After the wedding, a reception was held in the school room, with toasts and speeches. This was followed by dancing, during which the bride and groom escaped, none the worse for a shower of confetti.

     The banquet to our returned soldiers, held on August 19th, was a most happy and memorable occasion. Never did anything seem so bright and cheery, and everyone so happy. The room was brilliantly decorated with flags and flowers, and the tables were set in exceptionally fine fashion. The ladies seemed to outdo themselves in having everything of the best for this feast of thanksgiving. Mr. Odhner acted as toastmaster, and many fine remarks were called forth, both from the older men and our returned heroes. Mr. Acton, and Mr. Merrell, of Cincinnati, were present and made inspiring speeches.

     On the evening of August 27th, the marriage of our Pastor, the Rev. Hugo Lj. Odhner, and Miss Constance Waelchli, took place in the church, the Rev. F. E. Waelchli conducting the ceremony. The chancel was decorated with immense bunches of goldenrod, interspersed with golden glow, making a great bower of green and gold. Mr. Nathaniel Stroh acted as groomsman, and Miss Caroline Waelchli as maid of honor. Miss Evangeline Iler and Miss Ruona Roschman were the bridesmaids, while Phyllis Schnarr, of Kitchener, and "Betty" Childs, of New York, were the flower girls. The reception following was a very happy occasion, Mr. Acton being the toastmaster. During the celebration, the Society made a presentation to Mr. Odhner, both as a wedding gift and as a token of appreciation of his past labors.

     Cupid has been busy with us of late, his efforts culminating in the two aforesaid weddings and the announcement of the engagement of two of our returned soldiers, viz., Mr. Harold Kuhl to Miss Evangeline Roschman, and Mr. Fred Stroh to Miss Mabel Clarke.

     Among our visitors for the summer were: The Waelchli family, Miss Vida Doering, Mr. and Mrs. Theo. Rothaermel, Miss Emma Roschman, Mr. Merrell and his daughter, Cora; Miss Clara Scott, and Miss Eva Campbell. On the other hand, several of our Society left us for the summer. Mr. Charles Peppier and Miss Clara Peppier, Miss Emma Kuhl, and Miss Laura Deppish, all went "out west" to visit their respective relatives.

     For two weeks in July, a group of our young ladies went camping at Conestogo; Mrs. Katherine Roschman and Miss Edith Roschman acted as chaperons.
     F. V. S.

698




     PHILADELPHIA.-Activities have been resumed after a quiet summer, the church having been closed during the month of August, owing to the large number of members away, and because of the confusion produced by the erection of an addition to the building, which is to take care of the Sunday School and Boy Scout work.

     The church was reopened on the first Sunday in September with the very encouraging number of forty persons present, and everyone seemed glad to get back after the vacation period. The Sunday School will open on the third Sunday of September, which will give us two weeks to get in running order before the General Assembly, during which our church will be closed.

     We have suffered one loss due to the poor housing facilities in Philadelphia, the Cleare family having removed to Washington. However, we congratulate the Washington Society on receiving this large addition to its numbers. This makes two Advent Society families that have moved to Washington during the past few years. We shall miss them very much. K. R. A

     TORONTO.-The school closing was particularly interesting this year. It was held on the evening of the 19th of June. The church room, decorated with masses of garden flowers, and the children in light summer attire, were a charming picture for the eye. The children's compositions showed how thoroughly our pupils are trained in the knowledge of the Word and the Doctrines. Prizes were awarded at the close of the exercises, and then Mr. Cronlund and Miss Bellinger Invited us to adjourn to the garden. The evening was very warm and the change to the outside air was delightful.

     Miss Bellinger had a table set on the lawn, where all the children present were invited to be seated, and there was ice cream enough for the older people, too. We sat about chatting and enjoying the coolness of the evening; then, when dusk had fallen, the older pupils entertained us, reciting from "Hiawatha" their favorite stanzas, learned during the school term.

     We celebrated June 19th at the church, meeting in the afternoon and having supper on the lawn. At eight-thirty Mr. Cronlund called us into the church, where we had a short service in commemoration of the day. Notwithstanding the intense heat, the service was very well attended and a sphere of reverence prevailed as we thanked the Lord for his gift of the Writings and His New Church to the world.

     During the summer, church activities were in abeyance, but a new season's work has been fittingly inaugurated by the presence of Mr. Acton among us on his way home from Kitchener.

     On Sunday, September 7th, we had the pleasure of hearing Mr. Acton preach, and on the following Wednesday evening we all met him socially at the church, where he addressed us in his usual enthusiastic manner and made an appeal to us, as New Church people, to aim to preserve Freedom, both for the individual and the community; also to persevere in daily family worship and reading of the Writings. He left us much food for rejection and we enjoyed meeting again both Mr. and Mrs. Acton.

     We regret the prospective absence of three of our members this winter. Mr. and Mrs. Craigie are moving to Philadelphia, and Alec Craigie will attend school in Bryn Athyn. They depart with our best wishes for their happiness and success.
     B. S.

     GLENVIEW.-To report all our social events would trespass too much on your available space, which is no doubt needed for strictly church news.

699


However, it may be of interest to the readers of the Life to learn that since the boys returned from the war there has been a revival of interest in baseball; in fact, there is considerable excitement at the present time over a series of games being played between the "married" and the "single," the outcome of which is still problematical.

     Towards the end of August a meeting was held under the camouflage of a Bunco Party, at which there was a very heavy kitchen shower for the benefit of Miss Lenore Junge and Mr. Benjamin B. McQueen. This proved to be but a prelude to an almost continuous exhibition of affection toward these two young people on the part of members and friends of our society. The wedding, which took place on Monday evening, September 8th, was a delightful occasion, the marriage ceremony being witnessed by a crowded congregation. Our Pastor, the Rev. Gilbert H. Smith, officiated. After the opening words of the service had been read, and while the choir was singing the beautiful words of the 19th Psalm, the bridal party approached the chancel, led by the bride's mother, who was accompanied by two little flower girls. Then followed the bride, with her two little nephews as pages. Escorted by her father, she was joined by the bridegroom at the chancel rail. Mr. Crebert Burnham was best man. At the conclusion of the ceremony, the congregation joined heartily in singing the anthem "Thou wilt show me the path of life."

     After leaving the church the married pair first received the congratulations of their parents and relatives; and the younger children were given their portion of wedding cake before going home. In the meantime, the guests had been assembling in the Parish Hall, where supper was provided. There were about two hundred present. Mr. W. H. Junge presided over this gathering, and during the supper proposed the toasts. The Rev. G. H. Smith responded to "The Church," and the bridegroom's father to the "Bride and Bridegroom." After the wedding cake had been distributed, dancing was enjoyed for the rest of the evening.

     In addition to the many New Church friends and relatives of the happy couple, there were also present a number of the business friends of the bridegroom, who fully enjoyed their first experience of attending a New Church wedding.
     G. A MCQUEEN.

     CHICAGO.-The activities of our society have not been reported in the columns of the Life for some time. Since the last letter was written, an important change has taken place in the resignation of the Pastor, the Rev. Gilbert H. Smith, who left us to take charge of the work at Glenview. The society parted with him with regret, and as an expression of their affection, and of their appreciation of his ministrations, presented him with a gold watch.

     At his going, Bishop Pendleton placed the administration of the ecclesiastical affairs of the society under the charge of the Rev. David H. Klein, as Acting Pastor, this being, also, in accordance with the expressed wishes of the Council.

     Since then, services have been continued regularly, and the Sunday School, with eighteen children has been active, with a notably regular attendance, although our children are scattered far and wide in this great city. Wednesday suppers have been held, and there have been several social gatherings of adults. The Rev. W. L. Gladish has preached for the congregation a number of times, and has also given his services to the work of the Sunday School.

     During the year, considerable progress has been made in providing a needed element of social life for the children of the Sunday School. Our hope for the growth of the Church rests largely with our children.

700


Yet this cannot take place unless there be with them a real affection of the things of the Church, and this requires some basis of ultimate delights, such as are given in social intercourse in the sphere of the Church. Where there is no New Church day-school, and where the children are widely scattered in a community, we feel this to be a real problem, worthy of our best efforts.

     Our season's work opened auspiciously on the first Sunday in September with a full attendance at church, after the summer's vacation. D. H. K.
WHISPERERS 1919

WHISPERERS              1919

     "There are spirits who have spoken with me occasionally in a kind of muttering, and this very near to the left ear, as if they wished to speak in my ear so that no one else might hear. But it was given me to tell them that this is not proper in the other life, because it manifests that they had been whisperers, and had contracted the habit of whispering and that most of them are of such a character that they observe the vices and faults of others and tell them to their associates out of the hearing of anyone, or by whispering in the ear while those others are present; besides, that they see and interpret everything in a sinister way, and prefer themselves to others; on which account they can in no wise be admitted to the company of good spirits, who are such that they do not hide their thoughts. It was said, however, that in the other life such whispering is heard with a louder noise than open speech." (A. C. 4657.)

     "Whatsoever ye have spoken in darkness shall be heard in the light; and that which ye have spoken in the ear in closets shall be proclaimed upon the housetops." (Luke 12:3.)

701


EXTRACTS FROM THE WORK ON "THE FIBRE." 1919

EXTRACTS FROM THE WORK ON "THE FIBRE."              1919

     "Each fibre, and each fascicle, must stand for the common good while it is standing for itself or for its own good. For the most perfect life consists in this, that all the parts live a common life, while, at the same time, all the least individuals, each furnished with its own force of action, conspire to unanimity; and therefore one queen,-the soul,-stands over them all. Thus here, as everywhere in the animal kingdom, is represented the entire form and state of a society and republic. For when these bonds are loosened, the communion is destroyed, each fibre works for its own cause, and each fascicle for its; and then the brothers, disjoined from each other, easily become discordant, yea, rebellious I hence the State is overthrown, and the Kingdom dissolved. This, since the Fall, is the sole cause of old age and of death. For as often as the pleasures of the body and the affections of the animus make war with the desires of the ends of the mind, so often are the beginnings of the fibers, which lie in the brains, made to suffer, and the ligatures everywhere are either relaxed or constricted: and straightway too much or too little humor is transmitted; the animal spirit also, and the blood, are disturbed, and admit unsuitable elements, whereby they are defiled. Thus it is nothing else than the intrinsic discord between the forces and the subject parts in ourselves that hastens our years into old age, and this into death,- -just as in societies, kingdoms, and great empires." (no. 227.)

     "Constriction is the death, and expansion the life, of both artery and fibre. . . . And hence, because the artery and fibre are alternately compressed and expanded, it follows that there continual combat in us between death and life; or, that death by incessant assaults challenges life, and life by incessant victories subdues death, until finally, in that we are natural, we lie down in death; but, in that we are spiritual, we are restored to life. Thus, when we have paid the debts of nature, we conquer even when conquered." (no. 158)

702


ACADEMY WAR SERVICE COMMITTEE 1919

ACADEMY WAR SERVICE COMMITTEE              1919




     ANNOUNCEMENTS.



     THE ROLL OF HONOR.
Who does not remember and love him who fights even unto death that his country may be free. (T. C. R. 910.)
LIEUT. W. REY GILL, Colchester. England. Artists' Rifles. Killed in action in France, August 21, 1917.
GUY CHRISTOPHER PEMBERTON, Durban, Natal, South Africa. Killed in action at Arras, France, April 21, 1917.
LEON ROSE, London, England. Royal West Surrey Regiment. Killed in action near Albert, France, July 29, 1916.
REGINALD WATERS, London, England, Wireless Operator. Lost at sea, November, 1917.
ROY S. WELLS, Bryn Athyn, Pennsylvania, U. S. A. 11th R. R. Engineers. Died April 12, 1918, of wounds received in the battle of Picardy.
SECOND LIEUT. FRED. SYNNESTVEDT, Pittsburgh, Pa. Killed in airplane collision at Payne Field, Mississippi, December 16, 1918.

     FINAL REPORT.

     As the soldiers and sailors of the General Church return to their homes, the work of the Academy War Service Committee comes gradually to an end, and the Committee automatically goes out of existence after two years of activity.

     We organized in October, 1917, after complying with Mr. Odhner's request to furnish him with a list of the soldiers of the General Church, and such news of them as might come to hand, to publish in the Life every month. From this beginning, our uses broadened as the needs appeared. The original members of the Committee were: Bishop Emeritus W. F. Pendleton, Honorary Chairman; Rev. C. T. Odhner, Honorary Member; Freda Pendleton, Chairman; Louise Davis, Secretary-Treasurer; Creda Glenn, and Clara Davis. After the death of Mr. Odhner, the new editor, Rev. W. B. Caldwell, became an Honorary Member. Later, Mrs. R. M. L. Frost joined us; and we keenly regret her enforced retirement, due to a serious illness from which she has not yet recovered.

     Shortly after the initial organization, a letter was sent to each soldier-and afterwards to each one as he enlisted-asking him his needs as to knitted articles, medicine cases, etc.; also telling him our purpose to send him the Life and the Bulletin every month, and to forward from time to time small copies of the Writings and other books and pamphlets. Short sermons, printed in pamphlet form, were mailed every week. At Christmas, the first year, boxes of good things to eat were sent, and we were gratified to hear that nearly all were received-some after months of traveling. Besides these regular things, very many personal letters were written, not only by the members of the Committee, but also by others who joined willingly in helping us send news to the men, thus keeping in personal touch with them. It is of interest to note that, counting roughly, the active members of the Committee alone wrote about one thousand five hundred letters a year.

704


When we heard of the discharge of the soldiers, we wrote a personal letter to each one, signed by the active members. This was our final communication to them as a Committee.

     This, very briefly, is a report of what we have done. It gives no adequate idea of what we should have liked to do for the soldiers. There were many things which, for many reasons, we could not do. For instance, we wanted to send more packages and books, but were prevented by the lack of shipping space. However, in spite of what we could not do, we hope the soldiers of the General Church realized that the whole Church was keenly interested in their welfare. It could not have been done unless we had been encouraged and assisted by very many friends.

     For most of the wool used in the knitted articles sent to the soldiers by the A. W. S. C., we are indebted to Mrs. Raymond Pitcairn, and to the ladies of Bryn Athyn and Philadelphia for knitting them. The ladies of Pittsburgh and Glenview also formed committees and very kindly added to our collection of sweaters and socks. We wish to acknowledge especially the great kindness of the Rev. W. H. Alden in helping with the printing of the short sermons. To Miss Olive Rose, of London, and Miss Barger, of The Hague, we owe grateful acknowledgment for invaluable assistance and kind thoughtfulness. Several societies of the Church sent money every month, or at intervals, and many members sent its contributions. As our work depended entirely on voluntary contributions, we can say with truth that what the soldiers received came from the whole Church. It must be understood that the Life and the Bulletin were sent free through the generosity of the General Church and the Sons of the Academy, respectively. The A. W. S. C. contributed the sum of fifty dollars to each of these periodicals. It is interesting to note that we spent $922.24 of which $291.84 was for postage alone.

     In conclusion, we wish to express our thanks to all who made it possible for us to be of service to our soldiers during the war. The work involved was a pleasure, and we considered it a privilege to be able to do it. Our only regret was that we could not do more.

     It is a matter for humble gratitude to the Lord, who in His mercy saw fit to spare so many of the General Church who faced death for a great cause. We pay loving tribute to the six who made the supreme sacrifice for their Church and Country. "Who does not remember and love him who fights even unto death that his country may be free?" FREDA PENDLETON, Chairman.

     FIELD OF HONOR.

     The total number of names recorded in our "Field of Honor" list was 174, classified according to localities as follows:
England          28
France           6
Bryn Athyn          28
Glenview           15
Chicago           10
Pittsburgh           6
Philadelphia      5
Denver          4
New York          3
Isolated          20
               174

[Photograph of the Interior of the Bryn Athyn Church.]



705


BISHOP'S ADDRESS TO THE TENTH GENERAL ASSEMBLY 1919

BISHOP'S ADDRESS TO THE TENTH GENERAL ASSEMBLY              1919


NEW CHURCH LIFE
VOL. XXXIV NOVEMBER, 1919 No. 11
     To address this Assembly is more than a pleasure. It is a privilege, and also a responsibility, the gravity of which is not a little embarrassing. In response to the call to do so, I would, if I could, review the Past and give a forecast of the future. But such an attempt would he over-ambitious. I fear that grievous omissions would impair the summary, and errors of judgment distort the prevision. Yet a word must be spoken to voice some of the thoughts in our minds in this day of world-wide social unrest and of notable development in the Church.

     A year has passed since the armistice was declared. Soldiers by millions have returned. But peace has not yet been fully restored. The future is veiled, and this veil is thick with uncertainties; it is heavy with forebodings. There are those who prophesy, indeed; but who knows where the truth lies? Minds wise in the ways of the world do not agree, and there is passion in their differences. The League of Nations initiated by the Peace Conference is at once a bond of enduring peace and a breeder of future wars; the hope of mankind and the despair of many peoples. In any case, the feeling prevails that we are at the parting of the ways with much that belongs to the past, much that has been proved by ancient use and confirmed by established custom. This is cause for grief to some; it affords occasion for rejoicing to others.

     We of this Assembly, called together as in former years to counsel for the welfare of the Church and to celebrate its spiritual uses, must realize, and in realizing take into count, the fact that we are now-and ever shall be-swept by the currents of the times.

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For the Church, formed of men, takes its place as a part of the world's organization, and it cannot but be affected by every tremor of the racial man. Another thing. The unformed minds among us will be most affected for good or ill, as the case may be. But you will agree, and in agreeing pardon the trite saying that there are evil as well as good things in these currents, and that a composed mind with the steady purpose of discrimination is necessary, in order that the eternal standards of truth may not be compromised, while we flatter ourselves with the thought of the passing of old and stifling limitations. It is necessary to distinguish the destructive forces of self will and human conceit from that in these world movements which represents the slow unfolding of the Divine purpose. Yet the wise mind sees that there is such a purpose, and that it may be therein perceived, as well as in the luminous pages of prophetic Revelation, or in the conclusions of ecclesiastical dogma.

     The Divine purpose is forecast in prophetic Scripture. It is slowly inwrought in human history by accomplished fact, often by ways and modes not anticipated by the indoctrined mind. In this mind there is always something Jewishly literal, and in consequence deceiving, which must later be corrected in the light of the event. While the forecast reveals the fact of the coming event, the actual occurrence is always a surprise. It was so with the First Coming of the Lord and also the Second. It will be so with regard to the establishment and growth of the New Jerusalem. In this the saying is true that "the kingdom of God cometh not with observation." (Luke 17:20.)

     There is a replica of this experience in the life of man. The imaginations of youth are prophetic. But the man whose days are long, and before his life is fully spent, lives to see the inward world of his own building, his hopes and aspirations as he has conceived them, swept away. And this must needs be before the true kingdom or Divine formation within him comes forth to console and fulfill. The first cometh with observation, but not the second. Yet the first is as a prophetic forecast of the second, containing the inward verity in forms outwardly deceptive.

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In this also "man proposes and God disposes." Even though the proposing of man be based on the Word of Revelation, the final disposition counters against, while in the act of fulfilling it. Man's proposal in this respect is conditioned by his first reading of revealed truth. God's final disposal comes to view in the slow unfolding of His Providence in history. We have, therefore, both of these for guide and emendation; that is, the Scripture indited by inspired hands, enlightening the ages, foretelling the Advents, and the living process of creation and re-creation going forward in the ever present now. This latter is the irrevocable writing of God, from which there is no appeal, which men interpret in the light of former prophecy and past experience, saying wisely that the interpretation must be delayed for a time in order that true values may be apperceived.

     History is indeed the book of life. By history is meant the thing itself, not man's partial version of it. It is the complex of all that has come to pass, in the majestic unfolding of which the Books of written Revelation find their place as beacon lights along the way of life, each having its illumined field. Field adjoining field from the beginning to the end. The one is at once a fulfillment and a prophecy, from the first to the last, from Genesis to Revelation, and from thence to the descent of the Holy City. Thus far along the way has the unfolding process effected itself. Thus far the creative and recreative will of God has wrought its finality in the lives of men, a finality ordained from the beginning, with reference to generation and regeneration, of man on earth and the spirit in heaven. Thus far from Eden to the Holly City-have men advanced, and this is the completion of the great ecclesiastical cycle, even the beginning of the end, a temporal beginning and an eternal ending. For Eden was of time, the Holy City is forever. Such is the prognosis of every prophetic utterance, such the implication of historic events when read in the light of revealed truth. Such is the ground of human hope, the inspiration of exalted faith, which has led men onward through the dark ages, out into the light of the eternal city. Of this city it is written, "there shall be no night there," for "the city hath no need of the sun, neither of the moon to shine in it," for "the glory of God did lighten it," and "the Lamb is the light thereof."

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     The Holy City is the enduring ending of that which began with the planting of the garden beside the four rivers. This city, as seen in vision by John, descending from God out of heaven, is the symbol of an age, the millennium, the knowledge of which spread wide as prophecy, and joined with the hope of it, has as a mighty force lifted the race by a slowly evolving movement to the point where the light of the city is visible to seeing eyes.

     This light is neither that of the sun nor of the moon. It is the glory of God: and the Lamb, a spiritual effulgence of the Divine and the Human, of God and Christ in one, now shining from the Letter of the Word and through the Writings of the Second Advent.

     The state of the Church in all times is determined by the quality of its spiritual vision, and this, like all things human, waxes and wanes. By this, ecclesiastical periods have been marked, and, as well, the minor phases, of each Church. The dreams of the patriarchs inaugurated the Jewish Church. It closed with the visions of the prophets. The Christian period was opened by the announcing angel and finished with the Revelations of John. These were followed in due course by the interior doctrinal revealing-s which characterize the New Church. One and all, they were the results of spiritual vision, differing in quality according to the planes of the mind addressed, and the degree of the development of these planes at the time. In the phases of a single church an analogous sequence may be discovered. There are dreams even as those of Jacob, and of Joseph, followed by prophetic forecast, and ending with rational interpretations. The universal law of development repeats itself on all the minor planes, in every church, great and small. And while this is the day of rational interpretations beyond all compare, pet it also has its dreams, and its spirit of prophecy, looking to the opening future.

     Just now, the Church with us has emerged from the turmoil of controversy,-happily emerged I trust.

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A while since, it seemed that some of our dreams had come to pass, that significant interpretations of the Scientific Writings were in process, which more than fulfilled expectations. And then the inevitable happened; a spirit of questioning arose, a dubious mood gathered. Fears were engendered. The fear of doctrinal perversion, on the one hand, and of a depressing retrogression, on the other.

     There was also another, namely, the fear that the controversy, becoming violent, would needlessly break the Church, and disperse the rich heritage of thought and affection received from our fathers. It appeared that the real issue could only work itself out: to a just conclusion by eguable minds, removed from the irritating effects Of charge and counter-charge incidental to every controversy in which the minds and hearts of men are deeply engaged. However, it was realized that this controversy, like every other, must run its course, must fulfill the number of its fevered days. The need was for a patient holding until the end came. The grave question was with reference to that holding.

     The essential difference was, in part, in the point of view. All knew that our imaginative thought of conditions in the life to come was liable to correction, if not here, certainly hereafter; but the mind of the Church was hardly prepared for the seemingly radical change required. In the thought of many the vision of the life to come, as pictured in the Writings, became elusive-to the vanishing point. It was as if a very real and substantial spirit-world had evaporated, leaving nothing save the realm of nature, interior and exterior. A withered heaven indeed! This effect was produced by causes contingent to most controversies, namely, the misunderstandings arising from the difference in the point of view, and the consequent calling different things by the same name, without a clear and insistent definition of that difference. Thus it was with the "spiritual body" of the controversy. This phrase, on the one hand, was used to describe that purely spiritual body which stands to view in the life after death,-the phenomenal bodies of spirits and angels,-while, on the other hand, the same term was applied to that immortal organization, formed of the purest things of nature, sometimes called the limbus, which is visible in neither world, but lies between, somewhere in the interiors of nature.

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There is doubtless warrant in the Writings for calling both the spiritual body, and it must also be admitted that nothing could be more intimate than the relation between them, and yet a clear distinction is as imperative as it is enlightening.

     The realization of this fact may not remove all the causes of the recent controversy, but it will, I think, clear the way for an approach to the consideration of the real problem involved, by removing many of the early misapprehensions.

     However, it is intended to touch this subject lightly and only in passing. The healing process may not be as yet sufficiently advanced, and it would be an ill service again to immerse the Church in the unhappy spheres of the past, especially on this occasion. Let us anticipate, however, that in the not distant future we may advantageously open this and allied questions. In the meantime, there are other things to engage our earnest attention; other dreams are coming true; other questions are calling for answer.

     At the formation of the present organization of the General Church, a name of broad significance was chosen. There was criticism-an effort to impose limitations, as if from fear that the seed of dominion was hidden in the title. We were not unaware of the evil blight of the love of rule, of the spirit which cannot tolerate a rival, and we were well acquainted with the teaching concerning the nature of that love, especially when exercised by means of the sacred things of the Church. Any organization of men might be so afflicted-ours as well as another. It was felt that this love of rule was primarily a matter of spiritual regeneration, that the good or evil of a thing is determined, not by its extent, but by its quality. Wise counsel prevailed. A voice spoke, saying, "We know not the future, let us act for the present. Let us choose a name which will leave us free to follow the leadings of Providence."

     At that time, we were faced by the need of holding together for the sake of continuing the work of the Academy free from interference.

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The propaganda in favor of the Divine Authority of the Writings was only partially successful, so far as the Church in general was concerned, but the work of education by the Schools of the Academy gave hope for the future. We were convinced that the Church could be enduringly established only by the sanction of Revelation, and that New Church education was the primary means of instilling into the minds of New Churchmen an adequate realization of the Divinity of the Revelation given them.

     The need of holding together, and apart, naturally gave birth to an organization which could extend itself to receive, hold, and spiritually nourish the children who were being educated. Of necessity this policy, if successful, would lead to the establishment of an international body; but it did not follow that such an organization should aspire to become all comprising. A deliberate attempt to compass this end would, in my opinion, open the mind to inexcusable ambitions, which would become destructive of spiritual faith and life. We hold that there may be many independent organizations of the Church, many churches, if you please, of wide extension, yet closely inter-related in mutual service. The only bar to this is the lack of the prevalence of charity. Most New Churchmen seemingly take for granted that there may with propriety be independent Church organizations, but the tendency has been to follow the lines of natural propinquity rather than spiritual affinity. This has led to the ideal of national churches, in which the difference is one of natural temper rather than of spiritual quality and use; and this, in my opinion, is artificial and oppressive, in that it does not sufficiently allow for the development of spiritual varieties from which increased activities arise.

     The ideal conceived for our General Church was rather that of a spiritual society of wide extension, to be or service to all New Churchmen, either directly or indirectly, by its teaching of sound doctrine and its work of education. Would that, in this respect, it might even now serve the whole Church, free from the atmosphere of unworthy suspicion, the fear of aggrandizement, or the envy of power. This might well be, but it is not yet; and so we must wait in patience the good pleasure of the Lord.

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If we ourselves prove faithful and worthy, the time will come when the cloud of uncharity will lift, and our service will extend to all New Churchmen.

     This ideal of extension, being based on the law of spiritual societies in the other world, has led to the statement that we claim no locality as belonging exclusively to the General Church; nor can we accept limits imposed by others. We will receive those who are in sympathy with our views and approve our works, wherever they may be. Spiritual affinity, and spiritual society, is determined not by locality, but by the quality or the affections, and the state of mind as to doctrine.

     The idea of a national Church is in itself unspiritual and depressing. It does not recognize the quality of the bond involved, and indeed counters it by raising barriers where none should exist.

     We have no quarrel with the citizen or subject who prefers his country's good. Of this, good citizens are made; but even now the consciousness of the world is being- aroused to the fact, that this patriotic love may be excited beyond good measure, developing either a narrow provincial spirit., destructive of friendly inter-communication, or an abnormal ambition to rule over others as their superiors. Even now, there is dawning upon the world the thought-and there is some affection for the thought-that the highest good is to serve the race.

     Surely this conception is not unknown to New Churchmen, and, if I mistake not, out of the welter of the present political passions, surging in all countries, there will arise new bonds, now sympathies, binding the nations together more compactly and more securely than in the past. If so, a better ground will be afforded for the unhindered spiritual associations of which the General Church of the New Jerusalem is, and has been from the beginning, an exponent.

     This year, I received the Durban Society, of Natal, South Africa, into the General Church. It was my privilege to do this in person, and I know that this Assembly will gladly approve of my action. This fine group of New Churchmen is affectionately loyal to the principles for which we stand, and for many years has inclined in the direction of the step recently taken.

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This adds another jewel to our crown of churches, which, though few in number, are so placed as to girdle the earth. The fact is significant. The term "Academician" represents a distinctive quality of New Churchmanship. It arises out of a spirit of absolute devotion to the truth, revealed in the Writings, and a willingness to do and suffer all things for the sake of that truth. It is a spirit which knows nothing of national boundaries, and takes no part in race prejudice, but regards all men as the Lord's children, and fit subjects for His Heavenly Kingdom. It would prepare the way for a spiritual brotherhood of all whose eyes can be opened to see the dawn of the new spiritual day that is breaking, and who will join in the work of distinctive New Church education.

     From Durban I went to Basutoland, and there ordained four Native leaders, and commissioned them as ministers of the General Church. By this act, our borders were still further extended. While this enlarges our opportunities, it entails new and greater burdens upon our workers. But, as these responsibilities have come to us unsought, and of Providence, we shall assume them with a willing spirit, and carry them as best we may. However, we have reason to believe that the work in Basutoland will repressed to a successful issue. Not only in this, but also in other directions, our missionary efforts have enlarged. I desire, in passing, to call your attention to the earnest: and promising undertaking now going forward in the city elf Philadelphia, and, in addition, to note the fact that we have received very encouraging reports from Sweden.

     It must be admitted, however, that in the matter of workers the Church is in distress. We cannot answer the calls made because of sheer inability to supply the men. Our ministerial ranks have recently been depleted by death and retirement, and the places left vacant have not yet been filled. I plead for a searching of the spirit: by our young men with regard to the sacred use.

     Permit me to announce that I have received the Rev. R. J. Tilson and the Rev. Glendower C. Ottley into the ministry of the General Church.

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     In its beginnings, the Academy was in many respects a radical movement. Not only did it effect a fundamental alteration in the attitude of the Church towards the Writings, by its insistence upon their Divine Authority, but it championed derivative doctrines of signal importance to the Church. And, within its own circle, ideals became current which more or less affected the thought and life, and to some extent the customs of the people.

     Among these, none took a firmer hold than the principle of respect for the freedom of the individual. The teaching of the Writings that nothing is confirmed in the inner life of man save that which enters in freedom was taken very much to heart. Nothing could be more spiritually healthful than this attitude, in so far as it prevented over-persuasion in religious matters. And yet it was apparent that there may be danger of over-constraint as well. The truth may be presented in such a way as to persuade and injure, but such a consideration should not constrain evangelical effort. In other words, the fear of taking away freedom should not go so far as to prevent the opportunity of learning the truth. This was obvious. Respect for the freedom of the individual manifested itself at that time in many directions. It was held that no pressure should be brought to bear in the matter of supporting the uses of the Church; that all contributions should be given on the free initiative of the giver. Our custom of putting at the entrance of the place of worship a basket for voluntary offerings, which at the end of the service are received by the priest and laid on the altar, grew out of the conception that offerings to the Lord in worship should be entirely free. However, with reference to the temporal uses, it has been found expedient to acquaint the members of the Church with the requirements, and to ask for regular contributions.

     In more serious matters, our modes have changed from time to time, and the question has arisen as to whether or not we have sacrificed in any degree our original principles. Are such modifications minor changes, and therefore incidental to a growing body? Or, are they the result of a surrender of principles more or less vital?

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     I call your attention to this subject, not to explain or defend our course in the past-that which is past is written-but to point to the fact that, while there is an ever present danger in both directions,-that is, in changing and in not changing,-yet I am convinced that the deeper springs of our life as a Church must ever touch and draw from those early ideals, nobly conceived as they were in the interest of the regenerate life. If this life be lost to sight, what profit is all the rest,-this growing school, this noble cathedral, and even our far-reaching organization?

     And now I touch upon a sign of the times,-a matter close to the hearts of the younger generation, and fired with their enthusiasm. I refer to the "drive" to raise funds for the support and development of the Academy.

     I have indicated what, in my opinion, would have been the attitude of the Academy fathers towards a modern drive for securing money. When these war drives began, they were countenanced on the ground of national safety. It was not thought that they would ever become a feature of our Church life.

     However, as was remarked at the opening of this address, we are now, and ever shall be, swept by the currents of the times, and it is well to discriminate. The term "drive" suggests a sweeping effort to get money regardless of the freedom of the giver. But I shall not quarrel with a word. Rather do I confide in the assurance of the promotors of this undertaking, that their purpose is to advertise, insistently and continuously, the great uses and the crying needs of the Academy.

     It may well be that such advertisement, by conveying information and correcting misapprehensions, will not constrain, but rather promote freedom. If so-and I think it will be so-there will be no real departure from the spirit of the original ideal. And so we may earnestly commend this movement of the younger generation, even as we rejoice with them in the love which has prompted it.

     Early in its history, the Academy developed three distinct phases: A doctrinal propaganda, which may be characterized as its intellectual soul; its educational uses, assumed as the most efficient means of perpetuating the ideal of the Church, of which the propaganda was an exposition; and its ritual of worship.

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It was realized that every religion, as well as every distinctively new state of the church, must have some ultimate appeal, Some mode of self-expression, by means of which it presents itself in significant forms before the eyes of the people, and addresses itself in symbolic observance to the intelligence and affections of young and old, simple and wise, and which may be a means of initiating the members into rhythmic and choral movements, in accord with, the spiritual gyres of the heavenly hosts, in their living worship of the Lord God.

     It was necessary that these rituals should be correspondential, that Divine things should be represented by them. The early attempts in this direction were indeed significative; but they were also of necessity somewhat crude and unharmonious. They were as a thing full-born from the imaginative intellect, but not yet harmonized by the friction of time, use, and experience. In the early forms of worship, there were also many unconscious derivations from the pre-New Church associations of the members-ritualistic survivals. The subsequent realization of this, with the perception of its unavoidableness, led to the view that we might better exercise a conscious choosing of some of the long-tested forms elf the Christian Church, preserving, withal, certain characteristic symbols determined by our New Church fathers as significative-for instance, the opening of the spiritual Word.

     It is believed that the New Church ritual, will more and more differentiate itself, but that the New Church as heir to the ages, and at the present time a Church of Christian remains, comes by right of inheritance into the use of any tried and serviceable form which it may elect. The right to do this has been called in question on the ground of the Scriptural quotation, "Behold, I make all things new;" but this has reference to states of life, rather than the habitual modes employed in external ritual. It may be anticipated that, as the spiritual states of the Church become more defined, and its uses more fully expressive of these states, the rituals of worship will be adapted to meet the new needs. Certainly, full right of way must at all times be given to well-considered riles, conceived as expressing new states, and conforming to new needs.

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     From the beginning, our ritual has been limited by a severely contracted environment. Our worship in hails has permitted of little expansion beyond the first simple forms. Now, however, larger opportunities will be given, especially here in Bryn Athyn, where a temple, exceeding the dreams of former days, has been raised. The situation is unusual. We pass by a single step from the humble hall or modest chapel to cathedral magnificence. And we hear, and I trust shall heed, words of caution. It is of importance that the first beginnings should follow into and qualify the enlarged production which the new environment requires, in order that the exercises of our cathedral worship shall not become foreign to that to which we have become accustomed, and which of necessity must in a large measure continue to prevail in other societies of the Church. This is important, for the sake of both continuity and unity.

     The value of ritual is very great. If its representations be truly expressive, it becomes a powerful means, not only of storing remains in the minds of the young, but of arousing spiritual affections, confirming the life of the Church with all who are in accord with the Divine things represented. With this in view, w, may regard the building of this cathedral as one of the trine of blessings which has come to the Church through the Academy movement. For by it the third phase, above referred to, enters into rich fulfillment.

     In closing, permit me to call to your attention the fact that all that we do, all that we have, all that we may gain, is of value only in so far as it aids and abets the Church as a spiritual force in the lives of men; the force of faith in the present reality of the Coming of the Lord, in the power of His Divine Human, to redeem and save the world; and that this is what has established these schools, built this cathedral, and called this Assembly together.

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DEDICATION SERMON 1919

DEDICATION SERMON        W. F. PENDLETON       1919

     (Delivered at the Dedication of The Bryn Athyn College, October 5, 1919.)

     "I was in the Spirit on the Lord's day." (Revelation 1:10.)

     John "was in the isle that is called Patmos," for the sake of the Word of God, and for the testimony of Jesus Christ. And he was "in the Spirit on the Lord's day," and heard behind him "a great voice, as of a trumpet, saying, I am Alpha and Omega, the First and the Last." He turned to see the voice that spake with him, and being turned, he saw "one like unto the Sort of Man, walking in the midst of seven golden candlesticks."

     John was in spiritual vision, and he saw the Lord God, Jesus Christ, the Savior. He saw Him with the eyes of his spirit,-even as the disciples saw Him after the resurrection,-in a Divine Spiritual body. With the eyes of his spirit John also saw the objects of the spiritual world as men see the objects of the natural world, and what he saw and heard, he committed to writing, in obedience to the command, "What thou seest, write in a book, and send to the seven churches which are in Asia," and again, "Write the things which thou hast seen, and the things which are, and the things which shall be hereafter." (Rev. 1:11, 19.) The book which John wrote in obedience to the command is called the Apocalypse or Book of Revelation; and the message it contains is to all men, but especially to those who are able to see and receive the things written therein, understand them, and apply them to life.

     John was in vision on the Lord's day. This was not the day of the Jewish sabbath, the seventh day of the week, but the first day; and it was made the Christian sabbath because the Lord rose from the dead on that day, and showed Himself to His disciples. On the subject: of the Lord's day, we read in the Arcana Coelestia that "when the Lord was in the world, and united His Human to the Divine (which was in Him), He abrogated the sabbath in respect to representative worship, or in respect to its worship such as it had been with the Israelitish people; and made the sabbath a day of instruction in the doctrine of faith and love. (n. 10360)

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And in the True Christian Religion, we read that "when the Lord came into the world, and the representations of Him therefore ceased, that day became a day of instruction in Divine things, and thus also a day of rest from labors, and of meditation on such things as are of salvation and eternal life; as also a day of love towards the neighbor." (n. 301.) Hence, as we are told in the Apocalypse Explained, "The sabbath is not now representative, but is a day of instruction." (n. 965.) And so in the Christian Church, and now in the New Church, the sermon has become the leading feature of the day, and appropriate ritual has been provided for the sake of leading up to and preparing for the instruction of the sermon, and for the understanding of the Word by the sermon. Suitable buildings are also constructed, not for representative worship such as it was in the ancient days, but for the worship of the Lord Jesus Christ, the God of heaven and earth, in appropriate forms, and to receive instruction from Him in "the doctrine of faith and love," in the "Divine things" of heaven and the church.

     Vision or spiritual sight is two-fold, external and internal. The external sight of the spirit was the sight of John and of all the prophets. It consisted in the opening of the eyes of the spiritual body, by this sight the objects of the spiritual world appeared in visible external form. But the prophets had no internal sight of the spirit. They saw and heard the things of the spiritual world, but they did not understand the things which they saw and heard. They had no internal or spiritual vision properly considered. Their spiritual sight was objective, concrete, but not subjective or abstract. A truly rational sight, or rational understanding of the things of the spiritual world, was wanting. Nor could a truly spiritual vision be given at that time. This was reserved for the day of the Lord's Second Coming, and it brings into view the state of Emanuel Swedenborg, and the kind of vision he enjoyed as the Revelator for the New Church.

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John saw, the prophets saw, but Swedenborg saw and understood. To him was granted not only to see the objects of the spiritual world, in a vision such as the prophets had, but to unfold their hidden meaning in a vision such as the prophets did not have. The Divine purpose in this was that a New Christian Church might be established, in which there might also be spiritual vision. But spiritual vision in this New Church was not to be like that of the prophets, nor like that of Swedenborg. The prophets saw, but they did not understand. Swedenborg saw and understood. The man of the New Church is not to see-neither as the prophets saw, nor as Swedenborg saw-but yet he is to understand. He is not to have a natural or objective sight of the things of the spiritual world, but he is to hare a subjective or rational sight of the spiritual things of the Word of God. Thus, in the New Church there is to be spiritual sight, spiritual vision, but no open or conscious intercourse with spirits and angels,-a vision that is called illustration which is a spiritual understanding of the Word.

     Swedenborg's state was unique. No man was ever before in a state like his, nor will there ever be such a state, for it will never again be necessary. The Lord made His First Coming into the world, and this was never to be repeated. He has now made His Second Coming, and this is never to be repeated. His First Coming was visible to the bodily eyes of men, but His Second Coming is not visible to the natural eye, but to the spiritual eye, or to the sight of the understanding,-the understanding as elevated into spiritual light. Thus there can be subjective vision without objective, and objective without subjective. Objective vision the prophets had, subjective vision the New Church is to have. Swedenborg had both, in order that through his Writings the Lord might give to the church a subjective vision of the things of the spiritual world, or a spiritual understanding of the Word. With you and me there is to be no objective vision of the spiritual world. This, of the Lord's Divine Mercy, is deferred until the death of the body. We shall not need it till then, but then we shall have vision, objective and subjective forever.

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     Subjective vision is what is called in the Writings illustration or spiritual enlightenment, and it is to be a sign that new light is come into the world. Concerning this we read in the Arcana Celestia of "a time about to come when there will be illustration" (n. 4402), and in the Coronis that "at this day there is to be illustration from the Lord in the place of miracles" (Coro. Miracles IV); and Swedenborg, in a letter to Oetinger, says that signs and wonders are not now given because they compel externally, and do not convince internally, adding that "the sign given at this day will be illustration, and thence an acknowledgment and reception of the truths of the New Church." A sign was given to the Christian Church, when on the day of Pentecost, fiery tongues lighted upon the apostles' heads. This was a last visible miracle, and it was seen by the apostles in objective vision. It was a sign of the great miracle of the Second Coming, when men were to receive a subjective vision of the things of the spiritual world, or an understanding of the internal sense of the Word.

     Illustration is internal spiritual sight, and is more and better than all miracles. It is what is spiritually signified by the words of John when he says, "I was in the Spirit on the Lord's day;" and his words are prophetic of the spiritual vision which is to be given by the Lord in His Second Coming to those who are able to see and know Him in His Coming. These are they that are represented by John, the beloved disciple, who was to tarry until the Lord came again, signifying that there would then still be some in the Christian Church who would be able spiritually to see the Son of Man walking in the midst of the seven golden candlesticks, and who have this spiritual sight by virtue of having lived a life according to the commandments of the Decalogue and who are represented by the disciple whom Jesus loved.

     The wise man said, "Where there is no vision, the people perish." (Proverbs 29:18.) If the prophets had had no vision, the Jewish church would have perished centuries before the coming of the Lord. If John had had no vision on the Isle of Patmos, and had not been able there to say, "I was in the Spirit on the Lord's day," there would have been no Christian Church.

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It would have perished in its infancy. If the Lord had not granted a spiritual vision to Swedenborg, such as man never had, the remnant of the Christian Church would have perished. Heaven would have departed "as a scroll when it is rolled together" (Rev. 6:14), and the book with its seven seals could never have been loosed for the men of our earth. The wise man spake well when he said. "Where there is no vision the people perish." If there were no spiritual vision with some at the present day, all would be over with the race of men on this planet of ours for even the natural life of men depends upon the communication of some by the internal way with heaven.

     By the Spirit in which John was when he saw and heard the Son of Man, and witnessed the wonders of the spiritual world, is meant the Holy Spirit. The Holy Spirit is not a person, but is the enlightening presence of the Lord with man, through which he has spiritual sight,-spiritual enlightenment. This enlightening sphere of the Lord is effected by means of spirits and angels. From the light of angelic minds, which light they have from the Lord, a man has light, and is able to see light. No man has enlightenment of thought and understanding from his own mind alone. Children see light in their parents' minds, and receive that light as their own; afterwards they receive the same from their teachers. This is always the source of the first light in the minds of men. In adult life, where there is a true mental or spiritual development, man begins to think from a light in his own mind. So it appears, but in reality it is from the minds of those in the other world with whom he is associated, with whom he is, in spirit, even as John when he was "in the Spirit on the Lord's day." (A. C. 4073, L. 46, D. L. W. 150) The Lord Himself is present, angels and good spirits are present, with all those who worship God in His Human on the Lord's day.

     We are told that an angelic choir was present in the tabernacle and in the temple. An angelic choir is in a temple now where the God Man is worshiped, and it is a presence that imparts spiritual light to all who worship Him in spirit and in truth. They who so worship Him are called by our Lord in the Sermon on the Mount the pure in heart: "Blessed are the pure in heart, for they shall see God." (Matt. 5:8.)

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These are they who are in the spirit on the Lord's day, and they are able to see the Son of Man in the midst of the seven golden candlesticks. Such are the pure in heart, such are they who are represented by John, who was called the beloved disciple, because he represented them. These are they that live a life of daily repentance, and who may see God at any time or in any place. But it is of Divine order that there should be a day specially appointed, and a place specially set apart, where a man may see God. The day is the sabbath, and the place is the temple or the church; and they who are prepared by a daily life according to the truth can see God in that place and on that day, as they cannot see Him elsewhere and on any other day. They who are not so prepared cannot see God on that day or in that place, nor on any day in any place.

     The end in coming to church is to see God, to see light, and receive light from God by angelic minds, who themselves have received it from the Divine Mind, from the Mind of the Son of Man, who is in their midst; for by the seven golden candlesticks, in the midst of which John saw the Son of Man, is represented the angelic heaven, or some society of heaven that is present in the place where the Lord God our Savior is worshiped. The end in coming to church is to receive illustration, to be spiritually elevated into the sphere of angelic light. Hence it is a day and a place to receive instruction in Divine things, and for meditation on such things as are of salvation and eternal life; for the truths of the Word are what elevate the mind into the Divine light of heaven, a light above the brightness of the sun, (Acts 26:13), a light before which the brightness of the sun fades into the shadows.

     But a man must be able to turn away from the thought and life of the world, even as John when he was in the Spirit turned about to see the voice that spake with him. John turned and saw the Lord, who said, "I am Alpha, and Omega, the First and the Last." By what John did is represented those who are in the good of life, and who thereby are able to turn from the darkness of the world to the Lord, and see Him in the light and glory of His Word as the one only God of heaven and earth.

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Before this they are looking to the world and its life, but the turning represents the inversion of state in which they look upward to heaven. The understanding is then in a state of illustration, which is meant by being "in the Spirit on the Lord's day." "For the Lord withdraws the understanding from the world when He enlightens it." (A. R. 224)

     There are various applications of the truth contained in the text, but the one we are especially interested in today is, that there ought to be a day set apart, and a place set apart, in which this turning from the world to the Lord may take place with a number assembled together. The day has been provided, and it is called the Lord's day, and from ancient times temples and houses of God have been built. These things were done that there might be a day and a place where the understanding could be withdrawn from the world, from its darkness, from its trials and cares, and be elevated into heavenly light, and be taught of the Lord. This is the idea of the text and of other passages in the Word. In Isaiah we read that "if thou turn away thy foot from the sabbath, from doing thine own pleasure on my holy day; and call the sabbath a delight, holy of the Lord, honorable; and shalt honor Him, not doing thine own ways, nor finding thine own pleasure, nor speaking thine own words; then shalt thou delight thyself in the Lord; and I will cause thee to ride upon the high places of the earth, and will feed thee with the heritage of Jacob." (55:13, 14.)

     The same turning away from the world, and elevation of the thought in the presence of the Lord, is signified by the command to Moses: "Put off thy shoes from off thy feet, for the place whereon thou standest is holy ground." (Exod. 3:5.) This command was also given to Joshua when he found himself in the presence of the angel of the Lord (Joshua 5:15)

     John turned and saw the Son of Man. The spiritual turning represented by this-a turning from the darkness of the world to the light of heaven-may take place with the individual at any time and place; but a special time and place is necessary, that many may meet and receive the benefit of the added sphere of a number together, on a day appointed, and in a place dedicated, consecrated, set apart, separated from the world, and devoted to a holy use and function.

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The day is then holy, and the place is holy, and in all holiness there is light from heaven.

     We are taught that in every function a heavenly society is present. But a heavenly society is present in an especial manner in the function of worship, so much so that a holy sphere is perceived and felt, as in no other function or use in the natural world. In other functions, that holy sphere is concealed, hidden within, but in worship it appears, comes to the front as it were, so as to be perceived and felt. In such a holy sphere, and affected by it, a man is inspired, lifted up in thought and feeling, and introduced into the angelic sphere of illustration, in which he is taught of the Lord. Hence the day is holy, and the place is holy, because the Lord is then present (A. R. 36)

     A church building, so set apart and dedicated, is a place where a man may forget the world, its toils and cares, its uncharitable thoughts, its harsh and bitter feelings, its envies and its jealousies, and with a repentant heart, go as to the house of God, and there fulfill the spirit of the Lord's words on the Mount: "If thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee; leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift." (Matt. 5:23, 24.)

     A turning away from the world to the house of God, the elevation from natural into spiritual light, from the darkness of the world to the light of heaven, is represented by Jacob, when he awoke from the vision of the ladder. "And Jacob said, Surely the Lord is in this place, and I knew it not. And he was afraid, and said, How dreadful is this place! this is none other but the house of God, and this is the gate of heaven. . .and he called the name of that place Bethel,"-the house of God. (Gen. 28:16, 17, 19.)

     This house in which we are assembled is now to be dedicated and solemnly set apart for its sacred use, as a final preparation of a place for God to dwell in, and for all of us to come here to see and worship Him.

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May it ever be unto us none other than the house of God and the gate of heaven, and may we always be able to worship Him here in spirit and in truth, for the Father seeketh such to worship Him. (John 4:23.) Amen.
DEDICATION 1919

DEDICATION              1919

     PREPARATION MEETING.

     It was a large and attentive audience that gathered in the "Assembly Wall" on Saturday evening, October 4th, for the purpose of preparing for the services in which all were to take part on the following day. At the opening of the meeting, Bishop N. D. Pendleton spoke as follows:

     "This meeting has been called to prepare for the dedication tomorrow. We are not only deeply impressed, but moved, on this eve of one of the greatest events in our lives. We can hardly comprehend the full significance of the act that is to take place tomorrow. I would remove my thought far from any idea of arrogance for our Church when I say that this is the first temple in the world dedicated to the service of the Lord Jesus Christ as the only God of heaven and earth, and for the purpose of worshiping Him in His Divine Human glorified, as that Human is revealed in the last and most superb Revelation ever given to mortal man.

     It is, of course, not the first building, not the first church, to be so dedicated. But it is the first in the sense of a complete temple, representative of the Lord in its parts and portions, in its plan and outline. It is, indeed, an ambitious attempt for the Church at this day to build such a temple. The time will come when the kingdoms of the earth will be filled with temples that are representative of Him in far greater detail, and greater truth, and greater significance, than the one we are now building. And yet it is true that this is the first temple constructed with this idea of the Human Form Divine in view.

     Read in the Arcana what is said of the temple at Jerusalem and the significance of its various parts, and of the sacred vessels that were in it, and you will be struck immediately by the fact that in so far as a building could be so constructed, that temple was molded in the human form, which is the Divine form represented.

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And it is with that idea that this cathedral has been constructed. I shall not attempt to go into the details of it, but would simply call your attention to the fact that everything that is in it, every large feature of it, is thus significative,-the soul, by the sanctuary; the dual mind, by the two chancels; and the body, by the nave. I speak of this simply to come to another matter. Later in the evening, another speaker will, I trust, deal more with this phase of the subject.

     What I have in mind to say tonight is with reference to the ritual we have been developing in connection with the church. I have been asked to repeat the few remarks made by me in the ministers' meetings. The text of those remarks was this: Is this building a great show? My answer was that there is not one stone in that building put there for the purpose of a show, in any sense of the word. Every stone, and every room, and every article within it, was put therefor the sake of representing something with reference to the Lord and His glory, and our human worship of Him. So also it is with the ritual we are endeavoring slowly to develop in the Church

     I believe that no intelligent Newchurchman, if he gives any reflection to the subject, apart from his former religious prejudices, but will admit that there must be external worship, and that that worship must be symbolic, or, as we say, significative or representative. Many churches have highly developed ritual, but no church knows, as we do, the great power that lies in a proper ritual. Consider what ritual is. It is nothing more than a series of outward actions representing something that is interior, some spiritual thing within. Even as the soul of man has a body that is representative of it, yet is not like it in outward feature. Even as the whole universe is but an outer symbol of a more interior spiritual universe, and that again an outer symbol or representative of the Lord Himself. Even as the Holy Scripture is but an outer symbol significative of something in it more interior to it.

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Even as every action that is perceived as being done in the other world by any spirit or angel is but a representation of some interior love or affection. So is it with ritual and that which it signifies.

     We begin by seeing these things, and note the Divine law everywhere operative. There can be no external worship that is not symbolic or representative. And when the symbolism is known, and the representation seen, it becomes an exceedingly powerful thing-powerful for good, and powerful for evil as well. Now it must be that the New Church, of all the Churches, must have a ritual which is symbolic and representative of the interior things that are involved in its life. It must be so. The only question the Newchurchmen can debate is as to whether this or that or the other thing is the best, the dearest, or the simplest representation of the idea that is involved. That is all.

     Now another phase. I see the beautiful procession-the priests robed-the choir robed-advancing through the temple to celebrate the worship of the Lord. Much is signified thereby. The holy approach of the Church to the Lord, representing conjunction with Him. I see a band of spirits on their way to heaven. It is the same. And what happens? What would naturally happen if you or I were asked to come and approach the Lord? To come into His actual presence, what would you do? Would you not want to put on that thing which is signified by the wedding garment' Would you not clothe yourself fittingly to meet the Lord? to enter heaven? It is a natural instinct to do so. Even if you are invited by your friend to come to his house to celebrate his wedding, you put on appropriate garments, the best that you have. Why? That you may honor your friend, that you may honor his wedding. If you come into the house of the Lord on the Sabbath day, you put on the best that you have. Why? From no sense of vanity. Not necessarily so, at least: but that you may honor Him.

     Now we are a modest people. We are modest men and women. We take no delight in brilliant colors for their own sake. There is no joy in my mind, or yours, in putting on a brilliant garment of any kind. Certainly not for show. I should regard that as impossible.

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But to make a sacred approach to the Lord, to put on a garment that has in it something that is representative of Him to whom we are approaching, that is a different matter, altogether different. And that is what I think is involved, stated in a simple way.

     The truth is that ritual, like poetry, or like anything of the sort, arises out of certain natural instincts that are proper and normal to man in his primitive state, and is developed out of such instincts. But its significance becomes ever higher as man's intelligence develops. I believe that out of the symbol of the Open Word, which is the characteristic symbol of New Church worship from days gone by, will slowly develop a wonderful ritual for the New Church-out of that, and like fundamental conceptions. This symbol did not originate with us, but was from the beginning of the New Church-treating the Word of God with peculiar reverence-external reverence-opening it in a most reverential manner.

     Therefore I would ask that you approach the thing that we are trying to do here in a spirit of understanding. If there is a color used here or there, be sure we are trying to represent something with reference to the heavens.

     Now I can well understand the man who, with the early Puritans, said to the Catholic Church. "You have wrapped the worship of God in such formalism that you have smothered it. Take it away, and let me worship God simply as I am-a man." I have great sympathy with the Puritan demand. They reverted to an honest simplicity in the approach to God. There had been a perversion, because symbolism-the real Divine significance-was overshadowed by the elabaration of forms. Whatever these forms may have meant in their first beginnings, their true significance was lost to sight. But such will not be the case in the New Church, at least I trust so. Our ritual, I believe, will ever tend to clarify and simplify, from year to year. We shall go forward in the earnest effort to make ever new representations of the Divine. I say it is a noble work to engage in, not only for the sake of the children, and the storing of remains with them, but for the sake of ourselves, and the establishing of deep and profound affections.

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     I remember reading in the Writings a very simple account. It is brief, but made a profound impression on my mind. It told of certain spirits who were engaged in making a most wonderful representation. It did not say what it was. It was a representation of something of the Divine. They were engaged for hours-spiritual hours-in making this representation. It was a most beautiful thing. They were good spirits, and if I remember, Swedenborg speaks of their intense engagement in that work, and their innocent delight in it.

     Now, whether you are ritualistic in this world or not, you are going to be in the world to come. You cannot do anything there but what is ritualistic. Everything is a sign or symbol-it is a representation, signifying something more interior. Our New Church ritual must approximate the idea of spiritual representations rather than the hard and dried forms that date back to unknown origins in the past. At least, I so see it, and I believe that this work will go on in that spirit. And these representations will become an art and science with us, if you please, which will give us interior spiritual delight. We will be approximating in that respect the things that spirits and angels are doing in the other world in their living worship of the Lord-for with them it is most living.

     It seems to me that I can see in this an interior reason why we should develop in the Church such representations of the Divine as we are attempting to do by our ritual. And I think that if you once get this idea, and see what we are after, we will not have to apologize to you for our attempts. The Bishop Emeritus has consented to speak tonight in explanation of the very beautiful service he has prepared for our use tomorrow."

     Printed copies of the Dedication Service having been distributed, the Bishop Emeritus reviewed it from beginning to end, giving reasons and answering questions and thus making all familiar with a service which might otherwise have seemed strange to the worshipers.

     The Rev. George de Charms then addressed the meeting, as follows:

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     "I have been asked to say something about the symbolism in the new church building. The subject is a large one and the hour is late, and I will only say a few words, hoping to bring to you a touch and realization of what has been felt and intended by those who have labored in the field of providing the necessary ritual for this wonderful building.

     The purpose in symbolism is to bring the Lord present in worship, that He may be present not only through the sense of hearing but also through the sense of sight. The object of all worship is to bring the Lord present, that He may operate upon our hearts, and that we may be uplifted from the things of this world to the things of heaven and the life to come. The whole of a service is planned with that end in view,-to bring the presence of the Lord among the people of His church as powerfully as possible, that He may operate upon them.

     The Lord comes to us through the senses of the body,-through, the sense of hearing and through the sense of sight,-and He cannot come perfectly to man Unless He comes through both of these senses. We go to a service of worship in order to hear the Word of God, in order to hear the voice of the Lord talking to us, and leading us in the way of eternal life. And when we have developed that ritual which is foreseen and realized as ideal for the New Church, we will also go there to see the Lord in His Divine Human represented before us in all our surroundings. In the New Church it is important that the Lord should be present with us in the things that we see,-present as He has come to us in His Second Advent, as He has revealed Himself in His glorified Human in the Writings of the New Church. Thus it is as important that the- things of symbolism be filled with the spirit of the Lord's Divine Human as that the preaching and the reading in the service be sound doctrine from His Word as revealed to the New Church.

     In the Providence of the Lord, the task of providing the beginnings of such a symbolism has fallen suddenly upon the Church. And it is a great task, of such magnitude that we would not have dared to attempt it for a long time to come. Symbolism is the kind of thing that must grow slowly; but it became necessary to provide something for the new building that is to be dedicated tomorrow.

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Realizing the need of developing the right kind of symbolism, it has been the first care of those who have been doing this work to proceed slowly, and with caution, so far as the circumstances of the case would allow,-to avoid the dangers of a sudden development of that which, under ordinary circumstances, would grow slowly from age to age as a matter of custom.

     To be true, and really representative, symbolism must be genuine. It must express the ideas and feelings of the Church, the spiritual affections and thoughts, and set them before the people of the Church in ultimate form, so that the minds of those who see them may be uplifted and touched by the hand of the Lord Himself. On this account, it is important that a symbolism should not be impressed or stamped upon the Church which it is not ready to receive. Furthermore, the symbolic representations of the Church must be of such a character that there may be great variety in the interpretation of them. No one should be able to say that this thing means thus and so and nothing more. But it must be what the Lord, in the light of the heavenly doctrine, gives this or that man to see, not alone what the one who conceived it sees.

     The symbolism of the Church is to be drawn from the letter of the Scriptures and the letter of the Writings. There we find ultimate pictures; and the object of symbolism is to present those pictures in outward form, so that we may not only see them imaginatively when we read the Word, but also see them actually in material form outside of us. In this manner, the things which the Lord has placed in the Word may take a more powerful grip upon our hearts for our salvation.

     Symbolism drawn from any other source than the letter of the Word is not true symbolism, and in the New Church it is necessary that this should be done in the light of the Writings, that it may express the internal sense of the Word as we have been privileged to see it in this day of the Lord's Second Coming. And before we can present the internal sense of the Word in outward form, the ideas, the doctrinal application, the real perception of the Divine Truth as given in the Writings, must be established in our minds.

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Much of this has been done since the beginning of the Academy, but in our choice of symbols at this time we are limited to the things which have been clearly seen and established, in order that the symbols that are set before the people of the Church may be genuine, being seen and perceived by them obviously, with a spiritual interpretation, having life from the Lord and heaven in them, and thus power for men's salvation, moving them to worship the Lord more completely than without the symbols,

     This is the idea which has been in the minds of those who have labored in this work, and so perforce they have moved slowly. But we have made a beginning, starting from certain fundamentals that will stand the test of time, and always be true. One of these fundamentals, as the Bishop has observed this evening,-the universal of all,-is that the Church, the house of God, represents the Divine Human of the Lord, and thus also the human form of man, who has been created in the image and likeness of God."

     The speaker then described how this representation is carried out in the various parts of the cathedral, as had been explained in the pamphlet distributed among the visitors at the Assembly. He closed by saying:-"It is essential that the symbolism should not be dogmatically interpreted. It is important that you think from them concerning the life after death, concerning heaven, and what the Lord has given us to see in the Writings of the Church, that they may bring to you some message of spiritual insight and affection from the Lord alone."

     The Bishop then announced that in the administration of the Holy Supper tomorrow, he would inaugurate the mode of having the officiating clergy partake first.

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DEDICATION CEREMONY 1919

DEDICATION CEREMONY              1919

     The Service prepared by Bishop Emeritus W. F. Pendleton, and provided for the worshippers in printed form, consisted of eight parts. The first seven followed the order of an Office in the Liturgy, and the eighth contained the formal dedication ceremonies. The selections for recitation and singing were appropriate to the occasion, and the music for the congregation was familiar to members of the General Church, including the 15th and 24th Psalms from the Psalmody. Prayers were introduced in place of the Commandments (which, however, were read at the afternoon service); and a newly prepared Antiphon, entitled "The Word," was used in the sixth part. The eighth part was as follows:

Introductory Address by the Bishop:

     In order that the uses of the Church may take ultimate form and actually exist among men, it is necessary that buildings be erected, set apart, and formally consecrated for administration of the Divine law and worship.

     This cathedral has been erected in order that the members of the Bryn Athyn Church may have a place of assembly for the celebration of Divine worship in accordance with the doctrine and ritual of the Church of the New Jerusalem, and for the purpose of giving and receiving instruction in the truth revealed from God out of heaven for the founding of that Church which, according to ancient prophecy, is to endure for ages of ages, and according to the testimony of its own Revelation, is to be the crown of all the Churches that have hitherto been in the world.

     The unique merit of this New Church is that it approaches directly and worships the one and only living God, our Lord and Savior Jesus Christ, who, when on earth, glorified the Human which He assumed by birth into the world, and thereby overcame the assaulting hells, and redeemed mankind from everlasting death; and Who in this, the day of His Second Advent, has manifested Himself anew in the revealed glories of the internal sense of the Word, which sense, drawn from the letter of Scripture by Divine inspiration, is none other than the Human of our Glorified Lord, manifesting itself in forms of Divine Truth.

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By this revelation of the interior content of the Word, rational approach is given to the Lord as He is in His Human made Divine, the worship of which makes the very essence of the Church of the New Jerusalem.

     For the sake of the worship of our Lord so revealed, this building has been erected, and is now to be set apart and consecrated to the Holy Name of "Him, Who is and Who was" and Who is now come, even our Lord and Savior Jesus Christ. Amen.

     The Congregation then sang "Come, Thou Almighty King." (Liturgy, page 549.)

     The People seated, the Donor advanced and delivered the Address of Presentation:

BISHOP, PASTOR OF BRYN ATHYN CHURCH:

Deep in the hearts of the people of Bryn Athyn,
since its founding, thirty years ago, has dwelt
the hope that one day they might rear a temple
to the one and only God,
wherein they would adore the Lord,
our Savior, Jesus Christ,
and worship Him alone.

Young and old of this and of the passing generation
made their offerings to this end; and not a few
of those whose love was greatest
in years gone by have left their earthly habitation
for the house of many mansions prepared for them above.

Howbeit, the little village of Bryn Athyn was first devoted
to the cause of New Church education, first in time
of the great uses for which the Academy was founded;
and in the mercy of the Lord that cause has prospered.
Children and children's children of that first generation
now look to yonder college as their Alma Mater,
and her sons and daughters come from far and near
and bearing seeds of heavenly doctrine

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of the New Church now revealed,
go forth in many lands to many centers,
where'er a few are gathered in His name.

Even as years of preparation passed before the schools
received their heritage of land and buildings,
that gave them permanent abode, so too the Church,
whose growth was ever first in end,
in all the undertaking of the people, had first
to grow within the mind and heart,
ere it could manifest its inward glory.

Sore trial and a time of crisis came,
but priests and laymen found in one a leader,
even him whose sermon we have heard today;
and, behold, the hours of darkness vanished with the dawn
wherein the new-born General Church stood forth
to welcome to the new communion, men
in every land, in every nation, who believed the Lord had come
in glory in the doctrine of His Word-
come to restore men's faith and found a New Church
which is the Christian Church itself
and crown of all the Churches.
And for the General Church a form of order,
based upon the Revelation, was established by the Bishop
who also gave a book of worship.
Then one-through whom the Heavenly Father had provided
things needful for the earlier generation
made an offering wherewith to build this church;
and the mind and heart of all the people
turned toward the building of the House of God
within their midst. And I was chosen
by the donor and the Bishop to direct the building.

And the Bishop laid down principles of ritual and worship.
He declared that there should be a three-fold chancel
with twelve steps leading to the altar,
where the Word of God should be enshrined
within a sanctuary in the east-this inmost place

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to be the dwelling of the Lord;
the middle chancel for the Holy Supper, thus for worship;
and the outer chancel for the reading of the Word
and preaching, and for singing and the choir.
And he proposed a Gothic structure
like an English country church.

Then began the work of planning and erection,
which grew from month to month and year to year.
Our hearts were glad, and in the work there was delight,
and in the service was its own reward.
In thought we saw the building finished-
a cathedral church made part and parcel
of the life of all the people-
her tower an ever-present symbol
of the Kingdom of the Lord on earth,
with bells therein to waft the evangel of His coming
o'er hill and vale, through all the countryside.
Within, babes would be brought to be baptized,
and youths and maidens would confess their faith,
and be betrothed, and wed. In sorrow and in joy,
in life and death, the Church would minister
to childhood, youth and age, of generations yet unborn.

Builders, craftsmen, architects, and artists,
with one accord have worked here on the building-
worked earnestly and with devotion
and besides these, others, priests and laymen,
rendered service and gave counsel.
And you, who for a long while past
have followed all the work,
with daily visits heartened all the workers.

Six years of labor have gone by
since ground was broken and foundations started.
In 1914, on the nineteenth day of June,
the congregation of Bryn Athyn held a service
in the College Chapel, whence the people marched,
led by their Pastor Bishop, in a long procession to this place.

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Here they sang the psalm, of Praise in Hebrew,
telling of the stone rejected of the builders,
which became head of the corner,
and they hearkened to the reading of the Sacred Scripture.
Then, in the presence of the Lord,
before the eyes of all the people,
the cornerstone was laid and consecrated, and was named

[Hebrew]
Hardly was the superstructure started, when war arose.
At length all the great nations fought in mighty struggle,
and many left their work with us to join
the service of their country.
But through all, the building of the church continued,
till in the sixth year of the building,
the awful conflict ended.

These past years of building witnessed many changes.
When half the time of building was accomplished,
he who made the gift, and saw the building well begun,
in the evening of his life of service to the Church,
being well past man's allotted three-score years and ten,
was gathered to his own.
Long had he presided o'er the council of the laity,
and long had been the Church's counselor and leading layman.
And at the close of the same year in which he died,
the elder Bishop, who a year before resigned
as head and leader of the Church,
because of failing strength of body,
retired from his pastoral office also.

Thus closed an epoch.

The dedication for which we are assembled
will crown that passing period of history
in which the General Church was founded.
Viewed presently, this dedication and commencement
mark the era of the Church that has begun.

The hour has come. The church is ready,
in its seventh year of building,

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to be hallowed as the Lord's House
and dedicated to His Holy service.

We who have wrought upon the building know full well
that all that which is good conies from the Lord alone.
We have been happy and had honor ill His service,
and see therein His doing and fulfillment of His will.

     EXCEPT THE LORD BUILD THE HOUSE,
     THEY LABOR IN VAIN THAT BUILD IT.

     By virtue of the trust imposed upon me by my father, and by the members of this Church, I declare, in the ears of this Assembly, and before the Lord, that this building and the land whereon it stands belong henceforth to the Bryn Athyn Church of the New Jerusalem, and they are subject to its sole control. This document is the written declaration of my trust. And with affection that fills the hearts of all whose love and labor were bestowed upon this work, and for my father, who is here in spirit, I give to you as Pastor of the Church this key, and with the key possession of this house, in the name of the Lord Jesus Christ.

The Bishop answered and received for the Church:

     In the name of the Lord, and for the Bryn Athyn Church, I receive at your hand this building and the ground upon which it stands, to be now dedicated to the worship of the Lord Jesus Christ, according to the doctrine and ritual of the Church of the New Jerusalem. We, in deep humility, pray for the protection of the Lord and His guidance, in order that we may herein administer the sacred uses of Divine worship with clean hands and a spirit free from selfish ambition. Only so shall we please God and be justified of men. Only so shall we meet with equal spirit the large generosity, the service of distinguished talents, and the years of earnest labor which have made this building possible. We verily believe that it will stand for ages, notable among the buildings of the world dedicated to the worship of God, a beautiful symbol of the faith and worship of the Church of the New Jerusalem. May the Lord's blessing be upon it now and ever more.

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     Ministers and People rising, "Shema Yisrael" was sung.

     All remained standing, and the Bishop said:

     In the mercy of the Lord the time of formal dedication has arrived. Let all who are assembled open their minds and hearts to the Lord that He may enter and move them with one accord to pray for His presence and blessing upon this building and all that is in it. The Sanctuary and the great altar for the open Word; the Chancel and the altars for the Sacramental Supper and the rite of Baptism; the reading desk and the pulpit, the stalls for the choir and the organ,-all vessels of sacred worship. The nave containing the seats for the congregation and the Chapel for private ceremonies.

     Here may the pastor and his assistants administer all the uses of Divine law and worship, here may they teach the people truths Divine from the Word of God and the Writings of the Second Advent, in order that their lives may be emended and they may he led in the way of heaven.

     Entering the Sanctuary, and ascending to the Pastor, the Bishop pronounced the words of formal Dedication:

     And now in the name of the Lord Jesus Christ, the God of heaven and earth, the Founder and Builder of the Church, and in obedience to the laws of His Divine order, and in the presence of this Assembly, I do declare this building set apart and dedicated to the worship of the Lord Jesus Christ, the only living and true God, according to the doctrine and ritual of the Church of the New Jerusalem.

     May the Lord's blessing he upon this Church; may We be ever present and conjoin Himself with all who assemble here and bow before Him as the sole object of their love and worship, to the glory of His holy Name forever and ever, Amen.

     All Kneeling, the Bishop repeated the following Prayers:

     O Lord of all mercies, and light of our lives, we pray for Thy Divine Presence, for the inflowing of Thy Life. Kindle in our minds the Light of Thy Truth. Cause oar hearts to burn with love far Thee. Bless Thy Church this day, and in the days to come. Extend Thy Mercy to all who are assembled here, that they may dedicate their lives anew to Thy service from this time forth and forever. Amen.

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     O Lord of all truth and Light of all worlds, Thou Infinite and Eternal God, Who from the beginning made all things that were made, and in the fullness of time descended from Thy throne above the heavens and came down to this lowly earth to raise from death Thy fallen creature man,-Thou who hast again proclaimed Thy Holy Name in transcending glory, revealing that which was and is, and is to be, from the beginning unto the end,-to Thee we bow down in adoration and holy worship, in thanksgiving and praise, O Jesus Christ our Lord and Savior.
Amen.

     The People still kneeling, the Benediction followed.

     The Word being closed, the Recessional Hymn, "Jerusalem the Golden," was sung.

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DEDICATION 1919

DEDICATION       Rev. RICHARD MORSE       1919

     A DESCRIPTION

     The beautiful cathedral in Bryn Athyn was dedicated to the worship of the Lord Jesus Christ in His Divine Human, on Sunday morning, October the 5th, 1919.

     The ritual associated therewith was as perfect as it was possible to make it. It will become more and more perfect as the Church develops in intelligence and wisdom through regeneration, and understands more fully the pattern of those things seen in the mountain. For ritual in the New Church is not the dead beauty of an artificial flower, or of a statue; but is the evolvement of the inner life of worship into an ultimate and corresponding form; into a garment, or body, which lives from the animating soul within. It is true worship in aspect; in adequate presentation to the external senses.

     Such was it felt to be by the large congregation which witnessed and took part in the wonderful ceremony, which at times stirred holy affections beyond adequate expression; and which, in many individual instances, interrupted participation in the service.

     As understood in Bryn Athyn, the central thing of ritual is the opening of the Word; for the Opened Word signifies everything of the New Jerusalem, and is symbolically represented by the opening of it by the Bishop at the commencement of the service.

     The Sanctuary, which is in the inmost of the Chancel in the East, represents the Apocalypse, which describes, primarily, the Lord as He is to be worshiped in the New Church. The Great Altar in the Sanctuary represents the throne of the Apocalypse; and the Word upon it represents the Son of Man in His Glorified Human, in the midst of the seven golden candlesticks.

     The Dedication Service was commenced with twenty-five of the clergy proceeding from the vestry, along outside on the south, and the choir proceeding from the choir rooms, among on the north, and uniting at the west door in a Processional up the nave to the chancel.

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The order of the Processional was as follows: The Rev. George de Charms, Assistant Pastor, bearing the Word; Choir; Board of Finance of the Bryn Athyn Church; Clergy of the General Church-the Ministers, the Pastors with the Consistory, and the Bishop and Bishop Emeritus.

     As the Processional entered the west door, and proceeded up the nave of the Cathedral, the congregation joined in singing the Introit, "Holy, holy, holy, Lord" (Hymn 100); the members of the choir filing into their places in the choir stalls, and the clergy standing on the chancel, while the Assistant Pastor, standing at the gate of the communion rail, handed the Word to the Bishop, who advanced to the Great: Altar and kneeled at the prie-dieu until the close of the Introit, when he rose and placed the Word on the Altar and opened it with marked reverence and in silence. Retiring from the Sanctuary, the Bishop kneeled at the prie-dieu in silent prayer before the opened Word, and then, advancing to the communion rail, he pronounced the sentence: "The Lord is in His holy temple; let all the earth be silent before Him," the congregation singing the "Amen." Then followed the usual liturgical service as far as, and including., the Sanctus. Unisonal reading of Isaiah 2:2-5 was substituted for the Psalter, and was followed by the Gloria. A selection was then read from the Law (Deut. 6:4-9) by the Assistant Pastor, the people standing, and responding with the "Amen."

     The first lesson (I Kings 8:1-62) was read by the Rev. Gilbert H. Smith, of Glenview, and was followed by the singing of Chant 93, by a portion of Psalter 56, and by the Gloria. Then followed a portion from the Gospel (John 2:18-22) read by the Assistant Pastor, to which the congregation, standing, responded try singing "Amen."

     The second lesson (Apocalypse 21) was read by the Rev. Homer Synnestvedt, of Pittsburgh, and was followed by the singing of Chant 78, and by the Creed and Gloria. Instead of the Commandments, the Bishop Emeritus offered three prayers: Repentance, the Church, and the Lord, closing with the Blessing,-"Grace be unto you and peace"-and the people, rising, sang Alleluia.

     The third lesson (T. C. R. 508) was read by the Rev. Alfred Acton, Pastor of the New York Society, and was followed by the singing of Psalm 24.

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An Interlude and period of silence preceded the reading, by the Assistant Pastor, of the Heavenly Doctrine, being an adaptation of the form of Creed, Section 3, page 302, of the Liturgy, which was followed by an Antiphon on "the Word," specially arranged for the occasion; an Interlude by the choir ("I have surely built Thee a House to Dwell in"), and the singing of Hymn 153.

     An inspiring sermon, on Apocalypse 1:10, was then preached by the Bishop Emeritus; at the close of which the 15th Psalm was sung, and immediately after, the 12th Anthem, "What shall I render to the Lord for all His benefits toward me?" while the offertory was brought forward. An Interlude: Psalm 117 (Hymnal page 232) was sung in Hebrew by the choir.

     Immediately prior to the Dedication itself, an introductory address was given by the Bishop, and was followed by the singing of Hymn 41-"Come, Thou Almighty King." The donor, Mr. Raymond Pitcairn, then came forward to the communion rail, and delivered the Address of Presentation, the Bishop standing within the rail. At its close, the choir chanted the closing words of Mr. Pitcairn: "Except the Lord build the house, they labor in vain who build it."

     Mr. Pitcairn then presented the Declaration of Trust, with the key to the west door, to the Bishop, who received the building in the name of the Lord and for the Bryn Athyn Church of the New Jerusalem. In impressive words, the Bishop said that the building would be dedicated to the worship of the Lord in His Divine Human. The congregation then sang "Shema Yisrael."

     Entering the Sanctuary, the Bishop placed his hand on the open Word, and delivered the words of dedication, which are the only words ever to be uttered in the Sanctuary. He then offered two prayers: for a blessing on the building and its uses, and of thanksgiving, closing with the Benediction.

     The Recessional returned by the way it advanced, to the singing of Hymn 27-"Jerusalem, the Golden." The order of the Recessional was: Consistory, Bishops, Clergy, Choir, Finance Board.

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     The following, in connection with the ritual, will be interesting: During the organ prelude, or voluntary, two young ladies of the Chancel Guild entered the chancel from the choir rooms, carrying lighted tapers. They wore white vestments trimmed with gold brocade. On the head of each was a crown of gold brocade, from which a veil hung over the shoulders. They walked to the steps of the Sanctuary, bowed, ascended, and lighted the seven candles, and then withdrew. During the postlude, they again entered the chancel and extinguished the candles. This part of the ritual was performed with exquisite delicacy and profound reverence.

     So ended, a little over one hundred and forty-nine years after the establishment of the Church by Divine Commission, a great event in the history of the New Church.

     That the priesthood and laity of the General Church will zealously and continuously follow the Lord in His Revelation, and so fulfill the purpose of the Dedication, is the earnest prayer of the writer.
IMPRESSIONS OF THE DEDICATION SERVICE 1919

IMPRESSIONS OF THE DEDICATION SERVICE       WILLIAM WHITEHEAD       1919

     On June Nineteenth, five years ago,-just before the world broke into a Saturnalia of death and flame,-a procession of worshipers slowly climbed to a place in the fields overlooking Bryn Athyn village for the purpose of taking part in the founding of a new church building.

     In a deep and reverential hush-broken only by the twittering notes, of birds and the undertones of the woods nearby-the Bishop of the Church uttered the solemn ritual words by which the corner stone of a new sanctuary was laid. And as he spoke these words, the sun-which all day had remained behind a black and threatening sky-suddenly came forth and flooded the hill and the valley with a golden tide of light. Then all the worshipers with one voice broke into the song, "Jerusalem, the Golden!"

     Until that day, few things had stirred us so profoundly.

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The upturned faces of old people and little children, the ritual that breathed a simple faith and an undying hope, the atmosphere as of a temple that already seemed to envelope the rough stones at our feet,-all blended in a perfect marriage of sunlight and praise.

     But when, five years later,-just after our men had returned from the war,-the same phenomenon was repeated at the dedication of the completed temple, when we witnessed the same breaking forth of the sun as the essential words were spoken, and listened to the same exultant song of praise to the glorious city of our God,-then indeed the cup of memory was filled with a deep and rich remembrance. Nothing, perhaps, in the history of worship and ritual in the New Church can compare with this second event.

     It would be folly to attempt any detailed analysis of the Service of Dedication. To dissect an act of worship would be like conducting an inquiry into the perfection of a flower; or endeavoring to list the causes of a child's beauty. No man can catalogue a sphere.

     But it is possible to say that the power of the sphere present at this Dedication Service appeared to reach every man, woman, and child present, whether of our faith or not; and in whatever part of the building.

     From the first bars of the Introit ("Holy, holy, holy, Lord God of Hosts!") to the reading of the First Lesson (I Kings 8), there arose from all the congregation so spontaneous and beautiful an expression of worship, that it was clear the building had already become to our people the veritable House of the Lord. Scarcely anything of strangeness seemed to be felt by any worshiper. The sphere of worship was upon us all,-a sphere built through many years of service and custom. And to that sphere contributed, in unreckonable measure, the power and majesty of the music and words of the Psalmody. Never had we sensed so fully the noble meaning of Milton's trumpet appeal:

". . . . Let the pealing organ blow
To the full-voiced choir below
In service high and anthems clear,

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As may with sweetness, through mine ear,
Dissolve me into ecstasies,
And bring all Heaven before mine eyes."

     Mr. Whittington's music, written in and for the New Church, and practiced by our choirs and congregations for the best part of a generation, had at last come into a fitting home,-a temple in which we might, with greater freedom, give to those "sphere-born harmonious Sisters, Voice and Verse," the direction of the immortal poet:

     ". . . . Wed your divine sounds, and mixt power employ,

     Dead things with inbreathed sense able to pierce."

     Indeed, the very summons to this Dedication Service was made, not through the means of the customary chimes, but by a concourse of wind instruments on the west porch of the Church. And it was at the climactic instant when their music ceased that the long processional of choir, priests, and laymen-robed in beautiful garments-advanced slowly up the central aisle toward the chancel-already prepared for the acts of worship by a company of virgins pledged to the simple but impressive service.

     The act of approach to God, prepared by the sphere of sacred music, was indescribable in its overpowering effect upon the worshipers, many of whom were moved to unexplainable tears. Members of the processional themselves could not hide the signs of emotion.

     The real significance of many such things as these did not, however, begin to appear until afterwards. The sphere of Divine worship prevented all desire for analysis. Thus it was not until many hours after the elder Bishop's sermon-with its crystal simplicity of deep learning-that our thoughts turned to the singular self-effacement of that venerable figure whose life-long work on behalf of the establishment of the true principles of the exposition of the Word, and of ritual in worship, and of spiritual government in the Church, had on this great day been crowned with completion. And, as we meditated, it seemed to us that to the patient and serene servant of the Lord in the highest uses of the Church, there must come a reward such as princes cannot receive, nor the wealth of the world buy.

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     As to the gift of the building by our brother in the Church, Raymond Pitcairn, on behalf of his father, and of all those whose love and labor were bestowed upon the work, it is not too much to say that no ceremony of surrender or investiture made in romantic medieval days could ever have been attended by so strong a sphere of loyalty and noble fidelity to the uses of the Church. Raymond's address of presentation, and delivery of the key to the Pastor-Bishop of the Church, was in itself an act of worship. And when the choir caught up into music the concluding sentence of the story, "Except the Lord build the house, they labor in vain that build it," it seemed the inevitable lifting into liturgy of a masterpiece of architecture that symbolizes the works and hopes of an entire era of the General Church.

     Perhaps the deepest impression made upon us by this Service of Dedication was through the perception that the long years of spiritual depression and anxiety-states induced both by the greatest war in history and by the pangs of transition from one generation to another in the Church,-that these desolate and searching years of trial had failed to destroy our faith. The prison of the years was at last broken. The famine of despair no longer weakened our energies. A sense of happiness and satisfaction flowed into all our minds, as it seemed from Heaven.

     Even today, as we write these words, we can still hear the echoes of that marvelous Psalm: "The earth is the Lord's, and the fulness thereof." . . . Still ringing in our ears are the fresh voices of the young men and maidens and children: "This is the generation seeking Him, inquiring for Thy faces, O Jacob." . . . Even now can we hear the strong tones of our soldiers, newly returned from the fields of battle: "Who is this King of glory? The Lord, strong and a Hero; the Lord, a Hero of war!". . . At this very moment we can sense in retrospect that mighty crash of praise from a thousand throats: "Lift up, O gates, your heads, and lift up, O doors of the world, that the King of glory may come in. Who is He, this King of glory?"...After which there came unto the sanctuary of the Lord that moment of awful silence-shattered after an eternity of suspense by the great and glad cry: ". . . The Lord of Hosts, He is the King of glory!"

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     That was the message from the congregation at Bryn Athyn,-a note of supreme joy that the Church had passed safely through its tribulations, and had in some manner been made strong for a new era of uses in the cause of the Lord's Heavenly kingdom.

     May that note ring around the world, and find a ready reception in the hearts of all who gather in the Lord's name; so that the strength of internal peace may be with us all.

     "Pray for the peace of Jerusalem; they shall rest that love thee. Peace be within thy walls, tranquillity within thy palaces."

     SERVICE OF PRAISE.

     BRYN ATHYN CHURCH, SUNDAY EVENING, OCTOBER 5, 1919.

Voluntary-Organ and Strings.
Assembly Chorus, "Help us! Help us!" (Back.)
Introit, Hymn 158. Liturgy, page 696.
The Lord's Prayer.
"The Voice of One." Anthem, page 754.
First Lesson: Exodus xv.
Antiphon, page 192.
Male Quartet: "Adoramus Te."
The Academy Schools: Psalm xxix.
Second Lesson: Psalm cxlviii.
Psalm xlvii. Psalmody, page 321.
Interlude-Organ and Strings.
Third Lesson: Apocalypse v.
"Great and Wonderful." Anthem, page 758
Assembly Chorus: "Except the lord build the house." (Gilchrist.)
Reading from the Writings.
Hymn 165. Liturgy, page 719.
Prayer and Benediction.
"Pray for the peace of Jerusalem." Anthem, page 750.
Organ-Postlude.

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GREAT ASSEMBLY 1919

GREAT ASSEMBLY       G. A. MCQUEEN       1919

     For years to come the Tenth General Assembly of the General Church of the New Jerusalem will be referred to as "The Great Assembly." It was so great, indeed, that it would require a scribe more talented than the writer to convey to your readers an adequate conception of the things involved. Words may aid the imagination, and even help stir the affections, but we know from Revelation that there are things which no earthly language can express. Such things happened at the Assembly, from the opening address of the Bishop to the closing scene in the Cathedral, when the pupils of the Academy Schools received the Church's blessing, there prevailed a sphere of spiritual association which deeply influenced all attending the meetings.

     Bryn Athyn itself is "beautiful for situation," and now from center to circumference it is dominated by the glorious temple, which proclaims in the most ultimate form the existence in the world of the True Christian Religion, established by the Lord at His Second Coming.

     Before the dedication, all the speeches made at the Assembly seemed to anticipate some great event in our church history. After the ceremony, and throughout the remaining sessions, the state was one of peace and gratitude to the Giver of all things, spiritual and natural.

     The labors of the little band of believers in the Divine Authority of the Writings of the New Church were established. The "little one" had "become a thousand," and in the instrumentalities now provided for New Church Education and New Church Worship, some of them were permitted to witness the culmination of their hopes and aims in a way almost miraculous.

     After passing through states of doubt and conflict, they were able to exclaim with the psalmist, "These things will I remember, and I will pour out within me my soul; for I will pass over in the procession, I will go with them to the House of God, with the voice of singing and confession, with the multitude keeping feast." (Psalm 42.) G. A. MCQUEEN.

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FESTIVE OCCASIONS OF THE ASSEMBLY 1919

FESTIVE OCCASIONS OF THE ASSEMBLY       Various       1919

     While the spare moments in the program of the recent Assembly seemed all too few, allowing little time for the social meeting of old friends and new, this was in some measure atoned for by the evenings given to the Banquet and Reception, which proved to be exceptionally joyous occasions.

     Monday evening, October 6th, saw a transformation at the scene of the Assembly deliberations when the building used for the meetings was converted into a banquet hall and tables extending the entire length seated over 500 guests. This change had been made possible by the recess taken in the afternoon, when many of the visitors availed themselves of the opportunity to make a personally conducted tour of the Academy School buildings, where exhibits of various kinds had been prepared, chiefly in the Library and Museum, and members of the faculty received in their rooms or assisted at the informal tea in Benade Hall. Meanwhile, preparations for the banquet were under way, involving the transfer of much material to the "Assembly Hall,'' this being executed, however, with as little fuss and disturbance as the moving of a circus-at least so far as the visitors observed.

     At 7 o'clock of a fair and lovely evening, summer-like in quality, such as prevailed throughout the meetings, a happy throng clamored for admission, and the clamor soon took form in the favorite Church and National songs. As these rang out on the balmy air, it became evident that a spirited festivity was now to have its play, following the several days of serious discussion and the holy elevation of the dedication services,-a necessary transition with us finite humans, and indispensable at our Assemblies. Wine was absent from the festive board for the first time in our history, but the good-natured acceptance of a pleasing substitute lent gaiety to the gathering.

     In due time, Mr. Iungerich, who presided as toastmaster, proposed the toast to "The Church," which was followed by the singing of "The voice of one crying in the wilderness." Introducing the subject of the evening, he then read the following Poem:

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     TO THE CHURCH.

What harmony of order governs all
     That God hath wrought in witness of His power!
A fragment of unyielding rock may fall
     Into a placid pool, and, like a flower
That opens out responsive to the sun,
     The circling ripples widen to the shore,
And tiny waves like gentle echoes run
     Back to the center and grow calm once more.

Thou art the center; may our hearts be stirred
     By the great rock of Truth,-His Holy Word!
That the true order of our lives may be
     From that one center-out-and back to thee;
And the brief day of pilgrimage, when past,
     Find Him our first forever, and our last.
-ELSA SYNNESTVEDT.

     The toastmaster then announced that four speakers would deal with the truth that "the circumference is from the center and not the reverse," not forgetting, however, that there must be a reactive return from the circumference, in order that the circle of life may be completed, and fructification ensue. That our thought upon this theme might be enlightened from the Heavenly Doctrines, he read the following passage from the Apocalypse Explained:

     "That the Word is the Holy Divine from inmosts to outmosts, is not evident to the man who leads himself, but to the man whom the Lord leads; for the man who leads himself sees only the external of the Word, and judges it from its style; but the man whom the Lord leads judges of the external of the Word from the holy which is therein. The Word is like a garden, which is to be called the heavenly paradise, in which are delicacies and dainties of every kind, dainties from fruits and delicacies from flowers, and in the center of which are the trees of life, near which are springs of living water; but round about are trees of the forest, and near them rivers. The man who leads himself judges of that paradise, which is the Word, from its circuit where are the trees of the forest, but the man whom the Lord leads judges from its center where are the trees of life.

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The man whom the Lord leads is actually in its center, and looks to the Lord; but the man who leads himself is actually seated in its circumference, and looks outward to the world." (1072.)

     As each speaker came forward, he made known the subject of his remarks, a summary of which follows:

     The Rev. Walter E. Brickman spoke upon the "Use of the Fine Arts" in the Church, and said that the circumference, represented by the individual societies, would profit thereby in so far as those who become skilled in the fine arts go forth from the center and enrich them. The spiritual things of the Church reside in the inmost with men, and make the head; civil things are below, and make the body; the things of science, experience, and art are natural, and make the feet. But in order that spiritual things may become practical, we must go forth into the world and borrow from the Egyptians the things they have on the plane of the arts, not doing this from an assumed superiority, but with the desire for learning and use. He then spoke of the function of literature, which is to deliver a message; of the Word, containing the Divine message to men, though its form as literature is despised in the world today, and in the New Church is to be restored to its place as the literature of all men. The Divine Man is to be represented by the arts of painting and sculpture, as it the new cathedral. The affection of love to the Lord is to be the central theme of the music of the Church. The future New Churchmen will dramatize the things of the Word and the Writings. Thus the New Church dramatist, musician, artist, man of letters, will use the best things of external forms in the world, and infill them with the principles and the spirit of the New Church. For the fine arts are given us to the end that the beauties of the heavens may be pictured among the children of men and make the earth receptive of the Lord.

     Mr. Paul Carpenter illustrated the proposition that "the expanse is from the center, and not the reverse" by a few practical applications in the domain of "Industry." In the Writings, industry is called one of the moral virtues which regards the life and enters into it. This is industry in the abstract. In the concrete form of today, in the highly organized state of society known as modern civilization, we have seen the idea of the expanse ruling the center in the Russian Revolution, soldiers choosing their officers, resulting in the complete disorganization of the army, and showing the absurdity of the principle on the most ultimate plane. In the steel industry of this country, there is an attempt being made at this time to dictate to the responsible heads as to how they shall operate that industry, though they are the ones who have illustration and know the requirements of that use. He gave a similar example from the car building and repairing of the railroad industry.

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We must steer between the Scylla of the extreme type of conservatism or reaction, on the one hand, and the Charybdis of the benevolent uplift movement which takes form in socialism, and whose rankest flower is bolshevism, on the other. It is important that the pupils in our New Church Schools should be taught the undiluted truth as set forth in the Writings, without accommodation to any state that surrounds them, as their best preparation to meet industrial conditions, with the alien and opposing views current in the world, after they leave school.

     Mr. Randolph W. Childs.-The central truth of the subject before us is that the Divine is the center of life, and the application to the civil plane is that the law has a Divine origin. It is said in the Arcana Coelestia that all law which is law is Divine, and some writers on law have had a perception of this truth. Blackstone states that in the beginning laws were impressed upon creation, and later communicated to man by revelation, and that new revelations are given by the Lord from time to time that the law may be revised. Of course, he did not know the Writings, which we may regard as a new code of Laws, which some day will be expanded to the civil law. But today men do not commonly regard the law as from a Divine center, but as originating in expediency in the experiences of men. Hence we have so much class legislation, which does not represent the application of principles to all in the community. But the Writings contain universal laws meant to apply for all time. At one time, the right of individual freedom was considered as central, but there is a tendency to legislate for the group against the rights of the individual, as in prohibition and medical laws. The tendency of modern law is to uphold socialism, but you will not find any teaching in the Writings to favor what we call advanced social reform. We must preserve the idea of degrees in society, which represent the degrees in the Gorand Man. The great laws of the Divine Providence regard the freedom and rationality of the individual, and no law will succeed which violates these two great requirements of human life. Let us go daily to the Writings, studying the laws there given, not merely as matters of memory, but as laws which are living, and full of the peace and joy of heaven.

     The Rev. George de Charms applied the subject of the evening to the work of the Church, and said that the whole history of the Church shows the futility of attempting to establish the Church from the circumference to the center. From the days of Robert Hindmarsh,-perhaps the greatest of New Church missionaries,-the results and remnants of all evangelistic efforts are only to be found in the established centers of the Church. History has shown that a great evangelist may for a time gather a personal following without providing for the generations to come. This fact was patent to the founders of the Academy who saw that the Church must grow from centers, and who planned our organization in such a way that we now have societies as centers of the General Church, and a center of learning, with a theological school, where ministers are prepared and sent forth.

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And now, coming last in time, a center of worship has been established,-the cathedral dedicated yesterday, to which the whole Church can look, and from which the things of worship can be extended to the rest of the Church.

     But we have come to a point where some are asking whether this centralization may not be carried too far,-the center being established to the detriment of the circumference. The appearances make these questions plausible, but in reality they arise from the natural idea of a center as a place. But the center of the Church is not a place, a body of men, nor a group of buildings. The only real center of the Church is the Lord God Jesus Christ. In the language of the Writings, wherever the Lord is, there is the center. And we rejoice in the establishment of such a center as Bryn Athyn, with its schools and its cathedral, that the sun of the Lord's presence may shine over the whole earth. And whensoever these walls become void of the Divine presence, then will they cease to be a center of the Church, and become a ruins.

     The Academy never set out to establish an external prosperity and affluence in the Church, but to proclaim to the world the Gospel of the Second Advent, that this truth might be impressed upon the minds and hearts of men. That the Lord has blessed the Church here with such great and good things, has brought a humble realization that a mighty trust has been placed in our hands for the sake of the New Church and the establishment of the Lord's kingdom upon the earth.

     The foregoing speeches were followed by impromptu toasts, songs, and further excellent remarks upon the subject of the evening which we regret there is not space to chronicle. Mention must be made, however, of the speech of Dr. C. L. Olds, who described most appreciatively the work of the Academy War Service Committee. Mr. Craigie warmly seconded this, once half of the Canadian soldiers and their relatives and friends, and was followed by Mr. Kesniel Acton, who said:

     "As the Academy War Service committee, consisting of the following ladies: Mrs. R. M. L. Frost, Miss Freda Pendleton, Miss Creda Glenn, Miss Louise E. Davis, and Mrs. Harold F. Pitcairn,-has so well served the young men of the General Church who were called to the service of their respective countries during the Great War, both by providing for their physical comfort, and by bringing to them in many ways the sphere of the home and the Church; and as the young men who have returned from service have so often and spontaneously expressed their thankful appreciation of this work, and their deep gratitude to the ladies who have carried it on; I therefore propose that this Assembly, which includes so many returned service men, hereby expresses to the War Service Committee its appreciation of the diligence and the admirable spirit of self-sacrifice with which they have so efficiently and so devotedly performed for the service men of the Church their noble and gracious work."

756




     This proposal was affectionately approved when all present arose and gave three rousing cheers for the Academy War Service Committee. Miss Creda Glenn made acknowledgment for the Committee, and declared that they had simply acted as a working center for the whole Church in their efforts on behalf of the soldiers.

     Finally a toast was offered to Mr. Raymond Pitcairn, and in response to an urgent request, his Address of Presentation, delivered in the Dedication Service, was read by Mr. Randolph Childs.

     At intervals during the evening, the following songs, composed for the occasion, were sung:

     TO THE ACADEMY.
(Music: "Contredanse," from Josef Hofmann's arrangement of "four Old Dutch Songs.")

When those who first foundations wrought
     That we might now the Truth proclaim,
Strong hearts and earnest minds they brought
     To serve thy name.
May we who seek to build our share
     Into the structure of thy fame,
Undaunted, every danger dare
     To serve thy name.

Founded on a rock,
     Thy power shall not fail,
Though myriad foes shall mock thy name
     And hosts assail;
And fortified by love,
     What chains shalt thou not loose?
May Academia be the dwelling-place
     Of Use!

757




Thy founders in their work of love
     With patient care and courage planned,
And trusted every age to prove
     Thy name shall stand.
Then pledging thee in deed and song
     To sturdy growth in every land,
We pledge our aid that firm and strong
     Thy name shall stand.
-ELSA SYNNESTVEDT.

     THE CHURCH COLLECTOR.

(Song using the tune of Missouri Waltz.)
(Solo by Collector.)
Listen to the story of a poor collector man,
Rest assured I always do the very best I can;
     I just hate my calling,
     My pains are appalling
     When I hear people sap,
     As I do every day,

(Chorus-slow time.)
Leave me, dear Collector,
     Or away I'll have to run.
I could easy write a check,
     But balance I have none.
I hate to refuse you,
     But wish I could lose you,
So, please go now.

(Chorus-faintly. )
Strum, strum, strum, strum, strum,
How those careless people
Ever-more complain.
Hum, hum, hum, hum, hum,
Drat their old plaintive strain.

(Solo by Collector.)
Hear the cheerful melody
That collectors think is just the thing,
     For it quickens the pulse,
     And it brings in results,
And we like to hear folks sing,

(Chorus-strong and full.)
Oh, my dear Collector,

758



     I am glad to see you come,
Here's a check I've written out
     For quite a handsome sum.
We have big expenses
     Which some one must pay,
For the high cost of living
     Goes up every day.
Let us do our duty
     In the best way that we can,
Keep the good work going,
     Though we have to scheme and plan
For the uses must live,
     And we all have to give,
Come again, my Man.
-W. H. JUN

     A GREETING TO BRYN ATHYN FROM ASSEMBLY VISITORS.

(Tune-Chorus of the "Long, Long Trail.")

There are Long, Long Trails a-winding
Out from the North, South, East and West,
Every trail runs to Bryn Athyn
Where it meets the rest,
With these long, long trails behind us,
All our dreams have come true,
We've arrived at last from everywhere,
On the Long, Song Trails to you.

Here the Church is in its fullness,
And here the welcome's sweet and true,
Here we meet and make new friendships,
And the old re-new;
Every soul is now uplifted,
And every heart glad today,
And each moment that we linger here
Means more than we can say.

But the Long, Long Trails are winding
Out to the East, West, South and North,
And from wonderful Bryn Athyn
We must soon go forth.

759



We shall treasure every memory,
But will not bid you adieu,
For some day we hope to find again
That Long, Long Trail to you.
     -W. H. JUNGE.

     The social festivities took another form on the following evening, Tuesday, October 7th, when the Auditorium of De Charms Hall became the scene of a Reception and Dance, under the direction of Mr. Hubert Hyatt. On behalf of the Bryn Athyn Society, the guests were received by the Bishop and Mrs. N. D. Pendleton, Bishop Emeritus and Mrs. W. F. Pendleton, and Mr. and Mrs. Raymond Pitcairn.

     Gaiety of color and vivacity of speech vied with one another to make this another spirited event of an enthusiastic Assembly. The limited space for the dancing made "traffic rules" a necessity-one-third of the dancers at a time, while the spectators stood three and four deep on the side-lines, and the grand march completely filled the floor. The proceedings were enlivened by several performances on the stage, notably the Hicks Brothers Vocal Quartette and a burlesque folk dance, not omitting the frequent megaphonic announcements of the progress of the "Drive," which at 11 o'clock approached the $90,000 mark. Gradually the older friends slipped away, leaving the younger generation more room to dance into the small hours of the morning after.

760


Editorial Department 1919

Editorial Department       Editor       1919


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

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

     TERMS OF SUBSCRIPTION
One Year               $3.00 payable in advance               
Single Copy           30 cents
     In keeping with the custom of reserving two numbers of NEW CHURCH LIFE for the account of a General Assembly, the November and December issues of this year are devoted to that purpose. The December number is now in the press, and will be mailed at an early date. It will contain the complete Journal of the Tenth General Assembly, including Minutes of the Proceedings, Reports, Letters of Greeting, Discussions, the Roll of Attendance, a Directory of the General Church, and Statistics of our Societies and Circles. The whole furnishes reading matter of great value and interest. Published in this form, the Journal will be convenient for reference.

     The Business Manager announces a decision of the Executive Committee to increase the subscription price of NEW CHURCH LIFE to $3.00 per annum, owing to the increased cost of publication.

761


Church News 1919

Church News       Various       1919

     COLCHESTER, ENGLAND.-By an oversight, the visit of Corporal Doran Synnestvedt in May last, when on leave from France, was omitted from our last report. Colchester enjoyed his visit very much, the more so as he was the only American soldier in the Church to reach this center. Harold McQueen and others were expected, but failed to arrive. To hear from Corporal Synnestvedt about our friends, and to have him convey his impressions of the conditions here,
is a source of strength, and should encourage us to get together as much as possible. For it is the personal touch that does so much to bring to life and activity the affections for the Church that are latent within us all.

     On June 30, the sudden and unexpected departure of Mrs. Motum for the spiritual world was keenly felt by us all, and our sympathy goes out strongly to the bereaved family. For upwards of thirty years, Mrs. Motum has been zealous in the work of the Church, and her genial nature and hospitality will ever remain, not only a pleasant memory, but an inspiration. Many beyond the Colchester Society will recall the social occasions which her presence always brightened, and the numbers of friends, particularly at Assemblies, who were entertained by her in their home. Her greatest pleasure was found in the delight she could provide for others. The funeral was on July 7th, the committal service only being read at the grave by our Pastor. The great number of floral tributes testified to the affection and esteem of a wide circle of friends.

     This was the last official act of our Pastor, and preceded his death by only a few hours. For, after returning from the cemetery with the family, he entrained for London, and upon reaching his home, and apparently while resting, he passed away. The sudden call was the granting of an oft-expressed wish of his, that he might remain in the full activity of his work and use to the end.

     Thus passed the Rev. Andrew Czerny, our beloved Pastor, who for 19 years has so faithfully served the Church and School in this country. It has been our privilege to enjoy a rich repast of spiritual food, as a result of his self-sacrificing labors in the highest of all uses. The sphere of his use in the spiritual world is with us still, giving strength and courage for what the future has in store. His work was solid and enduring. We all felt the hand of Providence in the fact that the Bishop was in England at the time, and we were thankful to have his guidance in providing temporarily for the carrying on of the uses of the Church.

     A memorial service was held for Mrs. Motum-a simple service conducted by Mr. Appleton, with appropriate readings from the Word. The address prepared for the occasion by our late Pastor was read, and the sphere of affection for our departed friend brought joy and strength to us all. It is worthy of notice that this address was used by the Bishop at the memorial service for our late Pastor in London on July 13th.

     On August 6, Sapper J. F. Cooper arrived in England from Syria, and reached home the following day, when all were glad to welcome him.

     The Rev. F. E. Gyllenhaal responded to our invitation to visit Colchester on September 14th, and administered the Holy Supper to 23 communicants, followed by an excellent sermon on "Prayer, which was much appreciated by all.

762


In the afternoon, by invitation of Mrs. Rey Gill, a good number of the friends had an opportunity of meeting him, and under the gentle stimulus of tea and cakes he told us many incidents, both grave and gay, of the important work of the Church in Basutoland. F. R. C.

     PHILADELPHIA, PA.-Our services were renewed on the first Sunday of September, after a rest during the month of August. There were forty persons present, and an unusually warm and responsive sphere, which lends promise to the coming year's work.

     On Sept. 18th, the Ladies held their first meeting of the year under the guidance of the new President, Mrs. Aurora S. Cooper. The writer is informed that the meeting was a success, and that much useful action was taken, including a thorough house-cleaning of the church building, and a program of monthly suppers at the church.

     We are happy to report that the addition to our church building for the accommodation of the Sunday School and Boy Scout meetings is now completed, and we are rejoicing in the use of it. It gives us room so that the chapel may be reserved entirely for the worship of the Lord. This will ever increasingly add to its sphere and usefulness.

     The Sunday School opened on the third Sunday of September. The attendance was not all that could be desired, but it was materially increased the following Sunday, so that we feel that in a few Sundays, when we have gotten into running order, we will return to our full numbers again. The school is sorry to report the loss of one of its faithful and inspired teachers, Miss Verna Cleare, who has moved to Washington. It rejoices, on the other hand, to welcome Miss Vera Fitzpatrick as a new teacher.

     The semi-annual meeting of the Society was held on Sept. 28th. It was decided to take up the Arcana, beginning with the story of Abraham, in the Doctrinal classes. K. R. A.

     NEW YORK, N. Y.-The New York Society resumed Church activities on the second Sunday in September. In the ensuing weeks we have had services every Sunday, except October the 5th, with an average attendance of 22. Prospects for social life are looking up. Experimenting with "Friday Suppers," we spent a most enjoyable and successful evening on our first try, at the home of Mr. and Mrs. Curtis K. Flicks, in Brooklyn.

     The auspicious number of those present was 23. We are looking forward to the second, at the home of Mr. and Mrs. A. G. Campbell.

     The doctrinal classes, which Mr. Acton held last year at the different homes in Brooklyn on alternate Saturdays, are continued this year.

     On Sunday, September 28, 1919, after the usual service, the wedding of Mrs. Cecilie Thairgen to Mr. Charles Herbeck took place.

     The Sunday School situation does not look so bright. The class was almost entirely depleted by the departure of the Coffin family, although they have our hearty congratulations on having become Bryn Athynites. E. S.

     THE SUMMER'S MISSIONARY TRIP.

     Last summer I repeated my customary missionary trip, visiting Minnesota, Wisconsin, and northern Michigan. My first stop was at Minneapolis, where I stayed three Sundays, conducting two, three, and four gatherings every week. Mr. and Mrs. J. O. Sandin, and Prof. J. J. Appelon kindly opened their homes for parlor meetings and classes.

763


These gatherings were all restricted to those who could be notified in person of by mail. The highest number that could be gathered that way was thirteen. But no matter how small the attendance was, a very excellent sphere prevailed, and the end in view, which was to encourage and strengthen, manifestly was attained. One principle that always helps in missionary work is not to look for numbers, but do the work just as enthusiastically if there be but two,-counting the minister also,-as if there were a goodly number; for if there be but one in a place, that one certainly needs as good an attention in his loneliness as a hundred ones who are associated together.

     During my stay in Minneapolis I determined to make a public effort to spread the heavenly Gospel. Accordingly, small and desirable was rented at the Calhoun Commercial Club. Advertisements and notices were inserted in the various daily and weekly papers. The first Sunday afternoon we rejoiced to see fifteen, and the second, twenty. At these services, I was greatly helped by Mr. D. E. Leonard, and Miss Christine Appelon, Mr. Leonard reading in the responses, etc., and Miss Appelon playing for us. I also sold a few books, and made the acquaintance of some who were interested in the Doctrines. One lady bought Heaven and Hell and Odhner's Brief View.

     From Minneapolis I went to Gorandview, Wis., to use my elderly and very kind-hearted friend, Mrs. Serina Gundersen, and preach at her home. Allow me to add that she is the only one, besides a converted Jew, that I have ever met, not having been in touch with the New Church, that believes that the Lord is the only true God. On that doctrine she cannot be shaken. But how she has come to that belief, I could not find out. Anyway, I wrote her that I would come, asking that she call a meeting at her home a certain day. Just then a thoroughly "saved" Old Church minister happened to be at her home, and she showed him my letter. That caused him to read the law to her regarding heretics. He warned her stoutly not to give me anything to eat, nor to entertain me, much less to allow me to preach at her house. And at public meeting the following evening, he availed himself of the occasion to caution every one against me. When Mrs. Gundersen told me, T could not but smile, thinking that perhaps I would have done the same in my early enthusiasm for the orthodox faith. "But," said she, "I don't care for his warnings. You can eat here, and stay all you like." But she did not feel like having a meeting, when they were all so thoroughly warned.

     The following day I walked six miles into the country, and attended a meeting held by that minister in a school house the same evening. After he was through, I shook hands with him, and told him my name. He said nothing about my I "heresy," nor I about his attitude towards me, but being in a public place, I took occasion to announce that I would preach there the following Monday evening. After everything was over, at 10:15, I started over a very hilly road, and walked eight miles to the home of It Mrs. Mary Bergman and her 's brother, reaching it at 12:07 a. m. The following day Mr. Bergman lent me his horse and buggy, and I went back to Gorandview after my grips. Then Mrs. Gundersen was willing to have me preach in her home, and it was decided that I should do so the following week. Evidently, the wonderful confirmations about the Lord, which I read to her from the Doctrines the previous day, had removed all her fears. She was very eager to hear confirmations from the Word of the absolute Divinity of the Lord. Her son, a very fair and clear-minded man, and her daughter-in-law, were also eager listeners.

764




     'The Sunday following, I arranged for two meetings, one at Mrs. Bergman's, and the other at a school house two miles away from her home. The one in the school house came to naught, for no one came, but the other was well attended for being in a private house. How many there were present, I cannot tell, but the house was full. It is no easy matter, however, at least for me to preach the Doctrines of the New Church to such a motley gathering when one knows that the sermon of John the Baptist would be the one most appropriate. Any way, I did the best I could under the circumstances. Mrs. Bergman appreciated my visit very much. She is member of the General Church, but after her older brother's passing away she feels alone, for she has no one to lead in the things which concern her spiritual desires.

     From there the trip was continued to Escanaba, Mich. On the way thither, I was joined by my wife. There, and in Stonington we stayed two weeks. At the latter place, I preached twice, the Goranger's Hall being opened to me free of charge. Ten were present at one meeting, and twelve at the other. One sign of interest manifested itself, a young man expressing his desire to hear more. Besides this, I was invited to speak at a Lutheran Church social. There were about forty present, and if it did no other good. it removed prejudice from one family.

     In Escanaba I rented a hall, and put notices in the papers. We were seven at one meeting, and among those was an old friend of mine who is of the Seventh Day Adventist persuasion. He is much older than I. My friendly feelings toward him began when at the age of eighteen we worked together. At that time, I would get myself into trouble because of my unwise eagerness to tell my fellow workers about the Lord, and how He wanted to save them. Then my English friend would defend me. However, after the discourse in Escanaba, he told me seriously: "Friend Headsten, you err. You are preaching falsities. I wish to tell you that." To this I answered: "-, I know your position regarding the subjects of my discourse, and for that reason I endeavored to make my position as clear as possible so you would know it."

     The evening meeting drew more people,-how many I do not know,-but the results, I fear, were of a questionable quality. Among the attendants was a friend of mine who had served the city and the county in several ways, and who now is publishing a newspaper.

     This ended my summer's missionary effort, to be resumed again next summer, if conditions are favorable. JOHN HEADSTEN.

     REPORT OF THE VISITING

     PASTOR.-The fall visit to MIDDLEPORT, OHIO, was made September 15th to 26th. The usual services and adult's and children's classes were held, in all fifteen gatherings. At the services on Sunday morning, the 21st, there was an attendance of twenty-nine persons, the largest number for some years. Of these, nineteen partook of the Holy Supper. The evening services were evangelistic, and a few strangers were present. Several classes are held each visit at ladies' meetings, to study the principles of education. It was decided that hereafter these classes will be general, so that the men can join in the consideration of this important subject. At the same time the general classes reading the TRUE CHRISTIAN RELIGION will be continued.

     A delightful supper and social was held in the evening of the 24th at the house of Mr. and Mrs. De Maine. We had with us Major B. F. Hackett, a New Churchman from McAlester, Okla., who had been attending the Gorand Army Reunion at Columbus.

765


The Major is an expert in rendering old-time dance music on the violin, of which the gathering took full advantage. Our member, Mr. Eblin, likewise an expert in this line, relieved the Major from time to time. One of the features of the evening was the dancing of the lanciers, in which our older members renewed their youth. All had a good jolly time. A men's meeting was held at the house of Dr. S. B. Hanlin, and in the course of the evening the letters sent out in the interest of the Academy Drive were considered. It was the unanimous opinion that this use should he well supported, and Middleport can be counted upon to do its part. F. E. WAELCHLI.

     TEACHERS' INSTITUTE.

     The meetings of the Teachers' Institute immediately followed the General Assembly session, being held on October 9th, and by the lively interest shown proved the necessity for the existence of this body, despite the fact that at the meeting held at the time of the Assembly in 1916 its usefulness appeared to be absorbed by the General Faculty of the Academy Schools. The ready response to the questions brought out through the papers was an indication that the issues were of living interest to most of the New Church centers.

     The Betterment of Our Elementary Schools, presented by Miss Celia Bellinger, raised this question: When the number of children in an elementary school is too small to create a school sphere, and the contact with other children is too limited, and when at the same time the counter influence of the outside schools is too strong to withstand, is it wise to carry on the school? The opinion was expressed that a society would gain by closing such a school. Further discussion brought out the teaching of the Writings that a small number can be the basis for influx from the spiritual world, and that the usefulness of our schools must be measured by the power to implant spiritual remains. The feeling of the meeting was summed up by Bishop N. D. Pendleton, who stated that the New Church does not want to lose any ground gained, and that it is important that New Church schools should be defended.

     Another subject of great interest discussed was the needed unity, cooperation, and supervision of the elementary schools of the Church. It was generally thought that a trained and efficient man or woman, capable of meeting the specific problems of the schools in all church centers, should be sent around to the elementary schools to supervise the work, or to encourage and instruct the teacher, thus to enable her to meet the local needs. It was stated by Bishop N. D. Pendleton that all depends on whom we send and how he is received. There are few in Bryn Athyn who could give practical and specific training to local school teachers. Serious problems are only dealt with efficiently when there is knowledge of peculiar conditions, and that quality of knowledge is needed in our normal school teaching. Theory is powerful only according to the practical application given.

     Mrs. Smith presented a paper on the Use of the Voice, and much appreciation of her work was expressed by the meeting, and also the wish that she might unify the church music through work in all the elementary schools.

     The following resolution was passed by the meeting:

     "In view of the fact that the Journal of Education has been a most vital instrument in informing the General Church of educational developments in the Academy Schools, and in the other schools of the General Church; and in view of the fact that this journal has served and will increasingly serve as a means of organically unifying the work of all these schools; be it resolved that it is the hope of this Institute that the Academy of the New Church may see its way clear to revive the Journal of Education as a quarterly publication, and that the papers presented at these meetings be offered for publication in that journal."

766




     We hope that Mr. Waelchli's address, treating of the cultivation of the love of use on all planes, as well as the other papers and addresses given, may appear in print in a future number of the Journal or Education. VENITA ROSCHMAN.

     THE 19th IN BASUTOLAND. During my stay in South Africa, I visited towns and societies in Basutoland and Orange Free State, preaching and lecturing a considerable part of the time, and also studying Sesuto, the language of the Basuto.

     On June 14, I met the ministers and leaders at Qopo, the home of the Rev. Nyaredi, whose guest I was. We held meetings for instruction and business three times a day. On the 17th and 18th the people began to arrive for the annual Basutoland Assembly. The Natives were anxious to know how to celebrate a Nineteenth of June banquet. Owing to the difficulty of acquiring a sheep, the banquet was postponed to the 20th, which the ministers thought an equally appropriate day to celebrate. Indeed, they have been celebrating it on that day, because the twelve apostles were called together on the 19th and sent forth into the whole spiritual world in the 20th. (T. C. R. 791.)

     The supper was held in the house of worship at Qopo, this being the only building large enough to hold the assembly in. While the weather was against us, a thunderstorm coming up and blowing out the candles, and while the food was not as good as we had hoped for, because of the lack of sheep in the neighborhood, the enthusiasm was by no means lacking. I opened the meeting with a speech on the subject of "Eating Together," and all of the ministers and leaders spoke on the subject of charity towards the neighbor and its connection with eating together. The event of the evening was an interesting account by the Rev. Mofokeng of the beginning and history of the New Church among the natives of Africa.

     I greatly enjoyed my stay with the Nyaredi family, and came to know the ministers and leaders quite intimately, living with them for nine days, during which time I did not see a white person.

     A few days later, Mr. Gyllenhaal came to Basutoland. We held a council meeting, and, on the 29th of June, laid the corner stone of the church at Qhuqhu. Soon after this, I returned to America, leaving the work in charge of the Rev. Mofokeng during my absence. THEODORE PITCAIRN.

767


SUMMARY OF THE DOCTRINES OF THE NEW CHURCH 1919

SUMMARY OF THE DOCTRINES OF THE NEW CHURCH       Mary Wells Clark       1919




     Announcements.



     Special Offer.

     Send 15 cents to cover postage, and a copy of this Book will be sent you on approval. Price, $1.00, and postage.
     REV. GILBERT H. SMITH,
          Glenview, Ill.
FOR SALE 1919

FOR SALE       RAYMOND G. CRANCH       1919

     Mrs. S. H. Hicks offers for sale her property in Bryn Athyn, Pa., consisting of an acre of ground, well planted with fine shade trees and shrubbery, and a house containing 14 rooms, 3 bath rooms, ample closet space, store rooms, etc., basement laundry, hot water heating, electricity, and all modern conveniences. Anyone desiring further information may communicate with C. K. Kicks, 149 Broadway-Singer Building, New York City.

     BRYN ATHYN PROPERTY.

     For Sale.-A number of desirable building lots near Bryn Athyn Station. Stone roads with wide parking and shade trees; artesian well water; high, desirable ground; liberal terms.

     For Rent.-Former Shriver House, eleven rooms and two baths; four acres of ground; fruit; private barn and garage; tennis court and extensive lawn; at high elevation. Will be rented furnished or unfurnished continuously; or, as furnished house only, for the summer of 1920; dates to suit.
     RAYMOND G. CRANCH,
          Bryn Athyn, Pa.

[Photograph of Members of the Joint Council of the General Church.]



769


JOURNAL OF THE TENTH GENERAL ASSEMBLY OF THE GENERAL CHURCH OF THE NEW JERUSALEM BRYN ATHYN, PA. 1919

JOURNAL OF THE TENTH GENERAL ASSEMBLY OF THE GENERAL CHURCH OF THE NEW JERUSALEM BRYN ATHYN, PA.       Various       1919


NEW CHURCH LIFE
VOL. XXXIIX DECEMBER, 1919          No. 12
     Friday, October 3rd, to Tuesday, October 7th, 1919.

     1. The Assembly was opened at 10 a. m. with worship conducted by the Bishop.

     2. On motion, the Minutes of the Ninth General Assembly were approved as printed in the August-September, 1916, number of NEW CHURCH LIFE.

     3. The Bishop appointed Mr. Wilfred Howard and Mr. Arthur Wells as a Committee on the Roll of Attendance.

     4. The Rev. W. H. Alden then read the following:

     REPORT OF THE SECRETARY OF THE GENERAL CHURCH.

     The General Church of the New Jerusalem numbers at the present writing 1,351 members, a net increase of 79 over the membership in June, 1916, on the occasion of the last General Assembly. 176 members have been received since that report. 4 members have resigned, and 63 have passed on to the spiritual world. The net number of additions to the General Church during the three years and three months since the last General Assembly has been 109, which, if added to the number reported in June, 1916, should make the membership 1,381.

770


The actual count of members, however, is 1,351, and your Secretary can only suppose that some error must have been made in reporting the number in 1916.

     Of the 176 new members received, 74 came from the Old Church, 39 were previously of the New Church faith, and 63 are of the parentage of the General Church.

     NEW MEMBERS.

     A. IN THE UNITED STATES.

     Denver, Colo.
Miss G. H. Bolt
Miss Harriet T. Rice
Miss Margaret E. Tyler

     Waterville, Kansas.
Mr. Lars Christian Knudsen

     Glenview, Ill.
Mrs. E. R. Burnham
Mr. Arthur Surbridge King
Miss Janet Lindrooth

     Baltimore, Md.
Miss Dorothy Reynolds

     No. Chelmsford, Mass.          
Miss Mildred Adele Tilton
Miss Marion Emma Tilton
Mr. Hyron Hucking Whittemore

     Birmingham, Mich.
Miss Harriet Josephine Field

     Camp Dix, N. J.          
Mr. Allan Armstrong Wilson

     Sandusky, Ohio.
Mr. Arthur John Wiedinger

     Bethayres, Pa.
Mr. Amos T. Montanye.

     Bryn Athyn, Pa.
Mr Kesniel C. Acton
Miss Alethea Asplundh
Mr. Griffith Asplundh
Miss Phebe Bostock
Miss Mabel Fitzpatrick
Miss Edith Marie Hansen           
Miss Viola Maud Heath
Mr. Edward Kessel
Mrs. Edward Kessel
Mr. Edgar Morel Leonard
Mr. Ernst Pfeiffer
Mrs. Ernst Pfeiffer
Mr. Harold F. Pitcairn
Miss Dorothea Smith
Mr. Harry Charles Walter
Mrs. Harry Charles Walter

     Huntingdon Valley, Pa.
Mr. H. Lawritz Kofod
Mrs. H. Lawritz Kofod

     Philadelphia, Pa.
Judge Robert von Moschzisker

     Pittsburgh, Pa.
Mrs. Earl Simmons

     Spokane, Washington.
Mr. William Emanuel Hansen
Mrs. William Emanuel Hansen

     B. IN CANADA.

     Brantford, Ont.
Mr. Herbert Hachborn

     Kitchener, Ont.
Miss Evangeline V. Iler
Miss Constance Waelchli (Mrs. Hugo Lj. Odhner)

     Rosthern, Sask.
Miss Anna Heinrichs
Miss Maria Heinrichs

     Toronto, Ont.
Miss Pearl Hickman
Mr. Alec Sargeant.

771




     C. IN ENGLAND.

     Colchester
Mr. Alan Gill

     London.
Mr. Harold Ball
Mrs. Harold Ball
Mr. Arthur H. Clark
Mrs. Arthur H. Clark
Mr. Edward James Waters

     D. IN SWITZERLAND.

     Geneva

Mr. Emmanuel Jean Gianoli
Miss Florence Gianoli

     E. IN SWEDEN.

     Colldin.
Rev. John Mauritz Svenson
Mrs. John Mauritz Svenson

     Gothenburg.
Mr. Ivan N. Bromberg
Mrs. Marta Zenobia Lunden
Mrs. Emilia Augusta Sjoholm

     Stockholm.
Mr. John Fredrik Anderson
Mrs. John Fredrik Anderson
Miss Agda Victoria Eldh
Mrs. Anna E. Lonnberg
Mrs. Agnes Magnell

     Strangnas.
Mr. Johan Waldemar Astolf Loweberg.

     F. AUSTRALIA.

     Sydney, N. S. W.
Mr. Michael A. Ferran
Mrs. Michael A. Ferran

     DEATHS.
Mr. Stacy Bauman, of Houtzdale, Pa., September 1, 1917
Mr. Wilfred M. Kendig, of Altoona, Pa., May 6, 1918
Mr. Frederick William Heldon, of Hurstville, N. S. W., Australia, July 2, 1918
Mr. George V. Adelman, of Franklin, Pa., August, 1918
Mrs. Henry S. Jones, of Eskbank, N. S. W., Australia, September 27, 1918
Miss Charlotte L. Grant, Bryn Athyn, Pa., October 2, 1918
Mrs. Abbie A. McKenney, of Abington, Mass., November 4, 1918
Mr. William A. Farrington, of Philadelphia, Pa., November 8, 1918
Mrs. Catherine Woofenden, of Mull, Ont., Canada, November 24, 1918
Mr. John Frederick Van Horn, of Huntingdon Valley, Pa., November 21, 1918.
Lieut. Fred. Synnestvedt, of Pittsburgh, Pa., December 16, 1918. Killed in airplane accident, at Payne Field, Miss.
Dr. George A. Blackman, of Chicago, Ills., December 18, 1918
Mrs. Raymond G. Cranch, of Bryn Athyn, Pa., December 28, 1918
Mrs. Mary Rhodes, of Greenford, O., January 5, 1919
Dr. Alfred H. Beam, of Williamsburg, Ind., January 30, 1919
Mrs. Mary M. Moir, of Bryn Athyn, Pa., January 31, 1919
Mr. G. S. Gustafson, of Rockford, Ills.
Mrs. Z. M. Svanskog, of Sweden, February 27, 1919
Miss Theodora Ferdinand, of Waterloo, Ont., March 3, 1919
Mrs. George P. Brown, of Pittsburgh, Pa., March 30, 1919

772



Mr. Horace O. Day, of Detroit, Mich., March 19, 1919
Mrs. Caroline Doering, of Waterloo, Ont., Canada, March 20, 1919
Mr. William H. Zeppenfeldt, of Philadelphia, Pa., April 12, 1919
Mr. George A. Trautman, of Pittsburgh, Pa., April 17, 1919
Mr. Hubert R. Doering, of Waterloo, Ont., Can., May 16, 1919
Rev. Andrew Czerny, of London, Eng., July 8, 1919
Miss Emma Tebeau Pendleton, of Bryn Athyn, Pa., July 23, 1919
Rev. Orson L. Barler, Beatrice, Neb., September 11, 1919

     RESIGNATIONS.
Mr. Alfred Henry Stroh, of Sweden, Sept 26, 1918.
Rev. G. J. Fercken, of Geneva, Switzerland, February 20, 1919
Mrs. G. J. Fercken, of Geneva, Switzerland, February 20, 1919
Miss Phebe Fercken, of Geneva, Switzerland, February 20, 1919

     5. The Rev. W. B. Caldwell then read the following:

     REPORT OF THE COUNCIL OF THE CLERGY.

     During the present year, two meetings of the Council of the Clergy have been held, both at Bryn Athyn. The mid-year meeting, February 6th to 8th, was attended by 14 ministers and 2 theological students. The 23rd annual meeting of the Council was postponed from June, and met September 29th to October 2nd, 1919, with an attendance of 25 ministers and one theological student.

     The reports presented at the annual meeting show that during the year ending June 1, 1919, the ministers of the General Church have officiated at 122 baptisms, 18 confessions of faith, 3 betrothals, 2 blessings, 12 marriages, 31 funerals, and 130 administrations of the Holy Supper. The reports also indicate that the uses of the various societies have been regularly maintained, though interrupted in Some localities by the influenza epidemic and war conditions, and from other causes. The smaller societies, circles, and isolated members have received the ministrations of the visiting pastors.          

     From the Reports, which cover the period from June 1, 1918, to June 1, 1919, we present the following matters of special interest:

     Bishop N. D. Pendleton, as Bishop of the General Church, and Pastor ex-officio of the Bryn Athyn Church, reported that he had preached 16 times during the year ending June 1, 1919. He presided at a District Assembly in Glenview, and visited Sharon Church. Chicago, October 9th to 22nd, 1918. He left for South Africa on February 5, 1919, and during the journey made episcopal visits to London, Colchester, Durban, and Basutoland. While in South Africa, on April 17, 1919, he received the Durban Society into the General Church of the New Jerusalem, and administered the Holy Supper. He preached 9 times at Durban, and performed the office of Baptism 12 times.

773


He visited several points in Basutoland, held a council of ministers at Boqate, and celebrated Divine Service on Sunday at Qhuqhu, on which occasion he ordained Samuel Mabina Mofokeng, Epainetus Lekhabu Nyaredi, David Rakobolo Khaile, and Bethuel Tsibele Serulta into the first degree of the Priesthood, and commissioned them as ministers of the General Church of the New Jerusalem. At the same service, he baptized 19 persons and formally blessed two. On his return from South Africa, he visited London and preached there 4 times. He also conducted the funeral services of the Rev. Andrew Czerny, Pastor of the London Society.

     On September 30, 1919, at the opening session of the Council, the Bishop announced that he had received the Rev. Glendower C. Ottley and the Rev. Robert J. Tilson into the Priesthood of the General Church. He further stated that he purposed in the near future to ordain the Rev. Reginald W. Brown, the Rev. Theodore Pitcairn, and the Rev. Karl R. Alden, into the second degree, and Mr. Richard Morse into the first and second degrees of the Priesthood.

     Bishop Emeritus W. F. Pendleton reported that he had continued to teach in the Theological School of the Academy. In the absence of Bishop N. D. Pendleton, during his visit to South Africa, he presided at the mid-year meetings of the Consistory and Council of the Clergy, held in February, 1919, also at the monthly meetings of the Consistory from February to June, and at the Spring meeting of the Bryn Athyn Church. He took the Bishop's place on the Chancel nearly every Sunday, preaching 7 times in those months, and administering the Holy Supper 6 times. He took charge of the Bryn Athyn Society affairs during the illness of the Assistant Pastor, the Rev. George de Charms, beginning the 1st of May. During the year, he prepared the service for the Dedication of the new church building. He presided at the Philadelphia Local Assembly, April 11 to 13, 1919, preaching on the latter date.

     The Rev. Alfred Anton visited the New York Society 38 times, and other ministers officiated in his place on five Sundays. The attendance at services had greatly decreased, owing to several causes, most of them unavoidable. Other signs, however, show that this does not indicate any real weakening in the Society. The Sunday School has been maintained under the care of Miss Eudora Sellner, but labors under the double disadvantage of great dissimilarity in the ages of the pupils and the long distances they have to come. He had taught them some Hebrew singing. Before the service on Sunday, a doctrinal class is held, and is studying the Adversaria. He also holds a class every other Friday at a private house in Brooklyn, where the Earths in the Universe is the subject. There is a good attendance and very manifest delight at the institution of this class. In place of the monthly dinner, which has been a custom in this Society, there will be periodical socials at the homes of the Brooklyn members on Saturday evenings, which will begin with a supper at 7 o'clock.

774




     He had made four visits to the Washington Circle, and other ministers had visited on two other occasions. It is hoped to arrange for monthly visits.

     On hearing Mr. Acton's report as Dean of the Theological School, the Council expressed its realization of the dearth of theological students, and the need for more men in the ministerial fields.

     The Rev. Karl R. Alden preached 46 times, including once in Bryn Athyn, once in Washington, and once to an audience of colored people in Philadelphia. The year's work in the Advent Society had been chiefly marked by the growth and increase in the Sunday School, which began with 32 members in the fall of 1918, increased to 62 members in midyear, and decreased to 52 in the spring, owing to the removal of several families from the neighborhood. It is the policy of the School to prepare the children for baptism into the New Church. A Sunday School teachers' training class is held. The regular doctrinal class has studied Divine Providence, and a special ladies' class read Bishop Benade's Conversations on Education.

     The Rev. W. H. Alden conducted services twice each in Bryn Athyn and New York. and once each at Philadelphia and Ocean City. N. J.

     The Rev. Gustaf Baeckstrom, Minister at Stockholm, Sweden, states that since 1915 the attendance at services has increased from 21 to 36, and at lectures, from 35 to 80. During 1918-1919, he has delivered lectures in Gothenburg and other places, with an average attendance of 151 persons. At Gothenburg the attendance was 250, and would have been larger if there had been room in the hall. Many books have been sold, this year amounting to 670 Kroner.

     The Rev. I. E. Bowers made two trips on the circuit. Thirty-eight places were visited in Ontario and five States; 22 once, and 16 twice. Three children were baptized, and one funeral service was held. The Holy Supper was administered ten times.

     The Rev. Walter E. Brickman had officiated at services three times, at one funeral, and administered the Holy Supper once. As Superintendent of the Pittsburgh Sunday School, he reports an enrollment of 32 pupils, divided into 5 classes, ranging from that of the Pastor to the youngest children. The attendance is very good. The Hymnal is used, following the forms laid down therein. The aim is to inculcate the love of spiritual things and a reverence for the things of worship. He had given the School a series of talks on the Ten Commandments in story form, which seemed to be received with affectionate interest.

     The Rev. W. B. Caldwell has taught the Doctrine of the Word in the Theological School, religion and Hebrew in the Secondary Schools. During the year he preached once in New York and three times in Bryn Athyn, besides assisting at other services.

775


As Editor of New Church Life he makes a separate report to the General Assembly.

     The Rev E. R. Cronlund reports that the work on the Athanasian Creed was studied in the Doctrinal class of the Olivet Church, and he also gave a series of papers on "The Rational." Young peoples' classes were held every other week, various subjects being considered. At weekly ladies' meetings the Last Judgment was read, followed by articles on "The Conflict of the Ages" from Words for the New Church. At several men's meetings, the doctrine of conjugial love was studied, and there were also meetings called to consider such subjects as "The Labor Unrest" and "Prohibition." Sunday School was conducted every other Sunday, and the attendance included five children from families not of the Church. The day school had a prosperous year under Miss Celia Bellinger, and the enrollment included two children not of New Church parentage who had been baptized and received as pupils. He had officiated for the Kitchener Society during the months of May and June, and had conducted doctrinal classes there, besides officiating at one funeral.

     The Rev. Andrew Czerny reported that Sunday services had been maintained in London and Colchester on alternate Sundays. A doctrinal class was held in London on Sunday evenings, and had studied the work on Heaven and Hen, this seeming to be the most appropriate while the war was making this subject prominent in men's minds. At Colchester the doctrinal class has not yet been resumed, but a Young People's class was held after the Sunday service.

     The Rev. L. W. T. David conducts a Sunday School of four classes with 24 pupils, three of the classes using the Catechism. Friday afternoon classes are held for the younger children, the older ones making a model of the tabernacle, the little ones tracing and coloring names and words connected with the story-lessons in English, Hebrew, and Greek. The doctrinal class has been studying the Mosaic Law, the purpose being to bring the various laws of the Pentateuch into relation with the Ten Commandments, and to study the internal sense of the whole.

     The Rev. George de Charms preached in Bryn Athyn 26 times, in New York and Washington once each, and in Philadelphia twice. He also conducted the Bryn Athyn children's services regularly from October to April. At the doctrinal classes, he gave an exposition of the Book of Joshua. Men's classes were held at the homes on Sunday evenings, treating of "Correspondences and Representatives." At the ladies' classes the Doctrine of the Word was read and discussed. In addition, he taught religion to two grades in the Elementary School.

     The Rev. Richard de Charms was engaged in teaching the Letter of the Word to the 4th, 5th, and 6th grades of the Bryn Athyn Elementary School.

     The Rev. C. E. Doering, in addition to his duties as Dean of Faculties in the Academy Schools, Principal of the Boys' Academy, and teacher of religion and mathematics, had been Secretary of the Consistory.

776


He had conducted two funerals, and while visiting Middleport, Ohio, preached once and administered the Holy Supper.

     The Rev. W. L. Gladish had taught a class in the Sunday School of Sharon Church, Chicago, and had preached occasionally at the services.

     The Rev. F. E. Gyllenhaal, Pastor of the Durban Society, reported that Sunday services are held regularly, preceded by a children's service when he is not away from home. Doctrinal classes and singing practice on Thursday evenings have been well attended. A ladies' class meets at the homes of various members on Tuesday mornings, and a men's club has met several times during the past year. Religious instruction classes for the children are held every Friday afternoon, from 3 to 6 o'clock, in conducting which the Pastor has enjoyed the assistance of several of the members. He has made four visits to Basutoland during the year, and visited several of the isolated New Church people in other parts of South Africa.

     The Rev. Fernand Hussenet reports that the services in Paris were interrupted at no time during the war, and that the 19th of June was annually celebrated. This year, 1919, 35 persons were present at the service, and partook of the banquet following. A gratifying number of young people were present, among them Messrs. Elie and Elise Hussenet, on furlough from the Army of Occupation in Germany.

     The Rev. E. E. Iungerich preached four times in Bryn Athyn, and assisted twice in the Holy Supper, in addition to his regular duties as Professor of Theology, Dean of the College, Teacher in the Secondary Schools, and member of the Consistory.

     The Rev. Richard Morse, Pastor of the Sydney, N. S. W., Society visited Lithgow in October, 1918, and administered the Holy Supper to one communicant. The influenza epidemic prevented his visit to New castle.

     The Rev. Hugo Lj. Odhner, during the summer of 1918, conducted a training course for the Sunday School teachers of the Carmel Church, which produced beneficial results in the year's work that followed. In the Pastor's absence, Mr. Nathaniel Stroh had won the interest of the pupils as leader of the Sunday School. Owing to ill health Mr. Odhner was obliged to take a vacation of four months in the spring of this year, and in his place the Rev. E. R. Cronlund and the Rev. Alfred Acton visited Kitchener, and conducted services and classes.

     The Rev. Theodore Pitcairn taught religion in the Academy Schools and made a missionary trip to Basutoland, where he preached in a number of places, besides in the Transvaal and Orange Free State. He also preached once in Bryn Athyn and London, and twice in Durban, Natal.

     The Rev. E. S. Price preached in Allentown on the first Sunday of each month, except during July and August, and administered the Holy Supper four times.

777


He is engaged as Professor of Ancient Languages in the Theological School of the Academy, and as Instructor in Latin in the College and Girls' Seminary.

     The Rev. Gilbert H. Smith reports that the Immanuel Church maintains regular services without summer intermission. They are well attended, and have reached a high stage of liturgical perfection. A Sunday evening reading circle has completed the reading of the work on Divine Providence. Regular Friday suppers are held, followed by classes, which include one for High School pupils, who are studying parts of Words for the New Church. He served as Principal of the Elementary School, taught religion to three grades, and conducted a children's service every Wednesday morning. "The interest and devotion of the members of the Immanuel Church, and their accomplishment of new things with minimum friction, have been especially noteworthy."

     The Rev. Homer Synnestvedt, Pastor of the Pittsburgh Society, lectured once at the North Side Church, and preached once each in Bryn Athyn, Philadelphia, Glenview, Ill., and Covert, Michigan; also visited Leetonia, Greenford, and Youngstown, Ohio. He wrote six brief articles for the public press of Pittsburgh, and lectured once to a woman's club. The day school has had a busy and successful year; three pupils were lost by the removal of families, but four new ones were received. The school, perhaps more than in other centers, is affected by the sphere of the secular schools in the vicinity, in which business success is the chief aim. "In maintaining our spiritual aims against this influence our teachers seem to be successful." The doctrinal classes have been held on Wednesday evenings at various homes, studying the Gospel of Mark, and there has been a distinct improvement in attendance and interest. The Philosophy Club continues to flourish, and has been studying the Intercourse between the Soul and the Body. A High School class meets every Sunday evening to read from Heaven and Hell.

     The Rev. F. E. Waelchli reports that, in the summer of 1918, he made his sixth annual trip to the Province of Saskatchewan in the Canadian North West. Two weeks of this time were spent in Chaplin and vicinity, and six weeks at Rosthern and Hague. Short visits were made to other places. In October, 1918, he took up his residence at Cincinnati, Ohio, and from this point visited Middleport, Erie, Cleveland, Detroit, and Windsor, Ontario. Since locating in Cincinnati, he has conducted Sunday School and services on 19 Sundays. In his absence, these are conducted by members of the Circle. The average attendance at services is 14. A weekly doctrinal class and a men's philosophy class have also been held regularly, and there have been six social gatherings.

     Mr. Wm. Evens, of Penetanguishene, Ont., has sold 54 copies of Heaven and Hell, 13 copies of Divine Providence, 11 copies of Divine Love and Wisdom, and 121 copies of the Four Leading Doctrines, besides giving away other Church literature.

778






     At the recent meeting of the Council, the following resolutions were passed unanimously:

     "We, the Council of the Clergy, assembled in session at Bryn Athyn, have been deeply moved at the Bishop's announcement of his reception of our brethren, the Rev. Robert J. Tilson and the Rev. Glendower C. Ottley, as pastors in the General Church and members of this Council. We have heard with affection their letters of application, and wish to record herewith our pleasure in welcoming them as fellow members. Their acknowledgment of the authority of the Writings as the Word of our Lord, and their years of faithful service in the cause of His Church, have long been recognized and valued. Their application for membership, and the Bishop's acceptance of it, make this day a memorable one to this Council. By the act of these, our brethren, a greater power and strength is given to the proclamation of the Writings in their full authority as the Word of the Lord." Bryn Athyn, September 30, 1919.

     The Secretary of the Council was instructed to communicate to the new members by cable the substance of this resolution.



     "WHEREAS OUT beloved and honored friend and brother, the Rev. Andrew Czerny, after more than 35 years of devoted work in the New Church, has been called into the spiritual world;

     "We, the Council of the Clergy of the General Church of the New Jerusalem, wish earnestly to express the affection and esteem in which we, his brethren in the General Church, ever held him; and the high regard which we feel for the spiritual uses he has so long performed in our midst."

     "Resolved, That the Council of the Clergy of the General Church, being informed of the death of the Rev. Orson Lloyd Barler, at Beatrice, Nebraska, on September 11, 1919, and in consideration of his membership in this body, wish to record our appreciation of his services in the Priesthood of the New Church, and our sincere regard and affection for him in his valued relations with this body."

     The Council of the Clergy, having discussed favorably the subject of "Providing weekly sermons and services for the isolated," which subject was referred to it by the Executive Committee, wishes now to place the same upon the docket of the General Assembly.
     W. B. CALDWELL,
          Secretary.

779




     6. The Rev. W. H. Alden then read the following:

     REPORT OF THE EXECUTIVE COMMITTEE.

     For the year ending June 1, 1919.

     Three meetings of the Executive Committee have been held during the year,-June 22, 1918, February 7, and May 1, 1919,-the latter being a joint Meeting with the Council of the Clergy.

     At the meeting in June, the question of the free list, and of commissions to agents upon subscriptions to the New Church Life, were considered. It was decided at that time that no free copies should be given to agents, but that they should be allowed a commission of 50 per cent. on new subscriptions and 10 per cent. on renewals.

     With regard to the payment of the expenses of members of the Consistory attending meetings in Bryn Athyn, the general feeling was expressed that such expense should be borne by the General Treasury for attendance at the February meeting, but that the expenses of attendance at the July meetings should be borne by the several societies.

     At the meeting in February, a plan for sending out yearly coin cards for "A Yearly Offering" was approved.

     The General Church has received from Messrs. Raymond and Theodore Pitcairn the sum of $19,750, to be applied to the Extension Fund uses. The specific purposes to which this fund has been applied are stated in the Report of the Extension Fund. With respect to this gift the following motions were unanimously adopted:

     Voted, That the Executive Committee, on behalf of the General Church, accept the donation of the Messrs. Pitcairn, and extend the thanks of the General Church to the donors.

     Voted, That the fund thus contributed be placed under the control of the Extension Committee, and that an amount not to exceed $8,000 be devoted to the work among the Basutos under the Rev. Theodore Pitcairn, and that the attention of the Extension Committee be called to Missionary work carried on by the Rev. K. R. Alden in Philadelphia.

     A suggestion was made by Mr. Paul Synnestvedt which seems worthy the attention of the Church.. The suggestion was that a minister should be employed to prepare each week a sermon to be printed with a form of service and sent out to the isolated, to be used by them in sabbath worship. This would doubtless tend to increase the holding of worship by the isolated and thus promote the Uses of the Church among them. Mr. Synnestvedt thought it would be well to bring this suggestion before the Ministers' meetings, and the Secretary was requested to report the discussion to the Council of the Clergy that the subject might be placed upon their docket. This use would be an adaptation of the use begun by the publication of the little sermons recently.

780


The publication of leaflet sermons by the Rev. Mr. Acton was continued for a period of the better part of a year. The sermons were sent weekly to the soldiers in the trenches and camps, to a selected list of isolated members of the Church, and to others. Five hundred were sent out each week. This work was privately undertaken and supported. It was discontinued, not because of any doubt as to the use, but on account of the pressure of other duties and the feeling that if it were to become permanent it should be officially undertaken by the Church, and not suffer from the uncertainties of private responsibility.

     At the meeting of the Joint Council in May, the time of the General Assembly was determined, the date selected being the earliest on which the Bryn Athyn church could be prepared for use. Although the building could not be finished, it was believed betted to have it dedicated and made available for use than to continue the congested conditions of the College Chapel.

     At this meeting was confirmed a practice which had in part been employed on the occasion of one or two previous Assemblies, of financing the Assemblies by the General Church instead of imposing the entire burden upon the Society where the Assembly was held. This will make possible the holding of General Assemblies at other places than Bryn Athyn and leave the Church freer to select the place of meeting. Respectfully submitted, W. H. ALDEN, Acting Secretary.

     7. The Rev. W. H. Alden then presented the following:

     REPORT OF THE TREASURER

     FOR THE YEAR ENDING MAY 31, 1919

     Balance on hand June 1, 1919                         $119.28

     RECEIPTS.
Interest on Investments           $375.00
Interest on Bank Account           11.62
Refund of interest paid in error      2.46
                                   389.08

     CONTRIBUTIONS.
Yearly Offering                $104.10
Colorado                     22.25
Connecticut                     2.00
District of Columbia                11.00
Georgia                     170.10

781



Illinois                    7.00
Chicago                     18.11
Glenview                               272.65
Indiana                    14.00
Maryland                    12.00
Massachusetts               6.00
Michigan                    5.00
Minnesota                               5.00     
New Jersey                    21.00
New Mexico                              3.50
New York                                   59.00
Ohio                         440.00
Pennsylvania                    222.04
Bryn Athyn                    3,219.15
Philadelphia                    35.50
Pittsburgh                    325.50
Texas                         35.00
Washington                    20.55
West Virginia                    41.00
Wisconsin                    2.00
Canada                    108.72
Kitchener and Waterloo                    172.00
Toronto                               314.65
Australia                    54.03
France                         2.00
Great Britain                              31.23
Holland                    6.35
South Africa                    10.00
Sweden                                   5.75
                                                   $5,778.18

     NEW CHURCH LIFE.
Subscriptions                              $1,313.92
Contribution                               10.00
Total Receipts                                         $7,610.46

     EXPENDITURES.
Salaries of Bishop's Office          $2,700.00
Missionary                    500.00
Treasurer's Office               795.97
Traveling Expenses Missionary      156.35
Bishop                     68.00
Member of Consistory           36.80

782



Academy Book Room, deficit on
publication first edition Liturgy,
on account                     300.00
Printing Quarterly Report           43.50
Interest to Orphanage, Henderson
Bequest                     120.18
Interest to Orphanage, Norris
Bequest                     25.00
Interest on Loans                13.73
Catechism, binding additional
copies                         12.11
Life sent to Soldiers by General
Church                     115.20
Other Life subscriptions paid by
General Church                92.40
Special Accounting Expenses      22.93
Postage                     55.67
Stationery                     88.26
Addressograph Expense           9.76
Printing Application Blanks           5.00
Exchange on Canadian Checks      2.83
Sundries                     18.06
                                   $5,185.75

     NEW CHURCH LIFE.
Salary of Editor                $500.00
Moving Expenses of Editor           100.00
Printing and mailing issues May,
1918, to April, 1919                689.73
Typewriter for Editor           81.00
Paper                     375.58
Stationery                     41.68
Postage                    48.17
Refund Subscription                2.00
Sundries                     1.20
                                              $1,83936
Total Expenses                                   $7,025.11
Balance on hand May 31, 1919                          585.35

     PENSION FUND.
FOR THE YEAR ENDING MAY 31, 1919.
Balance on hand May 31, 1918                691.42

     RECEIPTS.
Interest on Investments          $3,160.08
Interest on Bank Account           17.47
Interest on Loans                20.63
                                                   3,198.18
                                                             $3,889.60

783




     EXPENDITURES.
Pensions                    $3,060.01
Miscellaneous Expense          33.03
                                   $3,093.04
Balance on hand May 31, 1919                               796.56

     EXTENSION FUND.

     FOR THE YEAR JUNE 1, 1918, TO MAY 31, 1919.
On hand June 1, 1918                     $691.42

     RECEIPTS.
From Contributions
Washington, D. C.               $2.00
Michigan                    7.00
Ohio                         119.01
Pennsylvania                              1,35131
Canada                                   370.69
England                                   2.00
Sweden                                   15.56
Anonymous                              .50
                                   $1,868.07
Interest                                                  51793.21
                                                             $8,35270
EXPENDITURES.
Extension Work                         $5,27633
Aid to Societies and Circles                     2,683.72
Exchange                              75.21
Sundries                               72.31
Cash an hand May 31, 1919                     245.13
                                                                 $8,35270
WILLIAM H. ALDEN, Treasurer.

     ORPHANAGE FUND.

     SUPPLEMENTARY REPORT.

Balance June 1, 1919                               $311.13     
Interest on Investments                               62.50
Contributions:
W. Evans                              $1.00
Christmas Offering, Colchester      5.64
C. Pryke                              16.76
Children's Services, Bryn Athyn     57.00
                                                       80.40
                                                             $454.03

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Disbursements since June 1, 1919                $37.50
Cash on hand Sept. 15, 1919                         416.53
                                                                 454.03
W. C. CHILDS,
     Treasurer.

     Report of the Orphanage Fund for the year June 1, 1918, to May 31, 1919, will be found in the New Church Life for August, 1919.

     8. The hour of 11 o'clock having arrived, the Bishop delivered his Address to the Assembly. [See November number of NEW CHURCH LIFE, P. 705.]

     9. At noon the Assembly adjourned, to meet again at 3 p. m.

     Friday Afternoon, October 3rd.

     10. The Assembly came to order at 3 p. m.

     11. The discussion of the Bishop's Address took place, as follows:

     The Rev. Alfred Acton had listened with the greatest interest to the address. Its leading note to him had been that this Church had something universal in it, not because it had members in widely separated geographical centers, not because it embraced men of different languages, but because it had something universal as to the principle upon which it is built. There was only one universal, and that was the Divine Truth of the Lord. Before the Advent of the Lord, all Churches were national. With the beginning of the Christian Church there was for the first time an international Church, whose boundaries were not confined by any space or tongue or people. That is what the New Church is. It is international, because its principles are the Divine of the Lord which makes the Church and heaven. We must be grateful at the thought of what this universal of the Lord has brought us. The Church has passed through many severe struggles; yet here we stand, more united and more powerful than ever. The reason was because the members of the Church allowed the Divine of the Lord to make the Church and not their own petty differences. In the controversy respecting the spiritual world, there had been danger of a lack of charity, of losing sight of the fact that we are united as brethren in our belief in the Writings; the danger of misunderstandings taking the helm instead of the real spirit of trust in each other. That spirit of charity is willing to recognize that when you differ from me, the fact that you are a member of this organization is in itself a proclamation that you believe that the Lord alone makes the Church. If you differ from me or from each other, it is better, far better, that you differ and be led by the Lord as you see Him, than that you agree and be led by some one else.

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And that controversy about the spiritual world had tested the character of every man amongst us; whether we were willing to stand by all and remain as brethren in the Church; whether each was willing to say to himself that if charity rules in the Church men may think what they please, and if men think freely, then the Lord by that fact brings new illustration, new truths to the knowledge and reception of His Church. It was only so far as we thought in freedom, but from the Lord and the Writings, and let our thought be accompanied by charity toward brethren, that the Divine of the Lord could make a Church. By that, one knew that the Church was held together,-by love to the Lord and charity to the neighbor. Love to the Lord and charity to the neighbor! That was embodied in the beautiful cathedral. This was the simple fact-the universal thing which made the Church of the New Jerusalem. It was the Lord alone who could bind the hearts of its members together, and make these men of different tongues one body in the name of the Lord Jesus Christ.

     Mr. Robert Carswell referred to the meeting of Swedenborg in the other world with a Chinaman who did not like the name Christ because of the bad conduct of those calling themselves Christians, and how Swedenborg had found true charity with the Chinaman, which made him a brother. Our lives should go forth in charity to our neighbor-to those who differ from us, and in a love of those who have the fear of God in them.

     The Rev. K. R. Alden found the leading thought of the Bishop's address in the great hope, the great future, of the New Church as it had been worked for and fought for by the General Church of the New Jerusalem. The Lord had said to his disciples: "The harvest truly is plenteous, but the laborers are few." Had this been a natural harvest, the laborers would not have been few; a great harvest of grain, with large profit in view, would provide the laborers. But the harvest of which the Lord spake was not a natural harvest. It was a spiritual harvest, and its rewards were not natural rewards-did not come in the form of natural honor or natural wealth. Today, when young and old had gathered together in council, it was fitting to bring out forcibly the need of natural workers who should expect to reap a spiritual reward. Perhaps those present did not all realize the need for men, both in the Academy Schools and the General Church. Could they have attended the sessions of the Council of Ministers and heard of the circles mentioned by Mr. Waelchli of the wonderful things which might be accomplished in Basutoland, so great that Mr. Pitcairn and Mr. Gyllenhaal have expressed them in very large figures; it would be seen that we need men. These men are sent out to cover a territory a thousand miles square-a large parish for one man. Men were needed, but very few are in the Theological School. The reason for this, it seemed to him, lay in the difference between the natural and the spiritual harvest.

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The great natural industries of the world appealed to the young man because in those pursuits the natural harvest would be great. We ought to bring home to the young men of the Church how great was the spiritual harvest to be gained by working in the Lord's field. The father should encourage his sons with the idea, and show satisfaction if they have mentioned that they have a desire to follow this pursuit. The Academy had possibly gone to an extreme in urging the utter freedom of men in this respect, and possibly the Church was suffering from that position. If the Church was to go on, there must be a continual stream of students to flow into the portals of the Theological School of the General Church of the New Jerusalem. The Rev. F. E. Waelchli, a member who had come from a distance, remarked that the address alone was worth all that the trip cost. The address was as an opening of a door to all the good things that were coming to us in the Assembly. The Bishop had spoken of the General Church as a universal Church. That fact had been brought home to us in recent years by the growth of the body in all parts of the world. But although international, the Church in each country took a national form because of the genius of those of that country. The internal things of the Church flowed into the ultimates which existed with a given nation, and was there formed by them. This fact added to the perfection of the Church, for the greater the variety of our Church, the greater would be its perfection. This variety was like the variety of the different notes of a melody, all joining together in one great hymn of praise to the Lord in His Divine Human, who was worshiped in this General Church of the New Jerusalem. The Secretary had spoken of the number of the Church as about fourteen hundred, and yet these fourteen hundred were spread over all the world. There was not a continent of the globe where there were not members of the General Church; and not only in many countries but in many localities. Hardly a state in the union where there were not members. Every large state had a number of groups,-societies and members scattered. And this was for the perfection of the Church of the New Jerusalem. Supposing that all the societies of the Church were gathered together into one place, the Church would become weaker rather than stronger. The strength of the Church lies in the fact that there is hardly a country of the world there are not to be found members of the General Church. Therefore, it should not be regarded as a calamity when young people left the large societies in which they had been brought up, where they had the blessings of Church association, and went out, one here and one there, following the indications of their use. If, in so doing, they remain true and loyal to the principles of the, General Church, they are adding strength to the general body, and we should do our part to help them keep up that strength. We should keep in touch with those who thus go out, strengthening and supporting them for their good, and for the good of the general body.

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Were it not for the New Church, the world would fall into ruin, and chaos would result. The New Church is the basis on which heaven rests, by means of which heaven can reach the universal Church upon the earth. The world is the place for the ultimation of the heavenly principles for which the General Church stands which are not found in the same manner in any other part of the New Church. Here was the great harvest of the General Church, not in a small locality, not in any one country, but the harvest of the world. We work for the good of the General Church, we work for the good of the Church as a whole, for the good of humanity, for the good of the heavens, for the good of the Lord's universal creation. The need of workers had been spoken of. The Lord tells us we should pray that the Lord send laborers into His harvest. That prayer had come into our hearts as voiced in the Bishop's address, and during the course of this Assembly would fill our hearts more and more. And we would go forth with that prayer filling our thoughts, our affections, and our deeds, and as never before we would pray that laborers may go forth into the harvest of the Lord.

     The Rev. E. E. Iungerich referred to the statement of the doctrines that love of one's family was a limited love, love of society a larger love, and the love of country still wider, but the love of the Church wider yet. So those who advised the Basutos to join the Church which had its place in the British Empire had a limited conception of the Church. He did not agree with the idea that the Christian Church was international. It was international only in name. The work on the Divine Providence said that the Christian Church was not suited to the genius of all the peoples on the earth. There was no one whom we of the New Church should not regard as a brother. The mission of the Lord on earth was to establish the worship of the Lord in the hearts of men. The speaker drew attention to two forms of the ministry,-the prophetic and the vision. The vision was given to the prophet that he might speak the Word. The General Church had been fortunate in having as its founders men who had visions. The first Bishop of the General Church had so many visions that we can hardly speak of anything now existing in the Church of which he did not have a vision. He had a vision of the schools, of the cathedral. But it was for others to carry out, to ultimate the vision. Every one of the church had the two-fold office of seeing the vision and of speaking the Word of God. We come into the state of vision by reading the Writings and seeing in them the Word of the Lord. When we see it, we can apply it, and it comes with power. But there was the other, the priestly use. A simple definition of this was: "The Lord working among men to cement the brotherhood of love among His followers." That was the priestly function. He had been struck by the statement of the Bishop in his address that old wounds were being healed and the members of the Church were being joined together in the brotherhood of love.

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     The Rev. John Headsten called attention to the teaching that all things in the universe had relation to good and truth. If, then, we had the truth united to good, if we as a Church had these principles, how could the General Church be anything but universal? It was impossible. We might think the Church was universal because it has members in Africa, in England, in Europe, or in Japan and China. That would not make the Church universal unless these principles were lived, and as these principles were lived, there would be the universal Church. We were taught that we should not love the person but the good which is in the person. If a colored man became imbued with the principles of the New Church, we would love him, not because he was black, but because of the principles which he had received.

     The Rev. J. E. Rosenqvist pointed out that, as we had just passed through a natural warfare in which we were willing to spend billions to see it through, so we should be willing to spend in the warfare of the Church, which is a continual warfare-a warfare which has as its end the good of men not only throughout the natural world but throughout eternity. If we really believe this, if we really appreciate that every one of us is a soldier in the greatest army in creation, as soldiers who are fighting in the greatest cause in all creation, for the greatest King, who rules all things, all men, all angels; if we really realized that, and could realize that we must do our duty, could we do less than we did when the natural warfare went on, when we were fired by the love of home and country and Church and freedom? And could we do less now, when asked for the infinitely small fraction of the sum needed for the recent war, which is said to be needed for the uses of the Academy, where the army of the Lord is trained?-the training school from which go out the soldiers who are going to win in the name of the Lord! We are the soldiers ourselves. We need not think of sending our sons and friends, but go ourselves into this war of regeneration, and furnish the means which the Lord has given us to carry the continual warfare of the spirit on to victory.

     The Rev. J. E. Bowers was reminded of the beautiful motto of Swedenborg, "The Lord will provide." If we know the Lord as revealed in the Writings, we must know that the Lord will provide under all circumstances. In a wonderful way, the Lord has provided, has raised up the man in business who has been able to contribute the means of building on such a solid, enduring foundation that it will grow stronger as the ages go on-the General Church of the New Jerusalem-and also the Academy of the New Church, the educational institution of the Lord's
New Church. Wonderfully the Lord has provided for His Church. At the closing of the Academy Schools in 1878, there were sixteen or eighteen pupils and three theological students.

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The work had gone on ever since, and we could never express our gratitude to the Lord that the magnificent temple was now ready for dedication. The Lord had provided for it.

     2. The Rev. W. H. Alden then read the following:

     REPORT OF THE COMMITTEE ON CHURCH EXTENSION.

     For the year ending May 31, 1919.

     During the past year, six meetings of the Committee have been held,- in June, 1918, February, March, April, May, and June, 1919. In addition, four meetings have been held jointly with the Bishop's Consistory,-Oct. 1 and Dec. 25, 1918, and March 4, and 12, 1919. Report is made of the matters considered at both classes of meeting.

     Support has been continued, as in former years, of Mr. Waelchli, Missionary Pastor, Dr. Deltenre, in Brussels, and Mr. Baeckstrom, in Stockholm. The Arbutus Society has continued to receive assistance though in decreasing amount. One-half of the expenses of Mr. Harris in making quarterly visits to members of the General Church in Meriden, Conn., and Abington, Mass., is still paid by the Extension Fund.

     In Chicago, the assistance given for a series of years to Sharon Church has been discontinued, owing to the fact that the call of the Rev. G. H. Smith to Glenview, and the failure of the society to call a regular pastor as yet, has made aid there unnecessary. The society in Philadelphia, also, since its removal to its new church building, has received no assistance from the Extension Fund. The support to the Rev. G. J. Fercken, in Lausanne, Switzerland, given for a number of years by the late Mr. John Pitcairn, and since his death by Mr. Raymond Pitcairn, was transferred to the Extension Fund in the spring of the year 1918. The Committee, in consultation with the Consistory, decided to discontinue the support given to Dr. Fercken after December 1, 1918, as the work done by him did not appear to justify the expenditure.

     Dr. Deltenre has worked faithfully in Brussels throughout the terrors of the world war and the German occupation. While we have been able to send him the salary allotted by the Extension Fund, it has proved sadly insufficient, and he has been compelled to sacrifice his entire private means to meet the hard conditions. The Committee has increased his salary in the sum of $500.00, making the total amount sent him for salary, rent, and expenses, $2,300.00. Dr. Deltenre has stated the grave need for other facilities for carrying on his work efficiently:-a typewriter, a mimeograph, and a quarterly journal in the French tongue, but the means for these are not now available.

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     Mr. Baeckstrom, under circumstances of serious strain, has carried on important missionary work in addition to his pastoral work in Stockholm. Despite the handicap of being compelled to undertake secular work, in order to make both ends meet, he has delivered lectures in Gothenburg and elsewhere which have had notable attendance. The Committee has thought it well to increase his salary, which will relieve him from the necessity of secular work and enable him to do consistent and sustained missionary work throughout Sweden. It is his hope that the expenses of these tours may be in large part met by collections. We believe the work he is doing is important and hopeful, and that it should be adequately supported.

     A field for the Extension Fund which has not been much occupied is that of missionary literature. The missionary literature of the New Church offers little that is recent or new. Since the days of Chauncey Giles, no one has arisen who has his peculiar gift of making profound subjects simple to the inquirer. Little that is suitable for missionary use has been produced outside of the General Church, and scarcely anything within it. The Evangel of Mr. de Lafayette, remarkable as it is, is cumbersome for general use. The little tracts prepared by Mr. Acton for the boys in the army served an excellent purpose there, but they are not suitable for the new inquirer. Simple, straightforward statements of the doctrines are needed; statements which shall be understandable to the outsider and definitely leading to see the truth of the new age as distinct from anything the world has heretofore had. We should have a liberal supply of such tracts, ready at hand for the inquirer when he comes. For whatever reason, and it is not for lack of means to publish, we have not such literature now.

     The faithful work of the Rev. F. Hussenet in Paris for twenty years has been recognized by the provision of a modest salary from the Extension Fund. M. Hussenet has worked along year by year, receiving no support for his ministerial labors, and occupied during the week with secular work. This secular work has now failed him in the changing conditions, and it has seemed wise to provide for his support. He goes on with the work, and stands virtually alone as a representative of the New Church in France.

     An important field of development for the New Church has appeared in South Africa among the native Basutos. Reports of this work have appeared from time to time and need not be repeated here. This work is now being taken up on a more permanent basis, owing to liberal provision made by Messrs. Theodore and Raymond Pitcairn, and the visit recently made by the Bishop of the General Church. The Bishop ordained four of the native ministers in Basutoland. The Rev. Theodore Pitcairn has visited them, and after the Assembly proposes to return and make an extended stay among them. A simple church and a home for the missionary are under construction.

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The field is large. A considerable proportion of the natives seem ready to accept the truths of the Lord's Second Coming. We cannot measure results, but it seems evident enough that all the means at our command for ministering to them will be richly rewarded.

     Another notable work, right at hand, is that of the development of a mission Sunday School in the city of Philadelphia, under the ministry of the Rev. K. R. Alden. A somewhat disorderly bunch of children, residing in the neighborhood of the Advent Church in West Philadelphia, attracted at first by moving pictures, have been gradually transformed into an orderly and interested Sunday School. We do wrong to call this a mission, for in organization it is the Sunday School of the Advent Society, and includes the children of the society as well as the children of the neighborhood. The school has increased beyond the space available for it. It has grown to some sixty' pupils, and at last accounts was still growing. Through special funds contributed, the Extension Fund has granted the Advent Church the sum of $4,000 towards extending the Sunday School Room. The work of this extension is now completed, and good results in further growth may confidently be expected.

     A circular was sent out recently to all the members of the General Church, describing our needs. The objects of the Fund are increasing in number, and thus its needs increasing. We believe that it deserves and Should receive the support of all the members of the General Church. For the Committee on Church Extension.
     W. H. ALDEN, Secretary.

     13. On motion, the subject of "Weekly Sermons and Services for the Isolated," referred to the Assembly by the Council of the Clergy, was taken up for consideration, and the following discussion ensued:

     The Rev. Alfred Acton gave an account of the beginning of the work how he had prepared little sermons, first for the college students at their own request, and later for the boys is the army. It was thought that if we could have some short sermons of a simple character, they would be well fitted for home worship, either for a family, or for two or three who might meet together where there was no regular society. Every church had something like this. It seemed to him the best way in which we could produce missionary literature. It was difficult to write a missionary book when there was no field before the mind. But it would be comparatively simple for one or more of the ministers to write a series of sermons of ten minutes' length, taking up the doctrines of the Church.

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That would be very powerful missionary work. The doctrines appeal to the reason, but the sermons would enforce the doctrines which are already acknowledged. Such sermons would supply a very direct and needed use in sending them to our isolated, to our young men and women removed from centers of the Church; and, if accompanied by some simple form of worship, it would tend to the establishment of worship in families, and thus bring them more closely into the gyre of the Church. He believed that ministers would be inspired to write the sermons. Such sermons would be adapted to distribute among inquiring strangers.
The Rev. F. E. Gyllenhaal spoke of the usefulness in South Africa of the sermons prepared by Mr. Acton. He had distributed twenty copies of them weekly. He had enclosed them with a small leaflet published by him, which was designed primarily for the isolated receivers in South Africa. He had received many letters expressing pleasure at their reception. He preferred the form of weekly publication to that of printing fifty-two sermons in one book for use throughout the year, though that also would be useful in time. He had asked for a book telling about the New Church and about the General Church. He would find it very useful as he had taken much time to write to inquirers to explain to them. He would like a pamphlet which he could put into the hands of everyone, and send to those interested. Photographs of ministers would also be useful. This would bring the isolated more into touch with the ministers. If that could not be done, we might give them a few biographical details concerning the men. He paid a warm tribute to the work of the War Service Committee, and declared they had performed a use hardly possible to estimate. He had thought that the activity thus employed during the war might now be directed to the work of looking after the isolated. Continually we had young men and women who went away from societies. They must be looked after. Those doing missionary work could not always look after them, and it was a great deal to expect of the pastor to keep in touch by correspondence. He thought a great use might be performed by ladies who had the interest of the Church at heart, and a personal interest in others, and who had the time to devote themselves to the work. It was a part of the glorious work of building up the Church, of disseminating the doctrines everywhere throughout the world. He knew of no better way, after that of personal association, than by correspondence with those isolated ones.

     Mr. Seymour G. Nelson said that the matter had been before the Executive Committee, and the point was made that in asking more from the members of the Church we should give more; and the proposition was made, as brought out in the Report, of supplying these little sermons to the isolated receivers. And another point was made-that of supplying a program or order of worship, including service and selections, and suitable hymns to be used with the sermon.

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     The Rev. John Headsten had several sermons which he would like to see published in Swedish, and distributed among those whose addresses he has. He had disposed of fifteen hundred volumes, with very little result. Perhaps, following it up with a more simple and straightforward presentation of the distinctiveness of the Church, and what it stood for, might bring results.

     Mr. G. A. McQueen suggested that there were two uses, which should not be mixed. There was the use of supplying instruction for the new inquirers, and the use of sermons for those already advanced in the knowledges of the Church. Both these uses should be met.

     The Rev. W. B. Caldwell questioned whether the sermons in the Life as a rule were longer than the little sermons sent to the soldiers. He called attention to the suggestion of the Bishop Emeritus that the School Hymnal had been prepared not only for the schools but for family worship, and had in it forms far family worship. If the idea of sending out the sermons were carried out, it would lead to the wider use of the Hymnal.

     The Rev. Alfred Acton doubted that the sermons in the Life were as short as those in the leaflets. He had used two of the leaflet sermons for one sermon in the Bryn Athyn Church. He spoke of the canon of business that you should put your efforts where there was need. The little sermons had arisen out of the need of three young men. Mr. McQueen had spoken of the people who knew the doctrines, and so did not need the introductory sermons. We should not assume that the people know too much. The people needed to have the doctrines drawn out from the letter of the Word; bringing out the spiritual sense would suggest many things which would be useful. He did not think much was to be expected from missionary work as carried on in the New Church. We had found more practical profit in New Church education. During the past summer he had been asked to give a missionary lecture, and had prepared for it, but not one soul had come to hear him. Mr. Waelchli had comforted him by saying that he had had the same experience. The young people of the Church who went out needed the touch of the Church and the care of the ministers. Here was a way in which we could see the use of expending the money.

     The Rev. H. Lj. Odhner thought the plan might interfere with the circulation of the New Church Life. The use might be connected with the use of the New Church Life, and the separate sermons sent out only on those weeks when the Life was not issued.

     The Rev. F. E. Waelchli, answering the questions of Mr. Odhner, thought that the sermons of Mr. Acton had been very heartily received, and quite a number of the isolated families had used the sermons for their Sunday worship. They had not used the sermons from the Life for that purpose.

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To the isolated there had been something overpowering in the appearance of the Life. They might read the news notes, but he had come across uncut copies of the Life in many places, not only among the isolated but in societies. He found in families to which the Life went that they spoke of the leaflet sermons with great pleasure, and they read them more than they did the Life. There seemed to be a great call for the sermons. They would be welcomed by the isolated members of the Church, and by those in small groups, and he believed that they would go far towards organizing the General Church more compactly, more harmoniously. By means of them the isolated would feel that they were a part of the General Church, that the General Church was providing for them, and that there would be a fuller return in the recognition of the work done. He thought it most desirable, therefore, that the Church should proceed with the publication of these sermons.

     14. On motion by the Rev. E. E. Iungerich, duly seconded, it was Resolved, That the Assembly favors the publication of weekly sermons for the isolated, and refers the subject to the Bishop and the Joint Council.

     15. The Assembly adjourned at 5 p. m.

     On Friday, October 3rd, at 8 p. m., the Public Meeting of the Corporation of the General Church took place, and the chief business transacted was the election of the Executive Committee, resulting in the addition of Mr. Harvey L. Lechner, of Philadelphia, to the existing membership, and filling the prescribed number of 18.

     Saturday Morning, October 4th.

     16. The Assembly came to order at 10 a. m.

     17. On motion of Mr. Hubert Hyatt, duly seconded, it was Resolved, That the Assembly consider the question of the "Academy Finance Association" at ten o'clock of the Tuesday morning session.

     18. On motion, the Rev. W. J. C. Thiel was welcomed as a visitor to the Assembly, and invited to take part in the deliberations.

     19. Mr. A. E. Nelson addressed the Assembly on the subject of the Academy "Drive," as follows:

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     There are two propositions-the one just voted on about the organization of the Finance Association, and the other, which is quite apart from it, the Academy "drive" for $100,000. The organization will be taken up on Tuesday, but thoughts on the subject of the drive are in order all the time, especially to crystallize our thoughts, so as to act on Monday as early as possible, that the drive may be a success. The solicitors who will canvass this drive are under a great handicap compared to the Liberty Loan Drive. This idea of freedom is disadvantageous from a business point of view. You know that in the Liberty Loan drives there was some consideration paid, to the rank and file of people in the country towns, but absolutely no consideration was paid to those in the trades, and the large bulk of the money came from those who had something to spare. In the first drive we tried to get as much as we could, and we went around more than once. In the later drives, a certain quota was given, and we had to come across. These things are impossible here, and we have found no other way. The Doctrines help us out. While it is wrong to take away another's freedom, we can work on ourselves. So everyone should get as good a subscription out of himself as possible, and the instructions given in the Liberty Loan Drive will be useful. First, beware of overconfidence. It is going to be hard, and we must not fail. There is always a maximum and a minimum. We have got to get the maximum to go over the top. The minimum will be the thought first entering your minds. The way to get from the minimum to the maximum is not by adding but by multiplying. It will require the maximum to go over the top. Another thing to call to your own attention is that for forty years the Academy has been rendering service to us. Think what it has meant to our lives and the lives of our children! And this is the first time we have been invited to co-operate in the support of the Academy. We have always had the opportunity, but I venture to say very few have availed themselves of this opportunity. Here we are not only given opportunity but are urged, not by the Academy itself, but by those who have seen the necessity. We are urged to do our best. So it will be well to reward the 40 years of service we have received, and try to make up, at least in part, what we should have done long ago. This drive is long overdue, and it is a privilege for us to do this. The Academy is a going concern. It is a successful concern. It has been the most successful evangelizing concern we know of. The thought has impressed me that not only are our children being educated, but all our children's companions as well. Our future sons-in-law and daughters-in-law are being taken care of. But beware of overconfidence. It is absolutely necessary that the maximum be subscribed by all.

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     20. The Rev. C. E. Doering read the following:

     REPORT OF THE ACADEMY.

     Since the last Assembly the organization of the Academy Schools has been perfected in various ways. Each school now has its own Dean or Principal, responsible to the President for the administration of the school under him. I need not go into details of organization here, as all these appointments are reported to the joint meeting of the Corporation and Faculty, and have been published in the Journal of Education.

     I might say a word about these joint meetings. Many years ago, Bishop W. F. Pendleton, then President of the Academy, inaugurated the policy of having a joint meeting of the Corporation and the Faculty to hear reports of the work from the Faculties, and to consider the development of New Church Education. These meetings were later extended to include all graduates, and within the last two years the public was invited to attend. This is the one time in the year when there is opportunity to discuss the work of the Academy, and it is our endeavor to set the time of this meeting so that those coming from a distance to the closing of the schools can attend with the least inconvenience. It is also our hope that we may in future be able to send out notices in advance, so that people can arrange to come. For it is important to us who are engaged in the work that the Church should not only know what we are doing, which is furnished them from the published reports, but should give us the benefit of counsel and suggestion in return. We who are in the work need to know how it appears to those outside. It is a good thing to see ourselves as others see us, and the joint meeting furnishes the opportunity.

     Because of the necessities of the late war, the Journal of Education has been reduced from a quarterly to a semi-annual. We were compelled to do this for lack of means. This is a serious loss, for the Journal is the only way of putting into permanent form the material which our teachers and professors are preparing for their daily work, and which would later be of use in compiling distinctive New Church text books, but must now remain in manuscript, and the making of New Church text books be delayed in consequence.

     The time intervening between the last Assembly and this witnessed our country's entrance into the world war, and naturally our schools were affected. Our teaching staff was reduced, but those who remained behind carried extra burdens, so there was no slackening in the work. All, teachers and students alike, felt the necessity and the pressure; and the spirit of loyalty and self-sacrifice, as shown in the work, was very high. The scholarship work, the war gardens, Red Cross, and other activities, furnished opportunities for inculcating self-sacrifice and patriotism, which opportunities were seized by our teachers to give the proper instruction, because of the active interest; and I think you will find few young people of the age of our students who are better informed on current events, or better able to estimate their value and importance correctly.

797


I have said that our teaching staff was reduced. The same cannot be said of our enrollment, which in spite of the war increased steadily every year-from 145 in all departments at the time of the last Assembly to 191 last year, and to 200 this year, or about 38 per cent. The largest increase was in the secondary departments. In fact, the increase in these departments has been from 52 to 92, or 77 per cent. It is very regrettable, however, that there has not been a like increase in the Theological School and the College; in neither of these was there any increase.

     One of the contributory causes of the increase has been the working scholarship plan. Forty of our students this year are on that basis. I think the working scholarship plan is here to stay, and it is the one means that has been found whereby every eligible boy and girl who has desired it has been given an opportunity to enjoy the benefits of our education. It is true that applications have been refused when the pupils were too young, or in cases where a pupil has had the advantage of a scholarship for a number of years. We seem to have reached the limit of the number for whom we can provide work, and we have taxed the generosity of the contributing bodies to the utmost. And right here I wish to take the opportunity of expressing to these organizations the Academy's appreciation. Without the hearty support of the Alumni, the Sons of the Academy, and Theta Alpha, the plan could not have been carried into effect. Their contributions have made it possible to carry the plan as successfully as we have so far, but unless we can find more work or develop some industry, we cannot extend beyond our present capacity. And yet I am sure we have by no means reached the limit of the number of boys and girls who might be in our schools.

     I think we have passed through the experimental stage of the scholarship plan. It is now on a smooth running basis. In fact, it is on the same basis as a recitation, and this year the students are to be marked and graded as in any other subject. It is becoming more a course in vocational training, or rather, a better term would be "character training." The work is not rated on a financial basis, but on the quality and amount of work and time.

     We sometimes hear it said that the Academy has as many teachers as pupils, with the inference that we could do with less teachers. But let us see just what we do. We had 99 pupils in the upper schools last year, and 26 teachers, who gave 90 different courses. If we note that some of the teachers could give only one or two courses, it will be readily seen that the average number of courses carried by the other teachers is very high. In fact, some have too many courses to do the most effective work.

798


It would be highly desirable if means could be found which would enable us to add to our staff. I would earnestly call the attention of the youth of the Church to the fact that there is a field of use here for all who feel inspired to enter the teaching profession, and that, the means for their education and training are also here.
     C. E. DOERING,
          Dean of Faculties.

     21. The Rev. Alfred Acton, Dean of the Theological School, reported as follows:

     With regard to the Theological School, I would note that we have had only two students during the past year; and one of these, who was on probation, decided, after two or three months, that he was not suited for the work of the ministry.

     The Theological School is the seminary of the priesthood of our Church, and it is essential to our continuance. And so it is a matter of concern, both to ministers and laymen, that this School shall have students preparing to continue the work of the Church.

     We have had a number of applications for scholarships during the past year, namely, two from Sweden, one from Trieste, two from the United States, and one from the Canadian Northwest. But these applications were for the most part from men of mature age who lacked previous training, or from married men with families. In cases where the faculty was willing that the applicant be received, the Academy was not able to offer more than board and lodging for the individual applicant.

     Our situation points to the need of the Academy's being placed in the position to support an applicant even when he has a family, if he gives promise of useful work in the Church. But the chief indication is the need for young students who have been brought up in our own sphere. Of course, we cannot force the filling of this need, but it is at least important that our members, and particularly our ministers, see this need, so that there may be in the Church an active recognition of it, and encouragement given to such of our young men as are suited to the ministry, that they may enter our Theological School with a view to working for the increase of our glorious Church.
     ALFRED ACTON,
          Dean of the Theological School.

     Supplementing his report, Mr. Acton said: When I reported for the Theological School to the Assembly in 1916, I stated that we then had 33 ministers, most of whom-31, I think-had received their education in our School, and a good number had received all their education in the Academy Schools. Six had been born in the Academy, and received education in its Schools from infancy.

799


At the present time, we have exactly the same number of ministers-33-because three have died and one has resigned since 1916, while we have graduated two from the Theological School, and Messrs. Tilson and Ottley have recently been received as members. During the past year, as shown by the report, we have had but one regular student in the Theological School. This naturally causes a feeling of some concern and apprehension-that we have a completely equipped School, and yet so little response from our own young men. A matter like this, of course, cannot be forced, but I think that an Assembly such as this, and the announcement of the wide uses of our Church, should inspire our young men-those of them who are fitted, and who feel the call to the ministry of the New Church-should inspire in them the desire to look forward to entering into that work.

     We ought to graduate a class every year, not every three or four years. You may ask whether there is work for them to do. I would answer that it is plainly our duty to provide for the continuation of the ministry. The uses are many, as you know, and have heard during this meeting. The uses are many, and if we had the men ready to perform them, I am sure that means would be provided. It has been a distinct characteristic of our Church that when uses have presented themselves, and men have been ready to enter into those uses, the support has always been forthcoming. We need not speculate as to the future, saying that we cannot foresee the means of supporting new men in the ministry. Rather should we say that there is a large work open for the preaching of the Gospel of the Second Coming, and that it is the duty of the Church to see by all means in its power that provision is made for the training of men to go forth and do this work, and to know that if this provision is made for the men, the support will be forthcoming.

     I would appeal to our young men to think of it-that the work of the ministry is the greatest work on earth. It is not the man but the use. All the uses that we perform are performed for the sake of our spiritual growth, and the use of the ministry represents that spiritual growth. It is the prime means for spiritual growth, so that the use of the ministry is the first and chiefest use because it is for the establishment of the presence of the Divine among men, and our young men should look to this use as the great and noble use that it is, and this Assembly should inspire them with the realization that the extension of this use is greatly needed at the present day for the work of our Church.

     27. The Rev. E. E. Iungerich, Dean of the College, read as his report a paper, entitled

800




     THE ENRICHMENT OF A DOCTRINAL HERITAGE.

     What we received from our parents cannot be transmitted the same to our children. If it is to inspire them, it must be enriched by additional knowledges, quarried under a deepening viewpoint, and burnished in the glow of a contagious desire to evangelize and apply those knowledges.

     Against that inertness which would bid us be satisfied with what satisfied our parents, and deprecates any struggle to delve into matters unknown to them, and unfamiliar to laborers in other fields, we get a salutary exhortation from Swedenborg's own example when a young man of thirty. Writing to Eric Benzelius in 1718 he says: "It was certainly some discouragement to me... to find that my mathematical discoveries were considered as novelties which the country could not stand. I wish I had some more of these novelties, aye a novelty in literary matters for every day in the year so that the world might find pleasure in them. There are enough in one century who plod on in the old beaten track, while there are scarcely six or ten in a whole century who are able to generate novelties which are based upon argument and reason." (Documents I, p. 294) To this evidence of his intellectual ambition we may couple the teaching about the twelve steps to the palace of wisdom: "As a man ascends, he perceives that no one is wise from himself but from the Lord; and also that the things he is wise about, compared to those about which he is not, are as a few drops to a great lake." (D. P. 36.)

     That doctrinal heritage which we received from our parents, so far as concerns our finite grasp of it, is only as a few drops to the lake it will become among our descendants if there have been successive increments of enrichment generation by generation. The great mass of each generation will doubtless plod on in the old beaten tracks laid down by their parents and teachers, and it is useful and important that they should; for they are the ones who make for the repose and stability of our life and its customs. But I am speaking here for "the six or ten in a century who are able to generate novelties which are based upon argument and reason," to justify their existence as a salutary leaven that will enrich our doctrinal heritage; and to ask your assistance in making it possible for this minority to receive the training that will fit them for this use. The rest are satisfied to focus their admiration upon the relatively few drops of their present knowledge. This "six or ten" are in the effort to increase the few drops by cupfuls dipped from the lake of knowledge still unexplored.

     Now, if our teachers in the Academy are to perform the uses of these "six or ten" who will be led to enrich our doctrinal heritage,-their special training and unusual opportunities for such work fitting them more readily than others for this use,-it follows that we must allow them to do several things. First of all, they must have the chance to teach advanced courses where they can develop the deeper aspects of their subject matter. And secondly, they must be allowed to train promising students who are old enough to be fired to prosecute studies along those lines and become eventually of the class that is able to generate "novelties based on argument and reason."

801




     Let me say right here that the teaching of children in a high school-and even for two years subsequently-affords little opportunity for either of the two benefits. The instruction given must perforce be general in character, and somewhat draped in appearances; and the students, who are miners and still largely absorbed in the pleasures of sports and social life, do not as yet give a whole-hearted attention to doctrinal matters. We have also found that pure theology and a spiritual pedagogy cannot be taught successfully to students who have just graduated from a high school, but that one or two years of intervening instruction had best precede. That is why a four year attendance at a New Church college for Higher New Church Education is the best instrumentality for the two effects I have outlined as desirable; namely, a chance for teachers to develop the deeper aspects of their subject matter, and a chance to train students who by age and previous preliminary instruction may be fired with zeal to devote a life's work to one of these lines.

     My plea in behalf of the College, then, is two-fold. First, allow the College to exist, and do not take the heart out of our teachers by closing to them the possibility of developing the deeper aspects of their subject matter. In your anxiety to develop an efficient handling of the adolescent stage of education, do not forget to provide for those studies that will lead to the enrichment of our heritage, and to the further put ting of sensual scientifics in alignment with the heavenly doctrine. Secondly, those of your children who have intellectual promise, encourage to stay with us longer.

     To many parents, and to most young people, the latter appeal may not, on first consideration, evoke much response. A vigorous youth wishes to push out quickly into some use that will enable him to earn a livelihood; and parents are apt to think that the sooner this is effected the more readily they can feel that their responsibility for him has been successfully terminated. Many young people do not deserve to have much education expended on them, and there are also some who may not develop much intellectual promise till they have been nurtured in a school of drudgery to physical labor for a number of years. But I am pleading for those who have already shown some promise in their preliminary studies. Encourage them to come to us, and let them get deeper insight into some field of work for which they have shown an aptitude, by placing them under the tutelage of those who are endeavoring to develop that field.

     It is plain, of course, that the uses of the ministry, of teaching, and of serving on the Board of Directors of the Academy, require such additional training in an institute of Higher New Church Education.

802


But that is not all. There is no branch of intellectual activity but what needs to be approached by such a theological-philosophical preparation as our College provides-in order to develop its New Church depths and correlations with our doctrines. The high school student who goes elsewhere to prepare himself in one of these fields, throughout his life will probably keep his religion, and his professional activity in his use, in separate bulkheads. His life's labor will not enhance the intellectual life of the Church. But if he is taught the scientifics of his use in the sphere of the Church, and with an effort to enter into its deeper arcana, there is promise of much gain to our doctrinal thought.

     A final point as to inspiring your children to welcome such an appeal as is made here. Do not let them rest content with becoming mere machines in what they do; but encourage them to cultivate a creative spirit. Let them not rest satisfied with becoming skillful performers on some musical instrument, or deft in trained nursing, or skilled in analyzing routine chemical compounds, or sound in retailing religious dogmas. Stimulate them to become musical composers, progressive physicians, discoverers of new laws of nature, and illuminated theologians. The Heavenly Doctrines are the most wonderful storehouse of prolific energies that has ever been vouchsafed to mankind. Should not those, therefore, who have access to them give evidence of the greatest activity in lines of creative endeavor that the world has ever seen? It must be so, and it only remains for New Churchmen to lift their eyes and open their hearts, and co-operate in willing that it be so.
     E. E. IUNGERICH,
          Dean of the College.

     23. At 11 o'clock, the Rev. Homer Synnestvedt delivered his address on the subject of "Reconstructing Christian Civilization."

     24. The Assembly adjourned at noon.

     Saturday Afternoon, October 4th.

     25. The Assembly came to order at 3 p. m.

     26. The Rev. W. H. Alden read the Report of the Manager of the Book Room, as printed in the JOURNAL OF EDUCATION, (October, 1919, page 37)

     27. The Secretary then read the following Messages from abroad:

     FROM COLCHESTER, ENGLAND.

     Cablegram.
"Greetings to the Assembly from Colchester.
     "COOPER.
"September 30, 1919."

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     FROM the

     DURBAN SOCIETY

     OF THE CHURCH

OF THE NEW JERUSALEM.

     (Adopted unanimously, by a rising vote, at a Meeting held in Durban on New Church Day, 1919.)

     It is my privilege and pleasure to convey to the General Assembly, and to the Members of the General Church, the affectionate greetings of the Durban Society.

     May the internal advancement of the Lord's Crowning Church with man be commensurate with the external importance of the program of this Assembly; and may the unity, grandeur, and purity of the New Cathedral, standing firmly erect and solid through the ages, unswerved by storm or stress, peace or plenty, prove an outward symbol and prophecy of the future unity, grandeur, and purity of the General Church.

     Distance counts not where human hearts are concerned, and the bond which unites the affections of General Churchmen will be clearly and warmly perceived by every member, whether far or near; and the Durban members will rejoice with you in the days of the Assembly at the great events which are happening, and in the remembrance of the Merciful Providence which not only renders these events actual, but which, step by step, has guided the Councils of the Church from the time of its first descent from Heaven. This Providence will continue to operate through the Church so long as there are in it receptive, loyal hearts to co-operate in the magnus opus on Earth,-the establishment of the Holy City, the New Jerusalem, with men.

     Recent events, notably the visit to Africa of Bishop N. D. Pendleton and the Reverend Theodore Pitcairn, from the heart of the General Church, and the acceptance, by the Bishop, of our Society, within the folds of that Church, following upon the past years of splendid ministrations of the Reverend Frederick Edmund Gyllenhaal, have completed the vinculum, bond, or cord of fellowship which, under Divine Auspices, has for years past been forming in furtherance of the staple establishment on true principles of loyalty to, and a life in accord with, the Crowning Revelation.

804


This bond or cord irks not of oppression, but its every strand is formed of freedom,-an absence of constraint outside of that which is orderly and self-imposed.

     These events mark a new beginning for us, and may be rightly called the coming of the General Church to Africa. What that coming means and will mean to us, we but vaguely as yet perceive. We perceive, however, that if we are true, or in the proportion that we are true, to the principles and traditions of that Church, a "Column of Brass" will be our fortress until turmoil is ended and peace is eternal. For these principles and traditions are the Lord's Revelation to man, in their acceptance by man in the spirit of "search the Scriptures." It is by a steadfast adherence to them that the New Church will become "a peculiar treasure unto the Lord." The Divine blessing is assured to the General Church so long as her standard of fearless loyalty is maintained; Loyalty to her very Foundations. The superstructure which is at variance with its foundations must needs be in jeopardy at every assault. Our individual and collective edifices must be built four-square upon our Church's Foundation,-the Truth revealed to Her. When we have said that, we have exhausted the subject: all the religious life, rituals of worship, family relations, social life, educational methods, intercourse with the outside world, Christian and gentile, business life,-all the General Church principles so built up,-must needs be as perfect as earnest human nature, under Heaven's influence, can devise. The ideals cannot be too high; our work is to aim at them with individual and joint might. The feeble strokes will develop with every effort, and the Guiding Hand will shorten the distance.

     Not from afar, therefore, but from your very midst, for we are one with you in spirit and in truth, we greet you.
     J. H. RIDGWAY,
          On behalf of the Durban Society.

805




     FROM BRUSSELS, BELGIUM.

     Though I will be unable to be bodily present at the grand ceremony of the Dedication of the Cathedral, and at the meetings of the Council of the Clergy and General Assembly, I will be present there in spirit. May the Lord's special Blessing be over it all!

     The few members of the General Church in Belgium, and the numerous friends of our Mission, join me in sending congratulations, best wishes, deep appreciation, and fraternal greetings.
     DR. E. DELTENRE.
September 14, 1919.

     FROM THE HAGUE.

     The Hague, 9th September, 1919.
The Rt. Rev. Bishop N. D. Pendleton,
Bryn Athyn, Pa.

Dear Bishop:
     While I have often thought that it must be a great feast for a member of the General Church of the New Jerusalem to be present at a General Assembly in Bryn Athyn, it would certainly be a high Feast this year, on the historic occasion that your beautiful new church building is to be dedicated to its glorious use. But in this external world, the love to be present is not sufficient in order to be among friends at a high Feast. We have to contend with space and time and other material requirements necessary for a long journey, and so I cannot be present among you, and personally convey to you the greetings of the friends in Holland; I must do this by means of a letter.

     We all hope that your deliberations will bring out new prospects and uses for our beloved Church, and that the beautiful new Building, which has been built up with so much love, zeal, and devotion, may stand there in the future as a token of a new period of constant growth and development.

     As regards our Circle in Holland, we have not much to report, except that our number is slowly increasing.

806


There are now, all told, 28 people in 5 towns in Holland, who acknowledge, more or less, the Doctrines of the New Church, and form the nucleus of the Church in Holland; and a Minister would now be highly desirable, who could watch and tend the young isolated plants, and strengthen and confirm the older ones. Systematic instruction and encouragement by a Pastor, trained and ordained for his work, able to give all his time to this cause, would, as it seems, soon form a prosperous Dutch Circle. There are readers of the Writings, and their number would soon increase if a public centre of New Church activity could be established.

     With a view to this, we are all looking forward to the time next year when Mr. Ernst Pfeiffer, who has given such a strong push to the New Church movement in Holland, will have finished his studies for the Ministry at your Academy. We all hope that means will be found, and arrangements can be made, for his appointment in Holland.

     Our present Pastor, the Rev. Dr. Deltenre, was prevented during the whole time of the war from coming to visit us, but we are hoping to see him again in the month of October. He writes me that he would have been very glad to be present with you all, but the circumstances hindered him from doing so.

     My Dutch translation work has made little progress lately, through pressure of other work. The Earths in the Universe was delayed at the printer's through the war, but is now at the bookbinder's. The list of New Church publications in Dutch at the end gives 16 titles of works by Swedenborg, and 6 Collaterals. My present translation work of Apocalypsis Revelata has only advanced as far as Chapter V.

     The great war is now finished. Your country was ordained to throw the final decision into the right direction, and this certainly will be thankfully remembered at your Assembly. May the influence and lofty ideals of your noble President in the direction of a real peace be found strong enough to curb or restrain the evil powers of self love and love of the world, which threaten to throw Europe into a great Chaos.

     Hoping that you may have a happy and blessed Assembly and dedicating festival, I remain, Dear Bishop,
     Yours very faithfully,
          G. BARGER.

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     28. On motion of the Rev. Gilbert H. Smith, duly seconded, it was Resolved, That the members of the General Church, in the Tenth General Assembly gathered, wish to express to the Durban Society our joy and gladness at their reception by the Bishop into the General Church of the New Jerusalem, and to quote the Bishop's words, in his Address to the Assembly: "The reception of the Durban Society adds another jewel to our crown of Churches."

     29. On motion of Mr. Hubert Hyatt, duly seconded, it was Resolved, That the Secretary of the Assembly be requested to make a suitable acknowledgment of and reply to the several messages of greeting that have been received by and read to the Assembly.

     30. Mr. Leonard E. Gyllenhaal read the following:

     REPORT OF THE TREASURER OF THE ACADEMY.

     The report of the Treasurer for the fiscal year 1918 will be published in the Journal of Education, and can there be studied at leisure by any who wish to read it. My report today will be in the nature of some remarks on the financial condition of the Academy.

     The annual report will show that during 1918 the Academy received $91,000.00 in bequests and donations that went into our endowment funds, and 4,000.00 in contributions, the latter amount being used for running expenses and not added to the endowment funds.

     The total gross income for 1918 amounted to $82,39333. In spite of the increased endowment, this total gross income was less than that for 1917. This condition is due to the fact that we have received no interest on certain securities of companies that are in receivers' hands. Salaries, however, have been raised during the year from 10 to 15 per cent., and all materials used for school purposes have been purchased at a much higher rate; the price of coal for our heating plant, the rate paid for water,-in fact, everything that we have to buy has increased greatly in cost. This means that we have had to cut down expenses in certain departments concerned with the upkeep of grounds and buildings, and in general with repairs and improvements to properties. This kind of economy will not prove to be real economy in the long run, as our properties would depreciate very rapidly under such a plan.

     In the report of the Pension Fund, the annual statement will show that our income was slightly over-expended. However, we received at the end of the year an addition of $25,000.00, which will put the Pension Fund in a much better condition for the coming year.

808


A special contribution of $50,000.00 was also made, to be used for special building purposes. $2,000.00 was bequeathed the Academy by Lieutenant Fred. Synnestvedt, who lost his life in serving his Country; and the Academy has added a small amount to this, sufficient to establish a memorial fund, to yield a working scholarship yearly. This gift happens to have been made during 1919, but I do not wish to wait a year to report it.

     A study of the annual reports, when published in the Journal of Education will doubtless make clear to all that the Academy is in need of further endowments, and the support of all who are interested, in order to extend its work. Unless prices, salaries, and wages should materially decrease, or the Academy's income increase, the Academy cannot extend its uses. It is true that we are not running a school on the most economical plan. A great deal could be saved if we became a co-educational institution, and combined the Girls' Seminary and Boys' School, as many institutions have done. People often comment on the proportion of teachers and pupils, and at first thought it would seem that the number of teachers is unnecessarily great. But it must be remembered that we have all the machinery for a school many times as large, and could accommodate a great many more pupils without increasing our expenses. We have a Theological School and a College, a Boys' School and a Girls' Seminary. We have classes consisting of two pupils which could easily accommodate twenty. But in laying foundations for the future, it is necessary that this should be the situation. There has been growth in numbers, and there has been increase in support. A beginning has been made in securing the support of the General Church for the Academy's uses by the interest that has been aroused in the working scholarship plan. I have no doubt that this support can be increased, and that the Church in general would become more interested in the Academy if it became interested in the support of this work.

     Our books show that the net worth of the Academy, including its Pension fund and other trust funds, is not far from two million dollars. These figures, however, do not actually mean very much, for the real net worth of the Academy is the value of its work for New Church education, and the Academy needs support in co-operation with this work.
     L. E. GYLLENHAAL,
          Treasurer.

     31. The Bishop, commenting on the Report of the Treasurer of the Academy, said:

     I wish to make a comment on the Report of the Treasurer of the Academy, or rather on something that he said, namely, the support of the teachers of the Academy-giving them adequate support. I am not going to make a plea, but I am going to tell you something I know to be true, something I believe from the bottom of my heart.

809


My opinion is the result of five years of very intimate relation with the teachers of the Academy. Each year that I have worked with this body of teachers-men and women-not only has my affection for them grown, but also my appreciation of their quality. I want to tell you that we have a very fine body of teachers, a long ways beyond what you will find in most like institutions, in both intelligence and skill. And while it would appear that the number of our teachers is large in comparison with the number of pupils, it should be remembered that many of them are not devoting all their time to teaching, but have executive positions which absorb much of their time. So the total number gives a false impression of the actual number of those who are bearing the burden of the teaching in the Academy. I say this because I know it to be true with reference to the ability and worthiness of our teaching staff. I say it because I want the whole Church to appreciate it. The children that you send to the schools are in good hands. There are none that do not convey to them some love and affection for the Church, besides doing excellent work as professional men and women teachers,-and they are worthy of their hire.

     32. The Rev. W. B. Caldwell read the following:

     REPORT OF THE EDITOR OF "NEW CHURCH LIFE."

     While it has not been the custom for the editor of the Life to present a report at the General Assembly, the subject has been taken up for consideration at several Assemblies, and this has afforded the members a very desirable opportunity to discuss the use of our official organ, and to give an expression of opinion which cannot but be of great assistance to the editor in the discharge of his function. It is with this in mind that I would now make a report to the Assembly, and offer some thoughts on the subject with the hope of eliciting the views of the members, if there is time.

     It has been my privilege to preside over the destinies of 17 numbers of the Life since taking office in May of last year, and these numbers are in reality their own report, furnishing an indication of the policy and method I have followed in the conduct of the magazine. And first let me state that I feel that I have reason to be grateful to the writers of the Church for the generous support they have given. The volume of matter that has come voluntary, or in response to the general appeal I made at the beginning, has made it necessary to print 64 extra pages this year. It has also made it necessary for the editor to abandon for the present certain plans for series of articles which could not be accommodated if they were prepared, unless the size of the Life were increased.

     If the editor, pursuing a constructive policy, were to arrange for articles, or series of articles, such as he has in mind, it would be necessary either to enlarge the magazine or reject matter that is submitted voluntarily, which he would be loath to do.

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We must preserve the balance between studiously prepared matter and that which represents the spontaneous expression of the mind of the Church. For example, I believe that the state of the world is very prominently in the minds of our readers at this time, and that an exhaustive re-statement of our reasons for believing in the distinctiveness of the New Church would be useful. But this subject runs through many of the articles and communications that are being sent in, and has been the burden of many editorials. It is a perennial subject, and one that will engage the attention of every generation of New Churchmen. Each generation must make for itself an estimate of the state of the world in the, light of the Doctrines. In the early days of the Academy this was done, and a new decision was then reached, looking toward a greater distinctiveness of the New Church than then prevailed. We must review these great decisions from time to time. In fact, this is what we are doing at the present time, and it is reflected in the pages of New Church Life, in many of the articles that have appeared during the past year. And in view of this fact, we have not found it feasible to enter upon an extended treatment of the subject since, as I have said, there would not be space. So with other subjects.

     As time goes on, and the volume of writing in the Church increases, it will be necessary to enlarge our magazine. For the present, the size must bear some ratio to the subscription list. The editor would be pleased to hear an expression of opinion, especially in answer to the questions: (1) Is the General Church providing more or less reading matter than our members can assimilate in the time at their disposal? (2) What kind of reading matter is missing from our publications which the members feel the need of?

     I would like to say something about the "Church News" department of the Life. It is realized that a monthly magazine cannot hope to compete with weekly and daily periodicals in supplying fresh news. Items of news which in Bryn Athyn become ancient history in twenty-four hours are perhaps fresh in Chicago a week later and in Australia a month later. We are ever competing with the "grape vine telegraph"-the lively correspondence that is carried on among members of the General Church. And so we have been driven to record less of social and personal news, and to confine ourselves largely to the more weighty and serious matters of our ecclesiastical and educational uses. These, after all, are of chief importance, and being closer to what is spiritual, partake less of time and space, and so remain fresh longer. Indeed, they will make good reading a century from now.

     Yet we ought to avoid becoming too somber in aspect. A journal bearing the name of New Church Life, and aiming to teach the rational doctrine of life, and to reflect all phases of that life, as ultimated in the activities of the Church, should be able to exhibit some of the characteristic humor of the rational, and the lighter side of things, without: losing the dignity of its mainly spiritual function.

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We are told in the Doctrine of Charity that "decorous jestings" have their place among the diversions of spiritual charity. We find occasional touches of humor in the sacred pages of the Writings themselves. Happily this saving grace of humor has never been lacking with Academy people, even though at times it has seemed to partake of that spirit of contempt for others which the Writings say is commonly present in laughter. This we can avoid, and yet at times indulge those delightful contrasts of light and shade which stimulate and quicken the rational. He who takes himself too seriously is apt to make comedy for his fellows.

     Church news will become more abundant as the General Church expands, and then perhaps we shall have a weekly Church paper, wherein the news will be reasonably fresh by the time it reaches our members. I am of the opinion that we should at least keep this in mind as a possibility, and it may become a reality sooner than we expect. A weekly paper would make it possible to print a sermon for the use of the isolated every Sunday, as well as short articles and reviews. It might also contain a juvenile department, which is now absent from our periodicals. A monthly or quarterly journal would then be needed for the more strictly theological and learned field. For the present, however, a weekly would be too expensive, requiring the undivided attention of an editor, and costing considerably more to publish than the Life does now.

     While on the subject of news, I may observe that one reason for adopting the policy of encouraging our correspondents to dwell more upon the strictly church activities in the various centers, is that the Bulletin of the Sons of the Academy has so well cared for the social and personal news of our societies that it would be a wasteful duplication to print the same in the Life. Incidentally, this is an argument in favor of subscribing to the Bulletin as well as the Life.

     Turning now to another topic, I suspect that some of our readers are disappointed because a more polemic attitude has not been manifested in the pages of the Life in recent years, not only since my connection with it, but also during the closing years of the former editor. I have heard it suggested that we ought to "start something," to "pick a fight with some one" in order to "liven things up." But it must be admitted that the general situation would not justify such a course. It is true that enemies of the Academy doctrinal position have not ceased to exist, but it is also a fact that they are not so openly attacking us as formerly. The general situation may be compared to one of those quiet sectors on the "Western Front" where hostilities were suspended by mutual consent, though this might change at any moment. And in the meantime the soldiers were not asleep in the trenches.

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     The discussions that have appeared in the Life during the past year, chiefly under the head of "Communications," have been conducted along lines of parliamentary amenity. I believe that this is more fruitful of genuine progress toward a clear understanding of truth than violent controversy. The Writings have much to say about the vanity and futility of disputation. (See the Concordance under "Controvert," "Debate," and "Dispute.") From these teachings we deduce that a line of demarcation is to be drawn between a discussion or reasoning together concerning the truths of doctrine, on the one hand, and a dispute or controversy in respect to the same, on the other. It is such a fine that we have sought to draw in the pages of the Life.

     Yet we are not "pacifists" in such matters. When the truth is attacked there must be vigorous defense. But I believe we can be ready for this without seeking it, according to the old advice: "Beware of entrance to a quarrel, but being in, bear't that th' opposed may beware of thee."

     The fact is that the periodicals published in the other general bodies of the New Church seldom refer to the General Church or the Academy. What has been called the "conspiracy of silence" on the part of most of these journals is still maintained. Notable exceptions are The New Church Quarterly (now unfortunately suspended), The New Age (Australia), and Bote der Neuen Kirche. For the most part we are so completely ignored that we occasionally meet persons who have belonged to the New Church for many years without hearing of the existence of the Academy.

     We, on our part, are genuinely interested in New Church movements everywhere, and are glad to chronicle in the pages of the Life anything that occurs in the other bodies of the Church. Owing to the limitations of space, however, we have confined ourselves to the recording of things of special interest and value. I have tried to keep before me the ideal that the chief use of the Life is to provide instruction and information for the members of the General Church, not to carry on warfare with those in other bodies who are not in agreement with our views. Our policy has been to expose and attack a false doctrine when it has appeared that to do so would be of use to our own members, either as instruction or information. This, as our primary use, should also be a help to those elsewhere who may be inclined to see things as we do in the General Church.

     In conclusion, while assuming full responsibility for what has appeared in the Life during the period of my connection with it, I would also acknowledge the benefit of direction and advice from the Bishop, the Councils of the Church, and others; and, as a matter of course, I shall welcome a frank expression of opinion from any quarter as long as I am entrusted with the office.
     Respectfully submitted,
          W. B. CALDWELL.

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     33. The Bishop then addressed the Assembly, as follows:

     I arise for the purpose of establishing, if you will agree with me in doing so, a new precedent in out Church. It is one which I believe to be thoroughly and in all respects in sympathy with what may be characterized as the orderly form of government of the General Church of the New Jerusalem. It is this. I believe that the Editor of the New Church Life, by virtue of his official relation to every member of the General Church, ought in the last resort to be appointed by this Assembly. He is a common or general officer of the Church-in one sense paralleling the use and function of the Bishop. I want to bring this up at this time, and for this reason. For the past twenty years there has been considerable confusion with reference to just this matter. With the death of the former and very able editor of New Church Life-a very loyal New Churchman-it became necessary to go on with the work of the Life. And in order to do this, the Bishop of the Church selected, or nominated, the Rev. W. B. Caldwell to take up the work. And in this he found the approval of the Executive Committee. As you know, Mr. Caldwell was then brought on by the Academy to be professor of theology, but part of his work was to be Editor of the New Church Life, temporarily at any rate. Now the Bishop of the General Church, according to the custom of our body, in recognition of the priests as governors, has nominated, or named, every pastor of every society. He may have nominated some two or three for the position of pastor, but no society of the General Church has ever gone aside from the Bishop's nominations in selecting their pastor. I need not at this time go into the question of the merit of that order of government. We have had it from the beginning, and the older ones at least know the deep and fundamental reasons which caused the General Church to put on that form of government. And so there are two parties very vitally interested in the Editor of the New Church Life. One is all the members of the General Church, represented by the Assembly; the other is the Bishop of the General Church. It is of very great importance that the Bishop of the General Church and the Editor of New Church Life should work hand in hand. If not, confusion and contention and disorders arise in the Church. I say, therefore, that, even as it is my duty to nominate the pastors of the Church, it should also be the duty and the privilege of the Bishop to nominate the Editor of the New Church Life. But I believe, on the other hand, that the nomination of the Editor should go to the Assembly and be acted upon. Of course, in order that the Assembly may be in greater freedom, more than one should be nominated. As it stands, however, I have only one nomination to make, and that has often been the case with respect to pastors of societies, as we are controlled by external limitations of the number of workers available.

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I state this to the Assembly as being my view as to how an Editor of the New Church Life should be appointed, that is, by joint action of the Bishop and the General Assembly.

     In conclusion, I want to say that the relations of the Bishop and Mr. Caldwell have not only been very intimate and cordial, and all that, but I have very greatly admired the ability that Mr. Caldwell has shown in the management and editing of your journal, and I firmly believe that as time goes on, and he meets with your approval, that the New Church Life will progress and continue to develop.

     Mr. Walter Childs: I would like to speak a word of appreciation of the Report of the Editor of the Life. It is one of the most pleasant episodes of this meeting which I have listened to, and I am sure I voice the general feeling of this audience in saying that there was no mistake at the time that the Bishop appointed Mr. Caldwell as Editor of the Life. It is a case of the right man in the right place.

     34. On motion of the Rev. Alfred Acton, duly seconded, it was Resolved, That the Assembly confirm the Bishop's appointment of the Rev. W. B. Caldwell as Editor of NEW CHURCH LIFE.

     35. On motion of the Rev. Alfred Acton, seconded by Mr. A. E. Nelson, the following Memorial was adopted by a rising vote:

     The members of this Tenth General Assembly wish by this writing to give testimony to their deep appreciation of the devoted and life-long labor in the field of the New Church that filled the earthly days of our brother, CARL THEOPHILUS ODHNER.

     As Priest, as Professor of Theology, as Editor of NEW CHURCH LIFE, Mr. Odhner was conspicuous in the eyes of the Church, and endeared himself to the hearts of his fellow members as the staunch, able, and fearless defender of that doctrine of the Divine Authority of the Heavenly Writings upon which our Church is founded.

     Since our last General Assembly, Mr. Odhner has been called away from his earthly labors to work in the world of eternity. And shortly before his death, he was preceded to that world by his well-beloved wife, LULU XANDRY ODHNER, the partner of all his joys and sorrows, and the helpmeet for him in his work for the spread of the New Church upon earth.

     It is fitting and worthy that the name of his wife should be coupled with the name of our loved and honored brother; for they will continue as one the work so well begun on earth.

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And we but speak from a thought which our brother has himself presented to us, when we say that the death of this, our friend, and his wife, is but their removal to a wider field of use, the entrance into the more universal sphere of those noble uses, for the performance of which in our midst they have so well earned our love and gratitude.

     And furthermore, we desire that a copy of this writing be sent to Mr. Loyal D. Odhner, as representing the family of his father.

     36. On motion, the subject of Mr. Synnestvedt's address was discussed, as follows:

     The Rev. Alfred Acton pointed out that while the change in our civilization had been the subject of many a New Churchman's talk, they have always said, "We must be better, we must be more regenerated, more religious." Mr. Synnestvedt had been more definite and in stating a remedy for Christian civilization he has voiced the whole fundamental ground on which the Academy is built, namely, that we must begin with the young-New Church education. When, we talk of the increase of reverence or love of the Church in the world, we ought to remember that that means the increase in ourselves, and in those who in Providence have been entrusted to our care. Reverence for the Word is to be implanted in the minds of the individual so that there may be deep laid remains. The affections we give our young in their early days are the affections most deeply laid, which have the greatest power to influence their lives, if they so will. Such affections-those remains-are not to be implanted solely by teaching, but by the father and mother joined together to make a home in which to protect, rear, and educate their children. More remains were implanted in the minds of the young by seeing their father and mother, together with the family, kneeling down before the open Word, reading the message which the Lord has given, than in any amount of instruction; and children would look back to those early remains in which they recognize that the happiness of their home, the whole sphere of the home, the difference between that home and other homes not of the Church, has been, not because their father and mother were kind, but because the child pictured before its eyes the truth which it afterwards realized with the mind that the father and mother loved the Church of the Lord, and that their home was built on that Church. Many years ago, Father Benade preached a sermon on the subject of home worship, and as a result there was a great spread of shrines in the homes, but since then that home worship has decreased. The place of home worship was not taken by the private reading of the Writings.

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An assembly such as this is a time when we are strengthened in charity, in brotherly love, strengthened in the resolve not to misunderstand each other as true and loyal members of the church on earth. Let us be strengthened in this, and let this occasion also be one that will help us to do our part in the reconstruction of Christian civilization, to be that part of the public which makes the better world, to do our part for the future generations by establishing in our home, by showing to our children, by ultimating in word and in deed the thought-the central thought-that the Lord is the center of the New Church home.

     The Rev. F. E. Gyllenhaal emphasized the need of men for the priesthood, especially from those grown up in the Church. Taking as a text the story of Samuel, who was devoted by his mother to the service of the Lord, he urged that every mother should inspire her sons, or at least one of them, with the love of saving souls, so that the boy of six or seven or ten might think of entering the priesthood. The father and mother should act together in this. There also rested upon the ministers themselves a responsibility in this respect. Every minister should be in intimate touch with the children under his care; and when he perceives that there is a boy who has a decided love for the work of the church let him encourage him, give him uses to do for the church, and bring him into the sphere of his work as far as possible, that he may encourage that love in that boy and, as he grows older, give him opportunities to help to some extent in his work. If that were done, we would have many filled with the love of saving souls. The call must come to some in childhood, and it is the hope of the church that it would come with many. There is no work more glorious. It has its disappointments, but there is no work that bears richer fruit than that of the priesthood of the Lord's New Church.

     The Rev. E. E. Iungerich spoke of the necessity of regular attendance at church service. The statement was made frequently, "I do not feel in the mood to no to church service. I feel out of sorts with people generally, and so I think I ought not to go into the temple on such an occasion, and am not fit to go there." He pointed out that as the tabernacle had walls facing east, west, north, south, so those in various degrees of love and faith were needed to take part in the worship of the Lord.

     The Rev. Alfred Acton confessed to some uneasiness lest in his report as Dean of the Theological School there should have been any appearance of putting forth the sphere of persuasion with regard to young men entering our School. The importance of the use should be present, but our duty to the young men was to cultivate the affection of spiritual truth. If we did that we need not fear for the priesthood. But we should never be called upon to urge or exhort anyone to enter the ministry. It was too high, too noble, too sacred a profession, that any should enter it except those who had the calling at heart, who had the ability and the love to perform the work.

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He would not say to his own son one word that would in any way influence him to enter that profession.

     37. The Assembly adjourned at 5 p. m.

     Monday Morning, October 6th.

     38. The Assembly came to order at 10 a. m.

     39. The Rev. Alfred Acton presented the following:

     TRIBUTE OF THANKS.

     Inspired by gratitude to the Lord for His loving kindness; moved by the remembrance of the holy sphere of worship that so deeply touched our hearts yesterday morning; mindful also that the Lord bestows the gifts of His mercy by inspiring His servants to offer Him the choicest fruits of their labors; we, both young and old, who are here gathered together in this General Assembly of the Church, would join with each other in giving voice to the gratitude that fills our hearts for the great gift that has come to the Church in this our day;-gratitude to the men who have devoted their love, their riches, their talents, and the fruitage of life-long study and reflection, to the production of that beautiful temple which yesterday was solemnly dedicated to the worship of the Lord in His Divine Human, now revealed in glory.

     And in this voicing of our gratitude, we speak not for ourselves alone, but also for all the members and friends of our Church, in whatsoever plate they be, nay, also for our children and our children's children.

     JOHN PITCAIRN, the donor of this princely gift, was called away from the scene of his earthly labors while the work to which his love had prompted him was still incomplete; but his forethought had provided that the work should not thereby offer or be interrupted. He was with us in the body at our last Assembly, and the last words he there uttered were spoken in renewed affirmation of that Doctrine of the Divine Authority of the Writings, for the establishment and maintenance of which he willingly devoted his active service and his wealth. He is with us now only in spirit, and it is fitting that we record in worthy manner our deep love for him, and our heartfelt esteem of the great uses he has performed and supported,-uses, the fruits of which will endure for generations to come, and make his name a name of honor in the annals of the New Church.

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     He was more than a generous giver; he was a wise and prudent giver. And his gifts to the Church were inspired, not by the needs of persons, but by the needs of spiritual uses; and these gifts were given, not with a view to Prospering men, but for the end that the Lord's Church may prosper in her heavenly uses. The present development of the work of New Church education, so ripe of fulfilment, so pregnant of yet brighter promise, is a living testimony both to the wisdom and the liberality of his gifts. This work was dear to his heart, because he saw in it the genuine source from which alone the New Church can grow.

     It is to this work of New Church Education, whereby the Divine Truth has been implanted in the minds of the children and youth of the Church; and whereby a priesthood has been raised up that holds aloft the standard of Divine Authority, it is to this that we owe the soul and the spirit, the work and the increase, of the New Church in our midst. And the fact that the crown and culmination of the many munificent gifts to which love of the Church has inspired John Pitcairn should be this great and magnificent temple, erected for the worship of the Lord in His glorified Human,-this fact is indeed a harmonious fulfilling of a long and useful life devoted to the support and advancement of that work of New Church education, by which alone the knowledge of the Lord can be spread over the earth. In seeing this use, he was wise; in supporting it, he was generous.

     To his son, RAYMOND PITCAIRN, We would also voice our thanks. It is to his direction that the construction of the cathedral was entrusted by his father; and this trust he has ably filled and nobly justified. To the fulfilment of the trust he has devoted himself, heart and soul; and his care and study and thought; his great talents; his artistic taste; his power of organization; his ability to enlist the willing and eager co-operation of artists and craftsmen whose work is sufficient testimony to their skill; and above all, his love and zeal for the uses of that New Church in which he was born and educated, have now borne their first great fruit in the gift which, in the name of his father, he yesterday so solemnly and humbly bestowed upon the Church.

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     And also would we give voice to thoughts of deep gratitude to our revered teacher and well loved friend, Bishop WILLIAM F. PENDLETON. During many years of fruitful labor, he has been the wise counselor, guide, and governor of the Church; and, more than any other man, he has contributed to the development of the holy worship of the Church,-the clothing of internal and genuine worship with a ritual that shall more fully present the beauty of holiness. In the liturgy which he has composed, he has given to the Church the ripe fruit of the study, the experience, and the thought, of many years.

     It is to Bishop William F. Pendleton, mainly, that we owe the correspondential features that so beautifully adorn the first New Church cathedral, and that fill the mind with a greater sense of holy awe because they set forth the order, the harmony, and the truth, that proceeds from God-Man. We rejoice with our honored Bishop Emeritus that he has lived to see the day that his labors of so many years, devoted to the development of the worship of the Lord, are now crowned by the building of a temple where that worship can be carried on with greater fullness, and holiness, and power. And in our joy we are deeply appreciative of the debt we owe him.

     To these three men, JOHN PITCAIRN, RAYMOND PITCAIRN, and WILLIAM F. PENDLETON, we voice the thanks of our heart for the work which love of the Church has inspired them to accomplish, and into the enjoyment of which we have now, of the Lord's mercy, been permitted to enter.

     But of a surety we speak the thoughts of these men themselves, and express the utterances of their own hearts, when we add that our inmost praise and thanks are due to the Lord alone.

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He alone it is who inspires those who love Him; He alone it is who, by these faithful men, has provided for the Crown of Churches, the New Jerusalem now descending out of heaven, that magnificent temple where He is to be worshiped, that He may more fully abide with men, and teach them, and give them the blessings of His love.

     To Him, our Lord and Savior Jesus Christ, the one God of heaven and earth, to Him be the praise and the glory.

     It was moved by the Rev. Homer Synnestvedt, and seconded by Dr. Boericke, that the "Tribute of Thanks," read by the Rev. Alfred Acton, be and is hereby adopted as the expression of the heartfelt sentiments of gratitude which inspire us all, both young and old, when we behold that noble building which has been built, and given, and dedicated for the worship of the Lord in His Second Coming.

     40. The Resolution was adopted by a unanimous rising vote, and the following discussion then took place:

     The Rev. Alfred Acton said that in offering the Resolution he believed that yesterday had been the greatest day of promise for the New Church that had ever been witnessed, so great that most of us had felt that we did not wish to speak of it. No words that we could think of could express the emotions that stirred our hearts. It seemed to him that on this first morning after the Dedication the Assembly should voice its thanks for such a noble gift.

     The Rev. Homer Synnestvedt said that he had not prepared a speech, but his heart moved him so strongly that he would like to make some comments. He had been much impressed by the emphatic teaching of the Writings that the Church only grows in this world as it grows in the other world. The one idea that had impressed him most strongly the previous day was that the church had been built to represent and to bring to us in this world the worship of the Lord Jesus Christ as the one only God. That was what the New Church stood for, and in that it was different from all others. The "woman" mentioned in the Apocalypse, who represents the New Church, was carried away into the wilderness, where she was to be "nourished for a time and times and half a time," which meant that the New Church was to be of slow growth, and that it could only grow in this world as it grew in the other, namely, from those who have lived here, and have entered into some knowledge and practice of its Divine Truths, and then passed on.

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As he looked around the congregation yesterday, and realized how members of this or that family were in the spiritual world, he felt that it was the actual presence of those loved ones on the other side that had given that sphere which moved us all so deeply. We are very few in number, having only a very few traditions of representative worship from the early days of the Academy. But yesterday those traditions took the central place, and became rooted in the soul, in the spontaneous and instinctive feelings of our people. This tremendous fact was simply because of the loved ones with us who are now in the presence of the Lord. They were there in greater numbers than our numbers, and as fully present as if they had been in the body, possibly more so.

     It is a very inconsistent thing that when we begin to speak of the people in the other world, we begin to weep-a very Inconsistent thing. It is because we are not in full realization of the spiritual realities of our religion. The blessings we enjoyed yesterday were due to the presence of Mr. John Pitcairn, and those of his family who have gone, and those from each of our families. There was not a family but had one or more on the other side who had been initiated into this Church in this world. They alone were the ones who were able to give the spirit, able to inspire us and our young people with this spirit. It could not have been brought about by merely external things. It could not have been effected as it was with the Jewish people, by taking them into the wilderness and leading them on; nor as it was with the Christian Church, by the aid of miracles and other things of an external kind. The Lord had only permitted those things; it was the best that could be done with those Churches. But the New Church is to worship the Lord in spirit and in truth. And when we consider how far we are from the realization of the great things that have been done for us, we can see, as the Writings say, that it was "greater than all miracles"-this manifestation of the Lord now being received and made possible to us. If that spirit were present, and strong enough to enable us to appreciate and be affected by what had happened here yesterday, it would be the best possible omen-an omen that the Lord is with us. But every new step will be accompanied with a new temptation. We go forward with new courage and hope, but must not be surprised if new difficulties arise. For only so can the Lord lead us forward.

     The Bishop, said that he was deeply moved, and entered heartily into Mr. Acton's expression of the thanks of this Assembly. "You will notice that yesterday in the service I did nothing of the sort, and for what I considered to be a very good reason. I spoke in the name of the Lord, in His name accepted the gift, and the Lord does not give thanks to men for their gifts. Men give thanks to the Lord for the privilege of giving all that they can give.

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So I gave no expression of thanks, but spoke of the part that our priests might take, and the way in which they might possibly equal the greatness of the gift which had been given. None the less, I rejoice at this expression of thanks to these men today, and with a full heart I join in all that has been said.

     "I wish to call your attention to another thing. I spoke here on Saturday night of ritual of the effect upon our ideas of what we attempted to do by means of ritual, and I desire to call your attention to this: According to the notes prepared by the Bishop Emeritus, the priest ascended, and placed his hands on the altar in the sanctuary, and on the Word, and dedicated the building to the worship of the Lord Jesus Christ. Those words of dedication were the only words spoken within the sanctuary, and if our successors carry out our idea, they will be the only words that will ever be spoken in that sanctuary. It belongs to the Lord alone. And the highest praise, the deepest attitude of mind, when in the presence of the Lord, is silence. And therefore no word is to be spoken in that sanctuary hereafter.

     "The color of gold reigns in that sanctuary. It is the Divine color. It is reflected in other parts of the building, but there it reigns. Yesterday, the administering priest wore the golden chasuble in honor of the Lord in his approach into that golden sanctuary. It is my idea that that chasuble shall be worn very rarely hereafter, only on great occasions of special approach to the Lord. And I have since had this thought, and I think that you will agree with it. I have it in my mind that every year, on the Sunday nearest to the Fifth of October, we shall have a service, a memorial of this Dedication, with a procession, the leading feature of which will be the carrying of the Word up to the altar and placing! it thereon, in memory of its dedication. For I feel that this dedication is not merely the dedication of a cathedral, but that it is the dedication of our whole Church, and of all the members of our Church,-a dedication to a renewal of the spirit and life of the Church, of the General Church of the New Jerusalem; and that in all the years to come we shall look back to this day as a day upon which we-all of us-made a new beginning in our lives, and in the life of the Church. And if that be so, surely it will be fitting that we yearly commemorate this event, not by a great Assembly of the people, save of those whose hearts move them to come to us; but we can, without stress or strain, commemorate this event every year in the way I have spoken of."

     The Rev. E. E. Iungerich called attention to the deeper significance of the opening words of the Dedication Service: "The Lord is in His holy temple," or, as better rendered, because more interiorly, "The Lord is in the temple of His holiness." The Lord is in the temple of His holiness where His truth is received with affection, and where those things that are called "earth" are kept subordinate.

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The words quoted mean that we should endeavor to keep silence in the church, that the affairs of our daily life should not come before us there. We should not talk to our neighbor, should not rustle our books. All of this is meant by the two periods of silence in the service, and is the ultimate meaning of the teaching. The more internal bearing of it is that we keep out of our minds our own natural thoughts, our own interests, when we are in the state of worship. If this is not done, the Lord is not with us in His holy temple.

     Mr. Harold Pitcairn expressed the thought that the whole gift yesterday had been a gift of the Lord. Natural men, it is true, had been the means of providing it. But one thing had made him very happy, that the people were very thankful to those men because they knew that it was not a personal thanks, but thanks for the charity of those men. Another thought in his mind was that as in heaven the Lord gives gifts directly to the angels, so in this last gift the feeling was that it was a gift directly from the Lord. He hoped that in the future this feeling would grow, that it was a gift from the Lord and not from men. Men had given it, but the thanks to them was to their charity and not to the men personally.

     The Rev. E. R. Cronlund characterized the Assembly, with the wonderful Dedication Service, as a New Church revival, which would revive our affection for the things of the Church. The speaker dwelt upon the necessity for external worship and its power. Without it, the Church could not be established and grow. And in order that there may be external worship, there must be temples dedicated to the worship of the Lord. The various things of the Jewish worship, the Writings state, could not be holy until they were covered with walls, and had a roof over them. The ark itself was not the church-the sanctuary-until the tabernacle, and afterwards the temple, had been built. Though we have internal holiness from the Writings, we cannot have the church in fulness unless we have temples dedicated to the worship of the only Lord.

     Mr. Hubert Hyatt referred to the good rule that young people should be seen and not heard. But in an event such as this one, he believed it to be fitting that the young should also take part in seconding the resolution, and he wished on behalf of the young people to say a few words it was not to be denied that our young people felt strongly that each had been dedicated anew, that he might receive the traditions of his fathers. Each had had a call to worship the Lord, an inspiration to carry on the work of the Church as it had been carried on in the past, and to do it at least as well as it had been done.

     The Rev. F. E. Waelchli wished to carry just a little further the thought of the opening words of the dedication. "The Lord is in His holy temple; let all the earth keep silence before Him." These words meant inmostly that the Divine is present in the Human. By the holy temple was meant the Human of the Lord; and our thought of the Divine Human of the Lord was the thought that He is present in the opened Word.

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The Word was opened on the altar; that was the presence of the Lord in His Divine Human, and then came the opening words of the dedication. The whole spirit of the dedication was a looking to the Lord in His Divine Human in His opened Word, and everything in that temple in which we had our worship has reference to that Divine representation of the Lord in his opened Word. That Word had been opened in the crowning revelation of the Ages, and he felt that for the Church as a whole there would be a fuller revelation of the presence of the Lord among: us in His opened Word, and also a time when the church and each member of it will be silent in this great presence of the Lord, where all things of self-will and self-intelligence would become silent more and more.

     Mr. Wilfred Howard felt that the sensations of yesterday were so profound that they could hardly be expressed. The reason was that we had been affected by the presence of those in the other world with power as never before. It was not only a wonderful privilege to be present, but also a great responsibility. The temple represented before our eyes, as in the spiritual world, the House of the Lord. It was to us what the presence of the Lord is in Heaven. It was a wonderful symbol that the Church of the New Jerusalem is composed of a body of men that will have the Lord before them all the time. And it was not only what we feel. Our children will have that powerful environment.

     Mr. McQueen made an appeal that all going home should impart the spirit with which they had been filled on this occasion. A resolution had been passed, and that would be read, but we should carry the spirit away with us, and add that to the information given in the resolution. A comparatively small number of the members of the General Church had been privileged to enter into this holy place, and it might be many years before some others will enter. Many of those who have attended would probably never enter it again. But it must be one of the aims of life to come and enter this place. We should point it out to our children as a holy grail to which they may make pilgrimage. We were going back to our small places of worship. We could take home with us to our societies in our imaginations the spirit of the dedication. It is the whole Church's temple, and they can spiritually worship in it.

     The Rev. Gilbert H. Smith had been thinking not only of the temple, but also of the people who had been engaged in preparing it. He had been thinking of Mr. Raymond Pitcairn, how he had been able to enjoy a thorough course in the spiritual art of the Church. And many others had had the extreme delight of following the development of the most beautiful church in America. The most wonderful thought expressed in that temple was that it represented the Divine Human of the Lord, and therefore was in the human form, and in the form of heaven.

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Thus it also represents the form of the man of the church, spiritually considered. No one who looked upon it would forget the magnificent tower, or forget that it represents the Lord's Divine Human. When the minister enters the pulpit, he preaches over the crossing under the tower, which represents the nexus in the human mind between the internal and the external. All Divine Truth comes in that way. Yesterday we saw the power of ultimate things, reaching down and lifting us up for the sake of inspiring us to dedicate our individual temples to the glory of the Lord.

     Mr. Walter C. Childs felt regret that so many of our friends could not be with us, and so was delighted that there was to be an anniversary each year, in which there would be something of the spirit of yesterday's service. The benefit to us had been something we had never dreamed of. We must also think of the dear ones on the other side, whose sphere had given those working on the church their power.

     41. At 11 o'clock, according to the program, the subject of "The Mission Field" was introduced by the Rev. Frederick E. Gyllenhaal, who gave an account of the New Church in South Africa.

     42. The Assembly adjourned at noon.

     Tuesday Morning. October 7th.

     "ACADEMY DAY."

     43. The Assembly came to order at 10 a. m.

     44. The Rev. Richard Morse delivered the following Message:

     FROM AUSTRALIA.

     FROM THE GENERAL CHURCH OF THE NEW JERUSALEM IN AUSTRALIA, TO THE TENTH GENERAL ASSEMBLY MEETING IN BRYN ATHYN, OCTOBER, 1919.

     Dear Friends: In the Providence of the Lord, circumstances have concurred to enable me to meet with you face to face on this auspicious occasion, and to speak the greeting that comes from the hearts of our people in Australia.

     The members of the Church in that distant land rejoice in the knowledge that they are part of an organization that so truly appreciates the character of the Revelation given by the Lord at His Second Coming, and that so truly promulgates it by teaching and by life, as does the General Church of the New Jerusalem.

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     That Revelation leaves no doubt respecting the unhappy state of the Church out of which we, as part of the remnant, have been mercifully led by the Divine Providence of the Lord. But the unhappiness of the state is not fully realized apart from personal association affecting the outer, or sense life. During my long journey, I was brought into close contact with many phases of the devastated Christian Church, as exhibited by the active and spoken thoughts of the people among whom I mingled. The knowledge often saddened me; for it appeared as if the inhabitants of the world were self-doomed to destruction. Such, indeed, would be the result, had not the Lord prepared a human instrument through whom He could fully reveal Himself again to the world. And this thought would bring joy in place of sadness; a joy in the knowledge that I and others have been led to receive Him at His coming; a joy in the knowledge that we, and all true members of the specific New Church the world over, are the pioneers to prepare the gentile races to receive the spiritual riches which the first Christian Church has refused.

     Nothing, probably, binds together the members of our body who are living far remote from its main center of activity, more than the organ of the body-New CHURCH LIFE. The LIFE is called the "organ" of the body; but it seems to be rather of the nature of the blood vessels which convey the life-stream to all parts of the body. We in Australia very much appreciate this eminent means of communication, and anticipate its monthly arrival with pleasure.

     The members of the Church in Australia were much disappointed that our Bishop was unable, owing to shipping difficulties, to visit them; but the hope is entertained that, on a future occasion, they will enjoy the privilege of welcoming him to that sunny land of the south.
     Affectionately yours in the Church,
          RICHARD MORSE.

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     45. On motion of Rev. W. H. Alden, it was Resolved, That this Assembly express its appreciation of the message from Australia, and its great pleasures in having Mr. Morse present in person to deliver it.

     46. The Rev. W. H. Alden was unanimously elected to the office of Secretary of the General Church, to fill the vacancy caused by the death of the Rev. C. Th. Odhner.

     46a. The question of the "Academy Finance Association" was then taken up for consideration.

     Mr. Hubert Hyatt explained that the proposition was not his alone but that he spoke for a number of others. The proposition was entirely distinct from the Academy "Drive" now going on. It involved the continuance of the drive through a series of years. The Academy Finance Association did not yet exist, but awaited the action of the Assembly. The Association did not contemplate a group of contributors, but proposed to organize a group of members to find contributors. This could only be done by a thoroughly organized association which would use methods not used in the Church before. The Bishop, in his opening address, had showed that such methods might be productive of much good or of much harm. The men back of this movement had that spirit of upholding the traditions of the Church of the Academy which he believed would eliminate any such harm. It was possible to use modern advertising methods without going back on those traditions. The object of the Association was to advertise the needs of the Academy. The sum named to be raised seemed large, but was only a tenth of the sum required at the present time. The present requirements were one million dollars, which was a far larger proposition than we were accustomed to deal with in the Church. But if the Academy needs one million dollars, he believed, it to be the duty of the Church to see to it that the Academy was provided with one million dollars.

     A census showed that from seventy-five to ninety per cent. of the Church believe that the Academy did not need any money, that it was rich beyond the dreams of avarice. Mr. Gyllenhaal would show the untruth of this. Without in the least reflecting upon what had been done for the Academy in the past, each of us should now assume his part in the duty which now exists. The ultimate needs of the Academy were financial. He believed its interior needs were recognized, and as they were recognized so the more ultimate financial needs would be recognized. He therefore laid down five propositions: First, That the Academy needs and must have one million dollars; Second, Where a need that must be filled arises in the Church, it becomes the duty of everyone to take that need into account, and to decide what he can do to fill it;

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Third, The needs of the Academy are not generally known in the Church; Fourth, It is necessary that the needs be shown in a way that can be comprehended by every member of the Church; Fifth, They must be set forth in a scientific and methodical manner, so that they become facts in the minds of all. Everyone interested in the progress of the Academy must be given periodical opportunity to make a contribution as he thinks he can.

     It was a big thing that this proposition had come up as it has. It had come up with the young men of the Church. The affairs of the Church are in the hands of our elders, and it is right that it should be so; but the young men of the Church are ambitious to play a part, to be of service to the Church, and their big ambition is to be of service to the Academy. He firmly believed that the proposition which he was placing before the Assembly would have the effect of increasing the contributions both to the Academy and to the Church. He therefore moved the adoption of the following resolution:

     Whereas, Certain members of the Church desire to organize an Association for the purpose of conducting campaigns for funds with which to increase the Endowment Fund of the Academy, and have so expressed themselves before this Assembly; therefore, be it

     Resolved, That an organization for such a purpose would meet with approval.

     Mr. R. W. Childs, in seconding the motion, expressed disappointment that while he had been some four or five months devoting himself to the proposition there were only fifteen minutes in which to consider it here. It was not necessary to discuss the need for New Church Education. Some had asked why there was need for an addition to the Endowment Fund. Owing to the conditions brought on by the war, the present endowment had decreased fifty per cent. in its purchasing value, and the proposition to raise a million dollars more was simply directed to raise the Fund to its former value. He would invite any caring to do so to attend a meeting to become members at 1:30 p. m. A committee would be elected, and a constitution adopted which would provide for local chapters that was all there was to the business side of the proposition.

     Mr. L. E. Gyllenhaal presented the financial needs of the Academy. The Academy Endowment Fund had been founded some twenty years ago, and with the growth of uses had been gradually increased until there was now property to the value of some two million dollars. That is, it was worth two million dollars before the war, and all the income had been used every year. Since then, economies had been effected chiefly by making the workers for the Academy suffer. The Academy must use every effort to increase its efficiency. The General Church must have ministers, and he believed that the way to get ministers was for the Academy to let every available student come.

829


And every teacher should be in freedom to give all his time and energy, and be free from care. Time was in the Academy when almost every young man decided to go into the ministry. The appreciation of the need for ministers was great, and that appreciation must be multiplied many times if the work of the Church is to be carried on. The increase in the endowment of the Academy was justified because that was the arm by which ministers are to be trained. If we returned to the purpose of preparing ministers, he believed that there would be an influx of a sphere which would vitalize the Academy. He wished to say that he did not think the young men in this movement were acting contrary to our custom. The purpose was not to force, to take away freedom, as was done, in the Liberty Loan drives. He believed the motive to be from an influx that had come from the fact that the world needed the General Church to save it now.

     Mr. Raymond G. Cranch pointed out that the Academy Schools had increased from sixteen to two hundred, that only recently the largest leap had been taken. Two things had contributed. Interest in New Church education, and the scholarship plan. Now the war had consumed a large amount of capital, with the result that the men and women of the Academy, who had always sacrificed something, must sacrifice still more. Were these men, he asked, to be expected to supplement their income by secular work, or go to other institutions? They were men to be depended upon, who wished to stay, and would stay, content with one-half or three-fourths of what they might obtain elsewhere. They did not ask for one hundred per cent. But they did need enough to enable them to do their work without looking about for other means of earning money. The fact was that the war had come, and had reduced the value of the Academy endowment, and the Church must put that value back. In the Academy there must be no setback.

     47. Mr. Leonard E. Gyllenhaal read the following letter:

     Glenview, Illinois, September 26, 1919
Dear Friends of the Academy:
     The four minute speech, which was a feature of the Liberty Loan drives, is a suggestion for my writing these words, which must represent me at the Assembly, because I am unable to be present otherwise.

     Our Assembly drive, which means a new Liberty drive in the fullest sense and hope, should awake still more enthusiasm. It appeals to us still more. It warms us with an increased and varied love, as we note the continued uses of this thoroughly established New Church School.

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     As we gather here, one much missed by all is absent. I hope I will be rightly understood when I mention one whose gifts and whose spirit have helped to make these Academy Schools physically possible. The lesson of the life of Mr. John Pitcairn, known to many of you affectionately as "Uncle John," was the generosity of his gifts with their lack of ostentation. May we, in our gifts to this Assembly drive, give with the same proportionate generosity and be animated by the same helpful spirit. It will endow our gifts with a continued and dividend-bearing benediction.

     The Committee should meet with the needed support and cooperation which is so worthily needed. This, you understand, is to assist in creating an endowment, of which the interest only will be used each year. So it will be of an ever-continuing annual assistance. May the Assembly of 1919 be memorable in making the perpetual support of "Our Glorious Church" possible!

     We have some two hundred students coming together this year to absorb this Academy spirit. It is a great work, in which we should delight to share, and see it increase each year.

     Who are these students? Our own sons and daughters, who will return later to enrich our homes with its treasures. Thus are we all gainers, and the unification and leavening will continue.

     As we are pleased with this increased numbers and enthusiasm, let us show our tangible gratitude by helping in the physical support, which is our layman privilege. We have waited for this moment of increase; let each one now do his share. Let us assist the Lord in His work, in the way we can and must-and now is our opportunity!

     I enclose my gift of a Liberty Bond, which has already served a good purpose once. Let's keep up the good work! And that is what a contribution to this fund will do. It will keep up the good work.
     CHARLES FRANCIS BROWNE.

     47a. The Resolution of Mr. Hyatt was then unanimously and enthusiastically adopted by a rising vote.

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     48. At 11 o'clock, the Rev. Alfred Acton delivered an address on "Why we Teach Hebrew in our Schools."

     49. The Assembly adjourned at noon.

     Tuesday Afternoon, October 7th.

     50. The Assembly came to order at 3 p. m.

     51. The Rev. Theodore Pitcairn addressed the Assembly, and gave an account of his missionary trip to Basutoland.

     52. At 4 o'clock, the pupils of the Academy Schools entered the "Assembly Hall" singing the "Alma Mater," "Our Own Academy," and other songs, in which all present joined. At the suggestion of a member, the entire assemblage marched in procession to the cathedral, led by the Bishop and Bishop Emeritus, and having taken seats in the pews, rose to receive a Benediction from the Bishop Emeritus. In this informal but impressive manner, the sessions of the Tenth General Assembly came to a close.
     W. H. ALDEN,
          Secretary.

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ASSEMBLY NOTES. 1919

ASSEMBLY NOTES.              1919

     According to program, the Consistory met on September 29th, with all members present. The Council of the Clergy enjoyed interesting and fruitful sessions from September 30th to October and, with an attendance of 25 ministers and one theological student, At the public session of the Council, on the evening of October ad, a large audience gathered in the "Assembly Hall'' to hear the annual address by the Rev. Gilbert H. Smith on "The Laws of Social Order." This paper will appear in an early issue of the LIFE.

     In place of the customary post-assembly session of the Council, a joint meeting with the Executive Committee was held on the morning of October 8th, with an attendance of 38 ministers and laymen.



     The Tenth General Assembly will always be notable for its central feature,-the inauguration of the new cathedral. The state and sphere of worship largely prevailed throughout the meetings, entering by anticipation into the days preceding the dedication, and carrying over powerfully into those that followed. With all who were present, the affections stirred on that great day will quicken into active remembrance and renewal through the years to come.



     It was fitting that the sessions of this Assembly should be held in a building that lay under the shadow of the cathedral. The commodious structure used by the woodworking department, and which did service for the Assembly Banquet and Ball in 1916, was made ready for the present occasion, and called for convenience the "Assembly, Hall." In spite of its length, the acoustics proved admirable, and the pleasant breezes floating through the open windows made it seem like the June time of former Assemblies.

833




     The official attendance records are as follows:

General Assembly, 7 sessions-290 to 510-average      358
Saturday evening Preparation Meeting          475
Sunday morning-Dedication Service               900
Sunday afternoon-Holy Supper Service          500
               Communicants                     330
Sunday evening-Service of Praise               720

     It was the wish of the Bryn Athyn Church to provide, if possible, for all persons desiring to attend the Dedication Service. To ensure order, reservation cards of admission were issued. All seats were occupied, with the exception of a few in the chapel.

     The three services covered a period of six hours, but in the uplifting sphere of such a festival little thought was given to the lapse of time.

     The public press of Philadelphia contained more or less accurate accounts of the Dedication and descriptions, of the cathedral. These were illustrated by photographs of the processional, of the Bishop and Bishop Emeritus, and of the building, interior and exterior. The best of these newspaper articles appeared in the PHILADELPHIA PRESS of Sunday, October 19th, and was marked by accurate information and a sympathetic tone, besides being accompanied with a full-page illustration of the church. On that day, it is estimated, 500 persons came to Bryn Athyn to view the new building.

     In this connection, mention should be made of the admirable souvenir booklet distributed at the Assembly, containing a brief description of the symbolism and an account of the history and construction of the cathedral. This was prepared by the Rev. George de Charms, Miss Rita Buell, and Mr. William Whitehead. We hear that another and enlarged edition of this useful pamphlet is in prospect, to include also an account of the Church and educational uses of Bryn Athyn. Because of the many strangers visiting the new building, informative literature is a necessity. Our candle is no longer "hid under a bushel."

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We have issued forth from our former comparative obscurity, and have become as a "city that is set on a hill," which "cannot be hid."



     At the Sunday service on October 12th, the Bishop ordained the Rev. Reginald W. Brown, the Rev. Karl R. Alden, and the Rev. Theodore Pitcairn into the second degree, and Mr. Richard Morse into the first and second degrees, of the priesthood of the New Church.



     When, at the closing session of the Assembly, the Schools marched in singing "Our Own Academy," Mr. Walter Childs remarked that this song was first sung at the decennial celebration, held at Beach Haven in June, 1886.



     It is our hope that the Assembly Addresses not published in the present number of the LIFE will be prepared for printing and appear in later issues.



     In reporting the speeches, the Rev. W. H. Alden, Secretary of the Assembly, had the valued assistance of Mr. Walter A. Cranch and Mr. Kesniel C. Acton.



     Our frontispiece photograph of the interior of the Bryn Athyn Church was taken by Mr. Raymond Pitcairn and Mr. Donald Rose on October 18th. The picture of the Joint Council was taken by Mr. Rose on October 8th. Our thanks are hereby tendered these gentlemen for the use of the originals.



     The services on Sunday were enriched by many beautiful numbers of choral and instrumental music. Special mention should be made of the anthems by the Bryn Athyn Choir and the Assembly Chorus, prepared under the direction of Miss Creda Glenn; of the singing of the 29th Psalm by the Academy Schools, trained by Mrs. R. H. Smith; and of the organ playing of Mrs. Frank Bostock, who had become familiar with the new instrument in the very short time available.

835






     A useful day was spent by Theta Alpha and The Sons of the Academy on Wednesday, October 8th. The Dinner at midday held in the Auditorium took on the character of an overflow banquet of the Assembly. For a detailed account of the day's activities, we must refer our readers to the official journals of these ex-student bodies,-THE THETA ALPHA JOURNAL and THE BULLETIN OF THE SONS OF THE ACADEMY.



     A count of the Roll of Attendance, (pp. 836-842), reveals the following figures:

Members of the General Church     426
Visitors                     75
Young People                    121
Total                          622

     A few of those whose names are listed were present only at the Dedication. The Committee on the Roll asks to be excused if the name of anyone who attended the Assembly has been omitted. As it was impossible to obtain the signatures of all who were present, it became necessary to complete the list from memory.
ROLL OF ATTENDANCE AT THE TENTH GENERAL ASSEMBLY 1919

ROLL OF ATTENDANCE AT THE TENTH GENERAL ASSEMBLY              1919


     The Secretary of the General Church, by way of supplement to his Report, printed on page 769, wishes to state that the addition of 19 new members on September 30, 1919, brought the total membership of the General Church up to 1,370 on that date. W. B. C.

836




I. Members.

     COLORADO,
Denver: Rev. L. W. T. David, Miss Margaret E. Tyler

     CONNECTICUT,
Meriden: Frau Anna Muller.

     DISTRICT OF COLUMBIA
Washington: Miss Vernalou Cleare, Miss Margaret M. Cowley, Mrs. Arthur Schott, Miss Chara M. Schott, Mr. and Mrs. Ernest J. Stebbing

     FLORIDA
Jacksonville: Mrs. Emily C. Rothaermel

     GEORGIA
Atlanta: Mr. John E. Colley, Mr. J. A. Fraser

Macon: Mrs. S. P. Pendleton

     ILLINOIS
Chicago: Rev. John Headsten, Mr. N. A. Birgar Holmes, Mr. Nels Johnson, Dr. J. W. Marelius, Mr. Neville T. Wright

     Glenview: Miss Gladys Blackman, Mr. and Mrs. Paul Carpenter, Mrs. Selma A. Gyllenhaal, Miss Elise Junge, Miss Frieda Junge, Mr. and Mrs. W. H. Junge, Miss Janet Lindrooth, Mr. Alexander McQueen, Mr. G. A. McQueen, Miss Maud McQueen, Mr. H. S. Maynard, Jr., Miss Adah J. Nelson, Mr. and Mrs. Alvin E. Nelson, Miss Emilia Nelson, Mr. and Mrs. Seymour G. Nelson, Mrs. O. L. Scalbom, Rev. G. H. Smith, Miss Nellie Synnestvedt.

     INDIANA
Evansville: Miss Helen Colley

     MARYLAND
Arbutus: Mr. Herman W. Gunther, Mr. Emery Harris, Rev. T. S. Harris

     Baltimore: Mr. Roscoe L. Coffin, Mr. Peter Knapp, Mr. Benjamin Reynolds, Miss Dorothy Reynolds

     MASSACHUSETTS
Cambridge: Mr. and Mrs. Richard de Charms, Jr.

     MISSOURI
Crystal City: Mr. and Mrs. Harold F. Pitcairn

     NEW JERSEY
Arlington: Mr. and Mrs. Eric E. Ebert

     Chelsea: Mrs. L. S. McKallip

     East Orange: Mr. Francis L. Fiost

     Jersey City: Mr. Walter H. Faulkner

     Wildwood: Mrs. J. F. Van Horn

     NEW YORK
Brooklyn: Mrs. F. O. Breitstein, Mr. and Mrs. Andrew G. Campbell,

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Miss Beatrice Campbell, Mr. and Mrs. Geoffrey S. Childs, Mr. and Mrs. George Dykes, Mrs. Anna M. Fincke, Mr. and Mrs. Curtis K. Hicks

     New York: Mr. E. E. Boericke, Miss Viola M. Heath, Miss Eudora Sellner, Mr. Anton Sellner

     Port Chester: Miss Dorothy Kendig

     Yonkers: Mr. Walter C. Childs, Miss Eliza Mitchell

     NORTH CAROLINA
Wadesboro: Mr. Addison F. Lyman, Jr.

     OHIO
Barberton: Mr. Edwin T. Asplundh

     Cincinnati: Mr. and Mrs. C. G. Merrell, Mr. Colon Schott, Rev. and Mrs. F. E. Waelchli

     Columbus: Mr. and Mrs. W. H. Wiley

     Leetonio: Mrs. Elmer Harrold

     Middleport: Mr. F. G. Davis, Dr. S. B. Hanlin

     Pomeroy: Miss Emme McQuigg

     Sandusky: Mr. and Mrs. Robert M. Cole

     Washington Court House: Mrs. Lona Grant Armstrong

     PENNSYLVANIA
Allentown: Mr. and Mrs. Jacob Ebert, Miss Ora M. Ebert, Mrs. Matilda K. Theyken, Mrs. John Waelchli, Miss Laura A. Waelchli, Mrs. Charles D. Weirbach
Bethayres: Mr. and Mrs. Henry Doering, Mr. Amos Montanye.

     Braddock: Miss Edith W. Potts

     Bryn Athyn: Rev. and Mrs. Acton, Mr. Kesniel C. Acton, Miss Roena Acton, Rev. and Mrs. William H. Alden, Mr. and Mrs. Alfred Arrington, Miss H. E. Ashby, Miss Beatrice Ashley, Miss H. S. Ashley, Miss Nora L. Ashley, Miss Alethea Asplundh, Mrs. E. S. Asplundh, Mrs. Alfred H. Beam, Dr. and Mrs. F. A. Boericke, Miss Winifred Boericke, Mr. and Mrs. E. C. Bostock, Mr. and Mrs. Frank G. Bostock, Miss Margaret Bostock, Mrs. Mary E-. Bostock, Miss Olive Bostock, Miss Phebe Bostock, Rev. and Mrs. Reginald W. Brown, Miss Frances M. Buell, Miss Constance Burnham, Miss Dorothy Burnham, Rev. and Mrs. W. B. Caldwell, Mr. and Mrs. Robert B. Caldwell, Jr., Mr. Harold T. Carswell, Mrs. Emma F. Carter, Mr. and Mrs. Randolph W. Childs, Mrs. Susannah M. Coffin, Miss Florence M. Cooper, Mr. and Mrs. William R. Cooper, Mrs. H. B. Cowley, Mr. Raymond G. Cranch, Miss Dorothy E. Davis, Mr. and Mrs. Edward H. David, Miss Louise E. Davis, Mrs. Lena M. Davis, Rev. and Mrs. George de Charms, Rev. Richard de Charms, Mrs. Arretta Doeing, Rev. and Mrs. C. E. Doering, Miss Sophie Falk, Mr. and Mrs. F. A. Finkeldey. Miss Mary A. Fox, Mr. D. Marshall Fuller, Mr. and Mrs. Egbert G. Glebe, Mr. and Mrs. G. V. Glebe, Miss Creda Glenn,

838


Mrs. Cara S. Glenn, Mr. and Mrs. Gerald S. Glenn, Miss Mary Glenn, Miss Winfrey Glenn, Miss Alice E. Grant, Mr. and Mrs. L. E. Gyllenhaal, Miss Edith M. Hansen, Mr. and Mrs. Frederick T. Hansen, Miss Elsie Harris, Mr. and Mrs. Otho W. Heilman, Miss Ruby Hickman, Mrs. S. H. Hicks, Mr. Kenneth Hicks, Mr. Ralph Hicks. Mrs. John Hilldale. Mrs. J. Harry Hilldale. Miss Carrie A. Hobart, Miss Emma E. Hoffman, Miss Maria C. Hogan, Mr. and Mrs. Wilfred H. Howard, Mr. and Mrs. Hubert Hyatt, Mrs. Mary E. Hyatt, Mr. and Mrs. W. S. Hyatt, Mrs. E. C. Iungerich, Rev. and Mrs. E. E. Iungerich, Mrs. M. M. Johnson, Mr. and Mrs. Edward Kessel, Mr. Peter Klippenstein, Mr. E. Morel Leonard, Miss Francie E. McQuigg, Mr. A. J. Moir, Miss Annie E. Moir, Miss Cyriel Lj. Odhner, Mr. and Mrs. Loyal D. Odhner, Miss Amena Pendleton, Miss Constance Pendleton, Mr. and Mrs. Charles R. Pendleton, Jr., Miss Eo Pendleton, Miss Freda Pendleton, Rev. and Mrs. N. D. Pendleton, Miss Ora C. Pendleton, Miss Venita Pendleton, Rev. and Mrs. W. F. Pendleton, Miss Zella Pendleton, Mr. and Mrs. Emest Pfeiffer, Mr. and Mrs. Raymond Pitcairn, Rev. Theodore Pitcairn, Miss Alice K. Potts, Miss Annie F. Potts, Miss Ellen Potts, Miss Lucy E. Potts, Miss Jane Potts, Mr. and Mrs. Arthur H. Powell, Rev. and Mrs. E. S. Price, Mrs. William H. Richardson, Mr. Ernest F. Robinson, Miss Florence A. Roehner, Miss Venita Roschman, Mr. and Mrs. Donald F. Rose, Mrs. A. K. Roy, Mrs. Augusta G. Sanner, Miss Celestine Schwindt, Mr. and Mrs. O. B. Schwindt, Miss Erna Sellner, Mr. and Mrs. Samuel Simons, Mr. and Mrs. B. Glenn Smith, Mr. and Mrs. Charles S. Smith, Miss Dorothea Smith, Miss Marie L. Smith, Mr. Reginald C. Smith, Mr. and Mrs. Roydon K. Smith, Mr. and Mrs. Roland S. Smith, Mrs. S. C. Smith, Miss Mary S. Snyder, Mr Arthur Synnestvedt, Miss Elsa Synnestvedt, Mr. Hubert Synnestvedt, Mr. Oliver D. Synnestvedt, Mr. and Mrs. Paul Synnestvedt, Miss Laura H. Vickroy, Mr. and Mrs. Camille Vinet, Mr. and Mrs. Harry C. Walter, Miss Caryl Wells, Miss Gwynneth Wells, Mr. and Mrs. John A. Wells, Miss Volita Wells, Mr. William Whitehead, Miss A. M. Elizabeth Xandry, Mr. and Mrs. Price Coffin, Miss Hannah Nelson, Mr. Louis Pendleton, Miss Phyllis Price, Mr. Francis Roy, Mr. Earle Smith, Mr. Hobart Smith.

     Bryn Mawr: Miss Olivia C. Doering

     Erie: Miss Edith R. Cranch

     Harrisburg: Mr. Arthur B. Wells

     Huntingdon Valley: Mr. Peter Ahlberg, Miss Guida Asplundh, Mr. and Mrs. James M. Cooper, Mr. and Mrs. H. L. Kofod, Dr. Charles L. Olds, Rev. and Mrs. Joseph E. Rosenqvist.

     Jamison: Miss Christiana Schill, Miss Minna Schill

839




     Philadelphia: Rev. and Mrs. Karl R. Alden, Mr. and Mrs. William H. Alden, Jr., Mr. and Mrs. Oswald E. Asplundh, Mr. and Mrs. Frederick J. Cooper. Mr. and Mrs. Edward Craigie. Mr. and Mrs. Walter A. Cranch, Miss Carolina Doering, Miss Wilhelmina Doering, Mr. and Mrs. Donald E. Edmonds, Mrs. Mabel R. Fitzpatrick, Miss Mabel A. Fitzpatrick, Mrs. George Green, Mr. and Mrs. William F. Homiller, Mr. and Mrs. George B. Heaton, Mr. Knud Knudsen, Mr. and Mrs. Harver L. Lechner, Mr. and Mrs. William E. Long, Mrs. E. W. Packer, Miss Emma Roehner, Miss Sophie E. Roehner, Mr. and Mrs. William F. Roehner. Mr. Arthol E. Soderberg, Miss Ethel O. Soderberg, Mr. and Mrs. John Soderberg, Mr. Alvin Zeppenfeldt, Mrs. W. H. Zeppenfeldt, Miss Laura Ziegler.

     Pittsburgh: Mr. J. Edmund Blair, Mrs. W. B. Boggess, Rev. Walter E. Brickman, Dr. William Cowley, Miss Amy Doering, Miss Mary J. Drynan, Mr. and Mrs. Charles H. Ebert, Mr. and Mrs. E. H. S. Fuller, Miss Margaret Fuller, Mrs. H. L. Grote, Mr. and Mrs. D. E. Horigan, Miss Elizabeth McK. Horigan, Mr. Walter L. Horigan, Mr. Herman L, Lechner, Miss Katherine K. Marshall, Miss Katherine M. Norris, Mr. and Mrs. Jacob Schoenberger, Mr. and Mrs. Louis J. Schoenberger, Rev. Homer Synnestvedt, Miss Lucile Synnestvedt, Mrs. W. D. Uptergraff.
Primes: Mr. and Mrs. Royal S. Davis.

     Renovo: Mr. and Mrs. Joseph R. Kendig

     Sewickley: Miss Cornelia E. Stroh, Mrs. H. G. Stroh, Mrs. Ora S. Ford

     Swissvale: Mr. Alexander P. Lindsay

     Wilkinsburg: Mrs. Herbert P. Fuller

     CANADA
Brantford, Ont.: Miss Ann Hachborn, Mrs. Elizabeth Prowse

     Toronto, Ont.: Mr. and Mrs. Reginald S. Anderson, Mr. and Mrs. Peter Bellinger, Miss Celia Bellinger, Mrs. Ernest Bellinger, Miss Florence W. Bellinger, Mr. Fred. H. Bellinger, Rev. John E. Bowers, Mrs. Minnie Brown, Miss F. Edina Carswell, Mr. and Mrs. Robert Carswell, Miss Roberta Carswell, Rev. and Mrs. E. R. Cronlund, Miss Pearl Hickman, Mrs. R. Hickman, Mrs. Frank R. Longstaff, Dr. and Mrs. E. K. Richardson, Mrs. E. Schierholtz

     Kitchener and Waterloo: Miss Stella Bellinger, Miss Uarda M. Doering, Mr. Nelson H. Glebe, Mr. and Mrs.J. Edward Hill, Mrs. C. S. Kertcher, Rev. and Mrs. Hugo Lj. Odhner, Mrs. Catherine S. Peppler, Miss Beata M. Roschman, Mr. and Mrs. Eugene L. Roschman, Mr. and Mrs. Richard Roschman, Miss Ruona Roschman, Miss Daisy Steen.

     Laird, Sask.: Mr. Abram Klippenstein

840




     AUSTRALIA
Sydney, N. S. W.: Rev. Richard Morse

     SOUTH AFRICA
Durban, Natal: Rev. and Mrs. F. E. Gyllenhaal

     II. Visitors

     DISTRICT OF COLUMBIA
Washington: Mr. J. H. Palmer

     GEORGIA
Atlanta: Mrs. J. A. Fraser

     Macon: Mr. Louis A. Pendleton, Miss Zera Pendleton

     ILLINOIS
Chicago: Mrs. L. Brackett Bishop, Mrs. T. H. Pearse, Mr. William H. Riefstahl, Rev. William J. C. Thiel

     MARYLAND
Baltimore: Miss Gertrude E. Tafel

     MASSACHUSETTS
Abington: Mr. Donald Freeman

     Boston: Mr. C. W. Barren, Miss Eve Westlund

     MICHIGAN
Birmingham: Mrs. H. George Field

     NEW JERSEY
West Collingswood: Miss Blanch L. Hell, Mr. Arthur B. Smith

     NEW YORK,
Brooklyn: Miss Jean Campbell, Miss Madeline Deady

     New York: Miss Vera Leonard, Mr. Harold Sdlner

     Leetonio: Mr. Elmer Harrold
Youngstown: Mr. Randolph C. Norris

     PENNSYLVANIA
Allentown: Mr. and Mrs. E. A. Bregenzer, Miss Thelma Theyken, Miss Francis Weirbach

     Bryn Athyn: Mr. Daric E. Acton, Mr. Frank Doering, Mr. Louis Ewald, Miss Jennie Gaskill, Mr. Darrell Hicks, Mr. Donald C. Hicks, Miss Marie Newhard, Miss Rhoda Price, Mr. Mortimer Robinson, Mr. Victor H. Robinson, Mr. Charles Sifferlen, Mr. Aldwin Smith, Mr. and Mrs. Trowbridge, Mr. Pierre Vinet, Mr. John A. Walker, Mr. Evan Synnestvedt, Mr. George Synnestvedt, Mrs. A. W. Burnham, Mr. Reynold Doering, Mr. Park Edwards, Mrs. E. F. Robinson, Mr. P. C. Pendleton, Mr. Winfred Smith, Mr. John G. Young.

     Bryn Mawr: Dr. J. C. Guernsey

     Frankford: Mr. and Mrs. Guernsey W. Hallowell, Miss Crapp

     Harrinan: Mr. and Mrs. Richard Price

     Huntingdon Valley: Mrs. Peter Ahlberg, Mr. Edgar Doering, Mr. Friedel Rosenqvist

841




     Merion: Mr. and Mrs. Harold Boericke

     Philadelphia: Mrs. S. J. Brigham, Mr. and Mrs. C. M. Brown, Miss Dolly Grant, Miss Abigail Rodman, Mr. Paul Vosburg

     Pittsburgh: Mr. Herman L. Grote, Mr. Elmer G. Horigan, Mrs. Herman Lechner

     Wilkinsburg: Mr. Carl M. Fuller

     VIRGINIA
Chester: Mr. Richard L. Johnson

     CANADA
Toronto, Ont.: Mr. Theodore Bellinger

     Rosthern, Sask.: Mr. Henry Heinrichs

     ENGLAND
London: Mrs. William H. Benade

     III. Young People.

     DISTRICT OF COLUMBIA
Washington: Kathleen Cleare, Olive Cleare, Mildred L. Palmer, Rudolph Schott, David H. Stebbing, Philip A. Stebbing

     ILLINOIS
Chicago: H. Winfred Farrington, Dorothy E. Pearse, Edward Riefstahl, Lucy Wright

     Glenview: Randolph S. Blackman, Edwin Burnham, Oliver Burnham, Hope Cole, Virginia Junge, Noel McQueen, Dorothy Nelson, Gertrude Nelson, O. Trumbull Scalbom

     MARYLAND
Arbutus: Ariel Gunther, John Gunther, Victor Gunther, Eva Harris

     Baltimore: Angelica Knapp, Alpha Reynolds, Immanuel Tafel

     MICHIGAN
Birmingham: Henrietta Field

     NEW YORK
Brooklyn: John Campbell

     NORTH CAROLINA
Wadesboro: Payson W. Lyman, Russell Lyman

     OHIO
Cincinnati: Cora Merrell

     Washington C. H.: M. Valerie Armstrong

     Youngstown: Miss Valeria Norris

     PENNSYLVANIA
Allentown: Ray Bregenzer, Rhoda A, Ebert, Katherine Weirbach

     Altoona: Homer Smith.

     Bryn Athyn: Edreth P. Acton, Elmo C. Acton, Ruth Arrington, Austin Arrington, Carl Asplundh, Dorothy Ashley, Elsie Ashley, Rernadine Burnham, Phyllis Burnham, Dorothy Cooper, Margaret Cooper,

842


Lawson Cooper, Catherine Doering, Hilda Forsberg, Eugene Glebe, Doris Glenn, Dagne Hansen, Ruth Hansen, Louise Huhak, Cara M. Hyatt, D. Renee Odhner, Vincent Odhner, Marion C. Pendleton, Archibald E. Price, Eunice Price, Geoffrey H. Price, Elizabeth M. Richardson, Beatrice Robinson, Madeline Schwindt, Gilbert Smith, Leona Smith, Lenore Smith, Sterling Smith, Rachel Vinet, Raymond Synnestvedt, Kenneth P. Synnestvedt, Benita Acton, Venita Blair, John Doering, Theodore Doering, Mildred Goerwitz, Flora Heath, Hazel Heath, Lorna Johnson, Phoebe Junge, Emelie Kessel, Andrew Klein, Eldric Klein, Harold Klein, Edith Lind, Jean Pendleton, Elaine Smith, Stuart Synnestvedt, Virginia Synnestvedt, Alfred Sprissler, France Vinet, Carolyn Waelchli, Daisy Worthington

     Erie: Wynneth R. Cranch
Huntingdon Valley: Ruth Rosenqvist, Victor Rosenqvist

     Philadelphia: Alec Craigie, Vera Fitzpatrick, Eliph W. Soderberg, Evelyn Soderberg

     Pittsburgh: Eunice Brickman, Stanley F. Ebert, Elizabeth W. Fuller, Dorothea Glenn, Theodore F. Glenn, Grace C. Horigan, Madeline Horigan, Sarah Schoenberger, Ulrich Schoenberger, Robert E. Synnestvedt

     Wilkinsburg: Alan B. Fuller, Katharine Fuller.

     VIRGINIA
Chester: Charles B. Johnson

     CANADA
Waterloo, Ont.: Miss Anita Doering

     BELGIUM
Brussels: Claire Deltenre, Marie Louise Deltenre

     SOUTH AFRICA
Durban, Natal: Sylvia A. Pemberton, Zoe O. Gyllenhaal, Norman A. Ridgway.

843


DIRECTORY OF THE GENERAL CHURCH 1919

DIRECTORY OF THE GENERAL CHURCH              1919

     OFFICIALS OF THE GENERAL CHURCH.

     Bishop

     The Right Rev. N. D. Pendleton

     Secretary and Treasurer
Rev. Wm. H. Alden.

     Consistory
Bishop N. D. Pendleton
Rev. Alfred Acton                    Rev. F. E. Waelchli
Rev. C. E. Doering, Secretary      Rev. W. B. Caldwell
Rev. Homer Synnestvedt           Rev. E. E. Iungerich

     Executive Committee
Dr. Felix A. Boericke, President
Mr. Raymond Pitcairn, Vice-President
Mr. Paul Carpenter, Secretary
Rev. Wm. H. Alden, Treasurer
Mr. Edwin T. Asplundh                Mr. Charles G. Merrell
Mr. Edward C. Bostock                Mr. Seymour G. Nelson
Mr. Robert Carswell                    Mr. Richard Roschman
Mr. Randolph W. Childs           Mr. Rudolph Roschman
Mr. Walter C. Childs                    Mr. Jacob Schoenberger
Mr. Harvey L. Lechner                    Mr. Anton Sellner
Mr. S. S. Lindsay                    Mr. Paul Synnestvedt

     Committee on Church Extension
Dr. Felix A. Boericke, Chairman      Mr. Raymond Pitcairn
Rev. Wm. H. Alden, Treasurer      Mr. Randolph W. Childs

     DIRECTORY OF THE CLERGY.

     Bishop.

     PENDLETON, NATHANIEL DANDRIDGE.
Ordained, 16/6, 1889; 2d degree, 2/31 1891; 3d degree, 17/11, 1912. Bishop of the General Church. Pastor of the Bryn Athyn Church. President of the Academy of the New Church, Bryn Athyn, Pa.

844




     Bishop Emeritus.

     PENDLETON, WILLIAM FREDERIC.
Ordained, 1st and 2d degrees, 3/9, 1873; 3d degree, 9/51 1888. Professor of Theology, 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. Dean of Theological School, Academy of the New Church, Bryn Athyn, Pa.

     ALDEN, KARL RICHARDSON.
Ordained, 19/6, 1917; ad degree, 12/10, 1919. Pastor of the Advent Church, Philadelphia. Address, 6016 Jefferson St., Philadelphia.

     ALDEN, WILLIAM HYDE.
Ordained, 1st and 2d degrees, 30/5, 1886. Secretary and Treasurer of the General Church. Manager of the Academy Book Room, Bryn Athyn, Pa.

     BOWERS, JOHN E.
Ordained, 1st and 2d degrees, 11/5, 1873. General Missionary, 37 Lowther Ave., Toronto, Ont., Canada.

     BRICKMAN, WALTER E.
Ordained, 1st and 2d degrees, 7/1, 1900. 419 Evaline St., Pittsburgh, Pa.

     BROWN, REGINALD W.
Ordained, 21/10, 1900; 2d degree, 12/10, 1919. Professor and Librarian, Academy of the New Church, Bryn Athyn, Pa.

     CALDWELL, WILLIAM BEEBE.
Ordained, 19/10, 1902; 2d degree, 23/10, 1904. Professor of Theology, Academy of the New Church. Editor of NEW CHURCH LIFE, Bryn Athyn, Pa.

     CRONLUND, EMIL ROBERT.
Ordained, 31/12, 1899; 2d degree, 18/5, 1902. Pastor of the Olivet Church, 32 Springhurst Ave., Toronto, Ont., Canada.

845




     DAVID, LLEWELLYN W. T.
Ordained, 28/6, 1914; 2d degree, 19/6, 1916. Pastor of the Denver Society, 543 Delaware St., Denver, Colo.

     DECHARMS, GEORGE.
Ordained, 28/6, 1914; 2d degree, 19/6, 1916. Assistant Pastor of the Bryn Athyn Church, Bryn Athyn, Pa.

     DECHARMS, RICHARD.
Ordained, 1st and 2d degrees, 21/1, 1877 Instructor in the Academy Schools, Bryn Athyn, Pa.

     DELTENRE, ERNST.
Ordained, 1st and 2d degrees, 26/5, 1912. Missionary in Belgium and Holland, 33 Rue Gachard, Brussels, Belgium.

     DOERING, CHARLES EMIL.
Ordained, 7/6, 1896; 2d degree, 29/1, 1899. Dean of Faculties, Academy of the New Church, Bryn Athyn, Pa.

     GLADISH, WILLIS L.
Ordained, 1st and 2d degrees, 3/6, 1894. 541 N. Waller Ave., Chicago, Ill.

     GYLLENHAAL, FREDERICK EDMUND.
Ordained, 23/6, 1907; 2d degree, 19/6, 1910. Pastor of the Society in Durban, Natal, South Africa, 156 Essenwood Road.

     HARRIS, THOMAS STARK.
Ordained, 1st and 2d degrees, 8/4, 1897. Pastor of the Society in Arbutus, Md.; Halethorpe, Md.

     HEADSTEN, JOHN.
Ordained, 1st degree, 19/6, 1913; 2d degree, 28/6, 1914. Missionary, 3749 Janssen Ave., Chicago, Ill.

     HUSSENET, FERNAND.
Ordained, 1st and 2d degrees, 10/14 1999 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. Dean of the College, Professor of Theology, Academy of the New Church, Bryn Athyn, Pa.

846




     KLEIN, DAVID HAROLD.
Ordained, 26/6, 1898; 2d degree, 27/14, 1902. Acting Pastor, Sharon Church, Chicago, Ill. 1231 E 146th St., Chicago, Ill.

     MORSE, RICHARD.
Ordained, 1st and 2d degrees, 12/10, 1919. Pastor of the Society in Sydney. 180 Regent St., Redfern, Sydney, N. S. W., Australia.

     ODHNER, HUGO LJUNGBERG.
Ordained, 23/6, 1914; 2d degree, 24/6, 1917. Pastor of the Carmel Church, 820 King St., W., Kitchener, Ont., Canada.

     OTTLEY, GLENWWER C.
Ordained, 23/7, 1893; 2d degree, 21/10, 1894. Address: 22 Oakley Ave., Ealing, W-5, England.

     PITCAIRN, THEODORE.
Ordained, 19/6, 1917; 2d degree, 12/14, 1919, 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. Address, Bryn Athyn, Pa.

     ROSENQVIST, JOSEPH E.
Ordained, 19/6, 1891; 2d degree, 23/6, 1895. Huntingdon Valley, Pa.

     SMITH, GILBERT HAVEN.
Ordained, 25/6, 1911; 2d degree, 19/6, 1913. Pastor of the Immanuel Church, Glenview, Ill.

     SYNNESTVEDT, HOMER.
Ordained, 19/6, 1891; 2d degree, 13/1, 1895 Pastor of the Pittsburgh Society. 337 South Pacific Ave., Pittsburgh, Pa.

     TILSON, ROBERT J.
Ordained, 2d degree, 19/61 1892. Address: 7 Templar Street, Camberwell, London, S. E.

     WAELCHLI, FRED. E.
Ordained, 10/6, 1888; 2d degree, 19/6, 1891. Visiting Pastor, General Church. 252 Ehrman Ave., Cincinnati, Ohio.

847




     Ministers.

     BAECKSTROM, GUSTAF.
Ordained, 6/6, 1919. Minister of Circle in Stockholm, Sweden. Grefgatan, 57.

     Ministers in Basutoland.

MOFOKENG, SAMUEL MARINA. Ordained, 14/4, 1919
KHAILE, DAVID RAKOBOLO. Ordained, 14/4, 1919
NYAREDI, EPAINETUS LEKHABU. Ordained, 14/4, 1919
SERUTLA, BETHUEL TSIBELE. Ordained, 14/4, 1919

     Authorized Candidates and Preachers.

     EVENS, WILLIAM.
Authorized, 8/7, 1913, Penktanguishene, Out., Canada.

     PENDLETON, CHARLES R.
Authorized, 4/6, 1905. Instructor in the Academy Schools, Bryn Athyn, Pa.

     THE MEMBERS OF THE GENERAL CHURCH IN ITS GEOGRAPHICAL DISTRIBUTION.

     I. United States.
California               16
Colorado                35
Connecticut                5
Dist. Col.               10
Florida                6
Georgia                13
Illinois                151
Indiana                4
Iowa                    1
Kansas                7     
Maryland                21
Massachusetts           15
Michigan                6
Minnesota               2
Missouri                6
Montana                1
Nebraska               2
New Jersey                22
New Mexico                2
New York                40
Ohio                     71
Oregon                6
Pennsylvania                393
Texas                    1
Virginia                1
Washington                11
W. Virginia                5
Wisconsin                7
                    860

     II. Canada.
Alberta                7
Manitoba                1
Ontario                214
Quebec                3
Saskatchewan           24
                          249
III. Europe.
Belgium                3
England                65
France                18
Holland                7
Italy                     2
Denmark               1
Scotland                2
Sweden                28
Switzerland                11
Wales                     1
                              137

     IV. South America.
Uruguay                1

     V. South Africa.
Natal                    19

     VI. Australia                16

     VII. Mauritius           3
                              39

     VIII. U. S. Navy          1

     IX. Unknown                27
                               28

     Total                     1313

848




     
STATISTICS OF THE SOCIETIES AND CIRCLES OF THE GENERAL CHURCH OF THE NEW JERUSALEM

     Societies                Membership      Av. Attend.     Av. Attend.     Av. Att.     Child &     Day Sc.     Day Sc.     SS     SS
and circles          of local church     Pub. Wor.     Holy Supper     DC     YP     Teach     Pupils     Teach     Pupils
Abington, Mass.          7          10     6                              3     5
Allentown, Pa.          10          8                         5
Baltimore, Md.          21          20     8          6     20               5     19
Bryn Athyn, Pa.          175          162     112          56          11     115
Chicago, Sharon Ch.          35          24     21
Sw. N. C. Soc.          30          19     12          10     9               2     19
Cincinnati, O.          9          14     8          10     9               1     9
Denver, Col.          26          17     17          7     26               1     5
Erie, Pa.               24                                             4     24
Glenview, Ill.          80          77     57          41     95
Meriden, Conn.          4          4                                   4     38
Middleport, O.                    18     14          10                    
New York               28          27     16          8     10               2     9
Philadelphia, Pa.          55          34     22          10     79               2     14     
Pittsburgh, Pa.          86          45     38          14     75     3     18     5     60
Kitchener, Ont.          103          68     62          44     52     1     8     4     36     
Toronto, Ont.          64          52     43          26     34     2     13     4     18
Colchester, Eng.**          22          24     17               16               2     17
London, Eng.**          31          29     21          9     34     1     9
Stockholm, Sweden          33          36     22          80     14               1     3
Brussels               4               6
Paris*               10
Durban, Natal, S. Africa     
Sydney, N. S. W.          11          8.53     6.4          4.8     13               2     12

     Ministers and Pastors
Societies                
and circles          
Abington, Mass.               Rev. T. S. Harris, Visiting Pastor     
Allentown, Pa.               Rev. E. S. Price, Visiting Pastor
Baltimore, Md.               Rev. T. S. Harris, Visiting Pastor
Bryn Athyn, Pa.               Bishop N. D. Pendleton, Pastor
Chicago, Sharon Ch.               Rev. George de Charms, Asst. Pastor
Sw. N. C. Soc.               Rev. D. Klein, Acting pastor.
Cincinnati, O.               Rev. John Headsten, Pastor
Denver, Col.               Rev. F. E. Waelchli, Pastor
Erie, Pa.                    Rev. L. W. T. David, Minister
Glenview, Ill.               Rev. F. E. Waelchli, Pastor
Meriden, Conn.               Rev. Gilbert H. Smith, Pastor
Middleport, O.               Rev. T. S. Harris, Visiting Pastor
New York                    Rev. F. E. Waelchli, Visiting Pastor
Philadelphia, Pa.               Rev. Alfred Acton, Pastor
Pittsburgh, Pa.               Rev. K. R. Alden, Minister
Kitchener, Ont.               Rev. Homer Synnestvedt, pastor
Toronto, Ont.               Rev. Hugo Lj. Odhner, Pastor
Colchester, Eng.**               Rev. E. R. Cronlund, Pastor
London, Eng.**          
Stockholm, Sweden               Rev. G. Baeckstrom, Minister
Brussels                    Rev. E. Deltenre, Pastor
Paris*                    Rev. F. Hussenet, Pastor
Durban, Natal, S. Africa          Rev. F. E. Gyllenhaal, Pastor
Sydney, N. S. W.               Rev. Richard Morse, Pastor

*From Report to last Assembly.
**Report of 1918.