BISHOP SWEDBERG AND THE OLD SWEDES' CHURCH IN PHILADELPHIA 1922

BISHOP SWEDBERG AND THE OLD SWEDES' CHURCH IN PHILADELPHIA Rev. DAVID H. KLEIN 1922

NEW CHURCH LIFE
VOL. XLII          JANUARY, 1922          No. 1.
     About a mile south of Philadelphia's main highway, and near the river's shipping district, stands what is known as the "Old Swedes' Church." It lies outside of the chief currents of traffic and communication, and the approach to it leads by devious ways through regions of old houses, now given over to a mixed population of Poles, Jews, Slavs, Italians, Creeks and Lithuanians. A stroll to it is something of an adventure.

     It is a venerable building, perhaps the very oldest in a city noted for its relics of the past. The guide-books properly exploit it, but, as a matter of fact, comparatively few Philadelphians know of its existence, much less visit it. It is of peculiar interest to us, however, because at one time Bishop Swedberg, from his distant home in Sweden, held jurisdiction over it, and was, indeed, largely responsible for its erection. There is almost nothing, besides, which connects our country with the life and times of Jesper and Emanuel Swedenborg. We welcome it, therefore, as a valued, if frail, historical link, and are moved to sketch briefly the early history of the Swedish Church in America, as a background for revealing something of the character of Jesper Swedberg.

     On the rising tide of his triumphant career, King Gustavus Adolphus, in 1624, conceived the idea of planting a colony of Swedes on the shores of the Delaware, in America. Why should his nation, lifted to eminence through his brilliant powers, not have a "place in the sun," and rank with the great colonizing powers of the world? But a musket shot, on the bloody field of Lutzen, laid him low.

     However, his plans did not go altogether awry. The project for settlements in America was taken up by the doughty Queen Christina, his daughter, and in 1638, half a century before William Penn set foot upon our continent, the vanguard of Swedish pioneers settled in the regions now known as Delaware, western New Jersey, and south-eastern Pennsylvania. They brought with them their Lutheran Church affiliations, and soon sought for such rude ministrations of worship as the rough wilderness would admit. In this they were aided, though feebly at first, by the mother country, where Church and State were one; and thus it fell about that, in the course of time, one Jesper Swedberg, Dean of Upsala, was appointed by King Charles XI to be Superintendent of Missions to the colonists on those " distant shores," and to act as spiritual father and guardian of their interests. It is this that forms the point of contact for our interest, as New Churchmen, in the "Old Swedes' Church," standing to-day, a pleasant place, in the unkempt and sordid environment of Philadelphia streets, one of the few memorials of this long-forgotten era.

     It was eight years before those Swedish colonists who settled in that part of New Sweden now known as Philadelphia could build their first primitive church. This they did, at Tinicum Island, in 1646. But in course of time the place proved inconvenient, and the records suggest some trouble with the Indians. So, in 1677, the place of worship was changed to the blockhouse situated on the banks of the Delaware at Wicacoa, a region which had as its center what is now the corner of Christian and Swanson Streets, Philadelphia. Cuts of this building have been preserved. It was a rough but substantial structure, built of heavy logs, and having loopholes in place of window lights. It is said the congregation came to church bearing firearms, ostensibly to prevent surprise from the Indians, though really to shoot such game as they might meet on the way. This was before the peaceful era of William Penn. Twenty-three years later, on the site of the blockhouse, the present church was built, now one of the oldest, best preserved, and most interesting of our colonial survivals.

     But, for it time ere this, all had not been going well with the Swedish missions in America. Political troubles intervened. The redoubtable Dutch Governor of New Netherlands, Peter Stuyvesant, descended upon the peace-loving and industrious Swedes, and, in 1655, the colony passed under the rule of Holland.

Nine years later it was taken over by the English.

     No doubt the weakening of political ties lessened the communication with the mother country. Certainly its effect became gradually noticeable in the missions, for they languished; and, in 1691, when Wicacoa lost its pastor, not a single Swedish minister was to be found in what was once New Sweden; for the church at Christina (Wilmington, Delaware) was in similar plight.

     In 1695 (?), a letter from the distressed Swedes in America was sent to the Postmaster at Gothenburg, praying that clergymen might be sent to them, and devotional books provided. The letter was forwarded to Charles XI, who, looking for advice in the matter, turned to Jesper Swedberg. The worthy Dean of Upsala stood high in favor with the King. By amazing industry, force of character, and affectionate devotion, he had made his way from post to post,-as Pastor to the Regiment of Guards, Court Chaplain, Theological Professor at Upsala, Rector, and finally, Dean. His biographer is astonished at his influence with the King, which had been won, not through servile deference-for in his sermons as Chaplain he had been fearlessly outspoken towards His Majesty-but rather by a certain rugged honesty and capacity for judgment and administration. He was then forty-two years of age.

     Swedberg at once espoused the cause of the hapless Swedes in America. Be pointed out, for one thing, how a certain endowment, held in trust by the Crown for the purpose of converting the heathen, had been misapplied by court favorites, and recommended its immediate application to the cause of the faithful in America. "Otherwise," he boldly said to His Majesty, "it will not be easy for you to give a good account of the administration of this trust." To which the King replied: "The means shall be provided, and they shall have clergymen, God's Word, and the necessary books-only select for me useful clergymen."

     To this work, Swedberg soon set himself. In the homiletic exercises with the students at Upsala, one Anders Rudman had especially appealed to him, and him he thought suitable for the work. Many years later, Watson, in his Annals of Philadelphia, says of Rudman: "His congregation (at Wicacoa) regarded him as an angel."

And however we may construe this rhapsody, the statement bears witness to Swedberg's good judgment. Another man chosen was Eric Bjork, who came from Fahlun, the ancestral home of the Swedberg family, and who must therefore have been well known to Swedberg. We hear, later, that he labored for more than fourteen years in America. Jonas Auren was the third man appointed. The three, together with a supply of Bibles and hymn-books, were sent to America at the King's expense; and on a present-day "Historic Circular " which lies before me, issued by the "Old Swedes' Church, we find this entry, as one of the high lights in its history: "1679-June 30th. The arrival at Philadelphia (Wicacoa) of the ministers Rudman, Bjork and Auren."

The effect of Swedberg's energy, and of the advent of the three men, was electrical upon the moribund missions. At Christina (Wilmington) a new church edifice was built and dedicated in 1699. At Wicacoa (Philadelphia) the old blockhouse, as noted above, was torn down, and the present building erected. The congregation, it is said, contributed in money, materials and labor, and the place was dedicated, with suitable ceremonies, in 1700. In a sense, we may regard Jesper Swedberg as its builder; for without his initiative and influence with the King, it is doubtful whether the whole movement would have been undertaken.

As it stands today with its quaint angles and gables and unexpected proportions of architectural lines, the "Old Swedes' Church" has a peculiar charm and appeal, apart from its historic interest. It is generally colonial in appearance-due, perhaps, to certain changes made since it was built-and frankly so in its wood trimmings; yet the arrangement of the structure, and its proportions, especially the peaked gable over the entrance and the square wooden belfry, give it a foreign aspect which is Norse in its suggestion. It is a small building, yet in its day "it was deemed a great edifice, and so generally spoken of"; and it was some time before the encroaching city of Philadelphia had any public building equal to it. Situated on a knell near the river's bank, it commanded a noble prospect of water, woods and sky; and we are told that the meditative Thomas Penn delighted to make the neighborhood the goal of his frequent rambles.

     Bishop Swedberg's early interest in the American missions continued to the end of his days (1735), and he supervised, nourished, and fathered them for thirty-eight years. When Charles XI died, Swedberg's favor at court still held under Charles XII, and it was in the reign of this headstrong monarch that he was made Bishop of Skara, an office which added dignity and prestige to his work in America. With Queen Ulrica Eleonora, who succeeded Charles XII, his influence was even more potent. He made it his special concern to see that the colony was supplied with missionaries. Evidently he did not always find this an easy task, as note his lamentations in a private letter: "Neither have I received any answer to my application for another clergyman for America. There are four churches there, and only three clergymen. Now soon one of them may sicken and die! It would not be an easy matter, then, to get a minister there! O tempora, O mores!" And then he takes comfort in the thought: "She (the Queen) thinks a great deal of my Hymn-Book, and is anxious that it should be sent to America."

     We may, therefore, put it down to a more than unctuous satisfaction, when he writes: "At the commencement of the mission, Charles XI, of glorious memory, King of the Swedes, the Goths and the Wends,-a man dear to all the servants of God,-committed to my charge the inspection and care of this church, somewhat better than twenty years ago. And I dare to call on the people there to bear me witness, that from that time forth, whenever the occasion was presented, I have not failed to attend to the requirements of the church. For it certainly was due to my solicitous care that no small number of Bibles, Psalm-books, and others useful to piety and religion, were sent thither by royal munificence. Likewise, young men noted for learning and correctness of life have been called to these missions through my investigations, and sent thither, gratuitously, by the generosity of the King, to render themselves useful to the church. Thus the Swedish Church in Pennsylvania has made no small progress."

     It must be remembered that, save at the beginning, the Swedes in America were not politically connected with the mother country. England, however, with her religious tolerance, and the benevolent William Penn, nearby, offered no interference with Bishop Swedberg's control of the Wicacoa (Philadelphia) Church. There was then little direct communication, even commercial, between Sweden and Philadelphia, and Bishop Swedberg sent his missionaries and books by way of England.

This brought him in touch with the London Society of Foreign Missions, the "pious members" of which, in 1712, "admitted the reverend Domin. Swedberg, Bishop of Skara in Swedenland," to membership, because, "to improve their counsels and strengthen their endeavor, the Society have every year called in to their assistance such persons of ability and zeal as might be most instrumental in advancing the cause of the Gospel of Christ." The good Bishop, not unmindful of the honor, replies that he shall henceforth go forward with the greater encouragement to his task in America, and promises: "It shall be my aim to be not remiss in the care of those Christians committed to my charge. I shall endeavor to exhort my Swedes that they may not only adorn the religion of Christ by their doctrine and life, but also to commend it to the gentiles (or pagan aborigines). I shall also admonish them to live peaceably with the members of the Anglican Church."

     It should be stated, in this connection, that Swedberg, at this time, was also Bishop of the Swedish Church in London, in whose building, years later, his illustrious son, Emanuel, was to be buried.

     The Bishop did not lack fervor or directness in the episcopal admonitions and instruction with which he charged the clergy under his care at the American mission. The extract quoted below forms a part of the credentials of one Anders (Samuel) Hesselius when, in 1719, he was sent to Philadelphia to take the place of the retiring pastor:

     "It is my constant habit to lay great stress upon, and to recommend strongly, integrity of life and probity of manners in a minister of God, in addition to learning and aptness for administration. These former qualities should be at heart with every Christian, but especially with a minister of the Gospels. For as a good life without learning does not make a minister of God, so neither does learning without virtue. Nothing is more pernicious in any person than the inflation of carnal wisdom, ever fertile of bad manners; but in a minister of God, it is a dangerous poison. From its contagion, mighty evil is to be feared for the Church; for if propagated from the clergy, it will ultimately creep through and infect the life of all." "But what in all other places needs to be scrupulously observed requires to be far more assiduously attended to in those countries where pagans live, that to none of our priests may be applied the complaints uttered by God through the Scriptures: 'Thou, therefore, which teachest another, teachest thou not thyself first?' (Rom. 2:21). . . .

Let us rather receive with deference what Christ has said: 'Ye are the salt of the earth; but if the salt hath lost its savor, wherewith shall it be salted?'"

This Anders Hesselius, mentioned above, was a relative of the Bishop, being a son of Margaret Bergia, a sister of his second wife. He was thus collaterally related to Emanuel Swedenborg, and was well known to him. He remained in America four years, and married an American wife. While here, he made a large collection of snakes, lizards and other animals, hitherto unknown in Europe, and sent them to his brother, Dr. Johan Hesselius, physician and naturalist, by whom they were given to Count Carl Gyllenborg, who, in turn, presented them to the Museum of the University of Upsala, where they are preserved under the name of Amphibia Gyllenborgiana. It was this same brother, Johan, who, in 1721, Went abroad in the company of Emanuel Swedenborg; and, in his Miscellaneous Observations, Swedenborg describes some petrified plants which they found near Liege on this journey, and takes occasion to speak favorably of his traveling companion. But in the Spiritual Diary (5065), the Hesselius brothers, including the American missionary, are represented as of a peculiarly stubborn disposition, while the sister, Sara (4530), is depicted with the dramatic intensity of an Aeschylean Clytemnestra.

Another and nearer relative of Swedenborg visited America, in the person of his younger brother, Jesper, fourth son and namesake* of the Bishop; but little is noted of this visit in the records, save that, for a time, he taught school at Christina (Wilmington). Bishop Swedberg writes in a letter to America: "I have not for more than a year received any letter from you, neither have I talked with my son, Jesper Swedberg, since his return home."

This, under date of October 8, 1723. So the son, born in 1694, must have been twenty-nine years old at the time of his return.
     *"The youngest son was called Jesper for this reason only, that he was born on the same day of the year, and at the same hour, as myself, who first saw the light of the world on the 28th August, 1653. If the name Jesper, be written [Hebrew symbols] (Yisper) "he will write," the use has also followed the name; for I believe that scarcely any one in Sweden has written so much as I have, since ten carts could scarcely carry away what I have written and printed at my own expense; and yet there is much, yea, nearly as much, unprinted. My son, Jesper, also has the same disposition; for he is fond of writing, and writes much." (Autobiography of Bishop Swedberg. Tafel's Documents, Vol. 1, No. 5.)

     If the Bishop was earnest in his advice to the clergy, he was no less fervent in his exhortations to the colonists themselves. His biographer indeed says: "He did not withhold from them severe words, when they required it." But the burden of his appeal is kindly and patriarchal: "Be now obedient to God's servants sent to you, who, after their best will, regarding their trust and situation, will be of great and satisfactory service to the congregation. Honor and treat them as messengers from our Lord, and God will reward you in soul and body. Worship God with faithful heart. Adhere firmly to your Savior Jesus Christ, and rely upon His promises. He will not defeat your expectations. Live among yourselves in brotherly love and concord, so that the devil may not sow any weed and discord among you. . . .God save you altogether from all evils. God bless you, and increase your possession of good things. God bless you, more and more, you and your children."

     On their part, the colonists rightly valued the Bishop's ministrations. On the old Christina (Wilmington) church records, there is scarcely a reference to him in which he is not spoken of in terms of the greatest reverence and affection. At one time, near the end of his life, they speak of his extreme old age, and of their unwillingness, on that account, to disturb his peace and quiet by a recital of some of their difficulties, which they were anxious to have removed. The church in Philadelphia takes occasion to send him a valued present of furs and skins-all that they had to offer from their rude environment-in token of their love and respect. We may say, with the Rev. W. B. Hayden: "The sphere of the old Bishop is pleasant to us, and we like to linger about the memorials of him; so much of the spirit of true piety, of trust in Divine Providence, and of Christian love and charity, breathes in everything he writes. Purity of heart, integrity of character, prayerful confidence in God, and practical usefulness of life, are his constant themes."

     These things are brought home to us as we stand before the "Old Swedes' Church" today, with its silent appeal to the past. Within the building, the old pulpit, from which the episcopal letters of the Bishop were once read to his devoted flock, is gone.

An old baptismal font, brought over from Sweden, still remains; and, more interesting still, two carved-wood cherubs look down over the tiny auditorium, with no suggestion whatever of spiritual profundity, but with a wide-eyed, frank and enlivening curiosity which is quite refreshing in its naivet?. The pleasant vales and groves, of course, have disappeared, and the "Old Swedes' Church" now lies buried amidst uncouth surroundings, among an alien population. But the remaining grounds, and the church itself, are kept with scrupulous care, so that we linger within and around it with interest and pleasure.

     We are interested in the work and character of Jesper Swedberg, because he was the father of Emanuel Swedenborg. Concerning the latter, we would know all we can,-of his ancestry, of the influences that surrounded him through life, of where he went and what he did, of whom he spoke to, and what he saw. Nothing of this is alien to us in studying the character of this remarkable man, through whom the Lord has given us the Crown of Revelations. Of especial interest is the character of his father, which, in Providence, was one of the good influences brought to bear upon the son. Certainly we have evidence of the loving relationship existing between the two.*
     * Swedenborg refers to his father in the following passages in the Writings: A. C. 6492; S. D. 2821, 3790e, 4182, 4191; D. M. 4793.

     Emanuel was a boy of nine years when Jesper Swedberg took charge of the American missions. We may know that his father told him much of this far-away land, of its strange people and their still stranger manners and customs. From his father, his brother, his cousins, and others, he was for many years to know of what took place there. From what he says of the Quakers in the Writings we may be assured of his interest in William Penn and his colonial venture in Pennsylvania. In the Spiritual Diary, indeed, he speaks of Penn as being in a far better state than his co-religionists. (S. D. 3814.) Years later, also, he was to write: "The wrath of God excited in them no more terror and contrition than the wrath of the King of Persia could excite in those: who live in Pennsylvania." (T. C. R. 515.)

     BIBLIOGRAPHICAL NOTE.

     Doctor Tafel devotes one hundred pages of his Documents concerning Swedenborg to Bishop Swedberg. They include a biography, and twenty-six letters that have been preserved.

Little is noted there concerning his work in America, but the detached fragments have been brought together and incorporated in this article. Other sources consulted were: Watson's Annals of Philadelphia; Scharf and Westcott's "History of Philadelphia"; transcriptions from the Records of the Swedish Church, Wilmington; and various documents found in Bishop Swedberg's America Illuminata, a work published with the approval, and at the expense, of Queen Ulrica Eleanora, at Skara, in 1732. (Noted in Tafel's Documents, No. 32, 33, 34.) This is a book of great historic interest. It is written partly in Swedish and partly in Latin, with a few paragraphs in English and German. It is very rare. In 1860, Dr. Fonerden, of Baltimore, called the attention of the Rev. W. B. Hayden to a copy preserved in the Library of Harvard University. Mr. Hayden published several excerpts translated from the Latin portion of it, to which the writer is much indebted. (NEW JERUSALEM MAGAZINE, Vol. 33, Feb. 1861; Aug., 1860.)
LADDER OF JACOB 1922

LADDER OF JACOB 1922

"The arcanum which lies concealed in the internal sense of these words is, that all goods and truths descend from the Lord, and ascend to Him; that is, that He is the First and the Last. For man was so created that the Divine things of the Lord might descend through him even to the ultimates of nature, and from the ultimates of nature might ascend to Him; so that man might be a medium uniting the Divine with the world of nature, and uniting the world of nature with the Divine, and thus through man, as by a uniting medium, the very ultimate of nature would live from the Divine; which would be the case, if man lived according to Divine order,. . .that is, if only he would acknowledge the Lord as his last and first end with a faith of heart, that is, with love." (A. C. 3702)

FOUNDING OF THE ACADEMY 1922

FOUNDING OF THE ACADEMY W. F. PENDLETON 1922

     (Delivered at the Charter Day Service in the Cathedral, Bryn Athyn, Pa., November 3, 1921.)

     The men who inaugurated the body known as the Academy of the New Church were men who had imagination. I speak especially of the one who was our teacher and leader at that time; and what was given to him, in the mercy of the Lord, he was able to inspire in others. He had followers, and has them now; but there were also those who preceded him, and prepared the way for the work he was to accomplish, which we fondly hope is to have no end. But principles, and not men, are the main subject of consideration, and above all, the mercy and providence of the Lord in the gift which was of His giving to the Church at the time of which we speak,-the gift of that true and healthy image-making power of the mind, which is the instrument of all growth and progress in this world and the other.

     Speaking generally, we would say that, without imagination, there is no science, no invention, no art, no civilization, but man remains an animal or a savage. Imagination is the first agent in lifting man above the brute creation, above his own sensitive and corporeal life, and introducing him to a life of rationality and liberty, first in the natural world, and then in the spiritual world. Rationality has its basis in imagination, and rests upon it as a house upon its foundation, as the spiritual sense upon the letter of the Word. It is, in fact, the stage through which man must pass, in order to become intelligent and wise.

     The sensitive precedes the imagination. Animals have the sensitive, but not the imagination. Little infants have the sensitive, but not as yet the imaginative. Hence, neither the animal nor the infant has thought, reason, or perception, but only a blind instinct. As to the sensitive, a man is an animal, but by the imagination, he rises out of the animal state, and prepares to become a man, from which we see the great importance of cultivating the imagination in children, by means of the historicals of the Word and other similar histories and stories.

Such stories are their food in this early period, and without them, there is a kind of mental starvation. The delight of children and of the primitive man in such stories is proof of their need and use; and we are taught in the Writings that, by such stories, children and the simple are associated with the angels of the ultimate heaven-called the imaginative heaven in the Spiritual Diary-the heaven of beautiful representatives, paradises, and other wonders.

     But what has imagination to do with the founding of the Academy? An answer to this question would lead to a consideration of the part imagination plays in the implantation and establishment of the Church on earth, of the formation and growth of the mind in the individual, and finally of the preparation of man for that life which men are to live in the spiritual world after the death of the body.

     It is defined as "the image-making power of the mind," "the representative power," "the power to reconstruct or recombine the materials furnished by direct apprehension," that is, the power or ability of the mind to compose into new forms the materials it has seized upon by means of the senses. The imagination is also termed "the creative power," which we may consider as the ability to produce something that is original and new, which did not exist in that form before. It is, in short, the ability or faculty of making present that which is absent to the senses. This, to a New Churchman, means the ability, God-given, to reproduce in the natural world the forms which exist in the spiritual world, which forms are, in themselves, spiritual and celestial truths; and, what is above all, and more than all, it is the ability to see the Divine Image of God as a Man.

     This, then, is the end and purpose of all imagination,-to enable us to see the forms of the spiritual world, both concrete and abstract, and to see the God of that world in His Divinely Human Form, our Lord and Savior Jesus Christ. Without the opening of this crowning principle of imagination, that faculty is present in the mind as a dead thing,-a thing that carries in the Writings the name of "phantasy," which sees falsity as truth, and evil as good,-dead images that have their origin in the caverns of hell.

     From this source arise all false ideas, all false images of God, such as that which has perverted the theology of the Christian Church,-that idea or image of God, that He is three Divine Persons, each of which by Himself is God and Lord.

This false image of God, this phantasy, has taken the life out of all true imagination in the Christian Church, has destroyed all true rationality, all perception of God as a Man.

     We are told that children see God as a Man. But this beginning of a sound imagination, this beginning of a genuine rationality, this beginning of a true perception, is afterwards lost, by the insinuation into their minds, as they grow up, of false ideas and images of God, poisoning their imagination, closing the way to a rational understanding of the Word, and to all perception of its truth. This is the reason why we are told that, "except those days be shortened, no flesh could be saved." For it is remarkable that, with the decline of a true idea of God, there accompanies it at every step a decline of love to Him, and of charity to the neighbor. "And then shall many be offended, and shall betray one another, and shall hate one another. And many false prophets shall arise, and shall deceive many. And because iniquity shall abound, the love of many shall grow cold." (Matt. 24:10-12.)

     We have connected the subject of imagination with that of rationality, and the subject of rationality with that of perception. There is indeed a close and intimate relation of the first with the second, and of the second with the third, developing in a series. By a process of evolution, step by step, a true spiritual rationality rises out of a true imagination; and out of a true rationality, a rationality instructed in the spiritual truths of the Word,-there rises a spiritual perception,-the sight of God as a Man, a sight of Him such as is given especially to the angels of the highest heaven. He is first seen by man when a child, in a then unwarped imagination. We is next seen by man when an adult, in the spiritual light of the Word, in the opening of the rational mind. He is finally seen by man when an angel, seen as Divine Love and Divine Wisdom,-the supreme image of God as a Man.

     It is a merciful Providence that this Divine image of a Man is seen in early childhood. The child, as soon as he hears of God, of his heavenly Father, sees Him before his infantile imagination in the Divine Form of Man. The simple, even in the Christian world, see God in like manner. It is the same with the primitive races. It is the one saving principle in all Gentile religions.

It is only the educated, the civilized, the so-called Christian man, that has abolished this inmost living principle in all imagination,-God as Man.

God came into the world, and presented Himself before human eyes, that He might be seen and known as a Man, and that this Divine Image might not be lost to the human race. He remained but a few years before human natural sight. But the Divine Human Image remained with some in the Christian world even to the end; and when the hells threatened to remove this Image wholly from the human mind, He effected His Second Coming, to make permanent and ever-enduring that which was about to be lost. In this, His Second Coming, however, He does not reveal His Divine Image to eyes of flesh, but to the eyes of the spirit. He still remains absent from the senses. He does not permit us now to see Him with our bodily eyes; but He has given us imagination, that we may see Him while we are still in the flesh. The historical and prophetic Word is before us, that we may form true images of Him; and He has now revealed the spiritual Word, the Word as it is in heaven, that we may form more interior, more rational images of Him, that we may see the Divine Man as the angels see Him. Thus, by means of imagination instructed from the literal sense of Scripture, the rational sight of Him may be opened, a spiritual understanding of the Word may be established, a spiritual perception of Him, and of His presence in His Word, which had been lost, may be restored. The introduction, by a true imagination, to the rational mind, to a rational understanding of the Word, is introduction to the spiritual plane, to the spiritual sense, and to the spiritual world, into the presence of God as a Man. From this we can see that the God-Man is the First and Last of all Revelation.

May we not conclude that no man can become a spiritual-minded New Churchman without imagination, without rationality, without perception? This last is the first, and it is this perception of the presence of the Divine Man in the Writings, speaking there to all who are to form His New Church, that constitutes the real beginning of the true Christian Church in the world. Of these, the Apostle John spoke when he wrote, "Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein; for the time is at hand." (Rev. 1:3.)

SOUNDNESS AND PURITY OF DOCTRINE 1922

SOUNDNESS AND PURITY OF DOCTRINE N. D. PENDLETON 1922

     (An address delivered at District Assemblies of the General Church, 1921.)

     The derivation of doctrine is a vital function of the Church. When it ceases, the Church dies, even as it did with Israel when the prophets ceased to speak, and with the Christian Church of today. It is a signal proving of the operation of the Holy Spirit. The sign of the presence of that Spirit is spiritual enlightenment. Thus the Lord guides the Church. For this reason, the preservation of the soundness and purity of derived doctrine is of serious moment to all, and is a matter of especial concern to those who teach with a view to the life of regenerate good.

     In the first place, teaching priests should be gifted with sufficient ken to perceive, on the one hand, the clarifying influence of truth, and, on the other, the septic influences of falsity, especially of that falsity which arises from two of its three sources. (A. C. 4729.) This is fundamental; for all falsity, of whatever origin, is prohibitive and obscurant, even that which arises from sense-fallacies in states of ignorance and comparative innocence. Falsity of this origin is retardant, rather than septic; even so, in the long run it provides a breeding-ground of later heresies more or less malign. The direct source, however, of those spiritual poisons which have devastated the human race from time immemorial, is to be found in that intellectual conceit which, with a view to self-exploitation, has perverted the truths of revelation; and in that other even deeper prompting of the corrupt will of man which employs religious thought to confirm evils of life.

     These two were the direct sources of all deadly heresies in the past, and they may perhaps continue fertile for some ages to come. Putting them aside for the moment, as extraordinary and, let us hope, exceptional, we note that the truth of doctrine must still cope with that all-pervading darkness of ignorance into which man is born, and also with those very fallible and fallacious sense-impressions which are given as a first means of his enlightenment.

Thus we have a constant source, from which arise a series of inevitable errors requiring correction; and while, as said, fallacies of this origin are retardant rather than septic, still the teaching is that in the degree these fallacies are intellectually confirmed, they breed serious errors. Against this, a right education is a sufficient antidote.

     Unfortunately, at this day, the darkness of ignorance and the fallacies of sense-impressions are not the only difficulties. If they were, our way in life would be comparatively easy. Almost always, there is an admixture, in some degree, with falsity from the other two sources. Rarely, if ever, is the ignorant man entirely free from conceit; and the impulse to confirm evils of life by doctrine is, while casual, not unknown. However, we may believe that, with the normal man, the more malign species of falsity, though present in some degree, play a dominant part only occasionally. But when all the three sources of error and delusion are considered, and when we perceive that they all may, and do, combine in some proportion to produce in man a stale of proprial obscurity or spiritual obtuseness, we may realize the difficulty revealed doctrine encounters with the degenerate state of the fallen mind. This proprial obscurity, especially when it arises from a later "glomeration" of many and divers "Fauadoxes," the angels describe by a singular graphic word,-"Malua," which signifies confusion and darkness. (B. 56)

     Truly, fallen man is "malua,"-confused and dark is his mind. His way is groping. Be understands spiritual truth with difficulty. And when he has learned the truth, he can hardly refrain from perverting it, either to the satisfaction of his conceits, or from a desire to confirm evil. The picture is a dark one. But light comes from revelation. This light beats steadily, in alternating strokes. Its rays are extinguished, only to be renewed, again and again. However it may be veiled, the light of the spiritual sun cannot be put out. It now shines anew on our mental horizon as Divine Doctrine, and is ever at work with the malua-mind of fallen man. Hence the saying of the Writings: "Doctrine is a light in the darkness, and a sign-post by the way."

     Man has perverted every revelation given him, so profoundly inimical is the darkness in him. We now stand at the beginning of a new dispensation. The light of truth shines anew. The Divine Doctrine is manifest as never before, and the assurance of its permanence, its finality, is given.

As we look back on the record of the perversions of former revelations, the prospect is dismal enough, and discouraging; and as we look to the future, and note the tendency of history to repeat itself, and especially as we realize that proprial man is as yet unchanged, we may well anticipate a prolongation of the world-old conflict. Concern arises in our minds, not as to the final outcome, indeed, but as to that which may be called the spiritual state of the Church with us at a given time. We realize that the tendency and the power of perversion is ever present; and while we are consoled by the knowledge that the angels of heaven guard the Divine Doctrine (A. R. 545), yet it is not beyond the possible that we may suffer from perverse dealings with that supreme truth.

This is always a matter of concern. I am not, however, an alarmist, nor eagerly in search of heretics. An occasional heresy may result in benefits. It may stimulate thought, and preserve balance. For this reason, I am disposed to regard the heretic somewhat sympathetically. And, as a warning to the guardians of doctrinal purity, we must not forget that the heretic of today may be the angel of tomorrow. This is always possible. Yet I say in all earnestness that the Church must ever guard its doctrine. The teacher must be solicitous as to his purpose, and, as well, as to his modes. For as the Church grows spiritually, it must continually draw doctrine, ever renewed; and if the Church is to prosper, its derived doctrine must be sound. The importance of this may be seen from the emphatic statement given in the Writings, that the Church is established, not by doctrine, but by its soundness and purity. (T. C. R. 245.)

The first state of new "receivers,"-to use a word much employed in the early days of the Church, but now somewhat out of fashion,-is one of complete satisfaction. All questions seemingly are answered. But this state of mind passes, and the process of deriving answering doctrine is necessarily instituted. The Church now possesses a body of such derivations,-"interpretative doctrines," they have been called. We raise no question with reference to the Doctrine as recorded by the hand of Swedenborg. This we accept in total as it stands; this, with the two former Scriptures. These three together constitute our sacred Urim. To them we appeal; from them all our derivations are taken.

But it is upon the purity of these derivations that our present well-being depends. This interests us as being a vital matter; and we are concerned, not only as to the purpose which inspires, but also as to the mode employed in such derivations. For both the purpose and the mode qualify the result.

     As to purpose, there must be neither the exploitation of conceit, nor the confirmation of evil. These two are interdict. Instead, the desire of enlightenment for the sake of spiritual uses is that which is required. (A. C. 10640.) Besides, it should be known that the Writings prescribe that only those who are enlightened should venture upon the derivation of doctrine. In this, we are told to beware of councils; and the principle involved in this warning applies equally to all official interpretations as such. The council, or the official, is too likely to be swayed by that which serves apparent and present needs, rather than eternal values. Officials and councils have other uses in, and to, the Church, the promotion of uses, for instance. Rut, in addition to executive uses, the Church needs illuminati-enlightened ones-and we may look to Providence to raise them up. If these be among the officials, and of the councils, so much the better. It is of order that it should be so; and if it be not so, there may be increasing disorder. For if there be not spiritual enlightenment, the ecclesiastical organization is in danger.

     However, enlightenment is a thing which cannot be artificially controlled, It cannot be commanded to order. It is conferred by the Lord, and where it is given, there it is; and if one have it not, he prophesies in vain.

     By this doctrine of illuminati, I am not denying the official priesthood. Enlightenment is, or should be, the essential of the priesthood. But the true priest is ordained of God. The hands of man are laid upon him in and of order, in recognition of the ordaining hand of God. Whom God hath ordained, to him enlightenment is given.

     There must, then, be enlightenment with those who derive doctrine. This is the oft-repeated injunction, in order to insure soundness and purity of the result, since by this alone may the Church be established.

     As to the process, two directions are given which are in striking contradiction. I shall set them forth as they stand, in bold contrast.

The first prescribes the derivation of doctrine from the literal sense, and confirmation thereby. (S. S. 50-61.) This injunction is iterated with many instructive variations; but the fundamental reason for it is, that the letter is the basis and containant, and that the Divine is there present with man, and not elsewhere. "Not elsewhere" means not in the internal sense apart from the letter; for we are informed this internal sense by itself does not conjoin man with heaven. (De Verbo XVIII.) To quote: "It may be believed that the doctrine of genuine truth can be procured by means of the spiritual sense of the Word which is given through a knowledge of correspondences. But doctrine is not procured by this means, but only enlightened and corroborated." (S. S. 56.)

     A study of this phase of the subject reveals the fact that doctrinal development is like the up-growth of a tree from its roots. The roots of the tree of doctrine are the letter of Scripture, and every branch of this tree which does not have corresponding roots in the letter withers away and dies. As, therefore, the branch is derived from the roots, so must doctrine be drawn from the letter. In a word, there is no otherwhere from which to draw it; and if it be taken from any other source, it cannot be counted as the doctrine of the Word and therefore of the Church, but must be regarded as alien and cast out.

     On the other hand, A. C. 7233 gives quite a different admonition. It is there said, with obvious truth, that "doctrinals being from the Word does not make them Divine truths, for from the sense of the letter, any doctrinal whatever can be hatched" (as those favoring concupiscences, etc.); and then these striking words are added,-"but it is not so, if doctrine be formed from the internal sense."

     This is the bold contrast referred to. Certainly the superficial critic would say that Swedenborg here reverses himself. But we may answer that he only indicates the two sides of the circle of doctrine on the subject,-that here, as in all his teachings, in sign of their completeness, he presents apparent opposition of statement, and this because of the fact that the descending series of truth, or those of involution, call for one statement, while the ascending, evolving series call for quite another, seemingly opposite. The two series in question are represented in the Word by the angels on Jacob's ladder, ascending and descending.

It should be noted that philosophy has quite clearly recognized these two counterwise movements in the progression of thought,-in what are called a priori and a posteriori reasoning.

     We might thus dispose of the subject in a general way, and so let it rest. But we have here a matter of practical significance to our work of deriving doctrine for purposes of instruction. How may this be done, so as to insure, as far as may be, the result! The position we are placed in is this: The first direction given is, that doctrine must be drawn from the letter; it cannot be procured from the internal sense. The second direction is, that false doctrine may be hatched from the letter, but not so, if it be formed from the internal sense.

     It would seem from this that the safe way is a forbidden way. Not only are these two injunctions quite opposed, but a study of the subject reveals the further fact that, besides these two opposite directions, there are also two quite different modes of evolving the internal sense from the letter. Of these two, one has long been lost, while the other has been employed with more or less success for ages. The lost method has been restored by the hand of Swedenborg. It is that of evolving the internal sense by means of correspondences. The other method, long known, and constantly employed, is that of comparing passages of Scripture and thereby eliciting the underlying truth. We are told that this underlying truth is the internal sense, and that it agrees with that other internal sense which comes to view by an interpretation of correspondences. Yet there is a difference,-a notable difference,-even when the result of the two methods is seemingly identical. It is almost as if there were two internal senses, each to be approached by a method of its own. But if so, where lies the authority? Which of the two is governing? Certainly we may conclude that the two modes, rightly employed, will prove a useful check, one upon the other, and so tend to insure the result.

     But what I want to call your attention to is the very notable fact, that the passage which forbids the derivation of doctrine from the internal sense, specifically cites that internal sense which is "furnished through a knowledge of correspondences." (S. S. 56) That is to say, doctrine may not be drawn from the correspondential sense as such. A little reflection discovers the reason for this.

The internal correspondential sense, by itself, is unreliable, for the reason that every one would, by means of correspondences alone, interpret his own doctrine, whatever it might be, into the internal sense. In a word, correspondential interpretation must always be controlled by a governing doctrine, and this is also the reason why the knowledge of correspondences was hidden until the time of revealing the Divine Doctrine; that is, in order that that Doctrine might overrule all correspondential interpretations, and so save the internal sense from profanation.

     On the other hand, the Arcana number, which predicates safety in forming doctrinals from the internal sense, points to that internal sense which results, not from an interpretation of correspondences, but from an analysis of passages of Scripture "rightly collated."

     We have, then, this result: 1st. Doctrine must be drawn from the literal sense, and confirmed thereby. It cannot be drawn from the internal correspondential sense. 2d. Doctrine can be drawn with safety only from that internal sense which is elicited by an analysis of Scripture passages.

     The points of apparent conflict seem irreconcilable, because of the different sources given, from which the doctrine is to be drawn. But let us take the first statement, and insist that doctrine be drawn from the letter, and ask by what mode this is to be done. There is but one obvious method,-that of comparing passages; and we have seen that this method yields the internal sense, that is, the internal doctrinal sense. Now we note that the second statement insists upon drawing doctrine from this internal doctrinal sense; and so the two apparent contradictions yield this simple result:-Doctrine must be drawn from the letter, and then doctrine must be drawn from that doctrine. The process is simply carried a step further, as a conclusion from a conclusion. The apparent difference in the original statements is largely verbal.

     The matter may be illustrated thus: Wine must be drawn from the flagon, where alone the wine is to be found; but, in fact and in truth, the wine must be drawn from the wine that is in the flagon. If you are tempted to complain that this is but a play upon words, I would, in answer, call your attention to the fact that I have, just above, reduced the difference to a verbal one. In fact, the literal sense of S. S. 56 is very close to the internal sense of A. C. 7233.-

Even as close as the sense of the letter is to its doctrine. If, however, I have only perplexed you with this somewhat detailed statement, it may entertain you to know that, at least, I have relieved myself of a difficulty.

     I have always wanted to draw doctrine from the internal sense, and I have felt that, in some way, it must be a right thing to do. In fact, I was convinced that we were in the habit of so doing, in spite of the apparent prohibition. I consoled myself by the thought that our derivations were, at most, but a sympathetic following and imitation of the Divinely wrought work already accomplished for us; and this was, of course, the case. For, granted keen powers of rational analysis in comparing passages, and allowing for some knowledge of correspondences, still, one who is enlightened only in the normal human way would inevitably fall short of the Divine Doctrine which has been revealed. That Doctrine was given from the Lord by pure inspiration into the mind of the Seer through the letter of the Word as a medium. As so given, it is now our sole and sure guide in all things.

     This matter is thus presented in De Verbo XXI:

     "Since the truly spiritual sense of the Word is from the Lord alone, it is not allowed anyone in the natural or in the spiritual world to investigate that sense from the letter, unless he be wholly in the Doctrine of Divine Truth, and in illustration from the Lord. From the Doctrine of Divine Truth, when confirmed by the sense of the letter, the spiritual sense can be seen, but never can that Doctrine be seen in the first place from the spiritual sense. He thinks falsely who says, I know many correspondences, I am able to know all the Doctrine of Divine Truth, the spiritual sense will teach it to me. This cannot be done in this way; but it can be done, if a man says, I know the Doctrine of the Divine Truth, now I am able to see the spiritual sense, if only I know correspondences."

     The Divine Doctrine was given as if elicited by a comparison or many passages. It was given as if through an interpretation of correspondences. But the thing itself, the Doctrine of the Lord,-which penetrates the whole Word of Scripture, and is one with its every sense, was that which, in its manifestation, constituted the Second Coming of the Lord. By it, the Lord Himself in His Divine Human stands forth, and therefore we have called it the Divine Doctrine, and this also because of the specific statement that the "Lord is Doctrine"; for if so, He is none other than the Doctrine now revealed.

That the Lord is Doctrine, is a notable statement (A. C. 5321), and one that the Church has been slow to realize. It is, however, a perception readily granted to celestial minds. (A. C. 3394)

     II.

     We should understand, in this connection, that there are two kinds of things which come forth from the Lord;-the one proceeds from the Lord, and the other is emitted by Him. That which proceeds from the Lord is the Lord; His Divine Life continues in it. The things which are emitted from the Lord are not the Lord; in the process, they are deprived (orbata) of the Divine Life. These latter are create, and are strict or closed finites.

     That which proceeds and accompanies the finites in their successive devolutions is not thereby divided into create forms; it is the continuous Divine proceeding in, with, and by means of, finites; and, as said, in its procession, it is the Lord. This Divine proceeding reaches man, and is received by him perceivably as qualities of Good and Truth, Charity and Faith, and as the Word and Doctrine from the Word. These, in proceeding from the Lord, and by virtue of their reception, are as if finited. But their seeming finition is only "as if." In themselves, they are one and infinite, that is, Divine. This seeming finition is but a Divine accommodation.

     In other words, in order to produce creation, the Divine finited Itself by emitting parts and particles which thereby became non-Divine; and in order to infill this creation anew, the Divine accommodated Itself by that which is called influx, but, in so doing, remained Divine. To repeat. The Divine, in accommodating Itself, presents Itself, and is received by the finite mind, under the above mentioned qualities of love and wisdom, good and truth, charity and faith, and as the Word and Doctrine from the Word. Now, while these are seemingly finite, they are really infinite; and because of their infinity, on the one hand, and their state of accommodation, on the other, they are that Divinum Humanum which the Church may know and love and worship. In the light of this, we may interpret that significant statement in the Arcana (5321), to the effect that Doctrine can never come forth from the Infinite in se, save by means of the Divine Human.

For the Divine Human is just that accommodation of the Infinite which manifests itself in and by the above mentioned things, one of which is Doctrine. Hence the truth of the saying that the "Lord is Doctrine,"-specifically the Doctrine of the Lord's unity with the Father, and of the processes of His Glorification, which stands as the center and soul of all that complex of teachings which is called the "Heavenly Doctrine." This Divine Doctrine, when once seen in this, its full sweep and significance, becomes the whole of the spirit, and, as well, of the letter of Scripture. It agrees with that internal sense which comes by a resolution of correspondences. It is also one with that internal sense which is elicited by a rational comparison of passages. And it identifies itself with the all and several parts of the letter of the Word, either as fact or prophecy. It is the great derivation made at and by the Second Coming of the Lord, carrying with it the soul and essence of Divinity. And we, in all our minor derivations, by every mode prescribed, do but illustrate and confirm its processes.

     Doctrine is the Divine in and with the Church. It is the Divinum Humanum there, or, what is the same, the Word, the Doctrinal Word, composed of truths continuous from the Divine; and that which is continuous from the Divine is one with the Divine.

     Note, by contrast, that nothing of creation is thus continuous. (D. L. W. 55.) Every part and particle thereof is separate from the Divine, and divided among themselves. But Love and Wisdom, Good and Truth, the Word and Doctrine, these are continuous. These go forth, and yet are one with that from which they proceed. Therefore, they are called Divine Love, Divine Wisdom, Divine Good, Divine Truth, the Divine Word, and Divine Doctrine. They all are one and infinite, though seemingly finited and separated by accommodation and reception.

     The Divine Human is the sacred quest of every student of theology. It is that which is now revealed, openly and manifestly; and yet, at every stage of its comprehension, it eludes the grasp, only to lure the mind of man to deeper meditations, more profound contemplations, in the effort to comprehend it. Thus all progress. It is perceived as the image of the Man-Christ made Divine. It stands on the border of the Infinite, and is there plain to view. It reaches to the heart of the Infinite, and is forever lost to sight; for it is at once the visible and the invisible God.

It seems finite, but is Infinite; and just this is its virtue and power with man. We call It Love and Wisdom, Good and Truth, the Word and Doctrine, God and Man. Nothing create attaches to this Divine, save as separate from It. This is the definition of creation, namely, that it is a separate attachment to the Divine; all else is continuous with the Infinite.

The Divinum Humanum is this continuous-just this-and, as such, is sometimes called the Nexus between the Infinite and the finite; a Nexus, because it joins the Infinite to the finite; a Nexus, because, while itself Infinite, it puts on seeming finition in its accommodation to the finite. This is the wonderful, the amazing, doctrine now revealed as constituting, from within, every series of meanings in Scripture. It is that which, of itself, is sound and pure, and efficient to heal and restore. Its power with man lies in the fact of its seeming finition, its accommodation, whereby it opens the mind to an inletting of the Infinite, and provides for the entrance of the purifying light of the spiritual sun, whereby the mind's "malua" is dispersed. This Divine light, in purifying by its illuminating power, reveals the form of the God-Man, as if finitely outlined. This revelation is the realization of the "beatific vision" dreamed by the saints. Only now it is no longer a dream, no longer a spiritual phantasy of medieval faith, but is the verimost reality in the lives of the men of the Second Advent, which Advent is the coming of the Lord, not in Person, but to inner perception and full mental realization.

This realization on the part of man carries everything with it,-everything of love, adoration, worship, and compliance. For the deep of darkness is dispersed by this final stroke of the Divine Light. This is that revelation which passed from one end of the heavens to the other,-and, in passing, formulated itself as Doctrine, and so let itself down among men, some of whom took it up and rolled it between their fingers, saying, "What is this? " A few questioned the Word, and made a surpassing discovery. The new revelation of doctrine which was let down from heaven was found to be one with the Word. As it came down, so it also went up, and this by two ways, both leading to the same end, as we have seen; that is, by the way of correspondence, and that of analysis.

     This discovery was convincing; and wherever the conviction was formed, there the Church of the Second Advent was established, the members of which, by virtue of the opening of their eyes, became spiritual mediums, in the high sense of that word. In so far as man becomes such a medium, he is of the illuminati,-a word which should carry the inner spirit of New Churchmanship; for it postulates the ability to see, through the instrumentality of Doctrine and Scripture, the beatific vision of the Divine Human. When this vision is seen, every Scripture and all doctrine is ablaze with glory; and then it is that "malua" is dispersed, beaten back to the lower region, and there confined. This is the work of the Second Advent, and its fulfilment. It is the theme of that ancient prophetic story which lies at the heart of every old religion, especially that of the Zend-Avesta, which predicts, in the final age, the triumph of the Light Divine, fully and forever, over the abysmal darkness and its demon Tiamat.

     If I remember, this was to happen some twenty thousand years after the time of Zarathustra. In any case, the final event,-the eternal victory of Light over Darkness, and good over evil,-is gloriously pictured in Zoroastrian prophecy. That hoary religion, which has now almost entirely passed from the earth, delighted, more than all others, in representing spiritual warfare by the unceasing conflict of light and flame with darkness and cold; but, in so doing, it imaged gods of light in human form, and, over against them, demons of darkness. For that ancient religion, like all others, strove to grasp and present to view some idea of the Divinum Humanum, without which no religion has ever come to birth; and this, of guiding Providence, since, in some form, this idea, this doctrine, alone is acceptable and saving.

     As we have seen, this doctrine is to be read into every passage and every sense of Scripture; and in like manner may it be read in every religion, as the central element and the saving clause thereof. Could we join in one, and rightly interpret, the several great religions which have prevailed in the history of man, we should have, as it were, a universal verbum ultimum, marvelously rich in correspondential imagery, and in its picturing of the many historic phases of the Divinum Humanum, which in the past has served to inspire and regenerate. And moreover, if the guiding he right, if the interpretation be just and perceptive, doctrine pure and sound may here receive most broad and deep confirmation.

For in the story of the religions of man we have the evolution, which is the same as the revelation, of the Divine Human Idea, which is the idea, the image, or the doctrine, of Infinite God, brought within the range of finite vision. This is that which is everywhere visible in the ancient religions; and this is that which now forth stands in the utmost perfection and final fulfilment of the Second Coming, which stands as the pinnacle of all that has gone before in the way of prophecy and representative imagery, in any and every world religion.

And yet we may not draw doctrine in the first instance from these sources, rich as they are in suggestion and symbolism, but only from the Word, from the literal sense thereof, or, what is the same, from that internal sense which forthstands in the letter, and is, as it were, of the letter,-that internal sense which may be elicited from the letter, and not by correspondences, but by a rational comparison of passages; and not even this alone, since men for ages have failed in just this attempt. Christian theologians from the beginning have drawn doctrine by an analysis of Scriptural passages, but with what result, we know.

No, it was necessary that the Doctrine of Divine Truth concerning the Lord should be revealed; and when this was done, then all the Scriptures yielded their secret; compared passages confirmed the Truth, evolved correspondence illustrated it, philosophy and science became demonstrative thereof, and finally the great religions of antiquity added their testimony. This-all this-and then, behold, the Divine Doctrine, Doctrine of the Divine Human, as from its central seat, became the criterion of all doctrines, dominated them, remolded them, and made them new, in and after its own likeness.

PSYCHOLOGICAL DATA 1922

PSYCHOLOGICAL DATA J. B. S. KING 1922

     THIRD PAPER.

     The memory and the rational, spoken of in the preceding papers, are organic forms and faculties belonging to a relatively juvenile or undeveloped mind. The former is referred to in the Writings as the "external memory," and the latter as the " first rational."

     It will perhaps be plainer to some if, instead of the word "rational," the word "reason" or "reasoning" be used. The infant has no reason, but only an immature, innate faculty from which the reason or rational may be developed. It is engendered of sensual facts, or of facts entering through the five senses, and the knowledges about them, animated and vivified by an affection corresponding to them. This latter is the boundless, infantile curiosity or desire to know. From A. C. 1895, we learn that the rational is not born of sciences and knowledges, as commonly supposed, but of the affection of sciences and knowledges. Affection is the proper, essential maternal life, and this early affection is the mother of the first rational. No one can make even the first start towards the development of the rational, unless and until he is influenced by some affection.

     Spiritual influx from or through the celestial heaven, entering into that early, innocent affection (curiosity, or the desire to know) acts as the father to the rational that is thereby developed.

     If we study and observe children, we will see plentiful evidence of the developing reasoning powers. Children's thoughts and reasonings are based upon sensual appearances and fallacies; the judgments they form are often wrong, and are also positive, uncompromising and dogmatic; but we need not worry about this. It is according to order that it should be so. Parents would do well to bear this in mind, and not interfere by premature and unnecessary explanations. Let the child think that the sun rises in the east, that the earth is a flat extense; let him hear from the Word that God is angry with the evil-doer. Let him bold those ideas, without unwisely, because prematurely, explaining the real truth. There is a time, and quite a long time, when the childish mind develops best and most perfectly in the ignorance which appertains to its state.

     The growing mind, resting in appearances or fallacies, and being developed by them, corresponds to the fact that the embryo in the womb depends for a time upon services and uses performed by temporary structures, such as the chorion, the Wolffian body, and the thymus gland. At the time, and In the state in which it is, it could not get along at all without these temporary structures. But when those organisms have performed their indispensable service, they wither away and are absorbed, just as are the childish ideas of these little minds. This important process, which our very anxiety to instruct may interfere with, is illustrated and confirmed by the fact that a seed grows best in darkness; in the womb of the great mother, the earth, it is protected from the light of the sun, but not from its warmth. The darkness corresponds to ignorance, and the warmth to affection. At this time in the life of a child, the parents' love and the active affections of the child are more important than explanations and instruction.

     The first rational is of the earth earthy; it has to do with, and is occupied by, the material world-time and space and matter; the contents of the external memory are its means of activity and development.

     There are no sharp lines of demarkation in the growth of the mind and the development of its faculties; everything is gradual, and one state merges into and blends with another. Knowledges other than sensual facts also enter,-knowledges of God, of religion, of the spiritual world, and of the life after death, and from these the beginnings of the second or spiritual rational are instituted. At first, no doubt, the spiritual truths received are animated only by the old love of knowing, and rest only in the memory. So long as this is the case, no second or spiritual rational can be born. It is only when spiritual knowledges are vivified by a spiritual affection, or, what is the same thing, by an affection of spiritual truth, that the internal rational begins to develop. And as it develops, the first rational, which used to scorn or was indifferent to spiritual things, becomes of no effect, and withers away like an unused organ. To the second rational, the sun only appears to rise in the east; it knows that God is never angry, never punishes, or casts into hell.

     At an equal pace with the second rational, there develops an internal memory; it is closely adjoined to the external memory, yet is distinctly different from it.

The ideas of good and truth, of God and heaven, which occupy it, flow into the material images of the external memory-images of space and time and matter-as into vessels or containants, and are conjoined. The affection of intellectual and spiritual truth is now the mother, and influx from above is the father; and from their conjunction the second rational is born. The first memory is active in this world only; it grows less tenacious after the thirtieth year, and becomes quiescent and fixed at the death of the body. Man then enters into the possession and use of his interior memory, and into the spiritual rational which accompanies it.

The mystery of how the understanding receives truths, how it is animated and vivified by the will, and how the will is purified by means of the truth there, is best perceived in the concrete picture of them which is furnished by their correspondents, the heart and its encompassing lungs. The right and left heart, by a mighty propulsion from its ruddy caverns, send forth two streams of blood,-the one to the lungs, the other, exactly equal in volume, to the general system. From the center of the heart to the center of the lungs is a short distance only-perhaps eight or nine inches; yet in that short distance the blood vessels divide and subdivide so rapidly that the tubes through which the blood finally passes are so small that the blood corpuscles-only one thirty-sixth hundredth of an inch in diameter-have to go through one by one in single file. The point of the finest needle cannot touch a part of the vast territory of the lungs which is not vivified and animated by those scarlet streams. So must the understanding be animated and vivified by the affections of the will, before it can appropriate the truths that come to it. In the searching, stringent and particular inspection of the blood by the lungs,-an inspection so minute that each of the billions of corpuscles must pass one by one,-we see an image of how the affections of our will may be examined in the light of truth in the understanding. There are five million corpuscles in a cubic millimeter of blood; there are several cubic millimeters in a drop; there are about six thousand drops in a pound; there are about fifteen pounds of blood in the average-sized man. Figure out for yourself the number, and admire the Love, Wisdom and Order displayed in this perfect mechanism, which does not allow one single corpuscle of billions to escape or elude exposure to the in-drawn air, and the ineluctable removal of impurities and refreighting with its appropriate load of oxygen.

     Absolutely ignorant of these psychological truths, the modern scientist has failed to get results from his painstaking study of the anatomical details of the brain. The brains of those who had been violently insane showed little or no changes from the normal; no anatomical difference could be made out between the brains of the highly intelligent and those of the most ignorant. Under these circumstances, scientists dropped anatomy entirely, and began to study the mind and its operations as a thing-in-itself,-an entity without any reference to cerebral anatomy. Then they obtained a distinct success over their former endeavors. Very briefly, we will consider some of the facts that have been evolved by them.

     They begin with the assertion (which is true enough), that nothing happens in the realm of mentality without adequate cause; we do not "happen" to think anything; nothing comes into our minds by accident. Any thought that flits through our minds, however casual or irrelevant it may seem, is the only thought that could come at that time. If one is asked to write down a number-any number-and does so, the number written is the only one that could possibly be written down at that moment; and the reason for it and for no other may be traced by careful examination of the antecedent thoughts and circumstances of that individual.

     They then go on to say that, while thinking seems to be a simple, single process-that is, it seems to the mind that is doing it one simple, single thing-such is not the case. The operation of the mind is complex, and the train of thought that seems so simple is in reality made of several subsidiary lines; moreover, the character of the thought, instead of being logical, as we fondly believe, is determined by our likes and dislikes; in other words, by the emotional tone of our minds.

     The different or separate trains of thought, and the emotional tones coloring them, have been subjected to close scrutiny, with the discovery (?) of the phenomenon of what they name " dissociation." The truth is, that they have simply studied what has long been known in the world as "hobbies," or as "riding a hobby-horse."

Literature is full of studies of this phenomenon. Fanny Burney's novels are nothing else than an amusing expose of " dissociations " or "hobby-horses." In Sterne's Tristram Shandy, Uncle Toby's complete dissociation from the ordinary affairs of life, by a whole system of ideas relating to fortifications, is most amusingly expounded. In insanity, there is often absolute dissociation of a hobby from real life, so that the patient is unable to discern which is the real and which is the ideal.

     Many other mental phenomena have been elucidated by this study of the mind as an entity, and perhaps two important practical rules for mental health have been deduced. They are in agreement with our doctrines.

     First is self-examination. We are advised to search out our hidden motives, our conflicting passions, our dreams, and our secret ambitions and desires. Do not compromise, or evade, or discount them, or modify them, but try to see them as they truly are. Having done this, weigh, balance and consider, then decide upon the proper course. In other words, it makes for mental health and vigor to know your own state truly, to settle all indecision, and to come to a conclusion in word or deed. If God and religion are added to this, as the all important factors in coming to the conclusion, a New Churchman could hardly give better advice.

     In many minds functionally weak, the painful conflict of opposing desires results in suppression, which in turn produces such mental diseases as hysteria, ties, either painful or convulsive, phobias, and many others. Even in fairly healthy minds, indecision results in enfeebled power and confused action. Let us suppose the case of a man extremely fond of mushrooms who does not know how to tell them from toadstools. Walking in the country, he comes across a wonderfully fine lot of-what? The situation is most embarrassing. He is afraid he will be poisoned, if they are toadstools; but his mouth waters for them, if they are mushrooms. If he eats them in this state of indecision, he does it with misgivings; he does not enjoy the flavor he loves, and perhaps imagines pains and a slight tendency to convulsive movements which he knows to be the first signs of poisonings. If he is too timid to eat them, and passes by, it is done reluctantly, and with many a backward glance of longing. The best way for mind-health is to decide the matter then and there, and to act without regrets.

This illustration can easily be raised to the moral and religious plane.

A real discovery was, that confession of secret motives and sins resulted in the cure of many diseased mental states. The Roman Catholic Church, which has for so many centuries insisted upon auricular confession, has been psychologically correct in it.
DEVIL A QUONDAM ANGEL OF LIGHT 1922

DEVIL A QUONDAM ANGEL OF LIGHT Rev. E. E. IUNGERICH 1922

     "It was granted to speak about certain things written and published by me, about the devil, to the effect that he was created before the creation of the world as a copula between celestial and corporeal things, which were confirmed by the fact that it could not have been written otherwise, because the whole Christian world believes that he was created a good angel, but afterwards fell, and was cast down from heaven." (S. D. 3217.)

     There is no personal devil or satan, the Writings emphatically declare, but by these titles are meant total or partial aggregations of infernal genii and spirits regarded as a single corporate monster. The above statement from the Diary is inferentially a disclaimer to Swedenborg's ever having believed in the personal devil hypothesis. It reminds one of the disclaimer in T. C. R. 26 to his ever having believed in three Divine Persons; although he admits having written expressions to which such a charge might be affixed, but begs his angelic arraigners to "enter more interiorly" into his thought, so as to see what verities were involved in suck misleading expressions.

     Such expressions are to be found in the Adversaria and in the Worship and Love of God. It would be profitable to examine a number of these pursuant to Swedenborg's invitation to "enter more interiorly." In the first place, those angelic followers of his who have been perturbed by such language, or even led to look unfavorably upon his earlier writings as containing them, might, after such an examination, be freed from their misgivings. In the second place, some light might be found as to why Swedenborg was previously kept from breaking through certain verbal expressions peculiar to Old Church thought.

Lastly, the fact remains that these expressions are verbally to be found in the Old and New Testaments. Isaiah 14 speaks about the fall of "Lucifer, son of the morning"; and Luke 10 declares that Satan was seen to fall as lightning out of heaven. There are important truths involved in these pronouncements of Scripture, and even though they have been made unpopular to some angelic adherents of the New Church, because of the Old Church falsifications of the same, it is not preposterous to urge that Swedenborg, who solemnly avers (Docu. 234) that he was protected from Old Church falsities, has probably only developed and expounded what is true on the subject.

     In the contents to Vol. I of the Adversaria, we read:

     "The cause why the devil was made, namely, that he might serve as a copula between heaven and the world.-And the necessity that this copula, which the devil disrupted, should be joined again by the only-begotten Son of God, the Love of heaven." (Ibid. 44.)

     "That the devil was damned to earth, or to eat dust; thus turned from an angel of light into an angel of shade and of death." (Ibid. 56.)

     "By the serpent's head to be trampled by Messiah [are meant] the devil's darings and forces." (Ibid. 60.)

     "By the heel which the devil would injure; the nature of the world and the body to be subjected as a footstool under the feet of Messiah sitting on the throne." (Ibid. 61.)

     "To make the above clear, it is set forth in what order the faculties of life in our body succeed each other from the first to the last, and act mutually among themselves.-And that we are passive potencies, to such a point that it is spiritual essences outside of us that excite and rule all the faculties of our life; hence either the only-begotten Son of God, the Prince of heaven, or else the devil, the prince of the world, whose head is yet to be trampled by Messiah, the Sole Son and Love of God." (Ibid. 88.)

     Referring to the paragraphs in the Adversaria just indicated, we find the following teaching:

     "How, when order is inverted, the state of mind established in integrity is [also] perverted, is scarcely, and not even scarcely, understood, unless we know and thus perceive for what work, or for what office, that prince of the world, thereafter called the devil and serpent, was made; namely, that he might be a spiritual copula between celestial and natural things, and that thus the Love of heaven or the only-begotten Son of God might inflow through him, as through an adequate middle essence, into the nature of our body, consequently into the nature of the world.

For what communication [would there be] of heaven with the world, or of life with nature, which is dead, unless by such a copula, also spiritual, and at the same time natural! [Compare D. L. W. 257: 'Man's natural mind consists of spiritual substances and at the same time of natural substances.'] This, now, is the reason why all things which are of the world and the body, and of the nature of each, and consequently both these loves [of the world and of self] treated of above, were proximately subjected to his empire. But when he broke away from the Love of heaven, the only Son of God, that copula between heaven and earth was disrupted, and so the verimost life, which is of heaven, was separated from the nature which is of the world, and in itself dead. Therefore, in order that the latter might recover its pristine life by an influx according to order, that copula had to be joined again by the only-begotten Son of God. That this might be done, the devil had to be put under the yoke, and thus obligated to perform his offices, by the supreme or Divine power. From these things, the reason for the many events treated of in the Sacred Scripture of both Testaments may be evident." (I Adv. 44.)

"For he [the devil] was the uniting medium of celestial with terrestrial, or of spiritual with natural things." (History of Creation, p. 19.)

"In order that he might serve as a copula of heaven with the world, hence of the human mind with the body (for the human mind has reference to heaven, and the body to the world), and that thus, through him, celestial things might inflow into natural ones, or, what amounts to the same, spiritual into corporeal ones, the devil was made in the beginning an angel of light, or an essence at the same time spiritual and natural, namely, that through his spiritual essence and life, he could look towards superiors or heaven, but through the natural one to inferiors or the earth; but after his break with the Love of the Supreme [Being] or the only-begotten of God, who is the verimost celestial Life, hence heaven itself, that copula was disrupted. . . .He could then no longer feed on heavenly, but [only] on terrestrial food, and so only yearn for mundane and very low things . . . dust." (I Adv. 55.)

     "According to the order instituted by Jehovah God, the life of the love of the Supreme [Being] inflows through the soul into the intellectual mind and its will, and so through the natural mind or animus into the very nature of the body, hence into all its actions and sensations. Wherefore, this way is so often called the superior way, for we are then ruled by the Love of the Supreme [Being] or only-begotten of God, entirely like passive potencies by their active force, so that we do not live our own life, but His life. But when the order is inverted, that is, when the prince of the world, with his loves and the torches of nature, which are conflagrations and discords of life, breaks through the natural mind or animus into the intellectual mind and its will, thus upwards, then, by an influx contrary to order, the state of life is utterly inverted, and man is ruled by the leader of those loves and his malignant genii, in like manner as a passive potency by its active forces. For it is spiritual essences outside of us which rule all the faculties of our life. Lest, therefore, the soul, by which the way to the tree of life goes, should be infested by the said torches of nature and conflagrations of life, and thus man be altogether turned into a brute, that way was closed, and given to be guarded by cherubs and a flaming sword, and only to be opened by the Love of the Supreme [Being who, upon trampling the serpent's head, will restore the order and state of life, and so lead man back to the tree of life, or to Himself." (I Adv. 85.)

     Three other references from the Adversaria may be cited:

     "Korah . . .was the devil [representatively], who would not acknowledge God Messiah, but approach immediately to the Infinite Sanctity; therefore the earth swallowed him up [Num. 16], and he was cast into hell; for he had been made the copula of heaven and the world, and thus [their] conjunction, as the name Levi signifies; but by the fact that, from love of self and the world, he passed by the Sole Mediator [as Korah, Dathan, and Abiram, flouted the priestly prerogatives of Moses and Aaron], a disjunction was made, or hatred, cold, and shade, that is, hell." (III Adv. 7405)

     "That the east wind brought up these locusts (Exod. 10:13), signifies that the devil was stirred up, with his crew, for he is called 'Lucifer, son of the dawn' [or east] (Isa. 14:12-15). He is so called from the sun, from which all nature issues, as from its source." (II Adv. 2104.)

     "Supra-celestial life is of the Supreme [Being] Himself, celestial life is of His Only-begotten, considered in one body with the celestial beings; mediate life is of the prince of the world, who, though made the copula of life and nature, afterwards broke away." (I Adv. 11.)

     Passing now to the Worship and Love of God, declared in the Dream Book to be "a divine book", we note the following passage in the manuscript note to Part III:

     "When that fiery circle was turned into a brazen and ferruginous one, or when the prince of natural life broke away from the prince of celestial life, the copula, as was said, was intercepted between our supreme and this life; wherefore love was turned into hatred, and a friendly correspondence into discord. Therefore that prince, since he was unable to invade heaven, lusted to intercept the very communion of our love with the world and its nature, and so invades human minds, which bear the effigy of a little heaven [compare D. L. W. 52: "In the spiritual world are all things that are in the natural world, though in 'lesser effigy'"], and brings in thither his torches and cupidities, and also his shades, and so preempts the heaven of those bodies. He constantly plies his darings started in the beginning, and utterly puts to flight the love of heaven, with intelligence, wisdom, and innocence. This is what is meant by 'shutting off the interior border as by an interposed bar.' From his form in the beginnings of the fibers, it is also apparent how he invades our heaven or intellectual mind; for he is like an active force, and, by changes of his state, produces material ideas, and rules these according to his own, that is, [those] of the world and the body, and the lusts of their senses, when heavenly life has fled away. He alone it is who rules its changes of state; for those little spherules, which we see, are collapsed, and react emptily, since impelled by no force from within. Hence they obey his gross modifications, and so induce shade instead of celestial light, and insanities in place of wisdom; wherefore he injects his hatred as a poison in the beginnings of the fibers, and from these into the blood. Thence all the passions of the animus [arise], and everywhere the image of death, because the cause of death. From spiritual death, natural death ensues."

     Also read the entire last chapter of Part I, which concerns "The Love of the First-Born."

In it the first-born is taught verbally, and by living representations, about the various life-activities of his mental faculties. He witnesses, for instance, circling dances by various human figures, comely and otherwise, to illustrate the playful interweavings of his wisdom, intelligences, sciences, and concupiscences. The fact that such sprites and fairies danced before the imaginative fancy of the first-born's infantile genius should not lead anyone to believe that Swedenborg held to the idea of angels having been created prior to man. The explanation of such appearances is merely that of fairies, or that of the atmosphere manifesting little baby-forms to children. The created universe, filled with the Divine, teems with myriads of movements, which, on affecting those in guileless and simple states of innocence, will arouse these fairy-like visions. The things seen are subjective to the individual, but the objective media for them are the stresses in the universe pulsating from the Divine, or else modified by his own life's outgo.

     The following are selected from the instruction given:

     "The Supreme Deity, our Most Holy Father, is actually in our souls with His life; His Only-begotten, or our Love, is actually in the mind itself which we inhabit. And that prince of the world is actually with his life in the animus, or in this lowest mind, but without disturbance, because he is bound and fettered by our Love, who, like a doorkeeper, possesses the mind." (W. L. G. 70.)

     "The cause of the creation of the prince of the world was that there might be a copula between heaven and the world." (Ibid. 69.)

     "It was so instituted by our Supreme, that the Love of heaven should inflow into the nature of the world, by means of His only Love, which is with Him in inmosts and supremes; so that, not only spiritual light, but heat also, might excite the lives of our minds, and thus of our bodies. It is also known that another fountain of life was also made by our Supreme, whereby the life of our Love, together with His universal heaven (compare I Adv. II above), might inflow into the nature of the world, and thus celestial things might be conjoined with terrestrial. This inferior fountain of life was made a bond, or a spiritual copula, for the end, not only that all things might be held together, but also that they might proceed and return in their order from highest things to lowest, and from lowest to highest; without it, it would be impossible for our bodies to live in conjunction with their minds, for our animus is the bond of their union. When, now, that bond was rent, or the spiritual copula was broken between our Love and the fountain of that life, or the prince of the world, what life then remains? . . .

Does it not resemble death rather than life?" (Ibid. 74.)

     "I have been told by the heavenly wisdoms, that those minds in their bodies are also represented upside down in heaven." (Ibid. 75.)

     "Our Supreme. . .suffered this tyrant. . .to induce in the universal orb so execrable a state . . . [Though] He burned with the zeal of the justest anger, . . . and stood in the very act of striking with His lightning,. . .yet our Love, His Only-begotten, cast Himself headlong into the midst of that rage, or among the very furies of the devil, where the stroke of the lightning fell, and embracing with His arms those human minds, suffered Himself to be almost torn in pieces and destroyed by that mad infernal dog. . . . On this occasion, the Most Holy Parent . . . not only abated the flame of His justice, . . . but out of Love promised . . . to indulge the world . . . until it wore out of itself . . . ; and at the same time He gave power to our Love, of binding and loosing, at pleasure, that tyrant, His enemy." (Ibid. 78.)

     "Life. . .inflows from without; and this not only from the Supreme, the Fountain of all lives, into the soul, which is the power of all powers of his kingdom, and from the Love of the Supreme, or His Only-begotten, into his mind, but also from His enemy into the animus . . . [whose] couch and himself lie proximately . . . at the doors of the palace,. . . a human animus, to the end that he may in like manner connect the nature of our corporeal world with celestial life." (Ibid. 79)

     "He is serviceable as a spiritual copula between the heaven of our mind and the world, or the nature of the body." (Ibid. 83) In fact, as the number goes on to say, the fibers and the members of the body are the reins by which he rules, and, having charge over their spirit, he also presides over the blood. The sensory images coming in from the world are received by him and given their places. His operation is the imagination. Delectations entering from the world are transferred by him into cupidities or passions of the animus."

     A reflection upon these teachings produces the conclusion that, by the fall of the devil from the state of an angel of light, Swedenborg had in mind something different from the fall of man from Eden, and, in fact, something anterior to it, inasmuch as the first-born, who had not fallen, is told about it as a happening prior to his own existence.

Apparently there was some entity in the very scheme of cosmogony, and some plane in the constitution of men possessed of free will, which in spite of being created good, get revolted against the order of higher entities, and acted as a counterpoise to stimulate man's reactive and place him in rational equilibrium.

A suggestion is to be found in the statement that "the rational soul consists of actives of the first and second finites." (Mech. of Soul & Body, It.) It will be remembered that, according to the Principia, these actives constitute the central core or solar space within a natural sun. Now, as there are as many created natural suns as there are cortical glands in the brain (D. L. W. 366), we are led to infer that it is proper to correlate the rational soul within the cortical glands with the spiritual sun activity within each stellar sun. Combining the statement quoted above to the purport that the habitat of the prince of the world is in the beginnings of the fibers, that: is, in the cortical glands, with the remark that "he is called Lucifer from the sun, from which all nature issues as from its source," we are led to infer that the prince of the world is the next created entity subsequent to the first and second active finites. This, as we know, must be anatomically the capsules to the cortical glands, and, cosmically, the condensations of third finites about an active solar space. At this point, a rather singular statement in the Principia comes actively before us, viz., "that actives of the third finite cannot be together with actives of the prior finites." (Part. I, Chap. 7.) If, in Providence, this degree of the cortical gland become active among; human beings, we would have organically a physical explanation of the revolt of the prince of the world as a thing antecedent to the fall of man.

The line of investigation here suggested is strange and novel to us, but it is my feeling that much that will be profitable to our philosophical thought may be derived from pursuing it. At any rate, Swedenborg labored upon it in works that he prized highly; and if we are averse to following him in these paths, we are likely to seem strange to our successors, who will marvel at our reluctance to prosecute studies he himself encouraged.

Editorial Department 1922

Editorial Department Editor 1922

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     NOTES AND REVIEWS.

     THE NEW AGE (Australia) for September, 1921, comments editorially as follows:

     "NEW CHURCH LIFE for June, 1921, contains the first installment of a most useful and interesting paper, entitled "Psychological Data," by Dr. J. B. S. King. The writer gives most valuable 'data' concerning the conscious mind and the subconscious, respectively. It will doubtless deal with the problems of 'suggestion' from the standpoint of a medical man who is also a New Churchman.

     "The Editor of NEW CHURCH LIFE courteously but firmly traverses our views on the relation of the Writings to the Word, as expressed in our January Issue. He maintains that the Writings are the Word, but written in a different style. We have learned that controversies on subjects so sacred are rarely profitable, and we can only repeat what we have said before, that we must agree to differ.

     "Our Bryn Athyn contemporary has made one point fairly plain, namely, that, contrary to our impression, the capitals relied upon by our valued friend, Mr. McGeorge, are not, if we accept the testimony of Dr. Tafel, the Editor of the Documents, in the original MS. of Swedenborg.

Here, then, this matter must rest, unless Mr. McGeorge can adduce fresh evidence. This, as we previously remarked, is a question of fact, and does not affect the relation of the "Writings to the Word, except by showing that Swedenborg was much less methodical an author than we had believed."
SOLAR SYSTEM A MAN. 1922

SOLAR SYSTEM A MAN. 1922

What shades and darkness are induced upon the human mind when it doubts or denies the existence of human beings upon other planetary bodies than our own, is clearly realized by the New Churchman in the light of the truth that God Man,-the Lora in His Divine Human,-is omnipresent in His created world, and everywhere in a Divine conatus or endeavor to form images of Him- self. For "the Human is the inmost in every created thing, though apart from space." (D. L. W. 285.) Inmostly latent in every organic form, there is a striving after the human form, which if it be not fulfilled in the forming of a man, physical and spiritual, is yet emulated in the representative forms of nature's kingdoms. Consequently, the human form, either actually or representatively, is impressed upon all creation, in its least or greatest entities; this, because God, who is Divine Man, can create only images of Himself, the last and crowning being man, whose freedom, when abused, is the origin of all perversions and distortions of the Divine image in created things.

This universal truth concerning God as Man is the beginning of thought with the truly rational man, and the prime source of his faith and conviction as to the existence of mankind on all earths. Not only is the human race not absent from any terraqueous globe which has reached a complete state of development, but these were created for the sole purpose of providing the ultimate material, out of which the physical man might be made, as the embodiment of the spiritually substantial soul. Thus the "Spirit of God moves upon the face" of every planet, and is the Human that is within and around every least part and particle thereof, instant to come forth in the molding and perfecting of those images of the Creator who are to people His heavenly kingdom.

It may seem a far cry to liken the solar system to a man. Yet, from the universal ideas cited above, it is clear to spiritual thought that the form of God Man cannot but be impressed upon those majestic units of nature which consist of suns, their spheres, and the planetary bodies encircling them-in other words, the trine of suns, atmospheres, and earths, which may be likened to the soul, mind and body in man. And we ask: What is the essential form of life in these giant units of creation? Is it not a form of proceeding and return?-a going forth of natural heat and light from the sun, with a return in the uses of nature's kingdoms? And what is the form of life in physical man? Is it not also a going forth and return?-a going forth of the animal spirit from the brain to the peripheries and back again, of the red blood from and to the heart? And is not this circle of life in the physical man of the same pattern as the circle of life in the solar system, in the human mind, in the spiritual world, in the universe everywhere! It cannot be otherwise, since the Source of all life is the Divine Life Itself, which is the Divine Human, and in the Divine Human Form, which is the same in greatest and least things, which is omnipresent as the "inmost of every created thing," and so must impress its image as the essential form of all living organisms, whether great or small, whether of the macrocosm or the microcosm, of the universe or man, or any least representative of man.

It is well known to us that the Divine conatus to the human form is fulfilled in the angelic heavens formed from the men born upon the earths. As the heat and light of nature's sun raise up forms of use upon the terraqueous globes, and these for the sake of man, through whom there is return to the Creator, so love and wisdom from the Divine Sun regenerate minds among men, and thus build angelic heavens, which, in least and greatest compass, are in the image and likeness of God in His Human, and live eternally from Him. "It is to be known that all things which proceed from the sun of the spiritual world, in the midst of which is Jehovah God, relate to man, and hence that all things whatsoever that exist in the spiritual world conspire to the human form, and, in their inmosts, exhibit it; whence all the objects which are there presented to the eyes are representative of man." (T. C. R. 66.)

     Now, because all angels, retain an ultimate habitation beside the planet from which they came, it is their minds which constitute the heavens,-some the natural degree of heaven, some the spiritual, some the celestial, according to the state of their reception of love and wisdom from the spiritual sun, that is, from the Lord. And the composite regenerate mind of the solar system must constitute the heaven of that system,-a heaven wherein there is a communication of all thought and affection,-a fact which we may regard as the spiritual cause of that desire among men upon this earth to communicate by mechanical means with the dwellers upon other planets. For this longing is completely satisfied in the celestial heaven, which is one.

     If, then in the light of universals, the rational mind be satisfied that the solar system is essentially in the human form, what other evidence have we in the Writings to confirm the view that the heavens formed from the planets of our solar world constitute the faculties of a complete mental man! It is familiar to readers of the Writings that the spirits of each earth are assigned to a region of the mind of the Gorand Man of the universe, and to its corresponding province in the human body. The spirits of Mars, for example, are said to belong to the state intermediate between thought and affection, to which the middle province between the cerebellum and cerebrum corresponds. And if we examine the revealed information concerning the genius of the race upon the major planets in our system, we shall find quite a surprising confirmation of the view that, taken together, they constitute a man. First, let us cite an especially interesting statement from the Spiritual Diary:

     "How the case is, in general, with the minds (animi) of the inhabitants in this solar system.

     "In general, this results from the things which have been revealed concerning the inhabitants of the earths of this solar system (mundi), namely, that it is those of the earth Venus, and of our Earth, who are corporeal things and their appetites, thus who constitute things terrestrial, and the lower mundane things, and who rule the external senses.

     "That the spirits of the earth Jupiter refer to, or constitute, rational ideas. . . .

     "That the spirits of the earth Saturn are the interior sense, or reason,

     "And that the spirits of the earth Mercury are cognitions,

     "And that the spirits of the earth Mars are thought." (1558a.)

     Correlating this category with the statements made elsewhere in the Writings, we may construct the-following significant series:

MARS.-Affection and Thought.

     "The spirits of Mars refer to what is mediate between the intellectual and the voluntary, thus to thought from affection, and the best of them to the affection of thought. That province in the Gorand Man which is mediate between the cerebrum and the cerebellum corresponds to them." (A. C. 7480, 7481; E. U. 88.)

JUPITER.-Imaginative of Thought.

     "The spirits and angels who are from the earth Jupiter refer to the Imaginative of Thought, and thus to an active state of the interior parts." (A. C. 8630; E. U. 64.) "They refer to, or constitute, rational ideas." (D. 1558a.)

SATURN.-Interior Sense, or Reason.

     "The inhabitants and spirits of the earth Saturn refer to that in man which is mediate between the spiritual sense and the natural sense; but they recede from the natural, and approach the spiritual." (A. C. 8953, 9107; E. U. 102.) "They are the internal sense, or reason, which as it were ascends into the intellectual mind." (D. 1516, 1527, 1558a, 3328-3330)

MERCURY.-Memory of Immaterial Things. Cognitions.

     "It has been disclosed to me from heaven that the spirits of Mercury, in the Gorand Man, refer to the memory of things abstracted from terrestrial and merely material things." (A. C. 6808; E. U. 10, 43; D. 3265) "They are called cognitions, or internal senses. . . . They are the memory of things from which speculation, or a purer imagination, arises." (D. 1418, 1425, 1558a) "They cannot be called the internal memory " (D. 1455), but the "interior memory" (D. 1445, 6).

"They lack the faculty of judgment, and are simply delighted with cognitions." (D. 1455)

VENUS.-Memory of Material Things, in Concord with the Memory of Immaterial Things.

     "The spirits of Venus are in agreement with the spirits of the planet Mercury, and they refer to the memory of material things agreeing with the memory of immaterial things, which the spirits of Mercury constitute." (A. C. 7170, 7253; E. U. 43; D. 1443-1448.) "They are corporeal appetites, and thus constitute terrestrial and lower mundane things, and rule the external senses." (D. 1558a) [It should be observed that there are two classes of men and spirits, one on the light side, the other on the dark side, of the planet Venus (A. C. 72461 etc.). For that planet, like Mercury, always keeps one face to the sun.]

THE EARTH.-Memory of Material Things. Science. External Senses.

     "They call the spirits from this earth sciences, for they correspond to sciences not abstracted from material things." (D. 4782.) "The spirits of our earth refer to external sense, and, at this day, almost as if separated from all reason, to which the spirits of Saturn refer; hence the conflict. . . ." (D. 3328-3330) "The men of this earth are especially in corporeal, terrestrial, mundane and material things; wherefore they cannot be with the spirits of Mercury." (D. 1434.) They are similar to the spirits of Venus. (D. 1558a.) "In the Gorand Man, the spirits of our earth refer to the natural and corporeal sense." (A. C. 9107, 9360; D. 1531.) They refer to the "various functions of the exterior parts of the body " (A. C. 8630; D. 1435), to the "skins and membranes of the Gorand Man." (D. 1741)

     The series of mental faculties thus representing the heavens of our solar system seem clearly to constitute a complete mind, confirming the view that the solar system, spiritually regarded, is a man. As further confirmation, we may recall Swedenborg's conjecture, with which the angels concurred, that there are as many stars seen in heaven as we see from the earth, each representing a heavenly society. (T. C. R. 160.)

More definite still is the assertion in Divine Love and Wisdom:" The multitude of the cortical glands in the brain may be compared to the multitude of the stars in the universe, and also to the multitude of the angelic societies in the heavens." (366.)

Returning to universal principles, we conclude that, since the Divine of the Lord, who is God Man, is the same in the greatest and least of created things, therefore heaven, in His image and likeness, is similar to itself in its greatest and least units. The heaven of each earth is a man, and each society therein. (H. H. 59, etc.) The heaven formed in the interior of every natural-sun sphere is a man. And the celestial angels of all earths constitute one universal heaven,-the most perfect image of the Divine Human of the Lord. (A. C. 6791; D. 552.)
THINKING SPIRITUALLY. 1922

THINKING SPIRITUALLY. 1922

Reverting to a recent editorial on "Thinking Spiritually of the Lord," we would call attention to the following passage:

"It was said to me from heaven that the human race upon this earth would have perished, so that not one would be in existence at this day, if the Lord had not come into the world, and put on the Human in this earth, and made it Divine; and also if the Lord had not given here such a Word as might serve as a basis for the angelic heaven, and for conjunction. . . . But that such is the case, can be comprehended only by those who think spiritually, that is, by those who have been conjoined to heaven by an acknowledgment of the Divine in the Lord for these alone can think spiritually." (Last Judgment 10.)
DIVINE PRESENCE WITHIN AND WITHOUT 1922

DIVINE PRESENCE WITHIN AND WITHOUT 1922

"Let every man beware lest he fall into that execrable heresy, that God infused Himself into men, and is in them, and no longer in Himself; when yet God is everywhere, both within man and without him, since He is in all space apart from space. If He were in man, He would not only be divisible, but also enclosed in space; yea, then man might even think himself to be God. This heresy is so abominable that in the spiritual world it stinks like a corpse." (D. L. W. 130.)

EDUCATION FOR WOMEN 1922

EDUCATION FOR WOMEN ALICE E. Grant 1922

     I was inspired to a special study of the education of women by the address which the Rev. Alfred Acton delivered at the Theta Alpha meeting in June, 1920. An address like that opens up such a wide field of vision of the uses of women that, to one who for years has had their education at heart, it was, as I have said, most inspiring. It led me back over the path we have been treading since the year 1884, when Bishop Benade saw that the Academy must establish schools for girls, that there might later be women prepared to be helpmeets for the men the Academy was then educating. He saw that no system of education would be complete that did not recognize the necessity of an education for women equal to that for men. He also saw very definitely that that education must not be the same as the education for men.

     For nearly forty Years we have had schools for children, girls and women. We have separated the boys from the girls during the adolescent period, and, for a long time, the women from the men in the schools of higher education. There was some recognition of distinctiveness in the method of presenting subject matter to men and women, also in the subject matter itself; but there has been little study of the psychological basis for this differentiation; and for that reason, girls and women have been arbitrarily limited to certain subjects which had a domestic aspect, while boys and men have had the same limitation, because certain subjects had not a forensic application.

     It is strange-is it not?-that men make the best cooks (perhaps because they like food better than women do), also that, as designers of clothes for both men and women, they are eminently successful. May this not be because men have a more correct conception of, and training for, line and form, and many of them a more highly developed artistic sense?

Women, on the other hand, having entered the fields of architecture and gardening, have exceeded men in the art of making comfortable and beautiful homes for men, women and children, though not public buildings, such as those for scientific and ecclesiastical purposes, except in the line of comfort. In the laboratory, too, women have worked out wonderful things; this, because of their qualities of patience, exactness, and their desire to visualize what they do.

     And so it has come to me that perhaps there needs to be a deeper thought about our education of women. Especially, as I have said, has this thought been active in my mind since hearing Mr. Acton speak on the subject of "woman as a form of wisdom," in the address before referred to. It has also opened up a new line of thought for the education of men; but that I will leave to the male students of New Church education to work upon, my interest being chiefly along the line of the particular education for women.

     The subject of the education of women has for centuries been actively before the minds of those interested in education at all. In studying the history of education, we find writers of the early centuries devoting themselves to that subject. That this education must be distinctive, has always been seen, though, at the present day, there is a violent reaction from the women themselves against the distinction. But among the wiser leaders in the study of education-both men and women-the impossibility of not making this distinction is recognized. Especially is this the case in co-educational colleges and universities, where the tests can be worked out comparatively. The conclusion reached is, not that woman cannot take the same studies as men, and often excel in them, but that she takes them in a different way, and makes an individual application of them. Her point of view is different, and her applications different; both are more personal, and her illustrations often more illuminating and practical, than those of men.

     In going over our curriculum, I have tried to see in what way we could, while using the same subject matter for both girls and boys, women and men, develop an education distinctively feminine for the one, and masculine for the other. I begin with the subject that vitalizes all our work.

     Religion.-It must be taught in away to excite affection for spiritual things, not argumentation.

The reality of the spiritual world, and its delights, should be dwelt upon, also the application of religious teaching to the natural life. There should be an emphasis of the doctrine of conjugial love. A woman's form of mind will make applications of these doctrines, if she has entered into the learning of them with delight.

     Hebrew.-Because of the doctrinal teaching in regard to its use as a connecting medium between heaven and earth; because it is eminently fitted to arouse an affection for the Word, in its use in singing and recitation; also because of what we are taught concerning its use to the angels when read by the simple and children; for these reasons, Hebrew becomes a most important subject in a woman's education.

     History.-The history of how people have lived-their manners and customs-since they were " created male and female." How the "Home of God " has been preserved by Him through the ages, by means of the Church, which woman represents. Always the human side presented, and the scientific from the point of view of its effect upon the customs, manners and morals of mankind.

     Literature.-As reflecting the state of the Church in its expressed language-its rise and fall-this will cover a study of the forms of language, both ancient and modern; also allegories, fables, legends, tales and biographies. These, well told, should be a delight to the feminine mind. A love for good literature, and the expression of one's ideas and opinions in well-written letters,-these have been among the delights of educated women in all times.

     Science.-All science is of interest to them. Women delight in the progress of civilization through science, especially science applied. The history of her part in this development is a study to stimulate those who are interested in the development of women. There have always been some educated women, if only a few-as long as there have been educated men. For educated men would have lacked any incentive to become educated, if there had been no women to be interested with them.

     All science has its domestic side, its applied side. The science of creation is of deeper interest to women than to men. She represents the created. That she is " fearfully and wonderfully made," is not enough to satisfy her mind as it matures. She wants the modus operandi clearly in mind.

And she will come into states of deeper reverence for the Creator, as she perceives His processes of creation, even to the last and crowning process-that of weaving a human body to receive from Him an immortal soul. The sum of all science culminates in her loving, willing, intelligent cooperation with the Lord in this preservation of His creation. She may be loving and willing; but if she be not intelligent, she may, all unwittingly, fail in this cooperation to her full power. So she must be led, through a study of creation in all its processes, to see her part in the use of its preservation. If these processes are taught in a way to arouse her delight, she will, because of her own created form, seek the application of them to life.

Mathematics.-As a science, this has always been thought, by men, to be a bugaboo to the feminine mind; and, as conceived of and taught by men who have only studied women as the weaker vessel, it certainly has been so. But, as conceived of and taught by men who know the form of the mind of women, and who teach with that form in mind, or as taught by a woman who delights in the subject, higher mathematics becomes but another means of illustrating the mode used by the Lord in His creation and preservation of the universe. The analytical side will not be of great interest; but, as she perceives the great underlying principles, and their application to all the uses of life-especially to the forms of beauty-she masters those technicalities, because of the inner delight of self-expression that she gains through their knowledge. For the laws of mathematics underlie and support the study of art composition, organization, etc. Some women delight in these laws as applied to uses, others on account of the mental visualization of the law of actives in creation which they supply. For women delight in visualizing the movements and gyrations of choirs, as in dancing, and also as expressed in orchestras, and in "movements" in paintings, etc. They see these things better, if they have studied the laws of form and motion.

Then there is the application of mathematics on the lower plane of the care and expenditure of that medium which every woman must use in supplying the family needs. Certainly she must not only know how "to add, subtract, multiply, and divide, and some fractions," but if she is to look well after the household, she must also be able to grasp the family's whole financial condition, must be able to organize her supply and demand intelligently, to rise above figures into the principles governing their use, not emphasizing the unimportant at the expense of the important.

Assuredly a woman will delight in entering into the principles of mathematics, if she is shown the application on all planes, from lowest to highest.

     Chemistry and Physics.-Showing, not only how the earth was created through the atmospheres, but also how those atmospheres are constantly active now in the creation and preservation of the life of all the kingdoms of nature. The chemical effects that take place, for instance, in the everyday preparation of food for the family, grasp her mind's eye, we might say. A cooking laboratory, where such effects may be noted and tabulated, is one of the necessary equipments in a school for girls; and this, not only for the analysis of foods, to ascertain which are more or less nutritious, but also for the proper Scientific preparation of such foods, that the best in them may be conserved, and that their constitution may be most palatable to the taste. 'Tis in such laboratories that we come to the practical application of our studies of the vegetable and animal kingdoms, with respect to their service to man, for which service they were created.

     Geology.-As applied to the study of soils productive of vegetation that supplies food to animals and man, this subject becomes not only an interesting study, but also a necessary one, if a woman is to do any intelligent planting and raising of vegetable foods. A little laboratory work, including the study of soils and their composition, is most fascinating to women who love gardening.

     Biology.-This has been, is, and should be the main science in the education of women. The science of creation, of involution, is to her but a means to the science of life. The science of the preservation of creation, through evolution, to the last, the return of all created things through man to the Lord, by minds and hearts trained to serve Him,-with such a vision within it, biology makes all nature a living means to that end. And the special study of man (homo), as the microcosmic image of the great macrocosm, of which God is the Soul, the universe the body, and the spiritual world the brain,-this gives woman the widest view of man's place in the scheme of creation.

     There can be no complete course in biology that does not take into consideration the subject of psychology.

This can be covered in the adolescent period through the study of physiology correlated with religion; but in a college course it is a study by itself.

Arts.-Music, drawing, painting, and modeling, next to writing, are the most delightful to women. And yet the great artists of the world, as well as the great writers, are men. The reason for this may be that woman does not care for abstract expression. Her art expresses the concrete, which is always limited. So does her writing. Her music, pictures, books and letters, are, as she is, personal,-an expression of her form of affection. This is what imparts to them their charm; and they are as charming and individual as she is charming and individual; and they have their place and use in the world-equal to, but not the same as, the art of men. She does not give the soul, but she clothes it, brings it to view, and excites the affections of the world, good or evil, by so doing. This is especially so of the arts requiring living expression, as singing, acting, and dancing.

Physical Education.-Here is where there should be a decided difference between the education of women and men, of girls and boys. As now planned, the aim for both seems to be about the same,-health and muscular strength that will make similar feats possible for both. As I vision physical education for women, I see first her use as the reactive in creation. How are we to educate women physically to meet this use, wherever, and in whatever form, it may be? I believe in a system of training that will develop grace, as well as muscular strength curves instead of angles, rhythmic instead of martial movements-in short, movements that will allow her to express her affection of beauty. There are many exercises that will delight women because of the fact that they add to her personal attractiveness. A plain face may be overlooked in one who has grace of body and manner. It is necessary that she should have her affections excited for these activities, if they are to have a healthful reaction upon both mind and body. And if we keep her highest use in mind, we will see that health is most important, since it is only in a healthy body that we can have a healthy mind. In her study of the human body, this use should have been emphasized in such a way that she will have joy in the fact that she is a woman, and will delight in training her body to serve her in that use.

She will not be in the desire to emulate man, either mentally or physically, but will want to develop a mind and body that will be able to act with him, equally, in their return to the Lord, and not thwart her greatest privilege in being a woman.

The Art of Sewing.-What underlies the teaching of this art? Why should this be added to an already overburdened curriculum for women? Surely that can be left to the home. Yes, if mothers are capable, and have time, and will see to it that it is done, sewing, per se, can and should be taught in the home, as should practical cooking also. And, as sewing is becoming more and more mechanical-like writing and mathematics, i.e., being done by machinery-that part of the subject may well be left to the mother. Yet, even in the earliest ages of history, girls were placed under expert and gifted women to be taught the art of needlework. In fact, it was among the first things that girls were sent to schools to learn, or had tutors to teach them. The slave woman who could teach the daughter of the house to do beautiful spinning, weaving and embroidery, was given a place of honor in the household-not only because she could do it herself, but also because she had the gift of being able to teach it,-a gift that few women possess. In the middle ages, young girls were sent to convents to learn this most exquisite of arts, and the custom continues to this day. For it is an art, and one in which nearly all women delight. In foreign countries, where this art is still preserved, you will find the women tourists flocking to places where women are busy making laces and doing embroideries and weaving. Schools are being established everywhere, to the end that these arts may not be lost. Not all have the gift of doing these things equally well; and, in order that the art may not be lost, there must be those who are expert who can teach it to others.

Then there is a science, as well as an art, in the making of the garments that clothe the body. In the other world, garments are the expression of the character of the wearer; and they should be so in this world also. This science should be taught by one who understands its laws,-the laws of line in clothing, as adapted to the human body. What is it that makes people look well dressed? It is not the material or color, nor the sewing; but it is the lines that give expression to the garment. These lines, and the application of the rules underlying their use in the cutting of garments to suit the form, are as much a subject of study as the laws that govern the lines in the composition of a painting or the carving of a statue.

People's clothes, after wearing, often assume these lines; and if you were to see the garments hanging on a clothes tree, you would see the impress of that personality still in them; and even better if, before they were worn, you could have stepped into a room and picked out the garment that expressed that person. We should aim at such an education in any course in garment making,-not just the knowing of how to cut out and sew up cloth into indifferent-looking clothes. This latter can be done by almost any woman who possesses a pattern book, cloth, a pair of scissors, and needles and thread. The school should aim to teach principles.

GENERAL OBSERVATIONS.

Nothing is retained except that which is taken in with delight. Home duties are often too strenuous, and become mechanical; but if seen through the light of enlightened reason, such as can be taught by means of scientific instruction, and cultivated by laboratory experiments, the practical application of the problems offered in the home become stimulating and delightful. A woman must see her path, and know where she is going; then her going therein is full of pleasure. Her home duties assume a dignity before unthought-of. Through them she sees her cooperation with the Lord in His building up of a body serviceable to a mind that is to be His temple within those she is serving, including herself. She must not only know how to do things; she must be taught the why with the how. This is almost impossible in modern homes, with all their complexities. Yet, if she knows the why, she will delight in the how, in the organization of that very complexity, to the end that she, and those around her, may have time for the mind, time to enjoy their leisure hours, and to develop their family life. This happens when the women of the home become intelligent, scientific home-makers. The scientifics should be given in the schools, with enough laboratory work to make their application clear; though the school can never provide the environment in which these scientifics can be fully worked out. We do not desire to develop trade schools; and yet we may develop tastes along practical lines that will later help our young people to know where their loves lead them.

Then they will not blindly choose a given use, or be forced into it, merely because they have been trained for it, and know of no other.

If I were free to organize a college of education for women, I would not omit any subject from the curriculum that is in the curriculum of an arts course for men; but I would see that there was an opportunity for women to work out the application of every subject, along the line of their own bent. Such specialization is done in the large colleges of today. A woman may enter a department known as "The School of Home Economics," and, having registered there, may take courses in education, science, history, etc., in other departments; but, as she is in the department specialized to women's uses, everything she studies is colored or dominated by that selection. To me, this should be the aim of the Academy in its education for women.

This specialization should commence when a girl begins to specialize physically in being a woman, namely, at the adolescent period, and should extend throughout her college course. We will then be educating wives first, mothers second, and teachers all of the time; consequently, women capable of serving the Lord in the use woman was created for, and which she represents,-the reactive in creation, the great weaver, the great home-maker, who, with the men of the world, will establish the House of God upon earth.

Church News 1922

Church News Various 1922

     BRUSSELS, BELGIUM.-On August 19th last, we were privileged to receive a visit from the Bishop, accompanied by the Revs. F. E. Gyllenhaal and Theodore Pitcairn, and the Misses Creda and Doris Glenn. On the following Sunday the Bishop preached (in English), and was assisted in the services by the Pastor. A few days before his arrival, the judge had handed down his decision in regard to our retaining the building in which the Mission has been housed for some years. In his view of the new law, the prorogation of leases was not applicable to our case, which should be brought before a court of higher jurisdiction. After consultation with the Bishop, however, we decided to drop the case, and to make an arrangement with the landlord, according to which we were obliged to place the building at his disposal on September 15th.

     Our last service in the chapel in rue Gachard was held on Sunday, August 28, at the close of which the Pastor retired, carrying away the sacred vessels and the copy of the Word, the repository remaining open and empty. It was a very impressive service. During the days following, our remarkable little chapel was dismantled, the pictures being removed from their frames and rolled up, to be laid away until a suitable place is found to restore them to their use.

     We have succeeded in finding a temporary hall in Brussels, in which we have stored the library and furniture, and which, for the present, is the seat of the mission of the General Church in Belgium, and of the French Magazine La Nouvelle Jerusalem. Finding no suitable living quarters in the city, we have been obliged to take up our residence in the country nearby, at La Hulpe-lez-Brussels, Route de Rosietres 27.
     ERNST DELTENRE.

     REPORT OF THE VISITING PASTOR.-November 26th to 29th was spent at Windsor, Ont., and Detroit. On Sunday, the 27th, services were held in the morning at Windsor and in the evening at Birmingham, near Detroit. At the latter, there was an attendance of eighteen. On Monday evening, there was class at Windsor, at which was considered the doctrine that freedom is genuine only in so far as its consort reason is formed by Divine Revelation. On Tuesday evening, class was held at Detroit, and our subject was "The Writings as the Word." A parallel was drawn between the early days of the Christian Church, when there was a controversy as to whether the books of the New Testament are the Word, and the present time in the New Church, when a similar controversy exists in regard to the Writings. It was pointed cut that those of the primitive Church, who acknowledged the New Testament manuscripts as Divine Truth, Divine Revelation, and of Divine Authority, and yet would not recognize them as the Word, could not approach those sacred writings in the same humble reverence, nor receive from them the same inspiration, as could those who realized that, in going to them, they were in the very presence of the Lord, hearing Him speak to them His very Word. The same applies at this day with reference to the attitude of those of the New Church towards the Writings.-Instruction was given the children at Windsor on two afternoons.

     The next place visited was Erie, Pa., November 30th to December 4th. As a report will appear from the correspondent there, I will only say that there were Sunday services and four evening meetings, all most enjoyable.

     On the evening of December 5th, class was held with two persons at Barberton, Ohio; and on the following evening there was class at Columbus, Ohio, at which seven persons were present, three of whom were not of the Church.
     F. E. WAELCHLI.

     REPORT OF THE MISSIONARY.

     After having read with great interest and pleasure the report of our Visiting Pastor's extensive evangelistic journey, in the November issue of New Church Life, the task is now before me of giving an account of my recent trip on the circuit, which began on September 29th. This, however, will have to be merely a general report.

     In nineteen places in Ontario, and in parts of five of the States, forty-one calls were made on families and individual members and friends of the General Church, at their homes. And during these visits, the same as in the course of many years, we had conversations on various subjects of the doctrines and principles of the New Church. Those who have ideas of intelligence as to what the Writings teach in general, have more or less ardent desires to learn the teachings as to particulars, on matters of interest to them. Thus, for instance, in our earnest talks, questions are raised concerning the state of the Christian world. This is not the place to speak of these questions. But the consideration of them in the light of the Doctrines is a most useful part of the work of New Church evangelization.

     At Milverton, Ontario, on Sunday, October 9th; at Bellaire, Ohio, on Sunday, November 6th; and at Youngstown, Ohio, on Sunday, November 19th, services were held. And on each of these occasions a sermon was delivered, and the sacrament of the Lord's Supper was administered. At the place last mentioned, appreciation of the sermon was expressed in favorable terms. The discourse was on the words in the Revelation 7:14; and its being well received was gratifying; because it has been my endeavor, in all of my ministry, to make every sermon I have prepared more thoroughly instructive, and consequently more acceptable and useful to the hearers, than the preceding one.

     At Erie, Penna., on Sunday, November 20th, I conducted Divine Worship, which was followed by a sermon; the attendance being sixteen adults. In that city, also, calls were made on seven families, with whom there were interesting and enjoyable conversations. As in several other places, the usefulness of the Weekly Sermons to the smaller centers, where no regular pastors can be employed, was spoken of. And pleasure was also voiced on account of the increase of pupils and students in the schools of the Academy at Bryn Athyn, especially during the past year or more.
     J. E. Bowers.

     CHICAGO, SHARON CHURCH.-During the Chicago District Assembly, the Rev. C. E. Doering met the members of Sharon Church one evening, and gave full and clear answers to many questions asked concerning the educational work at Bryn Athyn. We all felt that we were thus brought into closer touch with the uses in progress there.

     On November 16th, we held a bazaar, which proved satisfactory, both socially and financially. Preparation had been made for months by the ladies, each of whom donated five articles the sale of which yielded a considerable sum to our church building fund.

     Mrs. Van Epp recently entertained the ladies at our church rooms, on which occasion we discussed the bazaar, after which our Pastor read and explained passages from Bishop Benade's Conversations on Education.

     The Sunday services and the Friday monthly suppers are well attended.
     E. V. W.

     STOCKHOLM, SWEDEN.-At a meeting held on September 25, 1921, the Nya Kyrkans Forsamling,-the Society of which the Rev. Gustaf Baeckstrom is Pastor, unanimously resolved to make application to the Bishop for admission as a Society of the General Church of the New Jerusalem, which application has been duly received and granted.

All of the members of this Society, with one exception, were already members of the General Church.

     DEDICATION AT TORONTO.

     This is the story of how the new Chapel of the Olivet Church was dedicated, and its rejuvenated building formally opened to its members and friends. The program included events on three days,-November 25th to 27th, 1921,-and opened with a Ball on Friday evening, the 29th, which was attended by 115 persons. We were riotously happy that night. Yes, that's the right word-riotous. There was laughter, jollity, noise, dancing, and more dancing-happiness expressed everywhere, and on every face. During the evening, our Pastor made a speech of welcome to all our visitors, some of whom had come long distances to help us celebrate this great event in the life of the Society. At one o'clock we sang "God Save the King," and departed for home.

     On Saturday, the men took luncheon together downtown, Thirty-nine mere present, and the subject of discussion was "The Growth of the Church," introduced by Mr. Peter Bellinger, who was followed by Messrs. Richard Roschman, Rudolph Roschman, F. Wilson, Arthur Carter, J. Ed. Hill, and the Rev. W. H. Alden. The Bishop also spoke briefly, prefacing his remarks by telling those present that he had "two sides," one of which was, that when suddenly asked to speak, he very often did not know what to say; the other side was, that when he was listening to a discussion, so many things came to his mind that he wanted to say, that it was difficult to wait until he was asked! A most interesting time was had at this gathering, which lasted until four o'clock. At the close, our Pastor said: "We now have an improved building. When the Bishop dedicates it on Sunday, may we all allow the same words to dedicate our lives anew to the ideals, the aims, and the purposes of the Lord's New Church!"

     On Saturday evening, a service in preparation for the Dedication was held in the basement assembly room of the church building, and a large number attended. A spirit of deep feeling seemed to pervade the gathering, a spirit in some ways too deep for words. A touch of the hand between friends conveyed a world of meaning, so keyed-up for the morrow were we all. The Bishop addressed us on the subject of "New Church Ritual," telling us many things that gave us a deeper and clearer insight into the true meaning of ritual, not merely as to its form, but as to its essence. This one thing he told us to remember, that, no matter whose ritual it was, where it had sprung from, or how it originated, we, of the Church of the New Jerusalem, could and should take any form that appealed to us, molding and adapting it to our own uses. This was our privilege. He also gave us a thought as to the way the Word should be opened in the service, saying that, for him, the ideal way was that it should be done in the most utter silence, this being the way in which we could show the deepest, holiest, and most reverent feeling we are capable of in our worship of the Lord.

     After the Bishop's address, our Pastor explained the order of service for the next morning, and also gave a short and concise resume of recent sermons treating of the various parts of the chancel.

     The weather on Sunday was a disappointment, as we had hoped the sun would shine brightly to bring out the beauties of our stained-glass windows. But in spite of the dull day and slippery sidewalks, the Chapel was filled to overflowing at 11 o'-clock, at which hour the organ voluntaries gave place to the singing of "Jerusalem the Golden" by the congregation, as the procession of priests entered. The moment had come! Our hearts were full, our throats a little tightened, but the music came, in spite of this depth of feeling.

     First in the procession came the Revs. K. R. Alden and L. W. T. David. Our Pastor wore a blue chasuble matching his stole, and carried a copy of the Word which was to be placed upon the altar. Following these two came the Bishop, who wore a golden chasuble, and after him the Revs. J. E. Bowers and Wm. H. Alden. At the foot of the High Altar, the Pastor placed the copy of the Word in the hands of the Bishop, who ascended the three steps and placed the Word upon the Altar, opening it thereon, while deep silence reigned. Truly it was a wonderful moment for all there assembled! Words do not come readily to describe such things, but you, our friends at Bryn Athyn, know how we felt! Your Cathedral is very wonderful, but it does not, can not mean more
to you than our little Chapel to us.

     After these acts, the service proceeded, full of beauty in every particular, with much music interspersed,-congregational, solo, quartet singing, and instrumental numbers. Our Pastor led in the first part of the service, the Rev. Mr. Bowers reading the first lesson, the Rev. Mr. David the second, and the Rev. VV. H. Alden the third. The Bishop preached the sermon, which was followed by remarks on the meaning of a dedication, after which he ascended the High Altar and pronounced the words that dedicated the chancel and everything thereon, the building and everything therein, to the worship of the Lord Jesus Christ and the uses of His Church. It is our wish that no other words shall be spoken in that portion of the chancel.

     The closing anthem was sung by the congregation with deep feelings of thankfulness and happiness. Then followed the Benediction, the closing of the Word, and the recession of the priests. The people knelt again for a last silent prayer, and sat listening to the soft music of the organ, as they feasted their eyes upon the beauties of the chancel, and were loathe to depart. The congregation numbered 184.

     On Sunday afternoon, the Sacrament of the Holy Supper was impressively administered by the Bishop, assisted by our Pastor and the Rev. Wm. H. Alden, to 94 communicants. The sphere pervading this service was one not soon to be forgotten, moving to tears many of those present at this crowning act of our Dedication Day.

     In the evening, 150 persons sat down to a Banquet in the assembly hall, where the tenseness of feeling that reigned earlier in the day gave place to festivity. During the progress of the meal, our Pastor arose every few minutes to announce that he has just received a message from another society or friend, conveying good wishes and felicitations upon the happy consummation of the task to which our whole society had devoted so many months of labor and effort. These were interspersed with letters of regret from those unable to attend. We are still wondering how Mr. Alden obtained anything to eat. Probably he was subsisting upon some spiritual food which we not of.

     After the supper, we very much enjoyed some musical numbers,-Miss Helen Colley, of Wyoming, N. Y., and Mr. Robert Schnarr, of Kitchener, contributing in a vocal way, and Mr. Raymond Pitcairn favoring us with a violin solo. The subject of "The Growth of the Church" was again the topic for discussion, and some splendid speeches were made by Mr. Rudolph Potts, Mr. Robert Carswell, Mr. A. Sargent, the Rev. W. H. Alden and the Rev. L. W. T. David. Our Pastor then asked the Bishop to say a few words to us in closing, first thanking him for coming so far to be with us on this occasion, and making complete this memorable time in the life of our society. He then presented the Bishop with a small gift in token of our thanks and appreciation. The Bishop told us how glad he was that he had been able to come, and how much more wonderful than he had expected these two days had been. We take these remarks as a compliment to ourselves, and hope we shall not be convicted of pride therefor.

     The writer hopes she will be pardoned for the length of her remarks. To her, indeed, they seem much, much too short. It was not an occasion to be dismissed with a few remarks, but would demand the pen of an artist and the soul of a poet to do it justice.
     LILLIAN C. ROTHERMEL.

     Description of the Chapel.

     No doubt our friends would like to know something about the new Chapel and its appointments.

     The chancel is arranged in three parts. Three steps lead from the nave to the first part or plane, upon which are the lectern and pulpit, which are adorned with drapes of blue velvet, with gold cord and fringe trimming, the blue being of the same shade as the second degree stole of the priesthood. A single step leads to the second part of the chancel, which has a communion rail extending its full width, with two gates in the middle. On this plane are the communion table and baptismal font, the former having a blue velvet cloth upon it. Here, also, are the seats for the officiating priests, one on each side of the chancel.

     From this second part of the chancel, three steps lead to the high altar, making a total of seven steps, corresponding to the seven stages in the regeneration of man. The high altar has a covering or drape of gold, upon which reposes the golden stand for the Word, which, when closed, is enfolded with a blue and gold scarf, the gold then being visible. At the back, and above the high altar, there is a repository containing a complete set of the Writings which constitute the Second Coming of the Lord. This repository has a veil of gold tissue which, at the beginning of the service, is drawn back by a cord after the Word has been opened upon the altar, and closed again at the end of the service. Above the repository, on a gold background, is the Agnus Dei, beautifully executed, and a banner bearing the words Nunc Licet. On each side of the high altar is a stained glass window, the one on the left depicting the Alpha; together with the wheat sheaf from which is obtained the bread of the Holy Supper, and the one on the right, the Omega and the grapes of the wine of the Holy Supper.

     On the floor of the Chapel, and in the aisle, is a heavy green carpet, the idea of the color scheme being a descent from the gold of the high altar, representing heaven and the spiritual sun, through the ether or sky blue to the green of the natural earth.

     The organ is a combination pipe and reed instrument, and it enhances our services very much. The pews installed will accommodate 145 persons, and so it was necessary to use 39 chairs in addition on the morning of the Dedication.

     This brief description will, I fear, give a poor conception of this small but complete Chapel, which must be seen to be appreciated.
     L. C. R.

     TORONTO, CANADA.-The Friday following the Dedication of our Chapel, the Ladies' Circle held a, big bazaar, the proceeds of which were to pay for the carpet and the chancel cloths. Mrs. Henry Becker, together with able committees, had given a great deal of time to the preparation, and the occasion had proved successful beyond our dreams. More than $300.00 was raised, which, with funds already collected, was more than enough to pay for the appointments of the chancel. The bazaar was held in our new social room downstairs, and showed what possibilities this commodious room holds for the society.

     At a Pastor's Council held early in December, it was pointed out that there are five ways of building a society of the Church, as follows: 1. Interior Doctrine. 2. Day School. 3. Sunday School. 4. Good Buildings and Up-to-date Equipment. 5. Missionary Work. We now have an improved building, instruction from the belief in the Divine Authority of our Doctrine, and an active Sunday School.

We are hoping to reopen our Day School next fall, and so it seems an opportune time to do some intensive missionary work, between now and the fall, when we will assume the burden of a school. With this idea in view, a special service was prepared for December 4th, the sermon being on "The Four Horsemen of the Apocalypse." It was advertised, and circulars were distributed in the neighborhood, with the result that 108 persons attended our service on that date. The record attendance before the Dedication was 81. So we have reason to believe that a missionary effort at this time will not be without results. We have secured some publicity in the Toronto newspapers, which have printed three articles, and a photograph of the interior of the Chapel, with a very nice write-up about it.

     As 26 members of the Toronto Society of the General Convention were present at our Dedication, we returned the compliment by attending, forty strong, an evening service at their church. We are happy to state that a very cordial relationship exists between the two societies.

     Our Christmas celebration this year was divided into two parts. On Thursday evening a festival was held, with singing by the children, and the presentation of five tableaux, as follows: 1. Adam and Eve expelled from the Garden of Eden, typifying the Entrance of Sin and the Promise of the Messiah. 2. Moses Receiving the Plans of the Tabernacle, prefiguring the temple. 3. David Forbidden to Sheath the Sword and Build the Temple, because Evil was not yet Conquered. 4. Solomon Dedicating the Temple, a Type of the Lord in the Flesh. 5. The Nativity, or the "Temple or His Body." These tableaux were given under the direction of Mrs. C. Ray Brown, and were beautifully done. Yet, for some unknown reason, the sphere was lacking, and we felt something of disappointment.

     The second part of our celebration was a service for adults and children on Christmas morning. The Pastor and children entered in procession singing "From the Eastern Mountains," and the service included the singing of most of the Christmas hymns in the Liturgy and Hymnal. The sermon was on the text: "Glory to God in the highest, and on earth peace, good will toward men." The sphere at this service was wonderful, and we all had a feeling of deep joy that the Lord had made His advent into the world, as we departed for home, there to Celebrate with lighter festivities.
     K. R. A.

ANNUAL COUNCIL MEETINGS 1922

     Announcements.

     BRYN ATHYN, PA., JANUARY 31ST TO FEBRUARY 6TH, 1922.

Tuesday, January 31st.-Consistory. 10:30 a.m. 3:00 p.m.
Wednesday, February 1st.-Council of the Clergy. 10:00 a.m.
3 p.m.
Thursday, 2d.-Council of the Clergy. 10:00 a.m. 3 p.m.
Friday, 3d.-Council of the Clergy. 10:00 a.m. and 3 p.m.
     Executive Committee. 3 p.m.
     Public Session of the Council of the Clergy. 8 p.m. Annual Address by the Rev. Alfred Acton. Subject "The Nature of Man and Woman."
Saturday, 4th.-Joint Council. 10:00 a.m.
     Philadelphia District Assembly. 8 p.m. Address by the Bishop.
Sunday, 5th.-Special Service. Holy Supper. 11 a.m.
     Musical Service. 8 p. m.
Monday, February 6th.-General Church Anniversary, 1897-1922.
     Council of the Clergy. 10:00 a.m. 3 p.m.
     Philadelphia District Assembly. Banquet in Celebration of the 25th Anniversary of the General Church of the New Jerusalem. 6:30 p.m.

TOPICS FROM THE WRITINGS 1922

TOPICS FROM THE WRITINGS W. F. PENDLETON 1922

NEW CHURCH LIFE
VOL. XLII FEBRUARY-MARCH, 1922 Nos. 2 & 3
     III.

The Natural Sun is Dead.

     When the term dead is used, it is customary to think of the bodies of men and animals when life has become extinct. But it is a word with a broader meaning, even in common discourse; for it is used to express what is inanimate, motionless, etc. This broader view is much more widely extended in the Writings. "The sun of the natural world . . . is dead, and nature, because it derives its origin from that sun, is dead." (D. L. W. 157.) And what is dead is that which "does not act of itself, but is acted upon." (Ibid.) The appearance of life in nature in the form of force, motion, is thus accounted for. Nature does not act, but is acted upon. Although all things of nature are dead, "still they are encompassed by the spiritual things which inflow from the sun of the spiritual world." (D. L. W. 158.) Natural substances are acted upon by the forces of the spiritual world, and the former, being dead, resist and react. (D. L. W. 260.) The action which the senses observe in nature is thus naught but reaction to spiritual forces.

     There is no life in the natural particle, but there is life around it, or living force girding it about, pressing upon it, producing the appearance of motion.

The Worship of the Sun.

     From the teaching above adduced we are able to see that, "of all the forms of the worship of God, the worship of the sun is the lowest, for it is altogether dead, like the sun itself." (D. L. W. 157.) But the worship of the sun with the primitive Gentile is less harmful than the like worship in modern science.

This, too, is worship of the sun, or nature from the sun, and men confirm themselves in it by "scientifics unknown to the ancients." The primitive man is more excusable than those who sin in the light of Christian revelation. It is their worship especially that is "altogether dead," and "is called 'abomination' in the Word." (D. L. W. 157.)

     The external worship of the sun is also the lowest or most external of all the forms of worship, but in the worship of images of the human form there is preserved some idea of God as a Man,-the one supreme thing that makes worship a living and salvable quantity, and without which no one can be led to adore the Lord Jesus Christ as God.

Vital Heat.

     It is known to physiologists that there is vital heat, but it is not known what it is in itself. It has been observed that the normal heat of the body is about ninety-eight degrees Fahrenheit. But the real cause of this cannot be known without revelation. The subject of vital heat is referred to frequently in the Writings, and we are told that, in itself, it is love from the spiritual sun, in which the Lord is. (See D. L. W. 95, 379, and elsewhere.) Men of science, without revelation, ascribe the origin of vital heat to the natural sun. But there is nothing vital or living in the natural sun, which the Writings frequently declare; and since that sun is not living, it cannot produce life. Spiritual heat, or love from the spiritual sun, descends into the interiors of the body, and joins itself with natural heat, producing what is called vital heat.

     There is vital heat in the animal kingdom generally, and to-some extent even in the vegetable kingdom.

"What News from Earth?"

     Many of the wise men of ancient Greece are in heaven, and we are told that they inquire diligently of newcomers concerning the state of the world as to wisdom, and the changes it has undergone since their time. (T. C. R. 692.)

     Since habits formed in the world continue after death, it is interesting to find what history records of the customs of the ancient Greeks in Athens. We learn from the Book of the Acts (17:21) that the Athenians spent their time in the market place "either in telling or in hearing some new thing."

And Clarke quotes Thucydides and Demosthenes as saying the same thing of their countrymen. He notes also the existence of this habit in the modern world, giving rise to the newspapers of our day. We are not surprised, then, to read that "the spirits of our earth are curious, and desire to know many things, especially such as are terrestrial and material." (S. D. 1435.)

     But habits formed in the world become spiritual after death with the good. Hence the ancient sages have now little interest in the natural doings of men, but much as to the state of the church on earth. When they inquire, "What news from earth?" their thoughts are not determined to civil and political affairs, but to the things of spiritual intelligence, and they lament when they hear of the state now existing with men.

Curiosity.

     The state of mind as evinced by the Greek philosophers, now in heaven, in questioning newcomers concerning the present state of the world, may be expressed by the term curiosity, using that word in its legitimate application. Curiosity is defined as a "disposition to inquire, investigate, or seek after knowledge." This is not necessarily a bad thing, and we find the Writings speaking of both a good and an evil curiosity; the one leading to wisdom, and the other to folly. It is at first, as with children, a mere curiosity, and nothing more; but afterwards a spirit of inquiry is aroused, which may lead to a desire to know the spiritual things of the Word.

     When curiosity is stirred in children, to know what is beyond their physical environment, an opportunity is given parents to interest them in spiritual things, by suitable answers to their simple questions, avoiding elaborate explanations, not using abstract terms as yet, for these confuse rather than clarify.

The Abstract and the Concrete.

     Children and primitive men cannot comprehend terms expressive of abstract thought. The growth of the mind is in its ability to ascend into the realm of abstract thinking. "He who cannot think abstractedly from material things cannot comprehend anything of the spiritual sense of the Word." (A. C. 9407, A. E. 653:10.)

For this reason, "abstract speech is angelic speech." (A. C. 8985.) To see truth in abstract light is necessary for an interior acknowledgment of the Lord, to see Him as a Man, not so much as a Person, but as Love and Wisdom. It is the ascent of the mind above time and space. In this, the intelligence of the ancient Sophi consisted, and it is the essence of angelic wisdom. But children and primitive races do not rise at once into this interior region of thought. They can reach it only by a gradual process of mental development. There must be accommodation to their simple states of thought.

     The abstract is the rational, and there is a natural rational and a spiritual rational, the former for the world and the latter for heaven.

Civilization, Ancient and Modern.

     The rise of civilization among the Greeks and Romans was marked by an increase in the use of abstract terms. In the dark ages there was a return, a descent, to the concrete of the primitive nations, who invaded from the North. The writings of Plate, Zenophon, Aristotle, Cicero, and others, lay in the cellars of the monasteries unread for centuries. Modern civilization arose when men began again to read the books of the ancients, by which the human mind was to be prepared to rise from the concrete or literal sense of the Word-in which there are but few abstract terms-to a contemplation of its spiritual glories as given in the Writings of the New Church, which are replete with abstract terms, in an abundance scarcely dreamed of, even by the ancient writers.

Jesting from the Word.

     In the Writings, the evil of jesting from the Word is treated of and shown to be profane. (A. C. 961. D. P. 231, S. D. 1304, A. E. 1064.) We are told that it is a habit which goes with man into the other life, and is not removed except after severe punishment. "The Word is the very Divine Truth of the Lord with men, and the Lord is in it, and also heaven. . . . Wherefore, to jest from the Word and concerning the Word, is to sprinkle the holy things of heaven with the dust of the earth." (A. E. 1064.) For such jesting contains in it contempt for holy things. How common this evil is, is well known. But in the New Church we are to heed the Divine admonition and cultivate reverence, even for the copies of the Word, and lead our children to do likewise.

Reverence for the Word as a book will open the way to reverence for that which it contains, and for the Lord who is in the Word and is the Word.

Good Conduct.

     Is good conduct what is meant by a good life in the Writings? Only in a small degree. Good conduct is not life itself, but the effect of life. It is the outward appearance of the life within. The thought from the intention of the will is the real plane of man's life. It is where evils are to be shunned. It is where the true worship of God is.

     We see, then, what is meant when it is said that the truth is to be applied to life. When evils are shunned in mind and heart, the conduct takes care of itself. The angels pay little heed to the conduct of man, but look to the intentions of his will. (A. E. 185.) It follows that we are not to regard the conduct of another as the necessary expression of his real life. It may or may not be. We cannot know. It is in the other world that men are known by what they say and do, hardly in this. It is to the life of the spiritual world that the Lord's words refer, "By their fruits ye shall know them." (Matt. 7:20.)

     Evil deeds are indeed to be shunned, and good works done, but they are naught unless they are done from within; unless the inside of the cup and the platter also be made clean. (Matt. 23:26.)

Limitations.

     It has been said that the man is blessed who knows his own limitations. This means, not merely to know, but to recognize and acknowledge, and finally to act. A purpose of the Divine Providence is to bring us to know our limitations. In this knowledge we see the angelic state. There is only One Unlimited. If there is no sight or acknowledgment of our limitations, we shall probably cross our boundary and invade the territory of others. This is classed in the Writings as the love of dominion. For this crossing of the boundary, and its purpose, read history. Nations are such because individuals are. The least and the greatest are similar. How great are the ills that have come to mankind from this cause!

TWO OR THREE WITNESSES 1922

TWO OR THREE WITNESSES Rev. HUGO LJ. ODHNER 1922

     "But if he will not hear thee, then take with thee one or two more, that in the month of two or three witnesses every thing may be established." (Matthew 18:16.)

     There are three kingdoms of human life on earth, or three spheres of human life and thought,-the civil, the moral, and the spiritual. These kingdoms are all part of one whole. If one of them should perish, the whole structure of human life, the future of the entire human race on our earth, would be jeopardized. If the spiritual kingdom, or the church, should perish, the moral and the civil kingdoms would become insecure and brittle, and finally be destroyed, unless a New Church were raised up by the Lord to reestablish His spiritual kingdom in the minds of men. And if the moral kingdom should perish, the civil kingdom would likewise disintegrate. Chaos would then take the place of order, and the spiritual kingdom would have no plane through which to operate.

     The Lord, therefore, in His inscrutable Providence, is constantly building up among men the kingdoms of civil, moral and spiritual life; is constantly operating to build up what men have torn down; is constantly providing civil and moral truths, so that, by truths and by laws, these kingdoms may become stable, and at length be conjoined into a unity, wherein the spiritual kingdom is the soul and life.

     To the Jewish Church, only truths of the civil order were clearly revealed. With the Jews, the civil state was established strongly by rigid laws and statutory regulations, which were revealed to them by miraculous and extraordinary inspiration. But the moral and spiritual elements could hardly be present, except obscurely, because of the "hardness of their hearts." But when the Lord came, He revealed openly the truths of the moral plane,-truths which made up the laws of spiritual morality,-without as yet stating spiritual truth in its fulness. The Lord opened the spiritual-moral meaning of the Old Covenant, but veiled His words with representatives and parables.

     If we realize this, we may also understand why the Lord taught His disciples under the form of moral instruction, and not in the form of pure spiritual truth; and particularly why He gave them the command, put in the form of moral advice, that if their brother should sin against them, they should act according to a certain moral procedure. "If thy brother shall trespass against thee, go and tell him his fault between thee and him alone; if he shall hear thee, thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as an heathen man and a publican."

     It is very clear that this advice, which comes with Divine authority, constitutes a moral law. If obeyed, this law would serve to upbuild among men a stable moral kingdom; if obeyed, it would strengthen the bonds of mutual friendship among the people; would make the cooperation of man with man easier; would prevent many a misunderstanding and many avoidable sorrows.

     The moral law here taught is best seen, as to its essence, from the first alternative presented: "If thy brother trespass against thee, go and tell him his fault between thee and him alone." Be frank with thy brother! If he "sin against thee,"-or, as is the more suitable translation,-if he "errs," if he goes wrong, if he misses the mark, or falls short of the standard required as a condition of thy friendship, do not on that account cast him out of thy heart. Do not harbor secret hatred or contempt for him, nor cultivate spite. But go to him, and in all frankness tell him wherein thou thinkest that he has done amiss. Do not condemn him without a hearing. Give him the opportunity to explain his attitude and intent. Do not thou accuse or condemn him, and especially not publicly, unless all other means of justice are exhausted. In other words, have regard for thy brother's good name and welfare. Realize that an accusation would blacken the name of innocence itself before a world which seeks for the sensational, and which judges by appearances alone. Realize how this, and the withdrawal of thine aid, will harm the uses which thy brother is performing.

     This moral law, which advocates fairness and frankness and consideration, even toward those who err against us, is one of the pillars upon which society rests.

And all co-operation in uses depends upon confidence. If accusations and condemnations should be permitted to undermine that confidence, moral order would perish; no man would trust his neighbor, and none would be willing to take command or do service. And so the Lord,-who had come to reestablish His moral kingdom, and through this His spiritual kingdom, among the peoples of earth,-laid stress on the necessity of a forgiving, patient spirit,-a spirit appreciating the usefulness, as well as the shortcomings, of the neighbor; a spirit of frankness, and understanding, and mutual trust; a spirit of willingness to put the best possible construction upon the acts of one's brother, and to hold him innocent until proved guilty. "If he shall hear thee, thou hast gained thy brother." Gained him as a friend! Gained his confidence, and his respect! Gained a sympathetic insight into his point of view! Enriched thy mind with the treasures of knowledge which he, in turn, can give thee! For friendship is the basis-the only possible basis-of the moral law; and thus it contains all things of the moral law.

     Yet the Lord came not, and taught not, with the primary object of reestablishing the moral kingdom in the world, to revive friendship, or to amend the conditions of natural life. He came to men, as He always comes, with the purpose of giving men life,-spiritual life, and of giving it "more abundantly." He came to give men eternal life, and to teach spiritual truth as a means to that life. Within the civic truths of the Mosaic Law, the spiritual truths of the regenerate life were concealed; and when the moral truths of the Gospels were given, these same spiritual truths were involved in the teaching, although men could not perceive them.

     And so, within the moral of our text are stored arcana of spiritual life,-naked, abstract laws that govern the thoughts and affections of man, and which are eternally true, because they rule man's spirit. In that spiritual sense, each word of the text has a different meaning from what it signifies in the moral sense. And since the spiritual value depends upon the series of things treated of in the chapter, it will be well to recall what precedes the text.

     The Lord, in the spiritual sense of this chapter, teaches that innocence which is the desire to follow His leading, which holds the greatest and most important place in the kingdom of heaven,-the Lord's spiritual kingdom. Innocence is what opens heaven to man.

Innocence is what saves a man. Innocence, therefore, is what the Lord came to reestablish in the world at the time of His Advent. This He declared when He said: "For the Son of Man is come to save that which was lost. How think ye? if a man have an hundred sheep and one of them be gone astray, doth he not leave the ninety and nine in the mountains, and goeth to seek that which is gone astray! And if so be that he find it, verily I say unto you, he rejoiceth more over that sheep than over the ninety and nine which went not astray. Even so it is not the will of your Father who is in heaven, that one of these little ones should perish." (Matth. 18:11-14.)

The "ninety and nine sheep in the mountains" signify the celestial who do not go astray because they are in the love of the Lord and in the innocence of wisdom, and hence ever follow Him and hear His voice. But the Lord has also "other sheep, which are not of this fold,"-who stray from His pasture. These are the spiritual, who are infested by falsities and evils, and whose innocence is being threatened by the offences of the world. It was these whom the Lord had to come to earth to save; whom He taught to recognize and love His voice, and thus to follow Him.

The spiritual are infested by falsities; not so much by falsities of evil, as by falsities of ignorance. They are often in ignorance, and, knowing no better, accept falsities for truths. Now the Heavenly Doctrine informs us that, where there is no truth, there can be no genuine good. There can be no genuine good with one who has not the truth, because truth alone can teach what good is. Only a true faith can teach spiritual charity. Those who, like the gentiles, are devoid of truth, can have no genuine good; yet, if they cherish the good they do possess-if they live in simplicity and obedience-they may in time, either in this life or the next, acquire the truths of faith. Such, therefore, are saved, though they cannot be introduced into heaven until they have been instructed. They cannot be truly happy or blessed, or be true performers of heavenly uses, until they have been purged of falsities and instructed in truths. For falsities do not introduce happiness, but they bring distress. Falsities do not lead to true usefulness, but to faults and mistakes, and to errors of judgment and of life. The Lord came to save the spiritual from falsities, as a straying sheep is saved by the shepherd. He came to restore innocence by the giving of spiritual truth.

     Let us now note what follows: "If thy brother shall trespass against thee, go and tell him his fault between thee and him alone; if he shall hear thee, thou hast gained thy brother. But if he will not hear, take with thee one or two more, that in the mouth of two or three witnesses every thing may be established." In the more apparent sense, we here have a law of civic and moral import,-the law that, by one witness alone, no man should be committed to punishment, whether in a court of justice or between man and man. This was confirmed by the Lord as a moral law for the use of the Christian Church. But within the civil and moral law, there is a spiritual law for the use of the New Church. Briefly stated, this law is, that one truth cannot, by itself, confirm good; one truth alone cannot make a doctrine; one truth cannot make a form.

     "If thy brother trespass against thee. . . ." A "brother," in the spiritual sense, signifies charity. If thy charity appears to be incomplete; if thy charity trespasses, or misses the mark; if thy charity is not genuine, but is seen to be tainted with external things, or with merely natural good; if thy charity is not truly spiritual, as thou wouldst that it should be; and further, if thou seest that nought of thine own efforts avail to set it aright,-then take unto thee truths of doctrine, and discipline thy will, and lead it to act wisely,-"that in the mouth of two or three witnesses every thing may be established."

     Charity, at first spurious and natural, is made spiritual and genuine in the course of regeneration. And the process of regeneration cannot take place without truths. Indeed, if we could visualize the growth of a man's mind, we would see in it a continual grouping and regrouping of ideas with affections, and of affections with ideas; we would see how every affection as it were weaves around itself widening spheres of thought to confirm its delights; how ideas, when aroused, suggest and gather to themselves new ideas, arranging them into a series which, from that time forward, coheres as a unit, and forms a definite group of associated ideas, this being reproduced as a whole in the thought, whenever any part of it is suggested, or whenever the leading affection is stirred. If we reflect, we may also confirm from experience the marvelous relation which exists among the things of the mind. There is a law that no truth can enter, even into the memory of man, except by means of some delight or affection (A. C. 4205)

After a truth has entered the mind, it consociates itself with a sphere of thoughts; but the affection is still bound to it, indissolubly; and when the truth is recalled, the affection is also revivified; and conversely, when the affection is stirred, the group of ideas is stimulated into consciousness. The two are conjoined,-married.

     Thus all the states of the mind are the offspring of this marriage of good to truth and of truth to good; or (in the case of evil and pervert states) of the adulterous connection between evil and falsity. Every moment of our conscious existence, this eternal process is progressing within the chambers of the spirit; new covenants are continually sealed between thoughts and affections, between ideas and delights. Not by chance are these covenants made, but by deliberate consent on the part of our ruling states,-by the exercise of our free will, for good or for ill, for mercy or for malice, for truth's sake, or for the sake of deceit and duplicity. And this mating process, with its birth of new states, is being effected every moment. We cannot always be watchful. We cannot examine our thoughts in their very detail, for they hit by too fast. We cannot hold our ideas, for they float in a current which eludes us, which is now apparent, now hidden from view. It is even as the Writings teach, that the internal of thought is not within the scope of man until he enters life eternal (D. P. 233). And we may ask ourselves in despair, What is to be done?

     This is to be done: "Take with thee one or two more, that in the mouth of two or three witnesses every thing may be established." The "two or three witnesses" are truths,-truths already known, or truths new; truths whereby good may become confirmed and enlightened, and made genuinely spiritual. One witness, one truth, is insufficient; for it can make no doctrine, no form, no quality. One truth, without connection with others, does not give illustration, but many truths, seen together, give light, and can correct and confirm good.

     Perchance the shortcomings of our state of charity are from a bias of habit that has led our mind into error of judgment. Perhaps our conceit, or some other natural affection, has impressed some one pleasing truth upon our mind, and contorted it out of all proportion.

Then let us provide a wider perspective, provide more truths; let us reflect on our doctrine of charity, and on our general field of spiritual understanding! Bring back to mind old truths which once entered with delight, and which may again give delight when recalled,-truths that give hope, and that point the way to heaven!

     For we cannot consciously control all the particulars of our thoughts. We cannot, by taking heed, become aware of all the delights and all the affections whose rapid succession baffles our very reason. But we are able to procure the materials,-the truths from which the Lord, the Master Builder, may erect the bridal chambers of the mind. We are able to submit our general state to Him,-to implore His help, and invite His presence. The Lord will help us, whenever we, from innocence and docility of heart, call upon Him to guard that innocence.

     The two requisite witnesses are, in general, the truths concerning the love of the Lord and love towards the neighbor. Both of these loves must be intelligently confirmed in the mind of man; for unless the Lord is loved above all, and worshiped from the heart, love of the neighbor becomes mere idolatry. And unless the neighbor is loved, the love of God is an empty word. The true relation between our duties to God and to man must be seen, before our charity can be genuine. And yet a third witness is present wherever the other two are present; and that third is the truth concerning the love of uses. For in uses all loves are brought together and come to their fruition.

     No man of the spiritual church, while living on earth, has a charity that is perfectly genuine. Everyone has natural affections which are stirred by the senses, and by the life of the world about him,-natural affections that confuse his perception of what is spiritually good. And yet, if he shun evil and seek good, that good,-however simple and ignorant,-will receive and welcome truths, in the next world, if not in this. Truths will purify and give quality to good; and the influx of good from the Lord will increase according to the nature of the truths.

     Such is the promise of the Divine Master who came to reestablish truth and order within the spiritual, civil and moral kingdoms of human life. He it was who bore witness of the truth. And he is within every truth, and makes the truth to bear witness of Himself, of His love and mercy and omnipotence.

Truths have power to enlighten and to save, according as His Divine presence is perceived therein. And because the disciples represented these truths, which bore witness of Him, therefore He said to them: "Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven; and whatsoever ye shall loose on earth shall be loosed in heaven."

The Lord's power with us,-His power to educate our wills for a greater and more internal charity,-is exerted only if we call His truths as witnesses, in making our natural good spiritual and genuine. "In the mouth of two or three witnesses shall every thing,"-every intent of our will, each purpose of our heart,-"be established." "Again I say unto you, That if two of you shall agree on earth as touching any thing that they shall ask, it shall be done for them of my Father who is in heaven." Surely the Lord will not withhold His response, even if only one person asks wisely of Him. But the state of that one must be a state of marriage or agreement between the thoughts of his heart,-a state wherein worship of God and love of the fellow man reside together in the life of use. Wherefore, the Lord continues: "For wherever two or three are gathered together in my name, there am I in the midst of them." Amen.

Lessons: Deuteronomy 19. Matthew 18:1-20. A. C. 4205.

CHURCH MUSIC 1922

CHURCH MUSIC VICTOR R. TILSON 1922

     (A paper read at the British Assembly, 1921.)

     All music, whether instrumental or vocal, has its material or physical basis in sound. Sound, in a general sense, is a series of atmospheric waves or pulses, set in motion by friction, causing vibrations, which, impinging themselves on the delicate sensory nerves of the ear, make themselves manifest. But, as we all ought to know, every physical or material manifestation has its spiritual origin; otherwise it wouldn't exist. We learn in the Arcana Coelestia 418 that "all heavenly joy produces gladness of heart, and every affection of the heart has within it that which produces singing, and consequently what is of singing." Sound, and music (which is a series of sounds in true order and harmony), is, therefore, the plane into which heavenly joy can flow.

     All music, to be true music, should express, and convey to the hearer, some natural affection. These modern musical acrobatics, I venture to suggest, do not fulfill this, and are not, in my opinion, true music. Excellent exercises, but not music. And it is equally true that all music is the outcome of natural affection. And, as our affections are of two qualities, celestial or spiritual, such must be the divisions in music.

     In the Arcana Coelestia 8337, we read: "Some kinds of musical instruments express natural affections of one quality, and others natural affections of another quality, and when aided by suitable harmony, they actually call forth those affections." Further, in A. C. 420, we find that spiritual things were celebrated with the harp and the psaltery, singing, and the like; but celestial things with wind instruments, such as the trumpet and its kind. "It was for this reason that there were so many instruments about the temple, and that this or that was so often celebrated with certain instruments." Thus we see that wind instruments are of a celestial order or genius, and stringed instruments of a spiritual kind. There are also intermediates to effect conjunction, but of that more later.

     MUSICAL INSTRUMENTS IN WORSHIP.

     From time immemorial it has been the custom to use instruments to supplement the voice in Divine Worship. However, I think it probable that vocal music was the first and that instrumental came later, when man had found the means to make and use it. The following from A. C. 8261 supports this. We read: "Gladness of heart is especially expressed by a song, since in a song gladness breaks forth, as it were of itself, into sound."

     In the previous extract, we see that the Jewish Church had many types of instruments to enable them properly to carry out their worship, which we know was wholly correspondential and representative. There are many kinds mentioned in the Word, though no very definite trace can be found of most of them. But the harp, lute, and its variations, supplied the spiritual representatives, and the trumpet, flute, and its kind, the celestial; and in those early days, the intermediates were represented by drums, cymbals, castanets, tabrets and other instruments of percussion. The headings of the Psalms very often indicate the method of their accompaniment, and this is interesting and important. Where it is so given, it would be wise to consider it for present-day needs. Of course, it was given for the Jews, but with a spiritual sense and use, and being the Word, what was true then is true now, and always will be so. Some of those mentioned are as follows:-Stringed were the Kinnor, the Nebel, Gittith, Alamoth and Neginoth. Wind were the Halil or Flute, Nekeb, Nehiloth, Ugab, Shophar or Keren, Symphonia, Horn and Trumpet. And of percussion, the Toph or Tabret, Cymbals, Menaanim and Shalishim.

     Passing from these early types, as used by the Jews, we arrive at further examples of the two classes. Here again, I think, we find scope for internal consideration. Take the best known wind instruments, such as trumpets, including comets, French horn, trombone, etc., all of metal, and oboe, clarinet, bassoon, etc., all of wood. The first are termed the brass wind, and the second the wood wind; but all wind, and therefore of celestial genius. But I venture to suggest that they might be classified as of celestial-spiritual and celestial-natural, as are the heavens; the brass wind probably celestial-natural, and the wood wind celestial-spiritual. Then take the stringed instruments, such as the harp, lute, and guitar, played by hand, and the violin, cello, dulcimer and piano, played by bow, plectrum, or hammers.

All these are of the spiritual genius, being stringed, but surely capable of subdivision. Those played by hand direct being, perhaps, spiritual-celestial, and those played with mechanical aid, such as the bow, etc., as spiritual natural. This is only a suggestion, but it may be of sufficient interest to excite thought and reflection.

     It can easily be understood that, in the development of worship from the Jewish to the First Christian Church, a more compact and easily controlled method of augmenting vocal music would be found, other than the cumbrous one of huge orchestras; and here we arrive at the beginning of what has proved to be preeminently the ecclesiastical musical instrument,-the pipe organ. Again, we have a spiritual reason for this, for in A. C. 419 we read: "The organ is an intermediate between a stringed instrument and a wind instrument, and therefore signifies spiritual good." We go to Church to worship for our spiritual good. What better aid can we have than this instrument, which signifies spiritual good!

     The organ has developed from about the eleventh century, when one was used that had keys about four or five inches wide and a yard long. In the sixteenth century, the bellows to maintain wind pressure were greatly improved, and the pipes were divided, and controlled by separate stops; in the seventeenth century, the wind chest, or reservoir, was invented and added; and so on, until today we have the electro-pneumatic marvels constructed by suck firms as Norman and Beard, and others. These consist of four manuals or keyboards, each one for different sets of stops and pipes, a large range of pedals, and considerably over a hundred stops and couplers. By using wood, brass, and other metals, pipes, and different mechanical devices, all sounds can be rendered, from wood wind, trumpet, and even to such a close similarity to stringed instruments that one is easily convinced that violins are being played.

     As an example, I will give particulars of the Albert Hall organ:-Four manuals for the Great, Solo, Swell and Choir organs; twenty-five stops on the Great, twenty on the Solo, twenty-five on the Swell, and twenty on the Choir; twenty-one stops for the pedals, fourteen couplers, and eleven foot-operated stops; making a total of one hundred and thirty-six (136) stops, and over eight thousand (8000) pipes, tubes or reeds! !

Truly the present-day pipe organ is an intermediate embracing and conjoining both.

     Where such an organ can be used, nothing else is required, except perhaps for rare and special occasions. However, when we can only have a reed organ, such as the one at Burton Road, perhaps stringed aid might be useful, such as violins and 'cellos. But here I would very strongly urge that, if these instruments be used to augment the organ, the players should be so screened as to be unobserved by the congregation, as the organist is now. The music is to further the acts of worship, and should be regarded as a whole. The sight of players manipulating their instruments is bound to take away this completeness, and to distract, rather than aid, the worshipers. But the whole soul of the musical portion of worship is the singing. Musical instruments are an aid; but the real and chief means by which a congregation can "break forth from joy of heart" and praise God is by vocal effort.

     SINGING AND INTONING.

     There are several forms of ecclesiastical singing. There may be intoning, which is only a step from talking; then there is chanting in unison or harmony; then comes the singing of the responses to modified tunes, as in antiphonal singing; the more varied music of hymn tunes; still greater scope of variations in anthems and our Psalm music; and finally, the setting to the oratorios, with all their magnificence and glory.

     To the first mentioned, that of intoning, I suggest sufficient attention has not been paid. I would urge that intoning might very advantageously be tried, and made use of, in the General Church Liturgy. I think a useful trial might be given, first of all, in the Antiphons. If the priest intoned the intervening sentences on the keynote of the music of the people's response, a more harmonious and complete effect would be attained. In any part of the service where the priest reads passages which are immediately followed by a sung response, I would like to hear intoning by the priest on the keynote of the following response. I feel confident that an improved effect would be manifest. Intoning is not difficult, and does not require an especially good voice. It does require practice, but so does reading!

     Intoning has the effect of taking away the priest's individuality or peculiarity in reading; and in the circumstances given above, I suggest would be useful. But I certainly do not mean that the priest should intone the whole of the service. In all the Prayers, the Creed, the Commandments, the Heavenly Doctrine, and other like parts, the individuality of the priest is desirable; and his ability, through inflections of the voice, to convey the sense and feeling of the words to the people, should be fully used.

     Chanting, which is a development of intoning, has a great part in worship, and is of very ancient origin. But what care must be used to avoid the defeat of its main object! Chanting was instituted to the end that a choir or congregation might read and render, musically, portions from the letter of the Word. Remembering this, I do urge all to try to intone the first part, the "Recitative," with due regard to the sense of the words and their articulation. Do not gloss or gabble over them in the endeavor to reach the accented word, and then drawl out the rest of the tune! Intone the first part deliberately, and with proper attention to the sense of the words, and then sing the rest briskly. Only constant practice and rehearsal can achieve this harmonious effect of unison. But we should all strive to make the worship of the Lord as magnificent as possible, and each should give of his best.

     Hymns are of human origin, and are capable of various applications and settings. It would he very unwise to lay down any law as to whether a hymn is of a celestial or spiritual genius, and therefore to be accompanied by wind or stringed instruments. Variations could be made, if desired; but the best use should be considered first, as all things in the service are for the one end,-glorification of the Lord. As an extraneous aid, I point out the desirability of having certain tunes to certain hymns, so that they can always be associated together; this also prevents distraction, and helps towards the oneness of a service.

     But it is when we come to give tuneful voice to actual extracts from the Word, such as the Psalms and passages used in oratorios, that full advantage should be taken of the spiritual sense. Here we can find the key to what we are singing, and instruction as to the best method of its rendering. An excellent attempt at this has been made by Mr. Whittington in his setting of the first fifty-six (56) Psalms.

I urge all to study them. They are worth it from all points of view. He has there tried to bring out the meaning of the Psalms by the style of the music.

     But what can each individual do to improve the musical portion of the service? Listen to this from the Divine Love and Wisdom 280: "The angels know a man's love from the sound of his speech, his wisdom from the articulation of the sound, and his science from the sense of the words."

     Judging by what one often hears, how very unwise many of us must appear! Let the thought and remembrance of this quotation be a spur to all to improve their articulation in singing. There are many ways in which each one can help, and with a few words of advice I will conclude.

     Notice should be given most particularly to the marks of expression. As a general statement, never sing loudly when on the knees. We are in that position as a sign of supplication or prayerfulness, and the voice should be modified accordingly.

     Keep time with the accompanying instrument; don't make your own time, irrespective of any one else. Avoid the very prevalent habit of slowing the time when singing softly.

     When the music requires softness, let it be soft; and when volume is necessary, then let yourselves go in rejoicing.

     All should endeavor to join in the singing, so that a congregation may appear as one in the sight of heaven. But due respect should always be paid to the resultant harmony. If your voice be naturally rather rough, modulate it, so that it is not heard above that of your fellow worshipers. But, above all, join in, to the best of your ability.

     Remember the great use of vocal music in worship; do your best wholeheartedly to improve the effect, and then to be able truthfully to say, as said David of old, in Psalm IX:

     "I will praise Thee, O Lord, with my whole heart; I will shew forth all Thy marvelous works. I will be glad and rejoice in Thee I will sing praise to Thy name, O Thou Most High."

NECESSITY AND IMPORTANCE OF EXTERNALS IN THE NEW CHURCH 1922

NECESSITY AND IMPORTANCE OF EXTERNALS IN THE NEW CHURCH E. W.ON 1922

     (A paper read at the British Assembly, 1921.)

     When one reflects upon the doctrine of influx, and also upon the doctrine that all power resides in ultimates, it is not difficult to realize how important and necessary it is that there should be external worship in the New Church, by means of which the internals may find their corresponding terminals, and become fixed.

     In reading this paper to my fellow members of the Church, who accept the doctrine of the absolute Divinity of the Writings of the Second Advent, it is hardly necessary for me to remark that we are all acquainted with the nature and quality of what constitutes internal worship; for it is only as the internals are known, understood and loved, that fitting externals will be provided, to deepen the sphere of our worship. I, therefore, commence my exploration of the subject by starting from the outermosts of the Church, if I may so describe the rituals, ceremonies, etc., which serve to promote orderly public worship.

     And here I must confess that, the more I study the subject, the more profound it becomes, and the more difficult I find it to give, in a short paper, anything like an adequate presentation of the varied aspects which it assumes.

     After all, the term "external" is a relative one. By this I mean that the celestial is external to the Divine, the spiritual to the celestial, the natural to the spiritual, and so on; but I am now dealing with externals as they affect us in this natural world. I would, therefore, commence with Temples of Worship, and from the outermost courts proceed by degrees to the Sanctuary itself, in the hope that the thoughts I express may be of use in stimulating the desire towards a continual growth in the development of the rituals and rites which pertain to worship.

     That external things of worship are necessary, is clearly taught in the Writings, where it is said: "Ideas of spirits, and of angels through spirits, are terminated in material things,-the ultimates of order,-as in ultimate things are representatives and significatives."

     The ideas of angels and spirits are terminated in such objects as correspond to them in the natural world; and if such objects do not, in fact, present their corresponding ideas to man's mind, the spirits cannot be present with him; and when such objects are wanting, the spirits themselves seem to withdraw. It therefore follows that, in order that angels and good spirits of a true faith may be conjoined with men in the vital external worship of that faith, there must be a truly representative House of God, to provide, by its strictly representative architectural structure, those ideas of place, and the things of place, or material things,--the ultimates of order,-which will furnish in the sensorium of the worshippers what is needed to terminate or fix their ideas in them. Thus there must be new and distinctive Christian temples, or a new style of architecture for the New Jerusalem.

     ARCHITECTURE.

     In thinking along the lines of architecture as applied to temples of worship, I have been struck with three things, of which I shall now speak.

     First, with regard to the Jewish Church. This was the most external, because the mere representative of a Church; and yet its external forms of worship were vitally necessary to preserve the human race from destruction. To the end that its ritual might be in absolute correspondence with heavenly things, the Lord gave definite commands as to all that pertained to the tabernacle, and to the ceremonies which constituted the worship of the Jews. This was in order that they might be in holy externals, although at the same time they were internally in association with the infernal. All the laws governing their worship are to be found in the Old Testament.

     The second thing with which I have been struck very forcibly is, that nowhere in the Word of the New Testament is there given any description of the temples in which those of the First Christian Church were to worship, nor is any law laid down regarding them. From whence, then, have come the many styles of architecture which exist at the present day? We know that art in all its varied forms, thus music and architecture, exist and have their origin in the spiritual world. May it not be that, in the course of time, especially during the first three centuries of the Christian era, the development of the Church produced, in the world of spirits, various styles of temples representing the ideas prevailing there, as well as on the earth; and that, by means of influx into the minds of men, temples expressive of the state of the Church with them were evolved, to provide the means of external worship?

As this Church grew, and was received by the different nations, so the forms of its temples varied, typifying the genius of each; and today we have the Gothic, Norman, Greek, and a host of others. It shows how the Lord, in His infinite mercy and love for the salvation of the human soul, provides for external worship, for the reasons already expressed.

     We are all familiar with the teaching of the Writings, that in every nation, so-called Christian or heathen, it is provided that there should be some semblance of religion, something analogous to the Ten Commandments. But has it ever occurred to you that there is generally some form or ritual for their worship, and that men, whom they call priests, administer the rites? This is the fact, and it seems to support the conclusion that influx from the spiritual world is ever tending to clothe itself with such forms in this world, from the material available for the time being, in order that something from the Divine may be among the people, even if it be but a fractional degree, and this not recognized by the worshipers.

     But to return to the architecture of the First Christian Church.

     I am not in a position to dogmatize on the subject, and to say that it represents all that is false, for I think it was to a certain degree representative, at any rate during the early centuries. It may even have combined something of what had preceded it with something new, which was not wholly significative, though sufficient at the time to serve as an ultimate. Be this as it may,-and time does not permit me to develop the thought,-we are still surrounded by some magnificent structures, especially those erected in very early times, having a sphere about them which the more modern ones lack. In all cases, it was a fixed principle that the altar should be in the east, though the full significance or correspondence was not known. And so it was, that much of the ritual was correspondential or significative, a merciful provision by the Lord, that something of worship might be among the people. I could go on at much greater length dealing with this aspect of the subject, but my object in writing this paper is to deal with the New Church and its worship.

The foregoing observations, therefore, may be regarded as preliminaries, which I hope may be useful in preparing the way for, and leading up to, the central subject.

     I now come to the third of the trine of things which impressed me, which is this, that in the Word of the Internal Sense, given by the Lord to His New Church, there have been revealed descriptions of temples and other buildings which exist in the spiritual world, and which, I would suggest, should govern all ecclesiastical architecture in this natural world, if we would do the Lord's will as it is done in the heavens.

     Who does not know that, individually, each one of us is the architect of his own house, and that in the other world our homes will be such as we have erected them whilst here? This being so, no more than a general idea is given in the Memorable Relations; but when it comes to deal with temples, wherein we congregate for the worship of the One and Only God of heaven and earth, far greater importance is given to the subject.

     The Church is the Lord's kingdom on earth, and should, therefore, be the outward expression of Divine principles. Nothing of the human proprium should enter into it, for to the extent in which it does, there will be defects and blemishes in the edifice, resulting in lack of beauty and permanence. Had this been realized in the beginning: had the importance of a ritual,-correspondential, representative, and significative,-been realized, what temples would have been raised for Divine worship in this country, surpassing in grandeur all that have been built! But the day will come. The cause of the lack of inspiration and illumination-in other words, the obstruction to the influx into the minds of men-is, and has been, due to the non-recognition of the Writings as being an immediate Revelation from the Lord, and therefore His Word to His New Church; as being the expression of His Divine Will; and all for the sake of the happiness of His creatures in all worlds. Let us remember that it is not solely for the earths in the universe that this Revelation has been given. Spirits and angels need it. They need, also, the external church, and its rites and ceremonies, that thereby they may be conjoined to men on earth.

     In A. C. 1083, we are taught that "no church can exist unless it is both internal and external, the former being as something indeterminate unless manifesting itself by appropriate external ordinances; for, as the generality of mankind are unacquainted with the internal man and his properties, the nature of holiness would remain unknown unless there were external worship." And in A. C. 6587: "Those who are in the internal church are few, and those who are in its external are numerous."

     It may, therefore, be assumed that by the "external" are meant children and the simple-minded within the church, and that, by means of suitable and appropriate ritual, their minds may be affected by spiritual things, their affections for them being quickened, so that, as they grow up and progress, the ultimate things of worship may be fixed in their minds as foundations for the interior doctrines of the church; thus external things will be conjoined by immediates, instead of by intermediates, as heretofore. Let us not forget that it is by the impressions made upon our minds by the things of worship that good spirits and angels are able to associate themselves with us. They cannot see the building, its furniture and appointments, as material objects, but only so far as they are reflected in the minds of the worshipers.

     Let us now approach the subject of temples,-their structure and form.

     A great deal has been said about the Gothic as being the most suitable of all the different styles at present existing in the world. That there is something noble, grand and beautiful about it no one can deny. Moreover, it can doubtless be adapted, and brought largely into conformity with the laws of correspondence. But, is it really the best for the New Church? We are taught that "temples must be built, dedicated, and the Lord supplicated, that He dwell therein"; also that "the Lord can only dwell in that which is His own." Would we, therefore, desire to the utmost extent the full power of influx from heaven into the temples on earth, we must see to it that they conform to the laws laid down in the Writings; and we are not left without definite teaching on the subject.

     In the T. C. R., we have descriptions of temples in the spiritual world, as seen by the instrument of the Lord's Second Coming, and which, I would suggest, should serve as a basis for all ecclesiastical architecture.

And though these descriptions are of a general character, yet they are sufficient to enable places of worship to be erected, suited to the needs, and adapted to the genius of, the different nations on the earth. That they will differ in detail, I have no doubt, for in variety is perfection and harmony, provided that the same end is kept in view.

     The following is a description of one of the temples seen by Swedenborg: "One day there appeared to me a magnificent square temple, the roof of which was crown shaped, arched above, and raised round about. Its walls were continuous windows of crystal, and its gate of pearly substance. Within, on the south side, and near the west, was a pulpit, on which, at the right, lay the opened Word encompassed with a sphere of light whose brightness enveloped and illuminated the whole pulpit. Over the gate of this temple was written 'NUNC LICET'-Now it is allowable to enter intellectually into the mysteries of faith." (T. C. R. 508.) Somewhat similar is the Temple of Wisdom portrayed in the T. C. R. 387. In each case, the temple is four-square, situated on an elevation, with an arched roof; and a special feature of each was the brilliance of the light which illuminated the interior, corresponding to the truths which enlighten the mind.

     Whilst it may never be possible in this world to erect temples composed of the materials mentioned in these Memorable Relations, yet I think a day will come when they will be approximated very closely. Read again the description of the temple built by Solomon. What vast quantities of gold, ivory and other precious substances were used! If this could be done in the Jewish Church, what may not be accomplished in the Crown of all the Churches!

     WORSHIP.

     Let us now "enter into His gates with thanksgiving, and into His courts with praise"; for "I was glad when they said unto me, Let us go into the House of the Lord." Let us enter with reverence and decorum, avoiding all unnecessary conversation and noise, which would disturb the mind, not only our own, but that of our fellow-worshiper. On entering the sacred building, quiet prayer and meditation should prepare us for the worship to follow. It is right and proper that the worshiper should have his own particular seat, and regularly sit there; for we are taught that this rule obtains in the temples in the spiritual world, and that the preacher is disturbed if anyone is not in his accustomed seat.

     There is much more I should like to write about the rites and ceremonies of the Church, but time does not permit. I will, however, mention that they should always be correspondential, representative and significative, in order that they may be vessels receptive of the greatest possible influx.

     The two Sacraments are instances of this. Baptism represents entrance into the Church. The water used corresponds to the truths of the Church, and yet it signifies the temptations by means of which man is purified. There is power in the correspondence of the water used, but its fulness is only perceived and realized when the good spirits who are associated with those present at the administration of the rite see in our minds the ideas we have concerning it. If our ideas be of internal quality, the full significance of all it imports is seen; and not only the one baptized, but all others present, derive spiritual benefit. This is particularly the case with infants. They are quite unconscious of what is being done to them. The sign of the cross made upon their forehead and breast is perceived in heaven, but the thoughts which are uppermost in the mind of the priest administering the rite, and also of the parents of the infant, cause the association of good spirits and angels, which has a very important influence upon the child, and doubtless adds to the storing up of remains within it. How essential it is, then, that the Baptism of the New Church should be the only one administered to an infant born of New Church parents.

     The same remarks apply equally to the Sacrament of the Holy Supper, as to its being correspondential, representative and significative; for are we not taught that the bread (when properly made) corresponds to the Lord's Divine Love or Good, and the wine to His Divine Wisdom or Truth? They represent the Lord's love for the salvation of human souls, and His conjunction with His Church. The partaking of the Supper signifies man's desire for union with his Heavenly Father, through the Divine Truth leading to Good.

     It seems to me that the ritual employed in the administration of the Lord's Supper should be of a simple character, and yet so ordered that it may become sublime in its very simplicity.

And when the day comes that we shall have temples built on the lines already suggested, with the holy places suitably furnished, how much more full will be the possibilities of greater benefit, from the deeper sphere that will flow from the external surroundings of this act of worship,-the veriest core and center of all!

     When one considers that the object of worship is the glorification of the Lord, everything, therefore, that contributes to that end, whether it be the decoration of the building, its furniture and other appointments, its singing and music, its ritual and ceremonies,-all should combine towards that end. Let the music be the best we can produce and render. Let us sing with heart as well as voice, but be judicious in the modulation of the latter, that the harmony of the whole be not disturbed. Should a solo be sung or played, the same end should be kept in view. I say "solo," but really it will be a choir, for the effect upon the minds of the hearers will be perceived by the attendant angels and spirits, who will enter into the glorification of the Lord, especially when the Word is being sung, or the solo played has associated with it some portion of the Letter of the Word.

     THE PRIESTHOOD.

     Finally, I come to the Priesthood,-the first of the Church, and, by means of its ministrations, when in proper trinal order, able to be in the ultimate uses of the Church also. Here let me plead for the use of the term "Priest." The Writings always speak of Priests-"Sacerdos"-and the Priesthood. The term "minister" has come into use largely by the dissenting bodies of the Old Church, who, because in the past men have abused and degraded the office, have regarded the term "Priest" as offensive, or something foreign to the New Church. No! The man of the "Authority School" of thought,-the believer in the Divinity of the Writings,-is not afraid of the term "Priest." On the contrary, he regards it with love and veneration. For is not the Lord Himself called by that name, from whom is derived the Holy Office, which exists that the Divine may be among the people, and for the salvation of souls?

     Some of the functions of the priests are: to conduct public worship in a holy and reverent manner,-not in a casual or ordinary everyday way, but characterized by a dignity that commands the respect and reverence of the laity; to teach the truth, as it is given them to see it by means of the illustration which comes from their orderly introduction into the priestly office by ordination; to administer the sacraments, etc.; in fine, and to sum up in one well-known phrase,-"That the Divine may be among the people."

Dignity and honor are to be paid to priests, on account of their supereminent use.

     It is important and necessary,-nay, I might almost say essential,-that priests should wear appropriate and representative garments whilst engaged in the exercise of their sacerdotal functions. We are taught in the Doctrines that the priesthood is in a trinal order, and that their vestments should indicate the degree to which the individual priest belongs.

     Listen to the following from the T. C. R: "There was shown me a magnificent palace, with a temple in its inmost part; and in the midst of the temple was a table of gold, on which lay the Word; and two angels stood beside it. About the table were three rows of seats. The seats of the front row were covered with silk drapery of a purple color; the seats of the second row with silk drapery of a blue color, and the seats of the third row with white drapery. Below the roof, high above the table, was seen a spreading curtain which shone with precious stones, from whose lustre there issued forth a bright appearance as of a rainbow when the sky clears after a shower. Suddenly there appeared a number of the clergy sitting on the seats, arranged and subordinated in trinal order, all clothed in the garments of their sacerdotal office. . . . It was a council convened by the Lord."

     Here we have a picture of how councils are held in the spiritual world. If it be necessary there that the clergy should wear their vestments in order to enjoy full illumination from the Lord in their deliberations, how much more should it be necessary in this world! I wonder whether a council of the clergy of the New Church has ever been so arrayed!

     Much could be written on the subject of priestly garments, for much is described in the Writings, thus emphasizing the supreme importance of the sacerdotal office. Still, as the Church progresses, and the minds of the clergy and laity are prepared, so will perfection be more striven after.

     Whilst on the subject of dress, I would venture to express the hope that the clergy will give some thought and attention to the use and desirability of wearing a generally adopted style of clothes, which will indicate to all and sundry that they are men set apart from all others for the performance of priestly functions.

In the other world, the use of each individual angel is distinguished by his garments. In fact, each angel, though seen in the human form, is regarded first as a Use. And, therefore, I would venture to stress the point, that the excellence of the great use of the Priesthood in this world would be enhanced and promoted by a suitable garment for everyday wear. That spirits are greatly affected by the clothes which are worn by men on earth, is well known. In the Spiritual Diary 3609, Swedenborg tells us that, when he put on a, garment different from that which he had worn for several months, he then seemed to the spirits so much like another person that they scarcely knew him. Mark that well. "He seemed like another person." (As far as we are able to learn, Swedenborg always attired himself in the garments usually worn by gentlemen of that time.)

Reading all this in the light of the description of the Council quoted above, one seems compelled to think that priests lose much association with spirits who are in the love of teaching, and who are attendant upon the clergy in this world, by wearing all sorts and conditions of clothing, oftentimes lacking in dignity and, as a consequence, appearing "like other persons." We must not forget that even these externals are present in our minds, and therefore affect the spirits who wait upon us. I therefore submit, in all earnestness, that, as priests are men set apart by ordination from the rest of mankind in general, they should not, even in their everyday dress, appear like other men, but should seek, by these means, to be continually in association with those influences in the other world which belong to the sacred office. Think, too, of its effect upon children and the simple-minded within the Church! And surely these are worth considering!

Much more could be written upon the subject, but I must conclude for the present. On some future occasion, I hope to offer a further treatise, more in detail. The present one is, of necessity, very general in its treatment; but always has the effort been made to view these externals in the light of internals, for otherwise they are valueless.

What I have written, I hope may be an incentive to the younger members of the Church to read and study for themselves what the Lord has revealed to teach us in all things pertaining to worship, so that they may prepare their minds to receive more and more of His inflowing goodness into those externals which shall be the containants of an ever-deepening love of and for the Crown of all the Churches.
CHRISTMAS CANDLES 1922

CHRISTMAS CANDLES DONALD F. ROSE 1922

The opened Word beneath the starry crown,
The golden light of lanterns filt'ring down,
Dim, vibrant dusk of color-haunted space
Where arch and column, soaring, interlace,
Assure the soul this is a holy place,
A house of God, wrought in the living stone,
A way to heaven and to Thee alone
In Whom, in fullness, there is peace and grace.

While Christmas candles, shining as the flame
Thy love hath lighted in the hearts of men,
In starry radiance guide us once again
To worship, as Judea's shepherds came.
And these, our children,-lord, we offer them,
In reverence, to the Babe of Bethlehem. DONALD F. ROSE.

Editorial Department 1922

Editorial Department Editor 1922

     NEW CHURCH LIFE
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     "THE WEDDING GARMENT" IN PORTUGUESE.

     The proposed publication of a Portuguese edition of The Wedding Garment, Louis Pendleton's widely read "Tale of the Life to Come," will make available in that language a literary work which has, for nearly thirty years, proved of signal interest and value to young and old in the New Church, and of great missionary power. Senhor Xafredo, the translator, is deserving of warm commendation for this enterprise, and our friends in Brazil are to be congratulated upon the prospect of possessing the new edition.

     It is pleasant to recall that the story first appeared serially in NEW CHURCH LIFE (1892-1893). Shortly afterwards, it was published in book form by Roberts Brothers, Boston (1894), and immediately received most favorable notices and reviews, not only in the periodicals of the New Church, but also in many newspapers and secular magazines. Some of the latter, as was to be expected, criticized the views of the future life which Mr. Pendleton, with scrupulous fidelity to the Writings had embodied in the tale. Yet the dramatic interest of the story, and its literary workmanship, were everywhere recognized.

The PHILADELPHIA NORTH AMERICAN said: "In conception alone this is a remarkable production, and in addition to its many beauties as a narrative, it has the imaginative power of an exquisite poem."

The Wedding Garment was translated into German by the Rev. L. H. Tafel, and reproduced serially in Bote der Neuen Kirche, after which it was brought out in book form by the German New Church Missionary Society. There is also an edition in Swedish, published some years ago in Stockholm.
HOLDING THE YOUNG 1922

HOLDING THE YOUNG 1922

"The one ominous and deplorable fact is, that the Church has not been successful in any large way in holding the interest and affections of the children born and brought up in its various societies. Indeed, it would be easy to name children and descendants of scores of once prominent and influential men in the Church, who have taken little or no interest in its affairs. This speaks loudly that something is not as it should be. Opinions respecting the reasons for this greatly differ. More often than otherwise the blame has been placed on same particular class of our people, such as the ministry, the Sunday School workers, or those connected with our publications. But any broad, intelligent survey will show that the responsibility for results rests not merely on one or more classes, but upon the whole Church, because of inadequate fundamental methods employed to meet the paralyzing and deadening influences of an extremely worldly age." (Howard C. Dunham in New Church Messenger, Nov. 2, 1921.)

TEACHING THE WORD TO CHILDREN 1922

TEACHING THE WORD TO CHILDREN Rev. W. L. GLADISH 1922

(I wish to acknowledge my indebtedness to Bishop W. F. Pendleton's Science of Exposition, and to refer those who wish to examine the subject further to chapters 23, 24, and 25 of that work.)

As there is but one source of life, so there is but one source of intelligence, of wisdom, and of love. All these are in God, and from God, with angels and with men. They are imparted to man in and by the Word. It indeed seems that man may gain knowledge and intelligence, perhaps even wisdom and love, by his own efforts; but this is only the appearance. For we read: "Everyone is inwardly in concupiscence by birth, but outwardly in intelligence by education; and no one is inwardly, and thus as to the spirit, in intelligence, still less in wisdom, except from the Lord; for every one is withheld from the concupiscence of evil, and kept in intelligence, according to his looking toward the Lord, and, at the same time, according to his conjunction with Him. Without this, man is nothing but concupiscence; in externals, however, or as to the body, he is in intelligence from education. Far man lusts after honors and wealth, or eminence and riches, and he cannot attain them unless he appears to be moral and spiritual, thus intelligent and wise; and he learns so to appear from infancy. This is the reason why, as soon as he comes among men, or into company, he inverts his spirit, and removes it from concupiscence, and speaks and acts from the becoming and honorable things he has learnt from infancy, and retains in the memory of the body; and he is particularly cautious lest anything of the madness of the concupiscences, in which his spirit is, should come forth. Hence it is that every man who is not inwardly led by the Lord is a pretender, a sycophant, a hypocrite, thus an apparent man, and yet not a man; of whom it may be said, that his shell or body is wise, and his kernel or spirit insane; also that his external is human, and his internal like a wild beast." (C. L. 267.)

     If every man is by birth inwardly insane, and the prey of phantasy, it is evident that he would have no power to gain science, still less intelligence, except by education. And all education has come, either directly from the Word, or from light derived from the Word. The Lord is the only teacher of mankind, and of each one. And He teaches by His Word.

     The Word is the source of all sanity, of all sound judgment, of all rationality; in short, of all that we can learn, or know, or think. And, what is more important, the Word is the only source of love and its derivative affections. Without the Word, we should be wholly given over to self-love and love of the world, with their insane delusions and phantasies; and this would preclude any desire of thinking truly, even if we had the means for such thinking. If all that mankind has from the Word, both of affection and thought, were suddenly taken away, our state would be worse than that of the wild beasts. We should know nothing, not even how to provide food and shelter. Men would fight until they destroyed each other.

     The Word, therefore, is the source of all education. Not that it should be the only text book; text books will be many, in the future as now. But the Word must dominate all education. Every text book must be in harmony with the Word, must have its soul or life from the Word. The Word must be the first Book taught, and the last. Chief of all truths, and the first to be given to the little child, is that the Lord is the Divine Man, who, of His love, gives us daily all that we have, and rules all things in heaven and on earth.

     The stories of the Word are to be told to little children before they are old enough to hear them read. Later these stories should be read to them, until they are able to read them for themselves. The historicals of the Word are given for little children and the simple. The angels who are with little children are delighted with the internal sense of these stories and their sanctities, while the children are delighted with the stories themselves. These states of affection, delight, and holiness, pass over from the angels to the children, and are stored away with them, and remain as the basis for spiritual life. It is for this purpose that the historicals of the Word were given.

     II.

     The natural mind is of three degrees, namely, sensual, scientific, and rational. Little children are at first in the sensual, nor can they be in any other; that is, they are in the appearances of truth, and in the fallacies of the senses. The letter of the Word is given to develop that plane of the mind, that is, the sensual. The Word in the letter, therefore, is written according to appearances, and attributes evil to the Lord. He is said to punish, to be angry, to kill, to cast into hell. But it does children no harm to believe these things in simplicity. It is the only form in which they can receive the truth that the Lord governs all things and protects those who trust in Him. Nor are they to be told that these statements of the Letter are not true. "It is sensual truth to see all earthly and worldly things as created by God, each and every thing for a purpose, and in all things whatsoever a certain semblance of God's kingdom." (A. C. 1434.) And these things are to be found in the historicals of the Word as nowhere else.

     We have said that the natural mind is of three degrees,-sensual, scientific, and rational. The Word in the letter is of three corresponding degrees; for the letter of the Word is the Divine Natural. The historicals of the Word are the Divine Sensual; the Prophets and Psalms give the Divine Natural or scientific,-the internal historical; the New Testament gives the Divine Doctrinal, or Natural-Rational Truth.

     In the Prophets and Psalms, the true nature of the Israelites and Jews is given; also the fact that God is one, who is the Redeemer and Savior; that He does not desire sacrifice, but the shunning of evils as sins against Him, and to walk before Him with a humble heart. These are the knowledges or scientifics of religious life.

     In the New Testament, natural-rational or doctrinal truth appears. There God stands revealed in His Divine Human, and the internal sense of the Old Testament is given, as in the Sermon on the Mount and throughout the Gospels, culminating in the Lord's opening to His disciples, "in all the Scriptures the things concerning Himself."

     The abstract spiritual sense of the Word, as given in the Writings, is for the adult man. But the letter of the Word is for the child.

100

It is true that there are many things in the Writings that may be taught to children,-the memorabilia, the phenomena of the spiritual world, the state of man after death; anything concrete and dramatic. Such things can and should be taught in connection with the letter of the Word.

     III.

     The times of minority may be roughly divided into seven-year periods. The first seven years are called "infancy" in the Writings. "The second seven-year period is called "childhood"; the third is called "youth."

     The sensual mind is to be opened and formed during the first period. This is done by the historicals of the Word, by the Lord's dealings with His people in all ages, His protection of the good and punishment of the evil. Thus is formed a historical or persuasive faith, which is the beginning of faith with everyone. To the historicals of the Word may be added any other stories or narratives that teach the same lesson.

     To the second period, or childhood, belong the Prophets and Psalms, with their opening of the internal historical sense. Here a distinction begins to be made between what belongs to God and what is proper to man; good and evil are distinguished and separated, and both are seen to exist in the chosen people and in one's self-good from the Lord, evil from man. The evil of disobedience is learned, and the rewards and joys of obedience. These things may also be pointed out by the parent or teacher, and seen by the child, in the historicals of the Word, and in the Writings. But it forms the burden of the Prophets and Psalms.

     In the third period, that of youth, the doctrine of the Christian Church, as taught by the Lord Himself, should be impressed. For example, that man must be born again; that unjustifiable anger against the brother is murder, and that lust is adultery. Such truths may also be found throughout the Word, and taught therefrom.

     It is not meant that the infant child shall be taught only the stories of the Old Testament, the child only the Prophets and Psalms, and the youth only the New Testament. The whole of the Word is to be taught throughout life. But that which is impressed upon the child in each age is to be adapted to his state in that age.

101

These three degrees of truth stand forth unclothed, as it were, in these three parts of the Word. Yet they may be brought forth to view, and clearly seen, in all parts of the Word by one who is instructed.

No one would think of waiting until youth to teach a child concerning the Lord, His birth, life, and death. These, when taught simply, are but historicals, as much as are the stories of Moses and of Joseph. Many things adapted to the state of infant children should be taught them from the Writings. The Garden of Eden will suggest the Golden Age and the account of the people of that age, as seen by the Lord's servant in heaven. The Exodus and the Passage of the Red Sea will suggest scenes from the Last Judgment. Let them become as familiar with the phenomena of the spiritual world as with those of the natural world.

A knowledge of the Word is the rightful heritage of our children as they are growing up. In it there is life for them, and length of days. It means for them rationality instead of phantasy, love instead of lust, tranquillity and peace instead of wretchedness. It is the only way in which the seeds of spiritual life can be implanted in them before the evil days draw nigh when they shall say, "I have no pleasure in them." If rightly and zealously taught, it will insure their devotion to the Church and their final salvation. If we rob them of this, their rightful heritage, we shall grievously sin against them and against our God.
EDUCATION AND REGENERATION 1922

EDUCATION AND REGENERATION 1922

"Therefore the formation of minds becomes the charge of parents, but the reformation is done by the Messiah alone, who is the sole Parent of the sons of the Church and of His Kingdom." (Adversaria Vol. 1, No. 1050.)

102

SWEDENBORG'S UPPENBARELSER 1922

SWEDENBORG'S UPPENBARELSER CYRIEL LJ. ODHNER 1922

     SWEDENBORG'S UPPENBARELSER. (Swedenborg's Revelations.) By Gustaf Baeckstrom, Pastor of the Congregation of the New Church. Stockholm: Nova Ecclesia Publishing Co. (1921) Pp. 187.

     This latest and largest of Mr. Baeckstrom's missionary pamphlets is a compact, well-printed volume, the general character of which may be gathered from the subjects of the chapters, which are as follows: 1. At the End of the Age. 2. A New Revelation. 3. Between Two Worlds. 4. The Presence and Nearness of the Spiritual World. 5. Swedenborg's Inspiration. 6. The Times and Religion. 7. The Invisible World and the Visible-Spirit and Matter. 8. The Greatest of all Miracles. 9. The Mystery of the Redemption. 10. The Last Judgment. 11. The Second Coming of the Lord. 12. External Proofs of Swedenborg's Seership. 13. The Condition of Swedenborg's Mind. 14. Swedenborg as a Member of Parliament. 15. Malicious Attacks. Swedenborg's Death. 16. Honorary Testimonials after Swedenborg's Death. Epilogue.

     As these contents indicate, the work is largely biographical. And, considering the very many Swedenborg biographies already in existence, it is a pleasure to be able to congratulate the present author on having added something of unique and timely benefit,-a benefit that would be shared by a larger public, if it were possible to secure an English edition of the work.

     The story is simply and eloquently told. But in order to define its place, it is necessary to look back over the last few years of recent Swedish literature. At this distance, it is not easy to realize what a widespread interest there is in Swedenborg's work and personality in Sweden today. The public honors shown him at the time of the dedication of his sarcophagus in Upsala Cathedral aroused the Swedish scientists to outdo one another in paying their respects. Previously, Strindberg had proclaimed Swedenborg his favorite author, and Dr. Retzius had urged forward the publication of his posthumous works.

103

In 1915, Dr. Martin Lamm, who now occupies the chair of the History of Literature in the University of Stockholm, made Swedenborg's life the subject of his doctor's thesis. There seemed to be but one opinion,-universal admiration. Then came the attack,-a work of two volumes from the pen of one of the sharpest, most acid, critics that ever held the public under the spell of his venom. The psychiatrist, Dr. Emil Kleen, proved anew that Swedenborg was insane,-a modern, up-to-date insanity, in the approved terms of Kraeplin and Freud. It seemed very grateful to the ears of those who sought an escape from the logic of believing Swedenborg's theological works true.

     Four years have gone by without any attempt to controvert Dr. Kleen's assertions, except for a wordy and inadequate reply by the late Mr. Manby, in NYA KYRKANS TIDNING, and short articles in NORDISK NYKIRKELIGT TIDSSKRIFT. The pamphlet before us does not undertake in any definite way to contest Dr. Kleen's psychiatrical conclusions, but the last four chapters present, for the first time in Swedish, that valuable mass of documentary evidence which Dr. Tafel and others collected as a defence against these oft-repeated charges.

     Mr. Baeckstrom's acknowledged purpose is "to show what Swedenborg's revelations are, especially the rational appeal in the doctrines contained therein, and their relation to, and agreement with, the Bible." He bases his argument on the evidences of degeneration in the history of peoples, concerning which he says:

     "People have believed in an evolution of everything in nature. However, the history of mankind teaches us that this development is not even, but goes by continual ebbs and flows. Religious movements have carried minds with them, and also have gone backwards into darkness and ignorance." He shows how, at the lime of the Lord's coming, this development was proceeding in a downward direction, for the Israelitish Church was at its end. He describes how the new light of Christianity at first burned feebly, until fanned by the help of Rome into a great flame that swept the world, and shows how this brought with it the introduction of many heresies from the pagan Roman beliefs. He then traces the decline of the Church in Sweden, England, and other countries, illustrating it by quotations from noted historians. A new revelation was necessary to save men, and, just at this time, Swedenborg was born.

104

     The second chapter speaks of the publication of the small anonymous work, The New Jerusalem, and discusses the curiosity it aroused, and the world's astonishment at finding the author a star of the first magnitude in the fields of science and philosophy,-a friend and confidant of kings and princes, who had left the pursuit of worldly renown in the realm of natural science to become a theologian and seer.

     "Swedenborg a deceiver? The goodness and purity of his whole life, his unselfishness and warm-hearted service for the good of his country and humanity, forbade the thought. Insane? Nor not that; for everyone knew that he possessed, and had always possessed, a calm, rational, well-balanced judgment, and that not a trace of the dreamer or fantast could be found in him. . . . Therefore, there were many who, in their hearts, believed what Baron de Grimm uttered concerning the proofs of Swedenborg's seership: 'The facts are witnessed to by authorities so respectable, that it is impossible to deny them; but the question is, how is one to believe them?'" (p. 17).

     This leads, in the next chapter, to a discussion of Swedenborg's preparation "between two worlds." And then, the author argues, "in order to believe that Swedenborg actually saw into a spiritual world, and that he spoke with spirits and angels there, we must understand that there is a spiritual world, and have some comprehension of what it is." The reader is thus introduced into the doctrine concerning the existence and nearness of the spiritual world, which is presented from many points of view. Astronomy and chemistry testify to the existence of the Infinite; human experience and the Bible confirm it.

     In the chapter entitled "The Times and Religion," the author expresses the belief that the Swedish people, together with all humanity, are now longing for spiritual rejuvenation. The world is beginning to awaken from its slumber, and the millions of Asia and Africa are beginning to receive the Christian faith in its true light. To explain this new light, he introduces a discussion of the nature of the Word, of the two worlds, of spirit and matter, and of the greatest of all miracles,-the virgin birth,-also the mystery of the redemption, and finally the last judgment. As to the Second Coming of the Lord, he says: "Generation after generation has been waiting for the second coming of the Lord, century after century."

105

As their hope has been in vain, "ought we not," the author pleads, "once more to examine carefully what these prophecies about the Second Coming of the Lord contain, and consider whether we have understood them aright? . . . It is an observation made by almost every one who has written commentaries on the fulfillment of prophecies, that the real meaning of a prophecy is never understood before the time of its fulfillment."

The closing chapters, as before noted, contain the evidence, largely from Tafel's Documents, concerning the condition of Swedenborg's mind and the honorary testimonials to his character. "Time after time, the contention has been raised that Swedenborg was insane on the question of religion, and stories have been circulated as proofs of it. In reality, however, these have no more foundation than the accusations raised against One infinitely greater than he,-"He hath a devil, and is mad: why hear ye him?" Such was the greeting that met Our Lord Jesus Christ Himself when He 'came unto His own'" (p. 151).
CYRIEL LJ. ODHNER.
PURPOSE AND TRANSCENDENTALISM 1922

PURPOSE AND TRANSCENDENTALISM WILFRED HOWARD 1922

     PURPOSE AND TRANSCENDENTALISM. By H. Stanley Redgrove, B. Sc (Lond.), F. C. S. London and New York: Kegan Paul, Trench, Trubner & Co., Ltd. E. P. Dutton & Co. Cloth, 170 pages. Price, 5 sh., net.

     It is a question whether, in the mass of literature relating to the works of Swedenborg, the doctrine of Discrete Degrees has received such abundant and interesting treatment as in the volume before us. The book consists of six chapters, dealing respectively with the subjects of the Doctrine of Degrees, Symbolism, Ontology, Physics, Biology and Ethics. And in each of these chapters, the universality of the doctrine of degrees, or the use of an understanding of degrees, as the means to an adequate interpretation of the phenomena of nature, receives direct or indirect treatment.

     The general tenor of the book is well stated on page 19, where we read:

     "Enough has been written, I think, to substantiate Swedenborg's 'Doctrine of Degrees' in its most universal aspect, and to indicate something of its importance for metaphysics.

106

But the doctrine permits of an immense number of applications, of which no mention has yet been made, and is an organon of thought applicable to every universe of discourse, because, according to Swedenborg, there are degrees within degrees-discrete, as well as continuous degrees, within discrete degrees. Not only is the whole Cosmos analyzable into three great realms, those of end, cause and effect, or God, Spirit and Nature, but each of these realms permits of a threefold division."

     In the chapter on Symbolism, p. 27, we read:

     "Swedenborg's Doctrine of Degrees throws a very considerable amount of light on this subject, converting what is in many respects vague into a precise organon of philosophical thought."

     Again, in the chapter on Physics, p. 66:

     "'Science', writes Sir William Barrett, 'has not as yet adequately recognized the Doctrine of Degrees, or steps in creation, which Swedenborg maintains is of primary importance. . . . In scientific phraseology we speak of cause and effect, of higher and lower forms of energy, of different orders or planes of existence, and of different bodies in the same plane, but we have no term to connote what Swedenborg called "Discrete Degrees." But if scientific phraseology possesses no term synonymous with 'discrete degree,' nevertheless the idea of a discrete degree is, as Sir William Barrett shows in the lecture referred to, implicit in many scientific theories in the domain of physics. The understanding of such theories cannot but be facilitated by the making of this idea explicit; consequently, I suggest that the concept of a discrete degree, defined in Swedenborg's clear manner, will be found of much utility in the sciences, and perhaps especially the physical sciences, as an organon of thought."

     Many other interesting quotations might be added, but we will conclude with the statement of the last paragraph of the book:

     "'The uses of all created things,' writes Swedenborg, 'ascend through degrees from ultimates to man, and through man to God the Creator, from whom they exist.' Such is the heart of his philosophy. I commend it to modern thought."

     In his treatment of Swedenborg's magnetic theory (page 70), the author, after outlining Swedenborg's elementaries, or discrete atmospheres,-the universal, magnetic, ether, air, and water,-states:

     "For the existence of a special magnetic element, modern physical science offers us no warrant, and in his treatment of magnetic phenomena, Swedenborg was frequently led astray by Musschenbroeck, whose experiments, good no doubt for that period, are now seen to have been inaccurate in certain respects, and must be treated as obsolete."

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     The question here raised, namely, whether there is or is not a discrete magnetic atmosphere, is an interesting one. We may well ask how far the facts of science regarding magnetism confirm or deny the existence of Swedenborg's philosophical deductions concerning it. Although scientific evidence is hardly abundant on this subject, it would seem to the writer that such evidence rather affirms than denies Swedenborg's theory. Magnetic waves or lines of force have qualities that differentiate them from the well-known waves or forces of the ether (Swedenborg's third element). Thus, as a simple illustration, we find that magnetism will pass through glass, porcelain, etc., whilst a current of electricity, which is an ether phenomenon, is stopped. In other words, porcelain is transparent to magnetism, but opaque to electricity, showing not only the differentiation of forces, but also that the magnetic force is of a finer quality, and thus able to penetrate substances which the etherial forces of electricity cannot. Although it is true that we have hardly sufficient data to dogmatize positively in either direction, yet there is sufficient evidence pointing to a distinction between magnetic and etherial (or third element) forces, to justify our acceptance of Swedenborg's idea of a distinct magnetic element.

     The author will doubtless appreciate the state of mind of those who, having a strong belief in the Divine Authority of Swedenborg's theological works, find in the preface of the book before us such statements as the following:

     "No doubt Swedenborg's works contain so much that is novel, illuminating, profound, that a reader coming under the fascination of his philosophy may be forgiven if, for the moment, he eulogizes Swedenborg in extreme terms and makes an untenable claim for him."

     And further:

     "I cannot suggest anything better calculated than this to repel the average level-headed man from a study of Swedenborg's works, and I think this claim of divine authority made for them by the majority, at any rate, of those whom I may term Swedenborg's disciples has operated very detrimentally against their reception."

     The author then states that Swedenborg's philosophy (theological and scientific) deserves to be studied with that same cool, critical spirit as we accord to other eminent philosophers, and that the idea of Swedenborg's infallibility is incredible, but that, nevertheless, Swedenborg's philosophy contains much that is of value, and that certain of his doctrines are needed by the thought of today.

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To give, or to transmit, this thought was indeed the inspiring motive of the book.

     The subject of the Divine Authority of the Writings can hardly be subjected to argument. The doctrines of the New Church are seen by those who constitute the Church to be of Divine Authority, not so much by means of faith, as usually understood, or by a process of rational argumentation, as by an interior intuition or perception,--a realization that, if there is any truth in the universe, it is here. The system of truth presented is seen, not as a dreamy abstraction, or as the vague system of a deluded mind, but as a real and substantial system of Divine Truths, which the daily experiences of life confirm. Thus, by the rational process of experience, faith grows from day to day, and that which in the past was seen with difficulty becomes clearly evident in the light of later experiences. If, to support this faith, the statements from Swedenborg are needed, they can be found in the Writings themselves. See Preface to Apocalypse Revealed, De Verbo No. 4, True Christian Religion 851, Spiritual Diary 1647, etc. But these statements of Swedenborg himself are not the greatest factor; for unless there is present the absolute conviction of Divine Authority, these statements are essentially of little value.

     It is admitted, of course, that, from the viewpoint of modern thought, the attitude of mind spoken of above is dogmatic and entirely unscientific. To be so thoroughly convinced of the existence and reality of the spiritual world that it becomes, in large measure, more of an actual entity than the natural world, and this on the slender thread of internal conviction or perception, must seem amazing to the mind constructed or trained by the processes of modern scientific thought, notwithstanding the fact that, through the laborious work of the Society for Psychical Research, a spiritual something is now deemed possible, and a quasi or nebulous belief in what we might call a super-scientific hereafter is becoming fashionable in certain circles of modern thought. This is indeed a step forward.

     In spite of the overwhelming presence of the scientific spirit, there are at least a few writers in the modern school of scientific thought who realize the necessity of faith, or of an appeal to something beyond the realm of human reason only. Thus in Haldane's The Reign of Relativity (page 5), we read:

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     "Even when good quality in the average level has been recognized, there remains in the onlooker a sense of something wanting. Without a permeating faith of some kind, a faith that can compel in ordinary times as well as in those of emergency, a people can hardly remain great."

     And further, page 413:

     "But Mr. Bradley, in what he says, is really warning us against pedantry, the undue exaltation of the abstract mind. His warning is one which those who are disposed to regard lightly the faith of simple minds would do well to bear in remembrance. For that faith is in itself a correction of abstractions. It is the sense of the fuller significance of experience."

     The prime object of the book under review, with its many quotations from the Writings, is the commending of certain doctrines of Swedenborg to modern thought, but the idea at once presents itself as to the degree of authority modern thought will give to the many excellent quotations from Divine Love and Wisdom, etc., to be found therein. If human reason is the only authority, as stated in the Preface, it is obvious that it is modern human reason that is appealed to, and this is primarily and essentially scientific in character. Are we not expecting too much of modern thought, therefore, to suppose that it will appreciate quotations from the Arcana Coelestia, Divine Love and Wisdom, Heaven and Hell, etc., when any real appreciation of such quotations must, at least, rest upon a simple belief in the Word of God and the reality of the spiritual world? Without this predisposition, what vessels are there in the mind to receive such truths? And how much of modern thought is so predisposed?

     A process more in harmony with reason would be, first of all, to commend to modern thought an abiding faith in the Word of God, and in the Divine Authority of the Writings. Then, indeed, the above quotations would find receptive soil, and a true appreciation of their truth and value would be established.

     With the exception of the Preface, the volume should be enjoyed by every New Churchman. The treatment of the subject is unique, and stimulating on every page.

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The many illustrations from a wide field of scientific thought and investigation will especially appeal to those interested in the more scientific aspect of Swedenborg's philosophy.
WILFRED HOWARD.
"OTHER TESTIMONY FROM THE WRITINGS." 1922

"OTHER TESTIMONY FROM THE WRITINGS." Various 1922

     THE WORD OF THE LORD AND THE WORKS OF SWEDENBORG, OR OTHER TESTIMONY FROM THE WRITINGS. By J. G. Dufty. Manchester: Manchester Printing & Tract Society of the New Church, 1921. Paper, 28 pages.

     This booklet embodies the labors of the Rev. J. G. Dufty, of the English Conference, to refute the basic Academy doctrine that the Writings are the Lord's Word to His New Church. Specifically, it is a reply to the defense of that doctrine contained in the Rev. C. Th. Odhner's Testimony of the Writings.

     The expressed purpose of the author is "to discuss, not persons, but principles," and "the work chosen for criticism was selected, not from personal bias, but solely because it seemed most typical of its class, and gathered into the smallest compass and most definite expression the series of ideas which I regard as erroneous, irrational, and a misinterpretation of those great principles which have been given to the world by the Lord's servant, Emanuel Swedenborg." (Preface.) He presents himself as a seeker for truth: "If my interpretation of the evidence be wrong, I ask the reader, candidly, clearly, and promptly to point out to me the right way; for that surely is what we all seek." (Ibid.) The same striving for dispassionateness breathes forth from his letter to the Editor of the LIFE:

     "9 Cormont Road, London, S. E. 5," Nov. 4, 1921.
"Dear Sir: The enclosed is for review, and I would ask that you kindly forward me a copy of any critique which you may publish. I am eager to know the utmost that can be said on the other side; in fact, on all sides of this great issue.
     "Sincerely yours,
          "J. G. DUFTY."

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     I have no doubt that this request for light will bring him answers from many, including his fellow-members in Conference, and that for several months to come he will receive an unusually heavy mail. His treatment of the subject, however, does not always remain on the elevated, dispassionate plane he admires. Though his spirit is willing, the flesh at times is weak; and, in the heat of zeal, he runs to denunciations that contravene a perfect dispassionateness with no persuasive appeal to influence his readers apart from the evidence. In fact, at the very outset, and before he has advanced one shred of evidence, he prejudices his case by the following onslaught on the headings of Mr. Odhner's booklet:

     "Such headings are certainly not drawn from the passages quoted, nor does a calm and critical investigation of them justify, in any sense, the headings themselves. . . . The quotations [are] not always accurate, [are] always sundered from their context, and often used in direct violation of the sense which that context indicates. . . . We have, first, a series of preconceptions and assumptions, and then a vigorous search for confirmations, [in which] everything is placed in one category and as of equal value, whether from the Adversaria or the T. C. R. [or] a third-hand record in the Documents" (p. 3, 4).

     In the negative sphere of this preliminary salve, he then introduces, in boldface type, the obnoxious "assumptions or headings" from page 3r of Mr. Odhner's booklet; and at once, with the air of one who is pronouncing the logical conclusion from a series of cogent arguments already given, he hands down the following verdict: "Thus, by a series of subtle fallacies, by a strange commingling of truth and error, the non-critical reader is led to the conclusion, the nature of which charity forbids that I should exactly characterize" (p. 4).

     Now it cannot justly be charged that there is any moral obliquity in using headings that are not themselves in the language of the Writings, when these are avowed to be the logical sequiturs or the essential teachings involved in the quotations that follow them. Mr. Dufty's attention should be drawn to A. C. 10028, which reads in part: "When a man is being purified, such truths are learned first of all as can be grasped by the sensual man,-truths such as those in the sense of the letter of the Word.

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Afterwards, interior truths are learned, such as are collected from the Word by those who are in illustration, who collect its interior sense from the various places where the sense of the letter is explained. From these, when well-known, more interior truths are derived by the enlightened, which, together with the former ones, serve the Church as doctrine; the latter, for doctrine with those who are men of the internal church; the former, for doctrine with those who are men of the external church. Both classes, if they have lived according to them, are elevated into heaven among the angels, and are there imbued with truths still more interior, and finally with inmost ones from the Lord."

     A properly organized Church would protect the man who is convinced he has seen a truth of one of those interior sublimations from the opposition of the sensual who would stick in the mere letter of the Writings, and so give him a chance to have his conclusion tested. In fact, its hope of being led onwards to deeper visions of truth, and of coming into a greater fervor of life according to them, depends on giving this principle a free scope. Otherwise, it is doomed to keep on treading with diminishing pressure the same worn-out sod. Especially is this the case when concern for the influence of the doctrinally uneducated is held to justify the adage of Caiaphas, that it were better one should die than all perish.

     A future student of the history of doctrine in the New Church will note the fact that, at a certain epoch, a number of clear-visioned thinkers who were under no external pressure came gradually to see the following things with regard to the Writings: 1. By them the Lord was to raise up a New Church. 2. They were a Revelation adapted to the genius of the modern scientific age. 3. Their passage through Swedenborg's mind led to the Last Judgment. 4. Through them, the Lord had made His long-awaited Second Advent. 5. To eternity, there will be no need of any subsequent revelations. 6. The New Church, based upon them, is the crown of churches, and, unlike former churches, will never perish, but last forever.

     Conclusions such as these are of that first sublimation, which, according to A. C. 10028, is collected from various explanatory passages, and is to be of service to men of the external church. Mr. Dufty, I have no doubt, would assent to every one of them. The teaching that the Writings are the Word, however, is an elixir of the still deeper sublimation which arises after these six principles have been revolved in the mind until they have become "well-known."

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To a devout Academician, every page of the Writings echoes into his ears the words of his Lord's voice, even when there are appearances that might cause such obfuscations as that which has led Mr. Dufty to regard parts of the Writings as having proceeded from evil spirits. (See p. 9.) But let us pass now to the detail of his argument, in which he considers, one by one, the statements on p. 31 of Mr. Odhner's Testimony of the Writings.

THE WRITINGS OF THE NEW CHURCH ARE A DIVINE REVELATION OF DIVINE TRUTH.

The teaching of T. C. R. 779 prevents him from contesting "any part of this claim." But he sees in it "the initial error of confusing the doctrines, which are of Divine origin, with 'the writings' which are of human origin, and are conditioned inevitably by the finite limitations of the instrument through which they were given." He supports this aspersion by referring to revisions, deletions, additions, and redraftings of the manuscripts of the Writings, etc. This is higher criticism with a vengeance! Applying the same tests to the Old and New Testaments, a reasoner of the same caliber would be led to an identical conclusion as to their human origin. Later on in his logomachy, Mr. Dufty has much to say against accepting things on the principle of authority, as a procedure destructive of that gift of reason which should reign among the members of a rational church. But it is quite plain that his only reason for regarding the holy books of the Bible as of Divine origin is that the Writings say so. Were he consistent with his above enunciated principle of the "inevitable conditionment by the finite instrument," he would have denied their Divine origin. He has thus accepted the berated principle of authority in this one detail of his faith. Even though David went to the hell of adulterers, he is not moved to urge that the Psalms "are conditioned inevitably by the finite limitations of the instrument through which they were given."

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     THAT THE WRITINGS ARE DIVINE TRUTH.

     "I pass over this second fallacy," continues Mr. Dufty, "with the comment that the Doctrines are such, but that Swedenborg's works are not necessarily so." Such a discrimination impugns the sanctity of the ultimate letter of our Revelation (cf. S. D. 2185), and is the sin meant by calling Elisha a "baldhead." Being done unwittingly, however, and in good faith, the guilt is probably less.

     THE WRITINGS OF THE NEW CHURCH WERE WRITTEN BY COMMAND OF THE LORD.

     He fancies that Academicians are here confronted with the dilemma of deciding between a categorical command and execution of each book that Swedenborg wrote, and the surrender of their case by agreeing with him that this means only a general guidance to develop the doctrine involved in each. The obvious reply is, that both are true. He bravely mentions the famous inscription on the Brief Exposition, so damaging to his case,-Hic liber est Adventus Domini, scriptum ex mandato,-as a possible presumption of a categorical command, but makes the singular conclusion that this only justifies the Academy's contention as to that one particular book, and that "then all the rest of Swedenborg's works are ruled out" (p. 7). Remarkable are the kinks of human thought! Here we have a series of Divine books of the same elevated standard, so that the predicates applied to one must apply to the rest. But Mr. Dufty's mind does not run along the rails. The fact that a statement is made about one of the set suggests to him at once that it could not apply to the rest! If he had read the passage carefully, however, he would have seen there was no need to put such a tax upon his reasoning powers:

     "The books written by the Lord by means of me, from the beginning up till now, ought to be enumerated. . . . On the books was written Adventus Domino on all in the spiritual world. Likewise, according to command, I wrote the same thing on two copies in Holland." (Eccles. Hist.)

     It is pertinent to remark that Swedenborg did not know the future, and therefore could not tell in what way, in the ordering of Providence, the commands he received to write various works would be actually fulfilled.

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Some were actually published as distinct works, some left in manuscripts, complete or fragmentary, others incorporated as extracts in other works.

     THE WRITINGS OF THE NEW CHURCH ARE THE LORD'S OWN WORKS.

     Reverting to his pet theory of the inevitable conditionment of Divine Revelation by the human instrument, Mr. Dufty now adduces in support of it a few passages where Swedenborg speaks of the Writings as "his" books. But the same can be said of the Bible. The Pentateuch is at: times referred to in the Writings as the "Books of Moses," and the Psalms as "of David." But, once adjoin the Divine element, and the finite disappears. Any subsequent reference to the finite, human instruments of Divine books may then be regarded as serving the purpose of accommodation, leaving man free to acknowledge of himself their Divinity.

     THAT THE WRITINGS OF THE NEW CHURCH ARE FROM THE LORD'S OWN MOUTH.

     Though bravely citing De Verbo XIII, concerning Swedenborg's receiving everything from the mouth of the Lord, he lapses back to his former theory, and concludes that this refers only to the Doctrines, not to the Writings which contain them.

     THAT SWEDENBORG ENJOYED A COMPLETE DIVINE INSPIRATION.

     Mr. Dufty is opposed to a literal inspiration of the Writings by verbal dictation, and explains such a passage as S. D. 2270, which seems to teach it, as involving no more than an "educative experience," showing Swedenborg what had been the case with the writers of the Bible. This, however, is a matter needing further investigation, and ought not to be prejudged unfavorably at the outset. The facts may eventually show that the so-called "educative experience" was the occasional glimpse of a law in constant operation while he wrote.

     At this point, Mr. Dufty takes exception to Mr. Odhner's translation of the phrase, "books written by the Lord by means of me."

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The Latin of the passage is, "Libri a Domino per me scripti." (Ecclesiastical History of the New Church.) He cites other cases where "a Domino" is properly translated "from the Lord," and thus attempts to show that the books were not written by the Lord, but by Swedenborg "from the Lord." It is according to Latin grammar, however, that, in connection with a passive form of the verb, such as scripti in the present instance, the preposition a or ab, followed by the ablative of a personal noun, denotes the agent by whom a thing is done. Thus "a Dimino scripci" clearly means "written by the Lord." But the six cases cited by Mr. Dufty contain no ablative of agency, but all are illustrations of the ablative of source.

     THAT THE DOCTRINE OF THE NEW JERUSALEM IS THE SAME AS THE INTERNAL SENSE OF THE WORD.

     He quibbles as to whether "agrees with" can justify the conclusion "it is the same as." But there can be no question that the internal sense given in the Arcana is in perfect accord with the doctrine of the T. C. R.

     THAT THE THEOLOGICAL WRITINGS OF EMANUEL SWEDENBORG CONTAIN AND CONSTITUTE THE DOCTRINE OF THE NEW JERUSALEM, AND THUS REVEAL AND ARE THE INTERNAL SENSE OF THE WORD.

     "A fallacy," he avers, because his works only "contain in some measure the doctrine of the New Church," and are not the Internal Sense, but only "reveal some little" of it. Swedenborg's "prosaic mind was but a dull mirror for reflecting the ineffable wonders of God," and Mr. Dufty holds it a magnification of the man Swedenborg, and a dishonest procedure, to use the agreement between the internal sense and the Word in heaven as a means of identifying the former with Swedenborg's inevitably imperfect attempt to embody some ideas of the latter in natural language. In other words, the New Jerusalem, which is perfect in the heavens, is incapable of descending successfully to earth.

     To Mr. Dufty's mind it now becomes important to determine just how small a portion of the internal sense is to be found in the Writings. "Fully one quarter of Swedenborg's works consist of quotations from the letter of the Word" (p. 17). Ergo, no internal sense here.

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He admits that the remaining three-fourths have some of it, but finds that, among the thirty-four books which constitute the letter of the Word, the internal sense of only three is recorded in the Writings. This, of course, would enable us to reduce to numerical precision the exact littleness of the measure in which the Writings contain the internal sense! It comes to a little under 7 per cent! Were he an anatomist, he would doubtless start figuring as to the exact littleness of the measure in which the body contains the soul, first separating the bones, as one-quarter of its weight which is soulless, and then computing the more living tissues.

     We must remind him here that any ratiocinations used to minimize the measure of Divinity in the Writings can find just as strong arguments for belittling the Scriptures. I might here call his attention to John 11:25, which says that "even the world itself could not contain the books" needed to record the Lord's deeds. Would this not be a basis for arguing how small a share is included in the one Book he reverences? Mr. Dufty must play fair and be consistent. If he is going to excogitate some theory as to how the scribe of a Divine Revelation inevitably introduces finite limitations, is it fair to apply this notion to a belittling of the Writings, while refusing to apply it to the Scriptures?

     But, leaving this reductio ad absurdum of his measurement notion, let us consider the pertinent teaching of John 3:34, "For he whom God hath sent speaketh the Words of God, for God giveth not the spirit by measure." Being God's servant, Swedenborg was "sent" by Him. There is, therefore, no finite measure to the spirit, or spiritual sense, which he communicates. Moreover, he must also "speak the words of God," or God's Word.

     THAT THE INTERNAL SENSE OF THE WORD IS THE WORD OF GOD.

     "Only part of the Word," says Mr. Dufty, since it lacks "the natural sense." The angels who lack the natural body of earth are, accordingly, only partially men. But, on examination, they find that they are lacking in nothing. Of course, by saying that the Writings are the internal sense of the Word, the meaning is that they are that internal sense come down from heaven to earth and expressed in a correspondential, rational, envelope, which Swedenborg himself said, was "like a literal sense" (S. D. 2185.)

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     THAT THE WRITINGS OF THE NEW CHURCH ARE THE WORD OF GOD.

     This, writes Mr. Dufty, is "to confuse the smoked glass, by which we view the glory of the sun, with the energy of the sun itself." He says that Swedenborg would have been the first to disclaim this. It would be as consistent to imagine John the Evangelist and Moses disclaiming the Divinity of "the smoked glasses" they delivered to men. Mr. Dufty's statute of limitations can be applied to the Scriptures, as well as to the Writings.

     THAT THE WRITINGS OF THE NEW CHURCH ARE THE FINAL CROWN IN THE SERIES OF WORDS OR DIVINE REVELATIONS.

     He says that Swedenborg never applies the term "crown" to his own works. Perhaps not directly, but certainly by implication. In Invitation 53e the New Church is called "the crown of all the churches." Former Revelations were the bases for churches that rose and fell, perverting the various Revelations that had started them. The New Church, however, is founded upon a Revelation which it will never succeed in perverting to its downfall, and which will keep it living forever. Is not such a Revelation, therefore, the Revelation par excellence, and so the crown of Revelations?

     But Mr. Dufty has found a passage which seems to apply this term, exclusively to the Bible. "A conception of the Lord," says T. C. R. 11, "and a consequent acknowledgment that in Him dwelleth all the fullness of the Godhead bodily, is not attainable except from the Word, which is the crown of revelations." But let me remind him that the Scriptures have not conveyed to people a clear idea of the Sole Divinity of our Lord, and so have met the same fate as the primeval revelation which T. C. R. 11 goes on to speak of, which was perverted in many modes, and caused "disagreements, dissensions, heresies, and the schisms of religions" to arise. As a practical matter, it is to the Writings we must go to attain a clear idea of the Lord's full Divinity. "For unless the Lord came again into the world in Divine Truth, which is the Word, not anyone can be saved." (T. C. R. 3.)

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     THAT THE WRITINGS OF THE NEW CHURCH ARE THE SECOND ADVENT OF THE LORD.

     He holds they only disclose, and make it evident. They are to help us to understand the Bible, that we may approach it in the right spirit, and then see the Lord in His glory. He forgets that these former Revelations are like the darkness of clouds to the Writings, wherein the prophecy of His being seen in glory is fulfilled.

     On p. 18, he calls the Writings "doctrinal writings," and by this term he ranks them with the Epistles; for that is what Swedenborg is referring to in the portion of his letter which Mr. Dufty does not quote. (II Doc. p. 240.) But I would call his attention to another kind of doctrinal writing which is the Word. "The doctrines which the man of the Ancient Church had, as said above, were from the revelations and perceptions of the Most Ancient Church which had been preserved. These doctrinals were the Word." (A. C. 1069, Cf. 1071.)

     Coming now to Mr. Odhner's final conclusion, he does not hesitate to pronounce it "a non sequitur; a doctrinal fallacy of grave import; and a pernicious misinterpretation of Swedenborg's own declarations." If he has no grasp of the Holy Proceeding from the Lord, nor any foundation for it in a philosophical concept of how the sun is actually present by means of its rays, he must of necessity reject the final statement, That these Writings are the Lord Himself in His Second Advent, revealed in His Divine Human to the Men of the New Church. "I have analyzed and refuted these headings," he says, "because they lead on to nothing less than bibliolatry, mere book-worship" (p. 22). Again, I say, play fair, Mr. Dufty, and be honestly consistent. How does this smack any more of bibliolatry than your own attitude towards the Books of a former revelation which you hold in veneration!

     In the next four pages, he presents the Writings as a "house divided against itself," by arraying their teachings on the authority doctrine as contravening other teachings to the effect that it is of wisdom to comprehend what one believes. Yet he himself, as I have shown, does at times use the authority principle in certain details of his faith. But let me ask: How are men going to get that clear sublimity of reason that will enable them to understand the true import of the Writings, if they have not first been schooled in unswerving loyalty to them?

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There is no real contradiction, except such as may have been injected in order to make out a case for argument. It remains invariably true that a man convinced against his will is of the same opinion still. The authority doctrine comes first, in order to make the man's will humble and ready to be led by the Revelation. Then only is he fit to have the principle of the need of a rational comprehension of his beliefs applied to his understanding.

     Mr. Dufty finally proposes a platform of fourteen points, in order to reconstruct a stable faith out of the debris he fears his animadversions about the Writings have produced. Since he has squeezed the real life-juice out of them, all that remains is a series of tame, elementary, and platitudinous moralizings of a character not more stimulating than what some new receivers of the doctrines seventy years ago might have enunciated. These new receivers are not as yet far removed from the sphere of the Old Church, and, in their state of penumbra, suppose that the Word which is still revered by some in the Old Church is the only Word for the New Church.

     In conclusion, I wish to assure Mr. Dufty that the spirit behind this review is one of good will, and that I entertain the hope that his thirst for truth may be rewarded by his undergoing satisfactorily the test of the New Church shibboleth. But, though a candid effort to thrash out differences and reach a conclusion is to be commended, let us not forget that, since the Writing; are the Word, they are also guarded by the cherub's sword which defends the way to the tree of life. For it is a law of the Divine Providence that no one is admitted more interiorly into truths than he can be kept to the end of his life.
     E. E. IUNGERICH.

     [EDITORIAL NOTE:-Reviewing Mr. Dufty's pamphlet in THE NEW-CHURCH HERALD Of November 12, 1921, the Editor, as was to be expected, warmly commends it to "New-Church folk who are constant readers of the writings of Swedenborg and are specially interested as to their 'authority' and their peculiar position in relation to the second advent of the Lord" (p. 697). He stands practically alone, by the way, among the editors of New Church periodicals, in his careful avoidance of the capital "W" when referring to the theological works of Swedenborg.

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It is not surprising, therefore, to find him saying, in the course of his review: "There is a definite conclusion among what we have termed a few 'intensive' Swedenborgians, that the 'Writings' are the Word of the Lord; but this does not commend itself to our judgment, nor is it acceptable to the vast majority of New-Church students. We have also registered our protest against the use of the term 'The Writings,' realizing, as we do, that it is deliberately employed by certain writers to give the writings of Swedenborg a position and authority which we can concede to the Word alone." And so he believes that Mr. Dufty "has rendered the Church conspicuous service in drawing attention to the fallacious process by which the 'intensivists' arrive at a conclusion which charity forbids either him or us exactly to characterize."]
PREMIER CONGRES DES SOCIETES ET DES MEMBRES DE LANGUE FRANCAISE DE LA NOUVELLES EGLISE 1922

PREMIER CONGRES DES SOCIETES ET DES MEMBRES DE LANGUE FRANCAISE DE LA NOUVELLES EGLISE 1922

PREMIER CONGRES DES SOCIETES ET DES MEMBRES DE LANGUE FRANCAISE DE LA NOUVELLES EGLISE, Lausanne (Suisse) 29-31 juillet, 1920. (First Congress of French-speaking Societies and Members of the New Church, Lausanne, Switzerland, 29-31 July, 1929) Paper, 116 pages.

A neatly printed journal of the proceedings, including the addresses delivered, and illustrated with group and individual photographs. On file in the Academy Library.

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MEMORIAL WINDOWS 1922

MEMORIAL WINDOWS GEORGE FREDERICK POOLE 1922

     Editor of NEW CHURCH LIFE:

     I appreciate very much the review of my recent paper on "The Ritual of the New Church" by the Rev. George de Charms in your issue for September, 1921. It strikes the right note in advocating latitude and freedom in developing the external worship of our beloved Church. This subject has received but scant consideration in the past from the New Church as a whole. The Rev. Frank Sewall saw this, and embodied his views in an article in THE NEW-CHURCH MAGAZINE some years ago. These views, however, were dismissed by the sub-editor in a. few contemptuous remarks, as much as to say, "This is unworthy of attention; let us pass to the next question." Longfellow tells us that "things are not what they seem." Does not this saying peculiarly apply to the older and larger organizations of the New Church? Ostensibly democratic, progressive and liberal. Really not so. Scratch a democrat and you find a Tory.

     This is evidenced in the consideration given to any innovation, any development, any departure from old standards, in public worship. Every little detail, every suggestion of improvement, is subjected to an elaborate and full-dress debate, fought tooth and nail, and then either voted down or tricked by "passing to the next question." Only in that "priest-ridden body," the General Church, do you find progress, a desire to learn, a desire to advance, to develop, to obey the Divine command to "Go forward."

     To the old Swedenborgian, incense is an abomination; a lighted candle on the altar, and "Rome" is come back again,-the "scarlet woman "already in" the seats of the mighty." However, one can afford to ignore this puritanical fanaticism. It leaves one quite cold, and will not impede our advance. It is ever: "Onward, Christian soldiers, marching as to war."

     As regards Mr. de Charms' comments on windows containing figures of men eminent in the Church, I have read them with that respect and attention which anything from the pen of a de Charms should receive, but must confess to be still unconvinced and unconverted.

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Anything one may substitute from the Word or the Writings would still be open to some such objection. Abstract principles are not sufficient of themselves. They must be embodied in ultimate forms. True, the glorious company of the apostles represent the goods and truths of the Church; but can we thoroughly grasp this, apart from the persons embodying them? And, as such they "Praise
Thee."

     Therefore, I do not see my way to remove from the windows of my cathedral either the apostles or the New Church fathers. Neither can I the cross, the crown, and candles, from the altar, because of puritanical clamor.

     Our American brethren have started a great movement. We, in England, are following, as readers of the LIFE may see in the account of recent proceedings at the Michael Society of the General Church. And I rejoice to have been permitted to live to see some of my dreams come true.
     GEORGE FREDERICK POOLE.
23, CORNHILL,
LONDON, E. C.
INTERNAL SENSE OF THE WORD 1922

INTERNAL SENSE OF THE WORD KARL R. ALDEN 1922

Editor of New Church Life:

"Why did Swedenborg stop explaining the Word seriatim at the end of the Book of Exodus? Did he realize that the task was too great for human accomplishment?" This question arrested my attention in the course of a conversation with a friend the other day, and it came so suddenly that I was at a loss for an answer at first. Then the words of the concluding chapter of the Gospel of John came to my rescue: "And there are also many other things which Jesus did, the which, if they should be written every one, I suppose that even the world itself could not contain the books that should be written." Why was it that, out of such a wealth of detail, the Gospel writers were inspired to record but a comparatively meager story? Why was it that John himself, who was so very conscious of the "many things," wrote only the short account that comprises his Gospel?

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To my mind, the answer that will satisfy this question will also tell us why Swedenborg was not permitted to unfold the entire Scriptures after the manner of the Arcana Coelestia.

     The problem revolves around the old matter of Divine Revelation versus Human Freedom. If a complete and exact record of the entire life of the Lord upon earth had been left to us,-one that would have "filled the earth,"-men would have been compelled by its dictates. God's Revelation must never come to us with such a compelling force. It must ever come as a set of revealed principles, the workings out of which are left to human initiative, human rationality and freedom. So it is with the exposition of the internal sense of the Word in the Writings. Sufficient of the general principles are there revealed to enable the New Church, now or in the future, to obtain the spiritual meaning of every book, every verse, and every word of scripture. The Word of God is Infinite Wisdom, and the "heaven of heavens" cannot contain it all.

     For long periods in the Arcana Coelestia, the mind of the reader is fixed upon the inmost sense of the Word; and through whole chapters and verses, not one word appears in explanation of the proximate or first internal sense,-the "internal historical." In other parts of the Arcana, not a word is said of the inmost or celestial sense, but the attention of the reader is directed to the proximate sense. Yet, in neither case does Swedenborg mean to imply that the sense about which he is silent is absent. What he does for us-or rather, what the Lord has done for us through him-is to establish a set of principles,-truths of doctrine which are of universal application in expounding the Word, which we may freely use, and at whose touch the portals of the Scriptures open, and yield to our hand the priceless jewels there contained.

     When we come to think of it, we cannot but marvel how much of the Scriptures have been explained in the Writings,-Genesis and Exodus, and the Apocalypse, word for word; all the Psalms, and all the Prophets, in Summaries of the internal Sense; many chapters and innumerable verses expounded in all parts of the Writings, as may be seen from Searle's Index. If all had been treated in the same detail as Genesis, Exodus and the Apocalypse, or if all the senses of every verse of Scripture had been set forth, it may truly be said that "the world itself could not contain the books that should be written."

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And if the Lord had thus done the whole task for us, our initiative, our rationality, our very manhood would be taken away.

These considerations will help us to understand why Swedenborg, under the hand of Providence, was led to desist from carrying the Arcana exposition beyond the Book of Exodus, although he was to devote the remainder of his life to the writing of the books for the New Church. It cannot be said that he desisted because he found the task too great; but he did so for the same reason that John did not write more, although he knew "many other things," namely, because it was the Lord's will that the Gospel account should be sufficient to embody all the essentials of the "Word made flesh," and yet not be so manifestly Divine that human reason and freedom would be destroyed thereby.
KARL R. ALDEN.
TORONTO, December 19, 1921.
LIFE OF CHARITY WITH MAN 1922

LIFE OF CHARITY WITH MAN 1922

"It was perceived that a man in the Christian world cannot possibly be in the life of charity unless, when he is thinking of the Lord, he thinks of His Divine. But to think of the Divine when he is only in the doctrinal, and not when he is thinking apart from it, is not thinking of the Divine of the Lord. Nor does a man think of the Divine of the Lord when he prays to the Father for the sake of the Son; then he has not the Lord in his idea of the Divine. It was also perceived that everyone who thinks of the Divine of the Lord, when he is thinking of the Lord, is in the life of charity; for the Lord is leading him." (Spiritual Diary 5881.)

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FIFTEENTH BRITISH ASSEMBLY 1922

FIFTEENTH BRITISH ASSEMBLY Various 1922

     The British Assembly of the General Church of the New Jerusalem met in London on July 30th and 31st and August 1st, 1921, the Bishop, the Right Reverend N. D. Pendleton, presiding.

     The Program included two Divine Services, four sessions, and an Assembly Social. The two services and two of the sessions were held in Michael Church, Burton Road, Camberwell. Two sessions and the Assembly Social were held in the Surrey Masonic Hall, Camberwell New Road. A new feature of the Assembly was the serving of meals at Surrey Masonic Hall. In all, five meals were served: tea on Saturday evening, and dinner and tea on Sunday and Monday, at a total cost of ten shillings a person. Altogether, 674 ate together, the largest number at one time, 149, being at dinner on Sunday. A total of 60 children were at the five meals, the largest number at one time being 14. The attendance at the Sunday morning service was 210. In the afternoon, at the Holy Supper, there was an attendance of 141, of whom 131 partook of the sacrament. 166 were present at the Social on Monday evening. The members of the General Church who signed the Assembly Roll numbered 108, and the visitors 49. Among the members present from abroad were: The Rev. and Mrs. R. W. Brown, the Rev. T. Pitcairn, Mr. and Mrs. G. E. Pemberton and Miss Pemberton, of Durban, S. A.; Miss Ora Pendleton, and the Misses Creda and Doris Glenn, of Bryn Athyn.

     First Session.

     The first session was held in Michael Church, Burton Road, on Saturday, July 30th, at 7:30 p.m. The Bishop opened the meeting with the Lord's Prayer and reading from the Word, after which the Assembly sang "How good are thy tents, O Jacob."

     The Bishop, according to the custom in the General Church, nominated the Rev. F. E. Gyllenhaal as Secretary of the British Assembly, and the nomination, on motion of the Rev. R. J. Tilson, seconded by Mr. E. W. Misson, was accepted by acclamation.

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     The Secretary read the Minutes of the Assembly of 1920 which were approved and signed.

     The Bishop then announced that he had received an application from the Burton Road Society to be received as a Society of the General Church of the New Jerusalem, and he called on the Rev. R. J. Tilson, as its Pastor, to make the formal request.

     The Rev. Mr. Tilson then gave a brief history of the Society, to which he had ministered since its establishment. The Divine Authority of the Writings had always occupied the foremost place in its teaching, and the great use of the Academy, the education of children of the Church,-had never been allowed to fail. He had been most loyally supported by the lay members of the Society, and also by those residing at York, Bath and Bristol. He gave assurance that he would uphold the banner of Authority in the future as in the past. He spoke of his thankfulness that he and his colleague, the Rev. G. C. Ottley, had joined the General Church as priests, trusting that the Society would follow their lead. The application for admittance to the General Church had been very carefully considered and accepted by the Society, and he now made application because in that Church the genuine doctrine of Divine Truth was being taught, and because the General Church was irrespective of national limits,-a universal Church. He then asked the Bishop to receive the Burton Road Society as an integral part of the General Church of the New Jerusalem.

     The Bishop, in reply, said: "It is one of the greatest privileges and pleasures of my life to receive the Burton Road Society as a Society of the General Church; for, as Mr. Tilson has said, the Society has always had the internal idea that the Doctrines themselves-the Writings-are the very Word Itself. If this had been held in the New Church from the beginning, the Church would not have gone backward as it has. There was the necessity of a special body to hold faith and belief in the Divine Authority, and this led to the establishment of the Academy of the New Church. There was the necessity for all who were in the Authority belief to band together. There is no reason, and should be no reason, why all who hold this belief to-day should not stand hand-in-hand and heart-to-heart. Therefore, I rejoice that you are reuniting with us, and that we are to go forward together in the Lord's work.

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One restriction I must impose, inasmuch as some of your members are not members of the General Church, namely, that in the future all who join the Burton Road Society must, of necessity, first be members of that Church."

     Great applause greeted and welcomed the new Society.

     The Rev. F. E. Gyllenhaal, as Pastor of the Peckham Rye and Colchester Societies, then extended a welcome to the new Society, and expressed the pleasure with which they and he looked forward to a still more earnest cooperation in the great work of the Lord's Church on earth.

     The Bishop then delivered an address on "The Soundness and Purity of Doctrine," which was followed with the closest attention and made a profound impression.

     The Rev. R. J. Tilson expressed his appreciation of the magnificent address.

     The Rev. F. E. Gyllenhaal expressed his delight, noting how profound and yet how necessary the teaching as to the derivation of Doctrine is, especially to the Church in England. "We need, from time to time, to be carried above our ordinary sphere of thought. We have been told in no uncertain terms what Divine Doctrine is. One of the most striking passages in the address was that we can see the Lord, yet we cannot see Him. He is visible, yet invisible. We see when we come to an understanding of Divine Doctrine. Those are the illuminati who derive doctrine from the Word. It is a question just how much is to be understood by the expression, 'the letter of the Word.' Are the Writings included in the making of the comparison of passages? Are they also a part of the letter of the Word!"

     Mr. J. S. Pryke spoke for the practical application of the principles of the address. "There must be, on the part of man, continual derivation of doctrine. The Lord is Doctrine; therefore, He only can give the understanding of Doctrine."

     The Rev. A. Bjorck added his word of profound admiration for the address, which had so many and varied lines of thought. He called attention to the wonderful manner in which the apparent contradiction in the two methods of deduction quoted by the Bishop had been reconciled. He stated that heaven is formed by men who on earth have lived doctrine. Swedenborg was introduced into the spiritual world and saw the living Doctrine. We are apt to confound external statements of doctrine with the Doctrine itself. The Writings have a letter of their own, and it is necessary to compare the parts of this letter, in order to get at the Heavenly Doctrine itself. That genuine doctrine is drawn from the spiritual sense is stated in Heaven and Hell 545.

     Mr. E. W. Misson thought the address was directed to the illuminati rather than to others. He called attention to the danger of drawing doctrine from the literal sense by correspondences alone.

     The Rev. G. C. Ottley: "The subject which has been presented in so masterly a manner is of paramount importance to our body.

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For years the heresy has troubled the Church that anyone can draw true doctrine from the letter of the Word. The fact is that anyone approaching the Word in the letter gets no light apart from the Doctrine involved. The Word has been perverted by human ingenuity playing with doctrine and the letter. If Swedenborg had not first studied scientifics and the letter of the Word, and acquired a vast knowledge of correspondences, the Divine Doctrine could not have been revealed to him out of heaven. Tonight we have had a proof of what theological teaching is. One of the fruits of the teaching of the Academy is that it leads to the interior perception of doctrine."

     Assembly Sunday.

     The Bishop preached a powerful sermon at the morning service, on the text of John 6:63: "The words I speak unto you are spirit and are life." He was assisted in the service by the Rev. Messrs. R. J. Tilson, G. C. Ottley, A. Bjorck, F. E. Gyllenhaal and T. Pitcairn. The attendance was 210.

     In the afternoon, the Bishop, assisted by the Revs. R. J. Tilson and F. E. Gyllenhaal, administered the Holy Supper to 131 communicants. The Bishop gave a short, profound address during the service. At this, as at the morning service, there was a strong sphere of worship. The music deserves special mention, the Psalms being well rendered by the whole congregation.

     Second Session.

     The second session was held in Surrey Masonic Hall, on Sunday evening, commencing at 7:30 o'clock, the Bishop presiding, and opening with worship.

     Mr. G. C. Pryke moved that all visitors be extended the privileges of the floor, which was unanimously carried.

     The Rev. R. J. Tilson moved that the Assembly continue the consideration of the Bishop's Address, which motion being carried, he opened the discussion as follows:

     "'I have pleasure in inaugurating in a few words this discussion. I wish at first to unite with those who expressed last evening their great delight and pleasure at the address we were privileged to hear. We did indeed enjoy more than an intellectual treat last night; we had that and more; we had that which moved our deepest affections towards the truth. In the presence of such a multitude of thoughts, as the first enters into all succeeding states, I would like to focus my thought upon the statement made by the Bishop, that 'unless there be derivation of doctrine, the Church dies.' We are told in some passages simply that doctrine makes the Church; another series of statements teach us that soundness and purity of doctrine make the Church; and a third series tell us that, not merely doctrine, nor its soundness and purity, but a life according to the doctrine, this and this alone makes the Church.

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Now let us for our thought upon that one fact, that only those are living members of the Lord's New Church who are continually in the endeavor to derive doctrine from the Word for that Church. The most serious question we can ask ourselves is: Are we living members of the Lord's New Church? Is our faith held intellectually? Do we reflect upon that which we hear and read, so that it becomes part and parcel of our minds? I do urge upon you to let the words burn into your very soul. The Church will perish, the Church will die in you, if you do not continually derive doctrine; and you can do that only by comparing passage with passage, by learning correspondences, and, with God's help, by seeking to live that which you know, faithfully, thoroughly, and well. He who is Divine Doctrine Itself will flow into the soul, and infill you and His Church, building it up into righteousness and peace."

The Rev. T. Pitcairn: "Last night I listened with the greatest pleasure to a notable address. I had the pleasure of reading it over beforehand, and I therefore got a great deal more out of it than I would otherwise have done; and I hope it will be printed, that we may all study it. There was one part that particularly interested me,-the part in relation to the Divine Human, which is the central doctrine of the Church. As was pointed out, the Divine Human is what the Church is ever searching to know better. The Divine Human is the Lord Jesus Christ as He appears to us; and the New Church, from age to age, will ever progress in a clearer perception of the Divine Human. And as that perception clears, we will draw nearer to the Lord; or, He will give us a clearer perception, in so far as we draw near to Him. The Bishop, in his address, threw a great light upon this subject. It should be the desire of everyone to get a clear perception of the Lord Jesus Christ, and, getting a clear perception, to get a clearer love; for it is this love that makes the Church to be a Church. It was pointed out that the Lord comes to us as love and wisdom, or as good and truth, or as doctrine. And when we come to see that love and wisdom are supremely in the human form, and are the Lord appearing to us, then we will come to a clearer perception of the nature of the Divine Human. We must think of the Lord in the human shape, although we know that He is above time and space. The first thing is to see that love and wisdom are in the human form. It is said that God has all the parts that go to make the human body; but in the Lord these forms are love and wisdom. It is something we can never fully grasp as long as we are in this world, because we are bound by time and space. This is the great thing the New Church has to attack with all the ardor it can,-this attempt to raise our thoughts above the ideas of time and space. It behooves us to put more ardor into this search for our Lord,-for this clearer perception of the Lord as He reveals Himself in the doctrines of the New Church, so that the Church may become more fully the Wife of the Lamb."

Mr. E. J. Waters expressed delight with the comparison the Bishop made when he likened doctrine drawn from the Word to wine drawn from the flagon, though in reality from the wine in the flagon.

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Further he said that, if one presents a doctrine too markedly, there is a possibility of a false impression being given.

     The Bishop replied: "The Writings state that any doctrine overdrawn becomes a heresy. Heresies are built by the overemphasis of one doctrine, so that others are pushed out of their place. Bishop Benade once said that proportion ought always to be considered. The sense of proportion is essentially the rational faculty."

     Mr. Priest: We were told that doctrine should be drawn from the letter of the Word, and not from the spiritual sense, and it was stated that by the spiritual sense is meant the Writings. I think that in the Writings there is a literal and also an internal sense. If the Writings are the Word, I take it they must have a literal, spiritual, and celestial sense, right up to the Divine Itself. Can doctrine be obtained from the literal sense of the Writings? The Bishop, in reply, referred to the paper as a whole, and added: "It is true the Writings have their own literal sense; but it is also true, I think, that the literal sense or script of the Writings is not of the kind of correspondential ultimate which we find in the two former Revelations. Indeed, it is not quite the same in the Old and New Testaments; also, different parts of the Old Testament differ. There is enormous variety, even in what we call the literal sense of the Word, all of which is correspondential. I do not think we are to interpret the Writings according to the law of correspondences; we are to penetrate them according to rational analysis. The rational statements in the Writings are characterized in the Writings themselves as the direct approach to the Divine Human, apart from any symbols. We are there beyond the region of ultimate significations and representatives. It has its letter, of course, and all external truth and internal truth in it; but the laws of the interpretation of the Writings are net quite those we have concerning the letter of the Word. It does not help us to attempt to make an external identification; the internal unity of all the series of Divine Revelations is what we must try to see."

     The Rev. A. Bjorck: "We may knock the ground from under our feet, if we say the Writings do not have a letter. All spiritual truth must have a natural dress, in order to be with man. The sentences given in the Writings are the literal sense of the Word for the New Church, although I do not identify it with the Old and New Testaments. Accommodation of Divine Truth is always through correspondences. I have conceived of the truth of the letter of the Old Testament as the wine of the Lord held in a stone jug or a leather bag. In the New Testament, it is held in a partly transparent glass. In the Writings, we also have a containing vessel, but more closely corresponding with the truth it presents; it would be like the natural skin of the grape which holds the juice inside. It has an organic oneness with the interior which neither the Old or New Testaments have. It was said we have in the Writings something which shows us the Lord, and yet at the same time they teach that He is invisible. We have that which is visible, and through that strive to arrive at the invisibility of the Lord's Divine Human."

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     Mrs. Elphick: "You spoke of two things which come from the Lord,-one which is continuous, such as love, wisdom, faith, doctrine; and then you spoke of the other things which are emitted, which take on the forms of finite creation. I would like to be a little clearer on those finite created things. Why is not that continuous which you said was emitted, since it has life? What is that life, and what can it be called?"

     The Bishop: "Life is continuous from the Lord in finite substances, but the substances, in themselves, are emitted forms,-mere receptacles of life. Our life is from God; all the living vibrations in it are from God; but we are mere vessels receptive of life. We are that thing which has been put forth and deprived of life, and yet life has inflowed again. Divine light and heat are continuous. Remember what is said about the spiritual sun. All through the Arcana, the spiritual sun is treated of as if it were the Lord Himself; but when you come to the Divine Love and Wisdom, you are warned against this, because there it is treating of the lowest parts of that sun, which are not the Lord, but something receptive of Him. An emission is that which is given forth, separated from the Lord. Beginning with the spiritual sun, you have those emitted forms, down to the rocks and stones of the earth."

     The Rev. R. J. Tilson: "Would not the fact of being emitted from the Divine mean destruction?"

     The Bishop: "It would, if there were not the influx into it afterward."

     Mr. Victor Tilson: "I must say how grateful I feel at having been present last night. I feel we have made a big advance in uniting as we have done, and that only good can come of it. To listen to your address taxed one to the uttermost. Probably only the trained mind of the priest can take in the great depth of the teaching you were giving last night. It occurs to me that we have two examples in nature,-sound for one, and electricity for the other. No sound is continuous; all are impulses. Although the space between the impulses is so infinitesimal, yet there is a distinction; nevertheless the life of the sound is carried throughout. Also in the case of electricity, there is no such thing as continuous current, although it is so called. The break between the waves may be small, but it is there; and yet there is the life of the current throughout the circuit."

     The Bishop: "In our theology, there is but one thing that is continuous, and that is the Divine Itself. I felt that a group of New Churchmen would rather give serious consideration to an article which strained the thought a bit than one which is more superficial. At any rate, I took the chance upon it, and have been gratified with the result."

     Mr. Wainscott: "I have heard and read that there are discrete degrees of truth. How can continuous truth be discrete?"

     The Bishop: "It appears as if truth is discrete, because of the vessels that contain and receive it. They are discontinuous, and hence a discontinuous appearance to the truth. But the reality is that the truth is continuous."

     The Rev. G. C. Ottley: "All Divine Revelation is continuous truth. The Old Testament was for the sake of the New, for the simple reason that the New is involved in the Old, because it has relation to its interior truths.

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When the Lord came into the world, He revealed the interior sense, but only up to a certain point. He said there would be a further unfolding of Divine Truth. The last Revelation gives you the core and essence of the two previous ones."

     The Bishop: "I might illustrate continuity in this way. We can conceive of a particle of sand, iron, or this or that, going back to the units of the natural sun and of the spiritual sun, but we cannot think this of a particle of doctrine, because the doctrine is that which is continuous."

     Mr. Waters, Sen'r: "Last night, stress was laid upon the fact that all good and true doctrine must be drawn from the letter of the Word, and confirmed by it. When we go to the Writings, and read there of the great power of the Word in ultimates, do we look for those ultimates in the celestial or spiritual sense? I have read the Writings for the last thirty years, and nowhere can I see that the celestial and spiritual sense, as given in the Writings, are other than what they profess to be; that there is no letter of the Word, as it were, in the Writings. The letter of the Word is given in those very volumes which Swedenborg designates. Revelation is contained within that very letter."

     The Bishop: "I discussed the two statements, and attempted to bring them together. One was, that doctrine must be drawn from the letter of the Word, and confirmed thereby, and not from the spiritual sense evolved by correspondence. The other was, that when doctrine is drawn from the letter of the Word, all sorts of heresies may be constructed, but not when formed from the internal sense. From the first, doctrine should not be drawn; it can only be illustrated. From the second, doctrine is to be drawn."

     The Rev. T. Pitcairn: "If we read the Writings superficially, we may think that in the A. C. we sometimes have the celestial sense given, sometimes the spiritual sense. In one way, that is true, and is so stated, but there is a wider view. Read the first number of H. and H. You are there told that by the Lord in His second coming is meant the revelation of the spiritual sense of the Word, and it adds that this work is that sense, which shows that H. and H. is the spiritual sense of the Old and New Testaments. As this is not what we usually think is the spiritual sense, the matter is not so simple as it at first appears. As a matter of fact, the Lord has revealed the whole of the spiritual sense, if we regard it in a broad view. The whole of the Writings treat of the spiritual sense of the Word. The Writings are not just the same as the letter of the Old and New Testaments; they are certainly very different from it. They are a manifestation of the Lord in His Divine Human as glorified, and are not as the previous Revelations, which were written in symbols and types. The literal sense of the Writings is intimately bound up with the spiritual sense. We cannot divide them, as we can in the Old and New Testaments."

     The Rev. A. Bjorck: "We have been used to calling the Writings the internal sense of the Word. I question the exact correctness of that terminology."

     The Rev. R. J. Tilson: "The Writings are the spiritual sense of the Word, and not part of the letter of the Word, as that term is used in the doctrines of the Church. The brain is the brain. The general covering is the skull. But the brain is not the skull, and I do beseech you to keep a clear line of demarcation in your minds.

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I want particularly to emphasize the fact that the Writings are not the letter of the Word, as that term is generally used in the Writings themselves."

     Third Session.

     The third session was held in the Surrey Masonic Hall, on Monday at 11 o'clock. After the opening service by the Bishop, letters and telegrams were read, following which came reports from the Priests' Council, and from the Colchester and Peckham Rye Societies.

     Mr. J. S. Pryke then offered the following resolution, which was carried by a rising vote, after being seconded by Mr. F. R. Cooper:

     Resolved, that the Fifteenth British Assembly do record its high appreciation of the life and work in the Church of Mr. Arthur Motum, of Colchester, and its sense of the very real loss it sustains by reason of his passing into the spiritual world.

     Resolved further, that a copy of this resolution be sent to the members of Mr. Motum's family, with the affectionate greetings of the Assembly.

     Mr. V. R. Tilson was then invited to read a paper on "Church Music."

     DISCUSSION.

     The Bishop: "The paper contains many practical suggestions, and should be published."

     The Rev. F. E. Gyllenhaal: "Intoning is becoming recognized in the Church of England as deadening to worship, and there is a reaction against it. It is artificial, and not the natural voice of man."

     The Rev. A. Bjorck spoke to the same effect.

     Mr. R. W. Anderson said it was high time some layman rescued Mr. Victor Tilson from the hands of the priests! He pointed out that the greater part of the paper dealt with musical instruments, and their assistance in the services of the Church. There was much in it worthy of serious consideration. A difficult part of the paper for the priests was that which dealt with intoning me all knew why it was difficult-obviously because the priests did not know how to intone! A great deal depended upon the affection which the voice carried. An instrument at best was mechanical. Intoning might be useful; but one of its disadvantages would be the loss of the speaker's affection. When a man speaks from affection, he is more enjoyed than when he merely pumps out a succession of sounds without understanding. There is a lot of intelligence and affection which a priest can convey to his hearers by means of his natural voice, and this would be lost in the case of intoning.

     Miss Creda Glenn put in a plea for intoning. She had enjoyed the paper, which contained teaching needed in many societies of the Church.

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Intoning might be deadening, but with the children it was a different thing entirely. It was used by them at Bryn Athyn in responses and readings, especially with Greek and Hebrew; it produced a more unified feeling, and something approaching the celestial choirs.

     The Bishop made a plea along the general lines which had been suggested. New Churchmen ought to raise their minds above every form of external prejudice. All the arts should find employment in our worship, and he regarded intoning as one of those arts. There will be innumerable changes in our worship; but why raise a prejudice against one, merely because of its association with some organization of another Church?

     The paper was discussed further by the Rev. R. J. Tilson, Mr. G. F. Poole, Mr. J. S. Pryke and Mr. A. E. Orme.

     Immediately after the close of this session, a photograph of those present was taken, copies of which may be obtained from the Gill Studio, Colchester, England.

     Fourth Session.

     The fourth session was held in Michael Church, Burton Road, on Monday at 3 p.m.

     As three papers were offered to the Assembly, it was decided that they be read consecutively, the discussion to follow after all had been read, if time permitted.

     Mr. J. S. Pryke then read a paper on "Salvation." [See NEW CHURCH LIFE, November, 1921, p. 626.]

     Mr. E. W. Misson read a paper on "The Necessity and Importance of Externals in the New Church."

     The Rev. A. Bjorck read a paper on "One Phase of Education Necessary to Fit Man for Life in This World."

     After the reading of the last-named paper, the Rev. and Mrs. R. W. Brown arrived, having just landed after a voyage from South Africa. At the request of the Bishop, Mr. Brown then addressed the Assembly on the state of the Church in South Africa, with special reference to the General Church Mission in Basutoland.

     The Rev. F. E. Gyllenhaal offered a Resolution of thanks to the writers of the papers, and to Mr. Brown. This was seconded by the Rev. R. J. Tilson, who most heartily supported the proposition that we voice our appreciation to Mr. Brown and the gentlemen who had presented the papers, and that we record on the Minutes our regret that the lack of time prevents a discussion. Carried unanimously.

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     The Assembly closed with the Benediction, pronounced by the Bishop.

     The Assembly Social, held the same evening, was a decided success, owing to the admirable arrangements made and carried out by the Committee under the direction of Mr. R. A. Stebbing as Master of Ceremonies. The musical part of the program included numbers contributed by Mrs. Walter Lewin, the Misses Glenn, Briscoe, Elphick, Motum, Dorothy and Joan Stebbing, the Messrs. E. W. Misson and Victor Tilson, and the Colchester Glee Party. Mr. R. W. Anderson gave a recitation. The toasts were: "The British Assembly," responded to by the Rev. R. J. Tilson; "The Burton Road Society," responded to by Mr. A. E. Orme; "The Academy of the New Church," responded to by the Rev. T. Pitcairn; "The Visitors," responded to by Mr. G. E. Pemberton; "The Gentiles," responded to by the Rev. R. W. Brown; and "The Church," responded to by the Bishop. The Rev. F. E. Gyllenhaal acted as Toastmaster. After the toasts and speeches, there was dancing until about midnight. With apologies for the delay in sending this Report.
     F. E. GYLLENHAAL, Secretary.
BRITISH ASSEMBLY.-AN IMPRESSION 1922

BRITISH ASSEMBLY.-AN IMPRESSION J. S. PRYKE 1922

The British Assembly of 1921 will probably be remembered in England for some years as "The Great Assembly." For great it was, both in its actual achievement and in its Promise for the future. It was great in its organization; great in the number of the societies and individuals who attended, no less than in the distances they had traveled in order to be present; great in the value of the teaching given and in the debates thereby evoked; and above all, great in the quality and altitude of its Public Worship. Few, we imagine, who were privileged to take part in the two services held at the Burton Road Church, will soon lose the impression caused by their order and dignity, by the picture of the altar, bright with its new furnishings, by the scene presented when the six vestmented priests grouped themselves in the chancel, by the profundity of the doctrine set forth in the sermon, and by the joyous responses from a congregation of some 210 souls. Who could fail to be interiorly affected by the solemnity of the afternoon service, when the Holy Supper was administered to 130 worshippers!

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The Bishop, wearing his scarlet chasuble, presided, and at the appointed place, having consecrated the elements, first handed them to the two assistant priests, who in turn offered them to the communicants. The service proceeded without haste, but without pause, and as it drew to its close, the sphere of the Divine Presence seemed to grow more and more perceptible. It was an object-lesson in the potency of orderly externals when these are infilled with living things. There followed this reflection,-Surely the Church in England is at long last beginning to "worship the Lord in the beauty of holiness," and Zion in our midst is "putting on her beautiful garments."

The meeting of the Men's Club, held on Friday evening, in the Dickens room of Carr's Hotel in the Strand, made a fitting prelude to the Assembly, and in many respects struck the key-note for it. The Bishop's paper on the subject of "Appearances" was packed full with ripe instruction, and drew forth a volume of well-deserved appreciation and comment. Man never gets beyond appearances of truth, nor can he ever rise above the sphere of his own thought! The Assembly proper began with the Saturday evening meeting. Its first noteworthy feature was the welcome application made by the Rev. R. J. Tilson for the recognition of the Burton Road Society as a society of the General Church of the New Jerusalem. Needless to say, this was cordially given by the Bishop, who then proceeded to deliver his address on the "Soundness and Purity of Doctrine." This address and the resultant discussion, which was continued during the whole of Sunday evening, will no doubt appear in the Life, so there is no need to dwell upon them here. We merely record the clarifying effect of certain of the points made:-the Church cannot continue unless, on the part of its priesthood, there be a constant drawing-forth and promulgation of new doctrine, an ever flowing stream of limpid truth; for this, there must be illuminati,-those who are trained, competent for, and devoted to, the work; also, reception on the part of the taught. These points, and the teaching concerning the distinction between that which proceeds from the Lord and that which is emitted by Him, seemed to be especially outstanding, although the address throughout was characterized by profundity of thought, clarity of teaching, and fitness of diction.

As was perhaps to be expected, the proceedings on Monday scarcely reached an equal level, the word being, as the French would say, more with the laity.

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We use this term in preference to laymen, because happily the voice of the ladies was then also heard in the land. At the morning session, after a whole-hearted tribute had been paid to the memory of our departed friend, Mr. Arthur Motum, of Colchester, Mr. Victor Tilson's paper on "Music" gave rise to some animated speeches. For some inexplicable reason, the discussion centered in the suggestion that intoning might prove useful in the New Church, other equally useful suggestions being disregarded. It fell to the lot of Mr. Anderson to demonstrate, in an amusing speech, the desirability of occasionally seasoning our deliberations with a pinch of Attic Salt. The summing up of the Bishop was excellent, reminding us that the New Church, as Heir of all the Ages, will lay the arts, as well as the sciences, under contribution, and that its worship is bound to develop along ritualistic lines.

     The reading of the three remaining papers at the afternoon and final session left no time for discussing them. Perhaps this was fortunate, as at least one of the papers was accepted as something of a challenge, and it was evident to the anxious observer that in some quarters the weapons of wordy warfare were being furbished anew, and that the hitherto peaceful atmosphere would have been invaded by the clash of arms and the smoke of battle-not of incense! Moreover, the closure gave the Assembly an opportunity of listening to an interesting description of Church work and prospects in South Africa from the lips of the Rev. K. W. Brown, who arrived on the moment. A social evening of toasts, speeches, instrumental and vocal music, recitations and dancing, led the way to the grand finale of "Auld Lang Syne," sung with clasped hands and high-beating hearts. And so home we went in groups, some said for the sake of companionship, others for the sake of safety, as to which no opinion is hazarded.

     What has the British Assembly of 1921 left behind it? We answer, the realization of the existence in England of a strong band of earned and intelligent New Church people; of a devoted and illuminated priesthood; of an instructed and freely-responsive laity-the vision splendid of the building-up in England of a noble institution,-Church, school and university,-which shall eventually take its place as a sister of the great institution in Bryn Athyn, and worthily do its part in assisting the descent of the New Jerusalem. So may it be!
     J. S. PRYKE.

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Church News 1922

Church News Various 1922

     SYDNEY, AUSTRALIA.-Our little church building is an accomplished fact. Thanks to our Pastor, who designed it and superintended its erection, we have a substantial and artistic structure of fibro-cement, with a base of mahogany, and a red the roof. It stands on stone piers, and is capable of seating sixty people comfortably.

     The chancel is of simple design, in Western Australian jarrah, which, when oiled, has a rich red tone. There are three steps from the floor of the church to the Altar for the Word, which is in the middle of the chancel towards the east. Immediately above, there are two lead-light windows of flame-colored glass, with Purple and gold border. When the sun shines directly through these windows, it creates a most beautiful effect by illuminating the Word and the middle of the chancel with a glow like that of sunrise. The Holy Supper Altar is to the right of the Altar for the Word, and the Baptismal Altar to the left, both toward the front. Then the lectern and pulpit are to the left and right respectively, but still nearer the chancel rail.

     On Sunday morning, November 27th, the building was dedicated to the worship of the Lord Jesus Christ in His Divine Human, our Pastor conducting a suitable and impressive service, and delivering a sermon on "The Humbling of Man and the Exaltation of the Lord." The text was from Isaiah 2:11: "The lofty looks of man shall be humbled, and the haughtiness of men shall be bowed down; and the Lord alone shall be exalted in that day."

     The sermon showed that it is only as man humbles his proprium that he is capable of exalting the Lord, and this exactly in the degree that his loves are humbled. Thus man's worship of the Lord becomes more internal as he progresses in regeneration, until the state described in the text as "that day" is reached, which is the complete state of regeneration, when the Lord alone is exalted in the man's life. It was also shown that what applies to the individual also applies to the church as a whole, and that the time will surely come when regenerating people will cover the earth. In that day the Lord will be exalted. But the world has a long long way to travel before that happy state will prevail; for the inherited loves of self and the world are so strong that they need much humbling. But the power to humble is given and the way is shown in the Lord's Revelation to His New Church; and when this is obeyed, it will bring peace, happiness, the banishment of disease, etc; and the earth will return to her paradisiacal state, so long lost.

     In the afternoon, a service was held for the administration of the sacraments of Baptism and the Holy Supper. Mr. and Mrs. Kirschstein's baby boy has the honor of being the first to be baptized in the new building. Ten persons partook of the Holy Supper. The attendance was very good at these services, 32 in the morning and 34 in the afternoon.

     The church has been built at Hurstville to enable us better to administer to the needs of the children. And it is already gratifying to see the interest shown by them, and also their attendance at worship. Two services have been held since the dedication, and with good attendance. The Sunday School is now held in the new building, and all the social and other meetings will also be held there. A curtain has been provided to divide the chancel from the rest of the building, so as to keep it as sacred as possible.

     The building has cost L375, of which the society had accumulated L139 from the offerings since its beginning.

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Miss Taylor has loaned us L200 at ordinary bank interest rates. The balance was advanced by our Pastor, the Rev. Richard Morse, to enable the building to be finished. We are all anxious to get this debt paid, and are working in the ways each is able to help reduce it. It will mean continued effort, for our adult workers are few in number. However, we feel that it is in the order of Providence that we have been given this opportunity to further our uses. And I have no doubt that if we are faithful in the performance of our duties as a society, we will be able to earn the necessary means.

     While the church was being built, our friend, Mr. C. H. Morgan, who was our Secretary-Treasurer, was removed from our midst, passing away very suddenly from heart failure on September the 4th. His loss was felt very much by all of us, and it placed more work and responsibility on our already overworked Pastor. The society has elected Mr. M. A. Ferran, as Treasurer, and Mr. A. H. A. Kirschstein Secretary, in Mr. Morgan's place.

     Mr. Morgan was a very firm believer in the Divinity of the Writings and has often remarked that the Church was the one thing worth living for. We feel that our friend and co-worker has been called to higher uses in the establishment of the Lord's Kingdom, and so rejoice in his fuller happiness.
     M. M. W.

     GLENVIEW, ILL.-Since our last report, the Ladies' Guild has organized and carried through a very successful Bazaar. They had in mind the monetary needs in connection with the General Assembly which is to be held here in 1923, but the proceeds of the bazaar exceeded their expectations, and enabled them to make a generous contribution toward the expense of wiring the Manse for electric lighting. So now our Pastor has all the comforts of modern improvements. Even the excellent supper provided at the bazaar showed a "profit," indicating what can be done when there is no overhead to be charged for and there are no salaries to pay.

     During October, our society was favored with a lecture on "Abraham Lincoln" by the Hon. Henry Rathbone. This was greatly appreciated, not only because the lecturer was eloquent, but also because he was well equipped to deal with his subject, his father having been a close friend of Lincoln's, being with him in fact, at the time of his assassination.

     Dr. J. B. S. King has just concluded another series of lectures on Swedenborg's Science.

     The private meeting of men to read articles from New Church Life keeps up its successful career of weekly gatherings, and looks forward to a useful and enjoyable season. The readings are not confined to Life articles, however, and we are greatly enjoying the wonderful paper by the Rev. Alfred Acton on "The Origin of Man" which appears in The New Philosophy.

     Of Christmas celebrations we have had many,-Tableaux on Christmas Eve, Services on Christmas Day, and parties for both children and adults. On New Year's Eve, the program included a supper in the club room, with Mr. and Mrs. Harold McQueen as host and hostess, and a brief religious service at midnight, after which we had an opportunity for the exchange of New Year greetings before leaving for home at an hour that did not unfit us for the worship on the following day.
     G. A. MCQUEEN.

     CHICAGO, ILL.-As an experiment during the month of January, and to be continued after that, if it proves satisfactory, the members of Sharon Church and those of Mr. Headsten's Society have been holding services together at our pleasant church rooms in Center Street, the two Pastors alternating in the preaching of the sermon. As both societies are small in numbers, the combined service makes a larger gathering each Sunday, and has the additional advantage of saving one society the expense of renting a hall.

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     A very delightful Christmas celebration on the 29th included a service, a tree and gifts for the children, followed by a luncheon served to all. The Watch Meeting at New Year's was held at the home of Dr. and Mrs. Farrington, the young people dancing until nearly midnight, when a service was held, after which refreshments were served.

     The last Ladies' Meeting was held at the home of Mrs. Gladish, and during the business proceedings we learned that the ladies, during the last few years, had made more than $1000.00 by means of bazaars and other work, and thus had been able to help out in several church uses. After the business, the Pastor addressed us, continuing the subject of the previous meeting, and a luncheon was then served.
     E. V. W.

     KITCHENER, ONTARIO.-November passed quite uneventfully, with the exception of a dance on the 16th, when the local chapter of the Phi Alpha entertained the society. It was formal in character, yet informally so. The music was fine, the floor was not too crowded, the hosts and guests in the best of spirits, so that all enjoyed themselves very much indeed, and pronounced it the finest dance of the year.

     On December 8th, the local chapter of Theta Alpha held a very spirited and successful banquet, of which a full account will be published in The Bulletin.

     A pleasantly informal affair was a "shower" given to Miss Eva Campbell by her many friends of this society. It was a complete surprise to her, but without doubt an agreeable one.

     The school closed its first term with a humorous little play appropriate to the Christmas season. The children were assisted by Miss Campbell as Mother Goose, and Mr. Robert Schnarr as Santa Claus. The performance was good, and all who witnessed it heartily enjoyed themselves. The program also included a number of serious and humorous recitations. Afterwards, the school children presented their teachers, Miss Campbell and Mr. David, with handsome Christmas gifts. This marked the close of Miss Campbell's work here as teacher,-work that has been much appreciated by the society. Miss Volita Wells will fill the position of teacher, commencing February 1st. As it was thought very undesirable to have the school work interrupted for a whole month, Mrs. Alfred Hasen has kindly consented to teach during January.

     On Friday evening, December 23d, a children's Christmas Service was held in the chapel, during which five beautiful tableaux were given, four representing incidents in the life of Abraham, and the last "The Nativity." In addition, a comprehensive representation of the scene of the Lord's birth was nicely worked out on a large sand table. It showed the town of Bethlehem, with the stable on its outskirts, the shepherds in the fields, with the host of angels above, and the wise men approaching.

     The Christmas Service on Sunday was very impressive, with a fine sermon by the Pastor on the subject of "The Divine Conception of the Lord." The choir sang a beautiful anthem entitled, "It came upon The Midnight Clear."

     On New Year's Day, the Holy Supper was celebrated at the regular morning service. The following evening a banquet was held in celebration of the dawn of a New Year, and our Pastor made an excellent speech on the subject of "Beginnings," with a very interesting new twist in its presentation. The rest of the evening was spent in playing cards and dancing.
     R. R.

     DENVER, COLO.-The Christmas season has passed once more. Our celebration this year was marked by two changes, one being that candles were not carried in the procession, as has been the custom for many years, and the other, a supper served after the close of the festival exercises.

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In preparation for the festival, Miss Margaret Tyler had trained the children in several songs, and had taught them the Hebrew anthem, "Shema Yisrael." Gifts were distributed which the children enjoyed very much,-books, candy and oranges. Two who had arrived at the age of fourteen,-Angela Bergstrom and Edward Allen,-received copies of the Liturgy. One little seven-year-old, Marian Drinkwater, had a Bible provided for her. She could not be present, and her grandmother took it to her. We hear that she loves it very much.

     The weather was cold, and there was snow enough to give us a white Christmas, which seems to be considered a favorable omen. At the supper, some toasts were honored with informal remarks and the familiar songs.

     New Year's Day coming on Sunday, the children were invited to attend the morning service with their parents, which resulted in a fairly crowded auditorium, there being a few visitors besides. The impressiveness of the service was enhanced by the reading of the Bishop's Address to Children which seemed an excellent ending to the festival season and introduction to the New Year.
     L. M. T. DAVID.

     ERIE, PA.-(Jan. 7, 1922.) Since the last report, this Circle's activities have been rather irregular, due mostly to serious sickness in several households. During the summer, the absence of the Weekly Sermons was felt, but we managed to find plenty of good ones in back numbers that had not been used here yet, as well as in the older numbers of the Life.

     On account of the sickness here, we had to do without the regular visit of our Pastor, the Rev. F. E. Waelchli, in June. He was to have been with us on the Nineteenth. We had our meeting for that day at the residence of Mr. M. F. Near, who had prepared a very enjoyable reading suitable to the Day. The sermon used was one delivered by the Rev. Edward C. Bostock on June 19th, 1900, and printed in the Life.

     Our little Circle made few changes during the summer. Mr. and Mrs. Eric Nilson moved to Waterford, Pa. But a short time later Wyneth, Frederick and Doris Cranch returned from Bryn Athyn with a good store of first-hand news from the Schools. Also, Miss Ida W. Hunt was visiting her sister, Mrs. Edward Cranch, a part of the summer and fall.

     On July 10th, We had the pleasure of listening to a good sermon from one of our former members, Mr. Raymond G. Cranch, now a student in the Theological School at Bryn Athyn. He had for his text Luke 6:46-49.

     On July 17th, we had the Rev. Homer Synnestvedt with us. He conducted service for us in the evening, and we all enjoyed his sermon on "Marriage."

     During August and September, our meetings were very irregular and poorly attended. In October, Mr. Nilson and his family returned to Erie.

     From Nov. 14th to 20th, we had another visit from the Rev. J. E. Bowers. In spite of the unfavorable weather, he succeeded in visiting all of our members, and conducted service on Sunday afternoon, choosing Revelation 7:14 as his text.

     On Nov. 30th, our Pastor, the Rev. F. E. Waelchli, again visited us, having returned from his extended tour in the West, of which we had learned many things from the Life. We started our meetings on Dec. 1st by asking him to tell us more about his trip, which he did, also showing us the fine collection of post-card pictures he had gathered.

     On Dec. 2d, we met at Mrs. Edward Cranch's house and presented Mr. Waelchli with a good-sized pile of questions to be answered. The number was so great that, to do them any kind of justice, it was decided to reserve part for the evening meeting of Dec. 3d. The variety of questions showed we had been doing something during the summer.

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A number of apparently conflicting statements found in the Writings were explained. Other subjects were: Appearances and phantasies in the world of spirits; Correspondences, their study and use; How to meet Old Church teachings when brought home by children from the public schools; Animals in this world and the next, their instinct, apparent thought and life, as compared with the life of human beings.

     Saturday afternoon we had our children's class with seven attending. Owing to the range of ages, this class is a difficult one to teach.

     Saturday evening, after the questions noted above, we had a short business meeting at which our Pastor explained the general formation of the various societies of the church in a way that was a great help to us. We then elected an executive committee of four, to take care of any matters that might require their attention.

     On Sunday, Dec. 4th, our Pastor conducted service in the afternoon, when the infant son of Mr. and Mrs. Eric Nilson was baptised. The sermon was from Psalm 17: "Hold up my goings in Thy paths, that my footsteps slip not." This was followed by the Holy Supper.

     Sunday evening, for the first time in a long while (on account of the sickness of Mrs. Evans) we were able to meet at Mr. and Mrs. B. F. Evans' home for our doctrinal class, at which we are studying Divine Love and Wisdom.

     On Dec. 25th we had a Christmas service, using Bishop N. D. Pendleton's sermon, "The Joy of the Lord's Advent," as printed in the Life of Jan. 1921.
     C. E. C.

     BATH, ENGLAND.-A memorable service was held here on Christmas Day, 1921, when three sacraments of the Church were celebrated. In the first place, Mr. Joseph Fulrsa, of Prague, was baptized into the New Church, this ceremony being followed by his marriage to Miss Beatrice Brdlik, of the same city. The administration of the Holy Supper brought the service to a fitting close.

     The service was arranged by the Rev. Albert Bjorck, and conducted in the impressive manner characteristic of him. A social gathering was held at Mr. Bjorck's home in the evening, where, in the course of the remarks, emphasis was laid upon the remarkable evidence of Divine Providence in the bringing of these two young people from Prague to Bath to be united in marriage. The company included Mr. Gustav Brdlik, brother of the bride, who is at present living in the New Forest, and who gave us an interesting account of conditions now prevailing in Czecho-Slovakia.
     R. S. L.

     GENERAL CONVENTION

     We learn from The New-Church Messenger that the Rev. E. D. Daniels passed into the spiritual world at Lakewood, Ohio, on October 19, 1921, at the age of 75 years. The funeral service was held in his old Parish Church at La Forte, Ind., being conducted by the Rev. Thomas A. King who writes an obituary in the Messenger of December 28, 1921. A number of our readers will retail the days of Mr. Daniels's pastorate at Elm Street, Toronto, bact in the '80s. After leaving Toronto, he was pastor at Washington, D. C., La Porte, Ind., and Kitchener, Ont., besides serving for a number of Years as missionary of the Ohio Association. In January, 1914, he suffered a stroke of paralysis which deprived him of his speech and the use of his right arm and leg; but his mind was clear to the last, and he delighted to be read to, and to hear the news of the Church.

     Union Services.

     "Our readers have hitherto been informed of the friendly relations existing among the churches of Old Cambridge, Mass. The seven churches thus associated are the following: the Old Cambridge Baptist Church; Christ Church (Protestant Episcopal); Epworth Methodist Church; Church of the New Jerusalem; First Church in Cambridge (Congregational); First Church (Unitarian); St. John's Memorial Chapel (Protestant Episcopal).

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On Armistice Day these churches held a union service, . . . and again on Thanksgiving Day, at which service the President of our Convention, the Rev. Wm. L. Worcester, delivered a sermon on "The Church's Opportunity and Duty."-New-Church Messenger, December 14, 1921.
DATE OF PUBLICATION 1922

DATE OF PUBLICATION 1922

Announcements.

The combining of the February and March issues of New Church Life in the present enlarged number will enable us to return to a regular date of publication with the April issue, and thus to remedy a condition that arose out of the printers' strike last May. Copies of the Life will be mailed hereafter to reach subscribers on the first of each month. News matter should he in our hands not later than the 15th of the previous month.

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NATURE OF MAN AND WOMAN 1922

NATURE OF MAN AND WOMAN Rev. ALFRED ACTON 1922

NEW CHURCH LIFE
VOL. XLII          APRIL, 1922           No. 4
     ANNUAL ADDRESS TO THE COUNCIL OF THE CLERGY.

     My mind was first directed to the phase of the subject that is presented in this paper by two noteworthy statements in the Writings, the one in Conjugial Love and the other in the Arcana. The first is the answer given, with some indignation, by a wise angel to the question: What has a wise man or wisdom to do with woman! The answer was: What is a wise man or wisdom without woman? (C. L. 56.) The other statement is one that has caused considerable thought from time to time. It is to the effect that, in the spiritual kingdom, men are in sciences and cognitions, and women only in affections; but in the celestial kingdom, husbands are in affections and wives in cognitions. (A. C. 8994.)

     I introduce my subject in this way, in order to focus your attention upon the special point which I have in mind in addressing you.

     The Lord created the universe from pure love, the essence of which is to give to others outside of oneself; to give so that the thing created shall appear to have independent existence. But the quasi-independence of created things is not the end of creation. The end of creation is that each created thing shall be the means of building up new forms, to receive more fully the Divine gift, even to its fullest realization in the angelic mind as the delight of love and wisdom. For this end the Divine proceeds outward, as it were, to the work of creation; and from the ultimates of creation the Divine in lasts is ever returning, step by step, that it may be united to the Divine in firsts. This union, the offspring of which is the whole created universe, was fully effected in the Lord Jesus Christ by the glorification of His Human. (A. C. 6179, 3132.)

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     An image of this union is seen in the birth of man. The creating soul wills to give itself to man. It forms his body; to that body it gives life, and, with life, the power of producing more perfect receptacles, even to an angelic mind, in which the circle is completed and the end realized. So we might picture the created universe as one man, whose soul is the Lord. The mineral and vegetable kingdoms are the material parts of that man, with their ultimate uses; the animal kingdom is the gradual formation of the brain for the gifts of natural thoughts and affections; and the human kingdom is the interior formation of the brain for the reception of the supreme gifts of the Divine Soul.

     This great circle of life-this union of the Divine in lasts with the Divine in firsts, of Divine Love and Wisdom-is the supreme origin of all conjugial love, of all marriage; and it exists, not only in the great universe, but in each part thereof. Hence, there is an image and type of it in every created form. This image is seen in the fact that, in the greatests and leasts of creation, we find everywhere an active and a reactive, a force proceeding to ultimates, there to create, and a force receiving the thing created, to bring it forth as a form of use.

     In the mineral kingdom, we have active forces producing gold and precious stones, and a reactive force or matrix in which these precious things are formed and grow. The earth is a, universal reactive force whereby the seeds of the vegetable kingdom are clothed and thus brought forth for the service of men. In the animal kingdom, the two forces are more perfectly represented as male and female, the male being the means whereby life produces seed, and the female the means whereby life produces that which shall cherish the seed and bring it forth for service.

     These things in the mineral, vegetable and animal kingdoms are only types and ultimate representatives of the universal conjugial, whereby the ends of Divine Love are brought to their fulness. But man was created to be more than a type. He was created to be a living image of God, in which the gifts of Divine Love and Wisdom shall be, as it were, his own. In him, as in all creation, this is to be realized by the conjunction of an active force and a reactive; but in man these two forces are to be, as it were, his very own, and their direction under his own control; he is to unite them as if of his own effort, and the fruits of the unition are to be felt by him as self-developed life, though he is to acknowledge that they are given solely by the Lord.

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     The gift to be bestowed on man is the gift of Divine Love and Wisdom perceived by him as love and wisdom in himself, with the delights and blessedness, the affections and perceptions, which thence result. For the reception of this gift, two things are required. First, that he shall learn of the Lord, and second that he shall love and obey the things learned. These, in the human kingdom, are the active and the reactive which are typified in the lower kingdoms by the two forces necessary for the bringing forth of forms of uses. But the form of use to be produced by the human active and reactive is an angelic mind, in which the end of creation shall be realized and the great circle of life crowned.

     For this, there must exist in man an active force, impelling him to acquire truths rationally, and a reactive force impelling him to receive those truths when learned, and to love and obey them. And it has pleased the Lord that these two forces shall come into the world, not as one human being, but as two,-male and female. Were they in one being, the end of creation would be frustrated. For the love of the truths learned would then be the love of self, the love of the product of one's own powers. Therefore the Lord creates these two forces,-the active, and reactive, these two lives, whose union is essential to the reception of the supreme-gift of Divine Love,-as two separate beings; that their union, whereby they are conjoined to the Divine, may be, at the same time, the rejection of the love of self and the enjoyment of the delights of charity, of friendship, of conjugial love; that love to the Lord may thus be one with love towards the neighbor, the highest type of which is conjugial love.

     "Therefore, God created man in His own image, in the image of God created he him; male and female created He them."

     It needs no argument to show that the male man is the form of the active, which is the love of acquiring, and that the female is the form of the reactive, which is the love of receiving and perfecting. This is seen in ultimates; for the masculine is a form wherein life is ultimately manifested in production, even to the ultimate of seed; but the feminine is a form wherein life is manifested as reception and formation, that living uses may be brought forth for the enriching of the Lord's Kingdom and the blessing of the human race.

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     If we examine these two forces or lives interiorly, we may see that the inmost of the masculine is the love of growing wise, or of acquiring the truths of wisdom; for it is this love alone that prompts to the desire of laboring for the acquisition of knowledges and truths, which are ultimately represented by seed; and that the inmost of woman is wisdom itself, which is the love of uses; for it is wisdom alone which prompts to the reception and love of truths, that they may be forms of use, which are ultimately represented by offspring.

     In themselves, both man and woman are passive forms of life; but those forms differ in their inmosts, and hence the life received by them is differently manifested. The Lord thus created man male and female,-two forms receptive of life, in whom life should be manifested in wholly different ways, as an active love to search after, inquire into, and attain truth, and a reactive love to receive, cherish, love, and bring forth truth; which latter love is in itself wisdom: The conjunction of these two forms is necessary to the production of one man, who shall be reactive to the Lord, and conjoined to Him by learning His precepts and loving them; one complete man, formed into one church, the bride and wife of the Lord. "Therefore, God made man in His own image, in the image of God made He him; male and female made He them."

     II.

     That man is inmostly a form of love, and woman a form of wisdom, is abundantly taught in the Heavenly Doctrine. "The truth of good, or truth from good," we read, "is the masculine; and the good of truth, or good from truth, is the feminine." (C. L. 88.) Or, guided by a law everywhere laid down in the Writings, we might also read the passage: "The wisdom of love, or wisdom from love, is the masculine; and the love of wisdom, or love from wisdom, the feminine." In these parallels, love and wisdom are not the same thing. With the male, the inmost is the love of growing wise, of acquiring truths; and this love produces and clothes itself with truths which make the rational wisdom of the male.

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But with woman, the inmost is wisdom which seeks nothing more ardently than to conjoin itself with the truths acquired by the love of growing wise. Hence we have the so frequent teaching, variously expressed, that the male is created to become wisdom from the love of growing wise, and the female to become the love of the male from his wisdom. Hence also, two consorts, in whom these two loves are united, are the very form of the marriage of love and wisdom, or of good and truth. (C. L. 33, 66, 88.) Nor should we be surprised to learn that woman is inmostly a form of wisdom. For it is not wisdom to search into and acquire rational truths. Wisdom is to love truths, to cherish them, and to return them to the Lord as uses. And therefore, as we read in the Heavenly Doctrine, "Wisdom is the origin of beauty; in woman, wisdom latent and concealed; in man wisdom open and manifest." (C. L. 383.) In the Writings, moreover, wisdom, and also faith is frequently compared to a wife; and love, and also charity, to a husband. (T. C. R. 37, 41 f, 377; D. P. 225.)

But the idea of wisdom at this day is far removed from the truth; for men place wisdom, not in the love of truth, but in mere knowledge and rational understanding. And yet such wisdom is like barren seed, which falls upon the rock and is lost.

When it is said that man is a form of the love of growing wise, and woman a form of wisdom, this is not meant in a merely abstract sense. They are really, actually, substantially, such forms. "There are no such things as abstract goods and truths," we read in C. L. 66; and the statement is made in treating of this very connection of the subject,-the forms of man and woman. The inmost receptacle of life with man is actually a substantial entity, so formed that life from the Lord, flowing into it, becomes the love of acquiring truths. This love then produces and clothes itself with a masculine brain and a masculine body, which are formed for the actual work of acquisition, and endowed with the vigor and strength necessary for that work. But the inmost receptacle of life with woman is a substantial entity so formed that in it life received from the Lord becomes wisdom, which in itself is the very form of the love of truth. This wisdom then produces and clothes itself with a feminine brain and body, the body being soft and tender, formed, not to conquer and acquire, but, from love, to receive the things acquired, to cherish them, and to build them into forms of use and beauty.

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     This, the essential difference between man and woman, is confirmed in the Writings by reference to the body and to the manners of each. Men's bodies are hard and angular, adapted to the work of acquisition and conquest; and, not only their muscular fibers, but also their sensitive fibres, are harder; consequently, they are less sensitive, less perceptive. Women are not adapted to the work of overcoming and acquiring; their fibres and nerves are soft; hence they are sensitive and perceptive. This, all men realize. For who does not wish to keep sights of horror from the eyes of women, because of the intense impression that would remain? And who does not wish to keep from the ears of women, words and word-pictures which they have no hesitation in presenting to men, lest, as the Writings say, "chaste ears be offended?"

     Men, moreover, are rough, assertive, aggressive, pugnacious. But not so women. Men are not quick in perception, except so far as they have acquired this quickness by experience rationally weighed. But women are naturally and innately perceptive; and they readily see points and truths which men see in another and a slower way. Hence it so often happens that, in schools, girls are so much quicker than boys in seeing and learning the truths of the sciences. Hence, also, women can so readily take on the duties of men that do not require great physical strength-sometimes more quickly and efficiently than men-though they have not the rational judgment from which men act, or may act. It is, moreover, because women are inmostly forms of wisdom that they are externally forms of beauty. For wisdom, or the love of truth, is beauty itself. It is also innocence; and therefore women are also forms of innocence.

     Much is involved in the truth that man is a substantial form of the love of growing wise, and woman a substantial form of wisdom. It involves that the love of growing wise, with its manifestation in the ability to investigate truths rationally, exists in the created world, is given by the Lord to the human race, only through the male man; and that wisdom, manifesting itself as the perception and love of truth, exists in the world, is given by the Lord for the blessing of the human race, and for the crowning of His work, only through woman.

     But it may be said that man and woman do not usually show themselves as the recipients and givers of these Divine gifts.

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No, they do not. Not spiritually, unless they are regenerated. But they show it naturally, and as in an image. The most ultimate manifestation is the love of the sex. The inmost origin of this love is the marriage of good and truth, or of love and wisdom. With the Lord, these are one. But in human forms, they are separated by reception, men receiving creative love, women receiving nurturing wisdom. But because, in their origins, Love and Wisdom are one, therefore, in ultimates, they inmostly desire to be reunited; and this desire is the love of the sex, the strongest of all ultimate loves. When we come to the plane of mind, however, we find that, with man, the love of the sex is inconstant; but not so with woman. Men do not, of themselves, love the bonds of monogamic marriage, but women do. All this, which is a matter of common knowledge, must have some deep origin and cause. The cause lies in the fact that women are born loves, which desire to unite themselves to the truths of rational wisdom; but not so men. Again, as we have observed, man is a form of strength to acquire; woman, a form of perception, to love and build up. This is shown in every stage of human civilization. The male savage delights in feats of strength, in battle and hunting; but he disdains to do the work of preparing the things that he obtains for the use of his mate and children. We need not blame the savage. He but typifies, in lowest ultimates, the two forces, the two lives, that are born into the world by man and woman, and the conjunction of which is necessary to the formation of even the most primitive society. In civilized life, it is the man who has the impulse to go forth to conquer, to acquire; but the woman's love is to use the things acquired to form a home. The man, to use a homely illustration, is the money-earner; but the woman; it is, who turns the money into the form of home, and all that home means.

An illuminating illustration of the truth that wisdom, or the love of truth, is born into the world solely through woman, is the manifest fact that women are innately, though in varying degrees, perceptive of the proprieties and niceties of life; and their influence, it is, that results in the refinements of civilization. Still more plainly is it seen in the prudence of women in regard to marriage and all things pertaining thereto. Woman is the guardian of chastity and marriage; and without her influence, or with that influence perverted, conjugial love,-nay, and even externally chaste marriage,-would be impossible.

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Woman has an innate repugnance to the things that oppose the chastity of marriage, and an innate prudence in perceiving and moderating them. This prudence is, in fact, the wisdom of women; and though they know not that its source is from the very form of their soul, and cannot know this, except so far as the truth is acquired from masculine love, yet they have this prudence, and perception, and wisdom.

     But all these qualities in man and woman, of which I have spoken, are merely external, merely types and representatives, on the natural and corporeal plane, of the inmost forms of men and women. Their true, their human, qualities, and the differences between them, become more deeply manifest when the spiritual mind is opened.

     III.

     When he is born, man consists of soul and body; he has not as yet a mind, though he has the faculty of forming one. Hence, at birth, men and women are only representatively forms of the love and the wisdom that reside in their souls,-forms whose primitive differences become more and more distinct as they grow in years. But man is born that the gifts of the soul may be imparted to him as his own, and this is done as the mind is formed.

     Life, or the soul, can form an image of itself only so far as substances are at hand, within which that image can be made. Before birth, these substances are supplied by the mother's blood, and with these the soul, as it were, reproduces itself on the ultimate plane, in order that it may thereby give itself to the man. Therefore it bestows upon the body five senses, that from the- world may enter in the things which shall serve as the soil or ground, out of which the soul can form a more interior plane for the reception of itself. This plane is formed by truths or by falses, or, in general, by the ideas which man acquires and freely retains. Whatsoever the quality of these ideas, the soul, flowing into them, or into a mind so formed, gives that mind to live as if of itself, and the quality of the life will be according to the quality of the mind that receives.

     Let me illustrate. We have the sensation that sugar is pleasing to us, or, on a more abstract plane, that money and the exercise of power bring pleasure; and naturally we love the pleasure, and desire to retain it.

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Now, if we remain in this state, the soul flows into the mind, or, if you prefer it, into the state thus formed, and gives the man the appearance that this state is his life and love; and since such states are nothing more than states of self-pleasure, then, if nothing else intervenes, the soul, thus inflowing, will give birth to the love of self and the world, or rather, will be perverted into such love; for the soul itself is in the love, not of self, but of others, i.e., in the love to give to others. Man, however, by revelation from the Lord, has truths by which, if he will, he can ordain his mind into a form in harmony with the life of the soul. He can feel that money and power give pleasure, but at the same time can know that, by itself, this pleasure is evil and destructive, and hence can turn his mind away from it, can refuse to allow his mind to be formed by it; and, on the other hand, can suffer the truth to form his mind, or state. Then this form also will be vivified by the soul, and will live, as it were, of itself; and since it is a form given by the Lord by means of His Word, it is harmonious with the soul; and hence the soul, flowing into it, can impart heavenly love to it.

In both cases, a mind is formed; in both cases, the soul descends and gives of itself to be the man's own possession. But in the one case, it bestows upon the man its own love and wisdom, so that the man feels these within himself as his own; in the other case, it gives merely the "as of itself," and this becomes the soul of evil. In either case, the soul is still a feminine soul or a masculine soul. If a male man be ruled by the Lord, the love of growing wise, which is his soul, becomes as it were his own, so that he feels within himself the genuine love of rationally acquiring the truths of heaven; and, what is a necessary concomitant, now revealed to us, he feels within himself the desire to love one of the other sex and to be inmostly conjoined with her alone. If, however, he be in the love of self, he may still, from the soul, be in the desire and ability of acquiring truths rationally, but he will do this solely for the sake of himself; and, what is also now revealed, within will be concealed a contempt for the other sex,-a contempt that will be apparently removed only at such times as his self-love may thus be served. This is the inmost origin of that contempt of women which rules with all evil men.

So, if a woman forms her mind according to the truths of revelation, the wisdom which is her soul becomes, as it were, her own possession, manifesting itself as the affection of truth, and, in marriage, as the love of the wisdom of her husband, and the desire to conjoin this with herself.

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But if she be in the love of self, and yet preserves an external life of order, she may still, from the soul, be in the affection and perception of truths, and in the love of marriage, but only from the love of self; and, what is now revealed, such a woman is in the love of her own beauty, or her own womanliness, for the sake of domineering over men; and if she cannot do this she becomes
embittered and soured.

     The great difference here shown between man and woman is that, whatsoever his quality, whether good or evil, man has the power of acquiring the truths of wisdom. But not so woman. Women are forms of affection, and hence eagerly seize upon all that makes one with their affection-if good, upon the truths of heaven; if evil, upon the appearances and fallacies that favor their love. It may be said that men also do this; and internally, i.e., as to the real quality of their mind, this is true. But, because men are forms of the love of growing wise, or of acquiring truths, they can always-so long as their externals are held in order-elevate their minds to see and acknowledge rational truths.

     We have said that, by revelation, every man can learn and understand truths, and thus can order his mind in the way of heaven. This, every man and every woman can do. But before truths can thus be applied, they must first be rationally seen; that is to say, they must be searched after and acquired. Divine Revelation is never a revelation of truth ready-made as the rules of human conduct. It is given to man that he may draw therefrom and formulate the laws to govern his life. And this cannot be done, except from the love of growing wise, i.e., from the masculine love. Women, from their soul, can indeed perceive truths, yea, far more readily than men; but they do not acquire them by rational investigation, and this, because such rational investigation is not of their love. "The feminine," says our Revelation, "is to perceive from the love; the masculine, to perceive from the understanding." (C. L. 168.) And it is the latter quality alone that can search into and present rational truths.

     But there can be no regeneration, no formation of the mind into a temple of the soul, without rational truths.

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How, then, are women regenerated? The answer is plainly given in the Writings: "The church is first implanted in the man, and through the man in the wife, because the man receives its truth in the understanding, and the wife from the man. If the reverse be the case, it is not according to order. This, however, sometimes occurs, but with men who either are not lovers of wisdom, and therefore are not of the church, or with those who depend as slaves upon the nod of their wives." (C. L. 125.) These apparent exceptions are merely cases where the church is not established with the wife through her husband, but they do not invalidate the truth as to the means by which alone the church can be established; nor are they opposed to the teaching that woman, from her very nature, is not in the love, and hence not in the power, of acquiring truths rationally. I know that there are many cases of women which seem to contradict this statement; but apparent exceptions do not invalidate a truth which is everywhere exemplified. It is of order that the church be established with a wife by the implantation of truths through the husband. It is not of order that it be done in any other way. But this teaching must not be understood to mean that the church is first established with man, and then with woman. The church can be established, neither with man alone, nor with woman alone. It can be established only with a complete man, who is formed by the union of man and woman in conjugial love. Only such a man is a church, which appears before the Lord as one man, and all of whom together are called the "bride and wife" of the Lord. But in this establishment of the church, order demands that it shall first be established by the implantation of rational truths, or of truths rationally understood. And this is done from, and by means of, masculine love. But this alone does not make the church. Before this can be done, these truths must be conjoined with the love of truth, and this is done only by the implantation of rational truths in the love of the wife, whereby they are animated. It is thus, and thus only, that the church is established with man, i.e., with husband and wife, who are one man.

But it may be said that many women are not married. Are they not, therefore, in the church? In answer, I would say that the teaching quoted above has regard to marriage. The universal truth is that the Lord gives the rational truths of wisdom to mankind by means of the love of growing wise, which is masculine; and heavenly order is, that the truths thus acquired shall be conjoined with the affection of truth, which is given by the Lord solely through the feminine.

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And we are told in the Writings that this conjunction, and consequently regeneration, or the formation of a new and complete homo, can be effected in its fulness only in and by marriage of one man and one wife. (A. E. 1004) Further than that we need not go, except to note that the world is full of the rational fruits, both bad and good, of masculine love, and it is with these that the affection of woman conjoins itself. Moreover, no one in the world, whether a man or a woman, can separate himself from the sphere, and the influence, and the effects, of the other sex. It is of heavenly order that this conjunction of truth with its good, and of good with its truth, shall be effected in conjugial marriage, and this every good woman inmostly desires; for, from her soul, she wills to unite the wisdom of her husband to herself. Indeed, it is essentially and inmostly done, and will be manifestly done in the Lord's own time.

     When the truths which are the fruition of the love of growing wise are received by the wife, they at once form the bones, as it were, or the ultimate, into which her soul inflows, and upon which it builds up a body of beauty and love. This soul, which, in inmosts, is the form of wisdom itself, recognizes its consort, and at once reveals itself as the delights of wisdom, which are the delights of conjugial love. It is this sphere of conjugial love from the wife that is received by the husband, and makes his wisdom.

     IV.

     Here, it seems to me, is the way in which we must understand the oft-repeated teaching of the Heavenly Doctrine, that woman is created out of man, according to the story in Genesis. This is not to be taken literally as the means of the creation of bodies, though there is doubtless some sense, unknown to us now, in which it can be seen even here; and even with our present knowledges, we can see its truth in a certain sense, namely, as applied to birth. For in answer to the question, how the feminine is propagated from the masculine, Swedenborg was told that it is "from intellectual good, because this, in its essence, is truth. For the understanding can think that this is good, thus that it is a truth that it is good. It is otherwise with the will. This does not think good and truth, but loves and does them." (C. L. 220.)

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Thus, it is by means of the love of acquiring truth that feminine seed is created. But the phase of the subject with which we are specially concerned now is not the formation of material bodies, but of spiritual bodies and eternal minds. It is the spiritual body or mind,-the mind that is to be born anew by regeneration,-that the Writings are concerned with, when they teach concerning the formation of woman from the rib of man. "The essential difference between the masculine and the feminine," says our Revelation, "consists in the fact that, in the male, the inmost is love, and its clothing is wisdom (i.e., the truths of wisdom), and in the female, the inmost is that wisdom of the male, and its clothing is the love therefrom (i.e., the wisdom itself clothed with the love of the truths of wisdom). But this love is feminine love, and is given to the wife through the wisdom of the husband, and the former love is masculine love, and is the love of growing wise, and is given by the Lord to the husband according to his reception of wisdom." The passage then concludes with a reference to Genesis, to show that woman was taken out of man. (C. L. 32.) In other words, the wisdom which is the soul of the wife does not become hers,-her proprial gift of life,-until it is conjoined with the truths of wisdom. For this conjunction, therefore, she longs; and this longing is both her affection of truth, her perception of truth, and her wisdom in all things pertaining to conjugial love. Nay, it is from this that woman becomes, as to her spirit, the very form of conjugial love, which is internal beauty, and the very form of wisdom.

I would here call your attention to the statement in the passage last cited,-a very frequent statement in the Writings: "In the female, the inmost is that wisdom of the male." Now, it is evident that the inmost or soul of the wife is created long prior to the development of the truths of wisdom in her conjugial consort. Therefore, it is not the acquired wisdom of the husband, or his rational truths, that are the inmost of the wife. That inmost is the wisdom itself which is one with the love of growing wise, which is the soul of the husband. They are conjugial pairs born,- the love of growing wise and wisdom itself, conjoined from the beginning. And when they meet in the body, they feel that mutual attraction which, to those who have shunned evil lusts, and have desired conjugial marriage, is the sign of Providence that they are born for each other.

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For the wife perceives the truth of her husband's wisdom as her own, and the husband receives his wife's love as the soul and life of his wisdom. "Two consorts," we read, "are, in their inmosts, the very form of the marriage of good and truth, and they become that form according as the interiors of their minds are opened." (C. L. 101, 2.) It is of such a form that a wise angel spoke, when he said of his wife: "She is my heart, and I am her lungs." (C. L. 75.)

     Let me quote further on this subject. "Woman is actually formed into a wife, according to the description in the Book of Creation." And the statement is then explained as meaning "that woman was created out of man by the transcription of his proprial wisdom, which is wisdom from natural truth; and that the love of this wisdom was transferred from man into woman, that it might become conjugial love; and this to the end that in man there may be, not love of himself, but love of his wife, who from the disposition innate with her, cannot but convert love of himself with the man into his love to her. And I have heard that this is really done by the love of the wife, unconsciously to the man and to the wife. When this arcanum is understood, it may be seen that woman is in like manner, as it were, created or formed from man, and that this is effected by the wife, or rather by the Lord through the wife, who infuses into women inclinations for bringing it to pass." (C. L. 193.)

     It should be noted that the word for "man" here is home; and I think reflection will show that this fact must be taken into consideration, before we can have any true understanding of the passage. It is man as a whole that is the subject; and man is created male and female, in order that the wisdom which is natural truth may look to wisdom itself, which is the love of truth; that husband may look to wife; and that thus the truths of his love, conjoined to her love from wisdom, may convert the love of self into conjugial love; and thus the husband, with his wife, appear before the Lord as one man.

     V.

     The closing words of the passage we have just quoted introduce us into another part of our subject, which is essential to any real grasp of what we have already put forward. The words are, that the Lord "infuses into woman inclinations for bringing it to pass," i.e., for bringing it to pass that the husband shall not love his own wisdom, which is as a bone, but shall love wisdom itself, whose form is the wife.

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     We have shown that woman cannot order her mind in the order of heaven without rational truths, or the truths of wisdom which are acquired by masculine love. The converse of this is also true. For while man, from masculine love, can acquire the truths of wisdom, he cannot, from himself, receive anything of the love of wisdom. If this were possible, then, as we have already observed, the love of wisdom in man would be the love of himself. No! Wisdom, the rib with man,-has been created by the Lord into a noble and beautiful form; and it is only by the cleaving or unition of these two forms, that a true and spiritual man is born.

     It is known by wise men in the world that, without the sphere of woman, there would be no civilization, none of the refinements of life, none of its gentler influences. And the reason is revealed in the Writings, namely, that, without woman, there would be no love of wisdom in the world, no love of the truths that wisdom teaches. Man's innate love indeed leads him to acquire the truths of wisdom, to grow in the rational discernment of them; and the truths thereby acquired enable him, if he will, to elevate his sight to the things of heaven; but he has nothing within himself that will enable him to love these truths, still less to live them. Something more is needed, something outside the man. This something is the love of the truths of wisdom; and this love the Lord brings into the world, as a help-meet for him, solely through woman.

     "We have heard from our husbands;" said some wives in heaven, "that the male man shall act from freedom according to reason, and that the Lord therefore governs his freedom, which regards inclinations and affections, from within (i.e., by his ability to think rationally), and by means of his wife from without, and thus forms man, with his wife, into an angel of heaven." (C. L. 208, 216a.)

     The same teaching is given elsewhere in different words. "Husband and wife," we read," make one form, which emulates the conjugial form of good and truth. For the good which conjoins itself with truth with the man is from the Lord immediately; but the good of the wife which conjoins itself with the truth of the man is from the Lord mediately." (C. L. 100.)

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     And some wives in heaven, speaking of chaste husbands, said: "The state of wisdom with husbands consists in receiving, and in reacting according to perception." (C. L. 293.) In heaven, this truth is actually presented to the life, for we read that "angels, when separated from their consorts, are in intelligence, but not in wisdom; but with their consorts, they are also in wisdom; and, what I've wondered at," the Revelator continues, "as they turn their face to the consort, so far they are in the state of wisdom." (A. E. 998 fin.; C. L. 43.)

     Man from within is able to see truths rationally, and thus to see the truths of wisdom. That he may have wisdom also, which is the love of truth, the Lord has created a helpmeet for him. The Lord has created man male and female, that he may again become one man, as he was one in creation. Woman is a form of wisdom itself, and externally a form of the love of wisdom. It is this inmost form of wisdom that longs to be conjoined to the wisdom of the man, and that, when conjoined, comes forth in all its spiritual beauty as a heavenly wife, than which there is nothing more beautiful. She is beautiful with spiritual beauty, and this beauty grows as it is elevated by conjunction with the rational wisdom of the husband. In the Index to the missing work, Angelic Wisdom concerning Marriage, we read: "As the wife is beautiful, so is she tender; and as she is tender, so is she perceptive of the delights of conjugial love; and as she is thus perceptive, so is she the faithful guardian of the common good; and as she is the guardian of this, and the husband wise, so she provides for the prosperity and happiness of the home." (n. 2019 Index, S. V. Sex.)

     "As the husband, or man, is wise." And here is the test of his wisdom,-that he receive the love of wisdom given by the Lord through the wife, and acknowledge this as true wisdom.

     Again and again are we warned in the Writings that no man who thinks vain things of the Lord, or who is in the conceit of his own intelligence, can love his wife (C. L. 208); or, what is the same thing, that no man can be in the love of wisdom, unless he be in the desire to receive chaste conjugial love. And here we have a new view of the answer as to the origin of beauty in women, given by an angel, who said: "Nothing in the universe was created more perfect than woman, beautiful in countenance and charming in manners, to the end that man may render thanks to the Lord for this beautiful gift, and may repay it by the reception of wisdom from Him." (C. L. 56.)

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That is to say, the gift of wisdom in its form of beauty is bestowed on man, that he may thus be inspired to shun, as the very lakes of hell, all that opposes its reception; that he may be led from external beauty to that beauty which is internal and spiritual. He is given the rationality to see this, the power to do it; he is also given the hope of unition with one, with whom he promises himself inmost friendship and eternal happiness. If, then, he will shun opposing lusts, his mind will be opened to receive the love of wisdom. Without this love, he is in the state of cold, which is the state of self-love and the conceit of self-intelligence. For these produce cold, and especially at the thought of conjugial love,-a cold wherein is inmostly concealed that contempt which is so largely prevalent at this day, however much it may veil itself in refined courtesy; its origin is the contempt of true wisdom. The loss of wisdom in the world may be measured by the loss of the esteem for conjugial love. So true is this, indeed, that I would say that respect for women,-the hope and prayer for a conjugial life with one only,-is the first step in the regeneration of the young man; and this respect, and this hope, he should nourish as the jewel of his life. The external of it is courtesy and chivalry, but the internal is the shunning of the conceit of self-intelligence, and the lusts that spring therefrom.

     VI.

     Here, then, we read with a new view the wise angels' answer: "What is wisdom or a wise man without woman?" For wisdom is to love the truths that wisdom teaches, and this is impossible without her whose soul is a form of wisdom. Here, also, far from lauding the so-called wisdom of the world, we see that the wisdom of woman is that heavenly wisdom which longs for conjunction with its truths, which alone make a man wise, which alone build up the church.

     "You glory over us on account of your wisdom," said some wives in heaven, "but we do not glory over you on account of ours; and yet ours exceeds yours, because it enters into your inclinations and affections, and sees, perceives, and feels them. That wisdom is implanted in us from creation, and thence from birth.

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Our husbands liken it to instinct, but we say it is of Divine Providence, that men may be made happy by their wives." (C. L. 208.)

     Here, also, we see a fuller significance in the title of the work on conjugial love,-The Delights of Wisdom concerning Conjugial Love. Here, also, we see somewhat more clearly into the meaning of the teaching, to which I have before referred, and which I will now quote: "The affection of truth and good, when heard and perceived, is common with good women. But the affection of the knowledges of truth is with men. Hence, those who are in spiritual perception love women who are affected by truths, but do not love women who are in knowledges. For it is according to Divine order that men are in knowledges, and women only in affections; and thus that they should not love themselves from knowledges, but the men; hence comes the conjugial. Hence the old saying, that women are to be silent in the church. Therefore, knowledges and cognitions are represented by men, and affections of truth which spring from the delights of natural loves, by handmaids. But it must be known that this is the case in the Lord's spiritual kingdom, but the reverse with those of the celestial kingdom. In this kingdom, husbands are in affection, and wives in the cognitions of good and truth. Hence is the conjugial with them." (A. C. 8994, 4443, 4823.)

     The difference here expressed is the difference between those who are in external conjugial love and those who are in love truly conjugial. The former regard their wives as affections, and themselves as wisdoms; and they would be surprised if their wives spoke from interior wisdom. Nor do they desire this, but rather are against it. They indeed say: "What has woman to do with wisdom?" And from an innate prudence and instinct, their wives support them. But the celestial regard their wives as wisdom in its very form. Such, also, were those wives of the Fountain and Rose Garden, who revealed to Swedenborg many arcana respecting conjugial love.

     From our study, may we not also see, in clearer light, the true and wider meaning of the teaching that woman's use is domestic? Yes, truly domestic,-on the ultimate plane, the use of forming a home for husband and children, and the love of this use. For what woman does not willingly undertake the labors of this use, if only the use itself is within? Yet this is but the outmost form of her use, the inmost of which is to bring into the world the love of wisdom, which shall prepare a bed for wisdom (D. L. W. 402-3), With which it may be conjoined for the establishment of the Lord's church upon the earth.

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Interiorly considered, the home is the church, which is the dwelling-place prepared for the Lord's entry. And it is with the establishment of the church that we must interiorly understand the term "domestic," as applied to the uses of women. The New Church cannot be established by man alone; it cannot be established by a system of rational doctrines, howsoever logically set forth or ably maintained. Man, indeed, can and must provide the materials for the building up of this heavenly home; but it is only by woman that the Lord can form from them a true and spiritual home; and this can be done only as we grow into a fuller understanding of the place of woman, and of her uses, in the establishment of the church. This truth must be realized, if the church is to grow in wisdom and the fear of God; and it is this truth that the hells, Bowing into the hearts of men, most deeply assail.

Conjugial love and the church go hand-in-hand; for by conjugial love,-the union of love and wisdom,-the church is formed, perfect in beauty, the "bride and wife" of the Lord, "prepared for her husband."

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MUTUAL LOVE 1922

MUTUAL LOVE Rev. F. E. WAELCHLI 1922

     This is my commandment, That ye love one another, as I have loved you. Greater love hath no man than this, that a man lay down his life for his friends. Ye are my friends, if ye do whatsoever I command you. (John 19:12-14.)

     In the verses preceding the text, the Lord says that He is the vine, and that those who abide in Him are the branches bearing fruit from the vine. The life of the vine, inflowing into the branches, He calls "His words": "Ye abide in me, and my words abide in you." By "His words," He means the Divine Truth of the Word; yet not the Divine Truth as mere teaching, but as the manifestation of the Divine Love; for the entire Word of the Lord, that is, all Divine Truth, is nothing other than the Divine Love revealing Itself and imparting Itself to man. And, therefore, the Lord says presently, still speaking of the life of the vine in the branches: "Continue ye in my love." This love, He also calls "His joy," that is, happiness of life from Him. "These things have I spoken unto you, that my joy might remain in you, and that your joy might be full."

     In our text, the Lord continues to speak of His love, and teaches that, in those who receive the same, it will take the form of mutual love, of love one to another. "This is my commandment, that ye love one another, as I have loved you." By saying that their mutual love must be as His love for them, He teaches what must be the source of their love, and also what its quality. Its origin must be in Him, and it must be like His love,-the love of others more than oneself, yea, even more than one's life. "Greater love hath no man than this, that a man lay down his life for his friends." The Lord laid down His life for His friends, that is, for those who obey His commandments. "Ye are my friends, if ye do whatsoever I command you." He laid down His life for these, because they alone are willing to receive the benefits of His sacrifice.

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By their doing whatsoever He commanded them, He meant not mere external obedience, but obedience in which there is love to Him, flowing from an interior knowledge of Him, of His Love and Wisdom, and of the glories of His Kingdom. Thus He meant not merely natural obedience, such as existed among the simple good in the Jewish Church, but spiritual obedience, such as should be in the spiritual church which He came to found. "I call you not servants; for the servant knoweth nor 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" (v. 15). They who are such "friends" are the ones capable of being in mutual love, of loving one another as the Lord loves them, of loving others more than themselves.

In the Two Great Commandments, the Lord teaches that the second commandment is to love the neighbor as oneself. But in our text He teaches that others are to be loved more than oneself. The two teachings are in perfect harmony. The former is for the external man, and the latter for the internal; and with everyone there is an external and an internal man. By our external man we have contact with others,-our dealing with them in the various affairs of life. Herein we must love the neighbor as ourselves,-do to him as we would that he should do to us. Therefrom will result what is just and right for others and for ourselves. We will promote the good of others and, at the same time, preserve our own rights, so that we may be in a position to do further good. But within such justice, righteousness and integrity, there will be, with the spiritual man, the spirit of loving the neighbor more than himself, this dwelling in his internal man, and flowing thence into the external. His ruling desire will be to live for the sake of others, to devote his life to serving his fellow men. In order to do this, he is ready to make sacrifices in those things which pertain to himself, even to the laying down of his life. "Greater love hath no man than this, that a man lay down his life for his friends."

Such love scarcely exists in the world at this day. There are indeed rather numerous instances of what seem like it; as when parents make a great sacrifice for the sake of their children, or when a man lays down his life for his country. But, in most of these cases, it will be found that some merely natural affection, and not a spiritual affection, is active; that he who performs the deed may as likely be an atheist as a believer; that the motive is in no wise associated with love received from the Lord; and that consequently, self-interest, or self-love, lies concealed within; as, for example, with parents who make sacrifices for their children because they are theirs, because they are a part of themselves.

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That there can be such a thing as a purely unselfish love of the neighbor, whereby others are loved more than self, most men at this day would deny, should they speak their real thought. By this we mean that they would deny the possibility of such a love as a permanent or constant state with man. And yet such a state is possible, and can be attained by him who strives for it. In order that it may be attained, two things are necessary: first, that man look to the Lord, who is the source of genuine love of the neighbor, so that he may receive that love from Him; and second, that having received it, he let it go forth into its effect, that is, into deed. Man is the intermediate between the source and the effect of this love; or, to use philosophical terms, he is the cause, lying between the end and the effect. In each and all things, there is the series of end, cause and effect. The end answers the question, Why? the cause, the question, How? and the effect, the question, What? In genuine mutual love, or the love of others more than oneself, the Lord is the end, the source, the why; man is the cause, the means, the how; and the love ultimated is the effect, the deed, the what.

In the Lord is the end, the source, the why, of all things. If we would know why things are; if we would know why there is a created universe, why there is this and that in the universe, why there exist human beings, why they live for a time on earth and afterwards eternally in another world, why they have affections and thoughts, why they are organized according to a certain order, spiritually and naturally; in short, why are all things that are, we must go to the Lord for the answer, for in Him they all have their origin. Hence, also, in Him is the why of mutual love. And it is in Him, and the why of all things is in Him, because He is Love Itself, Divine, Infinite. This Love, operating by its Wisdom, (likewise Divine and Infinite), created the universe, and peopled it with beings with whom that Love could go forth into its effect or deed, that is, with whom it could be operative in the doing of things which would make them happy for time and for eternity.

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For love must be doing; it must be active in deed; it must perform uses. And the Lord created mankind, not only as the objects in which His Love could thus be operative, but also as the means by which it could operate; for the Lord does good to men by men.

     And so the order established by Him is, that His Love go forth and be received by men, and that, through them as means, it proceed into the effect for the good of men. He gives His Love to men; and since He is Love, He gives Himself to them,-gives Himself completely, entirely. For Love,-the Divine Love,-can withhold nothing of Itself from going forth for the happiness of its creatures. When, therefore, the Lord came upon earth as the Savior of mankind, He gave Himself,-the all of His Love,-for the salvation of mankind, even to the laying down of His Life. "Greater love hath no man than this, that a man lay down his life for his friends."

     Now man must receive this love from the Lord, if he would fill his destined place in the Lord's kingdom, and, in filling it, find happiness eternal. He must receive it as the branch receives life from the vine. And in man this love must have the same quality as in the Lord, its Source; namely, it must have the purpose or will to give its whole self to the promotion of the good of others, that is, to the performance of uses for them. The opportunity for the performance of uses presents itself in all the duties of daily life, and especially in those of one's calling or employment. Here it is that the Lord's love of performing uses to the human race, received by man, can find its field of activity. If man be willing to receive this love, then he becomes the how,-the means,-by which the Why of all things, or the Lord's Love, proceeds to its fulfillment.

     And its fulfillment it must reach. The Why, through the How, must become the What,-the effect, the deed. The vine, through the branch, must bear fruit. And if the branch be unwilling to be the instrumentality for the bearing of fruit, it will be "cast forth and withered, and be cast into the fire and burned" (v. 6). The love of use must come into the doing of use. Love of the neighbor must come into deeds of love. Otherwise, it is a mere sentimentality, and, as such, will be dissipated. It is like a temple in the air,-a mirage,-which vanishes.

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     Love of one another, such as we have described, the Lord came on earth to establish. He came to institute a church, in which that love should be the all. And such a church the Christian Church was for a time, in its primitive days. But this state did not long endure, and today is scarcely to be found. Why is this? It is because men are unwilling to be the intermediate between the end of creation and its effect. It is because they are unwilling to look, on the one hand, to the Lord as the Source of that which should be their very life, and, on the other hand, to the ultimation of what can be received from that Source. It is because they are unwilling to be branches living from the vine and, from its inflowing life, bearing fruit. Man does not wish to be such an intermediate. To use a colloquialism, he wishes to be "the whole thing," deriving nothing from what is higher, giving nothing to what would promote any interests but his own, except where such giving is involved in the promotion of his own interests. He regards himself as sufficient in himself.

     Thus do men sever themselves from God. Thus do they place themselves outside of the order of the universe, outside of the current of that great stream of love proceeding from its source in God, and flowing onward in its might and power to its fulfillment, thence to return to its source. And if we would know why men so do, why most men at this day so do; if we would discover the cause of this condition of mankind, utterly opposed to the true order of life; we will find it in that evil which is the great evil of the world to-day, including all other evils, namely, the transgression of the commandment, "Thou shalt not commit adultery." This evil, as the deepest of all evils, is the opposite of the highest of all good, the highest of all love,-the true love of husband and wife, love truly conjugial. This love, as the highest of all forms of love, is that into which the Lord's love immediately inflows. It is the door of entrance into man for the Lord's love, and thence it flows into mutual love, and through this into all lower forms of love.

     Since this love,-love truly conjugial,-is that through which the Lord's love must flow, in order that there may be mutual love, it is evident that, if it is lacking, there can be no mutual love. Conjugial love can exist and endure only when wisdom with the husband and the love of that wisdom with the wife, made one by the Lord's inflowing love, go forth, as such a one, into deed and act, into a life of usefulness in human society.

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A husband and a wife together, a husband and a wife as one, are the unit of society. As such a unit, they receive from the Lord that love which, in them, will be love truly conjugial, and which, in its progression, will be true love of the neighbor, which is the love of others more than oneself.

     Love truly conjugial hardly exists at this day. Generally speaking it has perished. Something of a likeness of it manifests itself with young people at the time of courtship and marriage; but in most cases this soon passes away, and then the possibility of an enduring love is denied and ridiculed. The absence of this love from mankind is evidenced in the fact that, in this country, there is one divorce to every ten marriages. And think of all the cases of domestic infelicity, yea, misery, that never reach the civil courts! Such being the prevailing state of human society, it is evident why genuine mutual love, which depends on conjugial love for its existence, can find no abode in the hearts of men.

     But is this condition hopeless? Is there no possibility of lifting mankind out of this fallen state? Yes; there is hope; and a better day is coming; its dawning is already here. For in this day of consummation the Lord has made His Second Coming, revealing anew the truth of His Word. He has revealed in all fullness the nature of love truly conjugial, and the happiness which it bestows for eternity upon those who are willing to receive it. He has revealed what must be the mutual love, which, when established, will bring heaven to earth. Mutual love is possible; it can come, and will come. And this, because conjugial love is possible, can come, and will come.

     What is necessary in order that conjugial love may be established,-be established even at this day? It is that husband and wife together look to the Lord for it, and pray to Him for it; further, that they go together to the revelation concerning that love given in the Writings of the New Church, so that, under the Lord's guidance, they may see the way wherein they should go; and, then, that they together live according to what they there learn. Thus will they become a one, a unit of society, and, as such, endeavor in every possible way to promote the good of their fellow-men.

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Looking thus to the Lord for the love which must unite them, and receiving it from Him, the joys and delights which bless their courtship and honeymoon will not pass from their summer's warmth into the chilling atmosphere of autumn, and thence into the cold and death of winter; but will endure, and increase in blessedness to all eternity, making them forever more and more fully a one,-one in every affection and thought, in every word and deed.

Then, too, can there flow from their love that love of the neighbor which is loving others more than oneself. From the inmost of their hearts, they can and will, unitedly, keep the Lord's commandment to love others as He loves them. Their life will have one purpose,-that, through them, the Lord's love of mankind may pass into deeds of good to others. Amen.
IMPORTANCE AND FREQUENCY OF THE COMMUNION 1922

IMPORTANCE AND FREQUENCY OF THE COMMUNION W. F. PENDLETON 1922

     (Delivered at Bryn Athyn on Sunday, January 24, 1915, immediately preceding the inauguration of a monthly administration of the Communion; also at a meeting of the Council of the Clergy, February, 1922.)

     I propose to speak to you to-day on the subject of the Holy Supper, its importance, and the need of a more frequent administration than has been customary in the past.

     We are taught that the Holy Supper was instituted by the Lord, in order that, by means of it, the man of the Church might be conjoined with the Lord and consociated with the angels of heaven, and dwell in heaven as to his spirit so long as he lives in the world. On account of this, its use, it is accounted in the Writings as being the holiest and most solemn act of worship in the Christian Church.

     Baptism is included, and these two, viewed in their spiritual significance, are the two essential sacraments of the church on earth, and are at the same time the only two universal gates of entrance into the Lord's kingdom,-Baptism into His kingdom on earth, and the Holy Supper into His kingdom in the heavens.

     The teaching is, that the human race on earth would perish, if there were no conjunction with heaven and with the Lord.

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This conjunction is the most essential thing of human life, though unobserved by men, and for the most part unknown to them. We are further taught that this conjunction with heaven is by means of the Word, and that where the Word does not exist in a written form, as is the case with Gentile religions, the means of conjunction are still with them; for they are not without the simple truths of revelation, which were carried to them from the church where the Word was in ancient times; nor are they without a life according to those truths, or a life of obedience and charity, by which there is some conjunction with heaven wherever there is any religion. It remains true, therefore, that all conjunction with the angelic heaven is by means of the Word, and by the truth of doctrine from the Word, when this truth is obeyed in the thought and conduct of life.

The question may arise, How is it that the evil have conjunction with heaven by the Word? The evil, while still in this world, and in the world of spirits, do have some conjunction with heaven, or some consociation with the angels of heaven, but it is not a conjunction by internal or spiritual thought and affection. Their consociation with angels and good spirits is temporary and external; temporary, because it endures but in the life of the body, and for a short time after death; external, because the evil are able to receive truths from the Word, and are able to shape their outward life according to those truths, but they do it from selfish and worldly ends. They are, for the most part, like the good in the outward appearance, and are able to associate with them by that which is common to both,-the truth of revelation, which is given freely to all, the evil and the good alike. For the Lord of all mercy "causeth His sun to rise on the evil and on the good, and sendeth His rain on the just and on the unjust." (Matt. 5:45.)

The evil have no internal communication with heaven, no internal presence with the angels. The real conjunction of the evil is with hell, and their real presence is with evil spirits. Every man is conjoined with what he loves, and is with those in the other world who are in a love similar to his own. The love, the ruling love, is evil with those who are evil, even though they have put on the outward semblance of good; and so long as they continue to love in their hearts what is evil, they cannot be separated in heart from spirits who are evil; so long as they do not repent of evil as sin against God, they cannot be removed by the Lord from the presence and consociation with evil spirits.

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     The truth is fundamental in the Lord's kingdom, that all separation from evils, and from the evil, is effected by banishing from the heart and thought all those things which are contrary and hostile to the order of life that prevails in heaven. But when there is such a banishing of evil from the thought of the heart, then man is disjoined from hell, disassociated from evil spirits, and enters into conjunction with the Lord, and is introduced into the company of the angels,-a glorious company, a blessed consociation!

     This great change is effected by means of the Word, or by the truth of the Word received and loved. And so we have the teaching that love is conjunction. Hence all things are possible to him who ceases to hate and begins to love. All the potencies of heaven are open to him who loves the things of the Word. The man who so loves, the Lord can lead safely and securely through the snares and dangers of life, even through the valley of the shadow of death, to Himself in His kingdom.

     We have now before us the twofold teaching that man is conjoined with heaven by means of the Word, and by means of the Holy Supper. Is the Holy Supper, then, the same thing as the Word? It is indeed the same. For in that Supper are contained all things of the Word. In it are the two great commandments,-love to the Lord, as signified by the bread, and love to the neighbor, as signified by the wine. In these two are all the law and the prophets, or the whole Word of God.

     We are further told that the Holy Supper contains all things of the worship of the Jewish Church, thus all things of the literal sense of the Old Testament. It contains, also, all things of the worship of the Christian Church, thus all things of the literal sense of the New Testament, all things of the Word of God; and that which contains all things of the letter contains all things of the spirit, all things of the Lord Himself. In this we see exemplified the teaching that "the whole of the Lord and the whole of His Redemption is present in the Holy Supper" (T. C. R. 716) as they are present in the Word itself.

     The use of the Holy Supper to the regenerating man, and his need of it as a supreme act of worship, is illustrated in many passages of the Writings, such as the following:

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     "He who is in a holy state when he receives the bread of the Holy Supper thinks then, not of bread, but of the Lord and His mercy, and of those things which relate to love to Him and charity towards the neighbor, because he thinks of repentance and amendment of life; but this with a variety according to the holiness in which he is, not only as to thought, but also as to affection." (A. C. 4217.) The man who is in a holy state when he receives the bread and wine of the Lord's Supper has been living a life of actual repentance, or repentance in thought and act. Such a man approaches the Holy Supper worthily (T. C. R. 719, etc.); and being then in a holy state, he is separated from the sphere of the world, and his evils are at rest; and being affected by the sphere of worship, he is moved to think of the Lord, and of life from Him. And so, when a man once realizes the spiritual benefits which accrue from a worthy approach to the table of the Lord, he will labor to overcome the obstacles, to remove the hindrances, both internal and external, that stand in the way of this great spiritual exercise and use,-a use which opens the way to consociation with the angels and conjunction with the Lord. Thus he will not permit doubts of the efficacy of this great sacrament, as applied to himself and his spiritual needs, to stand in the way of his approach to the Lord's table.

     The importance of the Holy Supper as an act of worship, once seen and acknowledged, the thought naturally leads to the question of the frequency of administration. How often should it be given and received in the course of the year? Let us now see what light the Doctrine casts upon this subject.

     In T. C. R. 530, the Holy Supper is spoken of as being performed at "stated times" through the year, and of its then being a spiritual exercise of repentance, as follows: "If actual repentance be performed at stated times; for instance, as often as a man prepares himself for the communion of the Holy Supper; and if he afterwards abstains from one or more sins, which he then discovers in himself; it is sufficient to initiate him into actual repentance; and when he is in that, he is in the way to heaven; for then man, from natural, begins to become spiritual, and to be born anew of the Lord." This passage speaks of repentance before the Supper, as a preparation for it, of repentance during the Supper stimulating and inspiring a fuller life of repentance after the Supper, by "abstaining from one or more sins, which he then (in the Supper) discovers in himself."

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When he does this, he is in a state of actual repentance, and is on the way to heaven.

     Two numbers now follow, containing instruction by the angels to certain spirits, bearing on the question of actual repentance as a preparation for the communion.

     "The angels then said, Do you not understand, that repentance from sins is to be performed, in order that man may be saved; and that unless a man actually repents, he abides in the sins into which he was born; and that the work or repentance consists in not willing evils because they are sins against God, and in examining himself once or twice a year, in seeing his evils, in confessing them before the Lord, imploring help, in desisting from them, and in leading a new life; and as far as he does this, and believes in the Lord, so far his sins are remitted?" (A. R. 224.) In this number we learn that repentance is not a single act, but a series of acts, closing in a new life and the remission of his sins.

     In the second number, we read that "a voice was heard from heaven, saying, Take heed to yourselves, take heed how you associate with such persons. Can you not understand that evils, which are called sins and iniquities, render men impure and unclean? How can a man be cleansed and purified from them, but by actual repentance, and by faith in Jesus Christ? Actual repentance consists in self-examination, in the knowledge and acknowledgment of sins, in owning to their guilt, in confessing them before the Lord, in imploring help and power to resist them, thus in desisting from them, and in leading a new life, doing all these things as of yourselves. Practice this once or twice a year, when you approach the Holy Communion; and afterwards, when the sins, of which you have owned yourselves guilty, recur, then say to yourselves, We do not will them, because they are sins against God. This is actual repentance." (A. R. 531.)

     In the numbers just read, we find mention of going to the Communion once or twice a year. If this statement were taken in its most strict and literal sense, without relation to teaching elsewhere, there would be only one or two administrations of the Communion in the course of the year. But that it is not to be so taken, we shall see.

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     We read further: "I have spoken with the angels on this subject, and I said, that it is believed in the world that Divine worship is only to frequent temples, to hear preaching, to attend the sacrament of the Supper three or four times every year, and to do the other things of worship according to the statutes of the church, and likewise to set apart particular times far prayer, and then to behave in a devout manner. The angels said that these are external things that ought to be done, but that they are of no avail unless there be an internal from which they proceed, and that the internal is a life according to the precepts which-doctrine teaches." (N. H. 222.)

     In this passage, the number of times of the year for attending the "sacrament of the Supper" is given as three or four, and the teaching is added that this is among "the external things which ought to be done." If this teaching were also taken literally, it would limit the number of administrations to three or four times in the year. But that it is not intended to be so taken, is shown by the teaching which now follows, that a man may partake of the Communion frequently every year:

     "Piety consists in thinking and speaking piously, in giving much time to prayer, in behaving then with due humility, in frequenting temples and in devoutly listening to the preaching there, and in receiving frequently every year the sacrament of the Supper, and in observing in like manner the other things of worship according to the statutes of the church." (H. D. 124; A. C. 8253.)

     Again: "From these things it may now appear that, if a man should fulfil all things of the law from himself; as, if he should give much to the poor, do good to widows and orphans, assist the needy; yea, if he should give food to the hungry, and drink to the thirsty, receive the sojourners, clothe the naked, and visit the sick and those who are in prison; if he should preach and teach the Gospel, convert the Gentiles, frequent temples, listen devoutly to preaching, attend the sacrament of the supper frequently in the year, call on God in prayers, and other things of a like nature; and his internal is not purified from the love of rule, and from the conceit of self-derived intelligence, from contempt of others, from hatred and revenge, from cunning and malice, from insincerity and injustice, from the lasciviousness of adultery, and from other evils and the falses thence derived; still all those works are hypocritical, and are from man himself, and not from the Lord.

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But, on the other hand, those same works, when the internal is purified, are all good, inasmuch as they are then from the Lord with man." (A. E. 7944)

     It will be observed that, in the number we have just read, all the works mentioned are called "good works," and are good, when the internal is purified from the evils enumerated; and that among the good works is attendance on "the sacrament of the supper frequently in the year." If this latter teaching were excluded, and if what was said in the former numbers were taken literally, we might come very near reaching the conclusion that man is to perform actual repentance only once or twice, or three or four time's in the year. But such a conclusion would be out of reason, and would arise only where a very superficial reading is made of the numbers in question. Besides, in respect to repentance, we have the direct teaching that "he who lives a life of charity and faith performs repentance daily; he reflects upon the evils which are with himself, acknowledges them, guards against them, and supplicates the Lord for help; for, of himself, a man continually falls, but he is continually raised up by the Lord, and led to good." (H. D. 163)

     The teaching in respect to the importance of a daily repentance is thus clear; but the number of times for partaking of the Communion is left indefinite and general, for reasons which we shall now consider.

     In the passages quoted, two things seem to be in view, in respect to the periods and times for the administration of the communion; first, the practices in the Christian Church second, a freedom of choice with the individual worshiper.

     As to the first, it is known that the early Christians partook of the Communion every week, in what they called their love feasts or feasts of charity. It is also known that, in some cases, they "communicated every day." The practice of the primitive Christians continued in the religious denominations which followed, with much variety as to times and seasons. Those religious bodies which are more given to ritual provided for weekly administration on the Sabbath day, and even more frequently for those who desired it. The bodies which separated from the Church of England tended to the other extreme, one or two abolishing it altogether.

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     In regard to the second point, we would first call attention to a distinguished characteristic of the Writings, namely, that the church is left in freedom of choice as to its externals, and the individual member of the church is also left free as to the external conduct of his life. This is so in respect to the administration and reception of the Holy Supper, its periods and times, as we have seen from the passages quoted. There may be many administrations in the course of the year, or there may be few, but the essential thing is actual repentance, a daily repentance. The force of the teaching is, that there should be freedom of choice on the part of the individual. While the duty of attending the Communion is incumbent on the regenerating man, where opportunity is afforded, there is no explicit direction as to the number of times, or compulsion to attend.

     One thing is clear, that there ought to be opportunity for the individual to partake frequently every year, if he so desires. It is also clear that there is not full freedom of choice in this respect under our present arrangement. In our body of the Church, here and elsewhere, the Holy Supper is usually administered four or five times a year. It is about the same, I believe, in the New Church at large. Not anywhere, so far as I know, is the Communion celebrated more than four or five times a year. New Churchmen have practically decided that a few times is better than many, and the individual is not given opportunity to partake frequently during the year, if he wishes to do so. It is clearly indicated in the teaching that there ought to be such opportunity or freedom of choice, and a change in our society here has been under contemplation for some time. It is now proposed to inaugurate this needed change under the following plan:

     1. The regular administrations with a full service, four or five times a year, will continue as before.

     2. On the first Sunday of the month, after the regular morning service, the Supper will be administered to those who may desire a more frequent communion during the year.

     3. If there are those who may desire to partake more frequently than once a month, opportunity will be afforded after any Sunday morning service, on notice given to the pastor beforehand.

     Under an arrangement of this kind, full freedom of choice will be provided for the individual members of this congregation to partake of the Lord's Supper as often as they may desire, or as often as they may feel, arising in their hearts, a need to receive the administration of this central act of the worship of the church.

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It is proposed to inaugurate this plan at once.
WORK OF THE ORPHANAGE COMMITTEE 1922

WORK OF THE ORPHANAGE COMMITTEE Rev. ALFRED ACTON 1922

     WRITTEN FOR THE COMMITTEE

     When the report of the Orphanage Committee was read before the Joint Council during the February meeting, it was supplemented by a verbal report, explaining the various activities carried on by the Committee. The wish was expressed by several members that something of the nature of this report could be put before the Church. It is with the object of meeting this wish that the present notes are written.

     First, as to the uses carried on by the Committee. These comprise six cases, for which the Orphanage has been expending the sum of $195.00 monthly. I am sure it is not necessary to do more than indicate the nature of these cases to excite the sympathy and support of the members of the General Church.

     One modest charge that has been under the Orphanage for many years past, and which it has been a great pleasure to pay, is the contribution of ten dollars a month to a member of the General Church who was left a widow with several young children, and who has bravely and successfully met the problems which confronted her. Two of her children are still of primary-school age, and the others are already taking their places in the uses of the Church.

     Another charge which has been undertaken during the past year is the granting of fifty dollars, from time to time, to a widow, a member of one of the oldest families of the General Church, who was left practically without any support, and with one child under sixteen years of age. This sum is out of proportion to what the Orphanage has been paying for the support of an orphan, and can be justified only on the ground that it seemed to be the only way to help the orphan. The case is one deserving of the sympathy of the members of the Church, and there is no way by which this sympathy can so well be expressed as through the Orphanage.

179

It was with this in mind that the Committee have at times sent the sum indicated, and have agreed to pay $50 a month until April, 1923, which was all the Committee could undertake. I may add that there is every promise that the orphan concerned will grow up to be a good and useful member of the Church. This family is not resident near a New Church school, but it is to be hoped that means will be found by which the orphan can receive an education in the day schools of the Church. In any case, at the end of 1923, the orphan will be over the age of sixteen years, and the case will then cease to come under the care of the Orphanage Committee.

     Another new case, which came to the attention of the Orphanage last summer, was that of a widow, a member of our Church from birth, who was left by the death of her husband with very inadequate support. By her own industry, and the help of her older children, she has been able to support her family, but her principal anxiety was that her two Youngest children should receive an education in the schools at Bryn Athyn. In the case of one of these children, the Committee was able to secure a scholarship at Bryn Athyn. This was not possible, however, in the case of the other, and therefore the Orphanage has undertaken to contribute the amount necessary for the board in a Bryn Athyn family during the school year. The Academy has remitted the price of tuition.

     In the case of another orphan, the Committee has been able to secure from the Academy a partial scholarship, and it makes up the remainder by a small monthly contribution to the Academy. The attitude and industry of this orphan encourage the Committee to look to continuing this support.

     A case that came to the Orphanage some two years ago presented unusual features. It was the case of a widower whose wife had died soon after they had both come into the Church. He had four children, all under ten years of age, of whom three were at home with their grandmother, who is not of the New Church, and one was in a Presbyterian Orphanage. As soon as we heard of this case, we were at once impressed with the desirability of extending aid; for without this, it seemed probable that the children would be lost to the New Church. On the other hand, it has been the general policy of the Orphanage Committee not to support cases where the father was still in charge of the family.

180

In the present case, however, the father was earning very little money, and his occupation was such that his wages, for the most part, were necessarily uncertain. For these reasons, the Committee ultimately decided to contribute to the support of two of the children, which was all that its means would allow it to undertake. Arrangements were made with the father that he should contribute a minimum sum per week for each child, and should also undertake to pay all expenses beyond the mere board. Even so, it would have been impossible for the Orphanage to undertake this support unless a special contribution had been made for this purpose by Mr. Harold Pitcairn; for it was found impossible to secure a place for the children in Bryn Athyn, and if they were to be supported, it would be highly desirable that they be given the advantage of a New Church education. The only way in which this could be arranged was to engage the services of one who would take charge of the children. For this purpose, arrangements were made with Mrs. Hilldale of Bryn Athyn, and a sum of $100.00 per month was paid for the support of the children and the expenses of the house. This sum included six dollars a week paid to the Orphanage Fund by the father, and, of course, the special contribution made by Mr. Pitcairn. But at the beginning of the year, commencing June 1st, 1921, the Orphanage Committee felt it advisable to change the form of its support in this case; and it advised the father that he should pay whatever sums he could to Mrs. Hilldale direct. Owing, however, to the continuation of Mr. Pitcairn's generous contribution, the Committee was able to give $70.00 per month for these children. Mrs. Hilldale has been truly a mother to them, and it is the testimony of all who are in a position to judge that the training the children have thus far received has been of immense benefit to them, spiritually and naturally. At present, Mrs. Hilldale has been obliged to go south for her health, but temporary arrangements have been made pending her return in the spring.

So much, then, for the work now carried on by the Orphanage. There are doubtless other cases that might have been considered, but the Committee cannot go beyond the means which it has in hand.

And now a word as to the receipts.

181

In order to present them in a form more easy of comprehension, I add the following table, showing the different sums from which the annual income of the Orphanage Fund is derived:

     Interest on Bequests, etc.                          $151.03
Ferdinand Estate                               50.00
Surplus upon Bond Investment                     74.58
                                                                      $275.61
Bryn Athyn Cathedral Collections prior to June 1, 1921      $49.65
Ditto (27 weeks ending Dec. 31)                     228.49
                                                                  $278.14
Contributions by six Societies                     $132.25
Contributions by eight individuals                     592.28
                                                                  $724.53
                                                                  $1,278.28

     The bequests consist of one from Mrs. Henderson of two thousand dollars and another from Mrs. Norris of one thousand dollars. These sums are invested. We understand, also, that a bequest of five hundred dollars has been left to the Orphanage by a friend of the General Church in New York.

     I think it may be taken for granted that a use such as the Orphanage Committee has in charge should rest on more than voluntary contributions, as the Committee administering this fund will necessarily have to undertake the support of each child for several years. Of course, the Committee cannot bind itself to this, but it should certainly be in a position to be assured of its ability to continue the support of the children, if necessary, until they are 16 years old. It is undoubtedly of great value to the life of the Church that its members shall have an opportunity of contributing to a use of charity such as that of the Orphanage Fund; but it is highly desirable that these contributions be supplemented by bequests made from time to time. In the past, the Committee has found the income received from its present bequests, small as they are, to be of the greatest value in making its estimates for the year. I would, therefore, call the attention of our members to this consideration, and ask them to bear it in mind when considering the making of their wills.

     I may here say a word of explanation about the collections in the Cathedral. The idea of placing a box there to receive contributions for the Orphanage was first suggested by the Bishop, and was at once acted upon the Women's Guild of the Bryn Athyn Society, who, with the assistance of a contribution by Mr. Raymond Pitcairn, installed a handsome box at the western entrance of the church. Subsequently, another Orphanage Box was placed in the choir-room, where New Church literature is displayed.

182

The Committee has made its estimates in the expectation of receiving an annual contribution from these boxes of three hundred and fifty dollars. Since accurate figures were kept as to the amount of these contributions, we have ascertained that, for six months, the amount received from this source has been a little over two hundred and twenty-five dollars. It is probable, therefore, that the amount estimated will be collected during the twelve months, although little is contributed in this way during the winter months.

     The contributions from individuals includes the special one of five hundred dollars by Mr. Harold Pitcairn. Leaving this out of account, we have received in the past seven months the sum of $93.28, contributed by seven individuals. The following Table shows the number of contributors and the amount contributed during the past five years:

1917-1918          14          4 Contributors      $116.59
1918-1919          17          7 Contributors      169.18
1919-1920          13          3 Contributors      115.48
1920-1921          14          4 Contributors      118.85
1921-1922           7          7 Contributors      93.28
(7 mos.)

     Of course, this does not take into account the contributions made by Societies; and when we consider that these are in the form of offerings at children's services, and special offerings at other times, it is probable that, in the past, the number of members in the General Church who contribute to the Orphanage Fund is quite large. This brings me to the contributions made by Societies. In order better to place this matter before the members of the Church, I will put it in the form of a Table, showing the contributions made by the various Societies of the General Church during the past six years:

183

Societies     1916 to     1917 to     1918 to     1919 to     1920 to     1921 to
          1917          1918          1919          1920          1921          1922 7 mos.
Allentown           $1.25
Baltimore           3.90          5.00
Bryn Athyn.           95.61          97.58          93.77          96.06          153.27          24.88*
Cincinnati                              20.00          20.00          21.55
Colchester, Eng.      3.78          5.50          5.64          5.64          14.61
Denver, Col.          2.60                    16.63          5.00                    5.20
Glenview           4.00                                        1.00
Kitchener           18.10          25.00          23.00          16.40          18.06          4.86
Middleport                    7.50
New York           21.91          38.71          41.54          47.10          26.77          25.80
Philadelphia           11.55          14.73
Pittsburgh           34.03          23.96          30.00          27.57          61.45          31.05
Toronto           30.30          14.54          40.57          13.50          43.25          6.00
Totals           $227.03      $232.52     $271.15     $231.27     $339.96     $97.79
     * Probably this amount should be six dollars more, which was included in the Cathedral collections at Christmas.

     It will be noted that the total of the contributions credited to these societies in the above Table, for 1922 (June 2d, 1921 to February 1st, 1922), is less than the sum credited to societies in the resume of receipts for the seven months as given in a preceding Table. This is due to the fact that the contributions by the Kitchener Society for 1920-1921 are included in the last report of the Orphanage Committee, having been held back, owing to the exchange; and a part of the contribution of the Bryn Athyn Society for 1921 was not received by the Orphanage Fund in time to be included in its report for the year ending June 1, 1921.

     The total of contributions from societies and individuals, for the seven months ending February, 1922-excluding the special contribution given by Mr. Harold Pitcairn-amounts to $191.00, or about 12 cents per year for each member of the General Church. This, of course, is for seven months only, but, in the past, very few contributions have been received except about Christmas time.

     And now a word as to methods of contributing. At the Joint Meeting, the Bishop suggested that it might be advisable for other societies of the General Church to adopt the practice of the Bryn Athyn Society, by placing in their church a box marked "Orphanage," to which the members could contribute from time to time as they felt disposed.

184

This would mark the use of the Orphanage as a permanent use of charity.

In past years, it has been the practice of many societies to devote to the Orphanage the offerings at Christmas services, and also at children's services at that time. This does not seem to have been kept up in all our societies.

I note, also, that the list of contributors includes two under the heading of "Collections at Family Worship." To me, this mode of contribution seems to be very well adapted for family worship, especially where there are children. The use of the Orphanage comes under the head of good works, which are the externals of charity (T. C. R. 425); and into these, children should be initiated as a preparation for entering into charity itself, when they become adult. The adoption of weekly collections at family worship for this use of the Orphanage, which so readily excites the affection of children, and enlists their support, would also have a place, I think, in the training of our children to contribute to the uses of the Church. In one of the cases that has come to our attention, the practice appears to have had this effect. As the children have grown older, their contributions have voluntarily increased; and there is every evidence that they have thus been initiated into contributing to the general uses of the Church. The practice of having these collections at family worship seems to be supported both by reason and experience, and we would recommend it to the consideration of the members of the General Church.
FORM OF 1922

FORM OF 1922

Legacy or Bequest to the Orphanage Fund.

I, ............, give and bequeath to the General Church of the New Jerusalem, a Corporation under the laws of the State of Illinois, their successors and assigns, the sum of ...... for the uses of the Orphanage Fund.

185

Editorial Department 1922

Editorial Department Editor 1922

     NEW CHURCH LIFE
Office a Publication, Lancaster, Pa.
Published Monthly By
THE GENERAL CHURCH OF THE NEW JERUSALEM
BRYN ATHYN, PA.

Editor                    Rev. W. B. Caldwell, Bryn Athyn, Pa.
Business Manager          Rev. 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
     CREATION OF THE FIRST MAN.

     We hope that those of our readers who have not already done so will obtain a copy of the last issue of THE NEW PHILOSOPHY (Apl.-Oct., 1912) and read the article on "The Origin of Man" by the Rev. Alfred Acton, who deals in a very thorough manner with the various theories as to the mode of the creation of the first man. These he sums up as follows:

     1. THE FIAT THEORY: that man was created by God's direct command, according to the ordinary understanding of the story in Genesis.

     2. THE EVOLUTIONARY THEORY: that man has been gradually evolved from preceding forms of animal life, by a series of natural variations, developments and selections.

     3. THE HOMININE ANIMAL THEORY: that man originated from seed directly created by God in the ovum of a brute animal.

     4. Swedenborg's doctrine, which may be called the MOTHER NATURE THEORY: that man came into being by the creation of human seed in ova provided by the vegetable kingdom.

     New Churchmen, of course, cherish no doubt as to the Divine origin of the human race; but Mr. Acton, having included a treatment of the scientific theory which denies God as the Creator, must needs give the article an inclusive title, while in reality his object was to treat of the mode of man's first creation, and especially of the mode described in Swedenborg's Worship and Love of God.

186

Toward this he takes a strongly affirmative attitude, in pleasing contrast to those New Churchmen who seem to think that anything Swedenborg wrote prior to his illumination should be viewed with suspicion. The beautiful story of the Worship and Love of God has been told to the wondering little ones of our schools from the earliest days of the Academy, and we rejoice that Mr. Acton has been led to set down in writing the reasons for this.

It must be remembered that the actual process of Adam's creation is not revealed in the Writings. That process belongs in the realm of natural truth, and Revelation is concerned chiefly with spiritual and Divine truth. The Writings indeed contain many revelations of natural truth, such as the information there given in regard to the other planets. But the field of natural truth is mainly left to human reason and scientific investigation, to the end that the man of the Church may seek, as of himself, for the confirmation of revealed laws in nature, especially confirmation of a Divine origin of all things. By this process, many problems now unsolved will sooner or later yield their secrets, including the problem of the first man.

It is not desirable that we should be more dogmatic in our teaching on this subject than a confirmed belief justifies. Swedenborg himself was not dogmatic about it. It is true that, when he compared his Worship and Love of God with the Genesis story, or his description of creation "according to the thread of reason" with the "things revealed by God to Moses," he was "astonished at the agreement." Yet, immediately after this, in the Adversaria, where he is treating of the creation of man "from the dust of the ground," he writes: "Whether he was formed immediately from the earth, and so did not pass through his ages from infancy to youth, or whether he was formed mediately from an ovum, and so on, the belief is left with the reader." He then shows how Adam might have been brought into being by means of the vegetable kingdom, and says further: "If this [was the way], nevertheless he was formed from the dust of the earth, for whatever flows through the roots and fibres of vegetables is from the earth" (p. 10).

187

Clearly this is not dogmatic.

Nor does Mr. Acton approach the subject in any dogmatic or prejudiced spirit. What has not been given to us in authoritative Revelation must be demonstrated to the reason and confirmed by scientific observation. "Consider rationally," he says, "the hypotheses that have been advanced, and-then contrast them with the philosophy of Swedenborg. Will you not see that the latter is the only doctrine that can stand the test of examination?-the only doctrine that offers a solution to the riddle of creation that is at once in harmony with God's Word and in accordance with the Principles of rational judgment? But much remains to be done, that we may more clearly see the doctrine itself and its application. Much oil must be burned before we can fully concern this doctrine, and present it in complete form" (p. 109). A problem which is not "an article of salvation," and which ought not to be a matter of controversy, is thus brought into the calm atmosphere of rational investigation and demonstration, where it belongs.

Yet we consider it of great importance that Swedenborg's doctrine on this subject should not be omitted from our teaching of the young. With little children, of course, a faith in the Scripture story is first to be instilled,-an undoubting faith that God created man in His own image, and after the manner of the Genesis account. At an early age, too, the Worship and Love of God story should be told, in a way adapted to the child's comprehension. Why should this be left out, when all manner of legends and myths are imparted at that age? In the transition from childhood to youth, the developing mind begins to ask for causes and reasons,-to seek for the how and the why of everything. It has been customary, at this period, to impart the generals of the spiritual sense of the Word as knowledges, so that the Genesis story, for example, becomes a picture of man's regeneration, little understood at first, but learned and believed. Intermediate, however, between the literal account and its spiritual meaning, lies the natural truth which involves the actual processes of creation. The budding reason of youth begins to ask: "How, actually, did God create the first man and the first woman?" And some reply must be given.

188

Swedenborg was asking himself this question. And he answered it in the Worship and Love of God "according to the thread of reason," which he afterwards found to be in "agreement with Scripture." This is why we say that his doctrine should not be omitted from our instruction of the young on the subject. Omit it, if you like, from the stories of childhood; but when youth asks its questions, then, in all fairness, lay the whole matter frankly before the inquiring mind, explaining the various theories, as Mr. Acton has done, including the only positive one in existence,-the one that Swedenborg outlines so graphically and poetically in the Worship and Love of God. This, be it remembered, is no hastily conceived theory, but the culmination of the entire series of Swedenborg's works on creation. The whole system there set forth is both scientific and rational, and must be known and understood, if it is to be accepted in rational faith. From the beginning of the Academy work of education, there have been those who knew and understood this system sufficiently to believe it to be true. In recent years, we have came to see more clearly and definitely the agreement, in general, between the philosophy of creation revealed in the Writings and the philosophy of the earlier works. Our entire scheme of education is now based upon this agreement, as rationally seen. Is it conceivable that Swedenborg was led by the Lord through a false philosophy to a true one? Is it likely that he has given an utterly false account of man's creation in the last of his philosophical writings?

If our answer to this query depended upon a choice between the categorical statements of Revelation, on the one hand, and the findings of a Godless science, on the other, the New Churchmen would find little difficulty. But it is not so simple as that. The Writings contain no categorical utterances on the subject; science offers many theories, but none fully established. Assuredly, the problem of the mode of man's creation is not one calling for the expenditure of controversial heat and dogmatic fervor, but rather for the exercise of that calm judgment and earnest search for truth which characterized Swedenborg's own mental approach to the subject, and which we believe Mr. Acton has admirably emulated in his very valuable treatise on "The Origin of Man."

189

SAMUEL BRADBURY HANLIN 1922

SAMUEL BRADBURY HANLIN W. L. GLADISH 1922

     In the death of Doctor Hanlin, at Middleport, Ohio, on January 19th last, the Church on earth lost one of her worthiest members. He was not well known throughout the Church, because he seldom attended the general meetings, but I should be very happy if I could convey a true idea of him to the brotherhood of the General Church.

     He was a strong man, positive and firm in his convictions, a keen doctrinaire, and yet one of the humblest of men. He never tried to force his opinions upon others. He rarely spoke of himself, or told of anything he had said or done. Partly because of this, together with a reticence toward strangers, he was not easy to get acquainted with. It took years to learn to know him truly. But a friendship, once formed, grew and ripened with the passing years.

     I was his pastor for ten years, and cannot remember a time when he failed to support any proposal I made for the welfare of the Church; nor was there ever even a momentary misunderstanding between us. I do not suppose that he always approved of my plans, but he was always willing to give them a trial.

     The Church was always first with him. He would give up his personal plans and pleasures, and so arrange his business that he could attend the meetings of the Church or serve her interests. For years he and his father, Dr. W. A. Hanlin, cane to my home once a week to read Swedenborg's scientific and philosophical works. If prevented one evening, they came the next.

     Dr. Hanlin was in Philadelphia for several years while studying medicine, and was closely associated with the Academy in its early, halcyon days; and he never lost his love and enthusiasm for the Academy work and principles.

     He suffered for thirteen years from the disease to which he finally succumbed. And since his father's departure for the other world, seven years ago, his practice has been almost too large for one man. Yet he kept at his work until two or three days before his death. He was devoted to his profession, conscientious, zealous, a high-potency homeopath, very successful. He could have had a great practice in any city, but was content to build up a great one at home. And so he will be sadly missed.

190

Hundreds of his patients do not know what to do; for there is no other homeopathic physician near.

Dr. Hanlin will also be greatly missed by the Church in Middleport. Yet, for his sake, we cannot but rejoice that he has been freed from pain and suffering, and has entered upon a wider and more interior use to the Church in both worlds.
W. L. GLADISH.
NOTES AND REVIEWS 1922

NOTES AND REVIEWS 1922

     ANOTHER VIEW OF MR. DUFTY'S PAMPHLET.

     In THE REMINDER for January, 1922, "E. N-B. W." writes as follows:

     "I have read the Rev. J. G. Dufty's pamphlet, entitled Other Testimony from the Writings, the subject of which is the authority of the Writings,-that interminable bone of contention,-and at your request, I give you my opinion of it. In one word, it leaves us where we were, because it denies the fundamental Premise of the other side. Mr. Dufty clearly regards Swedenborg as the author of the Writings, whereas the writer of the book he criticizes [Testimony of the Writings] as clearly regards the Lord as the Author. The two positions are irreconcilable, and controversy may as well cease. No useful purpose is served by continuing it. Much better it would be, for the welfare of the Church, that all should agree to live amicably together, each side allowing freedom of speech to the other in all Church councils and functions, and leave the issue to the Lord.

     "THE REMINDER takes the view that the Writings, or the Teachings therein, are the Internal or Spiritual Sense of the Word, and that the Lord is the Author of that Sense; indeed, is that Sense, and not Swedenborg. It does not necessarily endorse all that is put forward in the booklet which Mr. Dufty criticizes, but its conviction on the main question is well founded; and, of course, it finds the ground of its conviction in the Writings, in which, also, Mr. Dufty finds the support of his case. Strange that it should be so.

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Writing as one who approves the position of THE REMINDER, I should like very much if I could see a way of reconciling the two conflicting views, but it seems as difficult as to compose the differences of North and South Ireland. . . . It is useless arguing while parties are not agreed on the main question. A truce to these contentions! They waste time that should be given to the much more important work of reading and reflecting upon the wonderful things the Lord has revealed for our use in the regenerate life. I hope THE REMINDER will devote its precious space to studies which enter with the understanding into the arcana of faith, and leave controversy that leads nowhere to others."
WINELESS BIBLE. 1922

WINELESS BIBLE. 1922

That the prohibitionist, in his puritanical fanaticism, will not hesitate to "purge" the Scriptures themselves, when it suits his purpose, is shown in The Shorter Bible, the New Testament portion of which, translated by Charles Foster Kent of Yale and others, (Scribners, 1918) omits all reference to wine, and even leaves out the and Chapter of John altogether, with its account of the first miracle at Cana! What appears to be the nearest approach to any such reference is contained in our Lord's words at the Supper, "I shall not henceforth drink of this fruit of the vine," and these are rendered "juice of the vine," which is not justified by the original Greek. We shall be interested to see what they will do with the many references to wine in the Old Testament. A total omission amounts to an admission that the Bible favors the use of wine.
CLASS DISTINCTIONS IN HEAVEN. 1922

CLASS DISTINCTIONS IN HEAVEN. 1922

John A. Morose, in his novel, The People Against Nancy Preston (Halt, 1921), puts these words into the mouth of his hero: "Swedenborg even went so far as to establish class circles in heaven. . . . I think it was staring over there at the Palisades that made me think of Swedenborg. In his work on Heaven and its Wonders and Hell, he says that the angels of the celestial kingdom dwell on the mountain tops; the merely second rate angels occupy the hills; and the what-you-might-call scrub angels,-just as all we countless common people might hope to get to be,-dwell in places that appear like ledges of stone.

192

I rather like that idea, especially as he points out that rocks signify Faith. . . . I think those scrub angels of the rocky places have got a better chance than the higher class angels of helping out the folks they left behind. They're not so far away as the others." Later on he returns to the theme, and speaks of the "saints,-celestial, middle class, and scrubs."
TWO NEW PERIODICALS. 1922

TWO NEW PERIODICALS. 1922

     If the old Hebrew preacher who said, "Of making many books there is no end," could have looked as far into the future as this day, he would have added, "nor of making Swedenborgian periodicals."

     We have before us at this moment two new ones; but of them one at a time:

     A new quarterly from Sweden has come to hand, being number 1 for October-December, 1921, entitled NOVA ECCLECIA. We object to the spelling of the latter half of the title, but the editor means well. This little paper of sixteen octave pages is typographically handsome, but what is still better, it contains good sound New Church doctrine. It is edited and published by the Rev. Gustaf Baeckstrom.

     It is declared in the announcement that it is intended that NOVA ECCLECIA Shall be a continuation of a paper started in November, 1920, which we understand was published by some sort of reduplicating process like mimeographing, and was called NYKYRKLIGT BLAD (New Church Journal). The editor therefore quotes from the announcement of that paper as a declaration of purpose for this one:

     "We wish to keep up the connection with, and interest in, the rest of the New Church congregations, the members of which speak other languages, and dwell in foreign lands or distant parts of the world. Therefore, we intend to devote a part of our space to extracts from various New Church publications, in order that we may be kept informed in respect to what is happening outside our circle, and what is being said by the foremost men and women in the New Church."

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     This first number of NOVA ECCLECIA contains, besides the announcement, articles as follows: "Light," a report of Bishop Pendleton's address at the local assembly of the New Church Congregation (Stockholm), Sept. 5th; "The Mythology of Egypt"; a news note of the local assembly; a short account of the Bishop's visit; a short review and announcement of Mr. Baeckstrom's little book, Swedenborg's Uppenbarelser (Swedenborg's Revelations); and a couple of short notes.

     The whole issue is beautifully done on good paper. Over the heading, Nova ECCLECIA, is a sunburst, above which is a curved row of seven stars, the whole surmounted by a rainbow with a four- winged cherub at each end. Beneath the title is a quotation from Joel 2:1, 2: "The day of Jehovah cometh . . . as the morning spread upon the mountains."

     The price is 3 crowns per annum, about 80 cents, normal exchange.
ENOCH S. PRICE 1922

ENOCH S. PRICE 1922

     A new monthly in Danish has just arrived from Copenhagen, entitled NYT LIV, ET RELIGIOST MAANEDSSKRIFT (New Life, a Religious Monthly), being number 1 for January, 1922. Beneath the title is a quotation from the Writings:-"The very Christian religion consists in shunning evils as sins" (D. P. 265).

     The first article is headed "Introductory Considerations," from which we quote the following: "That we set about the publication of this little monthly, is because we earnestly desire to be outwardly, as well as inwardly, at work for the development of the new Christian life, which, in spite of all the opposition it frequently meets, is more and more making a way for itself in the most various circles the world over.

     "Immediately after the original Christian Church, which was more Christian in name than actuality, was bereft of any spiritual internal, so that it could no longer serve as a nexus between God and man, a new church was founded, which is signified by the New Jerusalem in the Book of Revelation.

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The doctrine of this new church, which it was granted Swedenborg to describe, is now finding entrance, everywhere in the Christian world, wherever man looks to the Lord Jesus Christ as the God of heaven and earth, and earnestly strives to live in agreement with His commandments. But, as a rule, man is not himself conscious of this. Something similar is going on outside the Christian world, wherever man believes in one God and exercises charity to the neighbor. The holy city, or the New Jerusalem, which was seen by John on Patmos, descending out of heaven from God, was not only an external ecclesiastical institution, but an internal life of love to God and the neighbor.

     "Such an internal church-God's kingdom, among men-which, in itself, embraces all whose lives are quickened by the spirit of God, no matter what religion they profess, is, in actuality, Christianity."

     The leading article and announcement is too long to quote in entirety. The above passages will indicate its general tenor. The monthly further contains an extract of three columns from the True Christian Religion on "Repentance"; an extract from an article in the NEW CHURCH MAGAZINE for fury, 1918, entitled, "What the World especially Needs at the Present Day"; an extract from a lecture by the Rev. John Whitehead, delivered at the New Church Summer School in Fryeburg, Me., entitled," Swedenborg and His Works" ; about two columns of news notes; a column and a half of announcements of Danish and Norwegian New Church literature, among which are eight titles of Swedenborg's works, and one epitome; and an entire page advertisement of the Writings in German.

     NYT LIV is edited and published by Pastor S. Chr. Branniche. It is an eight-page quarto. The typography is well spaced and clear, but the paper is rather poor. The price is 4 crowns per annum, about $108 at normal exchange.
     ENOCH S. PRICE.

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EXPURGATED DIGEST OF THE WORK ON CONJUGIAL LOVE 1922

EXPURGATED DIGEST OF THE WORK ON CONJUGIAL LOVE E. E. IUNGERICH 1922

     LE MARIAGE IDEAL ET SES CONTRAFACONS. Etude Morale. (The Ideal Marriage, and Substitutes for it. An Ethical Study.) By Charles Byse. Lausanne: Chez L'Auteur, Valentin 23, (1921?) Pp. 144. Paper, 3 francs.

     The fact that the French edition of Conjugial Love is now out of print, and that matters of moral life throughout France, and even in Switzerland, are in a low state, prompts the venerable writer to issue the present digest of Conjugial Love. He prefers publishing a brief digest in his own words, accompanied by running comments (of a Talmudic character at times), to making a new translation, because he considers Swedenborg's style too cumbersome and redundant to suit popular taste. Popular taste, he grants, has been deteriorating, through excessive reading of light literature and a growing disinclination to a sustained effort; but he feels it a duty to accommodate New Church literature to this state. It would be interesting to know if, as an able writer and a keen appreciator of the best standards in literature, he would feel the same way about leavening literary and dramatic standards to the vulgar tastes of the mass, or would take the other position of upholding an excellent standard in the effort to educate the masses to appreciate what the most cultured admired. M. Byse is doubtless aware that quite a number of ardent New Churchmen believe that it is possible to foster an appreciation of the Divine style of the Writings among groups of New Churchmen, and that, by upholding this standard, they may gradually win respect and appreciation from those about them.

     But his main reason for this course is, that it gives him the ability to pick and choose from Conjugial Love what he thinks would be best suited to his public; and he does not choose to treat of the second part of the work, for the reasons that now follow, which I give in full:

196

     "We leave entirely aside the second part, the absolute antithesis of the first. The author entitled it The Pleasures of Insanity concerning Scortatory Love. Not only is this part, in number of pages, merely a third the size of the preceding one, but it has not the same importance for Christians; for it sets forth the diverse sins of unchastity, classifying them according to their relative gravity, that is, according to their opposition to love truly conjugial. From this viewpoint, and as a work of philosophical or social morality, it is extremely precious, and possibly has never been surpassed. However, we do not expect to reach, on a large scale anyhow, the persons or the institutions to whom it would be the most useful.

     "It will be allowed to quote again the historian, Matter [possibly this is the one M. Deltenre referred to without naming; see Life, Dec., 1931, P. 692, on this second part, which he calls less the continuation of the first than 'the reverse side of the medal.' 'The region into which it leads us is no longer the same,' he says, 'but the doctrine given is quite as sane, and there is a perfect correspondence between the ideas of the two parts. If I had to define this second part in a few words, I would call it an excellent treatise on a specific branch of morals. Questions aroused by the theme are treated with a perfect frankness of thought, and the precision of the author's terminology is a testimony to the purity of his soul. A mother, however, would not allow her daughter to read it, and there are in its pages things that are more for the professional moralist than for the young man.' (Jacques Matter, Emmanuel de Swedenborg, p. 273.)

     "Besides, the treatise on Scortatory Love has evoked controversies, into which we do not care to enter. It is an important concern, however, to a schismatic body which, during a number of years, has been cleaving the New Church, though otherwise so ecumenical, so tolerant, and so broad-minded. Those dissenters, known under the name of the Academy, withdrew from the American Convention to form a denomination that is more strict and learned, and undoubtedly very earnest, yet episcopal and clerical. They regard the Writings of Swedenborg as the Word of God, placing them on an equality with the Sacred Scriptures, if not above them. Such is not, it seems to me, the real purport in the message of the Prophet of the North; and it is not in such a guise that its doctrines will be received by a liberal and republican France, nor by the Swiss of Romance origin, who are so democratic, so eager for equal rights, so radical, and, I might say, so restive. We are incapable of accepting en bloc a whole system that might be imposed on us, nor can we submit to a self-recruiting priesthood, over which we would have no right of control. Happily, Swedenborg is strong enough to win the fight over the various professions of faith current at this day, and to make us feel the spiritual truth, of which he is the bearer; but he will only convince us little by little, some first and others later, thanks to our conscience and our reason, that is, by not violating our sense of freedom" (p. 21, 22).

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This frank utterance of the founder of the New Church movement in Lausanne is historically valuable as denoting the keynote of its Prevailing doctrinal thought. It is that of a non-conformist minister who has changed his old creed for a new creed, but retains the manners and customs he had before, attempting to put new wine into old bottles. Under such a thought, the crown of revelations, now given, is not Puissant enough to reach all sorts and conditions of men.

M. Byse's apprehension of a curtailment of individual liberty and freedom of thought under a regime like that of the Academy is reminiscent of those spirits who thought Swedenborg had admitted he was a mere nonentity, because he said he was led by the Lord and not by himself. This arouses an interesting train of reflections, making me wonder if possibly the real, deep-seated opposition to the Academy in many quarters has not its origin in the proprium, which does not wish to be led by the Lord, but, from distrust, wishes to have an equal share in His government. M. Byse himself is not unaware that a profound humility before the Lord's guidance by His Word is not incompatible with Perfect freedom and the most cultivated rational development. He is, or at least was once, aware that no restraints of freedom and reason were imposed under the Academy; for in his Le Scientisme et Swedenborg, he wrote about the General Church: "This Church, in which the laity and the clergy are two absolutely distinct orders, only requires from its ministers a theology in conformity with its creed, and lets the simple faithful believe what they can. In the joint Assemblies, no matter of principle or doctrine is decided by majority vote. The priests must teach the Gospel as Swedenborg understood it, but without imposing it upon the laity. The latter are directed to their conscience and their reason, in order to understand the dogma and apply it to life" p. 27. (Reviewed NEW CHURCH LIFE, 1915, p. 340.) But this eulogy of a system which would lead to "unity of beliefs" (ibid., p. 27) has paled after seven years, either because he has no interest in securing unity of belief, or because he feels that unity of beliefs under the Academy system is worse than the alternative of a Babel of discordant views. At that time, he said the priests did not "impose" doctrine upon the laity; now he says his own race could not permit a whole system, such as that of the Academy, "to be imposed" upon it.

198

     I may add, in passing, that these charges of clerical dominance, and of exaggerated emphasis of the part of Conjugial Love he has expurgated from his message to French-speaking people, have no foundation in fact. An exaggerated discussion of these points in an apprehensive manner goes on in other quarters, but in the General Church the priesthood has taken its rightful place according to the Writings, and no one of the set of Divine Works revealed to Swedenborg is exalted over or debased below any other.

     The chief criticism to be made of M. Byse's digest is the sphere of apprehensiveness and doubt of their reliability in which it is sent forth. The very seed of skepticism is thus injected into a mind where fancy might be attracted by some felicity of the verbiage or some cogency in the rational presentation. No, he says, these Writings are not the Word. "The prophets and the evangelists were inspired to read the Word: but the Christian can be enlightened to read and interpret it." (P. 10.) He then goes on to observe that Paul was enlightened, and Swedenborg had still greater grounds to claim to be likewise. (Ibid.) Ergo, his Writings are on a level with the epistles, and with any enlightened writer's output. Their Divine style is unsuited to the liberty-loving French and the restive Swiss. Therefore, M. Byse can do better with his literary paraphrases and judicious excisions. Yet in his book on Christian Science, if I remember aright, he referred to the continued emendations in successive issues of Science and health as an obvious deterrent to its assertions of Divinity.

     On page 81 he refers to Swedenborg's view on sex in plants as an archaism now disproved by modern science, and by M. L. B. de Beaumont, Professor of Cambridge University, as set forth in the NEW CHURCH QUARTERLY, April, 1915. But M. de Beaumont was answered by a number of writers, and the resulting discussion showed that Swedenborg's view is entitled to a defense.

     I very much doubt that M. Byse's countrymen have any greater difficulty than other races in receiving the truth. And I fear his reason for so thinking is because he has never tried to present it "as with authority, and not as the scribes" (Matt. 7:29)-a method that was effective in the Lord's day, and has not ceased to be effective in this modern age. Presenting the Writings with the voice of authority is not incompatible with an appeal to human reason; in fact, the ring of conviction in such a procedure stirs living depths, just as a sound of affection is more potent to arouse reciprocal feeling than the elegance of the words in which it is couched.

199

There is actually much less freedom in a regime of scribes, each of whom will present some deterrent and apprehensive reason for not proceeding in the plain and obvious cause of church development and evangelization. On one side is the soul-stirring voice of God; on the other, the perpetual tangle of a Gordian knot.
E. E. IUNGERICH.
PHILOSOPHICAL DISQUISITION'S FROM LAUSANNE 1922

PHILOSOPHICAL DISQUISITION'S FROM LAUSANNE E. E. IUNGERICH 1922

The third number of the quarterly L'ERE NOUVELLE for 1921, and the first number of the monthly LE MESSAGER for 1922, having appeared simultaneously, it seems fitting to give a joint review of the two. In this particular issue, LE MESSAGER seems to have forsaken its professed realm of evangelization, and to be following in the wake of its more ponderous companion in the effort to benefit humanity at large through the medium of philosophical disquisitions on current scientific questions. For, with the exception of a four-page folder for the Young Peoples' League, in which the Rev. Paul Sperry speaks briefly on conduct in the home as the test of religious character, the rest of LE MESSAGER is concerned with the world's critico-scientific viewpoints.

The Rev. John Whitehead's "Structure of the Word" explains repetitions in the Word, for the purpose of leading up to a refutation of the Higher Criticism. This may prove beneficial to the reader of the magazine, if it create a disfavor for the bind of Higher Criticism of the Writings which is quite active in England at present, as a means of discrediting their Divine origin. Dr. V. Bon writes about the Infinite, the nexus, or indefinite, and the manifestations in nature's operations of a Divine Power imaged therein. Mr. de Geymuller points out that the nineteenth century refused to admit of causes outside of material phenomena, but that the genius of the present century is to seek for causes in vitalistic factors beyond matter.

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A fox and a crow are no longer to be explained structurally, but as ideoplasms produced by ideas or affections which gave them birth. This gives him much comfort. "We have there," he says, "in the modern theory of psycho-dynamism an astonishing and unlooked for confirmation of our doctrine, and the positive assurance of the marked philosophical and scientific value of the Science of correspondences" (p. 11).

Turning to L'ERE NOUVELLE, of which the last-named writer is the editor, we find in his editorial on a new spiritistic magazine, VERS L'UNITE, Geneva, the same sanguine confidence that this is a harbinger of better things. "The appearance of a new magazine with such a program [i.e., to form a uniting bond among all spiritistic enterprises] is certainly a sign of the times," he writes. "The new spiritual influx which inundates the world since the Lord's Second Advent in the spirit, causes the appearance everywhere of a new blossoming of spiritualism, as the result of the progressive creation of a new `Church,' of a new regenerated humanity. Our best wishes to the new magazine" (p. 338). In another editorial, he has a dig at the Rev. Mr. Hall, of the NEW- CHURCH HERALD, for saying that "Swedenborg must have been napping" when he penned in the Diary a passage against women preachers. He prefers to think Mr. Hall did not mean this seriously, but was imitating Horace's remark that "sometimes the good Homer nods" (p. 337). In a casual comment on the Rev. Deltenre's LA NOUVELLE JERUSALEM, he expresses disapproval of the design on the cover as typical of the art in spiritistic circles, and then asks how it can, consistently with its belief that the Writings are from the Lord, use as subtitle "Swedenborgian Magazine" (p. 339). It might be of interest to Mr. de Geymuller to be reminded that the expression "Swedenborgianism" was first coined by opponents of the New Church during the Gothenburg trial of Beyer and Rosen, and that Swedenborg accepted the term, at once giving it the following good significations: "This doctrine they there call Swedenborgianism; but for my part I call it Genuine Christianity." (Doc. II. p. 354.) "Swedenborgianism was not to be talked of, or mentioned in conversation, when yet it signifies the worship of the Lord." (Ibid., p. 369.) The term has been current since then in this good sense, whereas "New Jerusalem" is an expression with little meaning to those not of the New Church.

201

     The table of contents at once suggests the need of having a Greek lexicon within easy reach. "The Intrinsic Harmony between Science and Religion; "Transformism and the Teleological Argument;" "Abogenesis or Biogenesis;" "The Allegory of Creation;" "The Phenomena of Telekinesis and Materialization." These formidable titles decorate articles by Messrs. Very, de Beaumont, V. Bon, Regamey, and de Geymuller, respectively.

     The first article, by Professor Very, aims to show that modern science has been catching up to Swedenborg, has now almost overtaken him, and is in a state of pre-established harmony with New Church doctrines, if the scientists could only see it. "Emanuel Swedenborg," he says," was the link chosen by God to tie together [modern?] science and religion" (p. 230). Referring in one place to the spiritual world, Professor Very says it "is not in space, but in hyper space, or a space possessing more than three dimensions" (p. 230).

     Dr. de Beaumont's article is to reconcile the changes in organisms produced by environment and natural selection with the doctrine of a Divine Purpose everywhere. He parries the counter thrust which would make out that God, in creating, showed He was previously lacking in something which He then had to attain; this he does by remarking authoritatively that it showed no defect, but was only the manifestation of a vast spiritual power (p. 243). He clinches his original argument by declaring that a butterfly, whose texture appeared identical with the leaves of some shrub in which he hides for protection, could not himself have produced such a pattern, but that a Divine Intelligence must have created it.

     Dr. V. Bon writes to show that man has never succeeded in creating anything that could reproduce itself, and that life can only come from the source of life. Rev. G. Regamey holds that the Genesis account of creation can only be taken allegorically, as referring to man's regeneration. It seems he has not read the History of Creation and the early chapters of the Adversaria, in which Swedenborg shows how a true idea of the physical creation is literally derivable from Genesis.

     Mr. de Geymuller publishes his third and final contribution on "Spiritism," discussing materializations and the operation of spiritual powers at a distance.

202

From A. C. 1531, he concludes that matter can be rendered plastic to these powers, and respond in such a way as to produce surprising phenomena. In the course of the operation, however, there is a condensation of the three spiritual atmospheres in their hyper space to form what he calls psychons, which are the spiritual correspondents of the material atoms. As noted in a previous comment on these studies, the writer seems to consider a being in the hereafter as composed of a pure spiritual substance, and not as having, as well, a limbus of the finest things of nature which would enable him under given circumstances to produce phenomena in nature.

     A communication from Mr. F. A. Gardiner evinces the latter's tireless efforts to interest Sir Alfred Russell Wallace and other popular men of science in Swedenborg, to the point of getting them to write eulogies of New Church views. He confidently hopes that this will "not fail to exercise a great influence on the cultured public" (p. 335). As well imagine the apostle Peter trying to get Philo Judaeus to give an encomium on Christianity.

     Of interest, finally, is the notice of a prize of 5000 francs to be given for a work setting forth the existence of the laws of compensation or spiritual equilibrium in the spiritual world. Competitors should send their products to M. de Montbressac, 18 rue d'Aumale, Paris (IX). Mr. de Geymuller is of the opinion that an able New Churchman ought to be able to carry off this prize.

     One's net impression in reading these two magazines is to wonder in what way they benefit the New Church. Intelligent expression of ideas we find in abundance. But the sum total of what has been advanced is merely to the effect that the New Church has some suggestions to offer in answer to questions about which men have ceased to expect any solutions. And even this is brought into doubt by the efforts of some of the writers to show that the old world is catching up so rapidly that it will soon be abreast, which leads inevitably to the conclusion that, at best, the organized New Church is but a kind of interregnum until this happens.
     E. E. IUNGERICH.

203

TWO CHRISTMAS STORIES 1922

TWO CHRISTMAS STORIES J. B. SPIERS 1922

     Editor of NEW CHURCH LIFE:
     I have seen pictures of the Christ Child in the manger, with the wise men presenting their gifts of gold, frankincense and myrrh. I have thought: "Excusable imagination! The artist has the two stories mixed."

     In the Old Church, the attempt to reconcile the Gospel stories and amalgamate then into one story has been a failure. They know nothing of the necessity of keeping the story of each Gospel distinct, on account of the spiritual sense. Now, after all these years, have I been mistaken in thinking that the pictures and retold stories of the wise men visiting the Christ Child in a stable was a confusion of the story in Matthew with that in Luke?

     In the December NEW CHURCH LIFE, Bishop N. D. Pendleton, in "The Light of the World," a Christmas Address to Children, says: "When the wise men came from the East, where wisdom dwells and the knowledge of things to come, they found the Child wrapped in swaddling clothes, lying in a manger." There is not the least difficulty in thinking of the shepherds coming to the manger within a short time after the birth; and then later, after the large number of people who had come to Bethlehem to be taxed, overflowing the lodging places, had gone, leaving room in the inn, thinking of Joseph and Mary as taking the child to the house, where the wise men found Him, perhaps weeks later.
     J. B. SPIERS. RICHMOND, VIRGINIA, January 6, 1922.

     REPLY.

     Our correspondent raises the question as to the importance of preserving the distinction between the Matthew and Luke stories of the Nativity, with special reference to the matter of chronology.

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We think he will agree, however, that it is difficult, if not impossible, to preserve such distinctions with little children of the age to which the Bishop's address was adapted. In early childhood, and before the period of scientific instruction, the mind receives only the most general things of the Word. It learns, for example, that two classes of men came to worship the Lord when he was born,-the shepherds from Judea, and the wise men from afar. The persons in the story, and their acts of worship, are the essentials that are impressed upon the infantile mind, laying a plane for the later knowledge that both Jews and Gentiles received and worshipped the Lord at His Advent. This, we believe, is sufficient distinction at an early age. And so our Christmas representations have for years depicted both shepherds and wise men coming to the manger, just as is done in the many pictures to which our correspondent refers.

     Later in childhood, when the details of the Christmas stories are more thoroughly taught, the distinctions of time may be dwelt upon, if this seem desirable and necessary. It can then be pointed out that the wise men may have come later than the shepherds.

     We think, however, that the importance of this to an understanding of the internal sense may be exaggerated. It is only necessary in the degree that a priority of state is involved; for in the truly spiritual sense of the Word the element of time disappears, and we perceive priority of state. Even here, the succession of states may also be regarded simultaneously.

     If we take the shepherds to represent a celestial state, and the wise men a spiritual state, either in the individual man, or in heaven and the church, and both receiving the Lord at His coming, it may be necessary to an exposition of the internal sense of the Advent Story to preserve a priority of time in the coming of the shepherds and the wise men. For the celestial state of infancy is prior to the spiritual state of childhood. This was the view taken by the Rev. George de Charms in an article on "The Twofold Christmas Story," published in NEW CHURCH LIFE for December, 1918. He there gives his reasons, also, for believing that the wise men came later than the shepherds, according to the literal sense itself, although he would not necessarily make that distinction in teaching little children.-EDITOR.

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DIVINE "WITH" NOT "IN" MAN 1922

DIVINE "WITH" NOT "IN" MAN A. W. MANNING 1922

Editor of NEW CHURCH LIFE:
Reading the review of Mr. Reece's book, God's Presence and Power in Man, in the December LIFE, and noting the error pointed out by the reviewer, it seemed to me to confirm our doctrines on that most important subject. For the Lord cannot be in anything which is of the heredity of man, which is founded on the love of self and the world. It was foreseen that there might be a misunderstanding of that commonly used expression "in us," and so the Writings explain it in the Arcana Coelestia, where we read: "The holy of charity, that is, man's internal life, is not in him, but with him; for the Lord's life is charity, which is not in man, because he is filthy and profane, but with him." ["Non est in homine, sed apud hominem."] The Lord inflows into all things by influx only, and each receives according to its form. Similarly natural light and sound, as stated in T. C. R. 718: "Because man is finite, the Divine Itself cannot be conjoined to him, but only adjoined; just as, for example, the light of the sun cannot be conjoined to the eye, nor the sound of the air to the ear, but only adjoined to them, thus giving the faculty of seeing and hearing. . . . Man is a receptacle of life, and Life Itself is adjoined to man, but not conjoined. . . . ."
A. W. MANNING.
RIVERSIDE, CALIFORNIA.

206

ANNUAL COUNCIL MEETINGS 1922

ANNUAL COUNCIL MEETINGS Various 1922

     COUNCIL OF THE CLERGY.

     BRYN ATHYN, PA., FEBRUARY 1ST TO 6TH, 1922.

     Following a meeting of the Bishop's Consistory on Tuesday, January 31st, the Council of the Clergy held morning and afternoon sessions on Wednesday, Thursday, Friday, and the following Monday, or 8 private sessions in all. Nineteen ministers and three theological students were in attendance. At a public session on Friday evening, the Rev. Alfred Acton delivered the Annual Address, his subject being "The Nature of Man and Woman." It was followed by an interesting discussion, and the paper itself is published in the present issue of the Life.

     In keeping with the decision to discontinue the June meetings of the Council of the Clergy, except so far as may be necessary in connection with a General Assembly, this February meeting was more extended than heretofore. General approval of the change was voiced at the close of the sessions, which had been marked by a keenness of debate and an unflagging interest throughout. Among the papers read and discussed, the one by Bishop Emeritus W. F. Pendleton on the "Importance and Frequency of the Communion" appears in the present number of the Life. The Report of the Committee on Sunday Schools and Home Instruction showed that decided progress is being made in preparing matter of value to teachers and parents. This also will be published in due time.

     Through the kindness of several ladies of the Bryn Athyn Society, tea and coffee were served every day at 4 p.m., thus continuing the pleasant custom begun last year.

     Other matters of interest are contained in the Report of the Council of the Clergy to the Joint Council, which appears on another page.
     W. B. CALDWELL,
          Secretary.

207

     JOINT COUNCIL.

     TWENTY-NINTH MEETING.

     Bryn Athyn, Pa., February 4, 1922.

     First Session-10 a.m.

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

     2. There were present:

     OF THE COUNCIL OF THE CLERGY:

Bishop N. D. Pendleton, Presiding      Rev. C. E. Doering
Bishop Emeritus W. F. Pendleton      Rev. T. S. Harris
Rev. Alfred Acton                    Rev. John Headsten
Rev. K. R. Alden                    Rev. E. E. Iungerich
Rev. R. W. Brown                    Rev. Enoch S. Price
Rev. W. B. Caldwell                    Rev. Gilbert H. Smith
Rev. L. W. T. David                    Rev. Homer Synnestvedt
Rev. George de Charms                Rev. F. E. Waelchli

     Theological Students: Messrs. Raymond G. Cranch, Henry Heinrichs, and Addison Lyman.

     OF THE EXECUTIVE COMMITTEE:
Dr. F. A. Boericke, President      Mr. Walter C. Childs
Mr. Raymond Pitcairn, Vice               Mr. S. S. Lindsay
     President                Mr. Jacob Schoenberger
Mr. Paul Carpenter, Secretary      Mr. Anton Sellner
Mr. E. C. Bostock                    Mr. Paul Synnestvedt
Mr. Randolph W. Childs

     BY INVITATION: Mr. Alvin E. Nelson.

     3. The Secretary read the Minutes of the 28th Meeting, which, on motion, were approved as read.

     4. The Rev. W. B. Caldwell read the following:

     REPORT OF THE SECRETARY OF THE GENERAL CHURCH.
On January 1, 1922, the members of the General Church numbered 1595, a net increase of 46 since the last report on June 16, 1921, when the total was 1549. While we have lost 10 members,-7 by death and 3 by resignation,-we have gained 56 in new members, located geographically as follows:-United States 9, Canada 1, Brazil 34, England 6, Belgium 1, Holland 2, Sweden 9-Total, 56.

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     NEW MEMBERS.

     A. IN THE UNITED STATES.

     Glenview, Ill.
Miss Gertrude Nelson
Mr. Healdon Roger Starkey

     Brockton, Mass.
Mrs. Troland Cleare

     Brooklyn, N. Y.
Mr. Charles Valentine Herbeck

     Cincinnati, Ohio.
Mr. Donald Merrell

     Baltimore, Md.
Miss Angelica Vida Knapp

     Bryn Athyn, Pa.
Miss Madeline Cumming Schwindt

     Langhorne, Pa.
Mr. Charles Grant Umberger

     Lock Haven, Pa.
Mr. Joseph Richard Kintner

     B. IN SOUTH AMERICA.

     Rio de Janeiro, Brazil.
Snr. Confucio Abdon
Snr. Manoel Nascimento Ayres de Almeida
Snr. Jose Comes de Azevedo
Snr. Abilio Augusto Barreira
Rev. Carlos Frederico de Oliveira Braga
Srta. Regina de Aguiar Campello
Srta. Sylvia Campello
Snr. Pedro Maria de Campos
Snr. Francisco Carvalho
Snr. Pedro Alvares Coutinho
Snr. Carlos Daniel de Dens
Snr. Antonio Mendes Diniz
Snr. Joao Baptista Gongalves Galliza
Snr. Ramiro Jeudy
Snra. Ramiro Jeudy
Snr. Jose Vieira Leal
Snr. Joaquim Alves de Magalhaes Macedo
Snr. Pedro Candido Machado
Srta. Celita de Oliveira
Srta. Moysa Pacheco de Oliveira
Snra. Cecilia Curvello Prado
Snr. Theomnesto Marcondes do Prado
Snra. Theomnesto Marcondes do Prado
Snr. Pedro Nunes Rebello
Snr. Lannes Esteves da Rocha
Snr. Mario da Silva Santos
Snr. Roberto da Silva Santos
Snr. Jose Galvgo da Silva
Snr. Daniel Correa Trinidade
Snr. Oscar Comes Velloso
Dr. Celestino Vicente
Snra. Celestino Vicente
Snr. Victor Vicente

     C. IN CANADA.

     Calgary, Alberta.
Mr. Hugh Bourne

     D. IN ENGLAND.

     Amersham, Bucks.
Mr. William Hubert Lungley Stone
Mrs. William Hubert Lungley Stone

     Colchester.
Mr. Philip Charles Honywill Motum
Miss Edna Elizabeth Motum
Miss Eunice Vida Motum

     London.
Miss Florence May Roberts

     E. IN BELGIUM.

     Brussels.
Mr. Joseph de San

     F. IN HOLLAND.

     Scheveningen.
Mr. Leendert Sodderland
Mrs. Leendert Sodderland

     G. IN SWEDEN.

     Stockholm.
Miss Johanna Emilia Astrom
Miss Anna Sofia Jakobsson
Mrs. Alexandra Emma Maria Sandels

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     DEATHS.

Mrs. Percy J. Barber, Toronto, Canada. June 14, 1921
Mrs. Margaret Irving Brewer, Chicago, Ill. August 17, 1921
Mr. Charles H. Morgan, Sydney, N. S. W., Australia. September 4, 1921
Senhor Othon Sarmanho, Rio de Janeiro, Brazil. September, 1921
Rev. Richard de Charms, Bryn Athyn, Pa. October 23, 1921
Mr. H. Lawritz Kofod, Huntingdon Valley, Pa. November 30, 1921
Rev. David H. Klein, Bryn Athyn, Pa. December 14, 1921

     RESIGNATIONS.

Miss Adele Siebeck, La Cluse Ain, France. August 13, 1921
Miss Elizabeth Caldwell, Vancouver, B. C., Canada. November 3, 1921
Miss Agda V. Eldh, Stockholm, Sweden. December, 1921

     5. The Rev. W. B. Caldwell read the following:

     REPORT OF THE COUNCIL OF THE CLERGY.

     The 26th annual meeting of the Council of the Clergy opened on February 1st, 1922, with an attendance of 16 ministers and three theological students. Reports were received from 36 of the 35 whose names appear on the list of membership in the Council. These reports show that, during the six months since June 1st, 1921, When the last annual reports were made, our ministers have officiated at 115 baptisms, It confessions of faith, 3 betrothals, 18 marriages, 20 funerals, and 100 administrations of the Holy Supper. We may note that the number of baptisms during the last six months (115) exceeds by five the number reported for the whole year ending June 1st, 1921. And in addition, there were 66 baptisms of the natives of South Africa during the last six months.

     The Council adopted memorial resolutions for the Rev. Richard de Charms and the Rev. David H. Klein, who passed into the spiritual world in October and December, respectively, and for the Rev. Glendower C. Ottley, of whose death on January 17th, 1922, the Council learned during the session on February 2d.

     As the annual meeting of the Council has been changed from June to February, the reports cover the six months' period since June 1st, 1921. The following review will serve to record the ministerial activities of special interest:

     Bishop N. D. Pendleton preached 19 times:-8 times in Bryn Athyn, 4 in London, twice in Colchester, twice in Stockholm, and once each in Brussels, The Hague, and Toronto. In August, he presided at the British Assembly, and visited the General Church centers in England and on the Continent, returning to America at the end of October. On November 27th, he dedicated the new chapel of the Olivet Church, Toronto. The Michael Church (Burton Road, London) and the Society at Stockholm were received as societies of the General Church. The members at Rio de Janeiro, Brazil, had been organized into a society of the General Church by his representative, the Rev. E. E. Iungerich, and the Bishop authorized Senhors Braga, Leonardos, and Lima, as Pastors in the General Church, pending ordination.

210

     Bishop Emeritus W. F. Pendleton preached three times in Bryn Athyn, and assisted on the chancel several times.

     The Rev. Alfred Acton reported that, in the New York and Washington Societies, monthly suppers and doctrinal classes were instituted last September, both proving successful and giving promise of permanence. In New York, the class is held on Saturday afternoon, being followed by the supper; they have also resumed the monthly dinners after service on Sunday, with reasonable prospects of continuing them, as the members are "keenly appreciative of the spiritual and natural benefits of joining in a common meal when the subject of the Church is uppermost in all minds." There is no Sunday School in Washington, but one is held every Sunday in New York, although the scholars are few, and irregular in attendance, owing to the distances. Three ladies of the society voluntarily assist, alternately, in teaching the children, which is done in another room during the service. Mr. Acton also preached once in Kitchener and twice in Toronto, and gave addresses in these two places and in Pittsburgh.

     The Rev. K. R. Alden reported some missionary work engaged in by the Olivet Church, with the result of an average attendance of five strangers, and a record of 26 on one occasion. It is the general policy of the society to look forward to the opening of a day school as soon as possible. He has been treating of the subject of "Education" in the doctrinal classes. He had also held a Sunday School teachers' training class weekly, and a young people's class studying the doctrine of the Word, with an average weekly attendance of 12, and a monthly class for the ladies to consider the "History of the New Church, beginning with the life of Swedenborg." There is also a children's afternoon at the church on Fridays, when they are taught singing and passages from the Word, this being followed by entertainment and refreshments. In October, Mr. Alden paid a ministerial visit to Penetanguishene, Ont.

     The Rev. W. H. Alden preached once each at Abington, Mass., Rockport, Mass., and Moodus, Conn.

     The Rev. Gustaf Baeckstrom, Pastor of the Society of the General Church at Stockholm, reports the recent accession of twenty New Church persons, including seven children. These, with members who have moved to Stockholm, fill the hall of worship at Sunday services. So many children and young people attended the Christmas celebration, that it was said that probably never before in Sweden had there been so many New Church children together.

     The Rev. J. E. Bowers made one trip in his field, visiting 41 families and individuals in Canada and the United States.

     The Rev. E. R. Cronlund preached seven times in Bryn Athyn, once in New York and once in Philadelphia.

     The Rev. L. W. T. David reports that, in the doctrinal class of Carmel Church, he is treating of the "Glorification of the Lord" as set forth in the Arcana Coelestia exposition of the story of Abraham. The Sunday School is following a course of lessons from Genesis and Exodus; nearly all of last year's senior class is attending the Academy Schools in Bryn Athyn, and so the enrollment this year is smaller.

211

The day school is also smaller, as two pupils completed the work. Owing to Miss Campbell's retirement as teacher, Miss Volita Wells is to take her place in February. Mr. David gave talks on the Hebrew language to the Theta Alpha Chapter, and read papers from The New Philosophy to the Men's Club, much interest being manifested in both bodies.

     The Rev. George de Charms preached ten times in Bryn Athyn and once in New York. In the Friday doctrinal class he was treating of the "Doctrine of Influx." A children's service is held weekly, and he gives religious instruction to the 7th and 8th grades of the Bryn Athyn Elementary School. It has not been feasible in the society to hold group classes as formerly, but regular meetings with various organizations have been held; namely, The Church Service Committee, The Chancel Guild, and the Ushers' Organization.

     The Rev. Ernst Deltentre now holds services at his home in the suburbs of Brussels, having dismantled the chapel in rue Gachard, and stored the painted panels until a suitable place can be found to resume public services in the city. On December 15, he established the library in a room in rue Royale, no. 134, which is open to the public on Thursdays and Fridays from 2:30 to 4:30 p.m., during which hours he is present to meet any strangers interested in the Writings. At the same location, there is a large auditorium, and M. Deltenre purposed delivering a lecture there in January, and others later if this one proved successful. As Editor of La Nouvelle Jerusalem, he reports that, in 1922, it will be changed from a quarterly to a bimonthly, and he thus expects to publish six issues of 80 pages each. He is more and more convinced of the necessity of presenting the Heavenly Doctrines simply and without compromise, and proposes to devote half of each issue to this, and the other half to editorials setting forth the principles held by the Academy people as vital to the New Church. He invites the ministers of the General Church to contribute original articles and sermons, which he will translate into French for publication in the magazine.

     The Rev. C. E. Doering, by request of the Bishop, acted as his representative and presided at the District Assemblies held in Pittsburgh and Glenview, and visited Cincinnati. He also preached once in Kitchener and once in Toronto.

     The Rev. W. L. Gladish states that Sharon Church has invited the Rev. John Headsten and his society to meet with them during the month of January, and believes that some kind of organic union may grow out of these joint services.

     The Rev. F. E. Gyllenhaal says that the Bishop's long stay in England last summer was very much appreciated, and will be long remembered. The Colchester Society is actively planning to erect a church building, but may be obliged to put up a temporary structure suitable for its purposes, owing to difficulties in obtaining a desired loan at this time. The London (Peckham Rye) Society has renovated and redecorated its rooms used for worship, and has also received some necessary chancel furniture, the work being done by some of the members.

212

They realize the need of a school, or at least of a Sunday School; also the desirability of pastoral visits to isolated members. At present there is no way of meeting these needs, without sacrificing some of the present work.

     Mr. Gyllenhaal also reports that the "Council of Priests in England" has held eight meetings during the last six months, making twenty meetings in all since its inception in September, 1920. The Council meets regularly on the first Friday of each month, and holds two sessions, a morning one to consider the work of the Church in England, and to attend to necessary business, and an afternoon session which is devoted to a study of Bishop W. F. Pendleton's Science of Exposition, as well as other doctrinal subjects. At the January meeting, the Council decided to recommend to the Bishop that the British Assembly be held in 1922, and that the invitation of the Colchester Society be accepted.

     The Rev. T. S. Harris has visited the circles of General Church members in New England twice since last June, the months of July and August and two weeks in December being devoted to this work. There are 17 members of the General Church in this district, and he preaches to about 25 persons on his visits, these including 4 children, and also four adults who are not members of our body, although two of them have been baptized into the Faith.

     The Rev. John Headsten, since the summer vacation, has preached every Sunday at Occidental Hall, 14 N. Sacramento Boul., Chicago, the services being well attended, when the great distances are taken into consideration. He also conducts a Sunday School every week, the instruction being from the Gospel of Luke. He also holds a mid-week Reading Class in Englewood, the work on Divine Providence being studied.

     The Rev. E. E. Iungerich, from June 26 to August 16, acted as a special envoy of the Bishop to the General Church members in Rio de Janeiro, a report of his visit appearing in Neze, Church Life for October, 1921. He preached eight times in Rio, and three times on the high seas.

     The Rev. Joao de Mendonca Lima reports that he performed two baptisms, administered the Holy Supper to 23 persons, and preached a number of times.
The Rev. Richard Morse states that services of the Sydney Society are now held in the church building at Hurstville (nine miles from Sydney) which was dedicated on November 27th, with an attendance of it at the morning service, and 34 in the afternoon, when the Holy Supper was administered. All these were our own people, children preponderating.

     The Rev. Hugo Lj. Odhner, Pastor of the Durban Society, states that the weekly events have included a regular Sunday service, a children's service, a children's Friday afternoon school (in place of Sunday School), a young people's evening class, a ladies' Tuesday morning class, and the Wednesday evening general doctrinal class. The Society issues a four-page bimonthly, The South African New Church Open Letter, edited by the Pastor. An earnest attempt is being made to institute social suppers, and to hold men's meetings regularly.

213

A successful bazaar was held on December 10th. Church activities are maintained throughout the year, except for three Sundays in January, which is the hot season in Durban. The Rev. Theodore Pitcairn preached twice and assisted once in the services. Mr. Odhner has spent considerable time assisting the native New Church evangelistic work in Durban, this being under the superintendence of the Mission in Basutoland.

     The Rev. Ernst Pfeiffer reports that weekly services and doctrinal class at The Hague have been held regularly, the services being at the homes of the members, as no public place of worship has as yet been secured. For the doctrinal class, however, a room has been rented, and the meeting advertised, with the result that a few strangers have attended and shown interest. There are persons in other parts of Holland which Mr. Pfeiffer has not been able to visit as yet, owing to the expense.

     The Rev. Enoch S. Price, in addition to his duties as Pastor of the Allentown Society, preached twice in New York City.

     The Rev. Gilbert H. Smith reports a very prosperous year in the Immanuel Church, with an increase of the membership to 99.

     The Rev. G. G. Starkey has given assistance to the Pastor of the Immanuel Church, conducting services or taking part in them.

     The Rev. Homer Synnestvedt finds that the last half year has been marked by the excellent record of the Pittsburgh Society day school, and by a continuance of the good work in the Sunday School, under the superintendence of the Rev. Walter E. Brickman. The Sunday evening class for pupils of the high-school age has been discontinued, as all but one went to Bryn Athyn to school; but, in its place, there is now a class of returned students, studying Divine Love and Wisdom, the average attendance being nine. The Wednesday doctrinal class continues hopefully. There have been active developments in the social life among the members of the society. While feeling the pinch of hard times, all are convinced that it would be false economy to curtail any of the uses.

     The Rev. R. J. Tilson; in addition to his duties as Pastor of the Michael Church, London, has held several reading meetings at private houses, and conducted a regular fortnightly theological class.

     The Rev. F. E. Waelchli made his ninth annual trip to the Canadian West, and from there continued to the Pacific Coast, visiting circles in the States of Washington, Oregon, and California. Six places were visited in the Canadian West, and eight on the Pacific Coast. He preached and delivered addresses 25 times, conducted 40 doctrinal classes, and instructed children 23 times. He administered the Holy Supper five times, and officiated at 11 baptisms. Detailed reports of the trip have appeared in New Church Life. He believes the work in this entire field should be continued. At all places, the ministrations of our body are much desired, and at some there is promise of growth. Everywhere the visits were too short, even though the trip occupied three and one-half months. He considers it most desirable that the field of his summer's work should be assigned to two men, one to visit the Canadian West, the other the Pacific Coast.

214

     Mr. Waelchli also visited Windsor, Ont., Detroit, Mich., Middleport, Ohio, Erie, Pa., Barberton, Ohio, and Columbus, Ohio-each once. At Cincinnati, when he is at home, he conducts services, doctrinal class, Sunday School, and week-day instruction for the children. In his absence, services are conducted by Mr. Donald Merrell.

     Mr. Raymond G. Cranch, Authorized Candidate, Acting Leader of the Advent Church, Philadelphia, conducted services on Is Sundays, with an average attendance of 23, and doctrinal class with an attendance of 10. There is also a Sunday School, at which the average attendance is eight.
     W. B. CALDWELL,
          Secretary.

     6. Dr. Felix A. Boericke reported verbally for the Executive Committee. Owing to the illness of the Rev. W. H. Alden, no written report had been prepared. The Committee had not yet appointed a temporary Treasurer. For the same reason, there was no Report of the Treasurer of the General Church.

     7. Mr. Raymond G. Cranch asked whether the 21-Year Card Index of NEW CHURCH LIFE, compiled by the late Rev. D. H. Klein, had been prepared for publication. In reply, the Rev. Alfred Acton stated that Mr. Klein had left the manuscript almost completed, and that Mr. Eldric Klein was hoping to finish it.

     8. Mr. Walter C. Childs read the following:

     REPORT OF THE ORPHANAGE FUND.

     Statement from June 1st, 1921, to Feb. 1st, 1922.

     RECEIPTS.
Cash Balance, June 1, 1921                                    $291.28
Norris Bequest, Surplus upon Bond Investment                    14.58
Norris Bequest, Interest                                    16.72
Henderson Bequest, Interest                                    119.25
Manning Donation, Interest                                    9.52
Other Interest                                              5.54
Mr. John Goldhorn, for children's board                          24.99
                                                                  $540.89

     CONTRIBUTIONS.
Carmel Church, Kitchener, Ont., Children's Service      $ 4.86
Carmel Church, Christmas Offering, 1919                16.40
Carmel Church, Easter, 1920                     5.26
Carmel Church, Christmas, 1920                     12.80
Bryn Athyn Cathedral Offering Box                303.02

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Olivet Church, Toronto, Ont.                     6.00
New York Society, Christmas Offering                25.80
Pittsburgh Society, Children's Christmas Festival           31.05
Denver Society, Christmas Offering                5.20
Children of Mr. and Mrs. Chas. H. Ebert                2.28
Mr. Harold F. Pitcairn                          500.00
Henry Ferdinand Estate                          50.00
Mr. Richard Roschman                          5.00
Mr. Rudolph Roschman                          5.00
Miss Helene Iungerich                          5.00
Dr. Felix A. Boericke                          25.00
Mr. and Mrs. Raymond Pitcairn, Family Worship           25.00
Anonymous-Family Worship Offerings                25.00           $1052.67
Total Receipts                                        $1593.56

     DISBURSEMENTS.
Assistance to Sundry Persons                    $1225.00
Exchange Charges, Canada                          8.50           $123350
Balance in Bank, February 1, 1922                              $360.06
     WALTER C. CHILDS, Treasurer.

     9. After an extended discussion of the subject of the Orphanage, during which it was suggested that the Committee prepare a statement of the uses of the Orphanage for publication, the Report of the Treasurer was duly received and filed.

     10. The Rev. F. E. Waelchli gave a most interesting account of his summer's trip to the Canadian West and the Pacific Coast.

     11. The Council adjourned at noon.

     Second Session-3 p.m.

     12. The subject of the "Order and Organization of the General Church" was taken up for consideration, and various phases of the subject were discussed at length.

     13. The Council adjourned at 5:30 p.m.
               W. B. CALDWELL,
                    Secretary.

216

PHILADELPHIA DISTRICT ASSEMBLY 1922

PHILADELPHIA DISTRICT ASSEMBLY GEORGE DE CHARMS 1922

     BRYN ATHYN, PA., FEBRUARY 4TH TO 6TH, 1922.

     The Assembly opened on Saturday evening, February 4th, when a large audience gathered in the Auditorium of De Charms Hall and listened with keen attention to an Address by Bishop N. D. Pendleton on "The Gordian Knot." This was in the nature of a review of a book entitled William Blake, the Man, by Charles Gardiner (New York: E. P. Dutton & Co., 1919), in which the philosophy of Swedenborg is discussed in its relation to that of William Blake. In the hands of the Bishop, it was the occasion for an analysis of the supreme problem of creation by the finiting of the Infinite. The paper, in delightful literary style, contrasted the belief in "creation out of nothing" with pantheism, and, by a relentless logic, reduced both to absurdity, bringing into clear relief the teaching of the Writings that the created universe is not God, although it is from Him. As a distinct contribution to the thought of the Church upon this profound subject, we trust the address will be made available for individual study and reflection by early publication.

     Morning and evening services were held on Sunday, February 5th. In the morning, the Rev. F. E. Waelchli delivered an excellent sermon on the subject of "Mutual Love" (John 15:12-14). At the close of the service, the Holy Supper was administered. A delightful feature was the singing of a Hebrew anthem by a hidden chorus of children. Other special musical numbers were reserved for the evening service, and included a spirited Hallelujah Chorus, sung with inspiring effect by the choir, a male quartet number, and two selections by the string quartet. The sermon by the Rev. T. S. Harris was a clear and interesting exposition of the measurements of the Holy City.

     The Banquet on Monday evening, in celebration of the 25th anniversary of the formation of the General Church of the New Jerusalem, proved a fitting climax to the Assembly. Bishop Emeritus W. F. Pendleton opened the formal program of speeches by recalling what a depth of feeling had stirred the Church when separation from its great leader, Bishop Benade, became inevitable.

217

He spoke with that characteristic simplicity which has so endeared him to us all, yet with a vividness that brought home to the younger generation how great were the spiritual temptations through which the Church had passed. The Rev. F. E. Waelchli then paid fitting tribute to the Rev. Carl Theophilus Odhner, the only one of the six original ministers of this General Church who had thus far been taken from us by death.

     The speaker of the evening was the Rev. Karl R. Alden, whose address on the subject of "Society Building" proved a powerful and inspiring plea for missionary effort. He lighted a spark of enthusiasm which stirred the young men present to take a most active part in the discussion which followed, and so spirited was the debate, that the toastmaster was hard put to it to give fair opportunity to all who desired to take the floor. The lateness of the hour made it necessary to bring the celebration to a conclusion long before the interest had begun to flag, and the profoundly searching words of Bishop N. D. Pendleton, who closed the discussion, caused every heart to carry home the prayer, that the Lord, in His overruling Providence, and in spite of our natural inhibitions, derived from the evils of the proprial heredity, might empower us to be of genuine service in the upbuilding of our glorious Church.
     GEORGE DE CHARMS,
          Secretary.

218

Title Unspecified 1922

Title Unspecified Various 1922

     Announcements.
     REV. GLENDOWER C. OTTLEY.

     Memorial Meetings.

     London, Michael Society, Burton Road, Brixton.-On the evening of Sunday, January 22d, a Memorial Service was held for the Rev. G. C. Ottley, whose death in his 71st year had occurred on the previous Tuesday. In spite of an exceptionally dense fog, there was a large congregation, and the sphere throughout the service was a strong and moving one.

     The Pastor, Rev. R. J. Tilson, had made the morning service and sermon a general preparation for the particular occasion of the evening, by taking as his text II Samuel 3:38, "Know ye not that there is a prince and a great man fallen this day in Israeli" and giving a very full exposition of its spiritual sense.

     In the evening, the Lessons were John 11:1-36 and H. H. 445 and 461, and after the singing of Psalm 39 and the hymn "Nearer My God to Thee" (Mr. Ottley's favorite), the Pastor prefaced his address by reading sympathetic letters which he had received from the Revs. F. E. Gyllenhaal, A. Bjorck, and T. F. Robinson; from the Secretary of the Peckham Rye and Colchester Societies; from the Circle at York; and also an inspiring extract from a letter of the late Bishop Benade, in which he exhorts those who remain to "close the ranks" when one of their number falls. In a most impressive and sympathetic address, during which his emotions more than once threatened to gain the upper hand, the Pastor again took the text of the morning as the basis of his remarks. Now, however, it was with special application to the one so recently taken from our physical presence, and who in his day and generation has been a veritable "Prince and great man" in the Priesthood of the Lord's New Church.

     Born in India, Mr. Ottley came to England at the age of nine, and was educated here and in Paris, his tutor in Greek for some years being the late Mr. T. Young, a member of Burton Road. The latter, while Mr. Ottley was attending Palace Gardens Church under the Rev. Dr. Bayley, introduced to his notice Words for the New Church.

     He soon saw and embraced the theological position of the Academy of the New Church, and joined it about 1880. He was ordained in 1893 at Burton Road by the late Bishop Benade, whose devoted friend and admirer he remained to the end, and who, the following year, ordained him into the pastoral degree. About this time, he became editor of that small but brilliant periodical known as the New Church Monthly. Mr. Ottley was a Foundation Member of the New Church Educational Institute, and contributed some very valuable papers. Indeed, all his life he entered frequently into discussions, both in the journals of the Church, and at public meetings. He was a brilliant conversationalist, and his powerful, incisive arguments, though always perfectly fair, and free from personal animus, whether written or spoken, were a veritable intellectual terror to his opponents, and a corresponding treat to his supporters, as with lightning rapidity he made his points on this, that, or the other "question." His memory was marvelous. His editorials were masterly expositions of the doctrines of the Church as applied to science and theology.

     He resigned, with others, from the New Church Educational Institute upon the falling away of its President, the late Dr. Tafel, from some of the cardinal positions he had hitherto maintained.

219

He was for some time a member of Flodden Road Church, during Mr. Tilson's pastorate there; he championed the cause of the Divine Authority of the Writings in a most unequivocal and brilliant manner, and was a most generous and loyal supporter of our pastor during the battle with the Conference-as in other battles that followed in later years. He came out with Mr. Tilson from Flodden Road, and was a foundation member of Burton Road. For some time he taught in its school, his subjects being History and French, of both of which he had a perfect mastery.

     In September, 1919, Mr. Ottley, together with Mr. Tilson, joined the Priesthood of the General Church of the New Jerusalem, and in the following year, both priests were invited to visit Bryn Athyn, which invitation they gratefully accepted, and both preached in the Cathedral there.

     Mr. Ottley's last public appearance was at the New Church Club. He took the chair on Friday, January 6th, and made a vigorous and characteristic speech in defense of the principles laid down by our Pastor in a paper on Conjugial Love.

     The loss of all his sons, three in number, in the Great War, was a terrible blow to him, and this was soon followed by financial losses which shattered the hopes he had entertained of doing great things for the Church in general, and for Burton Road in particular. He became greatly depressed, though he made a brave fight, but it was soon obvious to all that he was much changed.

     He was an intensely affectionate man, and outside his family that affection was centered in Burton Road and its Pastor, nor did he ever separate the one from the other. He constantly referred to the latter as his "alter ego" and his "fidus Achates," and, poles asunder as they were, temperamentally and by early training, yet, on the higher plane, it was true. The internal bond always held firm, opposing external characteristics notwithstanding.

     His naivet? at times was delightful. He did his best to "take care of'' Burton Road when the pastor was ill, and being convinced that the latter would shortly depart this life, requested him to draw up a form of memorial service suitable for the occasion, as he himself "had not the remotest idea of how he should do it without his assistance!" But "man proposes, and God disposes"-and our Pastor it is who has lost the earthly presence of a devoted and loyal colleague, and the Church a most able and faithful exponent of her Doctrines.

"Death hath made no breach
In love and sympathy, in hope and trust.
But there's an inward spiritual speech
That greets us still, though
Mortal tongue is dust."
     K. M. D.

     CHICAGO, ILL.-Sharon Church, in conjunction with the members of Mr. Headsten's Society, celebrated Swedenborg's Birthday anniversary with a supper, toasts, and speeches, on Sunday, January 29th. The two societies together make a very good showing, and about seventy persons sat down to the repast, which came after our regular service, this being held at 4 p.m. during the cold months. The afternoon and evening thus made a very complete occasion.

     The Rev. W. L. Gladish was toastmaster, and made the first address, which compared the two advents of the Lord, the state of the world at each, and the character of the Divine Revelations then given. Dr. Harvey Farrington spoke on "Swedenborg's Preparation," giving a full and satisfying account of the way in which the Lord's Providence had led the great philosopher and seer to his field of spiritual usefulness. The Rev. John Headsten spoke with his usual earnestness and enthusiasm on the subject involved in the words, "On this rock will I build my church." After the speeches, we had an enjoyable social time with dancing, singing and conversation.
     E. V. W.

220

     SWEDENBORG'S BIRTHDAY CELEBRATION.

     Glenview, III.

     The Immanuel Church celebrated this important event at an evening banquet on Sunday, January 29th. Most of the speakers were of the younger generation, some of them making their maiden effort in speaking before the whole society. It was a very encouraging start, and we may expect great things from them in the future. Notwithstanding the absence of the wherewithal for drinking the toasts, we had a very enjoyable time, and nobody seemed any the worse for this deprivation. The usual birthday responses were sung between speeches, and one song was specially composed and rendered by the pupils of our ninth grade. This was greatly enjoyed. Mr. Harold P. McQueen was toastmaster, and conducted the proceedings in a voice of such intonation that he could easily be heard in all parts of the room. After "Our Glorious Church" had been sung, the toastmaster said: "We are met to celebrate the 134th anniversary of Swedenborg's birth. It is eminently proper that we should do so, because, as New Churchmen, we recognize the greatness of his mission as the vehicle of those truths which constitute the Second Coming of the Lord. I have arranged the subjects on the program in the form of questions, which the various speakers will answer to the best of their ability."

     Dr. J. B. S. King led off the speeches by giving a brief historical account of Swedenborg's life prior to the period of his illumination. He showed that the greatness of mission demanded an extensive preparation, which commenced in his boyhood and continued until an advanced age. The toastmaster then thanked the doctor for the splendid background he had provided for the speakers who were to follow, and called upon Mr. Alvin Gyllenhaal to answer the question:
"What did Swedenborg say about his Writings that is so convincing that already thousands of people scattered over the entire globe choose to believe in them?" The speaker gave a brief resume of the busy life lived by Swedenborg, making special reference to the fact that he served his country for 41 years as a member of the Swedish Diet. This was to show that he had not separated himself from the activities of the world, even during the period when some of his theological works were written. "The word 'choose' in the question I am to answer is a very appropriate one, as no miraculous evidence of the truths revealed was given to compel people to accept them. It is Swedenborg's definite statements as to the source of the truths he had published which are convincing, and the fact that he never claimed credit to himself for the things he had made known." After quoting many such statements, the speaker concluded by saying: "What I have quoted has convinced many people in all parts of the world of the truths of the New Church, and we should hope for the time when, in place of thousands, there will be millions of such people."

     Mr. Ralph Synnestvedt then dealt with the question: "What has Swedenborg said in his Writings which satisfies beyond doubt that they are indeed the Second Coming of the Lord?" He said: "From the standpoint of New Churchmen, everything that Swedenborg says in his Writings should satisfy us beyond doubt that they are the 'Second Coming of the Lord.' So, all I can do is to mention some of the most striking statements. For instance, he says, 'When I think of what I am to write, and while I am in the act of writing, I enjoy a perfect inspiration; otherwise it would be my own, but now I know for certain that what I write is the living truth of God.' Sometimes he wrote things which, at the time, he did not understand, but which were afterwards explained. This seems to prove that he wrote by Divine inspiration.

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That the Writings of Emanuel Swedenborg contain and constitute the Doctrine of the New Jerusalem, and reveal the internal sense of the Word, is shown in his statement that 'the spiritual sense of the Word has been revealed by the Lord through me.' This is what is meant by the Second Advent of the Lord."

     The third question was: "Why are we willing to take the word of a mere man that the 45 works he wrote during the latter years of his life constitute the Second Coming of the Lord)" Mr. Healdon Starkey gave the following answer: "This question obviously is asked by someone who does not yet believe in the Writings, because the person who does believe in the Writings, but who finds it hard to express the reason for his belief, can find the reason clearly expressed in the Writings themselves. We must notice that man, from his reason, can either confirm or deny any truth or falsity, according to the affection which is uppermost in him at the time. This is because we perceive as truth anything that confirms or nourishes our affection. What man cannot remember a time when, from a temporary predominance of some affection, he either confirmed what he later perceived to be false, or denied what he later perceived to be true? Consider the times when mother used to say, 'Now you go right back to the bathroom and wash your neck and ears; they're more necessary than your face.' Didn't you think that was rank heresy? Or, consider the fact that, although every man knows that it is his duty to keep himself physically as perfect as possible, yet many, because they like the effects of tobacco smoke, succeed in proving to themselves that it is beneficial, or at least harmless. Or, to take a more interior example, what man has not had the experience, perhaps only momentarily, of perceiving as truth the statement, 'There is no God'! Thus, by innumerable instances, we can prove that perception is governed by affection.

     "But, says my Catholic friend, 'try as I will, I still find myself the slave of many evil affections. So, if I perceive the Writings as truth, they must be false!' No, my friend, that is not true, because you must remember that every man is a composite of many affections, both good and evil, and the fact that you recognize that you have those evil affections, and are trying to overcome them, is evidence that your ruling affection is the affection of truth. So, in answer to the question, `Why are we willing to take the word of a mere man that 45 works which he wrote constitute the Second Coming of the Lord?' we answer simply that we perceive it to be true."

     Mr. George Fisk was next called upon to answer the question: "Why is it that we take pride in the fact that we believe in the Divine Authority of the Writings?" He said: "I suppose it is because we are New Churchmen, Volumes would be needed to give all the reasons. Today our thoughts are naturally centered on the man Swedenborg. I have felt that the word 'pride' might be out of place, as it favored the idea of self-love; yet how can we feel anything but an humble kind of pride, when we know that his Writings are the Second Coming of the Lord? There is a reason for our pride in our knowledge of the renown of Swedenborg in the field of science, but much more so from our knowledge that, through the truths of the Writings, men may be conjoined with the Lord. Yet, with this knowledge deep down in our hearts, we are humble and thankful more than words can tell."

     Mr. G. A. McQueen then spoke to the question: "What was the final step in Swedenborg's preparation for his mission?" He said: "Although Swedenborg had been prepared from his youth up by the study of natural science and philosophy, all the time being a God-fearing man, he was not ready to receive the truths to be revealed through him until he had passed through a very special study of the Word of God. This was commenced when he was 57 years of age. His illumination in the understanding of the Word was progressive, passing from the literal sense to the interior historical sense, then to the spiritual sense, and finally the celestial sense.

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When this stage was reached, the celestial degree of his mind was open, and he was ready to commit to writing the Divine Truths contained in the first chapters of Genesis, which appear in the first volume of the Arcana Coelestia. This was the beginning of his commission on earth." The speaker then quoted several extracts from a remarkable pamphlet by the late Dr. R. L. Tafel, entitled "Swedenborg and the Lord's Second Coming," one of which dealt with the state of Swedenborg while he was writing the doctrines of the New Church. It was as follows:

     "The internal process which took place in his soul, when he wrote the doctrines of the internal sense from the Lord, is as follows: He was in external thought while reading the letter of the Word of God in the natural world. In that state, with the full use of his freedom and rationality, he reflected concerning the spiritual sense contained in the letter, and for this purpose collected from the vast stores of his memory every knowledge, or rather every truth, bearing on this subject; and while his mind was thus on a stretch, and he was intent upon fathoming the hidden meaning of the letter of the Word, the revelation of the internal sense, by influx from the internal to the external thought, was added to this state of reflection; and then Swedenborg clearly saw the internal sense from the Lord, and not from himself. And while he was writing down the result of his internal revelation, the immediate and mediate influxes from the Lord were so intimately conjoined in him, and he was so thoroughly 'filled with the spirit of the Lord, that it was impossible for him to write otherwise than as the Spirit of God directed him."

     At the invitation of the toastmaster, Mr. B. Henderson expressed his appreciation of the speeches they had listened to. Although he did not profess to see all the points which had been brought out, he always felt that there was something different to what could be found elsewhere. The toastmaster expressed the opinion that that "something" was "everything," because it was the acknowledgment of the Lord in His Second Coming.

     Mr. Arthur King said: "Mr. Healdon Starkey said that thinking people ask why we believe in the Writings. From my own experience, that question comes mostly from those who are learned,-those who take delight in the science of the world. They ask the question because they do not believe in the truths underlying the whole of the Writings; that is, that all wisdom is from God, and that man is not wise from himself. They think they live from themselves, and consider themselves masters of all things around them. When I have explained certain things in the Writings to educated people, they were greatly interested, but the minute they were informed that the truths offered were from Divine Revelation, they lost all their interest, because they believe that man has wisdom from himself."

     Mr. Alvin Nelson rose to congratulate the speakers, and said: "The fourth question had led up to the one concerning our pride in possessing the revelation given in the Writings. One speaker properly suggested that our's should be an humble pride, but I would like to ask whether we were as proud as we should be. Are we proud of the truths given to us? Nineteen hundred years ago, the twelve disciples of the Lord were prepared to follow Him and worship Him, until He claimed to be God, and then some deserted Him. Of all men at that time, they had cause to be proud; but when the crucial time came, they failed. When we think of the man Swedenborg, of his learning and other attainments, of his books and his standing in the world, and then how, at the age of 57, he was called upon to be the vehicle of the Second Coming of the Lord, and to make this known to the world, he must have known that people would call him mad.

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Yet he was willing to do the work. Is anyone of us here tonight strong enough to stand by the Church when it is attacked? We are strong here, but there is no attack here. The crucial time comes when each man must be as valiant as was Swedenborg when he published his claim to be 'The Servant of the Lord.'"

     Mr. Hugh L. Burnham: "The questions answered by the young men this evening have been as to 'why we believe,' while Mr. Arthur King showed why men do not believe. There are three classes of people in the world. There are the simple, who know comparatively little beyond their daily occupation and their home affairs. They do not trouble about learning truths, but lead a good life according to their light. They are so constituted that, if you tried to talk with them, they would not be interested. Yet they will most likely receive the truths when presented to them in the other world. Then there are the so-called Christians who uphold the doctrines of the Old Church. In some cases, they pray to the Father for the sake of the Son. In others, they think of the Lord as a mere man. You cannot expect them to receive the truths of the New Church. Then there are the men of liberal education. They delight in anything you can tell them about the truths of the New Church, except those which tell about heaven and hell. Even these things they can understand, if you present them as your own ideas. The philosophical teachings of the Writings will be accepted by the learned, until you tell them they are revealed truths, and true because God says so in His Word. Then they reject it. Why should a truth, seen to be true, become less true because it comes from God? We are told in the Writings that the New Church will descend more rapidly among gentile nations than among Christians. So we see why few believe, and why it is necessary that there be even a little body which has the truth, in order to provide a foundation for the church in the spiritual world. We may thank God that we are so favored to be of those few."

     This speech concluded a very enjoyable and useful celebration.
     G. A. MCQUEEN

     TORONTO, CANADA.-The Olivet Society celebrated the New Year in a new way this year. A midnight service was held at 7:00 a.m., which fell on Sunday morning. This was in place of the regular 11 o'clock service. At 7.00 p.m., a special Holy Supper service was held.

     Swedenborg's Birthday was celebrated the day before by a general social, every feature of which reflected Swedenborg and his times. There was a Swedish Orchestra that played the "Symphony of Regeneration" in three movements. There was a reading concerning the founding of Stockholm by Mrs. Frank Longstaff. Mr. Longstaff spoke on the reception of Swedenborg's works in his own times. Mr. Alec Sargeant spoke on the personal aspect of Swedenborg. We also had 40 lantern slides kindly loaned to us for the occasion by the Academy Library at Bryn Athyn. The Pastor spoke on the romantic history of Swedenborg's skull. The evening was both enjoyable and instructive.

     A new departure in our midst is the turning of every weekly supper into a banquet. We sing songs, and there is a series of two-minute speeches, jokes and repartee. In order to develop some church songs, Mrs. Becker has offered a prize for the best song to be written between now and the Nineteenth of June. Every week we have a new song, and soon we are going to be able to publish a social song book all of our own. Six songs have already been written, and they are still pouring in.

     When the Pastor returned from his recent visit to the Ministers' Meetings at Bryn Athyn, he gave the Society an account which occupied three evenings, and there will be still another talk on the Bryn Athyn Schools.

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This helps us to appreciate the great institution which forms the center of our Church system, and the episcopal seat.

     Our group of young folks, numbering about fourteen young men and women, about evenly divided, is a very active spirit in the Society. During the Pastor's absence, they took charge of the entertainment after the weekly supper, and it proved a great success. On the following Wednesday, the Forward Club had charge of the program, and they also carried off the event in great style.

     On February 17th, the young folks were given a party by Miss Gladys Brown. It was well attended, and a real sphere of enthusiasm prevailed throughout. It is a great asset to any Society to have a group of energetic and capable young people working for it.

     Now that the work is pretty well finished around the church building, the Forward Club has taken up its active uses again. At the regular February meeting, they initiated Mr. Fred Longstaff, who holds the honor of being the first to be taken into the Club. They have started an indoor quoit tournament, for which a silver cup has been offered as prize to the winner. This will get the men into shape to capture the cup which Kitchener has offered for horseshoe throwing, and which was won by the Kitchener team at our last Assembly.

     Our Sunday morning services continue to be well attended, and for the last three Sundays there have been 76 persons present. Our aim now is 80 persons every week, and we hope that this standard will be reached before the summer holidays begin. We are practicing the 22nd Psalm, in preparation for Good Friday.
     K. R. A.
NOVEMBER NUMBER WANTED 1922

NOVEMBER NUMBER WANTED 1922

Subscribers who do not wish to preserve their copies of the issue of New Church Life for November, 1921, will confer a much-appreciated favor upon the publishers by sending the same to Rev. W. H. Alden, Business Manager, Bryn Athyn, Pa.

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TWO PHILOSOPHIES 1922

TWO PHILOSOPHIES N. D. PENDLETON 1922

NEW CHURCH LIFE
VOL. XLII          MAY, 1922           No. 5
     Two philosophies contend for mastery over the world. Two ideals conflict in the life of every man. Both are true; each in its own way is proven. The one is perceived as applicable everywhere, and in all things. Equally so the other. Neither may be denied in entirety. Seemingly opposed, they go hand-in-hand, and perfect all things. The question is not one of truth on the one hand, and of falsity on the other, but of which is first and which is last, which the deeper,-the end,-and which the means. If the end be mistaken,-if the means be transposed and regarded as the end,-then, indeed, is the life perverted, and all becomes false.

     Neither of the two may be denied in statement of fact, the one in favor of the other. This is the point: These two ideas must be set in order, the one with reference to the other, and then the mind will be free from contention. The two philosophies become one, the two conflicting ideals unite.

     Of these two, the one is the philosophy of power, the other is the religion of love; and hence the two ideals which strive in the life of man are those of self-power and unselfish service. Self denotes the power of the individual and its exercise; service looks to benefits in others,-to uses. It cannot be denied that these two exist everywhere and with all, at all times; that is, with all there is increase of self-power, and there is also the extension of benefits in service. The only question can be as to which is first and which is last, which the end and which the means.

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Upon the decision, the order of life depends for good or evil,-for that which is called good and that which is called evil.

     The evil in question arises from the increase, extension, and power, from and for the sake of self. The good arises from the increase and exercise of beneficial service. There are those who call this good evil, and this evil good, and who frankly say that religion,-the ideal of sympathetic service and of self-sacrifice,-is the most injurious mistake the race has made; that strength, power, cruelty, evil, is the sign of superiority, while love, sympathy, and self-sacrifice are an enfeeblement of the spirit, a sign of decay.

     It is true that all forms of life, from lowest to highest, present, in their development, an increase of strength and an extension of power. It is true that foods of all kinds are converted into energy, and that this energy becomes power in the individual. Eating gives pleasure only in satisfying a need, in answering a call; but this pleasure is incidental; the end is the supplying of energy, to be converted into power, and this into performance. Merely to live is not an end, not a worthy end; but the exercise of power in performance,-this is the secret urge that carries the race and the individual onward.

     The pagan, the atheistic, doctrine now in vogue advances thus far. It sees no end beyond the achievement and exercise of power. It rejects the religious conception of love, sympathy, and sacrifice, that is, the Christian ideal which reaches to the height of "God on the cross." It holds that God, if there be a God, is simply energy, power, and one with the universe, not love, or intelligent life; this latter is regarded as a curious by-product of higher evolution. Hence, also, morality is but a fiction, a human imposition arising from a false ideal of the purpose in life.

     This philosophy is the full-fledged antagonist of Christianity, and, indeed, of every religion of Divine origin. It proves itself, inasmuch as organic life, in all its forms, strives for an increase of power, its performance, its exercise. Life itself,-that is, merely to live,-is never an end; there must be increase, extension. When an organism fights merely to live, its death is impending. It has fallen behind the normal. Its defensive endeavors are a sign of its inherent weakness. All this is true enough so far; but it becomes an utterly false view, if the perception of the ends of life goes no further.

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     II.

     It is just here that religion,-revelation,-opens to a deeper insight of further ends. It admits the doctrine of power; it postulates that God is, and that He is all powerful; but it teaches an inner ideal, a deeper purpose within all power; that is, the ideal of love, sympathy and sacrifice in service. These are the attributes of God, the qualities of His power. Because of this, God is a Human God, even a Man-God. He, as such, is love; He, as such, is capable of sympathy for, has compassion on, the race of' man; He, as such, assumed the form and the estate of man; He underwent all things with man, even the cross.

     Only a Man-God can love, have sympathy, and institute self-sacrifice, as the ideal of life. These affections are the essential Human, and they are also Divine. This is that which is shown in the life of our Lord. His was a life of love, pure and all-embracing. His was the ideal of human sympathy wrought to the highest degree conceivable. His was the supreme sacrifice in laying down His life that all others might live. And His work, in this, was prepared of old. The race, from the beginning, was trained in expectation of Him,-His coming. Before His time on earth, there was love, sympathy and sacrifice,-a remnant thereof, a derivation from the first high estate of man. But more and more this Divine ideal was lacking; ever more it failed, while the power and prestige of the brute-man supervened.

     The Divine ideal was indeed kept alive in song and prophecy, and was signified in religious forms and practices, in sacred ritual, but ever more vaguely, remotely. Yet song and prophecy, rite and ceremonial, upheld the religious ideal through the dark ages, and prepared the way for the living fulfilment, in the Person of our Lord, of the high hopes of the first celestial age,-the Divine perceptions of unfallen man. These are inwrought in the motif of Scripture throughout. They come to the surface everywhere. There we see the Divinum Humanum,-the Human God, His love and sympathy, foreshadowing His sacrifice, as in the words of the prophet: "Because of His mercies, we are not consumed; His compassions fail not. They are new every morning. The Lord is good unto them that wait for Him, to the soul that seeketh Him. It is good that man should both hope and quietly wait for the salvation of the Lord." (Lamentations 3:22-26.)

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This puts man in the position of a suppliant, humbly looking up to a higher power, waiting upon the mercies of the Lord to redeem him from all his miseries.

     Contrast this religious, this Christian, ideal with the proud, self-confident animal man, who expects nothing, asks for nothing, who is self-sufficient, confessedly implacable, and therefore superior. This latter man regards the former with contempt, saying such humility is a debasement; the poor in spirit are the weak of spirit; they are sick; their life fails them. And this is true, inasmuch as the lower, the animal, life must die, in order that the higher life of the spirit may be born. This is the Christian conception. Therefore humility is meet and sacrifice fitting, as with Him who lived and died, only to rise again in majesty and glory; who said to His disciples, "I am the resurrection and the life; he that believeth in me, though he were dead, yet shall he live." (John 11:25.)

     What a superb warrant this! "I am the resurrection and the life." Upon this, the whole matter hangs. Is there a resurrection? and does the soul of man live after the death of the body? If not, then the body is all there is, and we are losing time, wasting energy, in thinking of a beyond. Can we endure such thoughts as these? Can we sustain such doubts? Most men turn away from them, saying there is no solution. Let us think of other things and be happy while we may, be content with what we know, with that which can be known, that is, with the world and the body; all else is surmise, at best a hope cast against the impenetrable dark,-a wish expressed, fruitless and impotent; for we, as all the universe, are a something surrounded by dark nonentity. In some way which we do not understand, we come out of this nonentity, and in a brief space we pass back into it. This we know, and more may not be known.

     Against this somber pessimism stand the words, "I am the resurrection and the life," of the One who came to lead into the way, who came proclaiming Himself the "light of the world,"-the light against the great darkness, a light revealing the love of God, and the mansions of heaven prepared and preparing. The proud spirits of the earth cry out against this as a delusion, and all values based upon it they condemn, as that of love, sympathy, and sacrifice, and, as well, derivative morality.

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Such spiritual anarchists, in their high assumption, place themselves beyond good and evil, and, from their lofty madness, condemn the moral law as an outworn priestly fabrication, to be cast off by free men of the future.

     III.

     There is one satisfaction in all this. The spirit that lies behind entirely unmasks itself. There is no pretense, no belief in God,-in a god of any kind; only in the energy of the universe, if perchance that may be called God,-and this energy converted into power in man. A surprising power, indeed, which, by some strange turn of chance, is converted into love, sympathy, and sacrifice. But whence this? Are we to take our measurement of God, of the source out of which all things come, from that which is lower and lifeless in nature, or from that which is highest and most living in man? Are we to perceive God as an ocean of electric energy, a material force? If so, whence is the intelligence of man, his love, his compassion, his all that we call human? May this be explained in terms of energy? Have we not, in these highest human attributes, a reflection, and thus a glimpse, of that which is inmostly within, and thus above, the blind energy of the universe,-inmostly in it, even as a soul in its body? And does not the final reach of ascending evolution,-that is, man, with his life of love and wisdom,-more nearly reveal that which lies at the heart of the universe? Is not this perception more reasonable than to look upon man,-the marvels of his life,-his intelligence and his loves,-as but a stray chance, unexplainable, having no motive, no direction, no purpose, emerging for the moment in endless time and hitting upon that strange consciousness,-the gift of realizing the universe, of sensing it,-then drifting a brief moment, and going out forever? this, not only the fate of the individual, but also the doom of the race?

     No! Back of all things-all this universe of energy-there is a Super-Life, all-wise, all-love,-even Him, of whom our highest words are but feebly descriptive. Yet they are descriptive, in human symbol, of the Divine. Of this, we are made sure by the Word of Revelation, the evidence of Scripture, and the story of Him who fulfilled the Scripture, and who, in so doing, filled full a Divine Human Ideal for the race of man. So He stands to us,-He whom men called the "Son of God," and now re-revealing Himself as no longer a Son, but as the very and only God in Human form Divine.

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     One who called himself by the unforgivable title of "Antichrist" admitted that, if there be a God, He could not otherwise than reveal Himself as a Man. This has the force of truth, even the logic of necessity. It could not be otherwise. Not only this one, but many others have perceived this truth. Even from the beginning, the necessity of it was seen. The Coming One was to be born a Man, and of the seed of woman. So has every people looked for Him, longed for Him, and tied their hearts to the prophecies concerning Him. Human history everywhere, from its beginning, is built around this expectation. Whence is this? Did not this also arise from the logic of necessity, because behind it was the force of truth?

     But we gain little by disputing with pessimism. These things are beyond argument. A man either believes, or he does not. He either sees, or he does not see. It depends upon the state of the chaos in man's mind, of what it is or is not capable, under the circumstances of his life. May be that chaos is so formed, so organized, as to respond in sympathetic touch with creation as a spiritual-natural structure. Or is there some turn in the currents of man's mind which renders this impossible? These are hidden things. We only know that there are believing, and also non-believing, minds. Only certain general causes of this difference are revealed. There is heredity and environment; but both of these are at times defied. And there is freedom of choice, above both heredity and environment. But there is always a "why," which we may not know, cannot answer; and that "why" may be asked by a child.

     The race also sways between belief and disbelief. Churches have fallen, religions have passed away. Some say this Is evidence that uncertainty lies at the heart of every religion. But religion has ever renewed itself. New churches arise. Is this not a sign that there is a true, immortal religion, of which the successive and varying types of faith are but phases adapted to times,-circumstances of the ages? Herein man may make his choice, on historic ground, if he pleases; and according to his choice, so be it with him. As for us, we hearken to the voice of Revelation: "It is of the Lord's mercies that we are not consumed.

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His compassions fail not. They are new every morning. The Lord is my portion, saith my soul, I will hope in Him. The Lord is good unto them that wait for Him, to the soul that seeketh Him. It is good that a man should both hope and quietly wait for the salvation of the Lord."

     IV.

     If, then, faiths are ever dying, and if religion ever renews itself, what is the conclusion, what the end,-death or immortality? Which of these do we see? Which is the appearance and which the reality? Does not the inner vital force strive for continued life, for immortality, against an outer, dead pressure, which prevails, only to be overcome by unceasing life renewals? This alternate play between the force of life and the weight of death is manifest in all living processes. And man's philosophy maybe hung upon either of these two never-failing features. If upon life and its continuances, then death becomes a means to life. But if upon death as an end, then life is regarded as but an accident,-a temporary stroke in the great interplay of the dead forces of nature.

     As we look upon the external universe, or rather, as this universe impresses itself upon our sense, we perceive an apparently unlimited field, punctured by innumerable luminous points. A study of this field and its burning foci has led to the conclusion that the universe is a "monster of energy without beginning or end," "a fixed brazen quantity of energy which grows neither larger nor smaller, which does not consume itself, but only alters its face. As a whole, its bulk (is regarded as) immutable, without either losses or gains, but likewise without sources (of supply), surrounded by nonentity as by a frontier. It is nothing vague or wasteful; it does not stretch into infinity, but is a definite quantum of energy everywhere, and not in space which would be anywhere empty. It is rather energy everywhere, the play of force waves, at the same time one and many, agglomerating here and diminishing there, a sea of forces storming and raging in itself, forever changing, forever rolling back over incalculable ages to recurrence, with an ebb and flow of its forms, producing the most complicated things out of the most simple structures, producing the most ardent and most contradictory things out of the quietest and most rigid material, and then returning from multifariousness to uniformity, from the play of contradictions back into the delight of consonance, forever blessing itself as something which recurs for all eternity, without aim, unless there is an aim in the bliss of the circle, without will, unless a ring must keep good will to itself."

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     This pessimistic picture of the universe gives us eternity without infinity, an everlasting finite, per se existing, a definite entity ever consuming and living upon its own waste. It is nature without God. Its character, its quality, is that of power; this the type, the ideal, of the whole, and therefore of the parts, Everything is to be measured by potency. And so also man. He is, or can be, no exception to the rule. As the power, the energy, so the man. For is he not a minimal replica of the universe as a whole? This last is certainly true doctrine. But the argument which determines the essential nature of man from the quality of the universe as a whole, will depend for its verity upon a right understanding of the universe. Besides, if we argue from the universe to man in this way, may we not with propriety reverse the process, and argue from man to the universe, since man comes more closely and definitely within our purview?

     Regarding man, then, as a minimal replica of the universe, being a part thereof, and, indeed, the highest living type, we must consider the body of man as that which corresponds to the external universe, which impresses our senses from without. Now we observe that the body of man contains a living soul-or, if the soul be doubted, at least it is certain that man is gifted with life-and a mind composed of animate loves, and a marvelous intelligence. What, then, of the universe, the body of which alone is visible to us? Even as the body of man is all that the eyes see, may we not conclude that the universe, like the human body, has a mind, a superior mind, and even a soul, which is Divine? And if so, is this not ground for faith in God,-a God of love and wisdom, mercy and truth? If we reason from man to the universe, these things follow inevitably, and countenance is given to the teleological view, beyond which there is but a short step to faith in religion and confidence in revelation.

     But, besides reasoning from man to the universe, are there other evidences of an overruling intelligence, operating within and above the apparent field of blind energy which composes the external universe? There is nothing of proof from which the scientific mind may not escape, if it so wills.

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But the signs of a supermind, of which the mind of the individual is a component unit, multiply. This becomes manifest to those who study the solidarity of the race.

     V.

     Here, however, is a notable fact, and curious. All students of comparative religions, even the most skeptical-I may say, especially the most skeptical-hold that the oldest and most persistent doctrine held by man is that of animism, and that out of that doctrine all religions have evolved. It is the instinctive belief of the untutored man of every race, and, as well, of every child.

     Animism is the belief that all things, as all objects of nature, are alive. The Arcana sustains this view, as being characteristic of the men of the Adamic age, who perceived the whole of creation as representative of God and His kingdom. These men, it is said, saw all things as living, even as children do, and this perception with them descended from the inmost of the mind, vivifying their mental images of external objects, causing them to seem, and in this sense, to be, alive. (A. C. 3702.) Hence the universal belief in animism among ancient people, present-day savages, and children.

     In this way, all nature was not only regarded as alive, but also as peopled with spirits everywhere. To this doctrine of animism, also, are attributed all those poetic forms of speech which give to literature its abiding charm. It is even admitted that our delight in nature, in that which is called its moods, is a survival of ancient and inherent animism. Now this, to the scientifically trained mind, is a delusion, that is, something not inherent in nature itself, but imposed upon nature by the human mood, imparting to it charm, romance, fiction, and so giving rise to the origins of belief in an invisible world of spirits, and, as well, in the eternal overruling Spirit, which is God.

     If animism is a sacred delusion, in that the life which is perceived in all things is not inherent in nature, it is none the less a fact that it is inherent in human nature. There it is a fact constantly attested, and everywhere prevailing. If the objects of nature are in themselves dead, yet they are, as we instinctively perceive them, living. As we perceive them, they are a part of the living human world, which constitutes our inner conscious environment; for, as so perceived, they descend from the life, the state of life, that is within us,-our moods, which are our verimost realities.

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     May we, then, call animism a delusion? In a sense, yes; but the fact of it bespeaks a deeper truth than is generally recognized. The cause of this all-prevailing animistic perception lies in its fundamental truth, that is, in the fact of a living world of the spirit above and beyond external nature, yet within the world of human nature, upon which it rests, as upon its own native and permanent foundation. In a word, we imagine nature to be alive, because of the life within us; and so we dream dreams of a world beyond. But if you say that that world beyond has arisen out of our dreams, you have perceived only one side of the circle. The other must also be seen, which is, that we dream because of that other world within, from which our dreams descend, falling into half-forgotten memories, separated by years, and blending them into a living experience, present and pressing, marvelously vivid, profoundly moving, oft-times deeply significant, and, at the time, challenging our implicit belief.

     Such are dreams. And even more impressive are those other mental phenomena called visions. But enough. Proof is one thing, conviction another. Man regards sense contact alone as proof. Conviction is, or may be, of deeper origin. It is a rational conclusion, and sometimes a simple perceptive seeing. This latter is the highest, truest, and most reliable. Some say this of faith; but the term not infrequently means persuaded belief in incongruous dogmas, apart from all that is reasonable, and that is the trouble with much of religious belief.

     Perceptive sight leads directly to the unfolding of nature's secrets, and also of spiritual arcana, by a vision of the essential truth involved. This highest human faculty may now be opened with man only by much instruction and many temptations,-life experiences. But when it is once opened, debate ceases, and no doubts linger. Like a clear crystal, the mind reflects the truth of the universe. It perceives the living correspondences of all things. It sees nature as a veil but thinly concealing the Divine face,-as a garment of swaddling clothes enwrapping the Innocent One who is at the heart of the universe. It recognizes nature as a field of energy which is but the ultimate of Divine Love.

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And so seeing, it perceives the interrelation between the soul of creation and its body, between spirit and matter.

     The Writings call this "celestial perception," and attribute it, as a common faculty, to the first men who inhabited the earth. From them descended the doctrine of animism,-the belief that all things are alive; and the inheritance from that early age is now held intact by our children, and by primitive peoples everywhere. There is more truth in this animism, now discarded, than in the multitudinous facts of science, that is, more of human truth-divine,-that truth which comes forth "out of the mouth of babes and sucklings." The innocent ones, having the Divine faculty of perception, see God in all things,-a gift but rare in a world swept with pessimism, in an age of doubt and denial, overweighted with material science, and sunk to the final degree of self-seeking; in a time of morbid self-contemplation, and pseudo-puritan morality, restrictive of the joy of living; in a day when the God of love and light, of mercy, compassion, and self-sacrifice, is displaced; and when the universe is regarded as a field of brazen energy, the ideal of which can never be wrought to signify more than power, force, energy.

     And note. This becomes the human ideal-Man, a little dynamo, emitting sparks for a brief moment; and then, as his energy fails, he goes out forever! The appeal to the Greeks in this is vain. The men of that gifted race were immortalists, even as Plato, their chief, following Socrates. They prepared the way for the deeper interpretation of Christianity, and laid the foundation for all religious philosophy, even that of the Second Advent.

     Teleology,-the doctrine of a final cause,-vivifies the universe by giving it a soul. In effect, it regards the universe as a whole as "something organic." (S. D. 3576, etc.) Its outer aspect indeed presents a field of energy,-an interplay of incalculable forces; but its inner face, seen through the lens of human perception, and to some extent by human reason, reveals a world within a world,-a world of mental phenomena,-related to outer nature by a certain correspondence. The interpretation of this inner face leads to the view of the universe as being constituted of planes within planes, and of a commerce between the planes, not unlike that of a soul with its mind, and of a mind with its body. If so, then truly is the universe "something organic."

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And this opens the way to those other deep human aspirations which have characterized the race from the beginning. Moreover, this view establishes a human ideal quite other than that of power, energy, and force. It looks to a God who is Divinely Human and Humanly Divine,-a God of love, wisdom, and mercy,-and thus to an ideal of compassion and self-sacrifice, that is, to sympathetic human service in all the affairs of men. This is the heart of Christianity,-its spirit. It prevails against the doctrine of the animal man and the worship of the body, energy, and power; it imparts to the race a high spiritual motive, and gives rational warrant to that undying hope which has haunted the heart of man in all ages, namely, the hope of immortality.
LIBERATION FROM SPIRITUAL CAPTIVITY 1922

LIBERATION FROM SPIRITUAL CAPTIVITY Rev. F. E. GYLLENHAAL 1922

     "They that sow in tears shall reap in joy. He that goeth forth and weepeth, bearing precious seed, shall doubtless come again with rejoicing, bringing his sheaves with him." (Psalm 126: 5, 6.)

     Or, as translated in the Writings, following the Hebrew more literally,

     "They that sow in tears shall reap with singing; going, he shall go, and weeping, he that beareth the cast of seed; but coming, he shall come with singing, bearing his sheaves."

     A state of full and genuine freedom is the regenerate state, in which a man is led by the Lord through the love of good and truth. The Lord wills every man to enjoy such states, and He ceaselessly endeavors to accomplish His will without destroying the nature and individuality of men. But there are few men who respond affirmatively to His willing, and enjoy the blessings of regeneration.

     Prior to the regenerate state, a man is in captivity. We do not refer to any national or worldly condition of captivity, but to a spiritual condition or state, one that is more confining and more severe in every way than any merely natural condition. Yet its nature is such that, to most of its victims, it does not appear as captivity. This ignorance of spiritual captivity is part of the present-day vast and dense ignorance of spiritual things,-of spiritual laws, spiritual states, of a spiritual life, a spiritual world,-an ignorance that carries with it both a false security and a restlessness.

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     There is no acceptable excuse for this ignorance. Light has been given, but darkness is loved more than light. The light is shunned. There is even hatred of the light. Hence the ignorance is of evil, because evil is loved, and because men are unwilling to change their state of life, unwilling to receive a new heart and a new spirit. This is true of all but a few. However, as we know neither the few nor the many, except in a most general way, and according to certain appearances, it is our duty to work ceaselessly in the proclamation of the new gospel,-in calling attention to the Sun of Righteousness and its light of Divine Revelation,-for the sake of the salvation of the human race, of as many as will return unto the Lord and be healed by Him, or will be redeemed from their spiritual captivity, and set free in His everlasting kingdom.

     The fact that most men do not seem to realize their state of spiritual captivity, occasions the plea of innocence of ignorance on the part of some, and the charge, by others, that such realization would be inescapable if all was as it should be in the work of the Church. True, an ignorant man may not be as guilty as one informed in the law and acting deliberately against it, but he may be guilty in his ignorance, and surely will be guilty in the degree that his ignorance springs from the love of evil and opposition to Divine Truth. Also, the Church, as an organization, may not be as zealous and efficient as it should be in the work of dispelling ignorance by evangelization; but we should ever bear in mind that the Lord Himself, when on earth, could not compel the men of the human race to a universal realization of their sins, simply because He was unwilling to do so. Yet the Lord provides that every man has the opportunity of being saved,-saved in one or another of the infinite ways which are the operations of the Divine Providence from the Divine Love of saving souls.

     The truth is, that salvation-regeneration-is a painful operation; and men now turn away from all pain. It is inseparable from submission to One Authority-infallible authority always is one-and men now are unwilling to trust in any spiritual, still less in any Divine, Authority. Also, men are so nearsighted that they cannot see beyond the immediate present, beyond the life of the body, not even beyond the sowing of the seed to the harvest.

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Because of the pain, the tears, the despair of salvation in the commencement of the regenerate life, many fear to venture upon it, unmoved by the hope of joy and delight eternal,-the eternal heavenly happiness,-which will be the victor's crown.

     The general spiritual subject of the text is the state immediately succeeding liberation from spiritual captivity. This state is first one of instruction in truths, following which comes the gladness of the affection of truth, and then the delight in the doctrinal things of this truth. (See A. C. 4686.) "They that sow in tears shall reap with singing; going, he shall go, and weeping, he that beareth the cast of seed; but coming, he shall come with singing, bearing his sheaves." To "bear the cast of seed" signifies instruction in truths; to "come with singing" signifies the gladness of the affection of truth; and to "bear the sheaves" signifies the doctrinal things of this truth.

     The historical picture presented by the words of the text, and by the whole of this Psalm, is the life of the Jews in Jerusalem and Canaan immediately after their return from the seventy years' Babylonish captivity. The Psalm is one of the series, "A Song of Degrees," that is, "A Song of Ascents," or of the goings up of David and Solomon to Jerusalem, Zion, and the Temple. Their ascents were representative of the Lord's ascents to Jerusalem, Zion, and the Temple; and these and the former were representative and significative of the Lord's glorification. In a lower sense, the series has respect to the Church; and in this sense, the ascent to Jerusalem is the return of the Jews to Jerusalem after release from the seventy years' captivity, representing the progression and the development of the Church from externals to internals.

     The unhappiness of the Jews while in captivity is pictured in many Scripture passages, but in none more strikingly than in the following: "By the rivers of Babylon, there we sat down, yea, we wept, when we remembered Zion. We hanged our harps upon the willows in the midst thereof. For there they that carried us away captive required of us a song; and they that wasted us required of us mirth, saying, Sing us one of the songs of Zion. How shall we sing the Lord's song in a strange land! If I forget thee, O Jerusalem, let my right hand forget her cunning. If I do not remember thee, let my tongue cleave to the roof of my mouth; if I prefer not Jerusalem above my chief joy." (Psalm 137:1-6.)

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     Returning to Jerusalem, the remnant of the captives commenced a new national life, rebuilding, clearing again the land, ploughing, sowing the fields, planting the vineyards. As they were continually attacked by their enemies, and as the land was difficult to clear, plough, and sow, owing to the long years of disuse, and to their own unaccustomedness to the work (for an entirely new generation returned from the seventy years of captivity), therefore they were said to "sow in tears." But there was the promise and the hope that they would "reap in joy,"-"with singing,"-in the gladness of a new national existence, and a return to something of independence and freedom. Hence it is written in the Psalm:

     "A Song of Degrees. When the Lord turned again the captivity of Zion, we were like them that dream. Then was our mouth filled with laughter, and our tongue with singing: then said they among the heathen, The Lord hath done great things for them. The Lord hath done great things for us; whereof we are glad. Turn again our captivity, O Lord, as the streams in the south. They that sow in tears shall reap with singing; going, he shall go, and weeping, he that beareth the cast of seed; but coming, he shall come with singing, bearing his sheaves."

     The words of the text present the picture of sowing and reaping, of planting and harvesting, of bearing the portion of the seed for the sowing and the sheaves after harvesting. And the latter is said to be done "in joy-with singing,"-but the former "in tears-with weeping." Yet the reverse might well be expected, as sowing-planting-is done in the spring, or is associated with the thought of springtime and the beginning of all life, or its re-awakening; while, on the other hand, reaping and harvesting mark the end of life, the approach of winter-of death. Sowing, however, marks the beginning of a state; harvesting, its close. The enemy sowed tares with the wheat, and their separation could not be effected until the harvest. The Advent of the Lord is always the beginning of temptation. The seed sown is the Divine Truth; and when the Divine Truth comes, temptation always results with those willing to regenerate. So the seed is sown with "tears," with "weeping." It is even said that the seed must die, in order that it may spring up and bear fruit.

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The good fruit is gathered into barns. The regenerated are gathered into heaven,-the state of everlasting joy, the state of singing. And there is ploughing with sowing, or before the sowing, and watering after the sowing,-the "former and the latter rains." Also, there is doubt and anxiety as to the growth and the yield of fruit, as to the possible scarcity, perhaps want, and even hunger, until the harvest with its plenty and its peacefulness.

So it is with the regeneration of a man. Liberated from spiritual captivity, the regenerating man is instructed in the goods and truths of faith. Since the fall, this is done by an outward way, by means of truths implanted in the good of the natural, entering through the senses. The rational of man is first regenerated. This is the plane of understanding, thought, reflection. Little by little, the truths take root in the good of the natural, as the natural is regenerated and the man lives the truth. But during it all, temptations are endured. There are "tears" and "weeping." Or there is grief of the mind, that is, of the thought and understanding as to truths, which is signified by "tears," because tears issue forth from the thought through the eyes; and there is grief of the heart, that is, of the affection and will as to good, which is signified by "weeping" or "mourning," because weeping bursts forth from the heart, and breaks into lamentations through the mouth. And in both weeping and shedding of tears, water comes forth which is bitter and astringent; and this occurs through an influx into man's grief from the spiritual world, where bitter waters correspond to lack of truths because of falsities, and to consequent grief; therefore, those who are in truths grieve on account of falsities. (A. E. 4843.) In other words, there are states of humiliation, or of temptation; and no truth can be implanted and strike root; except such states be endured. "They that sow in tears shall reap with singing."

In most ancient times, men learned from perception, which was by an internal way. There was no darkness of the natural then, because there was no evil. But men now learn from doctrine, or through an outward way, the truths of doctrine entering the darkness of the natural man, just as the seed is sown in the darkness of the ground. And the truths thus implanted must come to the light, must be separated from falsities, must be collected and arranged into their series, just as the wheat, come to harvest together with the tares, must be reaped, gathered into bundles or sheaves, separated from the tares, and stored in barns for the future use of men.

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     The "sheaves" are the general doctrines of the Church. These are made up of many particular truths arranged in order, in series. In the darkness of temptation, truth is not seen, or is seen obscurely; and the relation of one truth to others, also the application of all to life, is but obscurely seen, if seen at all. But after temptation, light reigns, and the understanding perceives doctrines where previously it had only known truths. In all periods of instruction, this is so. It is after a judgment, after a state is full, that a man, provided he has regenerated, comes "in singing, bearing the sheaves,"-knowing and acknowledging the doctrines, not only seeing their application to all things of his life, but rejoicing in the possession of them, and offering thanks for the glorious, Divine gift. Moreover, a regenerating man will experience this to the fullest extent in the life after death; he will enter into heaven "singing, bearing his sheaves."

     There is a prophecy of the Second Coming in the text. Indeed, the text treats concerning both Advents. Likewise, the Lord's two states, when He was in the world, are described,-His states of humiliation and of glorification. It is He who "going, shall go, and weeping, beareth the cast of seed." He is the Sower. But the tears and the weeping were not His, or were not because of Himself, but on account of the wickedness of men. It is said He wept over Jerusalem. Also He wept at the grave of Lazarus. But His tears and His weeping were representative and significative of His state of humiliation, and His grief on account of the wickedness and perversity of men. Only by suffering temptations was it possible for Him to redeem mankind and to glorify His assumed Human. Likewise, only by temptations are we able to receive the benefits of His redemptive work. But He promised to come again, to send the Comforter,-the "Spirit of Truth that leadeth unto all truth." As the text says, "But coming, He shall come with singing, bearing His sheaves."

     And so has He come again. The Heavenly Doctrines revealed are the "sheaves" He has brought back to us, that we may eat of their food and live forever. He has come back to us singing, that is, with Divine joy, having effected the Last Judgment, having reaped the great harvest, having released the souls from under the altar, liberated men from their spiritual captivity, His glorification completed, and His Word fully revealed.

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Great should be our rejoicing over His Coming, and fervent our prayer that we, likewise, in the field of His glorious Church, may sow in tears, yet reap with singing; may go weeping, and bearing our cast of seed, but come with singing, bearing the sheaves unto His everlasting kingdom. Amen.
TOPICS FROM THE WRITINGS 1922

TOPICS FROM THE WRITINGS W. F. PENDLETON 1922

IV.

The Rarity of Love Truly Conjugial.

"Love truly conjugial is at this day so rare that it is not known what it is, and scarce that it is." (C. L. 58, 59) And it is "rare in the Christian world, because few there approach the Lord." (C. L. 337.) But while "spiritual conjugial love is not given, except with a very few in the Christian world, still it can be given there." (C. L. 369.) Although it is so rare, still "it is capable of being raised up again by the God of heaven who is the Lord." (C. L. 78.) And "love truly conjugial cannot be given, except with those who are of the Christian Church." (C. L. 337.) For "a Christian has the faculty, above a man who is not a Christian, to be regenerated, to become spiritual, and to acquire love truly conjugial." (C. L. 339.) And since this love "was inspired into our first parents, it is capable of being inspired into Christian's." (C. L. 112.) And further, that "the inclination to love one of the sex, and the faculty of receiving that love, is implanted in Christians from birth, because that love is from the Lord alone, and has been made a matter of religion" (C. L. 466); that is, Christians have made marriage to be a sacrament of the church. Therefore, the means are provided, and the conditions exist, by which love truly conjugial may be implanted in the Christian world, although few among the many will take advantage of the opportunity presented to them; but with those few, the New Church can be established.

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The Christian Conjugial.

"The Christian conjugial only is given chaste,. . . and by the Christian conjugial is meant the marriage of one man with one wife." (C. L. 142.) And "the chaste is predicated only of monogamic marriages." (C. L. 141.) The Christian conjugial was established by the Lord Himself at the founding of the Christian Church. (Matthew 19:5, 6.) From that time, "it has been lawful for Christians to marry but one wife." (C. L. 338.) Hence monogamic marriage has been established by law in all Christian countries. In fact, Europe became the field of Christian evangelization, because monogamic marriage already existed there. The Christian Church could not be established in Asia, because of polygamy. And so it follows that "love truly conjugial cannot be given, except with those of the Christian Church; therefore, also, polygamy is there altogether condemned." (C. L. 337) Also that "the genuine conjugial is more deeply inscribed on the minds of Christians than on the minds of Gentiles, who have embraced polygamy." (C. L. 338) What is the reason why "there is not given a chaste conjugial, except in the Christian world, and if it is not given, still it can be given?" (C. L. 142.) It is not because of the fact of monogamic marriage alone, but because conjugial love is from the Lord; and since the Lord is known to Christians, He can be approached and worshiped as God, which is not the case outside the Christian world. (C. L. 337.) It follows that the New Church can exist in the Christian world, and gradually increase (A. R. 547; A. E. 730-732), but not with the people of Gentile lands until they become Christian by acknowledging the Lord and rejecting polygamy.

An Adulterous Generation.

The Lord speaks of the Jewish nation as "an adulterous and sinful generation." (Mark 8:38, Matthew 12:39 and 16:4.) This was because of their adulteration and falsification of the Word. (A. R. 134.) There is both spiritual adultery and natural adultery. The former is the cause and the latter the effect. The cause produces the effect, and the effect reacts upon the cause. He who is in the one is potentially in the other. What is said of the Jewish Church is true of every vastated church. It applies with even greater force to the Christian Church than to the Jewish; for, because of a more interior revelation, it has been guilty of more interior falsification of the Word.

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Hence the universal prevalence of the sphere of adulterous love. It infests every man born into the world, which is the reason that "love truly conjugial is at this day so rare that it is not known what it is, and scarce that it is." Still, love truly conjugial is possible to Christians and those who become Christian. In addition to the reasons given above, there is the fact of a more interior revelation to Christians, and the momentous fact that the Lord has made His Second Coming in the Christian world; so that love truly conjugial is now within the reach of every Christian man. All that is necessary is for him to shun adultery as a deadly sin, looking to the Lord God the Savior for help in the combat against the evil forces rising up from hell, which act with tremendous power to destroy the true love of marriage. Without the help of the Lord against this power, vain will be the help of man.

Agencies at Work.

The sphere of adulterous love is universal; but it is to be remembered that the sphere of conjugial love is also universal (C. L. 122, 387), and every one will feel it, especially in the age of youth and early manhood. Both spheres have their agencies at work. The agencies operating from the universal sphere of conjugial love are: 1. The teaching of the Lord in Genesis (2: 24) and in Matthew (19:4-6); 2. The teaching and practice of the church looking to monogamic marriage; 3. The laws of the State, requiring the same; 4. Literature, especially poetry and fiction; 5. Public opinion favoring such marriage; 6. The universal conjugial sphere flowing into the native love of the sex with the young of both sexes, inspiring them to desire and to seek for one, with whom there can be union of heart and soul; 7. This universal sphere endeavors to implant itself wherever there is a ground of reception. The universal sphere of adulterous love is also present where all the above agencies are at work, endeavoring to falsify, pervert, and destroy. It is in the free choice of the individual to receive and breathe the one sphere or the other. And it is in the free choice of the one or the other of these spheres that a man's state and lot is determined in this world and in the life after death.

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"Baby Talk."

A learned professor has lately advised parents to use good English from the start in addressing their children. But this would be forcing intellectual development prematurely. Early childhood is the period for the formation of the will, but not as yet of the understanding. It is the period when children are with the celestial angels, but not as yet with the spiritual. Parents can contribute to a useful delay in this period, and one way is by talking to the little ones in their own language, thus simulating their affections, and thereby putting on somewhat of their state. We see here an image of the manner in which the Lord approaches man, accommodating Himself to human limitation. The use of strictly correct language in addressing children at this early period would be too stimulating. It would be like giving them strong wine instead of milk. The instinct of parents, especially of mothers, is a better guide to the needs of early childhood than the academic and unsympathetic reasoning of the learned. But, as in all things, extremes are to be avoided.

Have Angels a Beard?

Why did the ancients consider it a disgrace to have the hair and beard cut off? (S. S. 35.) It was because it was habitual with them to observe the law of correspondence and representation. With them, to shave the hair and beard meant "to take away the ultimates; for when these are taken away, interior things flow asunder and perish." (A. C. 10044.) And we read that those who have loved the ultimates of the Word appear after death with becoming hair and beard. (De Verbo 10.) The ancients also had veneration for bearded old men, because they imaged to themselves the Lord as an old man with a grey beard. (A. C. 1124; S. D. 3355.) They knew, also, that the celestial angels have an abundant beard "occupying the whole chin" (S. D. 5126, 5127); and that the hair and beard is removed in the other world with those who despise the Word. (S. S. 35.) And, too, they looked upon the bearded chin as among the characteristics of the male, as distinguishing him from the female (C. L. 33); for they considered that, since the beard signifies the rational of man, to remove it signifies to be deprived of the masculine rational. (A. E. 577:10.)

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We read also of certain of the Apostolic Fathers appearing with "long beards," while some of the learned of the present day were seen with "their faces shaved, and their heads covered with curled wigs made of women's hair." (T. C. R. 137.) The question arises, Is the prevailing practice of shaving the beard merely for the sake of cleanliness, or is there a deeper reason? Also, How far are we called upon at this day to observe the law of correspondence and representation! And again, Is the question of masculine effeminacy connected with this subject?

A Commentary.

     A commentary on the literal sense of the Word is needed in the New Church by ministers, teachers, and students generally. We do not here refer to expositions of the internal sense, such as those prepared by Clowes, Bruce, and others, which are, of course, useful, but to explanations of the letter itself. How important this is, can be seen in the teaching of the Writings that the literal sense is introductory, and, in fact, is the only pathway to the internal sense of the Word; for when the literal sense of any portion of Scripture is fully understood, the way is opened to the spiritual sense, provided there is at the same time a knowledge of correspondence and of the doctrine of genuine truth, accompanied by a state of illustration from the Lord. (De Verbo 21; S. S. 25, 26.)

     The first thing in the preparation of such a work would be the collection of the explanations of the literal sense contained in the Writings, which are more abundant than may be seen from a cursory reading. These are plentiful, for instance, in the Arcana Coelestia; for example, see no. 4113, where more than half a page is devoted to explaining the literal sense. Such explanations abound throughout, and even where they are not given, the spiritual sense throws light upon the letter, which anyone can see from a close examination. The theological literature of the Old Church also affords abundant material, to be squared with the facts, as mentioned above.

Worry.

     Worry is a state of mental disturbance arising from care and anxiety about things to come, or a harassing of the mind from a fear of what may happen. How unprofitable this is, may be realized when we reflect that the future is known to the Lord alone (A. C. 5331; D. P. 333), and that He never reveals it to man in advance of the event.

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Hence, the evils imagined seldom, if ever, turn out the way we think. It is the unexpected that happens. If the future were revealed, man would interfere with the order of Providence. Even the angels do not know the future; nor do they wish to know. They simply say, The Lord's will be done. (A. C. 2493; L. J. 74; S. D. 2271.)

     "A medical writer has stated his belief that worry is the cause of more disease than any other. In this is an intimation that all disease is from the spiritual world, a fact openly declared in the Writings. (A. C. 5711, etc., 8364; S. D. 4733.) It is from the spiritual world through the interiors of the natural mind, coming forth into ultimates when invited by voluntary and actively co-operative conditions.

     We read that anxiety about the future affects the stomach more than the rest of the bodily organs. (A. C. 5177-5179, 6202.) Hence the cause of indigestion, dyspepsia, and the like. This is usually from avaricious spirits. (A. C. 5177; H. H. 488.)

     Worry is therefore a sin against God, to be resisted as such, with prayer to the Lord for help.

Trials.

     In a former note, we spoke of spiritual temptations. Let us now say a word on the ordinary trials of life. There is no period, this side of heaven, without its trials; and while they are present, they exhibit a serious aspect to our minds. But soon they are forgotten, or present a dim outline in our memory. A thing that seemed a great trouble years ago is now as nothing. So that which troubles us now will also pass into oblivion, even as the trials of childhood have passed away, or the worries of the night which seem insignificant in the morning. "'Tis a long lane that has no turning." The darkest day will have passed away on the morrow. No pain or sorrow, however great, will endure forever. When we reflect, the truth becomes clear that our present troubles are but trifles, even as nothing in the sight of the Lord, who has permitted them that we may fight against the spirit of unrest, the spirit of distrust, of murmuring and discontent. Hence,

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"Judge not the Lord by feeble sense,
     But trust in truth; and grace;
Behind a frowning Providence
     He hides a smiling face."

Complaint.

     Querimony (querimonium) is a word used in the Writings to express the murmuring and discontent of the sons of Israel when in the midst of their trials in the wilderness, they chided with Moses and tempted the Lord. (Exod. 17:1-7.) In this are represented certain states in the temptations of the regenerating man, when he "almost yields," and "complains against heaven and the Divine Itself, and at length almost disbelieves the Divine Providence." (A. C. 8588.)

     The spirit of complaint is universal, and becomes active when the natural man, or our selfish and worldly loves, gain control. The regenerating man is no exception, for he has a natural in common with all men, and it is a long time before the natural in him is subdued and becomes subservient to the government of the spiritual man. We read that "to murmur is to rebel against the Lord." (A. E. 3246.) Thus to rebel is to resist the laws of His Providence, whether those laws appear in the operations of nature, or by influx from the laws of the spiritual world. All resistance to law brings its punishment, and resistance to the laws of Providence exhibits its effects in the human body itself. The condition that is covered by the term "nervousness" is from no other source. Nervous and irritable conditions are in their origin hereditary, but become one's own by practice. Medicines and the observance of hygienic rules assist, but the roots are not removed except by the observance, at the same time, of the spiritual laws of health,-self-examination, repentance, active combat, and prayer to the Lord for help.

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PHASE OF NEW CHURCH EDUCATION 1922

PHASE OF NEW CHURCH EDUCATION Rev. ALBERT BJORCK 1922

     PREPARING THE YOUNG FOR A SPIRITUAL AFFECTION AND VIEWPOINT.

     In order to fit men for life in this world, knowledges must be stored up in the mind. The natural faculties, physical and intellectual, must be trained. This phase of education is the principal means by which we are enabled to perform ordinary uses, and to "make a living," as the phrase is; and it presents many difficulties of its own, which must be solved before it can be brought into full harmony with distinctive New Church teaching.

     There is, however, another phase of education, just as necessary, if the growing generation is to be fitted to perform very important uses in the world as it is.

     Through birth, or other external circumstances, such as social intercourse, occupations or positions, our natural affections are influenced and bent in different ways, inclining our intellect to view and judge of the conditions in the world, and the different social problems that present themselves for solution, in the way indicated by these affections or sympathies; Our views and judgments in these matters, therefore, are often nothing but prejudices, which prevent our looking at these problems from a higher and more impartial point of view than men outside of the Church are able to do.

     The phase of education that I have in mind is one that should give to the growing youth such a control over the natural affections that he will be free to judge of conditions and measures in the light of Divine Truth. Like all true New Church education, it has the affections as its object; for unless the intellect is joined to, and ruled by, orderly affections, our views and our activities will not accomplish much of real value.

     The state of the world, and of civilization in general, always depends upon the spiritual teaching that is recognized by men as the voice of God, which, therefore, sways their minds, and, to a certain extent at least, controls their actions.

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For upon that teaching the common conscience of mankind is based, and is formed by it. In other words, the state of the world depends upon the state of the Church, recognized by men in the world as the mouthpiece of God.

We know that the so-called civilized world of today, controlled, as it is, by the so-called Christian nations, does not know of any Church besides that composed of the different denominations of the old Christian Church. The world in general does not know of any new revelation of Divine Truth, upon which a New Church is being built up. The few who do know about the existence of the New Church think of it, with precious few exceptions, as a sect within the Old Church. The teachings and principles of life revealed to the New Church are utterly unknown to the world, and will remain so, except in the degree that the distinctiveness of the New Church grows in the consciousness of the world, and its influence thereby becomes more felt; whatever the permeationists may think or say to the contrary.

At the time of the Lord's Second Coming, there was in the Church no true knowledge of the Lord, and therefore no faith in Him. And when there is no true knowledge of the Lord, there can be no true knowledge or faith in the things that proceed from Him, consequently no knowledge or faith in the things which He teaches in the Word concerning charity, freedom, repentance, regeneration, the sacraments, and so on. At that time, however, there was still in the Church an external and erroneous belief in the Bible as revelation from God, and in the Divinity of the Lord, and, with men in the world, a traditional faith that the universe is ordered by God, and that men are responsible to Him for their actions. Men in positions of responsibility had a certain fear of God in their hearts, and the rulers had a certain belief that they were appointed by Him to see that His will was done. Their idea of what God willed might be entirely wrong, but it was still an idea different from, and higher than, the personal interests of the present-day politician and the selfish interests of those who support him. But with the greater freedom of thought which followed the Last Judgment, even the external and spurious belief in the Word of God and the Divinity of the Lord is fast disappearing within the Old Church itself; and it seems to have ceased to influence the civil and political affairs of the world, which, consequently, are in a worse state than ever.

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     We know that the Divine Providence overrules all the doings of men, and that the present chaotic state is permitted for the safe-guarding of human freedom, and to the end that the superstitions founded on a falsified religion may be done away with, and the ground cleared for a true Christian religion, the teachings of which can be received by the human faculty of reason. Meanwhile, we cannot but acknowledge the fact that the world is shaken by conflicting efforts to make one selfish interest or another the supreme interest to work for.

     Propaganda is the means by which the unfortunate multitude of today is persuaded to believe in the efficacy of this or that policy, this or that system. And all propaganda, from whatever quarter it comes, seems to proceed from the thought (evidently held as an axiomatic truth needing no proof) "that all progress, all prosperity, all salvation, individual and social, depend on an unrestrained conflict for food and money." The different measures advocated by different parties or nations all seem to have that same end in view, whether it is Free Trade or Protection, Free Competition or Trust Monopolies, Individual Contracts or Agreements with Unions, Nationalization of Land and Industries or Private Enterprise, the League of Nations or Particular Alliances.

     As individual natural men, we make part of this world, and we all see, no doubt, that nothing but a renewed influence from true religion can remedy the state of the world.

     Theoretically we certainly are united in thinking that, if the majority of men were impelled by a true faith in the Lord and had a sincere feeling of individual responsibility in doing their duties in obedience to the Lord's commandments, the state of the world and of civilization would soon show a wonderful improvement; but meantime, we live in the world as it is, and our natural sympathies, affections, prejudices and predilections are constantly appealed to, and incline us to champion some cause or another, some party policy or another, one side in a class struggle or another.

     Until our perception of the principles of life revealed to us by the Lord in His Word to us, and which we intellectually see and acknowledge, enables us to control our natural feelings and prejudices, and allows us to view and judge of the conflict that rages around us uninfluenced thereby, we shall not be doing our part in making the true Christian religion a power felt in the world of men.

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     On the social plane of life, we attain to freedom in the degree that we, from our understanding of spiritual truth, effectually control our natural or habitual sympathies and the alignments caused by birth, trade, occupation or position in the social world.

     The Doctrine revealed to the New Church tells us, and our reason accepts the teaching, that we become true men, true human beings, in the degree we are set free by the Lord's Truth. Before we attain to that freedom, we are more or less defective as human beings. And in the light of that teaching, and knowing the present state of the world, we can see that the government of the world today is in the hands of a lot of very defective men.

     Essential New Church education should aim to make us less and less defective on all planes of life; and it seems to me that thus far we have not been sufficiently awake to this phase of education. It is possible, of course, that my individual observation and judgment is at fault in this matter. But, according to my observation, the natural sympathies and prejudices of New Churchmen, in these days of the beginnings of the New Church, are, in general, as strong, if not stronger, than with men outside the Church, depending, as I take it, on the fact that the Church's teaching has appealed to men of strong minds who have not as yet seen the necessity of regeneration on the plane of social affairs, as well as on that of individual inclinations to evil.

     My meaning may become plainer, if we consider the teaching concerning the growth of charity or love to the neighbor. It begins with love of father and mother and members of the same family, and grows to embrace love for the welfare of the community and country we live in. An orderly spiritual growth then carries men beyond love of country, which is father and mother in a wider sense than the natural parents, to love of the Church and love of the Lord, of whom the Church gives us knowledge and understanding.

     With a spiritual man, the Lord is the highest and foremost object of love, for He is the Father of all; and the spiritual man's love of the Church comes before his love of country, and determines what form of expression his love of country is to take, because the Church is his spiritual mother.

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Interiorly seen, our spiritual mother is "the communion of saints, that is, the Lord's Church, spread over all the world." (T. C. R. 307.)

     If we examine ourselves in the light of this teaching, I think we shall find that our natural love of country often prevents us from viewing the Church in this interior sense as the "communion of saints," or our spiritual mother, who, with our spiritual Father, the Lord, should command our love, loyalty, and veneration above all other things.

     Through the merciful guidance of the Lord's Providence, the General Church of the New Jerusalem has faithful members in many parts of the wide world, though they are as yet few in numbers. In one sense, the Church is an external, human institution; but, just in the degree that its members in the different parts of the world show their love of our spiritual Father by obedience to the truths He has revealed to the Church, which, by virtue of teaching those truths, becomes our spiritual mother, they grow into that "communion of saints" which is the interior Church, and which cannot exist on earth without an external organization. Therefore, it is our hope that the General Church will become a truly international Church, even in its external, human aspect as an organization; and our aim is to do all that we can for the fulfillment of that hope.

     There are other New Church organizations in the world which are content to be national organizations. Though they all are willing to evangelize, or support evangelization, in other countries, they are jealous of their national character,-so jealous that they appeal to the natural prejudices of their members, in order to keep them aloof from the General Church. Instances of this are numerous; but in the degree that the object is attained, the love of country becomes a disorderly thing, and, instead of leading to the higher love of the Church, it becomes a natural affection, prejudicial to the "communion of saints, spread all over the world," which is our
spiritual mother.

     This illustration will, I think, make clear the particular phase of education I am pleading for. I am aware of its close alliance with the work of regeneration, and that it must, therefore, be accomplished chiefly by individual examination of states, and by efforts to be guided by the Lord's Truth. But much can be done in the education of youth in the schools and homes, in furtherance of that phase of regeneration.

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SWEDENBORG: A CITIZEN OF TWO WORLDS 1922

SWEDENBORG: A CITIZEN OF TWO WORLDS J. S. PRYKE 1922

     (A Paper read at a celebration of Swedenborg's Birthday, London (Peckham Rye), 1922.)

"Let us now praise famous men, and our fathers that begat us.
The Lord has wrought great glory by them, through His great power from the beginning.
Rich men, furnished with ability, living peaceably in their habitations;
Their bodies are buried in peace, but their name liveth for evermore."

     These words are probably well-known to every person in this room. For many years they have formed the basis of discourses delivered at college commemorations, founder's day celebrations, and other functions of a similar nature. Recently they have grown more familiar, by reason of their use at the dedication of memorials erected to those fallen in the Great War. They are proper to such occasions, and evoke suitable reflections in the minds of those who hear them. Moreover, it is fitting that we, whose place is still on earth, should hold memorial meetings for those who, having served their day and generation well, have been summoned hence. In thus recognizing human merit, we are really, in another way, but thanking the Lord for,-let us remember,-the work of the human instrument as but the writing of the finger of God among men.

     If, then, it is becoming to hold in honored remembrance the names of men whose careers were, after all, primarily concerned with mundane affairs, how much more fitting must it be to honor the memory of Swedenborg, the chosen Apostle of a New Dispensation.

     It may be pointed out, however, that our commemorations of him differ considerably in quality from those of men who have been eminent merely in the domain of statecraft, science, art, letters, or even religion. These, to the New Churchman, inevitably suggest something of the quality of old age, the action of turning back to that which has grown remote, the critical appreciation of some edifice which, though stately and beautiful in its day, is now largely divested of its original uses, the examination into that which is by-gone.

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But rarely in these circumstances has the past any power to speak effectively to the present.

     It is not so with our recurring commemorations of Swedenborg. He was, and is, the servant of the living God; and today his message remains as fresh and vitalizing as it was when first delivered; the example of his life's work is just as suggestive and inspiring.

     Let us, at this anniversary of his birth, pass a few moments in contemplating him as a "Citizen of Two Worlds." He unquestionably was that. It would not be difficult, I imagine, after a perusal of Swedenborg's biography, to conclude that he was a patriotic Swede. His love of fatherland was deep and strong. Again and again, he laid at the feet of Sweden his immense stores of learning and experience; as witness his work as Assessor of the Royal Mines, his work in connection with the reform of the national currency, his work as a member of the House of Nobles, and his active participation in the military defence of the country when at war under Charles XII. He taught love of country, specifically making that love superior to the love of one's self, family, relations, friends, and even of one's city and province. Everywhere he taught that one is to work in every way for his country, that it is lawful to protect her against invading enemies, to love her above all other countries, and even to die for her. Pride in the greatness of one's country, in its good name and public spirit, in the justice and liberty of its institutions, is a sacred thing. Such pride is ennobling, and Swedenborg inculcated it fearlessly.

     But we are now more particularly concerned with Swedenborg, not so much as a loyal son of Sweden, as a Citizen of the World. This title rightfully belongs to him; for in his case, love of fatherland was exalted into a universal patriotism, and his affection for his native land soared into the realms of love for universal mankind. Nothing of human weal was alien to him. His love of country was but the matrix, out of which came an abiding and passionate zeal for the welfare of men. He lifted patriotism above the plane of the racial, and gave a wider significance to it, teaching that its foundation principles are of universal application.

     The outlook of Swedenborg as a Citizen of this World was comprehensive and covered every aspect of the intercourse between civilized man and his fellows. He enriched human knowledge by his diligent pursuit of the sciences; the field of his investigations was restricted to no single land; the boundaries of nature herself being his only limitations.

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As his philosophical mind developed, he became in still greater degree a Citizen of the World. Could, indeed, the Servant of the Lord be less than the Servant of Humanity? The laws which he expounded, the truths which he revealed, were of universal import. For instance, the law that the operations of nature are the same in greatest as in least things, is current in every quarter of the globe, and, indeed, upon every earth in the universe. The labors which resulted in such volumes as those on the Animal Kingdom, The Brain, The Sod, and his postulates upon the origin of man, are no less wide in their sweep. In his turn, Swedenborg drew upon the best thought available to him, as is shown by what is written in A Philosopher's Notebook.

What are the conditions requisite to a stable and well-ordered Society? Surely that its members should "do justly, love mercy, and walk humbly before God"; in other words, that they must maintain a poise between the claims of heaven and those of earth. In what Swedenborg wrote is to be found all that is needed for the progressive development of the human mind and the cultivation of this relationship; for although much of his teaching is given in direct, personal form, it answers none the less to a truly rational concept of the individual as the unit of the race; and as mankind itself is built up of its several races, Swedenborg, in speaking to the individual, addressed mankind at large, and thus proclaimed his citizenship of the world.

Let us remind ourselves briefly of what he taught in that capacity. He taught, as a fundamental, the sanctity of the home,-that man must live in chastity with one wife, that the uses of married life not only provide for the perpetuation of the race, but also serve for the regeneration of the partners, and thus for the spread of the church on earth and the impletion of the heavens. He taught that children should be guarded and protected, wisely educated and trained; not, indeed, in order that they may shed luster upon their parents, but that they may become useful members of society. He taught that it is incumbent upon man to come into a just relation with the Divine, to acquire a true knowledge of His attributes, to learn what good and truth are in their essence, and to ensue them.

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He taught man's duty in the various ministries, offices and employments of life, at the root of it all being the conception of use; idleness and lack of effort are not to be tolerated.

Is one a king? then he is to regard the law as above himself, place his sovereignty in it, and submit to its dominion, taking care also that the laws are enacted by persons skillful in legislation and God-fearing. Is he a priest? then he must be affected by the love of the salvation of souls. Is he a judge? then must he adjudicate from justice and equity. A magistrate or official? then he is to have respect to the continual perfecting of the common good, whose servant he is to regard himself. A general or an officer? then he is still to love peace and not war; but having been called to the defense of his country, he is to be as a lion in battle, though mild and merciful when the fighting is over. A common soldier? then he is to hate unjust depredations and effusion of blood, to restrain his fury when summoned to desist from fighting, and afterwards to regard his captives as neighbors. Is one a tradesman? then must he carry on his trade sincerely and justly, loving his business as the principal of his office, and money as the instrumental, thus the general good in his own good. Is he a workman? then he must do his work honestly and well, for it is serviceable for the production of food, clothing and habitation, for protection and pleasure, and the enrichment of the state; he is to be intent upon his labor, to keep his mind from wandering, to shun fraud, insincerity, luxury and intemperance, and to remember that idleness is the devil's pillow. And so on with mariners, husbandmen, servants and others.

In addition to his thus inculcating the honest performance of use in every walk of life, Swedenborg explains the public, domestic and private duties of citizens, the need of convivial recreations and social intercourse. Among the public duties of charity, he especially mentions the payment of taxes, which, he says, the spiritual discharge from good will, because taxes are collected for the preservation of the country, the protection of the church, and the administration of the government. Those to whom the country is the neighbor pay their taxes willingly and cheerfully, regarding as iniquitous any attempt to deceive or defraud. May this not be described as the acid test of patriotism! For in these days no little moral courage would be required to remind H. M. Surveyor of Taxes that his claim upon us falls short of what we might justly be asked to pay.

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     Swedenborg exalts love of the commonwealth, obedience to its laws, and devotion to its service, to the plane of spiritual virtues, and, for the crown and glory of his teaching, says that he who so loves his country in this life will, after death, so love the Lord's Kingdom. It is safe to assert that nowhere else can the essentials of government be found so plainly set forth. He demonstrates that there are two classes of affairs amongst men, namely, those which relate to heaven and those which relate to the world; showing beyond a peradventure that the men charged with the administration, whether in the Church or in the State, are themselves subject to the laws, which at all times are to be enacted with the intent that justice and probity be amongst the people.

     Swedenborg framed simple rules of life for his own guidance. These provided for the acknowledgment of God, the study of His Word, contentment under Divine Providence, the faithful performance of duty, and charity towards all men. He was fond of travel, making himself acquainted with the manners, customs and institutions of the countries which he visited, pleased with the company of children, everywhere pleasant, genial, polite and entertaining, at all times the learned and urbane Citizen of this World.

     What, now, may be said concerning him as a citizen of that world which lies beyond the Great Divide,-the land of true learning, courtesy and chivalry? The simple mention of this theme fires the imagination and sets the thoughts racing! We are informed that from his youth, Swedenborg held a belief in the reality and immanence of another life. When sufficiently prepared, he was intromitted there, being first led through the twilight of special dreams to the full and conscious realization of its wonders. Under the Lord's auspices, with angelic guidance and protection, he made his explorations. He travelled North, South, East and West in the spiritual world, visited other planets of the solar system, and even earths in other systems. Tirelessly he investigated and observed, frequently instructed the angels and spirits with whom he was associated, and always kept the needs of his mission before him.

     He tells us that there are zones and climates in the spiritual world, cities, mountains and plains, rivers and oceans, smiling fields and dreadful desert places. He learnt its geography and physiography, its flora and fauna.

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He records that the objects to be found in the natural world have their replicas in the spiritual world, and that there are manifold others besides. He makes plain the two great divisions of the life after death, namely, heaven and hell; the societies of both alike being opened to him. Upon some occasions he was, from use, able to view a whole angelic society as one man, or a whole infernal society as a single monster. He visited those who had dwelt as men on earth during the Gold, Silver, Copper and Iron Ages, as well as societies of those who had but recently quitted this earth.

     During his sojourn in the spiritual world, Swedenborg attended Divine worship, engaged in discussions, refuted falsity and rebuked evil. He took part in public functions, was present at marriage ceremonies, and shared the felicities of domestic life with his angelic hosts. Probably no general aspect of life, either in heaven or in hell, was unknown to him. Pages of memorabilia might be quoted in support of this statement, but the facts are, of course, known to New Churchmen.

     Now, in all this intercourse with spirits and angels, Swedenborg did not merely play the part of a detached, though interested, inquirer. His intromission into the spiritual world was directly at the command of the Lord, and its specific use was to render possible the carrying out of his work as the messenger of the Second Advent. An integral part of this work was to re-establish with men on earth a rational belief in the life of the hereafter. Hence Swedenborg had to become in reality a native of the spiritual world, learn spiritual phenomena, and present them rationally to natural men. Many years were passed in this work.

     It was given him to see the various quarters of the spiritual world, and their orientation to the Creator. He learned why it is that the inhabitants of the other world must find their dwelling-places in quarters corresponding to their internal quality, that the sole relationship in the heavens is that of husband and wife. He saw that there are spiritual princes, priests and governors, offices and employments. He perceived, too, that the law of heavenly life is the law of selfless use. In a marvelous manner, it was demonstrated to him how every necessity-food, clothing, habitation, yea, life itself flows directly down from the Lord. Who can read unmoved his description of the marriage feast at which there bubbled forth a fountain of wine before each guest!

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     With the same object, he entered societies of the hells, and was enabled to explain to the rational comprehension how these are indeed the sad opposites of the heavens, and that, just as every good is blessed by its appropriate reward, so every evil is followed by its correspondential punishment. In hell, if one does not work, neither does one eat, nor is one clothed.

     But, as we have said, Swedenborg was more than a traveler and investigator in the other life. He identified himself with heaven, was amenable to its laws, and found a home there. In one memorable relation, he speaks of going "home" after a debate. Upon several occasions, he received gifts from angels, and,-crowning mercy of all!-it was granted him to meet there her who was to be his eternal partner.

     He made the existence of the spiritual world so plain that its nature can be understood even by the simple-minded and little children. The subject is of vast extent, and only the fringe of it can be touched here; yet sufficient has been said to prove that Swedenborg was, in sober truth, and in no merely rhetorical sense, a Citizen of Two Worlds.

     What may we venture to add of him in relation to other men-members of the New Church?-those who are living today, and those who will follow through succeeding ages? Can he, with propriety, be described as unique? Yes, and no! Unique he certainly was, as to his office of Revelator; and, up to the present, unique he remains as the man who has consciously dwelt in both worlds simultaneously. In this latter respect, however, he will not be unique for all time. He was not organized differently from us, and from all other men. Like him, we have a spiritual, as well as a natural, existence, and potentially we have, like him, the capacity to become conscious citizens of the spiritual world while yet dwellers here below. Surely, if slowly, man will reach the realization of this destiny. Today, Swedenborg stands out as the one man who has actually experienced it. At present, we can only visualize what he saw, and thus comprehend what was revealed to him; but gradually, as the spiritual rational of man is unfolded, as his uncharitable inclinations are fought down, as he is released from materialistic preoccupations, as the love of genuine use is exalted, man will come into open communication with the inhabitants of the spiritual world.

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GLEANINGS FROM NEW CHURCH HISTORY 1922

     A NOTABLE CONFERENCE OF MINISTERS.

     In June, 1876, the Conference of Ministers of the General Convention met in the Church of the Frankford, Philadelphia, Society, and it was an occasion of special interest. Twenty-seven ministers were in attendance, all but one coming from the United States and Canada, the exception being the Rev. Rudolph L. Tafel, of London, England, who took quite an active part in the proceedings. Mr. Tafel had resided in America during his childhood and early manhood. Of those twenty-seven ministers, all but two have now passed into the spiritual world,-Bishop W. F. Pendleton, and the writer of this reminiscence, who was pastor of the Frankford Society at that time.

     At the evening sessions of the Conference, lectures were delivered by several of the ministers, including one by the Rev. J. R. Hibbard, who was still a vigorous man, and who entertained us with an interesting description of his travels in the Orient, especially in Palestine. The Rev. E. C. Mitchell conducted Divine Worship and preached on Conference Sunday.

     The Rev. R. L. Tafel had prepared a treatise on the subject of "Authority in the New Church," which he was invited to read. This treatise was later published in book form. In the edition brought out in 1877 by Mr. James Speirs,-who was for so many years our able and faithful New Church publisher in London,-it is a book of 272 pages, including the complete Index. And the Preface contains a full and favorable description of the action of the Conference concerning it. For the information of the reader, therefore, that action shall here be quoted, as follows:

     "The Conference of Ministers having listened with great interest and attention to the reading of a large portion of Dr. Tafel's paper on 'Authority in the New Church,' it was unanimously resolved that the members of the Conference extend to Dr. R. L. Tafel their hearty thanks for his very thorough paper on 'Authority in the New Church;' and while regretting that time will not allow them to hear the whole of the paper, they would express an earnest desire that the paper may be set before the whole Church by publication; and that Dr. Tafel may also find time to edit and publish with the paper a full index to its contents.

     "By a subsequent resolution, a committee of three was appointed to carry out the purpose of the above resolution.

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This committee submitted the following motion to the decision of the Conference:-

     "On considering the subject referred to them, the Committee have come to the conclusion, in view of the importance of Dr. Tafel's paper, that it should be recommended for publication to the Board of Publication. They therefore ask the signatures of the members of the Conference to the request appended thereto.
               (Signed)     J. R. HIBBARD,
                         JOSEPH PETTEE,
                         T. A. PLANTZ
                              Committee.

     "The request of the Committee resulted in the following application being addressed to the Board of Publication:-

     "The undersigned members of the Conference of Ministers respectfully recommend the paper of Rev. R. L. Tafel on Authority in the New Church to the Board of Publication for publication."

     [Then follow the signatures of 26 ministers.]

     The unanimous action of the Conference concerning the disposal of the subject of Dr. Tafel's paper was indeed commendable. And it was justly so; because the paper was, in fact, a comprehensive treatise, according to the spirit of the Writings, on a subject of great importance for every one of the New Church to consider. For authority in the New Church means the authority of the Divine Truth of the Word in every Revelation, including the Revelation made by the Lord in the Writings of His servant, Emanuel Swedenborg, wherein the Lord has made His Second Advent.

     In the year 1868, Mr. R. L. Tafel, then a young man who had made good use of the benefits of an education, was a tutor in Washington University, St. Louis, Mo. In April of that year, the writer attended a meeting of the (then) Missouri Association of the New Church, and, at one of the evening sessions, heard Mr. Tafel deliver a lecture, and afterwards called upon him at his room in the University.

     It may also be mentioned here that, in the year 1869, Mr. Tafel was chosen by the English Conference and the General Convention to go to Stockholm for the purpose of making photo lithographic copies of the unpublished MS. of Swedenborg. The work he did, including the publication of the three large volumes of Documents concerning Swedenborg, is well known to New Church readers and students everywhere.

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The Conference of Ministers mentioned above met early in June, 1876, and it was not long afterwards that The Academy of the New Church was organized in the city of Philadelphia-namely, on June 19th, 1876. JOHN E. BOWERS.
GLENDOWER C. OTTLEY 1922

GLENDOWER C. OTTLEY G. A. MCQUEEN 1922

     A REMINISCENCE.

     One of the most delightful and unexpected happenings in my experience was the visit to Glenview, in the summer of 1920, of my early friends in the Church, the Revs. R. J. Tilson and G. C. Ottley. Now that we have received the news of the latter's departure for the other world, I feel impelled to write down a few things concerning this earnest New Churchman which may be of interest to others. His sojourn in Bryn Athyn, although brief, enabled our people there to obtain a true idea of his unique personality, and I am sure that those who were fortunate enough to hear him preach or speak in meetings must have been attracted by his strong sphere of love for the truths he was proclaiming. Previously, he had been known through his writings, which were mostly of a combative quality, laying bare in decisive language the falsities of the Old Church. Many, judging merely from this, could easily form an entirely wrong impression as to his real character. They might think of him as an austere man, unapproachable and unyielding; yet such was not the case with our friend. I call to mind a little incident which illustrated his love for children. One evening, many years ago, I was walking with him through the streets of London. It was raining, and, as we were hurrying along, we passed a woman standing on the curb holding a tiny babe in her arms. My friend suddenly turned back and slipped some money into the woman's hand, and we resumed our journey. But the teaching concerning thoughtless giving to beggars must have come to his mind; for after a while he exclaimed: "I know it was foolish, but it was the baby that did it!"

     My friendship with Mr. Ottley began in the year 1887. Prior to that, I had read the letters in MORNING LIGHT which he had written from an address in Liverpool.

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These letters were entirely different from those appearing in the correspondence columns of our journals. Clear and definite, the sole appeal for their acceptance by the reader was that the arguments were founded on the Writings, which the writer claimed to be of Divine Authority. This was the period in the history of the church in England when the question of the "Authority of the Writings" was being fought out-probably owing to the circulation of that masterly work on the subject by the late Dr. R. L. Tafel. Although my mind was still in a state of obscurity, Mr. Ottley's letters began to clarify my understanding of the authority position. I was to some extent ready for the fuller appreciation of the new teaching, having, as early as 1884, taken part in discussions in a shorthand magazine, in which I met all arguments by quoting what was said in the Writings as being the final word. I had also become a regular reader of NEW CHURCH LIFE. So it was not difficult for me to see that those who replied to Mr. Ottley's letters were fighting a losing battle, because they were not prepared to accept the Writings as of Divine Authority.

In August, 1887, I attended the 80th General Conference at Argyle Square Church, London, as representative of the Colchester Society. Dr. R. L. Tafel was the President, and the meetings were of unusual interest. When the question of applications for ordination came up, one gentleman rose to oppose the ordination of Mr. Lock, because he had recently expressed a belief in the "ape theory of creation." With great emphasis, in fine English, and with sufficient gesticulation to suggest a Frenchman, this speaker held his ground in the face of the preponderating sphere of opposition, and claimed that Mr. Lock's reference to allegiance to the Writings as being "hero worship," should be withdrawn, and an unfailing allegiance to the Writings should be avowed before ordination was granted. Some others supported the stand taken by this speaker, but the ordination was ultimately granted. This is not the place to tell of the outcome of that ordination. It is sufficient to add that the Church would have been saved much misrepresentation, if Mr. Ottley's words had been heeded. For, at the close of the session, I was informed that the speaker who had caused so much commotion was Mr. Ottley! I lost no time in making myself known to him; and from that moment began a friendship which has lasted for practically forty years.

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I have good reason to remember him, not only for the spiritual companionship which we have enjoyed, but for the many kind things he did for me and my family in days of trial and trouble.

     In the early days of the Academy movement, there was much letter writing between members in various parts of the country, and it was by means of these letters that spiritual matters were discussed and passed on from one friend to another. The work done in this way by Mr. Ottley would fill many volumes. The NEW CHURCH MONTHLY had just been started when I met Mr. Ottley, and he became an ardent supporter of this little effort to fight the prevailing looseness of teaching in the church at large. The time came when I could not continue the work of printing and editing our little paper, and, with the assistance of other friends, the paper was enlarged, and Mr. Ottley became its editor. Later on, the MONTHLY became THE NEW CHURCH STANDARD, and it is in the pages of that journal that his ability as a "Watchman upon the walls of Jerusalem" is made apparent. It was for the more orderly exercise of his function as a teacher on spiritual subjects by means the press, that he became an ordained minister of the church, though he also performed other priestly uses.

     Being descended from a military family, he was a born fighter, as was evident from his demeanor; but he was prepared, under the Divine Providence, to become a soldier on the spiritual-plane,-one of the army of "Michael," whose function is to fight against the Dragon.
      G. A. MCQUEEN.
JOHN H. GILLESPY 1922

JOHN H. GILLESPY WALTER C. CHILDS 1922

Mr. John H. Gillespy, who was born at Troy, N. Y., and who died at Gustine, Cal., on February 6th, 1922, aged 78 years, will be remembered by some of our older members. He will be remembered as being one of the early Academicians, and as possessing a most attractive and winning personality as a gentleman.

At the time of the formation of the Academy in 1876, he was a warm personal friend of both John Pitcairn and Frank Ballou. He was also much loved by Father Benade. As for myself, our friendship began in 1862, when I entered the Polytechnic at Troy, where, during college days, the hospitable Gillespy house was a second home for me.

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     In February, 1870, I was baptized into the New Church, and, the following summer, made my friend Gillespy a visit of several weeks. During this time, it was only natural-with abundant missionary zeal on the one side, and a most amiable host on the other-that the New Church should have been a subject of daily discussion, and, as I afterwards thought, to the great credit of John's patience. Fortunately, however, there was no overdose reaction, and, after my departure, he kept his promise to read regularly in the T. C. R. As a result, it was not many months before he announced full acceptance of the New Church faith, from which faith he never wavered.

     Not long afterwards, he was baptized by Mr. Benade, who at the same time baptized Miss Fanny Bliss, of Lansingburg, near Troy,-a lovely and intelligent girl, who had begun reading the Writings a little in advance of the time that John began, and who was delighted to find the Truth. Through acceptance of the faith, they were first drawn together, and love followed. They were married by Mr. Benade, but the happiness of their union was of short duration, for within three years Mrs. Gillespy died, after a brief illness. A year previous to this, Father Benade had spent a delightful vacation with them in their home on the Hudson River.

     In 1876, John removed to Colorado, having formed a business partnership with Frank Ballou. In 1879, he disposed of his Colorado interests and joined me in California, where he since resided, and where we were business associates for ten years, until my return to the East.

     Though his health for some years had been uncertain, with painful attacks at times, still he had always recovered, and I was not prepared for the telegram that announced the death of my oldest friend,-of sixty years' standing. Information has since come from his daughter, Mrs. Miles, in whose home he died, that his mind was clear to the last, and that the end was very peaceful. He seemed quietly to fall asleep, and so passed away.

     His last letter to me closed by speaking of the happy outlook, in our having attained an age when the call to pass over could be expected at a not distant day. He, indeed, did not have a long waiting!

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     In a letter received recently from our old mutual friend and former pastor, the Rev. Mr. Jordan, of Oakland, Cal., he speaks of John's habit of daily devoting much time to the reading of the Writings, and he adds: "John must certainly be enjoying the privileges of the other life, as his thought was there the greater part of the time for many years. Let us drink a toast to his happy entrance! One by one, the links that bind us to the world are being severed, and soon we shall be on the other side, and be glad to knock off the dust of this old globe."

     So may it be. And here's to that sure and joyous reunion with the many loved ones passed to the Land of the Living, who will gather to welcome us to the home shore!
     WALTER C. CHILDS.
YONKERS, N. Y.,
March 10th, 1922.
WISDOM 1922

WISDOM 1922

"Let no one believe that it is wisdom in anyone to know many things, to perceive them in a certain light, and to be able to speak them intelligently, unless the wisdom is conjoined to love; for love, by its affections, produces wisdom. If it is not conjoined to love, it is like a meteor vanishing in the air, and like a falling star; but wisdom conjoined to love is like the abiding light of the sun, and like a fixed star. A man has the love of wisdom in the degree that he holds in aversion the diabolical crowd of the lusts of evil and falsity." (Divine Providence 35.)
CHARITY ALONE 1922

CHARITY ALONE 1922

"Many have said that charity, and not faith, is the essential of the Church, believing that thus they would be saved in preference to others. But they who said this from a mere principle, and not from life, differ not at all from those who are in faith alone. A certain one said that he had heard that he, because he believes in charity, has the life of charity, just as one who believes in faith has the life of faith. Hence it was evident that they believed life to be in anyone, apart from actual living." (Spiritual Diary 5881.)

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Editorial Department 1922

Editorial Department Editor 1922

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

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     DISCUSSION OR CONTROVERSY?

     In the NEW-CHURCH REVIEW for January, 1922, Professor Frank W. Very offers some thoughtful comments upon the Rev. Hugo Lj. Odhner's booklet, The Supreme Doctrine, and treats briefly of the nature of the Lord's Glorified Body, noting that this is the subject in Mr. Iungerich's Palace of Wisdom around which the "controversy is waged." It was doubtless inadvertent on Professor Very's part to refer to the interchange of opinion in these two books as a "controversy," overlooking, it would seem, Mr. Odhner's express wish, as stated in his Preface: "We hope that no ground will be found for a charge that the baneful spirit of controversial wrangling mars this unpretentious attempt to present some of the doctrinal and rational difficulties that stand in the way of our accepting the deductions which our esteemed friend makes in his Palace of Wisdom. After much reflection, thorough reconsideration, and affirmative study, we find that whither he goes in his doctrinal conclusions we cannot follow. But we trust that by a frank, yet unimpassioned exchange of views, progress can be made among the students of the Writings, and the Truth, which is the exclusive property of no man, be perceived and confirmed" (p. 9, 10.)

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     The attitude and spirit here so admirably expressed should prevail in all doctrinal discussion, and especially when the subject under consideration is the Divine Human of the Lord, rightly denoted "The Supreme Doctrine" in the Church,-of central interest and holy regard among all sincere students of Divine Revelation. Professor Very writes in no controversial manner, and we trust his views will receive the attention and reply they deserve. We would take this occasion, however, to draw a contrast between a "controversy" and what may be termed in modern usage a "discussion," having in mind that interchange of views on all doctrinal matters which we would like to see in out pages.

     The Heavenly Doctrine furnishes abundant instruction that shows the futility of mere disputation, depicting its evil results in an increase of obscurity rather than an increase of light. No advance is made toward a clearer understanding of Divine Revelation by a violent clash of opposing interpretations. They do but jar the sensibilities of many who are sincerely looking for greater light upon teachings that are as yet obscure to them. To such, the very word "controversy" has a grating sound suggestive of the "gnashing of teeth," which, as we know, is correspondential. (H. H. 575.)

     It is true that the individual, within the precincts of his own mind, must wage a defensive warfare on behalf of the truth against the phalanxes of falsity, and that the Church itself must be militant against the assaults upon its treasured Revelation of Truth. We are not now referring to these wholly legitimate conflicts, without which the Church cannot be established. But we would here deal more particularly with those exchanges of opinion within the Church which are apt to take on the form of battle, banishing the reign of charity.

     There can be, and should be, in the Church a free, full and frank interchange of thought among those who are mutually seeking enlightenment. For this often proves most instructive to others, stimulating interest and clarifying all minds.

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But it is rather to be styled a discussion or ventilation of a subject than a controversy, contention, or dispute. In the Latin of the Writings, we find the words ventilatio and dissertatio used in a good sense to describe that interchange of thought which we today would call a "discussion," as in our church assemblies and councils, in conversations, or in written and printed form. (See Concordance under "Discuss.") The word "debate" is sometimes used by us in this good sense, but more often otherwise, being derived from the French debattre-"to beat," and meaning "to engage in strife and combat." To describe such conflicts, the Writings employ the Latin words altercatio, contentio, controversia, disceptatio, disputatio, and litigatio. (See Concordance Under "Contend," "Controversy," "Debate," "Dispute,"" Reason," "Ratiocinate.")

A "discussion" which has for its end the ventilation of a subject,-a reasoning together by the presentation of arguments for and against a certain interpretation of doctrine, even though it may require a thorough sifting of the false from the true,-this, if engaged in by those who are animated by a spirit of search for truth, is not only beneficial, but may be regarded as essential to the intellectual growth of the Church. Wordy contentions, on the other hand, having no other end than the dominance of an individual view and the defeat of others, is destructive in itself of that state of harmony and peace which alone is receptive of interior light. The angels themselves converse about truths, noting their varieties and shades of difference, but always with an end of reconciling them under universal views. Of this, we read: "When there is a conversation among the angels about two truths, between which there is discrepancy, then two spirits are presented below who debate (disceprany), who are the subjects of many societies; all things of one truth appear with one of the spirits, and all things of the other truth with the other spirit; and hence it is perceived how those two truths can be conjoined." (A. C. 9166.)

The angelic desire is for union, not division. It is a desire and end that two apparently divergent truths be conjoined,-reconciled as brother to brother, each being given its proper place under a more general or universal view.

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For the angels well know that any discrepancy among truths is but apparent; that diversity and opposition lies only between truth and falsity. Men of the Church find this apparent discrepancy of truths in Divine Revelation itself; but in the degree that they are possessed of a measure of the angelic attitude, they will strive to conjoin two apparently contradictory truths in the light of general doctrine, acknowledging, above all, that "there is no contradiction in the Word when regarded in its own light." (S. S. 51.) To this state, however, we can only come by shunning that vain inclination of the proprium which delights primarily in combat, which finds satisfaction in emphasizing differences of view and interpretation, which rejoices in violent controversy, and scorns reasonable discussion. In short, we can only come to something of that angelic state which "seeks peace, and pursues it," by shunning those states of the natural rational which "breathe nothing but combat, and glory in victory," while at the same time we strive to cultivate the virtues that belong to the spiritual rational, which "never fights, even when attacked, which is mild and clement, patient and yielding; which, though it never fights, conquers all, yet glories not in victory." (A. C. 1950.)

It would seem that the distinctions we have drawn between the uses of "discussion" and the evils of "controversy" need only to be stated to be acknowledged by all New Churchmen, who cannot but recognize the clear teaching of the Writings on the subject, even though at times, under the incitements of the proprium, they lapse into states of disputation and fruitless argument, which only arrest progress toward a fuller grasp of truth, and confirm opinions already formed and fixed. And certainly, when we are concerned with the supreme and holiest doctrine of the Church, we would not wish to be as the soldiers who parted the Lord's garments, and cast lots upon His vesture,-soldiers who ought to defend the Divine Truth, as revealed in the letter and the internal sense of the Word, signified by the outer and inner garments of our Lord, and not strive among themselves, parting truths asunder and thus dissipating them, while setting up their own opinions and interpretations. (John 19:23, 24, A. E. 38, 64.)

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LORD'S BODY FULLY GLORIFIED 1922

LORD'S BODY FULLY GLORIFIED GILBERT H. SMITH 1922

     Editor of NEW CHURCH LIFE:

     At this season, it is fitting to consider the marvel of the Lord's glorification. In the understanding of this, all Divine things are focalized. It is the greatest of all themes.

     Our thought concerning the resurrection body of the Lord has an important bearing upon our thought of the Divine import of the glorification. I feel impelled to present, therefore, this brief thesis as to what happened at the resurrection. Let me first state in a few words the bare outline of my thought.

     I believe that even the ultimate matters, or material, of the Lord's body were made Divine, and were retained by Him forever. For it seems to me, in the first place, that to think that any material substances in the Lord's body were in any way separated from Him upon glorification,-that is, "rejected" or "dissipated,"-is inconsistent, both with the letter of the Scripture, and with the plain statement of the Writings.

     In the second place, to think that it was necessary for the Lord to separate from Himself the material substances of that body which was crucified implies that His victory over the flesh was not a real thing after all.

     As a conclusion, let me offer this: The Lord's body rose from the tomb clearly and fully glorified; and there was no material part of it left in the realm of nature, either as a sphere-a finite sphere,-or in any other form.

     Let us now enlarge a little upon the above argument.

     It is quite evident that, according to the letter of the Word, the body of the Lord which the disciples knew was raised up with Him. The Gospel account lays particular emphasis upon it. Nothing but "the linen clothes lying," and "the napkin that was about His head." (John 20:7.)

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And the Writings seem to insist more strongly still that the Lord arose from the tomb with His "whole body." They appeal to the Word in its letter as confirmation of the fact.

     Some have conceived that the body of the Lord, the physical, was dissipated, or fell back into nature quickly. But this seems a begging of the question of His having left nothing in the sepulcher. Of those who believe that the physical body was scattered abroad or dissipated, some conceive of this as having been quickly decomposed, as being of no further use. Others have thought it still remains of use as a sphere of finite things which He can call into activity, or which are constantly active. But there seems to me more truth in the thought that the Divine Life, which was infinite Jehovah, in the Lord, made the external material part which was from the mother into a perfect image of Itself, and that thus it became Jehovah too, by being filled with Divine Life.

     Or let us consider this: If, at last, the Lord's finite mind and brain (and "finite" applies more to the brain than to the mind), through combats and victories, could think thoughts purely Divine,-if it could become the abode of love purely Divine,-then, indeed, how could it help becoming Divine itself? If, at the last, the Lord, in His Human, thought no longer as men think, and felt no longer the external and finite loves that men feel, then He had indeed put off the human nature which He had from Mary, or He put off that of the Human which was from the mother, thus all finite life; for these finite thoughts and loves are called "material" in the Doctrine. Even in His natural mind and brain, the Lord thought as Jehovah. Therefore, the body, which was once material, became at last Divine Substantial.

     We meet the statement in the Writings that "man's body is not a receptacle of the Divine,-therefore it dies." (Many perhaps think man's body is a receptacle of the Divine, because the Doctrine says it is a receptacle of the Lord's life.) But from the statement just quoted, may we not conclude, in our own words, that the Lord's body was made a receptacle of the Divine,-therefore it could not die?

     With all humility of thought (in spite of presenting this thesis in as forceful language as possible), and with mind still open to other ideas, I believe that the Lord did not leave behind anything belonging properly to His Divine Person while on earth,-at least not as a product of any change His physical underwent,-no sphere of finite things, either of such as can be used in the regeneration of men, or of such as fell back into nature as thenceforth useless.

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Neither do I think there was anything dissipated in the tomb, except the finite state and human nature which was "of the mother." I believe, rather, that the very body itself was raised up, integral and perfect, and that it could not be separated from the Lord, because it was made by Him a perfect receptacle of the Divine during His life on earth, and was united to the Divine at the glorification.

     Now let us see whether this thought is conformable with the teaching of the Doctrine. These are quotations from the Writings, and they are good translations:

     "He rejected that of the body which He took from the mother: He therefore rose again as to the whole body, nor did He leave anything of it in the sepulcher, as is done with every other man, who rises again only as to the spirit, and never as to his material body." (L. J. Post. 129.) (Italics ours.)

     "Therefore He could glorify the whole body, so that as to that of the body which, with those who are born of human parents, is rejected and putresces, with Him glorified and made Divine from the Divine in Himself, He rose again, leaving nothing in the sepulcher." (Ibid. 87.)

     "He took from the sepulcher His whole Human Body, both as to the flesh and as to the bones, unlike every other man." (T. C. R. 170.)

     "That man might know, and no one doubt, that the Lord rose again with the whole body, He not only said it by the angels who were in the sepulcher, but also showed Himself in His Human body before His disciples." . . .(Doctrine of the Lord 35.)

     Many other passages to the same purport might be cited, but there are no passages more plain and definite than these. It is said that His "material body" rose, or what is evidently equivalent. But, of course, it was no longer "material" when it rose. The second reference is more explicit. It is speaking about "that body which, with those who are born of human parents, is rejected and putresces."

     Either these statements must be literally true or else there must be some unexplained Divine purpose in making them, in accommodation to our rational minds, by which we may be led to believe them at first literally, and may see, after a time, and by a more interior view, that there is some other sense in which it may be said that the material body of the Lord was resurrected, and that it did not actually so occur.

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But which is the harder to believe, as a first concept?-that the Lord did raise even His material body, or that He did not actually do sol The latter would be the easier thing to believe. Why should the harder thing be presented to us first?

     I know that some will think immediately that the foregoing is the forbidden doctrine of "transubstantiation." But this designation is properly applied to the Roman Catholic idea that the bread and wine of the Holy Supper are converted into the actual flesh and blood of the Lord. And, of course, we ire not speaking of that. It is quite beside the point.

     Yet it may be urged that it is impossible to "transmute" what is finite into what is infinite. I am not so sure there is any teaching in the Doctrine to that effect. It seems probable to me that the Lord Himself (though no one else) could do, and did, that very thing.

     That wonderful number 35 of the Doctrine of the Lord, which has been quoted as teaching that the whole body of the Lord was raised up, would seem to deny it, in the statement that "He did not transmute His human nature from the mother into the Divine Essence." This is, I think, the nearest approach the Writings make to a denial that the physical body of our Lord could be transmuted into a body of "Divine substantiality." But, when closely examined, it will be seen to impart quite another teaching, namely, that the "human nature from the mother" could not be transmuted into the "Divine Essence." And one may say: Of course, it could not; the "human nature from the mother" was exactly what could not be transmuted into the Divine Essence. This human nature from the mother was what the Lord cast off and dissipated. Yet His human body, after this maternal nature was dispelled, might still have been united as a Divine Human Essence to the Divine Essence which was within it.

     Let me revert to the conclusion already stated, that there was no material part of the Lord's body left in the realm of nature, either as a sphere of finite particles or entities, or in any other form.

     The Lord's body, by which we mean that which is commonly called the body, must have been fully and completely made Divine, so that it became Jehovah in ultimates.

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At one time material, it must have become Divine substantial. In that body, the human which was from the mother was cast out and dispelled or put off; and in that body, the Human from the Father was assumed and put on. It must have been because of this change only that the Body also was raised up above the heavens, and that it could become the subsequent basis of all the Divine work of the Lord for the salvation of men.

     In coming to earth, the Lord finited His infinity. Did He not, in leaving the earth, make infinite what before was finite with Him? By the time of the resurrection, there could not have remained with the Lord anything contaminate, or unholy, or undivine, even to the material of His body; and, therefore, even that body was glorified.

     This, at least, I believe to be the teaching, both of the letter of the Word and of the Writings.
     GILBERT H. SMITH. GLENVIEW, ILL., March 22, 1922.
"OTHER TESTIMONY FROM THE WRITINGS." 1922

"OTHER TESTIMONY FROM THE WRITINGS." J. G. DUFTY 1922

Editor of NEW CHURCH LIFE:

     I have carefully read the critique of my pamphlet written by the Rev. E. E. Iungerich, and appearing in your issue for February-March, 1922. To answer it in detail would be an easy but thankless task, and would take more space, perhaps, than you could concede. I content myself, therefore, with a few comments thereon.

     First, I would warn your readers (i) against assuming, as does my reviewer, that I assent to his six conclusions mentioned on page 112. Some of their terms surpass any evidence that can be adduced in their favor; and (ii) against assuming that my only reason for accepting the Divine origin of the Sacred Scripture is the Authority of the Writings (p. 113); my acceptance is due solely to rational perception of their Divine quality and spiritual use.

     In the second place, I would suggest that difference from another in outlook and conviction is no justification for ill manners and references to "opposition of the sensual," "the adage of Caiaphas," and the "sin of calling Elisha a baldhead." These only remind me that in England we have an old legal maxim: "When you've no case, bully your adversary."

     Thirdly, the critique is vitiated throughout by the constant assumption that "the Writings are the Word,"-the very point at issue.

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And begging the question is not argument, nor is it evidence.

     Finally, Mr. Iungerich, to use a military figure, has only skirmished around my outposts; he has carefully avoided the entrenched positions; he has distorted my argument, but he has left virtually untouched the mass of evidence I adduce from the Doctrines of the New Church. And until this is disposed of, the Academy position is rationally untenable.

     I have every confidence, therefore, in asking any open-minded student to compare the review and Mr. Odhner's booklet with my pamphlet, and I will gladly accept the issue.
     I am,
          Sincerely yours,
               J. G. DUFTY.
9 CORMONT ROAD,
LONDON, S. E., 5.

     EDITORIAL COMMENT.

     As we accept responsibility for the publication of Mr. Iungerich's review in our pages, we wish to say that we do not question the sincerity of his closing assurance that "the spirit behind this review is one of good will"; nor do we see evidence of "ill manners" in the phrases Mr. Dufty objects to, which, we believe, are directed to the arguments in his pamphlet, not himself. We also accept as sincere Mr. Dufty's declaration in the Preface of his pamphlet, where he states that he had "sought to discuss, not persons, but principles." This we do, in spite of some of the expressions he himself employs, as where he accuses Mr. Odhner of being "neither fair nor honest" (p. 11), and where he says of the Resume in The Testimony of the Writings: "Thus, by a series of subtle fallacies, by a strange commingling of truth and error, the non-critical reader is led on to the conclusion, the nature of which charity forbids that I should exactly characterize." (p. 4) May we be pardoned for calling attention to a recent public utterance, wherein Mr. Dufty's charity took a different turn, being not so sparing of our feelings? He is reported as saying: "Reference has been made to Bryn Athyn and the splendid work done there, but I have read some of their productions, and, in the light of attested up-to-date knowledge, I declare they are simply nonsense." (THE NEW-CHURCH HERALD, March 18, 1922, p. 167.)
     EDITOR.

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PROGRESS IN BASUTOLAND 1922

PROGRESS IN BASUTOLAND THEODORE PITCAIRN 1922

Editor of NEW CHURCH LIFE:

     It has been a long time since an account of the work among the natives of South Africa has appeared in your pages, but this does not indicate that we have not been working hard and making progress.

     As to the future of the New Church in South Africa, there are two views commonly held in the Church: 1. Because the Writings speak of the Africans as being of a different genius from Europeans, it is believed that the New Church will be established among them in some mysterious permeationistic manner, and without our aid. 2. It is considered doubtful whether the Mew Church can be established with them at all, and whether an effort to do so is not a waste of energy. This idea is not based upon the Writings, but on prejudice.

     These two views are equally wrong. I am convinced that the Word, the Writings, and experience, when rightly interpreted, all testify to the probability that the New Church will be firmly established in Africa, and that this will be accomplished in the same way as in other parts of the world, namely, by education, especially education of the young. In any race or dime, it is almost impossible to teach an old man to think spiritually who has not been accustomed to the use of his spiritual mind. Nor can one make an earnest and intelligent New Churchman out of an uneducated man in a month or a year. Neither can an educated man be taught to think from the Writings in a short period of time.

     A mistake commonly made is to think of the natives of Africa as being all alike, because they have certain racial similarities. As a matter of fact, they differ among themselves as much as Europeans.

     That one set of leaders is not faithful is no proof, either in Africa or America, that another set may not be faithful, the fact being that the progress of the Church, and of its leaders, in any country where it has made a beginning, has not been what one might have hoped for or expected.

     The members of our Basutoland mission now number about 600, most of whom know very little about the New Church. Two or three things that they have heard caught their fancy.

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They cannot read English, if they can read at all, and there is little for them to read in their own language. They are, therefore, not stable or to be depended on, and they not infrequently leave us.

As for the leaders, we now have with us only two of the originators of the New Church in Basutoland, the others having died or left us. But, in place of these older leaders, we have a number of earnest young men who have been receiving a strenuous training for the last three months. This will continue for two months more, and by that time they will have a fair general grasp of all the essential doctrines of the New Church. There are six leaders spending these five months in study. In addition, there are two teachers who studied with us for two months, and some others for a shorter time. One of the students in Maseru is a Zulu. Two other Zulus are studying under the Rev. Hugo Lj. Odhner in Durban. All of these will be able to impart considerable knowledge to their congregations when they return to them. In this way, we hope it will not be long before we have an intelligent laity possessing a real knowledge of what the New Church stands for.
THEODORE PITCAIRN.
MASERU, March 1, 1922.
CREATION OF THE FIRST-BORN 1922

CREATION OF THE FIRST-BORN ARTHUR B. WELLS 1922

     Editor of NEW CHURCH LIFE:

     In regard to the story of the creation of the "first-born" in the Worship and Love of God, I would like to call attention to the fact that the statement in True Christian Religion 585, that "in trees, and in all other subjects of the vegetable kingdom, there are not two sexes, masculine and feminine, but everything there is masculine," shows the story to be untenable, except perhaps as an allegory. Males cannot be mothers.

     A knowledge of the differences between plant and animal structures and physiology makes difficult, if not impossible, a belief in the story, other than as an allegory. The heat necessary to develop a human embryo would kill any plant whose sap and tissues were kept at that temperature.

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The salt necessary for a human embryo could not be furnished by a tree, which would be killed by such an amount of salt in its sap. Plants have woody cellulose cell walls, while those of the human embryo are of plastic nitrogenous materials.

     If man was born of an animal, by a process of virgin birth analogous to the birth of the Lord, he was nevertheless formed "from the dust of the earth," because animal bodies are built up from vegetable foods, which were built up from the earth and its atmosphere. Everyone who is born is formed by the Lord from the dust of the earth, and at birth God "breathes into him the breath of lives."

     Lower animals may have been derived from still lower animals by processes of virgin birth. Parthenogenesis in the animal kingdom is a common phenomenon even at the present day among certain insects. If a human virgin could conceive the Divine Seed for a special purpose, why could not a similar process have been used in the creation of animals and man? The difference between God and mortal man is infinitely greater than that between man and brute animal. So long as we believe that man was created by God, the exact method of his creation is of minor importance.
     Respectfully yours,
          ARTHUR B. WELLS.
BLUEFIELD, W. VA.
April 9, 1922.
RIGIDITY OF TRUTH 1922

RIGIDITY OF TRUTH 1922

"They who are in truth are as it were rigid, and they stand erect as if they were hard; and when they ought to humble themselves before the Divine, they only bend the body a little. But they who are in good are as it were soft; and when they humble themselves before the Divine, they bow themselves even to the earth. Truth without good is wholly rigid, but when it regards good as an end, that rigidity begins to soften; for good, in itself, is soft, and the truth which is insinuated also grows soft, because it there becomes good." (A. C. 7068.)

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Church News 1922

Church News Various 1922

     SYDNEY, N. S. W.-On Christmas Day, 1921, we had a suitable service in commemoration of the Lord's Birth, our Pastor taking as his text the words in Luke: "Unto you is born this day in the city of David a Savior, who is Christ the Lord." The Advent was considered under three aspects: 1. Who is Jesus Christ? 2. Why was it necessary for Him to be born on our earth at all? 3. Why was He born on this earth, and not on another? At Sunday School in the afternoon, Christmas hymns were heartily sung by the children, and the subject of the Advent was taught in the classes. On this day, too, a new class was formed of the six oldest scholars, and this is instructed by the Pastor.

     Boxing Day (Monday the 26th) was children's day. In the afternoon, they assembled in the church grounds for games. Rain somewhat interfered with tea, which was served Gypsy fashion, but the shelter afforded beneath the church enabled us to finish the repast satisfactorily. All then gathered inside, where the tree was standing bedecked with lighted lanterns and various treasures delightful to the juvenile mind. When all the children had received their gifts, the Pastor and teachers were treated to a surprise when the children presented them gifts and beautiful flowers. Our Pastor then spoke briefly on the New Church doctrine of the Lord. As we have several families of children attending our Sunday School whose parents are not members of the New Church, but who are invited to attend such occasions, it was an opportune time to present our teachings. During the remainder of the evening, the children gave recitations and songs, and the gathering dispersed after singing "From the Eastern Mountains."

     On January 26th, which is the anniversary of the founding of the Colony, our annual Sunday School picnic was held at San Souci, one of the pleasure resorts on Botany Bay. The day was perfect, and the children enjoyed themselves in various ways, the smaller ones paddling and playing castles, while the older ones went swimming.

     Swedenborg's Birthday was celebrated on Sunday the 29th, our Pastor giving the Sunday School a talk which included a brief outline of the life and mission of the "Servant of the Lord," and an explanation of his Rules of Life. On February 5th, he again addressed the School, this time on the subject of "Obedience," which he treated in a very earnest manner, and, we hope, with good effect upon his hearers. It was afterwards suggested that we have a banner for the School, upon which the word "Obedience" shall be inscribed as a motto.

     Our Society seems to be settling down to its new state; and to be very much at home in the new building. Mr. Ferran, our Treasurer, is following in the footsteps of his worthy predecessor, Mr. Morgan, and is facing, with us all, the financial responsibilities connected with paying for the new building and organ.
     M. M. W.

     LONDON, ENGLAND.-The Rev. F. E. Gyllenhaal read a paper on "The Miracles of the Old and New Testaments" at the meeting of the Theological and Philosophical Society on December 16th. A summary of the address is published in The New-Church Herald for February 11th, together with a report of the discussion, which turned especially upon the question of the actual occurrence of the miracles recorded in the Word, with quite a variety of opinion expressed.

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The speakers were: Messrs. G. E. Holman, Francis Black, and Vale; and Revs. J. G. Dufty, J. F. Buss, W. H. Claxton, J. R. Presland, R. J. Tilson, S. J. C. Goldsack, and W. H. Acton. Warm appreciation for Mr. Gyllenhaal's clear and comprehensive treatment of the subject was voiced by the chairman and other speakers.

     At another meeting of the Society, held on January 27, 1922, and fully reported in The Herald for March 18, the Rev. W. H. Acton read a paper on "Education and the New Church," giving in historical form an account of the attempts to establish New Church schools in England, and showing their eventual failure because of their not being distinctive. The discussion was entered into by the Rev. Messrs. Claxton, Tilson, Buss, Dufty, Goldsack, and Gyllenhaal, and the Messrs. Holman, S. Ball, and F. Black. Frequent reference was made to the educational uses at Bryn Athyn, and disappointment was expressed that Mr. Acton, in his paper, had not referred to the Academy work. In closing, however, it was explained that he had been dealing with English schools prior to the year 1880, and Mr. Acton then paid a glowing tribute to "the only New Church institution that stands for the distinctive education movement as I understand it."

     GENERAL CONVENTION.

     The Rev. George Laurence Allbutt passed into the spiritual world on January 28, 1922, in his 69th year. A native of Scotland, he ministered to the Paisley Society for ten years, and, in 1887, removed to Toronto, Canada, where he was Pastor for seven years In 1895, he was called to Baltimore, Md., and, after ministering to the English and German societies there for several years, founded, in 1900, the Baltimore North-West Mission, to which he devoted his energies until the day of his death.-New-Church Messenger.

     The General Convention for 1922 will be held at Urbana, Ohio, opening on June 17th.

     On December 27, 1921, the Rev. F. A. Wiltshire, Georgetown, British Guiana, passed into the spiritual world. Since 1914, he had been in charge of the Mission Church of the New Jerusalem, and was very zealous in promoting the reception of the Doctrines among the colored people in that part of the world.

     COLCHESTER, ENG.-Our New Year's Social was held on January 7 at the Studio, kindly placed at our disposal by Mrs. Gill. The Committee had spared no pains to make this the crowning effort of their year of office, and they succeeded. Among the 34 present were the Messrs. G. and T. Hart, D. Potter, E. Motum, and C. Howard, of London, and Mr. Stanley Parker, of Deal. Owing to illness, our Pastor and other members were unable to attend. At supper, Mr. John F. Cooper presided as toastmaster, and a number of appropriate toasts were honored in response and song, the latter including the songs to the Old and New Year composed by Mr. Archie Stebbing. This was followed by a program of vocal and instrumental numbers, with Mr. N. Motum as master of ceremonies. Other forms of entertainment included a series of conjuring tricks performed by Mr. J. F. Cooper, creating much amusement. The "Lucky Dip," also, was both exciting and amusing, and, at a shilling per dip, yielded about ?3 to the Building Fund. Then came dancing, and it was after midnight when we sang the closing songs.

     On Sunday, February 5, the Rev. Albert Bjorck conducted Divine Worship and preached to a congregation of 33. In the evening, we celebrated in honor of Swedenborg's Birthday, our Pastor presiding. Thirty-five were present, and a warm welcome was given the visitors: The Rev. Albert Bjorck, of Bath; Miss Cole, of Wyvonhoe; Miss Waters, and the Messrs. G. and T. Hart, Archie Stebbing, and F. G. Waters, of London.

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In proposing the toast to "Emanuel Swedenborg," our Pastor reviewed his preparation for the exalted office of Revelator, and showed the unique position he held as Servant of the Lord for the establishment of the New Church. The Rev. Albert Bjorck then read a paper, or rather a prose poem, describing the varied states of the Church, from the Most Ancient to the New Church. It was a beautiful conception, and we greatly enjoyed it. Mr. A. H. Appleton then read a paper on "The Lord's Personal Manifestations to Swedenborg," which was followed by Mr. J. S. Pryke's on "Swedenborg: A Citizen of Two Worlds." Mr. S. Wainscott then gave an excellent "Outline of Swedenborg's Life," after which came the concluding paper on "Swedenborg, a Unique Man," by our Pastor. After an interval for refreshments, toast to "The Church" was honored, our Pastor calling attention to the fact that the following day (February 6) was the 25th anniversary of the birth of the General Church of the New Jerusalem, and briefly outlining the history of the Academy movement, reminding us of the quality and states, the affection, and the unity of purpose, of the men of the Church in the early days of the movement. He urged the younger members to become acquainted with the history of those days. Mr. F. R. Cooper, in responding, spoke of his share in the activities of the early days, when there was an enthusiastic affection for the doctrines of the Church, and for one another, which undoubtedly formed a certain basic quality in the sphere of the Colchester Society,-a heritage for our children to cherish, and even to make a more potent influence in the future. "The name of Mr. G. A. McQueen," he said, "will ever be treasured in connection with the joys and sorrows of those early days of the Academy in Colchester." Mrs. W. Gill then announced that she had been asked to convey an affectionate greeting from Mr. and Mrs. McQueen to the Colchester friends. This, on our part, was most heartily reciprocated. Mr. Appleton added other interesting reminiscences of the early days here.

     Other toasts now followed: To "Bishop and Mrs. W. F. Pendleton," Mr. Gyllenhaal recounting impressions and experiences of the Church in America; to the other "Societies in England," with responses by Messrs. Bjorck, A. Stebbing, and F. G. Waters; to "Friends Gone Before," with special reference to Mr. and Mrs. Motum, who had provided this supper for so many years; to "Mr. John Pitcairn," through whose instrumentality so many important and essential uses had been carried forward. The meeting concluded with the singing of "Our Alma Mater," and "Auld Lang Syne," a sphere prevailing which it is impossible to transfer to paper by means of the written word.
     F. R. COOPER.

     TORONTO, CANADA.-On March 10, the young ladies of the Society, under the direction of Mrs. C. Ray Brown, gave a splendid vaudeville performance, the proceeds of which ($50.00) were devoted to the scholarship fund to assist our girls to attend the Schools at Bryn Athyn. The affair was really quite professional in its style, and was witnessed by upwards of a hundred spectators. The program opened with a selection of songs by Miss Johnson, rendered in a truly fetching way, as was testified by the large bunch of flowers presented to her. The second act consisted of athletic feats wonderful to behold-walking the tight rope, etc.-performed by Mrs. Frank Longstaff. Next came a ventriloquist-very convincing until Miss Edina Carswell's arm happened to protrude from under the table cover, when the laugh went up. The fourth act was an illustrated song by Aldena, entitled "A Picture No Artist Can Paint," as it certainly was, the illustration being worked out by Mrs. Brown and Miss Carswell. The same ladies then appeared in a comic colloquy, entitled "Lizzie and Ford," Mrs. Brown as Lizzie, and Miss Carswell as Ford, their jokes being fresh and carried off in good style. Act No. 6 was a "Fashion Show "-a real treat! Miss Edith Craigie had borrowed a thousand dollars' worth of beautiful dresses from E. Stone & Company, and our ladies paraded in the handsome gowns, making a decided hit with the audience.

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Lastly came a play by Mrs. Brown, entitled "Contrasts," featuring a maiden lady in her sixties meditating upon the "good old days" and contrasting them with modern modes; as she did so, characters of the past and present came before her. The play was well conceived, and gave great pleasure to all who witnessed it. The whole evening has been pronounced one of our greatest successes.

     A recent Wednesday Supper was prepared by the men, under the able direction of Mr. Theodore Rothermel. They turned out in force, and the work was quickly done. At the supper on March 22, We attained a record attendance of 64, of whom 45 remained for the doctrinal class, thus exceeding the average this year by 9. On this pleasant occasion, we had the opportunity of extending a formal welcome to Miss Emmie Ives, of the London (Burton Road) Society, and to Mrs. Halliday, who will visit in Toronto for several months. Eight songs have been submitted in the "Song Contest" described in our last report. Some of them have real merit, and will, we believe, stand the acid test of time.

     At the Forward Club meeting of March 23, two new members were initiated according to the "Forward Rites" of the Club. After the usual business, the members continued their indoor quoit match. Mr. C. Ray Brown won his eighth consecutive victory, and with it the silver cup. The Club has adopted the custom of having the refreshments in the form of a little banquet, and Mr. Alec. Sargent was elected toastmaster for the ensuing month.

     The Olivet Church held its quarterly meeting on April 5, the chief business of the evening being the question of reopening our elementary school, which was discussed from all angles. It was finally decided by the Pastor that a vote on the question would be deferred until the annual meeting of the society.

     On Palm Sunday, April 9, we had a service of unusual beauty. This is one of the three occasions in the year when the children and adults join forces and worship together in the morning. 115 persons were present, including the children. The service opened with a procession led by two of the senior girls of the Sunday School carrying golden banners, on one of which was inscribed "Hosanna to the on of David," and on the other, "Blessed is He that cometh in the name of the Lord," the inscriptions being in purple letters. Then came the children of the two primary classes, each carrying a golden daffodil. The Pastor came next, followed by the two senior classes. When the banners had been hung, one on the pulpit and the other on the lectern, and the flowers had been placed in receptacles along the communion rail, the chancel presented a beautiful appearance.

     Special features of the service included a sold by Mrs. Carl Ahrens, "Like as the Heart Desireth the Water Brooks," the singing of Hebrew anthems and a Greek doxology by the children, and a quintette of the senior girls who sang Hymn 29 from the Hymnal. The baptism of the infant child of Mr. and Mrs. Jesseman added to the sphere of the occasion. At the close, the children retired singing a recessional, and outside, when all was still, the echo of their voices repeating the Two Great Commandments lent the finishing touch to a service which had appealed to the affections of all.

     In the evening, there was a gathering at the home of the Pastor, on whose urgent solicitation the Rev. Alfred Acton, who is spending a brief vacation in Toronto, gave an address on the subject of the "Holy Supper." The attendance of 54 persons strained the capacity of the house, but made for a very cordial sphere. Mr. Acton's address was splendid, and he answered many questions of vital importance to all communicants.

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There was an informal reception afterwards, with a sphere of New Church fellowship that was very enjoyable.
     K. R. A.

     KITCHENER, ONT.-Since our last report, there have been the usual activities of an active society, with only an occasional event of exceptional interest.

     The Great Seer's Birthday was celebrated on January 27 with a banquet, at which we listened to some fine speeches on the subject of Swedenborg's Rules of Life. After a few introductory remarks by our Pastor, who acted as toastmaster, the Rules were taken up in order by the following speakers: Mr. Samuel Roschman, Dr. R. W. Schnarr, and Messrs. Nathaniel Stroh and Ed. Hill. On the following Monday, the children celebrated with a party and supper, at which some of them read very good compositions on the "Life of Swedenborg," dealing with many phases of his career, and of his character and habits. Silhouettes of his Summer House, done in red and white, were used as place cards, and kept a few small heads guessing what they represented.

     On St. Valentine's Day, the young people enjoyed an outdoor skating party on Victoria Lake, followed by a hot lunch and a dance in the school rooms.

     During the past month or more, the Men's Club has greatly enjoyed studying the Rev. Alfred Acton's paper on "The Origin of Man."

     After our Pastor's return from the Council of the Clergy in Bryn Athyn, he gave us a very clear and interesting account of the discussions, and brought to us the spirit which must have animated the many sessions.

     We again witnessed a very happy event when, on March 15, the wedding of Mr. Carl Roschman and Miss Verah Reid was solemnized in the chapel. The ceremony was followed by an informal reception, after which the couple left on their honeymoon.

     A very successful bazaar, held in the schoolroom on March 17, realized a sum of money large enough to enable us to purchase a new piano for the school. We sorely needed a new piano, and all spent freely to accomplish the end in view; incidentally deriving a great deal of fun and pleasure from the affair.

     The Rev. Karl R. Alden, exchanging pulpits with our Pastor on March 19, gave us an excellent sermon. In the afternoon, a fine musicale was given in the schoolroom, Miss Volita Wells and Mr. Alden being the principal entertainers, and all present enjoying the excellent program.
     R. R.

     REPORT OF THE VISITING PASTOR.-March 22 to 26 was spent at ERIE, PA. There were four evening meetings, instruction was given the children, and services were held on Sunday. On all occasions, there was a good attendance. A full report will be sent by the correspondent in that place. At COLUMBUS, OHIO, a doctrinal class was held in the evening of March 28, on which occasion we had with us Mr. Arthur Burnham, of Chicago, at present residing in Columbus. There were also present two persons not of the Church who have for some time been regular attendants at our meetings. The second evening was delightfully spent with Mr. and Mrs. Wiley and Mr. and Mrs. Scott McQuigg, at the home of the latter, in conversation on the Doctrines, especially on the nature of the life after death.
     F. E. WAELCHLI.

     DURBAN, NATAL.-From the Open Letter of February, 1922, we learn that on Christmas Eve the children's service of the Durban Society centered about a series of beautiful tableaux from the Advent stories: The Annunciation, The Wise Men Studying the Ancient Word, The Star of Bethlehem, The Shepherds, The Adoration, and The Flight to Egypt. The children marched in carrying lighted candles.

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The offerings were devoted to the Orphanage Fund. Mrs. J. Forfar headed the committee for the tableaux.

     The Christmas Morning Service was of unusual interest. At its close, a tablet inscribed with the Faith of the New Church was unveiled and dedicated. It was given as a fitting memorial of the late Mrs. A. S. Cockerell, and now stands as the "face, gate and summary" of the Church.

     During the month of January, most of the congregation were holidaying, and the church was closed for the usual vacation. Services were resumed on January 29th, and, on the 30th, Swedenborg's Birthday was celebrated by a social gathering at the residence of Mr. and Mrs. Percy Ridgway. The program was very simple, but enjoyable, consisting of a paper by Mr. C. R. Ridgway on "Swedenborg's Preparation" and a talk by the Pastor on "The Revelator as the Servant of the Lord."

     The Rev. H. L. Odhner and his family spent three weeks at Maseru, Basutoland, as the guests of the Rev. Theodore Pitcairn. During the stay, Mr. Odhner joined Mr. Pitcairn in a lecture which attracted 25 people. The subjects were "The Death of Faith" and "The Resurrection of the Bible." There were also excursions to Qhuqhu and Baroana, and Mr. Odhner gave a series of lectures on "Conjugial Love" to the students in the school for native leaders at Maseru.

     SWEDEN.-We learn from Nya Kyrkans Tidning (1921, p. 178) that the noted sculptor, Adolf Jonsson, of Stockholm, whose large statue of Emanuel Swedenborg was completed two years ago, has received a commission from Mrs. L. Brackett Bishop to reproduce the same in bronze; to be placed in the house of the New Church Society at Chicago. The Tidning expresses the hope that means may be found to secure a similar statue for the Swedish capital, to be set up preferably in Adolf Fredrik's Square, South Stockholm, close to the place where the Heavenly Doctrine first descended to earth.

     The Tidning for February, 1922, contains a letter to the Editor from Rector P. G. Berggren, Ph.D., of Stromstad Academy, whose article on "Swedenborg's Engineering Feat" in transporting the galleys overland in 1718 was reproduced in New Church Life for March, 1921. In his letter he states that a memorial stone to commemorate this notable deed is to be erected at the place where it occurred, and is to be inscribed with the names of Emanuel Swedenborg, Baltzar von Dahlheim, Olof Stromstierna, and their regiments. The stone is to stand on the so-called "Charles the Twelfth Redoubt," which is on the Hallesmark estate at Idefjord.
     CYRIEL LJ. ODHNER.

     MR. ALDEN'S RETURN.

     After an absence of two months, the Rev. W. H. Alden returned to his desk at the end of March. Late in January, being advised by his physician to take a rest, he and Mrs. Alden went to Bermuda, and although both suffered an attack of influenza during their stay, they have come back to Bryn Athyn much improved in health.

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ACADEMY OF THE NEW CHURCH 1922

Announcements.

The annual Joint Meeting of the Faculties and Corporation of the Academy of the New Church will be held on Saturday, June 10th, 1922, at 10:00 a.m. and 3:00 p.m. The public is cordially invited to attend.
TO RENT 1922

TO RENT 1922

Furnished 8-room House to Rent for the Summer. All conveniences. Apply to MRS. R. H. SMITH, Bryn Athyn, Pa.
ERRATA 1922

ERRATA 1922

In the April issue of New Church Life, line 2, p. 161, should read, "beautiful gift, and may repay it by the reception of wisdom from Him."
ONTARIO DISTRICT ASSEMBLY 1922

ONTARIO DISTRICT ASSEMBLY Various 1922

     Members and friends of the General Church are cordially invited to attend the Fourteenth Ontario District Assembly, to be held at the Carmel Church, Kitchener, Ont., May 20th to 24th inclusive. Those expecting to be present are requested to notify Mr. Eugene Roschman, 918 King Street West, Kitchener, Ont.
     K. R. ALDEN,
Secretary, Ontario Assembly.
     L. W. T. DAVID,
Pastor, Carmel Church.
TEACHERS' MEETING 1922

TEACHERS' MEETING N. D. PENDLETON 1922

     A Meeting of the Teachers of the Elementary Schools of the General Church will be held at the Olivet Church, Toronto, Canada, June 23d to 30th, 1922. The purpose of the meeting is to discuss proposed changes in the curriculum, and to coordinate our elementary education in the various centers of the Church. Arrangements are in charge of the Rev. Homer Synnestvedt, 4928 Wallingford Street, Pittsburgh, Pa., who will preside as the representative of the Bishop.
     N. D. PENDLETON,
          Bishop.

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TEACHING DOCTRINE TO BOYS AND GIRLS 1922

TEACHING DOCTRINE TO BOYS AND GIRLS Rev. WALTER E. BRICKMAN 1922

NEW CHURCH LIFE
VOL. XLII          JUNE, 1922           No. A
     I. PUPIL.

     The period of adolescence is a transition from childhood to youth and early manhood. New mental faculties are in the forming, and the process presents appearances similar to physical changes in growth. It is the "awkward" physical and mental state. It is certainly a difficult age to minister to, because inherited tendencies seem to take one form, and the remains implanted in childhood another. Both the proprium and the internal mind are developing. With some, the individuality, the as-of-itself character, becomes obtrusive. The first rational, reasoning from the sensual, rules in the mind and displaces the compliant state of innocent faith in the wisdom of the elders. The celestial angels of childhood give place, as angelic associates, to the spiritual angels of youth. This is of providence. A new will, a truly spiritual one, is now to be formed by the elevation of the spiritual understanding above the first or merely natural will. This new association with those in the world of spirits effects, and is effected by, the youth's choice of his earthly companions. He is unconsciously picking his associate spirits, and it is now the part of wisdom for his parents to do all possible to provide, and lead to, proper moral and spiritual environment. It is the time and opportunity to teach the difference between internal and external friendships. The youth should learn that real kinship is of the spirit, and is based on mutual aims and principles of life, founded on the same religion.

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     Habits formed in states of freedom remain. At this age, therefore, doctrinal teaching must point a moral, so that the youth will apply truth to reform his character and inform his mind. The purpose of doctrine is to teach youth that the Word in the natural sense and in the Writings is the true Book of Life, wherein "all his members are written," that it is a "lamp unto his feet, and a light unto his path." He is to be taught to "search the Scriptures," to derive light for his information and guidance as a habit of necessity to regeneration. He is to do this as of himself, but with reference to those who teach from Divine Doctrine. The youth who neglects this work handicaps himself for acquisition of later knowledge.

     The elusive age of adolescence often finds the youth hiding his real affections behind a mask of simulation that is not meant for deceit or pretense. Some have a native shyness, reserve, modesty,-a fear of showing affections that formerly belonged to unsophisticated childhood, an abhorrence of being ridiculed or treated with condescension. With others, stronger tendencies to the wild-ass state are in evidence, and these are not the indifferent scholars, but the pugnacious ones. The first rational is prone to jump to conclusions from evidence of the senses. It is very sensitive, because self-conscious and self-esteeming. How to get the confidence of such pupils is the problem of the teacher, as well as of the parents; and the answer is to gain friendship and affection.

     The teacher must not assume airs of superior knowledge, and he must keep the "pal" idea constantly in mind. At this time, the growth of the boy's heart is out of proportion to that of any other organ, and he needs a companionable teacher who can sympathize with his peculiar moods, and not show impatience or intolerance of his idiosyncrasies. At this period, the real appeal of teaching truth is more to the heart than the head, and the instructor must expect somewhat of a sentimental or romantic reception of it. The wise teacher will be the one who can stimulate interest and effort. He will transmute the baser metals of merely natural good into precious affections of spiritual ideals and motives.

     Ratiocinations of the sensual rational must be bent, led by suggestion, and, by every way possible, made subservient to reverence for spiritual things. Appeal is made to the previous remains, but not from a principle of requiring blind obedience to authority.

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The indirect method of correction succeeds the direct method. "Come now, and let us reason together," as an attitude, will be more effective than "Thus it is commanded." Teacher and pupil can read, study and learn together as fellow children of the one all-wise Heavenly Father.

Time and again, the scholar should learn why doctrinal instruction is necessary, and what its benefits are. He can be shown the power that spiritual knowledge has, in this world and in the next. He can be taught the beauty of Divine Light,-the Truth,-its value to the conscience, the satisfactions of rational intelligence. He can learn that no truth is ever wasted, but that it will fight for him against his peculiar hells in the evil hours of temptation. It will enable him to abide in the company of the spiritually learned and wise. He will be better able to do the work for which he was created, both here and in the hereafter. He will be elevated into the sphere, not only of angels, but of his Lord and Savior. Constant effort will form a rational mind that can receive light in spiritual things, and thence elucidate the scientifics learned in the mere books of men. For the Word is the source of all Divine wisdom and all human knowledge. New Church boys and girls are fortunate above all who are able to learn of real wisdom at its fountainhead. To them, the motto "Nunc Licet" is a happy privilege. They can become grounded in the essentials of their faith, because every doctrine of it is within, and is founded on the Letter of the Word and confirmed by it. They can learn who God really is, what He is, and what He is not. When they use truth to cultivate spiritual graces, they get real religion; for this is nothing else than a rebinding of man to his God by the Word of Truth, which is from God, and which is God.

The faith of the adolescent is a faith of proportion. The rational is an intermediate faculty between the will and the memory. It has two sides,-internal and external. Its internal is the true rational, formed of spiritual truths from the internal sense of the Word and the intellection of them. This reasons a priori, and takes its light from heaven. Its external consists of the impressions formed through the senses, and its truths are knowledges of the sensual. It sees in the light of the world, and its cognitions are called appearances of truth. This faculty appears to love truth, but it is, in fact, critical of it.

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It is called "a rational," because it compares the evidences of things or facts with each other, and concludes as to their validity or falsity. Its real use is to serve the true rational later on, when the adult state is reached. Until then, its own ideas will seem to be of more importance than revealed truth, unless temptation experiences discipline it, and it learns to serve rather than to rule. And yet its sense of proportion will enable it to discriminate between false and true theology. It will now reason and debate, whereas, later on, the true rational will perceive and see. The teacher can best serve who realizes that this is only a passing state,-an intermediate between the child and man mind,-and who can meet its reasonings with real information, not with glittering generalities, dogmatically taught.

     II. DOCTRINE.

     To carry the youth forward in intelligence in spiritual doctrine, we must take for granted that he has already received instruction in the historicals of the Word. This is particularly true of the Old Testament and the Gospel story. At the time he is learning of the Apocalypse, he must be taught the general doctrine of the spiritual world, particularly of the world of spirits as a plane intermediate between the final abode in heaven and hell, and the panorama of successively unfolding states of the various faculties of the mind. Here is the opportunity to review the various kinds of revelation to the Bible seers, comparing the experiences of each and all with Swedenborg's peculiar seership, showing how he enjoyed all that they did, and many more things never before granted to an inspired subject of Divine Doctrine.

     After the Bible history has been given, and passages memorized, the story of the manuscripts should be outlined. The art of writing and printing was for the sake of the promulgation of Divine Revelation. Children are delighted to see the ways of Providence in the care and preservation of the Divine Writings. Tell them that the first written speech and the first printed book were the Word, and they will see why writing and printing were originated. How the Heavenly Doctrines were revealed,-the Providence that used Swedenborg, and prepared him without his own knowledge and intention to become the revelator of the very soul of wisdom,-all this is interesting to the adolescent.

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He should read for himself Mr. Odhner's Life of Swedenborg and other biographies. Now, also, he can be taught the use of Crudens' and Potts' Concordances. The subject of correspondences has peculiar interest, as it shows spiritual qualities in natural things; and he must see his God in nature. By a knowledge of correspondences, he will see how the Word is written according to appearances, and how it therefore presents contradictions and inconsistencies; but the doctrine of these representative things must be so imparted that it will be seen as the spiritual sense, running like a thread of gold from Genesis to Revelation, and upon which are strung the precious pearls of the Wonder Book.

     While the youth may learn the external and internal historicals of the Word, and the Divine Doctrine, it is not until he is of adult state that he can learn the abstract spiritual sense. This will be possible when Ishmael is succeeded by Isaac,-the first or natural rational by the second or spiritual rational. The real adult is one who can elevate his mind above time, place and person, and see, not from things to principles, but analytically into things from essentials.

     The teacher aids this ability to generalize when he sticks to the essentials of his subjects, keeping his and his scholar's mind thereon, not wandering into the bypaths of knowledge nor allowing himself to be sidetracked or distracted. He must not allow alluring particulars so to appeal to his interest that he lapses into the fatal habit of losing the basic general idea of a subject in a veritable sea of particulars. These mental excursions lead to loose thinking, and tend to detract from the penetrating power of concentration.

     The Sunday School is the nursery and seminary of the Church. Its purpose is not merely to impart knowledge of Divine things, important as that is. Its peculiar use is to teach Truth in a sphere of worship. It is to consecrate the affections to humiliation, supplication and glorification. Truth is taught in a general sphere of reverence. The majesty and dignity of holy truth is here impressed on heart and mind, and remains of innocence and peace are implanted. "The Lord is present with His Human in the Letter of the Word, and with His Divine in the Spiritual Sense of the Word." (Invitation 44.) This is why, even in the Sunday School and home worship, the use of the Word and the Writings conjointly fills such worship with the sphere of His full presence and conjunction.

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Those who love the Sunday School also love to attend Church. This, in early life, is from love to the Lord as a Divine Person; later on, He is loved and worshiped as a Divine Mind in a Divine Person,-the Divine Human.

     There are scientifics of doctrine that appeal to the pupil's memory and understanding. Everyone should learn the names of the books of the Heavenly Doctrines, and have a general idea of the content's of each book. He should take cognizance of the tables of contents and the indexes. Such scrutiny will impress upon his mind, and convince his heart that the New Church doctrines are a well of Truth, of the Water of Life, and that they are a full and complete revelation, satisfying every need of the soul and life. He will note the great order of the successive unfoldings of the sequences of Truth. This will engender an enduring awe and reverence for their infinite character and soul-searching radiance. He will see that they are Wisdom from the inner recesses of the Divine mind expressed in the ideas and words of men. The great interrelation of truth to truth will satisfy and delight his faith of proportion, his rational insight, so that, when he reverently reads, he will hear in his inner consciousness the still voice saying, "Never spake man like this! Verily they are come from God!" Pupils can and should be taught to search the Scriptures,-the Word and the Writings,-to look for and to see, even to feel, the sphere of the Lord, not Swedenborg, in the latter. They are the Divine Doctrine of the New Church. The Writings are the Sacrarium of the Letter, and "they are they which testify" of Him.

     III. TEACHER.

     The art of teaching is to cultivate a love of truth for its own sake. The real pursuit of spiritual intelligence comes after the school days, from a "hunger and thirst after righteousness." Parents should require every child of adolescent age to read daily at least a few lines of some work of Doctrine and of the Letter of the Word. And the child should be encouraged to speak of it; for speech comes from, and leads to, thought. He should not, however, be censured, if occasionally he neglects this duty; in such case, the parent should read to the son or daughter, and afterwards discuss without argumentation.

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This will arouse the thinking faculty, and in time an affection for this vital use will come. At this tender and sensitive age, a too strict enforcement of religious duty will have a tendency to make spiritual things unpalatable, and turn the forming affections against, instead of toward, the things of religion. We must lead, but never drive. Much of the enthusiasm felt and manifested by a teacher carries its own sphere of zeal, and is unconsciously communicated to the will of the scholar, there to start the sacred fire burning.

     Young children can be taught the Letter of the Word by women teachers, up to the adolescent or intermediate grade,-the one just before, or immediately in, the pastor's care. The adolescent can best be instructed by a teaching priest, pastor, or an assisting priest.

     Youth wishes to see truth in the concrete, rather than in the abstract. To accommodate it to his comprehension, therefore, that use of illustration from various sources is essential. In accommodating doctrine, truth is applied; but the wise teacher will ever be on guard to avoid personal reference. Truth should be taught to a scholar, but not at him. The slow pupil needs encouragement and stimulus, while an apparent check must sometimes be put upon the precocious. No scholar should be made to feel different from his fellows, either brighter or duller than they. A teaching priest is as a Church Father to each and every one of them impartially, and he is their nearest and best spiritual friend. He has no favorites, even though at times it may appear that he leans more toward those who, as of themselves, lean towards his teaching.

     In the Sunday School, an appeal to reason must not allow debate or argumentation on the teachings of Holy Writ. Every source of confirmation of truth will be searched by the zealous and competent teacher. Where he feels that he has failed to bring home a vital truth, it is the part of judgment to stand aside and await illustration. In its own time, and in its own way, Providence will give the light. Better no answer at the time than the wrong one, else will confidence in the teacher be weakened and doubts arise. Some questions are at the time apparently unanswerable. In this case, the wise teacher will ponder these in his heart, and then, like his scholars, go to the High Priest in the Writings.

     The key to a sympathetic understanding of the adolescent mind is contained in the Arcana explanation of Ishmael and Isaac.

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This unfolds the psychology of the first or apparent rational, and of the second and true one. Every parent should carefully read this, and reflect upon it. It is the source of true rational psychology. In time, it will be drawn forth, formulated, and adapted to the science of pedagogy.
READINESS FOR JUDGMENT 1922

READINESS FOR JUDGMENT N. D. PENDLETON 1922

"Say not ye, There are yet four months, and then cometh the harvest? Behold, I say unto you, lift up your eyes, and look on the fields; for they are white already to the harvest. And he that reapeth receiveth wages, and gathereth fruit unto life eternal, that both he that soweth and he that reapeth may rejoice together. And herein is that saying true, One soweth, and another reapeth. I sent you to reap that whereon ye bestowed no labor; other men labored, and ye are entered into their labors." (John 4:35-38.)

"There are yet four months, and then cometh the harvest." It is always so. Men are never ready. The great event comes upon them unawares. The Lord comes like a " thief in the night." Before it is known, His Advent is accomplished; in a day not expected, He presents Himself. It is, therefore, a day of surprise and astonishment. Not that the Lord intends taking men unawares, or to confound them by His unexpected presence; but man cannot read the signs of the times. His eyes are dosed. He says: "There are yet four months." "The day of the Lord is a long time coming; let us eat, drink, and be merry." As it was in the days of Noah, so it is always. The Lord comes to judgment when least expected, to a state of mind not prepared. Such is the appearance to man. He seems to himself never to be prepared for that which comes upon him unexpectedly. How can he be prepared, when he does not know, does not anticipate, and has not made ready? And yet the reverse of all this is the truth. Men are prepared, the state is ready, though they know it not. The Lord never comes to an unprepared state; He never makes a premature judgment; He comes only when His advent is imperatively demanded by the state of men; never otherwise.

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This men might know, but they do not; in their own eyes they are not prepared. But of their real states they are ignorant; they think they understand, but do not. And so the Lord comes upon them as a "thief in the night," yet to a state fully prepared, from the stand- point of the Divine foresight and providence." Ye say, There are yet four months unto the harvest. Behold, I say unto you, Lift up your eyes, and look on the fields; for they are white already to the harvest."

     When the eyes are "lifted up," the mind is enlightened. Then men see. They see through appearances to realities, to the inner state of life. They see things as they are. At first sight, the field may be a barren waste, an unsown wilderness; but when the eyes are opened, it is seen to be "white unto the harvest." The field is the world of men prepared unto judgment,-prepared for the winnowing of the wheat from the chaff, the gathering into the barn, and the casting into the fire. This is the judgment, the separation of the good from the evil, which must be accomplished upon the world of men, upon the church, from time to time.

     A ceaseless process this, it searches into the least things of man's life. It is the law of purification,-the process of division, separation, and reformation. The harvest then is a state prepared for judgment, a readiness for division, a separation, and a reorganization, That which is capable of future service, of higher uses, is retained, and reorganized to further ends; all else is cast aside as waste. This process, by its constant operation, enables every organism to continue to live for a longer or shorter period of time. By elimination,-the casting off of used or waste matter, making place for that which is new and more suitable,-the life of the organism is renewed. If this process could be brought to perfection, if there could be given a perfect elimination and constant renewal, there would be no cause for death. Such an organism would ever continue to live; would continue to perfect itself, and raise itself to higher and higher powers. But this cannot be, never was, save with the Body of our Lord.

     Purification and elimination look to perfection, but there is always the element of failure. There is always a holding over, and a gathering of things inimical to the organism, resulting in some form of congestion, accompanied by periodic disturbances, and this necessitates a general purification.

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This state in the body we call illness; a like state in the mind is characterized as one of temptation. The judgment is a supreme effort of body or mind-it may be both-to purify itself of morbidities which have not been removed by the normal processes. As indicated before, if these normal processes were entirely adequate and absolutely perfect in their operation, neither the mind nor the body of man would call for these states of illness and temptation. But, as said, there is always a residuum of waste not removed, and this increase builds up, infests, and threatens destruction of the whole. Hence the cause of illness, of states of temptation, and the ground for the need of general judgments, without which death would speedily ensue.

It is thus with men, and with groups of men,-with nations, and with the race as a whole. Read the account, given in the Writings, of the Last Judgment in the year 1757, and of the preceding judgments of a like nature, and it will be seen that those judgments were given as a result of the above stated causes. The conditions which made them a necessity arose from a certain imperfection in the powers of elimination in the racial man. This, and nothing more nor less. At the time of the great judgment when the Lord was in the world, it is said that heaven was not able to clear the world of spirits. For this reason, the Lord Himself came into the world. The salvation of man depends upon keeping the world of spirits open; for that world is the great way through which all spirits must pass out of nature to their final abode; it is there that judgment upon human souls is accomplished in their passing on the way. And if that world is obstructed, the judgment is arrested; the evil-minded fasten themselves within open ways of the organic heavenly man, with the result that a state analogous to a diseased condition of the body arises; and when this process once begins, the tendency is for it to increase, until at length total damnation threatens the race. Then it is necessary that the Lord should come to judgment; for not only are the evil to be cast out, but the good who have been entangled are to be liberated and raised up; and further means are to be provided, in order that men in the natural world may enter into the formation of a new church that is in accord with the new heavens which have been formed by the good thus raised from their evil entanglements.

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     The formation of such a cooperative church on earth is an added and more ultimate means of keeping the ways of the world of spirits open after the greater judgment has been accomplished. This, in fact, is the leading use of the church on earth,-to keep those ways of the spirit-world open; and just so far as the church on earth maintains its integrity maintains its spiritual activity, just so far are these ways kept open. For the church, when faithful, sends to the other world regenerate and regenerating men. These are they who pass through on the way to heaven; the evil cannot hold them back. But when the church on earth begins to fail in this, then the evil in both worlds accumulate, gain ground, and begin to control more and more, until finally the dominion passes over to the evil. Then, if the human race is to be saved, the Lord must come to judgment,-come to effect a general clearance and purification of the world of spirits come to restore the powers of elimination.

     Now this, with reference to human minds, means the establishment of a state of equilibrium and mental poise in which evils may be successfully overcome. For it is a fact that, just as impurities of every kind are constantly being carried with the food into the human organism, so are evils being constantly insinuated into every human mind. And just as the health of the body depends upon the powers of separating impurities from the good food, so does the state of mental soundness depend upon the process of mental elimination of evil and appropriation of good. The two go together, and the one is dependent upon the other. They are indeed mutually dependent, but the one goes before the other. Elimination comes first; but by elimination, the way is prepared for appropriation. By elimination, the demand for renewal is made; and there is no organism, nor the least part thereof, which does not continually purify and renew itself. If there is any failure in this, even for a short time, a morbid condition arises; and unless a restoration of this process of purification is given within a certain time, death of the organism ensues.

     This is the cause of death,-by a slow poison generated from waste material which the body has not been able to eliminate. This is the death which came with sin into the world, or with the rise of evil conditions. The doctrine is, that the first men, the celestial, did not die this death.

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With them, however, there came a time when the body as it were went to sleep, and the spirit passed to the superior planes of life. There was then no death by disease. The processes of elimination were well-nigh perfect; no slow poisons were formed by failure in this process, and, therefore, no ground for the development of diseases. It was similar with their minds or spirits. Their regeneration was a normal opening out of the powers and faculties latently in them from birth; for, unlike the post-diluvian man, they were not born into dense ignorance because of hereditary evil, nor with a tendency to evil. Their minds knew not evil, nor were their bodies acquainted with disease. At this day, we can hardly understand such a condition,-a mind having known no evil, a body not acquainted with disease. For such a state is unknown, save with the newly born, and not always with them. Man now must fight a dual contest, and with death as the end,-the death of the body from disease, and the death of the spirit from evil. And unless, in the mercy of the Lord, he undergoes the new birth, he must sustain one or both of these forms of death. If he is born again, he will escape the death of the spirit; the body is of little consequence.

It is the spirit that is judged after the death of the body, and the place of this judgment is the world of spirits. There all are gathered from the beginning of a church, that is, all in whom there is something of good and something of evil. The regenerate in all ages succeed in passing through the ways of that world into heaven. Those who are entirely evil also pass through on the way to the evil abodes. Only those who have something of good and something of evil are retained in the intermediate world, and are there held for judgment,-held until the great day of final judgment. Those of the church thus bound over, because of being in both good and evil, are so bound for an arcane reason, known only in heaven. Of this necessity, and the ground of it, the Lord spoke in the parable concerning the tares and the good seed, the meaning of which is, that the compromised good cannot be separated from the evil who are retained until judgment, lest harm come thereby from a premature separation.

By the compromised good are meant those who are interiorly in good and exteriorly in evil; and by the retained evil are meant those who are interiorly in evil and exteriorly in good. These two kinds of men are bound over in the world of spirits.

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They are also called the upright and the ill-disposed. The upright are for the most part of simple mind, not having cultivated an understanding of interior truths, but confiding in the externals of the letter of the Word, which they have loved, and according to which they have lived; their spiritual minds are neither closed nor opened. They believe that to be good which so appears; their thought does not penetrate beyond the appearance; they become a prey, therefore, to the wicked who have assumed the outward appearances of a good life. The ill-disposed are more interior men, and have lived outwardly as saints. When they come into the other life, they associate with the simple upright who bind themselves by exterior things, that is, by the ultimate appearance of sanctities. The result of this association is, that although the simple are protected by the Lord by means of these appearances, they are nevertheless ill affected by their association with the evil. They do not understand the cause of that ill affection; to them it is as a temptation, which, however, gradually prepares them for the final judgment. And then, by influx from the Lord, the interior qualities of all in the world of spirits are brought to the surface. The interiorly evil are exposed, and separation takes place without injury to the simple.

     The Lord said, "Say ye not, There are yet four months, and then cometh the harvest? Behold, I say unto you, Lift up your eyes, and look on the fields; for they are white already to the harvest."

     When the Lord spake these words, the final judgment upon the world of spirits was impending. The field was indeed "white unto the harvest," but it did not so appear. It could be seen only by a "lifting of the eyes," by enlightenment as to the real state. The greatest conceivable change was impending, but it was not apparent. Never did the evil ones in command seem more secure, more firmly fixed in places of influence and power. It was to them as if there would be no change forever; such was their fatuous belief. It was the same at the time of every great judgment.

     Speaking of this, the Lord said: "As it was in the days of Noah, so shall it be also in the days of the Son of Man. They did eat, they drank, they married wives, and they were given in marriage, until the day Noah entered into the ark, and the flood came, and destroyed them all. Likewise also as it was in the days of Lot; they did eat, they drank, they bought, they sold, they planted, they builded.

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But the same day that Lot went out of Sodom, it rained fire and brimstone from heaven, and destroyed them all. Even thus shall it be when the Son of Man is revealed." (Luke 17:26-30.)

Men seem to themselves never prepared for the judgment, never ready; it comes upon them unawares. Before it is known, it is accomplished. In a day not expected, the Lord presents Himself; His coming is a surprise and an astonishment; but this, because men are not able to read the signs of the times. They say, "There are yet four months. The day of the Lord is a long time coming. Let us eat, drink, and be merry." It is true that He comes when least expected; but that He comes to an unprepared state is merely an appearance. Herein a potent warning is given to every man concerning the states of his own life. Man says to himself, "There are yet four months." But man has only the present moment for decision. Now is the judgment. This he will realize, if only he will lift up his eyes and look upon his field. Amen.

Lessons: Jeremiah 8. Luke 17:20-37. Last Judgment 32.
ATTACK UPON THE CITY OF GOD 1922

ATTACK UPON THE CITY OF GOD GEORGE DE CHARMS 1922

A STORY FOR CHILDREN.

Once upon a time, there was a very wise man in the other world who was reading the Book of Revelation, and he was wondering why the Lord had spoken in that Book about the great red dragon. And while he was thinking of this, an angel approached him, and said, "Come with me, and I will show you this dragon." So the wise man went with the angel, and they journeyed through a dark and gloomy forest where the sun never shone, and in whose depths the wild beasts lurked, seeking their prey. Passing through this forest, they came at last to the top of a hill; and as they looked into the valley beneath, they saw rows of seats, which were filled with evil spirits. And even as they looked, other evil spirits were driving oxen, rams, sheep, kids and little lambs into the open space in front of the seats. And they shut these innocent animals in, so that they might not escape.

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Soon, however, those wicked spirits opened a gate through which came lions, panthers, leopards and wolves from the dark forest, who rushed upon the innocent animals, tore them to pieces and devoured them. With great delight did the evil spirits look upon this horrible sight; for they were cruel, and hated everything good and innocent. But the wise man turned away from the scene in sorrow and sadness.

     After a time, the bad spirits who had watched this terrible spectacle with so much pleasure left their seats and went in a great crowd along a road that led through the valley. As the wise man and his companion followed them, they noticed that their numbers increased as they went along, other spirits coming from byways and lanes to join the company. They had journeyed some distance, when suddenly they caught sight of a city standing far away upon a high hill, the roofs of its houses shining like gold in the sunlight. It was surrounded by an air of peace and tranquillity. Flocks of sheep were grazing in the meadows outside its walls, and there were also fields of grain, vineyards and olive trees.

     The company of evil spirits now stopped and began to consult together, saying, "Let us go and take this city, and cast out its inhabitants, and seize their property." So they drew near, cautiously and with stealth, seeking by what way they might overthrow the city. But the walls were high and strong, and on the top stood angel guards in a glorious light, keeping watch with flaming swords in their hands. Fearing they could not take the city by storm, the band of spirits stopped again and consulted as to what plan they should adopt.

     Now it happened there was a magician among them, who was skilled in the art of deception, by which, although an evil spirit, he could appear to be an angel. He offered to go into the city, pretending to be a friend of the inhabitants, that he might induce them to open their gates and let in the company of evil ones. So, while the rest lay in ambush at a distance, he advanced along the road leading to the city, first putting on garments like those of the angels, and causing them, by his magic arts, to shine in the light of the sun with great splendor. Walking straight up to the gates, he knocked and demanded admittance. And when the gates were opened, he said that he wished to speak to the wisest person in the city, whereupon they conducted him to the house of a very wise man, to whom he said: "My brethren are without the city, and they have sent me to ask if you will not allow them to enter, and to dwell among you.

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They love your city. They love the God whom you worship, and they desire that you will permit them to labor with you in His service." The wise man of the city then asked him to tell what he knew about the Lord their God, and in what way his brethren wished to serve Him. But the evil spirit could not tell, because he did not know the Lord, nor what it is to serve Him; and so he became very angry, and departed muttering to himself dreadful oaths against the city, and against those who dwelt therein.

     Returning to his companions, he told them what had happened. And they, too, were inflamed with great anger, and rushed in fury upon the city to destroy it, seeking to place ladders against the walls, and to gain entrance. But before they reached the walls, the Lord rained fire from heaven which consumed them.

     Then the angel who had conducted the wise man to this place explained that such companies of evil spirits were meant by the great red dragon in the Book of Revelation, where it is said: "He shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog;, to gather them together to battle. And they went up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city; and fire came down from God out of heaven, and devoured them."
     GEORGE DE CHARMS.

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TOPICS FROM THE WRITINGS 1922

TOPICS FROM THE WRITINGS W. F. PENDLETON 1922

     V.

The First Chapter of Genesis.

     The first chapters of Genesis are from the Ancient Word, and were copied thence by Moses. (T. C. R. 279; S. S. 103; S. D. 5605.) Up to the twelfth chapter, there is nothing historical. (A. C. 482.) But though not literal history, it is written in the form of history, or composed of "made historicals." (A. C. 605, 755, 1020.) It was the ancient custom to speak and write in this manner, a remnant of which still exists in the ancient epics, the mythologies of various nations, and in the fables, fairy stories, and folklore that have come down to us. It may also be said that this style of "made historicals" is still in a measure preserved in the modern works of fiction, but without the science of correspondences known to the ancient writers.

     A modern story, or an ancient "made historical," is true in spirit, if not in the letter. It is a truth, even if it is not a fact. It is hurtful to children to tell them they are not true, especially when speaking of the early Scripture stories. Tell them that they are true, and wait till later for a rational explanation in the light of the spiritual sense; otherwise a skeptical spirit may be aroused that will be difficult to remove. Even the adult likes to think of a story or play as true, when it is read or heard, and does not at the time welcome a suggestion that it is not true. To say that they are not true is going beyond the truth.

     Let us guard our children, that doubts of revelation may not enter and disturb before the time.

Correspondences in Ancient Greece.

     That the science of correspondences was conveyed from Asia into Greece, we are told in the following passages:

     "The most ancient inhabitants of Greece described things by significatives which at this day are called fables, because altogether unknown.

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The ancient Sophi were in the science of such things." (A. C. 7729.) "This manner of writing . . . was even with those who were out of the church, as in Arabia, Syria, and Greece, as is evident from the books of those times." (A. C. 9942.) "The science of correspondences was carried from Asia . . . into Greece; but there it was turned into fables, as is evident from the writings of the earliest authors there." (S. S. 21; De Verbo 155.) Because of the science of correspondences derived from Asia, "the Gentiles in Greece fixed Helicon on a high mountain, and Parnassus on a hill below it, and believed that the gods and goddesses dwelt there." (A. E. 405.)

     Remains of the science of correspondences are found, not only in Greece, but by writing or tradition in all the religions of the world; for the Ancient Church spread itself in some form over the face of the whole earth.

The Trojan Horse.

     An example of the above kind of writing is given in the story of the wooden horse. We are told that the author of this story merely wished to describe by correspondences "an artful contrivance of the understanding to destroy the walls " and thus take the city (A. C. 2762), the writer knowing that a horse corresponded to the understanding.

     In this connection, it becomes clear that by that time, in Greece and other ancient nations, the science of correspondences had so far degenerated that they had mostly lost the knowledge and perception that natural things corresponded to things spiritual, or to things in heaven,-such knowledge and perception as the Ancient Church had derived from the Most Ancient Church. But while the essence was gone, they still preserved the form, or the ancient style of writing,-the form and style of "made history" (A. C. 1020) in which they used the historical form, describing by correspondences the doings of men, and other things such as the phenomena of nature. The writings of this kind took the form of poetry; but later, in a more complete decline of the science of correspondences, men began to describe actual events in prose; hence the historical works of Herodotus, Thucydides, and others.

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     The conclusion follows, that in the mythology of Greece and other ancient nations, there are invaluable stores of history for the New Church student,-an immensely more fertile field than the ruins of ancient cities.

Structure and Function.

     Does structure precede function, or function structure? This question has been discussed by anatomists and others, with the weight of argument in favor of the position that structure is first, and that function, or the use of an organ, cannot exist until there is structure. On this subject the Writings speak clearly and definitely. "Before the organic forms of the body existed, use was, and the use produced and adapted them to itself, but not vice versa; but when the forms are produced, or the organs adapted, uses thence proceed; and in this case, it appears as if the forms or organs are prior to the use, when yet it is not so; for use inflows from the Lord through heaven, according to the order and form in which heaven is arranged by the Lord, thus according to correspondences." (A. C. 4223. See also A. C. 4926 and H. H. 112.)

     It is indeed true that the use does not appear in the outer world until a structure is provided for it, in order that it may ultimate itself. But the use existed before, or in the spiritual world, and created the organ as a suitable instrument for itself to descend into the world of nature.

     Herein is illustrated the importance of a knowledge, not only of the existence of the spiritual world, but also of its immediate presence, in order to understand the facts and laws of nature, and be delivered from the dominion of appearances. "Judge not according to the appearance, but judge righteous judgment." (John 7:24.)

Speaking Ill of the Dead.

     It is a saying that no one should speak ill of the dead. This carries with it the idea that we should not even think ill of any one that is gone into the spiritual world, and what is more, that we should cherish no ill feeling against him. Most sayings or proverbs have their origin in some law of the spiritual world. The saying in question has to do with the probable effect on the departed, when ill is spoken of him by those who are still here.

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This probable effect is that spirits are also excited thereby to speak ill of him, and to him. We read that "he who is not led by the Lord, not only acts in consort with evil spirits, but also excites evil spirits so to act." (S. D. 1591.) For a man is not led by the Lord when he speaks ill of another from a ground of ill will. This is hurtful, even if the one who is gone is now an evil spirit. In a passage of the Spiritual Diary (n. 1246), this subject is treated of, a part of which is summarized in the Concordance as follows: "The infernals are to be pitied, and not to be spoken to harshly." In the number, it is further said that "they would in this case have torments added, which would be against mercy and charity, for to will well even to them is a Christian duty." In the light of this teaching, we can well imagine the distress or ill effect, even on a good spirit preparing for heaven, of words harshly spoken to him, inspired by one still in the world who thinks ill of the departed one.

     Let us remember, then, the intimate association of the two worlds, and the quick extension of thought from the one world into the other.

Prayer for the Church.

     At the District Assembly in Bryn Athyn, February 6th, the suggestion was made of prayer for the church, This suggestion finds a basis in direct statements of the Apocalypse Revealed, as follows:

     "And the spirit and the bride say, Come, signifies that heaven and the church desire the Lord's coming." (n. 955) "By let him that heareth say, Come, is signified that he who hears and thence knows anything of the Lord's coming, and of the New Heaven and the New Church, thus of the Lord's kingdom, should pray that it may come; by let him that is athirst come, is signified that he who desires the Lord's kingdom, and at the same time truths, should pray that the Lord may come with light. . . .The words in this verse have the same significance as the following in the Lord's Prayer, Thy kingdom came, Thy will be done, as in heaven, so upon the earth (n. 839); the Lord's kingdom is the church which makes one with heaven." (n. 956.) It is thus made plain that this passage in the Lord's Prayer is a prayer of the church that His kingdom may be established and perpetuated on earth as it is in heaven.

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We read that "the angels repeat that prayer daily, as men de on earth." (A. R. 839.) The angels repeat the Lord's Prayer daily, because they long for the existence of the church that heaven may have a foundation to rest upon in the natural world.

     The spirit of that Prayer should breathe in all the worship of the church, public and private, supplicating the Lord that His kingdom may be established and continue with us and our children, and extend to all who are able to receive it.

The Writings as the Word.

     It has been said that in the early days of the Academy the Writings were not spoken of as the Word; that this mode of speaking arose after the organization of the General Church of the New Jerusalem, in order to create a more marked distinction between our body and the rest of the Church, and to establish a reason for a separate existence, a reason that is regarded as artificial and unnecessary. This raises the suspicion that those who have said this did not understand the Academy in its beginning, and are unable to see now that a continued existence of a separate body is vital to the establishment of the New Church on the earth, and that without this separate existence a true knowledge of the Lord in His Second Coming would not be handed down to posterity. A further suspicion suggests itself, that those who have labored for the establishment of a separate and distinct body are thought to have been actuated by secret or sinister motives in what they have done.

     But that a true and charitable judgment will be formed by those who are to come after, when all the facts are known to them, we cannot doubt.

The Facts of the Case.

     The facts, in general, are as given in what now follows. It has been shown in past numbers of NEW CHURCH LIFE that the founder of the Academy spoke of the Writings as the Word many years before the initiament of the body itself in 1876, and that he read a paper before the Conference of New Church Ministers at Cincinnati in 1873, under the title, "The Standard of Authority in the New Church." This was reprinted in the LIFE for July, 1902.

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The purpose of the paper was to show that the Writings are the Word and the Divine Human of the Lord. He says, "The doctrines of the New Church are the Divine Word in its spirit and life." "They are Divine, altogether Divine, and nothing but Divine." "What is revealed from or out of the Word, in doctrine drawn therefrom, is the Lord in His Divine Human. All revelation is the coming of the Lord in His Divine Human." Thus all revelation is the Word, since it is the Lord appearing in His own Divine Truth, and as the Divine Truth. What is Divine Truth but the Word? and what is the Word but Divine Truth? The one involves the other. The one is the other. To the rational mind, the transition is easy from the idea of the Writings as Divine Truth to the idea of the Writings as the Word, to the idea of the Writings as the Lord Himself in His Second Coming.

The Early Practice.

     It is true that Bishop Benade used the word "Authority" in the title of his paper, and that Dr. R. L. Tafel followed it with his work on Authority in the New Church. It thus became the usual practice with us to speak of the "Divine Authority of the Writings," the "Divinity of the Writings." Nor was it common then to speak of them as the Word. Still it was occasionally done. The writer remembers hearing Bishop Benade use the phrase, after the Academy had been organized and its work in full operation.

     On a certain occasion in the year 1875, during an argument on a point of doctrine, the Writings were quoted; but the answer made was, "That is merely Swedenborg's opinion." To which came the reply, "The Writings of Swedenborg are the Word of God." The one who made this reply was not then a member of the Academy, but was admitted afterward with this as the leading idea in his mind. In a sermon delivered in Chicago on September 25th, 1881, these words occur: "The New Church has in her midst the Word in a twofold aspect, namely, the Word in its representative or correspondential form, as it exists in the letter, and the Word in its doctrinal form, as given in the Writings of Swedenborg; in both forms, it is Divine, because given by the Lord Himself."

     When this truth was proclaimed at the inauguration of our present body, it was not thought of as anything new, and it was taken by the members assembled as a matter of course.

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Fiat Justitia, Ruat Caelum.

"Let justice be done, though the heavens fall,"-a saying that has come down to us from the wise ancients. Generally interpreted, it means, Do right, no matter what the consequences may be. For the Lord is in what is right, and in the consequences. He will protect. This is also the teaching of the Writings. The merely natural man "does what is just and equitable for the sake of self and the world, that is, for the sake of his own honor or fame, for the sake of the wealth and possessions of the world, and also for fear of the law." (A. C. 4167.) But the spiritual man "feels delight in doing good to the neighbor for the sake of truth and good, and not for the sake of self or the world." (A. C. 5340, and elsewhere.) Thus the spiritual man is not guided by expediency or self-interest, but looks first to the good of his country, the church, and the Lord's kingdom. He does right because it is right, and not because it is to his own self-advantage. A great statesman once said that "the right and justice of the thing should determine the course to be pursued." Even the natural man admires this in others, or when his self-interest is not involved. The deep reason why it is admirable is that to do right because it is right is to be led by the Lord, and not by one's self, and he who is so led is safe. "For no misfortunes or fortuitous evils can happen to the man who is with the Lord." (S. D. 4138.)

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LOAN-SPHERES FOR THE HOLY SPIRIT 1922

LOAN-SPHERES FOR THE HOLY SPIRIT Rev. E. E. IUNGERICH 1922

     "There is not a single object in the mineral kingdom which does not give out an odor, and, indeed, in the form of an impalpable powder, by which seeds are impregnated. (Cf. T. C. R. 499, 785.) In the vegetable kingdom, also, there is not a single object which does not emit an odor. This odor consists of particles of a fatty and saline nature, which are given out at the same time with the watery exhalations. In the animal kingdom, also, there is not a single object which does not breathe out an odor. Odor or scent is nothing else than a sort of smoke, consisting of minutest substances separated from the various matters. This separation goes on continually, and the loss is made up by the addition of new particles. The particles which are thus cast off become the volatile aura [sphere] of their subject. This appears clearly from the magnet, and from the dogs used in hunting, which pursue hares, stags, and game of different kinds by their smell. Of Jehovah, we read that He scented an odor of rest from sacrifices." (Cf. S. D. 3339.)

     This concise presentation of a teaching of great importance, the doctrine of spheres,-is to be found in an unedited MS of Swedenborg, a translation of which is given by the Rev. R. L. Tafel in the Documents (III, p. 769). It was apparently intended as an appendix to the True Christian Religion, and will serve me as a text from which to develop the subject of loan-spheres.

     The Lord, on creating the world, ordained that every object in nature's three kingdoms should endeavor to conjoin itself with the plane of life proximately superior to it. In fact, "the uses of all created things ascend by degrees from ultimate things to man, and through man to God the Creator, whence [they issued]." (D. L. W. 65.) We could even say aptly that the effort of an object to accomplish this use to a superior plane is its peculiar religion (perhaps derived from religare=to bind back to). Now, since the objects of the three inferior kingdoms of nature cannot be "bound back" directly to God, and inasmuch as they are devoid of free will, and are incapable of accepting or rejecting by decision of the mind the laws of order pertaining to their planes, it follows that man must be the link for their ascent to God.

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He is the only creature who, through direct conjunction with the Divine Life, can be maintained alive to eternity by the effort of his religion. His eternal abode is in heaven, if he willingly submits to its laws of order, or in hell, in case he opposes them, and can be restrained by no other means than fear and punishment.

There is thus a current or circle of life which goes out from the Lord as rays of heat and light, and returns to Him by means of the uses He continually sows and fosters in the bosom of all created things. A good use, whatever it may be, is not the property of that which performs it, but has been assigned to it by the Lord. We accordingly read in the Divine Love and Wisdom that "the effort [of the mineral kingdom] to vegetate, and thus to accomplish uses, is the ultimate from the Divine in created things." (Ibid., 61.) We may say that when the Lord is regarded from the standpoint of the waves of love and the rays of wisdom that emanate from Him, He is regarded as the Alpha, but when we recognize that the uses of all things return to Him, we are regarding Him as the Omega.

Next to acknowledging that the effort towards a use is from the Divine, we must recognize that every use, in order to manifest itself, must be incorporated in some finited form of matter. This is indispensable, not only for the uses of the three inferior kingdoms of nature, but also for those of men and angels. The soul of man, as we know, acts by means of the organic forms of the matters of his body. Man's spirit also, we are told, after being divested of the grosser things of nature by death, "retains the finer things of nature which are proximate to his spiritual things, and which then serve as their containants." (D. P. 320.) Even God, who is the Soul or Living Blood of all His creation, cannot manifest Himself, or produce His uses, save by means of created things, inasmuch as "the naked spiritual could never affect men." (T. C. R. 339) A naked spiritual, with no effect on man, is like "an essential in itself," which can exist nowhere " save in the Supreme Being" (A. C. 5948), who, that He may be manifested, must always put on the Divine Human, and thereafter the Divine Truth. (A. C. 6943.)

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In fact, all truth, when manifested, finites itself, in order to approach and come into contact with finite man. (See III Adv. 3939, 3949, 3953; A. C. 9174.) "The Infinite cannot be conjoined with finites, thus not [even] with the angels of heaven, except by the putting on of something finite, and so through accommodation to reception." (A. C. 8769; cf. 6275.)

This stage of the approach of God to man is the Holy Spirit, or, as the Writings prefer to call it, " the Holy of the Spirit" (A. C. 3704, 6788), in order to signify both the proceeding Divine Holiness and the finite instrumentalities which are the means of its proceeding and manifestation. "What proceeds from anything derives its essence from that from which it proceeds, but invests itself with such things as will serve for communication and the accomplishment of its use in the inferior sphere. The things thus put on are derived from the things in the inferior sphere, to the end that the internal from which the proceeding is may act in the inferior sphere by means of such things as are there. That which gives the essence is as a father, for the essence is a soul; and that which gives the garment is a mother, for the garment is the body of that soul." (A. C. 5689.) "Good is like the soul in man, and truths are like the things with which the soul clothes itself, and by which it acts." (A. C. 9174.)

In order that the Lord as Alpha may affect His creatures, by means of the heat of Divine Love and the Wisdom of His Divine Light, He needs finite instrumentalities to enable Him to operate in man. These were represented in the tabernacle by the table of shew-bread and the golden candlestick. Again, in order that the Lord as the Omega may lead back to Himself the endeavors of His creatures towards Him, there is a need of finite instrumentalities to incorporate these endeavors. The investments or garments in this case are the actual sphere-emanations of His creatures, which serve to incorporate the uses that "bind them back" to the Lord. In the tabernacle, this was represented by the odors or perfumes that rose from the two altars and were perceived by Jehovah as an "Odor Of rest." Obviously, the finite bases of the Lord's activity as Alpha become more and more gross in the order of the descent to man, whereas those incorporating the return circle of uses subtilize in the degree of their ascent towards Him.

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The incense from the golden altar in the holy place was more subtle, therefore, than the odors from the sacrificial altar in the outer court.

     As to the need of finite bases as subjects for all activity,-for all that is spiritual in the universe,-we may cite the following teachings: "Inasmuch as uses and ends cannot exist, save from organic things, and as uses and ends are the lives of organic things, it is evident that the universe, from inmosts to outmosts, is organic, and that the Lord Alone is Life, thus that the universe is full of the Lord," (S. D. 3576.) "It is therefore evident that no use in the universe can ever be separated from organic things. This is a consequent. Wherefore, the uses of the ultimates in nature flow from the uses of exterior organic things. A use separated from organic things is not given in the created universe, thus necessarily from the Lord." (S. D. 3577.)

     Let us first consider the uses of the objects of the three kingdoms of nature, namely, those instinctive impulses of their quasi-religion, which is insufficient, however, to maintain them as living individuals beyond their brief existence on earth. Every one of these objects has a spiritual soul, that is, its use to serve some object of a degree superior to itself,-an organic body animated by its indwelling soul, and a sphere of material exhalations which are conveyed to those objects to which its special use is directed.

     In the mineral kingdom, the magnet and radium serve as the most prominent examples, though they are not the only ones, since, as before noted, "every object in the mineral kingdom gives out an odor, and, indeed, in the form of an impalpable powder, by which seeds are impregnated." Two Passages from the True Christian Religion speak with still greater precision:

     "If there were not something analogous to free will in the soil of the earth, and in every stone, both precious and base, there would be neither metal, stone, nor even a grain of sand; for these freely draw in the ether, breathe out their native [exhalations], reject things obsolete, and are restored by new ones. Hence there is a magnetic sphere about the magnet, an iron one about iron, a copper one about copper, a silvery one about silver, a golden one about gold, a stony one about stone, a nitrous one about nitre, a sulphurous one about sulphur, and a varied sphere about all the dust of the earth, from which sphere the inmost of every seed is impregnated, and the prolific vegetates; for without such an exhalation from every bit of the earth's dust, there would be no beginning of germination, nor any perpetuation of it.

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How otherwise could the earth penetrate into the inmost center of a seed sown, together with dust and water, except through things exhaled from it?" (T. C. R. 499.) "The internal of every bit of dust of the ground, from which its external is carried, is its striving to fecundate seeds. From its tiny bosom, there exhales a something which introduces itself into the inmosts of the seed, and leads this forth. That internal then follows its vegetation even to the new seed." (Ibid. 785.)

     The first of these two passages throws light on the distinction we have already made between the finite embodiments for the activities of the Lord inflowing as the Alpha, and the finite embodiments for the Omega return current. For the mineral is said to "inhale (insorbet) the ether,"-the third of creation's four atmospheres,-and to "breathe out its native [exhalations]." The magnet, according to the Principia, inhales the second or magnetic aura, and exhales little particles of iron which are called "vorticles."

     In an address presented to the College of Mines in 1719, Swedenborg writes: "As now the earth continually sends out from itself vapors and particles of that which lies underneath; and as the surface is covered with vegetation, soil, clays, loam and stone, colored in every hue; it cannot be otherwise than that these things are full of such particles as the earth beneath has furnished them. Those things, and the vegetation which is found above the metal vapor, where the lights are seen at night, are said to be altogether impregnated therewith, deriving from it their nature, both as to growth and being, and as to their appropriating to themselves a certain hue, or a change in branches and pores, or in some other way which would be noteworthy. That such effluvia effect a change in that through which they pass can hardly be denied." (New Ways of Discovering Mines, 6.)

     The use of plant effluvia is not only to attract insects who derive thence their food, or the raw material for their labors, but also, according to Swedenborg's idea, to furnish a gas which may now be identified with oxygen. And the use of the effluvia from animals is to furnish man with certain volatile elements that are to be absorbed by his pores, and thus used as groundwork in preparing certain fluids in the body.

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This is why man was created last, the creation of the three lower kingdoms being needed before he could subsist.

At this point, we must note that the Lord created only that which was good. Noxious minerals, poisonous plants and evil animals arose after the fall of man, deriving their distortions from the malevolent effluvia and hateful thoughts that emanated from the fallen race of men and spirits. The evil uses of such men and spirits are turned against themselves; and the renewal or redintegration of their exhalations, which embody these uses, takes place in noxious localities, whence new particles similar to the unclean ones they exhale may be imbibed. "The abodes of those in the hells who are in such falses and evils appear similar to pits and sepulchers; and, if you will believe it, such genii and spirits also dwell in the sepulchers, privies and swamps which are in our world, although they know it not." (A. E. 659:5.) In fact, since the departed retain a cutaneous envelope composed of things derived from nature, they must still be, in regard to it, in contact with nature. And as every finite thing suffers continual changes and renewals, according to the law cited above, that a "separation goes on continually [by means of effluvia], the loss being made up by the addition of new particles" (Doc. III, p. 769), it follows that the renewal or redintegration of the subtle material envelope of spirits is derived from nature and the effluvia of its creatures. For spirits, according to S. D. 2366-70, are in "a place " of space as to their " subtle, but material organisms," that is, "as to the organic forms which constitute their bodies." (A. C. 1378)

Spheres are not only exhaled by men, but by spirits and angels as well. "I have heard," says Swedenborg, "from the angels, who are in a clear perception of these [spheres], that there is not any part within a man, nor any part without, which does not renew itself, a thing which is effected through solutions and restorations and that thence is the sphere which constantly waves forth." (C. L. 171.) They said "that the sphere of affections, and of thoughts thence, surrounds every angel, by means of which his presence is manifested to those nearby and those afar," and that it comes "from each and every part of his body, from which substances continually emanate like a stream.

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Those which emanate surround him, and these substances being contiguous to his body, and continually actuated by the two sources of the motion of its life, the heart and lungs, excite the atmospheres into their activities, and thereby set forth a perception as of his presence with others." (D. L. W. 291.)

We are accustomed to speak of the spheres of angels and spirits as spiritual spheres. A man in the world has also a spiritual sphere which is altogether distinct from his natural sphere. But having admitted this distinction, we must not overlook the fact that there is a close and definite relation between the two spheres, and between the particles of both. "The spiritual sphere," we are told, "in the world is absorbed by the material body, and encloses itself in the natural sphere which then emanates from the man." (T. C. R. 410.) In the other life, the spiritual sphere encloses itself within the finest things of nature which emanate from the organic embodiment of the angel or spirit. The relation of the spiritual sphere to the natural sphere is the relation of the spiritual to the natural, of the soul to the body. In itself, it is not of a finer natural, even though it is incorporated there in particles of the finest things of nature, inasmuch as it is incapable of existing without some organic embodiment. "There is not," we read, "any other sphere of affections and of thoughts thence [i.e., apart from the finely material sphere of the departed], even though one speaks of such a one, which goes out and is continued, because affections are mere states of the mind's forms in him." (D. L. W. 291.) The spiritual is the life of God in and among finite things, and the spiritual sphere is nothing else than the influx and pulsation of eternal life among the material particles, be they gross or fine, that emanate from every man, angel, or spirit.

From the law cited at the beginning of this article, that "the uses of all created things ascend by degrees from ultimate things to man, and through man to God the Creator, whence [they issued]," it follows that the spheres of men in the world must perform some important use to the beings in the hereafter who are in a state closer to the Lord than we are; and not only to angels and spirits does their use extend, but even to God Himself. We are told, in fact, that " the sphere of love emanating from a wife who is tenderly beloved is perceived in heaven as a sweet fragrance." (C. L. 171.)

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The exhalations of men must furnish angels and spirits with aliments suited to their states and needs, not only to make up by renewals the loss they suffer by their own effluvial emanations, but also to embody the uses which those here perform to the beings of the hereafter.

     The relation of the two worlds resembles closely that of the brains to the peripheral sense organs of the body. Those of the hereafter inspire all motive will-impulses among those on earth (H. H. 298), whereas, on the intellectual and sensory side, it is the thoughts of those on earth, embodied in their spheres, which bring angels and spirits into their conscious intellectual existence. Here on earth, we confess that every impulse of the will is not our own, but has been inspired either from heaven or from hell. In the other world, they are obliged to confess that all the thoughts and reflections, even to the sensation and awareness of their quasi-physical, dimensional surroundings, come from men in the world. (S. D. 5092; E. U. 31132; H. H. 292; Cf. A. C. 2574. 2249) Essentially viewed, of course, it is in both cases the Divine of the Lord operating through one group of His creatures to benefit the other. But this subject will gain light by our considering what was the conjunction of the two worlds in the Judaic era.

     From the time of Moses until the Lord's First Advent, the human race was so degraded that it became necessary to impose upon them a religious pantomime, in order that a basis for the heavens might be found among the men of this world. Without this, the conjunction between the two worlds would have been broken, and it would have been necessary to transfer the heavens of this earth to rest upon the inhabitants of some other planet. (E. 726; L. J. 9, 10.)

     That which maintained the conjunction of heaven and earth in the Judiac era was the faithful observance of the ritual in its twofold aspect. First, the visual images evoked by the sight of the tabernacle and the priestly vestments were received with a thrill of delight by the angels of the lowest heaven, and thence by sublimations rose tea affect the higher angels, and finally the Lord. (III Ado. 2046.) This visual and particularly spiritual mode of conjunction was little by little reinforced and replaced by visual images that came from sonorous revelations, and finally from the Written Word, when this was promulgated among them and read in their synagogues.

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Secondly, the ritual of washings, anointings, sacrifices, and meal and drink offerings, effected a particularly celestial mode of conjunction, namely, by the ultimate medium of spheres. Read here C. L. 171 and S. D. 3343, 3350, and note that Aaron, upon entering the holy of holies (Lev. XVI: 13), had to spread about himself a thick cloud of incense, in order that the representations might not be troubled by a perception of his evil character. (III Adv. 5708, 5746.) As a substitute for this aspect of the ritual, the Lord instituted baptism and the holy supper, whose philosophical explanation, as to their power to conjoin the two worlds, must finally rest upon the doctrine of spheres.

     When we reflect upon this conjunctive ritual, in its twofold aspect of visual images and material sphere-exhalations, we can understand why the Jewish Church is said to have been only the "representative of a church." The minds of the Jews not being able to reflect satisfactory images, either from written or sonorous revelations, the Lord provided that adequate images were projected upon their minds through the senses, so as to cover the ineptitude there with a suitable veneering. Again, their sphere exhalations were so evil that without the perfume from the incense and the exhalations from the sacrificial altar, there would have been no "odor of rest unto Jehovah," nor any conjunction with the heavens by this particularly celestial mode of conjunction.

     In a true church, the minds of the faithful can be initiated to reflect spontaneously from the Written Word such images as will be adequate to the heavens; and their spheres in worship, and in feasts of charity, will be nutritive to their companions. (T. C. R. 433; Cf. A. C. 7454, A. E. 1076.) But, since it was only a sanctimonious veneering imposed on the minds and spheres of the Jews that enabled such conjunctive uses to be performed through them, we may see why the Lord called them "wolves in sheep's clothing" and "whited sepulchers full of dead men's bones."

     As testimony to the conjunction by the spiritual medium of material images in the mind, read S. D. 3608-10, where Swedenborg describes how he became unknown to the spirits about him whenever he put on another garment, or entered into a room in which he was not wont to be. "I then seemed to them," he says, "to be a different person, so that they did not recognize me. . . .

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Hence it is evident that the ideas of spirits are terminated in material things, and that, when these are changed, the spirits do not know where they are, and disappear until they can fit their ideas to other material things. . . . In the same manner, the angels [rest] upon spirits." As testimony to the conjunction by the celestial medium of sphere effluvia, note the passage cited above, A. E. 6595, where we read, "And if you will believe it, such genii and spirits also dwell in the sepulchers, privies, and swamps which are in our world, although they know it not."

     The words, "although they know it not," point vividly to the fact that spheres act secretly and unconsciously upon those in the hereafter. That they may know and perceive the exact nature of their resting-place on earth, there must be a man present in that locality to form in his mind a material picture of it. This picture then arouses them, and may impel them to act in return upon the man, either by inspiring a sense of fear, or even by inflicting some disease by means of the unclean substances of that locality, evil spirits always being a fomenting cause in disorders of the body. (A. C. 5712; S. D. Minor 4733.) It is important to note that the base of good spirits with man is in his material ideas, and in his sphere, but that evil spirits can have their basis on inanimate objects remote from man, as in swamps, etc. This obviously is of the Lord's mercy, to withhold man from their noxious influence as far as possible. For this reason, the spirits called "legion" were sent into the swine.

     One might here speculate as to what would happen, if all swamps on earth were drained, and all sepulchers and other noisome places rendered sanitary and hygienic, and this apart from any corresponding improvement of spiritual morality with men. Would this result in spiritistic obsessions, by the spirits who were deprived of these bases flocking upon evil men? But if spiritual morality kept pace with sanitary improvements, would the hells become more tightly shut, from having fewer external stimuli to arouse them to conscious life? The subject is of speculative interest.

     Before concluding, it is necessary to explain how the Lord, who is all-sufficient in Himself, and does not need that men should contribute anything to Him, does nevertheless draw to Himself the spheres of the faithful, as is implied in the sequence of statements about spheres, given in the passage chosen for our text, and especially in the concluding remark: "Of Jehovah, we read that He scented an odor of rest from the sacrifices."

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     He who constantly gives forth the Holy of the Spirit, that is, the Divine Truth, which proceeds by means of finite organic things, needs to extract from the spheres that return to Him by sublimations worthy receptacles to serve in a subsequent sending forth of the Divine Truth. He who is the Spirituous Fluid, the Animal Spirit, the White Blood, the Red Blood, and the Proceeding Sphere of the Gorand Man (S. D. 3419 and Div. Love X: 6) needs continually to renew the organic bases of all these macrocosmic fluids, of which He is the impulse and the life.

     Prior to the Lord's First Advent, the Gorand Man was mentally like an embryo in a matrix which furnished it with its inferior impulses and movements; but subsequent to the birth of Jehovah in the person of Jesus Christ (like a Hercules who supplanted Atlas for a season in supporting the heavens on his shoulders, that he might subsequently entrust it to an Atlas transformed into a mountain), the Gorand Man came to rational freedom, and the Lord, directly from Himself, could forever govern and control all the movements of that colossal society. (Cf. A. C. 9780.)

     To belong to this City of God, we must reverently obey the revelations He has given us as guides, and be faithful in the ritual of His worship, being baptized in His Name, and partaking of His Holy Supper, in order that our spheres may be offered as loaned organics to the outgoing currents of His life. "There is actually a sphere elevating all to heaven, which continually proceeds from the Lord, and infills the universal spiritual world and the universal natural world; and it is like a strong current in the ocean which secretly draws a ship. All who believe in the Lord and live according to His precepts enter that sphere or current, and are elevated; but those who do not believe do not wish to enter, but remove themselves to the sides, and are there carried off by a stream which tends to hell." (T. C. R. 652.)

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Editorial Department 1922

Editorial Department Editor 1922

     NEW CHURCH LIFE
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     NAMING THE LORD'S CHURCH.

     Answering a correspondent of the MESSENGER who suggested that the New Church be called "The Catholic New Church of the Lord Jesus Christ," the Rev. L. G. Landenberger says in part: "Whenever the question of naming the Lord's Church arises, I always wonder what the real reason is that those who believe in the revelation made by the Lord in His Second Coming are unwilling to accept and use the name which He Himself has given of the crowning Church of the ages, namely, The: Church of the New Jerusalem. I know the objection to this name, but what of it? Has not the Lord Himself given it? and why should we call ourselves by any other name? You ask me where we are taught in the heavenly doctrines that the Lord's Church is to be called the New Jerusalem, and I answer, in The Apocalypse Revealed, no. 886, the book opened by the Lord Himself. There we read:

     "'And He that sat upon the throne said, Behold I make all things new; and He said unto me, Write, for these words are true and faithful,' signifies the Lord speaking concerning the Last Judgment to those who were to come into the world of spirits, or who were to die from the time when He was in the world to the present, and saying these things,-that the former heaven with the former earth, and the former church, with each and everything in them, would perish, and that He would create a new heaven with a new earth, and a new Church, which is to be called, The New Jerusalem; and that they may know these things for certain, and should remember them, because the Lord Himself has testified and said them." (NEW-CHURCH MESSENGER, March 22, 1922.)

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     Other similar passages will be recalled, as the one in Apocalypse Explained which speaks of the "Divine Truths now revealed, which are to serve the New Church, which will be called the New Jerusalem." (948) We presume the "objection" to this name, referred to by Mr. Landenberger, is the possibility of our being regarded as Jews. This is not uncommon, but it affords a New Churchman the opportunity to remind a Christian who makes this mistake that the name "New Jerusalem" is from the Christian Gospel, namely, from that "Revelation of Jesus Christ" which is contained in the Apocalypse (Chaps. 3:12 and 21:2), which no Jew acknowledges.

     As a matter of fact, we are now-pretty generally known as the "Church of the New Jerusalem," at least wherever the English language is spoken and read or where encyclopedias and dictionaries are available. In Webster, for example, we find:

     "New Jerusalem, The Heavenly, or Celestial, City; the abode of the redeemed; the Holy City. Rev. xxi. 2. New Jerusalem Church, New Church, or Church of the New Jerusalem, the church holding the doctrines taught by Emanuel Swedenborg. See SWEDENBORGIAN."

     "Swedenborgian. One who holds the doctrines of the New Jerusalem Church, as taught by Emanuel Swedenborg. . . . "

     There may be occasions when a New Churchman shrinks from proclaiming his faith and the name of his Church, and for legitimate reasons; but in countries where freedom of religion prevails, and with it an outward respect for the beliefs of others, there is little excuse for "hiding his light under a bushel," or for being "ashamed" to confess his faith and the name of His Church. If for any cause, he is in doubt about explaining, he can at least refer his inquirer " to the dictionary."

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EVANGELIZING YOUTH 1922

     The Rev. Frank Holmes, Minister of the Church of the New Jerusalem, Queen's Drive, Glasgow, has sent us his recently published pamphlet which bears the title, Things Young People Ought To Know. It contains a series of five addresses or talks on the following subjects: 1. What the Church can do for you. 2. What the World can do for you. 3. What Interests to have. 4. What Friendships to cultivate. 5. Whom to marry.

     In writing us, Mr. Holmes states that "the chief thing is to inculcate in our young people an appreciation of spiritual teaching," and that his pamphlet is "an attempt at a beginning in that direction." Having read the little booklet with appreciative interest, we have no hesitation in recommending it as a good one to place in the hands of the young people of the Church, and one well adapted to inspire and promote the spiritual moral life. Couched in the language of friendly appeal and counsel, it describes the benefits imparted by the spiritual life of the Church, as contrasted with the worldly life, which has so many spurious attractions for the natural man. The closing chapters dwell upon the dangers attending such intimate friendships as are not founded upon internal character and a community of spiritual interests,-a danger that may have tragic consequences where two enter into marriage without considering differences of religion. At the same time, a picture is drawn of the blessed reward that comes to those who shun these dangers.

     In future pamphlets of the kind, we should like to see an even stronger emphasis of the distinctive things which the New Church has to offer the young who embrace her truths in faith and life. Use should also be made of the spiritual wonders now revealed to us in the Memorabilia. These are scientifics of the Church which are to be stored in the memories of the young during the impressionable age, that they may form the basis for the spiritual rational, with its understanding of the internal sense of the Word, its grasp of the philosophy of the New Church. Moreover, the knowledges of the other world are in the place of miracles at this day, implanting a faith in the reality of the life after death and protecting men and women from the waves of spiritism now so prevalent in the world.

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PHOTOTYPED MANUSCRIPTS 1922

     PROPOSED PRESENTATION TO LIBRARIES.

     The recent completion of 15 volumes of the phototyped MSS. of Swedenborg's theological works has received wide publicity in England, and will shortly be known throughout the world by the presentation of sets to prominent libraries. The Swedenborg Society marked the occasion by arranging for a gathering of notable men in London on March 6th last, which was held under the auspices of the Royal Society of Literature, and afterwards mentioned in many newspapers. This we learn from the account given in THE NEW-CHURCH HERALD Of April 8th, herewith printed in full:

     "The Swedenborg Society, in co-operation with kindred institutions in America, has at last brought to a conclusion the work of reproducing by phototype process the greater part of the theological MSS. of Emanuel Swedenborg now possessed by the Royal Swedish Academy of Sciences. The undertaking was first commenced in 1902 when Mr. Alfred H. Stroh (news of whose early and lamentable death has just reached us) was sent by the Academy of the New Church in America to reproduce the Memorabilia, in which work the Swedenborg Society assisted."

     "In 1910, following the International Congress, a meeting was held by the Council of the Swedenborg Society, together with representatives of the American Swedenborg Printing and Publishing Society, the General Convention, the Academy of the New Church, and the Swedenborg Scientific Association, to continue the work. At that meeting, it was resolved to reproduce the following MSS.:

Arcana Coelestia in five vols.
Index Biblicus in three vols.
Explicationes in Verbum (Adversaria) in three vols.
Apocalypsis Explicata in three vols.
Theologica Miscellanea in one vol.

     "The object aimed at by these institutions was the preservation of these valuable MSS. in an exact reproduction, so that the authenticity of Swedenborg's work might be perpetuated for all time. Delayed by the war, and by the frequent illness of the Editor, Mr. Stroh, the work that should have been accomplished in five or six years has now reached completion.

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The MSS. reproductions fill fifteen large folio volumes, amounting in all to about 11,000 pages. One hundred and ten sets have been produced, handsomely bound in parchment. The total cost amounts to about ?12,000. Most of these sets, it is expected, will go as free gifts to the principal State and University Libraries of the world.

     "It was felt that such an event as the distribution of these books, unique in the history of literature, should receive some little publicity, and that the custodians of the principal libraries in Great Britain might be willing to avail themselves of an opportunity of meeting together to receive them.

     "The Royal Society of Literature, being interested in the work from the literary point of view, consented to the public presentation of the books being made under its auspices.

     "A public meeting was held for this purpose on Monday, March 6th, at the Suffolk Galleries, Pall Mall. Invitations were sent to members of all the learned societies in London, and between four and five hundred persons attended the meeting. Addresses were given by the Chairman, Sir Henry Imbert-Terry, the Swedish Charge' d'Affaires, Baron Palmstierna, Dr. L. B. de Beaumont on "Swedenborg as a Literary Man," and Rev. A. Wide on the History of the Phototyping of the MSS.

     "The Librarians of the following libraries were present: The British Museum, Bodleian, Cambridge and London Universities, The John Rylands (Manchester), the Dr. Williams' Foundation and the New Church College.

     "Sir Henry Imbert-Terry presented a set of the volumes to each of these librarians. Dr. Cowell, of the Bodleian, and Mr. F. Jenkinson, of Cambridge, expressed a warm appreciation of the gift. The speeches during the evening were of striking interest, that of Baron Palmstierna expressing the gratitude Swedish people would feel towards the Societies that had raised such an enduring memorial to one of Sweden's greatest sons. The event was chronicled in many newspapers throughout the country."

     It should be remembered that, in addition to the 19 volumes listed above, there are 3 volumes of the phototyped MSS. of The Spiritual Diary, which were reproduced, for the most part, under the editorship of Mr. Stroh.

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And the theological MSS. not yet phototyped would add about three Volumes to the Theologica Miscellanea. For further information, we would refer our readers to the forthcoming issue of THE NEW PHILOSOPHY, which will contain a detailed treatment of the subject by the Rev. Alfred Acton.
REPRESENTATIVE GOVERNMENT 1922

REPRESENTATIVE GOVERNMENT HOMER SYNNESTVEDT 1922

     A United States Senator, in a speech at the recent Founder's Day celebration of the Carnegie Institute, Pittsburgh, declared: "I do not consider myself a mere delegate of any group or interest among my constituents, but a representative, responsible to my conscience for getting the best view I can of what is best for the people as a whole, and standing for that. This is bitterly hard. It is so easy to keep in touch with the sentiments of your own friends,-the party or group that, sufficed to give you enough votes to hold your position,-and to be content with their approval, and indifferent to all else, including the future welfare of the community as a whole."

     This seems to be a very high and true ideal. But how is he related to those above him in the human organization, of which he is so high an official? If, for example, he should say: "It is not from some one above me that I derive my authority; I take orders from no one, whether King or President. Above me is naught but the blue sky, and the Deity. But below me it is different. While it is true that the people choose me as their representative, and that I ought not to be wholly or permanently beyond the reach of their approval or disapproval, yet I am not their delegate, I must and will decide for myself what is good for them; and that I will do, even if all my people rise up and protest."

     The New Church teaching seems to favor the Senator's contention as to his responsibility to use his own best judgment; but the same is true of the Administration, which, in all executive functions, is above him. The Supreme Court, likewise, is above him as to all matters of interpretation and application of the law. In the light of the Heavenly Doctrine, neither Autocracy nor Democracy is right, but the combination or balance of the two, reached by a free choice of the men who are "skilled in the law, wise, and God-fearing." (H. D. 313.)

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These must frame the enactments, according to which both rulers and people must afterwards live. The king who considers himself above the law is not a king but a tyrant; and the same would hold true of a president, or, a fortiori, of any senator.

But we should send to Congress, and especially to the Senate, men whom we can trust, and who can listen to the voice of God in their conscience, or cultivate and use the gift of illustration that belongs to their office, rather than to make them mere echoes of the demands of irresponsible and self-seeking groups. Otherwise, we shall have but "Blind leaders of the blind," who will eventually land us all "in the ditch."
HOMER SYNNESTVEDT.
NOTES AND REVIEWS 1922

NOTES AND REVIEWS 1922

THE SOUTH AFRICAN NEW CHURCH OPEN LETTER, the bimonthly published by the Durban Society of the New Jerusalem, is now edited by the Pastor, the Rev. Hugo Lj. Odhner, whose articles on "The Perceptive of the New Church" and "The Papacy," in the February issue, we have read with pleasure and profit. There are also columns devoted to "Notes and Reviews" and "News and Rumors," and the Editor is to have the assistance of other members of the Society in departments to be devoted to young people and children. Our readers should be on the mailing list of the OPEN LETTER. No subscription price is specified, but "contributions to defray the costs of printing and mailing are solicited and payable to the Honorary Treasurer, A. C. Braby, Southern Life Buildings, Durban."

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ARE CHRISTIANS NOW GENTILES? 1922

ARE CHRISTIANS NOW GENTILES? LOUIS GEORGE LANDENBERGER 1922

     Editor of NEW CHURCH LIFE:

     Although I have already expressed my views in regard to the Christian World in my letters on the subject of "Re-Baptism," which you kindly printed in NEW CHURCH LIFE in 1919 and 1920, it may be of interest and use for me to say a few things on the subject we have been discussing in our correspondence, namely, as to whether it is proper to characterize the people in the Christian denominations outside of the New Church as being in a "gentile state."

     It does not seem to me to be in accord with the Writings to characterize those who are readers of the Scriptures as being in a "gentile state," for the message of the Lord to the Churches who are "in the light of Asia" is a message, as we are taught, "to all who are in the Christian World, where the Word is, and by it the Lord is known, and who draw near to the Church." (A. R. 10.) While it is indeed true, as I wrote you, that I found in A. R. 110 a statement that there are those in the Christian World who are called "Gentiles," this is true only of a certain class, as the teaching indicates, and which reads:

     "In many places in the Word, it treats of those who are in darkness, in the shadow of death, and in thick darkness, whose eyes the Lord will open; and by them are meant the Gentiles, who have been in good works, but not in any truths, because they have not known the Lord, nor had the Word. Quite like them are those in the Christian World who are in works alone, and in no truths of doctrine; wherefore they cannot be called anything but Gentiles. They indeed know the Lord, but still they do not go to Him; and they have the Word, but still do not search for truths there." (A. R. 110.)

     The foregoing extract from the Writings is clear enough, it would seem, to settle the matter, as it indicates there are certain ones in the Christian World who are properly to be classified as "Gentiles," or in a "gentile state."

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But the teaching is far from justifying one in characterizing all the Christian denominations outside of the New Church in such a manner.

     Your suggestion as to the specific Church raises a very important subject, and while it is undoubtedly true that, in a certain sense, the New Church is the specific Church, because it has the only true doctrines of the Word, yet it seems to me that, in the light of the Writings themselves, we are justified in taking a more inclusive view of the Lord's Church today than to think of it as being constituted of only those who have a correct doctrine. This appears to be evident from such statements as the following:

     "The Church in special is where the Word is, and where, by the Word, the Lord is known." (A. E. 252.)

     "The Lord's Church is universal; for it is with all who are in the good of life, and who from their doctrine look to heaven, and by that conjoin themselves to the Lord." (A. E. 3319.)

     "With the Lord's Churches, the case is this. In ancient times, there were many churches at the same time, and, as at this day, there were distinctions among them as to doctrinals; but still they made one in this, that they acknowledged love to the Lord and charity toward the neighbor as the principal, and as the very essential; and thus doctrinals to them were not for the sake of their mode of thinking, but for their mode of living. And when, with each and all, love to the Lord and charity towards the neighbor, that is, good of life, is the essential, then the churches, however many, make one; and each is then one in the kingdom of the Lord. . . . The good of faith is what makes the church, the very life of love and charity according to those things which are of faith. Doctrinals are for the sake of life." (A. C. 2982.)

     The foregoing extract is from a passage, in which the words, "In the land of Canaan," are interpreted; and the "land of Canaan" always represents the Church where the Word is, while the region outside of that land represents the Gentile world. Consequently, the term "specific Church" does not involve that all who constitute it interpret the Word alike, or draw the same doctrines from it; but it does mean that the doctrines drawn from the Word are means of living a good life, and thus of being conjoined to the Lord. If the New Church is the Church specific -in an exclusive sense, and the "denominations in Christendom relatively to her are in a gentile state," as you say, do we not overlook the fact that the New Church is one of three degrees, that it is internal and external, and that those who are in the literal sense of the Word are a Church that produces small fruit, as we are taught in the Writings. (T. C. R. 537?)

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That the Lord's specific New Church includes those who are in the natural sense of the Word, ought to be evident from the revelation which the Lord made to John, in that He was seen representing the Divine Celestial, Spiritual and Natural; and concerning "His feet like unto fine brass," it is Said that this signifies Divine Natural Good; for "in the Lord, and thence from the Lord, there is the Divine Celestial, the Divine Spiritual, and the Divine Natural. . . . Because these three are in the Lord, therefore, also, those three are in the angelic heaven, . . . and the first or ultimate heaven is in the Divine Natural; similarly the Church on earth. . . . Hence also it is that there are three senses in the Word. . . ." (A. R. 49.) It seems to me that the very fact that the Lord has given His Word,-and its letter is the means of conjunction with Him, even though it is not correctly understood-is strong evidence in favor of the position that the Church "where the Word is, and by it the Lord is known," is not confined to those who have a knowledge of the doctrines of the New Church and live according to them. Consequently, according to my view, it is not in accord with the Writings to characterize other Christian denominations as being in a "gentile state." It is perfectly correct to characterize those who do not go to the Word and search for truths therein as being "Gentiles," and this is specifically true of the Roman Catholic organization, but it is no doubt true of some in the Protestant Churches, and even in the organizations calling themselves the New Church.

I am getting old enough, and I trust wise enough, not to begin raising the question over differences of opinion as to the teachings of the Writings. WHAT'S THE USE? What difference does it make whether one believes so or so? When I received the teachings of the New Church, the effect on my mind was a broadening of view. I felt a great freedom, and the outlook was not obstructed by ecclesiastical boundaries and sectarian claims. I was a Christian before I knew anything of the doctrines of the New Church, and I loved the Lord and His Word.

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Doctrine, as such, did not trouble me, but I did feel troubled as to the fate of the heathen I knew what it meant to rejoice in the Lord; and the "Evangelical Association," out of which I came, was characterized by its spirituality; Christianity meant to live a consecrated life in accord with the teachings of the Bible. Now, to say of this great organization of Christian people-and there are numerous other organizations just as faithfully devoted to the Lord, according to the light they have-that they are in a "gentile state," would not and could not be true, according to the best of my judgment.

     Now, by saying the above, and lauding other Christian bodies, I do not mean to underestimate in the slightest degree the revelation made by the Lord through Swedenborg, and thus the fact, to me, that in the doctrines of the New Church we have the true doctrines of the Word. I understand that, by means of them, one can come into a state of regeneration meant by the "third heaven," for when John saw the "Holy City," he was elevated into the third heaven, we are taught. Thus the higher the form of truth, the higher the state of regeneration possible; for truth is a means to an end, and is necessary to qualify good. But truth never saves, but the good of life is saving, or at least keeps man in a salvable condition. And when we call to mind how wonderful the Lord's mercy and wisdom and condescending love are in saving man-how simple and "low down" the beginnings of regeneration are,-our hearts are filled with gratitude, and become more expansive, and our understandings more comprehensive, and our loves more extended!

     I refer here to the exposition of the story of Jacob and the Ladder from Earth to Heaven; for it is there shown how man begins the ascent from most external states, and with simplest knowledges, for the Word is given in the letter to reach man's "earth." Or, take the story of Jacob's enriching himself with the speckled and spotted cattle. How it shows the Lord's power and mercy anal wisdom in reaching down to save to the uttermost. Then read the following in the Arcana Coelestia 3993, where my systematic reading of the work has lately brought me: "With man there is no pure good, or good with which evil is not mingled; nor pure truth, or truth with which falsity is not mingled."

     Then again, how often we are instructed that faith does not save unless it is of the will; that doctrines do not distinguish men before the Lord; that man is not judged according to his doctrine, but according to his life.

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All of these sayings should lead us to see that, because we have true doctrines, we are not necessarily better off spiritually than others who have them not nor does it mean that our chance of salvation is greater than that of those whose doctrines are fallacious; but it does mean that the truth we have is our means of salvation, and that the truth that others have from the Word or their religion is their means of salvation. Therefore, the higher or purer the form of truth that has been vouchsafed to us should mean the privilege of entering into higher states of regeneration, a grander opportunity to be of service to the rest of mankind; and thus a greater responsibility.
     Yours fraternally,
          LOUIS GEORGE LANDENBERGER.
3741 WINDSOR PLACE, ST. LOUIS, MO.

     EDITORIAL COMMENT.

     Our correspondent has very kindly called attention to the statement in A. R. 110 which justifies the use of the term "Gentile" in application to Christians. There will be difference of opinion, of course, as to the Christians it applies to. Roman Catholicism is called "Christian Gentilism" in a number of passages in the Writings (A. C. 3447, 3667, 5432, and 9020), and so there need be no doubt in this direction. A. R. 110, however, does not mention the Catholics specifically, but says that "those in the Christian World who are in works alone, and in no truths of doctrine, cannot be called anything but Gentiles." It is here treating of those who are signified by the "Church in Pergamos," and, in no. 107, just preceding the above quoted passage, we read: "There are two kinds of men, of whom the Christian Church at this day for the most part consists; one kind are in works alone, and in no truths; the other kind are in worship alone, and in neither works nor truths. Of the former it treats here, and of the latter in the things written to the Church in Sardis." Quite evidently, we think, the term "Gentiles" is here applied, not to Catholics alone, but to all in the Christian Church who are "in works alone, and in no truths," this being one characteristic of the "gentile state."

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Certainly, so far as Protestants are "in works alone, and in no truths," they, too, "cannot be called anything but Gentiles." Among gentiles, however, there are both good and evil. We can understand, therefore, why "those who have confirmed themselves in faith alone are wholly like gentiles who are of no religion." (Diary 5828.) And this must apply more particularly to Protestants than to Catholics.

It will be noted that, in writing Mr. Landenberger, we spoke of Christians as being relatively in a gentile state, as compared with those who are of the New Church, which is now the Church specific in the world, "even though it consist of few respectively." (S. S. 104.) For Christians may know the Lord and the Word, which many in heathen lands do not. A distinction is therefore to be made between the simple good within the Church and the gentiles without, even as the distinction between the shepherds in Judea and the magi from the east at the time of the Lord's First Advent. But they have this in common, that they are in ignorance and obscurity with respect to spiritual things. This is what we had in mind in applying the term "gentile" to Christians, and this is what is meant in A. R. 110, where it speaks of those who are "in works alone, and in no truths."

If we are to accept the testimony of the Writings, few Christians at this day are in spiritual light. While the majority of Christians know the Lord, they "do not go to Him " as their God; and while they have the Word, they do not "inquire for truths there" for the sake of regeneration and the spiritual life. This is the plain teaching of the Divine Revelation given us in the Writings as to the general state of the Christian world. We accept this as the standard for our judgment in the matter, and we find abundant evidence to confirm it in the conditions existing in Christendom today. Many Christian writers, both ministers and laymen, take a most pessimistic view of the present state of the Christian world as to religion, quite in contrast with those in the New Church who persuade themselves to the contrary, in the face of the wealth of unmistakable information revealed in the Heavenly Doctrines. For ourselves, we regard it as the orderly mode of procedure to go first to Divine Revelation, and from thence to the confirmatory evidence. It is all too easy for any one of us to begin from his own feelings, to judge from his own limited experience and observation, and then to seek for statements in the Writings to confirm that judgment.

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But if we will study the whole range of teaching now given us by Divine Revelation, even Until we come into the light of universal laws, subordinating all preconceived ideas to the light thus gained, we shall have adopted the only possible course that will lead us to the truth of the matter.

     Now one universal law applicable in the case before us is this, that the Lord comes to raise up a new church only when the men of the old church have been reduced to ignorance in spiritual things, thus to a "relatively gentile state," as we have termed it. "This is why the Lord did not come into the world, and reveal the internals of the Word, until there was no good whatever, not even natural good, remaining with the Jews; for then they could not receive any truth even to an internal acknowledgment, and so could not profane. . . It is for the same reason that the arcana of the internal sense of the Word are now revealed, because at this day there is scarcely any faith, because there is no charity, thus because it is the consummation of the age, and then they can be revealed without danger of profanation, because they are not interiorly acknowledged." (A. C. 3398. See L. J. 38.) This is what we mean when we say that Christians have been "reduced to ignorance" in spiritual things, however much they may appear to know.

     Yet there is always an "exceeding small remnant" of those who can be enlightened, and we quite sympathize with our correspondent's desire to include them in what he is pleased to regard as the universal New Church, though we cannot go with him in his apparent "letting down of the bars," which, like the ribs and the pleura, constitute the boundaries of the Church specific. It is quite in agreement with the Writings to consider the "good" throughout the world as of the Lord's universal Church, which is known to Him alone; but it is not according to the Writings to include these in the specific Church of the New Jerusalem, until they have received the Heavenly Doctrine in faith and life. To quote a number he has referred to:

     "Those who do the goods of charity from religion, and hence do no evils, before they have accepted the Doctrine of the New Church concerning the Lord, may be likened to trees which bear good fruits though few, and also to trees which bear noble small fruit, which none the less are carefully preserved in gardens. . . .

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In heaven they are clothed in garments of a red color, and after they have been initiated into the goods of the New Church, they are clothed with garments of a purple color; which, as they receive truths also, become beautifully tinged with yellow." (T. C. R. 537.)

     A closing word in regard to our friends, the "Christian Gentiles." We were not as uncomplimentary to Christians as our correspondent supposed. The Christian who is in a "gentile state" is the "salt of the earth," and he alone among Christians can receive the Heavenly Doctrine (A. C. 2986)-not, however, if he is "confirmed in faith alone," for then he is like a "gentile of no religion." The guiding truth on this subject is thus clearly set forth:

     "With respect to Christians and Gentiles in the other life, the case is this: Christians who have acknowledged the truths of faith, and at the same time have led a life of good, are received before Gentiles, but such at this day are few. But Gentiles, who have lived in obedience and mutual charity, are accepted before Christians who have not thus led a good life." (A. C. 2590.)
     EDITOR.
GENERAL ASSEMBLY BANQUETS 1922

GENERAL ASSEMBLY BANQUETS G. A. MCQUEEN 1922

Editor of NEW CHURCH LIFE:

Now that the General Church is looking forward to its next General Assembly, would it not be useful to consider the idea of making some change in the form of the Assembly Banquet, so as to meet the conditions arising out of our increased membership? In the early Assemblies, it was not so difficult to combine the social and doctrinal elements of the banquet, because the number attending was comparatively small, and the people were personally acquainted with each other. Then it was not difficult to arouse enthusiasm in a meeting where nearly everyone present took part, either in the singing or the speaking, and was able to express freely his affection for our principles. This state of affection can hardly be brought out in a huge gathering of people, many of whom have never met before. Discussions of spiritual subjects seem out of place, and make the banquet very similar to the regular sessions of the Assembly.

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And there is now the difficulty of producing the real social sphere without the aid of the "wine that maketh glad the heart of man." Moreover, interspersing Serious speeches on vital spiritual subjects with supposedly humorous remarks does not seem to be in order, except with those who can see something " funny" in almost anything.

Now, inasmuch as the Assembly Dance is the great social event for the young people, would it not be possible to combine the banquet and the dance, and have one great social gathering? All of this, however, is but a suggestion, which is written with a view to ascertaining how the members of the Church feel on the subject.
G. A. MCQUEEN.
PASSING OF A BASUTO LEADER 1922

PASSING OF A BASUTO LEADER Various 1922

     On March 24th, death took from our active work on earth the oldest leader in the Mission;-Aaron Mphatse, who was nearly seventy years of age. One of the two original founders of the New Church in Basutoland, he was ever faithful and earnest in his work for the Church. His wise counsel and ripened judgment will be missed amongst us. His outstanding characteristic was humility, his favorite expression being, "We are babies."

     Two days before his death, he came to Maseru, partly walking and partly riding a distance of twenty miles, took an active and intelligent interest in the classes that were being held, and returned to his home. The following is a letter written the day he died:

"Dear Mr. Elphick:
     Give my greetings to the Rev. Theodore Pitcairn and Mrs. Elphick. I am still well, through the grace of our Lord Jesus Christ,-all but my chest. I suggest to you, and request you to be careful about all the sites of our Church. Our people look forward to the building of the church. At Baroana [his village], there are three Churches,-French Mission, English Church Mission, and New Church,-and therefore it is hard indeed!
     Yours sincerely,
          A. N. MPHATSE."

     The following extracts from other letters will be of interest to readers of the LIFE:

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     Baroana, July 14, 1918.
"My dearest!
     Rev. F. E. Gyllenhaal, Greeting! Sir, I repeat here more and more that Chief William Mohalenyane Moshoeshoe wishes very much to meet with you. Instantly, as soon as you receive this little paper, try to come, please, my Sir. Indeed, Chief Mohalenyane wants really to meet with you for a few instants only. He is still sick, very, very sick indeed. It is therefore he long to see you so much. He said he wants to see you face-to-face to say something to you. He prays for you very, very much. Really, it is evident Chief Mohalenyane shall die, if I see right. He wants you for the Holy Supper of the Lord. He longs to receive it in your hands. Oh! My dearest! Answer me whether you will come or not.

     He salutes you very much. Farewell! Your humble servant, A. N. MPHATSE. Greetings, Father! Greetings, Mother! Greetings, Children all!"

     August 25, 1921.
     "My dear Mr. Elphick:
     Greetings! I am still well, through the mercy of our Lord Jesus Christ, the Savior of us all. I can say, also, all our congregation, and all my household. Also our Church and the school are all going on according to God's power. Hope afterwards shall make New Church grow in our country, Basutoland, because He is almighty indeed!"

     December, 1921.
     ". . . Nothing more to say, unless to ask you about . Where is he now? I am longing very much to meet with him concerning his matter, which he has done in the General Church, how he forsakes it and loses it, and told the Bishop a falsehood.
     The Bishop is really the servant of God! He who deceives the Bishop deceives God! Sorry I am that has done this evil matter. If he does not honor the General Church, truly I am very sad.

     If I see well, he does not understand the New Church, that it is a holy Church, more than any Church in the World; it is the crown of every Church in the World. Dear Mr. Elphick, please, these evil things of these two men frighten me very much. Sorry I am to see our friends leave the true Church.

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I, Mphatse, trust Mr. G. Mokoena very much. He was at America twenty-four months. He knows everything about the New Church. He shall show us the right way of the General Church!"
THEODORE PITCAIRN 1922

THEODORE PITCAIRN 1922

We trust that our friend is continuing to work for the purity and upgrowth of the Church in the other world. Two of his sons are continuing his good work on earth.
THEODORE PITCAIRN.
ANOTHER LETTER 1922

ANOTHER LETTER AARON N. MPHATSE 1922

Baroana, March 21, 1922.
"Rev. Reginald W. Brown,
     Pennsylvania, Bryn Athyn, U. S. A.
     Greetings, please greetings, me very much to Mrs. Brown, and to Rev. W. B. Caldwell, Bryn Athyn, and to Rev. W. H. Alden, Bryn Athyn. Please thank me to them concerning of their monthly magazine, which I get it every month. I shall not forget them indeed! Really those magazine had show me many ways of the Lord. This thing had made me very pleased. I thank them very much, and you also for your suggestion concerning the NEW CHURCH LIFE. . . .
     Sincerely,
          AARON N. MPHATSE."
PUBLICITY 1922

PUBLICITY HOMER SYNNESTVEDT 1922

Our Church is the first of the major dispensations to be given the world through the medium of the printing press. Swedenborg was the human instrument through whom this new truth,-this new unfolding of the internal sense of the Word of God,-was written down. But, in making it known to the world, he did not depend, as did the prophets of old, upon the voice crying aloud in the streets, upon preaching in the synagogues, or lecturing in the universities. But he simply saw his Writings through the press, and sent out copies to various libraries and learned bodies, to whom be was already known for his distinguished contributions in the field of science and philosophy.

341

     We have, therefore, the highest precedent for making our evangel known through the Press. How greatly this multiplies the chances that the " voice crying in the wilderness " will be heard by one "who hath ears to hear what the Spirit saith unto the churches," is obvious. Let us not neglect this field. It ought to be cultivated, and "copy" prepared by some one or more of special gifts and special training.

     Our "department of the Propaganda " ought to be in the charge of a well-trained publicity expert, who is, above all, fired with the zeal for saving souls, and who is, at the same time, skilled in the means to that end. He must know how to study and reach his audience,-the precious remains of reverence for the Lord, the Word, and the life that leads to heaven, to which alone such an appeal can be addressed. He must, if possible, create a demand for more explicit instruction, and finally for the Writings themselves. This will inevitably bring his readers spontaneously into the churches, wherever the churches have burning upon their altars the fire of the love of these external truths.

     Every bird must find at last a nest, and a place where she may rest the sole of her foot; and such places are the churches. For the most part, we trust to personal contact and invitation to bring accessions to our Church, except for those brought up in its sphere. But we know that it is also our duty to place our light upon a candlestick, and not under a bushel. Our struggling little band of loyal New Churchmen has always been distinguished for the profusion of its publications, both of the Writings themselves and of periodicals. But this literature necessarily reaches only the faithful, and those few to whom it is handed by them. Are there not untouched expanses in the wider field, which is the world, where good states of religion are to be found, if we only know how to "thrust in our sickle and reap!"

     The Unitarians have been trying it here in Pittsburgh; and for several months the Catholics carried two-column space of about four inches in the morning papers, well-displayed, terse and incisive, intensely interesting and challenging, instinct with that spirit of authority which is the ruling quality of their minds. This was followed by a series of Monday meetings in a downtown theater, where two especially trained men answered written questions for ten minutes, after a talk of ten minutes explaining some major doctrine of their Church.

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The place was filled and largely by backsliders, I was told,-persons of their own cult whose minds had been drawn into forbidden thinking and consequent doubts. But I could not help noting the overwhelming spirit of confidence, which is so important a factor with the young and the simple, and in striking contrast with the intellectual equivocations and balancings of the Protestant propagandists, or the "broad-minded" negations of the Unitarians!

     I should like to see some such campaign tried by our body of the Church in each of the large cities, after careful preparation and collaboration. Our Bishop, not long ago, led us to give some thought to this kind of selective advertising; but, so far as I know, it was not taken up actively in any of our centers. Possibly, this was because the Pastors in these centers were, like myself, wholly preoccupied with the more intimate work which must come first, and for which we were especially trained. But there are men in our body now with some of this publicity training, and with the bringing up that ought to fill them very full of the spirit of confidence, and with an entire trust in the Divine Authority of the Heavenly Doctrines. Can we not get together on this, say at the General Assembly at Glenview in 1923?

      Meanwhile, those interested could communicate with the Bishop and arrange for a place on the program, and for collaboration towards a practicable plan to be discussed.
     HOMER SYNNESTVEDT.

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Church News 1922

Church News Various 1922

     STOCKHOLM, SWEDEN.-Although it is a long time since a report from the Stockholm Society appeared in the columns of the Life, such silence does not in any way signify that the church work here has not been progressive. The case is quite the contrary. Our small society has grown considerably during the past year of assiduous work, and several things of great importance to us have happened. Several new members have come to us during the winter, and, on account of certain conditions, a number of New Church people, formerly belonging to the Convention organization in Sweden, have joined us. These new members-at this moment numbering fifteen adults and seven children-will, as we may hope, increase the prevailing sphere of good New Church fellowship.

     Now, we really do feel that our place of worship is entirely too small. This, principally for our services; but we are also obliged to take into account the lack of space when planning our social gatherings. According to a Royal edict, not more than sixty persons are allowed in the room at once, and that is the number of seats. The orders, however, do not apply to the little entrance-room, which is often crowded. To our great terror, a policeman appears occasionally, to see that the law is obeyed. But we have been told that he greatly enjoys our services, and considers his duty of inspection a real pleasure! We ardently desire to obtain a larger place, though there are no prospects of realizing this with rents so high.

     We greatly enjoyed the Bishop's visit last fall, and benefited much from having him with us. His strong sphere and fascinating personality made a deep impression, even upon those who could not understand English, and strengthened our feeling of being united to the large organization which Bishop Pendleton represented. In my opinion, there is great need of developing the real understanding of this in the minds of many of the members here. The Anglo-Saxon countries naturally feel themselves united into one Church, just because their inhabitants are bound together by a language and a literature common to all. Here, the lack of a knowledge of this same language constitutes a barrier to be overcome. However, the Bishop's visit has greatly awakened the interest in Bryn Athyn. We already look forward to another visit, hoping that many more will then be able to understand what he expresses in his native tongue.

     The increasing number of children has necessitated an extension of Pastor Baeckstrom's teaching of religion. He now holds two classes, one for the younger, the other for the older children. A Young Peoples' Club has been started, and Mr. Bertran Liden-although not quite fulfilling the requirements as to age!-has been denominated president, on account of his executive ability and his excellent notion of young people. The Club is going to be of a social character. A Men's Club has also been founded. Besides, all members of the Church are invited once a month to the home of Mr. and Mrs. Baeckstrom, in order to read the work on Divine Providence. For want of space, they have been obliged to divide the visitors into two classes, which come on different days.

     On March 29th,-the 150th anniversary of Swedenborg's death,-a number of articles in remembrance of him were published in the daily newspapers. We combined the celebration of this day with that of the foundation of Providentia, a society having for its purpose the raising of money for the New Church education of children. On the 27th, we had a social, at which Pastor Baeckstrom spoke briefly of the reasons for giving children a distinctive New Church education, and of the work the Academy has done.

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This was followed by a longer and very interesting address on the subject of "Swedenborg's Mission in the Spiritual World." Two days later, on March 29th, he gave a lecture on the teachings of Swedenborg, comparing the Old and the New Theology. The audience consisted mostly of persons not belonging to the Church, who seemed to listen with great attention and interest.
     S. N.

     LONDON, Peckham Rye.-The absence of news from our Society must not be taken as an evidence of stagnation, but rather as the consequence of a slight breakdown in the reporting arrangements which we hope to avoid in the future. The largest District Assembly ever held in England has already been fully reported in the Life. The influx of transatlantic visitors was a very welcome feature of last summer, and the opportunities for intellectual and social intercourse were much enjoyed. We united with the Michael Society (Brixton) in a farewell social to Bishop N. D. Pendleton, Miss Ora Pendleton and Miss Doris Glenn; and on this occasion, a gold-mounted walking stick was presented to the Bishop as a token of the personal affection in which he is held by the members of the General Church in England.

     Our rooms of Worship have been completely repainted and redecorated by the young men of the Society, whose only regret was that the place was not our own property. Special ceiling lights have been installed, and there have been gifts of oak chairs and other chancel furniture.

     Early in January we had a New Year's Party, the rooms being specially decorated. Games, competitions and dancing formed the program of the social, which was well attended.

     The Annual Meeting of the Society was held in April, and satisfactory reports were read. It is encouraging to know that, although we showed a deficit in the treasury, practically every member of the congregation contributed to the funds, and the amount raised was the largest for many years.

     We celebrated Swedenborg's Birthday with the usual feast of charity. The Rev. F. E. Gyllenhaal read a paper on "Swedenborg, an Unique Man." Mr. J. S. Pryke's subject was "Swedenborg: A Citizen of Two Worlds." Mr. E. J. Waters, Jr., gave an outline of Swedenborg's life, and the Rev. Albert Bjorck contributed a notable prose poem bearing upon the mission of Swedenborg, which we hope to see printed in the Life. In addition to the customary toasts, one to "The General Church" was honored, special reference being made to the fact that it was approximately the anniversary of the separation and reorganization of the Church under Bishop W. F. Pendleton. We also toasted "Our Pastor, Mrs. Gyllenhaal and Zoe," and the "Ladies."

     We have had three combined practices of church music with the Michael Society under the able conductorship of Mr. Victor Tilson. As there is room for improvement in our singing, we may hope that these practices will help in that direction.

     A small contingent from our Society was present at the Joint Meeting of the Swedenborg Society and the Royal Society of Literature on March 6th, when the volumes of phototyped original manuscripts of Swedenborg's Theological Works were presented to the Librarians of the principal Libraries of England. The meeting was very interesting, and we were able to examine the books, which were of remarkable size and the text very clearly reproduced. We should have welcomed the presence on the platform of a representative of the General Church or of the Academy.
     R. A. S.

     PITTSBURGH, PA.-Our Eastertide was a particularly happy one, due not only to the cumulative effect of preceding studies of the doctrine of the Lord and of His work of Salvation and Glorification, but also to the wedding on Tuesday, the Good Friday Service, and the Festival Service on Sunday, ending with the Holy Supper which gave us all a very deep sense of blessing.

345

It is a great thing, also, when our place of worship is filled to overflowing.

     As our Sunday School usually comes immediately before the adult service, there are not many children who remain for church. But for Easter we have worked out a combination that seems to be very successful. At 10:50 a.m., the children march in with their floral offerings singing (this time) the Hebrew anthem "Halleloo Yah." After they were all ranged in front of the altar, the Pastor and the Sunday School Superintendent, the Rev. W. E. Brickman, received the plants and arranged them upon each side of the sacrarium. Mr. Brickman, in most vivid and incisive words, now told them the meaning of Easter and of this offering. Singing the Hymn "Morn of Joy," the children then marched back to the rear room, connected with the main auditorium by folding doors. On the conclusion of the singing, they were seated, and the whole congregation joined in the Holy Supper Service (Liturgy, p. 399), followed by the singing of "The Voice of One." The songs and recitations were such as are well-known to young and old.

     The Easter Lessons were made more telling by having both ministers take part in the reading (Luke 24), as we did in the Christmas Service, the one, as it were, answering the other. The Pastor's address was on "The Food and Drink of the Spirit," being followed by the singing of the 4th Anthem, during which the children were taken downstairs by their teachers and dismissed noiselessly. Meanwhile, the ministers also retired, and the Pastor, after assuming the chasuble, returned and administered the sacrament.

     Of particularly good omen was the baptism, during the Easter service, of our friends, Doctor and Mrs. Grubb, who have been associated with us for several years and entering into our studies, and also of the child brought forward by Dr. William Cowley. The presence of a number of visitors, from Bryn Athyn and elsewhere, added much to our pleasure on this occasion.
     H. S.

     ERIE, PA., May 6th, 1922.-Since the last report, the Erie Circle has been quietly but steadily going on its way.

     On January 26th, our Pastor, the Rev. F. E. Waelchli, arrived, and we opened a series of meetings under his guidance, with a few more "Questions." The general divisions in the Spiritual World and the World of Spirits formed one subject treated of. On January 27th, the Young Folks' Class took up the subject of the appearing of the Lord to men in this world after His resurrection, and also some points involved in the sermon on "Patience," by the Rev. R. J. Tilson, which we had read from the Weekly Sermons. On January 28th, we met in the evening at the home of Mr. M. L. Glenn in Lawrence Park to celebrate Swedenborg's Birthday. We had no fixed program, but each had been asked to bring a selection relating to the day. This material was arranged in order, and called for by our Pastor. The result was that we received many new impressions in relation to the man Swedenborg, and hi regard to the country and times in which he lived. After refreshments were served, Mr. Waelchli showed us how the various things we had read and talked about, when collected together, led up to the final work in bringing to us the Doctrines of the New Church. On Sunday morning, January 29, the children gathered at the home of Mrs. C. E. Cranch, to hold their celebration of Swedenborg's Birthday, and our Pastor gave them a talk suited to their ages, aided by a few objects of interest to them, including pictures, a Swedish flag and flowers in the Academy colors. In the afternoon, we held our regular Sunday service, which included the sacrament of the Holy Supper.

     On March 23, the next pastoral visit began with a social at the home of Mrs. Edward Cranch. The invitations announced, in no uncertain terms, the "Sale of Kitchen Utensils, Nothing over One Cent, Children Particularly Invited."

346

Beyond that, all was mystery and speculation until the time for the sale arrived. Although the limit of price was fixed, the payment was not; so the result was quite an addition to our local treasury, besides the good time everyone had, even to the youngest who was there. The next evening, the Young Folks' Doctrinal Class was held, and on the 25th the children had their class in the afternoon, while the class for the study of Divine Love and Wisdom met in the evening. At the last-mentioned, there were a few more questions in regard to the activities or uses of the angels, as compared with the uses of men on earth. On Sunday the 26th, our Pastor delivered an excellent sermon on "The Fifth Commandment," and this was followed by the administration of the Holy Supper.

     For our Easter service, we used the sermon by the Rev. George de Charms on "The Risen Lord Revealed in the Word," which was much enjoyed. After the service, luncheon was served by Mrs. C. E. Cranch, at whose home the service was held, and eggs played an important part in the repast.

     On Sunday, April 23, the Rev. J. E. Powers paid us a visit and gave us a very interesting sermon on a text from the 19th Chapter of Revelation (v. 6, 7). The meeting was held at the home of Mr. M. F. Near, where Mr. Powers stayed. His visit was so short that he was unable to visit all of us this time.
     C. E. C.

     GLENVIEW, ILL.-Spring is here, and our little park is putting on its verdant garments, making it a delightful place to live in, and for New Church people to visit.

     The school children participated in both the Palm Sunday and Easter services, which were greatly enjoyed by all. Our Pastor's sermon on Easter morning had been anticipated by a series of expositions of the Gospel narrative of the Lord's Life, leading up to the subject of the Resurrection and Glorification. At the Friday evening classes, he has given a number of short lectures on various subjects from the Writings, the last two dealing with the Book of Revelation, showing that it is not only a revelation from, but also a "Revelation of, Jesus Christ." These talks have been well appreciated by those who were fortunate enough to hear them.

     The work of our school is again in full swing, after some interruptions caused by a slight epidemic of measles which affected certain of the teachers and pupils. It may interest other societies to learn that, after making experiments in heating our buildings with fuel oil, in place of coal, it has proven so satisfactory that our Board of Finance has permanently installed the system.

     The annual business meeting of the Immanuel Church was held during Easter week, when the only change made in the personnel of our Board of Finance was the election of Mr. Charles Cole in the place of Mr. Felix Junge, resigned. A Committee was appointed to carry out the arrangements for the General Assembly which is to meet here in 1923.

     The ladies of the local chapter of Theta Alpha recently gave a grand party for the children, to which parents and friends were invited. This very successful event closed with a play, entitled "Newova, The New Bee." It was based on the book of the same title, and had been dramatized by Miss Gertrude Nelson.

     During the winter, the singing class, under the direction of Mr. Rydstrom, has met weekly, and has learned a cantata which will probably be given before the whole society. The men's "New Church Life Coffee Meeting" has now adjourned for the summer months, after season of about thirty weekly gatherings.

     COMMUNITY NEWS.

     The time seems to have arrived to make necessary distinction between the church uses and those belonging to the civil life of our people. At a recent meeting of property owners, a committee was chosen whose duty will be to obtain the cooperation of property owners in maintaining the beauties of the Park on those portions of it which are not owned by the Society.

347

A further interesting development has come about by the efforts of a number of our young men who have obtained land adjoining the Park, which is to be subdivided and sold for future New Church homes. A special roadway on the north will connect the Park with this new tract. Already the first bungalow is in course of erection, to be the home of Mr. Crebert Burnham, its architect and builder.
     G. A. MCQUEEN.

     BRYN ATHYN, PA.-Three services marked the celebration of Easter this year, the first being a musical service on the evening of Good Friday. On this occasion, the choir repeated Gounod's Mass, sung last year. On Easter morning, the Holy Supper was administered to 210 communicants, the largest number since the last Assembly. On the afternoon of the same day, the Children's Service was held, opening with the procession and the offering of growing flowers which has become traditional with us,-a custom that is worthy of perpetuation, being at once impressive to the children, even to the youngest, and beautifully representative of the Resurrection. Recitations and songs in the Scriptural languages constitute another distinctive feature of this children's celebration. Speaking of the children, the members of the three upper grades' sang as a hidden choir in a recent service, and in a way that was most delightful. If they are able to do this from time to time, it will add another element enhancing the beauty of our worship.

     The Friday Suppers, which closed on May 12th, have been unusually successful this year. Except for a few weeks in the early spring, they have been well-attended and apparently thoroughly enjoyed, though not affording an occasion, as in the early days, when all in the Society come together every week. The series of doctrinal classes following the supper have dealt with the general subject of "Influx," and specifically with the study of Psychology, in an endeavor to demonstrate the operation of the spiritual world upon the human mind, and the part played by a man's spiritual environment on all the mental processes. The latter part of the course was of a rather summary nature, because time did not permit of the expansion which the subject really demanded; but at least the central principles which afford a groundwork for future study were enunciated.

     As usual, the last Friday Supper was followed by the Spring Meeting of the Bryn Athyn Society, and was devoted principally to the report of the Elementary School. During the afternoon, a school assembly was held, which gave the parents an opportunity to judge at first hand of some of the accomplishments of the children. There was a very delightful production of scenes from Maeterlinck's Blue Bird, under the direction of Miss Lucy Potts. It was given almost entirely by the first and second grades, assisted by a number of infants of Kindergarten age and under. While it would not seem well to make a practice of introducing children to the secrets of stage-life quite so early in their career, an occasional representation so eminently suited to their state would not seem to be harmful. Another feature of this entertainment was a series of folk songs, typical of various nations, sung by the different grades. These, too, were well-adapted to the state of the children, who enjoyed them as much as the audience did. In an adjoining room was a display of maps, dolls, compositions, and other finished projects of interest to the parents.

     The evening meeting was held immediately after supper, and without removing the tables. It was kept as informal as possible, with a few short, interesting reports and ample opportunity for discussion. Miss Lucy Potts opened a consideration of the subject of "Courtesy among Children," and introduced Mrs. R. W. Brown, who read a very entertaining paper, written by one of the College girls, on the courtesy of the dance.

348

Miss Cyriel Odhner made some interesting remarks on the mode of developing the imagination in children through the study of literature. Mr. Heilman, the Principal, explained the position of the School in regard to discipline, pointing out the reasons for insisting upon the right of corporal punishment as a last resort in protecting the order of the School. The Bishop, in closing the discussion, recalled the traditional stand of the Academy with regard to discipline. When it was first enunciated, it was at a time when there was widespread opposition to strict discipline on the part of educational leaders in the world; but the latter have returned to a recognition of the Academy principle, after the experiment in abolishing it had demonstrated its value.

     Spring has brought with it the usual stream of visitors to the Cathedral, and it has been found necessary to inaugurate the policy of reserving the building for our own purposes during certain hours. At a recent meeting of the Board of Trustees, it was decided to close the Church to visitors on Sunday afternoons. So far, this action has not reduced the crowds, and there has been the same need as formerly for the Church Service Committee. But it is hoped that, in time, the more undesirable element may be discouraged from coming, and that those who are really interested will arrange to visit the Cathedral during the week.

     The social activities of the Society are beyond number, and we cannot even list them in the limited space at our disposal. We may mention, however, that the Civic and Social Club had a very prosperous and progressive year. Among the events of special interest provided by this organization were: An entertainment by the Princess Watawasah, of the Penobscot Indians, who was very charming, both to the children and the adults; a lecture on "Our Wild Animal Friends," by Mr. Harold Baynes; a Sunday afternoon concert by the Bryn Athyn String Quartette; and a lecture on the "Genoa Conference" by Mr. Maurice Joy, of New York. With the assurance given at the annual meeting of the Club, that steps would be taken without delay to provide tennis, bowling, and other sports for the members, the wide versatility of the Club was once more manifested.

     Two beautiful weddings graced the month of May, with a prospect of more to follow in June. The first was the marriage of Mr. Charles Umberger and Miss Ruth Arrington, who have taken up their residence in Bryn Athyn; the second was celebrated on May 9th, when Mr. Raymond Kuhl and Miss Eva Campbell were married, only to leave us for Toronto, where they expect to make their home.

     Readers of these columns who have for years enjoyed the interesting news accounts from Colchester, written by Mr. F. R. Cooper, will rejoice with us that he and Mrs. Cooper have crossed the Atlantic for a visit in Bryn Athyn, where they are now making the acquaintance of their numerous grandchildren.

     With pew houses springing up on every hand, and the owners trying desperately to get the grass to grow on their lawns, Bryn Athyn as a whole is allowing no grass to grow under its feet. The year has been one of intense activity, bringing with it a fair share of troubles, but showing, none the less, an encouraging degree of progress.
     G. DE C.

     LONDON, ENGLAND.-In the May issue of New Church Life, mention was made of two meetings of the Theological and Philosophical Society. We learn of still another meeting at which Mr. G. E. Holman read a paper on "Life and Evolution," a summary of which, together with a report of the ensuing discussion, is contained in The New-Church Herald for April 22, 1922. As might be expected, the difficult problem of reconciling modern scientific views of biological evolution with the Writings and Swedenborg's Worship and Love of God brought forth a wide range of opinion from the speakers, some of whom defended Swedenborg's philosophical teaching, while others were not "prepared to uphold his revelation of natural things."

349

Remarks were made by Messrs. G. E. Holman, F. E. Gyllenhaal, W. H. Claxton, J. C. Dufty, R. J. Tilson, A. Vale, P. Johnson, S. Ball, S. J. C. Goldsack, W. E. Vickers, and W. H. Acton.

     We also learn from the Herald that the Rev. Joseph Deans, prominent in the activities of the English Conference for many years, passed into the spiritual world on March 25th, 1922

     DEATH OF JAMES CALDWELL.

     The Reminder for April informs us of the death of Mr. James Caldwell, of Wallasey, where he was Secretary of the Society, which he represented at the Conference on several occasions. It will be recalled that Mr. Caldwell was the Liverpool correspondent of New Church Life during the years 1889 to 1892, his "Letters from Great Britain" appearing in the issues of those years. These communications were marked by a kindly, but keen and vigorous, comment upon the views expressed in the New Church journals of the period, and defended the Academy principles against the opposition then aroused in England. This stand on his part led finally to his expulsion from the Liverpool Society, an account of which is contained in New Church Life for 1890 (p. 222).

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PROGRAM OF TEACHERS' MEETINGS 1922

     Announcements.

     TORONTO, CANADA, JUNE 23 TO 30, 1922.

Friday, June 23rd.-9 a.m.-Religion.-Rev, George de Charms.
     8 p.m. Opening Address-Rev. Homer Synnestvedt.

Saturday, June 24.-9 a.m.-History.-Mr. Frank Bostock.
     3 p.m.-Music.-Miss Creda Glenn.

Sunday, June 25.-8 p.m.-"The School of My Dreams."-Rev. G. H. Smith.

Monday, June 26.-9 a.m.-English.-Miss Cyriel Odhner.
     3 p.m.-Benade's "Conversations."-Rev. K. R. Alden.

Tuesday, June 27.-9 a.m.-Geography.-Miss Venita Roschman.
     8 p.m.-The Project Method.-Mr. O. W. Heilman.

Wednesday, June 28.-9 a.m.-Mathematics. Mr. O. W. Heilman.
     3 p.m.-Applied Arts.-Miss Erna Sellner.

Thursday, June 29.-9 a.m.-Nature.-Miss Lucy Potts.
     8 p.m.-Address by the Rev. L. W. T. David.

Friday, June 30-9 a.m.-Religion.-Rev. Homer Synnestvedt.
     3 p.m.-"Our Sunday School."-Rev. W. E. Brickman.
OFFICIAL CHANGES 1922

OFFICIAL CHANGES 1922

The Rev. W. H, Alden having resigned the office of Secretary of the General Church to devote himself more fully to other duties, the Bishop has appointed the Rev. W. B. Caldwell to fill the vacancy until the next General Assembly. In accepting this appointment, Mr. Caldwell has resigned as Secretary of the Council of the Clergy, and the Bishop has appointed the Rev. George de Charms to fill the vacancy until the next meeting of the Council of the Clergy.

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ACADEMY OF THE NEW CHURCH 1922

The Annual Joint Meeting of the Faculties and Corporation of the Academy of the New Church will be held at the School Buildings, Bryn Athyn, Pa., on Saturday, June 10th, 1922, at 10:00 a. m. and 3:00 p.m. The public is cordially invited to attend.
TEACHERS' MEETING 1922

TEACHERS' MEETING N. D. PENDLETON 1922

     A Meeting of the Teachers of the Elementary Schools of the General Church will be held at the Olivet Church, Toronto, Canada, from June 23d to 30th, 1922. The purpose of the meeting is to discuss proposed changes in the curriculum, and to coordinate our elementary education in the various centers of the Church. Arrangements are in charge of the Rev. Homer Synnestvedt, 4928 Wallingford Street, Pittsburgh, Pa., who will preside as the representative of the Bishop.
     N. D. PENDLETON,
          Bishop.
PICTURES WANTED FOR THE NEXT GENERAL ASSEMBLY 1922

PICTURES WANTED FOR THE NEXT GENERAL ASSEMBLY Rev. GILBERT H. SMITH 1922

     The Committee of the Immanuel Church, Glenview, having in charge preparations for the next General Assembly, to be held there in June, 1923, wishes to secure group Photographs of the members of every Society and Circle of the General Church in the world, and also pictures of the Church Buildings in each locality. These will be made into lantern slides and shown on the screen during the Assembly, after which they will be preserved in the Academy Archives.

     It is proposed that such group photographs be taken at the 19th of June Celebrations this year, or at another suitable time in the near future. The Committee would ask every Pastor and Leader to arrange to have such pictures taken, of a size suitable for conversion into lantern slides, and to send the negatives, as well as the prints, to the Pastor of the Immanuel Church. Address:
     REV. GILBERT H. SMITH,
          Glenview, Ill.

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ALFRED HENRY STROH 1922

ALFRED HENRY STROH Rev. ALFRED ACTON 1922

NEW CHURCH LIFE
VOL. XLII          JULY, 1922           No. 7
     A BRIEF BIOGRAPHY

     The death of Mr. Alfred H. Stroh removes from the Church one of the most eminent workers in the field of New Church bibliographical research. His bent in that direction was manifested when he was yet a boy, and the immense work he has accomplished,-the fruit of long years of painstaking and critical research,-has borne out the promise that was given in his youth and early manhood.

     Mr. Stroh was born in Berlin (now Kitchener), Ontario, Canada, in 1879, being the oldest child of Mr. and Mrs. Henry G. Stroh, of that city. He attended the New Church school at Berlin, under the leadership of the Rev. F. E. Waelchli, being one of the first pupils of the school. In his early years, he manifested intense interest in whatever he took up, one of his chief delights being singing, especially the Hebrew, and learning to play on the organ. I first met him when he was nine years of age, and I have quite a vivid impression of his interest in music, and still more of the active curiosity in inquiring into various subjects on which he supposed I could inform him. During these early years, he developed an active interest in a museum gathered together by his uncle, Mr. Jacob Stroh, which contained a large and probably unique collection of Indian relies found in the neighborhood. Mr. Jacob Stroh has lately assured me that his nephew not only displayed unusual interest in these relies, but also was persistent in learning all he could about them.

     After graduating from the school at Berlin, he entered the college of the Academy of the New Church in 1894, graduating as Bachelor of Arts in 1899.

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From that year until 1907, he studied in the theological school of the Academy, where he graduated with the degree of Bachelor of Theology in 1902, and was appointed a candidate for the ministry. During these years of study, he developed a lively interest in Tafel's Documents, and in the reading of the photolithographed manuscripts In the latter, he became quite expert, and, as the fruits of his labors, be presented to the Swedenborg Scientific Association transcriptions of a number of the earlier Latin works by Swedenborg.

At this time, Mr. Carl Hj. Asplundh, Treasurer of the Academy, was acting as the agent of the Academy and other New Church bodies in superintending the phototyping of the Spiritual Diary, the immediate supervision of the work being placed in the hands of the Rev. J. R. Boyesen, of Stockholm. As Treasurer of the Swedenborg Scientific Association, Mr. Asplundh had also initiated, on behalf of the Association, the copying by band of certain of Swedenborg's scientific manuscripts preserved in the Royal Academy at Stockholm, which work was also conducted under the supervision of Mr. Boyesen. Being busied with his professional duties, however, Mr. Boyesen could give but little time to this supervision; in order, therefore, that the work might be prosecuted with greater dispatch, and that Mr. Asplundh might get into closer touch with it, Mr. Stroh was sent to Sweden as Mr. Asplundh's personal representative. Thus commenced for Mr. Stroh the work that occupied the greater part of his life, and in which h, has produced such lasting and valuable results.

He sailed for Sweden the day after his graduation from the Theological School, and remained in Sweden until the following September. His visit happened at a peculiarly fortunate time. In the spring of 1902, Professor Retzius, the eminent cerebrologist, had received from the Swedish Foreign Office a communication addressed to it by the Swedish Legation at Vienna, calling attention to the fact that many valuable manuscripts by Emanuel Swedenborg treating of the subject of the Brain, were lying in Stockholm unpublished, and that their publication would be a signal and valuable contribution to the learned world. This communication had been inspired by the inquiry of Professor Neuberger of Vienna, who had been greatly impressed with the wonderful doctrine laid down by Swedenborg in the work on the Brain, the first two volumes of which had been published by Dr. R. L. Tafel.

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Professor Neuberger had learned, with great wonder, that Swedenborg had written other works on the Brain which were still unpublished. He immediately approached the Swedish Legation, with the results of which we have already spoken.

     On receipt of the communication from the Foreign Office, Dr. Retzius at once applied himself to the task of examining Swedenborg's manuscripts; but he soon came to the conclusion that the work of deciphering them was more than he could undertake. In the latter part of the summer, he heard by chance of Mr. Stroh's presence in Sweden, and; being informed that he was quite expert in the reading of Swedenborg's manuscripts, at once entered into communication with him. This was the beginning, not only of a movement that led to the most important fruits, but also of a lifelong and intimate friendship between Dr. and Mrs. Retzius and Mr. Stroh.

     As a result of Mr. Retzius's conversations with the ardent and learned student, so full of the enthusiasm which he had imbibed in the halls of his Alma Mater, and which had been fed by his constant reading of Tafel's Documents, the Royal Swedish Academy of Sciences appointed a Committee to inquire into the contents of the Swedenborg manuscripts, with a view to their publication. This Committee was in constant consultation with Mr. Stroh, who, to all intents and purposes, was its advisor and literary executive. The first intention of the Committee had been to publish the Latin manuscripts on the Brain; and with this in view, the Royal Academy procured from Urbana University the loan of a copy of the manuscript which had been made many years before by the Rev. Philip Cabell from the photolithograph. While waiting for this manuscript, however, the plans of the Committee, of which Dr. Retzius was the most active member, became greatly extended in scope; and before Mr. Stroh's departure for America, the Committee laid down a plan for the publication of the Swedenborg Scientific Manuscripts in a series of several volumes, under the editorship of Mr. Stroh. The work was at once commenced, and was in full progress before his departure in the fall of 1903.

     During the years 1903 to 1905, Mr. Stroh was employed by the Academy of the New Church as a teacher in its schools.

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Here he manifested great activity in the study of Swedenborg's scientific works. He translated a number of the earlier Latin works, and his translations were subsequently published in the "Scientific and philosophical Treatises" by Swedenborg, the second part of which was published by the Swedenborg Scientific Association in 1905, and the first part, containing the translation of many minor Swedish works subsequently translated by Mr. Stroh and others, in 1908. During the time that he was teaching in the Academy Schools, he also commenced the preparation of a general index to Swedenborg's scientific works, based largely on Swedenborg's own indices, but supplemented by other references. How far this work was continued, I do not know.

     With all these occupations, Mr. Stroh continued to superintend the printing of the first volume of the projected publication of Swedenborg's works by the Royal Swedish Academy. In 1904, he paid a second visit to Sweden, where he continued this work, and where he also supervised the phototyping of the Spiritual Diary and the copying of Swedenborg's manuscripts. During this summer, also, he commenced his lifelong work of searching for new documents by or concerning Swedenborg, a work which has been rewarded with so much success.

     Returning to America in the fall of 1905, he accepted a Fellowship offered him by the University of Pennsylvania, and in 1906, the University granted him the degree of Master of Arts. He then returned to Sweden, having decided to devote his whole life to research work in connection with the life and writings of Swedenborg. Nor did he again return to America, except for the brief visit of a few months in the summer of 1917.

     Before going to Sweden for the third time, in the summer of 1906, he visited England, Holland, Belgium, Germany, Denmark and Norway, in all of which countries he made diligent search for anything pertaining to the special work which he had set himself to do. As a result of these preliminary inquiries, he discovered many new documents by Swedenborg, the existence of which had been hitherto unknown. He continued these researches in Sweden, where his familiarity with the Swedish language, which he had learned with great ease, made him peculiarly fitted for a work which demanded many personal investigations and the following up of many small clues.

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His researches were still further extended when, in 1907, Dr. Retzius provided the means for his journeying to Poland, Russia and Germany, in search of new documents.

     It would be beyond the scope of this sketch to describe in detail the discoveries made by Mr. Stroh. Many of the manuscripts which he brought to light are in themselves of small importance; and yet, taken together, they throw considerable light on Swedenborg's life, especially on his activities during his university years at Upsala, about which so little is known, on his work as Assessor of Mines, and on the Gothenburg Controversy. They also furnish many clues as to Swedenborg's whereabouts, and together form a valuable mass of material for the study of the life and writings of the Swedish Philosopher and Theologian.

     Among these documents, we may mention the Festivus Applausus, a small work written by Swedenborg in a highly poetical vein to celebrate the return of Charles XII to Pomerania in November, 1714. The work was published by the author, then a young man of twenty-six years, in Greifswald in 1714, but its existence had been entirely unknown to the Church until Mr. Stroh's discovery of two copies at the Greifswald Library in 1905. It was at his suggestion that one of the copies was subsequently presented to the Royal Library in Stockholm.

     In 1997, while rummaging through a mass of old catalogs in the Royal Library at Stockholm, Mr. Stroh discovered a copy of the Catalog issued on the occasion of the sale by auction of Swedenborg's library, which was returned to Sweden for this purpose after the death of the owner. This is a discovery of very great importance to the librarian and bibliographer, as giving the fullest information now available concerning the books studied by Swedenborg. The Catalog was published by the Swedenborg Scientific Association in zincotype reproduction, in 1907. It has been extremely useful to the Library of the Academy of the New Church as a basis for a special collection of books which is to include all the works read and consulted by Swedenborg, together with other contemporaneous scientific and philosophical writings.

     In the fall of 1908, Mr. Stroh, having heard of a work written by William Berg on the subject of the Trial of Dr. Beyer at Gothenburg,-a work, the existence of which had apparently been unknown to New Church writers,-procured copies of the work for the libraries of New Church institutions.

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He also journeyed to Gothenburg, and made a diligent search in the Consistory Archives of that city, where he found the Minutes of the Trial, together with other documents that throw new light on this, the first trial in the New Church, or at any rate, the first trial on a charge of holding the Doctrines of the New Church.

     In 1909, Mr. Stroh brought to light the hitherto lost Minutes of the Societas pro Fide et Charitate, 1797 to 1830; and two years later, during a visit to Finland, he discovered, among the papers of the Nordenskold family, many letters by Beyer, Hartley, Nordenskold, Wadstram, Pernetty and others, being the records of the Exegetic and Philanthropic Society formed by Mr. Nordenskold and his associates in the earliest days of the New Church. The discovery of these minutes and letters is of the first importance to the student of the early history of the New Church. Both the minutes and letters were typewritten at the expense of Mr. John Pitcairn, and copies of the typewritten manuscripts are preserved in the Library of the Academy of the New Church.

     While in Finland, Mr. Stroh also discovered a manuscript copy of Swedenborg's last work, the Coronis. The autograph manuscript of this work is lost, having mysteriously disappeared shortly after Swedenborg's death, and the edition of the work edited by Dr. J. F. I. Tafel was based on a copy made by Johansen, which is now in the possession of the London Swedenborg Society. The new copy discovered by Mr. Stroh differs in several respects from the copy edited by Dr. Tafel.

     Meanwhile, he was continuing his work as editor of the Swedenborg publications of the Royal Swedish Academy of Sciences. Volume I of this series was published in 1907, Volume II in 1908, and Volume III in 1911. These three handsome quartos constitute the most important publication of Swedenborg's works in original text that has appeared since the editions of Dr. J. F. I. Tafel; and indeed, so far as print and paper are concerned, they are the finest editions of Swedenborg's text that have thus far been published. But their great importance consists in the fact that they bring to light many documents which, in the original text, have hitherto existed only in manuscript form, and some of which had not previously been accessible, even in translation.

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They include the greater part of Swedenborg's earlier scientific writings, the Miscellaneous Observations, the Lesser Principia, and the whole of Swedenborg's scientific correspondence. It was proposed that Volume IV should include the Daedalus Hyperboreas and the remainder of Swedenborg's earlier works, and lye understand that the larger part, if not the whole, of this volume, was in print in 1920; but owing to Mr. Stroh's illness and. subsequent death, the work has now been suspended by the Royal Academy,-temporarily, we hope.

     In view of his position as the agent of several of the general bodies of the New Church, Mr. Stroh wished strongly to confine himself to editorial work and bibliographical research; and for several years he did, in fact, so confine himself. But, in 1910, circumstances arose, connected with a public attack on Swedenborg's teachings, which compelled him to take part in defence of those teachings. His active mind and forceful character naturally marked him as a leader. A few earnest students came to consult him, and looked to him for guidance and instruction. In this way it was that, in the summer of 1910, a little New Church circle was formed, which first met socially, but soon developed into a class for the deeper study of the Writings. To this circle, Mr. Stroh brought that enthusiasm for the Heavenly Doctrine, and that earnest study, which has distinguished the graduates of his Alma Mater.

     The circle met for some years, in fact, until his first illness in 1913, and it has formed the nucleus of the flourishing society now so ably presided over by the Rev. Gustaf Baeckstrom. The members of this early Circle, one and all, cherish the warmest remembrance of Mr. Stroh's able teaching, and especially of the inspiration which they derived from his earnest zeal and enthusiasm. During a visit to Stockholm in 1910, and also subsequently, both in America and in Sweden, I had the pleasure of meeting the members of this Circle, and I can warmly testify to the grateful affection which is still maintained for Mr. Stroh's far-reaching work.

     His connection with the officials of the Royal Swedish Academy, together with his own learning, and his expert knowledge in all matters pertaining to Swedenborg's life and writings, brought Mr. Stroh into a position of prominence and influence in Stockholm.

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To him can be directly traced the honoring of Swedenborg's memory by the Swedish Government, which was so widely noticed in the newspapers of Sweden, and in the New Church periodicals elsewhere, during the year 1907. Early in that year, at Mr. Stroh's instance, the Royal Swedish Academy made a request to the Swedish Government for the removal of Swedenborg's remains from London to Sweden. The request was granted, and the finest frigate in the Swedish Navy was dispatched to convey the remains from England. The publication of this fact at once started a discussion in the Stockholm newspapers, as to the place where these remains should most Properly be interred. Dr. and Mrs. Retzius had already purchased a lot in a cemetery near Stockholm, where many of the learned men of Sweden rested. But the discussion in the newspapers developed considerable opposition to the depositing of the remains in this place. Finally, the Government accepted the offer received from Upsala, that the remains should be interred in Upsala Cathedral, beside those of Rudbeck and Linnaeus. In this imposing building, in May, 1907, were held the final and impressive ceremonies, which were presided over by the Archbishop, and in which a large and distinguished congregation participated in honoring the memory of their great countryman.

Soon afterwards, a motion was introduced in the Swedish Parliament, calling for the appropriation of 10,000 kroner for a sarcophagus. During the discussion of the motion, there was some vigorous opposition on the part of several influential members. Shortly before the final vote, Mr. Stroh sent to each member of the Parliament a pamphlet on "The Scientist, Swedenborg," and three days later the appropriation was granted. The fruit of this grant is seen in the handsome sarcophagus in Upsala Cathedral, where the mortal remains of Emanuel Swedenborg now lie in their final resting-place.

The removal of these remains from England with royal honors aroused in Sweden a great state of active interest, and especially in Stockholm, where the newspapers frequently published long articles dealing with Swedenborg and his work. Most of these articles were highly laudatory in character, but amongst them were also many that were so unreliable and misleading that Dr. Retzius, who was the owner of AFTONBLADET, the leading Stockholm daily, requested Mr. Stroh to write some extended biographical articles for the paper.

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Three articles were written, and published with illustrations in different issues of AFTONBLADET, Where they called forth many expressions of satisfaction. After the burial at Upsala in May, however, the flow of literature concerning Swedenborg subsided, except for occasional references which have never been wholly absent from the Stockholm papers.

     During this period of all-prevailing interest in Swedenborg, Mr. Stroh's mind easily found another direction for its many activities. In the early part of 1907, he approached the Curator of the Nordiska Museum, with a view to the opening of a special room for the exhibition of relies connected-with Swedenborg. The Museum was already in possession of several portraits of Swedenborg, and of some articles of furniture which had formerly belonged to him. Dr. Sahlin, the Director of the Museum, took up Mr. Stroh's idea with enthusiasm, and advertisements were printed, at his instance, calling for the loan or gift of articles to be specially exhibited in the "Swedenborg Room" of the Museum. As a result of these advertisements, several objects hitherto unknown were brought to light. The exhibition was opened on May 17th, 1907, and continued until July 20th. It included Swedenborg's manuscripts, boobs, portraits, his organ, and the table on which he wrote the Arcana Coelestia, besides other articles, all of which are noted in a special catalog that was issued at the time.

     In this connection, mention should also be made of the fact that Mr. Stroh, in the course of his many searches, discovered more than one new portrait of Swedenborg, including a portrait of Swedenborg as a young man. He also unearthed a hitherto unknown portrait of Swedenborg's mother.

     During this same year, 1907, the phototyping of the Spiritual Diary was completed, and before this, the copying of the scientific manuscripts for the Swedenborg Scientific Association had also been finished. The completion of these undertakings would have left Mr. Stroh without a direct commission from any New Church body; but, when the Diary was completed, fortunately for the important work of research in which he was constantly engaged, the London Swedenborg Society undertook the phototyping of the Index Biblicus, and appointed him to the editorship of this work, which is somewhat longer than the Spiritual Diary.

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     Mr. Stroh showed great diligence in a search for documents at Upsala, where Swedenborg spent the greater part of his early years; and it was not long before his diligent search was rewarded by the discovery of many items throwing new light on Swedenborg's student days. During his stay in Upsala, Mr. Stroh became specially interested in the Cartesian controversy, which raged in the learned world of Sweden, and particularly at Upsala, just prior to Swedenborg's time. He became quite impressed with what he took to be the influence of Descartes' teachings upon Swedenborg's philosophy. In September, 1907, he addressed the Third International Congress of Philosophy at Heidelberg on this subject; and, in October, he spoke on the same subject before the Psychological Society at Upsala. His interest in this phase of study never relaxed from this time to the day of his final illness, as I know, not only from his manuscripts, but also from the many enjoyable discussions which I had with him.

     In 1907, Mr. Stroh published the only book produced by his pen. This was a Swedish work with the title (translated), "Outlines of the Life of Emanuel Swedenborg." It is especially notable, because of the great amount of new material it marshals in dealing with Swedenborg's student days. But though this is his only book, it is not the only fruit of his pen. To NEW CHURCH LIFE, the NEW PHILOSOPHY, and other journals, he contributed a large number of articles on theology, science and philosophy, and on various phases of Swedenborg's life. But his distinction is shown rather in his fine editorial work, and in his researches in the domain of bibliography, than in his writings on theology and philosophy; and the most valuable products of his pen are these numerous articles, letters and reports, where he describes and discusses the results of his minute researches. These are of lasting value to the biographer and bibliographer. Scattered though they are, in many different journals, no New Church bibliographer can successfully pursue his study without consulting and studying them. The faculty of careful observation, of attention to exact and minute detail, coupled with an almost instinctive sense as to where and how to conduct his searches, made Mr. Stroh unexcelled in the particular field of work which he has so highly adorned.

     We have spoken of the great activity of thought which arose in Sweden as a result of the removal of Swedenborg's mortal remains.

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A somewhat similar, though, so far as the public is concerned, a less widely spread activity, was manifested in London in 1910, on the occasion of the meeting of the Swedenborg Congress. We do not know for a certainty, but we think it most highly probable, that the inception of the idea that led to this Congress is due to Mr. Stroh. Certainly he was one of the prime movers, and, during the Congress itself, was one of its most prominent and highly honored members. His active mind busied itself in all things connected with the Congress, and-what will be especially appreciated by the future student, as it is by the present-his activity expressed itself, not only in the leading part which he took in the actual work of the Congress, but also in editing several "Festal Publications" which were published in honor of the Congress. These included the Opera Poetica, published by Upsala University,-a finely printed volume, wherein all the poems written by Swedenborg are gathered together from widely different sources; the Festivus Applausus, of which we have already spoken, published in facsimile by the London Swedenborg Society; the Daedalus Hyperboreas, also in facsimile, published by the Royal Swedish Academy; and three phototyped manuscripts by Swedenborg, which had been discovered by Mr. Stroh, and which were published in folio by the New Church Bokforlaget of Stockholm.

While speaking of these Festal Publications, it may be well also to allude to five other Festal Publications, which were published under Mr. Stroh's editorship in commemoration of the unveiling of the Swedenborg Sarcophagus in November, 1911. These were: (1) The Itinerarium, published by the Royal Swedish Academy; this publication including not only the Latin Journal, which had been published by Dr. J. F. I. Tafel, but also the text of the Swedish Journals, which Dr. Tafel had Published only in Latin translation. (2) The Selectae Sententiae, published in facsimile by the Stockholm Bokforlaget, being Swedenborg's Academic Disputation at the close of his studies in Upsala. (3) The Camina Bovea, published in facsimile by the London Swedenborg Society. (4) The Canstitutiones Westmanland-Dala-Nation, published by Upsala University; and (5) the Mortal Remains of Swedenborg, published by Upsala University, being an account of the minute and labored investigations made by the Medical Faculty of the University in the examinations of Swedenborg's skull.

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All these Festal Publications, though published by different bodies, are in reality due to the enthusiasm, activity, and the labor of Mr. Stroh.

     During the Sessions of the Swedenborg Congress, a small meeting of New Church publishers was held at the Rooms of the London Swedenborg Society. At this meeting, which was attended by representatives of all the publishing houses in England and America, it was determined to Proceed with the phototyping of Swedenborg's theological manuscripts and letters not hitherto reproduced. The editing of the work was placed in the hands of Mr. Stroh, and support was guaranteed for a period of five years, when it was supposed that the whole series would be completed. The work was at once commenced in Sweden. Naturally, however, it did not take the whole of Mr. Stroh's time, and he actively continued his research work, devoting himself especially to the securing of typewritten copies of the material already discovered. He also continued his editorial work in preparing the materials for Volume IV of the scientific series by Swedenborg in process of publication by the Royal Swedish Academy.

     Mr. Stroh was busily engaged with these varied activities when, in the spring of 1913, he had a sudden nervous breakdown. It was utterly unexpected by his friends in America, and yet was, we fear, the not unnatural result of the extreme energy which he put into the many undertakings in which he was engaged. The breakdown was a serious one, and made it necessary for him to give up all work. Having recovered somewhat in the summer of 1914, he undertook a journey to Spain, in order to regain his strength. It was during his stay in Spain that the Great War broke out. After some interesting experiences in Passing through Germany during the opening days of the war, here turned to Sweden in July, 1914. But he was still far from restored to health, and a long period of rest was necessary. It was during this period that he first met his future wife, Miss Signe Bergquist, to whom he was married on May 27th, 1915.

     Fortunately, the work of phototyping, and of typing the documents discovered by Mr. Stroh, had been so organized that it went on during his long illness; but after his return to Sweden, the effects of the war soon manifested themselves in many ways that greatly retarded the work.

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     It was during his illness that the Rotch Trustees published the revised translation of Worship and Love of God, which had been commenced by Mr. Stroh while he was still a student in the Theological School. This new edition included the first translation, and indeed the first printing, of the unfinished Third Part, which he transcribed from the photolithographed manuscript. Despite his skill in languages, he did not excel as a translator, and his revision and translation left something to be desired. But in this work,-the fruits of his earlier ambitions,-we see the evidence of his life-long desire to put into print everything that Swedenborg wrote.

     In 1916, the five years, which had been contracted for by the New Church publishers at their meeting in 1910, had passed, and owing to the fact that the phototyping was proceeding at a very slow rate, and also to the financial stringency in England, which deeply affected the London Swedenborg Society, the work of phototyping was suspended. This was a hard blow to Mr. Stroh; for his whole training had been in the field of bibliography, and there was little prospect of his being able to enter into any other field of work. Naturally, he himself felt bitterly about the matter; and yet the publishing societies could not wisely have pursued any other course. They were not justified in continuing the expenditure of money when, owing to whatever causes, so little work was being done.

     In the summer of 1917, Mr. Stroh was invited to Bryn Athyn, in order to consult with the authorities of the Academy and the General Convention with regard to the status of the work in phototyping, with a view perhaps to resuming that work. All the manuscripts contemplated in the plan laid down in 1910 had already been phototyped, with the exception of the volume that was to contain the miscellaneous theological manuscripts, including Swedenborg's theological correspondence. This, however, was the most difficult of all the volumes, since it was to include manuscripts which were deposited in various countries. However, Mr. Stroh had negatives of most of these manuscripts, and while in America in the summer of 1917, the Academy of the New Church bore the expense of reproducing all the known manuscripts preserved in the United States.

     As a result of the conference between representatives of the Academy and the Convention, it was decided that those two bodies were to engage Mr. Stroh for a definite sum, for completing the volume containing the Miscellaneous Theological Manuscripts; and he assured the writer that this work could easily be done within four or five months.

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     At this time, he was generously assisted by private means, and during his stay of several months in Bryn Athyn, he was engaged by the Academy to revise the English translation of the Itinerarium, printed by Dr. Tafel in his Documents, and the translation of the Book of Dreams, which had been made shortly before by Professor C. Th. Odhner. Mr. Stroh devoted himself mainly to the Book of Dreams. He carefully compared several manuscript translations, copies of which are in the possession of the Academy, and made a great number of corrections in the way of securing an exactly literal translation. His work was not published, however, as Mr. Odhner's translation had been set up when Mr. Stroh arrived in America.

     In the fall of 1917, he returned to Sweden to carry on the work that had been agreed upon, but it soon became evident that his illness was not altogether a thing of the past. The work proceeded very slowly, and the printing was greatly hampered, and finally made impossible, by the great cost of paper caused by the war. Not only was the work not completed within five months, but final completion was not reached until after a year. Meanwhile, Mr. Stroh was moving the Royal Swedish Academy to resume the publication of its edition of Swedenborg's texts, and in this he was assisted by the Swedenborg Scientific Association, which body undertook to secure subscriptions as soon as the contents and approximate time of publication of Volume IV could be ascertained. The Royal Swedish Academy authorized the continuation of the work, and contemplated granting Mr. Stroh a small honorarium; but beyond the Daedalus Hyperboreas, which had been in plates since 1910, and an early issue of which was printed as one of the Festal Publications, little else of the proposed contents of Volume IV seems to have been set up, except perhaps one or two of Swedenborg's earlier Swedish texts.

     At this time, and for some years previously, Mr. Stroh was studying under the Faculty of Philosophy at Upsala, in which city he was then residing. As a thesis to be used in securing his doctor's degree, he had chosen the subject of Cartesianism and its influence on Swedenborg, and his mind was filled with this subject.

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He seems at this time to have had varying states of thought, now ascribing more to Descartes, and now more to Swedenborg. But his old illness was again coming upon him, and in the summer of 1920 he had a second and more complete breakdown. It was at this time that I saw him in Stockholm. While he was in good health, and was as cordial, affectionate and delightful a companion as ever, it seemed to me doubtful whether he would ever again be able to resume his old labors. Yet his mind was full of plans for this resumption; and he spoke of plans for the reproduction of the whole of Swedenborg's scientific works in a series of eight large phototyped volumes. It seemed certain, however, that a long time would be necessary for his recovery, before he could again engage in work. Recovery, however, was not to come, for despite temporary improvements, his condition became worse, and finally he passed away on March 9th, 1922.

The funeral services were conducted by the Rev. Gustaf Baeckstrom in the Trinity Church at Upsala, near the Cathedral, and were attended by the students of Upsala University in their white caps, and with their banner hung with crepe. Some of the students of the University acted as pallbearers, and the whole student body sang, both in the church and at the grave. The services were also attended by a large number of people who wished in this way to pay honor to the memory of Mr. Stroh. The death was widely noted in the Stockholm and Upsala papers, and the comments that were made bore testimony to the honor and esteem in which he was held by the public men of his adopted country. He is survived by his wife and three small children; and I speak for all those who have been so greatly interested in his life's work, when I express my deep sympathy for Mrs. Stroh in the trying time through which she has been passing.

When I think of the work that has been accomplished by Mr. Stroh,-the documents he has discovered, his painstaking arrangement of chronological and bibliographical data, the three fine volumes of Swedenborg's work in their original text, many of them not hitherto available, except in manuscript or in extremely rare original editions, and finally the fifteen magnificent volumes of phototyped manuscripts-when I think of all this work, the value of which will be more and more appreciated in the future, I am filled with gratitude for the peculiar abilities and the brilliant attainments of the man who performed it.

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The University, which we both acknowledge as our Alma Mater, early recognized the brilliant promise in the youthful student, and her future sons will be foremost in gratitude for the labors of one of her most distinguished alumni.

Mr. Stroh, we are sure, would wish no greater memorial than that the work which he inherited from Dr. R. L. Tafel, and which he has so successfully carried to greater perfection, should be continued. There is much to be done. The work of typing the manuscripts discovered by him is almost completed. We also have typewritten copies of his minute and detailed chronological list of Swedenborg's writings. But it is necessary that the fruits of these labors of many years be gathered together into a new edition of Documents concerning Swedenborg. Almost from the beginning of his work in Sweden, Mr. Stroh had in mind the Preparation of a new and greatly extended edition of these Documents; and towards his latter years, when he had already gathered so much new material, he was especially anxious to have this work undertaken. It is to be hoped that, with his passing away, it will not be lost sight of, but that the Church will find both the means and the man to make use of the mass of new material made available by the lifelong labors of Mr. Stroh.

An even greater work, and one which lay very close to his heart, is the resumption of the phototyping. Under his supervision, the number of manuscript pages reproduced was more than three times the number reproduced in the early photolithographs. But a great deal more remains to be done, comprising for the most part, the scientific and philosophical manuscripts. It was in the reproduction of these especially that Mr. Stroh hoped he would be engaged, and it was on this subject that he spoke to me on the occasion of our last conversation. Now that he has passed away, let not the work itself suffer.

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LORD'S PERCEPTION 1922

LORD'S PERCEPTION Rev. GEORGE DE CHARMS 1922

     "But Jesus did not commit Himself unto them, because He knew all, and needed not that any should testify of man; for He knew what was in man." (John 2:24, 25.)

     There are many passages in the Gospels which ascribe to the Lord, during His life in the world, a keenness of perception, a penetrative insight, far beyond anything known to human experience. He was possessed of a wisdom which enabled Him to sense the secret thoughts of those about Him, to know at once their internal character, and the quality of the loves which moved their hearts.

     A striking instance of this is found in Matthew, where the healing of one sick of the palsy is related. The Lord said to him, "Son, be of good cheer; thy sins be forgiven thee. And behold, certain of the scribes said within themselves, This man blasphemeth. And Jesus, knowing their thoughts said, Wherefore think ye evil in your hearts?" (9:2-4.) That this perception was in the nature of a spiritual insight, is indicated in Mark, where the same incident is related; for there it is said: "And immediately when Jesus perceived in His spirit that they so reasoned within themselves, He said unto them, Why reason ye these things in your hearts?" (2:8.)

     Again, on another occasion, Philip found Nathanael, and said unto him, "We have found Him, of whom Moses in the Law, and the Prophets, did write, Jesus of Nazareth, the son of Joseph. And Nathanael said unto him, Can there any good thing come out of Nazareth? Philip saith unto him, Come and see. Jesus saw Nathanael coming to him, and saith unto him, Behold an Israelite indeed, in whom is no guile! Nathanael saith unto him, Whence knowest Thou me? Jesus answered and said unto him, Before that Philip called thee, when thou wast under the fig tree, I saw thee."

     It is very evident from the context that the fig tree in question was beyond the sight of the natural eyes, from the place where the Lord was standing.

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It is also clear that He had never seen Nathanael before, and His recognition of him at first sight appeared as supernatural to the disciple, who at once acclaimed Him with the words, "Rabbi, Thou art the Son of God; Thou art the King of Israel."

     That this interior perception was not confined to the few instances we have cited, but applied with equal force to all, is clear from the Lord's words to the disciples recorded in John: "There are some of you that believe not; for Jesus knew from the beginning who they were that believed not, and who should betray Him." (6: 64.) And so the statement we have chosen for our text, involving as it does the keenest penetration into the interior states of those about Him, is by no means an isolated passage, but expresses a power characteristic of the whole life of the Lord on earth. It was at Jerusalem, when, as the first act of His public ministry, He had cast the moneychangers out of the temple, and in response to the demand of the Jews for a sign, by what authority He took this action, He had foretold His resurrection. He then began to perform miracles before the eyes of all, on account of which "many believed in His name. But Jesus did not commit Himself unto them, because He knew all, and needed not that any should testify of man; for He knew what was in man."

     It is evident from the words themselves, that those who confessed Him at this time were merely persuaded to do so by the miracles they saw. Their conversion was the result of a temporary emotion. It did not spring from any depth of thought; it expressed a momentary impulse rather than a permanent conviction. Yet, to all outward seeming, it was sincere. In the sight of man, it was a genuine declaration of faith. But the Lord saw beneath the surface of their action, perceiving clearly the interior state of their thought and love, which were antagonistic to any whole-hearted faith in Him. And for this reason, "He did not commit Himself unto them." He placed no trust in their professions of faith. He did not admit them into His secret counsels, nor reveal to them the deeper purposes of His Divine work. For "He knew all, and needed not that any should testify of man; for He knew what was in man."

     As to the character of this spiritual insight, we are told in the Heavenly Doctrine that it was "a sensation and perceptive knowledge of all things that were taking place in heaven, and was a continual communication and internal conversation with Jehovah, which none ever had but the Lord alone." (A. C. 1791.)

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And elsewhere we read: "The Lord's perception, as being Divine, was a perception of all things which are in the heavens, and because of all things which are in the heavens, it was of all things on earth; for such is the order, connection, and influx, that whoever is in the perception of the former is also in the perception of the latter." (A. C. 1919.) This is said of the Lord even in His childhood.

From the teaching on this subject, both in the Sacred Scriptures and in the Writings, there arises an intellectual problem, due to an apparent contradiction. For there is the appearance that the Lord frequently was not in this clearness of Divine perception, but rather in the greatest obscurity. How otherwise, indeed, could He have come into temptation? If He knew all things, how could doubts arise as to the accomplishment of His redemptive work? How could He address the Father as one wholly apart and separate from Himself, praying for strength, because of an overpowering sense of His own weakness? And if He had not this appearance of being weak, human, fallible, incapable of meeting the forces of hell opposed to Him, whence were the sufferings of temptation which He underwent? In short, if we are to understand that He was man, born into the world with all the frailties, all the tendencies to evil, and all the external appearances, which afford the hells an abiding-place in the human heart, how are we to understand that He was at the same time God, Infinitely Good, Infinitely Wise, and knowing all things?

The Lord was born both God and man; both infallible and fallible; both infinite and finite; having all the wisdom of God, and all the ignorance and obscurity of man. In the womb of Mary, the Divine Soul, which was God Himself, took on a finite body, altogether like the body of another man. And between these two-the Divine Soul and the finite body-there was gradually formed a mind, even as the mind of every man is formed between his soul and body. Life, inflowing immediately from the Divine into the Lord's forming mind, brought with it the love of God Himself, and contained in its bosom the wisdom of God Himself. But life inflowing from without through the senses of the body was turned and twisted in its transit through the corporeal vessels, impressing on His consciousness the same external appearances by which men had been deceived; and the hells, inflowing into these appearances, sought with all their power to invalidate the perceptions He had from His Soul.

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Throughout His life, the Lord alternated between these two opposing sources of thought and perception. Abstracting His mind from the things of the body, and lifting it up into the contemplation of interior things, He came into the conscious reception of that Divine influx from His Soul. Then He perceived all things with infinite wisdom, with infinite dearness. Then He came into the power of the Divine, performed miracles, healed the sick, cleansed the lepers, cast out demons, and taught with authority the Word of God. But anon He passed back from this state of glorification to a state of humiliation. Then the life inflowing from the world, and through the senses, pressed in upon Him, with its fallacious appearances. His physical weakness; the mortality of His earthly frame; the limitation of His external influence; His obscurity in the sight of men; every appearance that He was merely a man like other men, subject to their frailties, having within Himself a tendency to all the evils whereby they had been seduced;-all these came to the foreground of His thought and perception. And to the confirmation of this outward appearance,-to the denial of His Divine character,-all the power of hell was directed, whence arose doubts, obscurities, anxious questionings, and even despair, such as man has never known, and so powerful that no mortal man could for a moment withstand them. He could only cling with desperate longing to the perceptions that had been given Him in a previous state, and, praying to the Father, even as to another quite separate and apart from Himself, ask for help and strength to abide in His faith, and, despite all the appearances to the contrary, to remain true to the deeper impulses of the Spirit.

In this alternation between two states, there was no essential difference between the Lord and man. It is the way of all regeneration. Man, also, has a perception from the soul, in which is the wisdom of heaven. At this day, it is only a vague, indistinct sense of the difference between right and wrong, and is called conscience. Yet there are moments when its light is clear and vivid, and when it illumines with unmistakable perception the path of life.

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At such moments, every man feels sure. He experiences a sense of power. He has no fear, and needs not to hesitate in his decisions, but acts with a certainty that is above all mere processes of reason. But this state of assurance, and of clear insight, gives way to one of obscurity. Difficulties arise. The outward circumstances in which he is placed seem to preclude any adherence to the road which his higher perceptive faculty has pointed out to him. His heart melts. He is overcome with a fear lest, in a blind following of an ideal, he lose all the external ends to which his ambitions call him. He can only cling to the dictates of conscience from the principles of religion, and, praying to the Lord for help, resist, even in despair, the temptation to yield to the pressure of hell.

Thus the Lord's temptations were like those of a man, in spite of the fact that He possessed, in states of glorification, an infinite knowledge of all things,-a wisdom far beyond that ever attained by man or angel. But the Lord in the human did not attain to the fullness of this Divine perception until the time of His ministry. At His birth, indeed, the light of His Soul was the very Divine Light of the Sun of heaven; but this light fell upon a mind empty and void. It was like the light of the sun passing through the atmospheres, but finding no objects to receive and reflect it. Only as sensations came from without, through the senses of the body, along the same way that marks the awakening of every human mind to consciousness, could this influx from the Soul be perceived. And then it was perceived differently from the way in which man perceives it.

Man, in infancy and childhood, is conscious only of material sensations. Remains of internal delights are stored in him, but he is not awakened to the consciousness of them, until, in adult age, with the opening of the rational mind; he begins to think spiritually. Then the interior meaning of these things begins to dawn upon him. The natural delights are suffused with a spiritual glory, and for the first time he is conscious of the light of heaven. With the Lord, it was different. Because His Soul was Divine, so soon as any external sensation came to Him, He not only felt its natural delight or pain, but He sensed its spiritual quality, its internal character. Thus there came to Him in early childhood a perception which only begins to affect man at adult age.

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For this reason, the Lord was introduced into temptations even from first childhood. Then it was that He met and overcame the antediluvian hells, which are so powerful that they have been shut up, and denied influx into men, lest they destroy the human race. This was possible, because the Lord came into celestial perception, in proportion as He grew in bodily experience, every object of sensation being suffused with a Divine Light from the Soul, even from the first conscious turning of His mind toward the problem of His own existence.

As He grew, He reflected upon everything he learned, lifting it up from the light of the world, that He might perceive it from within, and know its quality from the Divine. And then, carrying this perception back into the thought of His external man, Be clung to it, against every opposing appearance, permitting no external considerations, no wily insinuations from the hells, to shake His sure knowledge. This, His external man did, as it were, by itself, as it were cut off from the Soul; to all appearance as if Me were but an ordinary man. But only when He had done so in fullness could He return to the state of internal perception, of Divine assurance, of conscious power.

It was by this process of continual combat against the hells, even from earliest childhood, that the Lord, in the course of thirty years on earth, dissipated, one by one, the appearances by which the hells had seduced the human race. And so He made Himself the Very Divine Truth. It was only by this slow and gradual process that He acquired to Himself Divine Wisdom, whereby He might attain to the true perception of all things in heaven and on the earth, and thus speak and act immediately from the Divine. Such was the preparation necessary to His ministry,-the state to which He had attained when He began His work of public teaching. Such was the state described in the words of our text. Small wonder, then, that He perceived, not only the outward appearance of faith which His miracles produced in those who witnessed them, but also, penetrating these, that He perceived with equal clearness, the internal character of the men about Him. He saw their spirit as distinctly as their body. He saw them as the angels in heaven see men, to whom it is not the body or its gestures that appear, but the heart and its affection. May, He saw them with a Divine insight, infinitely deeper than that enjoyed by any angel,-perceiving all the springs of their life, as they appear to Jehovah Himself, the Omniscient God.

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Wherefore it is said, "Jesus did not commit Himself unto them, because He knew all, and needed not that any should testify of man; for He knew what was in man."

Yet, in this power of penetration, the Lord possessed nothing different in kind from that which is His gift to every regenerating man. It was a perception similar to that imparted to man, differing, however, in being infinite, while that of man is finite. That this is true, is clearly stated in the Heavenly Doctrine, where it is said that the perception of the Lord, which gave Him a clear knowledge of all those things which existed with Himself, "as when anything of evil occupied the affections of the external man, or anything false His knowledges," was not peculiar to Him alone. "For such things, and innumerable more, are not concealed from the angels; and hardly from men who have heavenly perception." (A. C. 1701.) This, indeed, is testified by human experience. For it is acknowledged that wisdom consists in the power to penetrate the external appearance of things, and to perceive their interior quality. Such wisdom cannot be acquired merely by instruction from others. It is not a matter of scientific knowledge. Men come to it only through years of training in the school of life's experience; come to it then, not as a science which they can impart to others, but as a perceptive faculty which is peculiarly their own, the mark of their individuality, the deepest foundation of their usefulness to others, both on earth and in the life to come. All men do not come to it in equal measure, but each according to his regeneration, and according to his spiritual needs. It is the basis of what is called character. No man, when temptation arises, can hold firm to the dictates of conscience, without acquiring, from within, a wisdom and a power quite incommensurate with his own intellectual attainments and moral courage. To every man enough insight is given to enable him, in any given situation, to see the essential difference between right and wrong, and adequate power to overcome in those temptations which assail him.

The case with the Lord was altogether similar, save that He had come to perform a Divine work. Where man, in the course of a life-time, meets only a few evils, the Lord met all the hells, and to subdue them required infinite power. Thus it was necessary to His victory that He should come into Divine perceptions, that He should, in states of glorification, be gifted with infinite wisdom; for this alone could resist the assaults which the hells brought to bear upon Him when He had returned to the state of humiliation.

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He then fought as if He were mortal man, weak and impotent. His only weapon was the faith born of the inmost perceptions of a previous state. Without these, He could not have conquered. For redemption was a work purely Divine. It could be effected by none save God Himself, clothed with flesh and blood of mortal man. It was only by conjoining the infinite Soul of God to a finite body, subject to all the weaknesses of man, subject to temptation, that the human race could be saved by the Divine victory. Wherefore it is written in Isaiah, "I have trodden the winepress alone, and of the people there was none with me. . . . And I looked, and there was none to help; and I wondered that there was none to uphold. Therefore mine own arm brought salvation unto me, and my fury it upheld me."

It was because the Lord possessed, in states of glorification, a Divine perception of all things which were taking place,-in heaven, on earth, and in His own mind and body,-that He was able to meet and subjugate the bells, gradually dissipating their fallacies, dispelling the appearances of truth by which they deceive men, and so establishing and confirming the Divine Truth Itself that He at last made Himself Divine as to the entire human, casting off all that was from the mother, and assuming a Human from the Father,-a Human altogether above temptation, which the hells cannot even approach, and by which He is able to hold them in subjection to all eternity. And yet He performed this infinite work by the common way, a way that is finitely open So every man, who is given, by influx out of heaven, the power to meet and overcome such evils as assail his spiritual life,-to dissipate, by the Lord's power, their fallacies, and thus to confirm in himself the perception; that come from within by way of the soul, even until he is blessed with angelic wisdom and power, and ascends on high, to fulfill his eternal destiny in the everlasting service of his Divine Creator and Savior, Jesus Christ. Amen.

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TOPICS FROM THE WRITINGS 1922

TOPICS FROM THE WRITINGS W. F. PENDLETON 1922

     VI.

The Acknowledgment of the Lord.

     "The primary thing of all religion is to acknowledge God" (D. P. 322), and the first essential of the Christian religion is to acknowledge the Lord. For it is the Lord God the Savior alone who opens heaven or the spiritual mind (C. L. 340), and He opens it to those only who acknowledge Him as the God of heaven and earth, and live according to His commandments. (C. L. 341. See T. C. R. 151.) It cannot possibly be opened to others. The essentials of salvation are two, but the second is not anything without the first. Keeping the second table of the law contributes nothing to spiritual life, unless the Lord's table be also kept. It is merely a moral life without religion, in which there is nothing salvable. The supreme necessity of the acknowledgment of the Lord for salvation is shown in the Lord's words in John, "Unless ye believe that I am, ye shall die in your sins." (8:24.) "Those who do not acknowledge the Lord must needs be in falsities and evils." (A. C. 10287. See also D. P. 91 and T. C. R. 339.) "The denial of God makes hell, and in the Christian world the denial of the Lord." (D. L. W. 13.) "The state of every one . . . in the spiritual world is according to his acknowledgment of God and the worship of Him,. . . and after this time they who acknowledge the Lord Jesus Christ to be God are in heaven." (T. C. R. 795.) "Hereafter no one comes into heaven unless he believes in the Lord God the Savior, and goes to Him alone." (T. C. R. 107.)

     This is the supreme essential of all spiritual life,-the acknowledgment and worship of God as a Man; the God Man, Jesus Christ. This is the one beacon light in the darkness of: the Christian world,-the only Way, the only Truth, and the only Life. (John 14:6.) Without this, no evil can be shunned as sin. "For without me, ye can do nothing." (John 15:5.)

A Moral Life without a Spiritual Life.

     A spiritual life is a life of religion, and the life of religion is to love and worship the Lord God the Savior, and do good or live morally from Him.

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There can be a moral life from religion, or from Him who is the life of religion, and there can be a moral life without religion. The latter kind of a moral life is very common at this day in the Christian world, but it is a life that is void and empty of everything of heaven, though it is frequently mistaken for a spiritual or religious life.

     What a dead thing a moral life is without a spiritual life, is set forth in full in the Apocalypse Explained, n. 182: "A moral life is to act well, sincerely, and justly with one's companions in the functions and business of life,. . . but a moral life from the love of self and the world is not in itself a moral life, although it appears as such; for the man who is in such a life acts well, sincerely, and justly for the sake of himself and the world only; to him, what is good, sincere, and just serves but as a means to an end, that he may be elevated above others and rule over them, or that he may acquire wealth." (The subject is treated at large in this number.)

     A moral life without a spiritual life is- used as a cloak to cover evil designs, producing a deceptive appearance that easily blinds and leads astray. It is an enemy to the New Church, and to all who in heart desire to live a truly religious life; for it closes heaven, and separates man from the Lord.

A Snare.

     Spiritually, a snare is evil putting on the appearance of good, thereby deceiving and leading astray. (See A. C. 9348) It is doing good without shunning evil. It is a life of morality without religion. "If a man wills and does goods before he shuns evils as sins, the goods are not good." (Life 24.) "So far as a man has not been purified from evils, his goods are not good, his piety is not pious; neither is he wise." (Life 30.) Nor is his morality really moral. In such case he merely covers and conceals his evils, causing them not to appear before the world, while they are still active within. (Life 108.) Even as the Lord said to the Pharisees, "Ye make clean the outside of the cup and of the platter, but within they are full of extortion and excess. . . . Cleanse first that which is within the cup and platter, that the outside of them may be clean also." (Matt. 23:25, 26.)

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Such is the nature of unregenerate good, or the good that is done without shunning the evil of the heart as sin against God; such is the nature of all good works that are without charity in will and thought, without the acknowledgment and worship of the Lord God the Savior. Hence we may not be surprised at the injunction, "Cease, therefore, to ask thyself, What good must I do to receive eternal life? Only abstain from evils as sins, and look to the Lord; and the Lord will teach and lead thee." (A. E. 979.) Then, and not before, does his good become really good, his piety really pious, and his morality really moral.

"I am God Shadaai." (Gen. 17:1.)

     "I appeared unto Abraham, Isaac, and Jacob, as God Shaddai. By my name Jehovah was I not known unto them." (Exod. 6:3.) Shaddai was the name of the God worshiped by Abraham, Isaac, and Jacob. They knew not the name Jehovah. That name had been lost from the time of the Ancient Church, but was revealed anew to Moses in Egypt. Moses had asked the God who appeared unto him His name, and He had said, "I am Jehovah." (Exod. 6:2.) In the English version, Shaddai is rendered "Almighty." (Genesis 17:1.) The translators did not know, or were unwilling to believe, that the fathers of the Israelitish nation worshiped any other God than Jehovah, and that they were idolaters. That the Lord appeared to them as the God they worshiped, and "was willing to be represented by the name Shaddai, was because He never wills suddenly to destroy the worship implanted from infancy." (A. C. 1992. See also A. C. 3667, 5628 and elsewhere.) And we are told that "the reason why Jehovah is mentioned in the historicals concerning Abraham, Isaac, and Jacob,. . .is for the sake of the internal sense." (A. C. 7194.) But "by my name Jehovah was I not known unto them."

Shaddai-a Parallelism.

     In the teaching concerning the worship of the God Shaddai by the Israelitish fathers, there is involved an essential truth as relating to the Christian Church and the Second Coming of the Lord. The Apostolic fathers worshiped the Lord Jesus Christ; but when the Lord came again into the world, the Christian Church was worshiping another God. They did not know the true God of heaven and earth. He had to be revealed again.

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Since they did not know the true God, they did not know the Word of God. They did not know even the literal sense of the Word, for that sense had been falsified from beginning to end. His vesture had been "dipped in blood." (Rev. 19:13. A. R. 825.) It had therefore become necessary, not only to reveal the spiritual sense of the Word, but also to reveal anew the Word in its literal sense, even as it had become necessary to reveal anew the name of the true God to the Israelites in Egypt. The name of God is the Divine Human of the Lord, or, what is the same, it is His Word. It had become necessary to reveal this anew in the Christian world, for it is a name that had been lost, destroyed by the falsifications of its truth. It could not be restored, except by revealing it again unto men. This is what is meant by his "new name" (Rev. 2:17, 3:12), and by "Behold, I make all things new." (Rev. 21:5. See A. R. 196. A. E. 224.)

Swedenborg's Philosophy.

     The early work of Swedenborg, his study of nature and the human body, was a preparation for his great work to come as a Revelator, a preparation which began even in his childhood. He was to be prepared by natural truth to enter into the domain spiritual truth. By the truth of the natural world, he was to be made ready to behold the wonders of the spiritual world, and to reveal the arcana of heaven to the rational thought of men.

     As the philosophy of nature was a preparation to Swedenborg for his great mission, so is the same philosophy a preparation to the man of the New Church for a broader and more comprehensive understanding of the Writings. It is for this reason that almost every principle of his philosophy has been reproduced in the Writings, to aid the student of the New Church to an understanding of the laws of the spiritual world and the phenomena of the life to come. What better proof can we have of the tremendous importance of the new philosophy as the handmaid of the New Revelation?

     While, in the philosophy of Swedenborg, there is no claim to a revelation, such as we find in the Writings, nor are we to claim for it what it does not claim for itself, yet it is a system of natural truth, the like of which has never before been given to men, and is essentially without philosophical fallacy or error.

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If there is any error of scientific fact, let those show it who know more than Swedenborg, or who may perhaps think they exalt the Writings by depreciating his philosophical studies.

Not a Science.

It has been customary to speak of the early writings of Swedenborg as "scientific." This is misleading. It is not a science but a philosophy. It is not a system of sensual truth. It does not deal with the visible facts of nature. But it is a system of natural truth treating of things invisible or abstracted from the sight of the bodily eye. Read No. 20 of the treatise on Influx, and you will see that, in the Writings, the early works of Swedenborg are designated as a "philosophy." Calling them a "science" has led to a claim that modern science has advanced beyond Swedenborg; and hence his work is considered to be out of date and of little value to the New Church. This is a lamentable error. That philosophy is of great value, because it is a new philosophy, far surpassing the work of any other philosopher, ancient or modern, and will be of perpetual Value to the Church of the New Jerusalem. Swedenborg's philosophy exhibits the universal laws of nature, and as such will reign supreme in natural science, ordering and regulating it for all time to come. The science of the world can never supersede the philosophy of Swedenborg.

Swedenborg not a Scientific Investigator.

Swedenborg made but little research into the visible facts of nature. He began it, but soon desisted for reasons which he gives in the introduction to The Economy of the Animal Kingdom. After praising the work of Malpighi, Leeuwenhoek, and others, he says, "Assisted by the studies . . . of these illustrious men, and fortified by their authority, I have resolved to commence and complete my design; that is to say, to open some part of those things which it is generally supposed that nature has involved in obscurity." In fact, he resolved to enter the unoccupied and unexplored field of invisible nature, depending upon the scientific researches of others as a basis for his studies of the interior world of natural things. "On deeply considering the matter," he says, "I deemed it best to make use of the facts supplied by others."

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And further, "I therefore laid aside my instruments, and restraining my desire for making observations, determined rather to rely on the researches of others than to trust to my own." He considered that it was not necessary for him to investigate visible phenomena, for this had been done by able men, and the facts he needed as a groundwork for his studies were already at his hand. In the Principia (chapter 1, 8), he makes plain his purpose. "The sciences, which have now been for some thousand years adding to our experience, may at this day be said to have so far advanced that an enquiry into the secret and invisible operations of nature need no longer be deferred." He therefore determined to use the facts of others as the means of introducing himself into the hitherto closed field of nature.

     There is an external and an internal to all things. So there is an external and an internal world of nature. Men of science had explored the phenomena of the visible world, and had gathered innumerable facts, had even approached the borders of the internal, invisible world, but had feared to enter it. Swedenborg, under a providential guidance, which no other man had, boldly entered and explored its inmost recesses. It was necessary that he should do so, for the world of invisible nature is intermediate between the world of matter and the world of spirit; and before this latter world could be revealed to him he must needs know that world which is intermediate between the spiritual and the material, invisible to the physical eye or to the finest microscope, and only to be entered by the inductions of enlightened reason.

     Swedenborg, therefore, is not to be classed as a man of science, seeking to add to the vast store of visible facts already accumulated by others, but as a philosopher, even as he himself says (Influx 20), seeking for the universal laws of the invisible world, hidden behind visible phenomena, that he might thereby be prepared to become, under the Divine guidance, the theologian of all the ages, the willing and obedient instrument of the Lord for His Second Coming into the world.

     Swedenborg, at this time, did not know of that for which he was being prepared, but he had received certain intimations that there was a great work to come, the full nature of which was not as yet revealed to him. (See article in NEW CHURCH LIFE, June, 1901, p. 287, etc.)

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WOMEN AS PREACHERS 1922

WOMEN AS PREACHERS Rev. JAMES F. BUSS 1922

      [EDITORIAL NOTE: A brief treatment of the question of preaching by women appeared in our issues for April and June, 1921, with special reference to the statement in The Spiritual Diary 5936. In the article herewith reprinted, with due acknowledgments, from THE NEW-CHURCH HERALD of May 6, 1922, the Rev. J. F. Buss has undertaken to uphold the teaching in that number of the Diary by exposition and argument in the light of the Doctrines as a whole. It was read argument in the light of the Doctrines as a whole. It was read as a paper before the (English) New Church Women's League on Friday, February 10, 1922, and afterwards published by special request of the League.]

     THE QUESTION OF WOMEN PREACHERS ACCORDING TO THE DOCTRINES.

     I should like it to be understood that I had not the temerity to choose this subject for the present occasion of my own motion. It is the subject, out of three submitted to me by the Committee of the League, which seemed to me of the most commanding practical importance in the present state of the Church among us, and which, therefore, I ought to choose. The subject derives its importance from the fact that there are women in the Church who advocate the practice in question; that there are men and women in the Church who dally with it, theoretically; that there is (so I am told) one woman, at least, who does preach, even going about supplying the pulpit for Societies that are without a minister; and that the idea is quite general that the only thing against the practice is an isolated passage in the Spiritual Diary, destitute of doctrinal authority and a narrow, prejudiced and contemptible opinion (some say)-nothing more-of Swedenborg's, by which we ought not to allow ourselves to be influenced.

     An initial attitude of the genuine New Churchman must be, that if the Doctrines of the New Church approve of women preaching, and suitable women can be found, the sooner we have a woman ministry, properly equipped, at work among us, the better if, on the other hand, they clearly and unmistakably disapprove, we must set our faces against allowing the practice to obtain a footing in the New Church; while, if they utter an uncertain sound on the subject, we may not take up a definite stand either for or against, except on general grounds of expediency.

384

By the lime I have finished the present discussion of the subject, I hope you will all agree with me that the Doctrines speak with no uncertain voice on the subject, and that their voice is unequivocally opposed to women preaching, not on any grounds of inferiority on her part, but on the solid grounds that the preaching use is contrary to and subversive of the order of her womanly nature.

     The classical passage in the Spiritual Diary, of course, comes at once into the mind; so we may as well have it before us without further delay. It is No. 5936, bears the heading "Women who preach," and reads as follows:

     "Women who think in the way men do about religious matters, and talk much about them, and still more if they preach in congregations, destroy the feminine nature, which is affectional . . . . They also become material, so that affection perishes and their interiors are closed. They likewise become deranged (delirare) as to the thoughts; which takes place because the affection, being destroyed, causes the intellectual [faculty] to be deranged; though in outward form they are still able to appear like other women. In a word, they become sensual [sensuous] in the last degree.

     A word, first, as to what we are to understand by the consequences which public preaching entails for the woman who allows herself to engage in it.

     (1) "It destroys the feminine nature, which is affectional." I suppose all agree that the feminine' nature is affectional. On the other hand, preaching, according to New Church Doctrine on the subject-as will appear later-is always FROM TRUTH, and thus preeminently a purely intellectual exercise, in which the understanding, not the will or affection, ought to lead the thought. The feminine nature or psychology is, that in it all the operations of the mind start, and ought to start, from affection. An activity, therefore, the very essence of which is that it should start from the understanding, and set forth truth which is of the understanding, is unsuitable to the feminine mentality, and therefore "destroys the feminine nature" to the extent to which it is practised.

385

It follows, in that case, as a matter of course, that "affection perishes," or becomes atrophied, for lack of its proper outlet. For the same reason, also, "the interiors"-the womanly interiors, that is to say-"become closed up."

     (2) Such women "also become deranged as to the thoughts." An affectional mentality functioning in an intellectual manner, or from the intellectual standpoint-which is of a totally different order from the affectional manner and standpoint-must necessarily do it badly. The result must be neither soundly and wholesomely affectional, that is to say, feminine or womanly, nor soundly and wholesomely intellectual, that is to say, masculine or manly, but a very undesirable hybrid, or cross between the two. And the characteristic of thought of such a description must be exactly that it is "deranged" or disordered. This is because woman's intellectual, or understanding, can only operate normally, and thus sanely, under the inspiration or influx of the unimpaired affectional nature; in the case in question, we bear in mind, the affectional nature becomes impaired.

     (3) "They become sensuous in the last [or ultimate] degree." I think the idea covered by the word "sensuous" in this place is, relatively coarse in fiber; and that the meaning is that they lose their true womanly refinement and delicacy. Possibly more than this is involved; but this certainly is.

     It is not to be supposed that these effects would be immediately noticeable; they might indeed never be detected by the ordinary observer; for you will observe that the passage we are considering expressly states that women on whom such effects have been wrought by preaching in public are "still able to appear like other women in outward form," or demeanor. The sphere of the disastrous changes brought about is the interiors of the mind; and these effects were observed and learned by Swedenborg, I have no doubt, from his experience in the spiritual world, where interiors, hidden here, are made manifest. But the effects of the changes themselves must of necessity be subtle, though present and operative, however unobservedly, in everything that is done, and consequently in all the influence that is exerted.

     Now I put it to you that the world cannot afford to lose from its life the pure, unmixed, womanly quality and influence; society, and preeminently men, constantly need the refining influence which unperverted and unmingled-and in that sense (as well as other senses) "pure"-womanhood alone can bring to bear; a consideration which should give us pause before we assent to any practice fraught with such consequences.

386

     I implied in my opening remarks, however, that this passage in the Spiritual Diary is not by any means the only passage in Swedenborg that bears upon the subject before us. Some others occur in connection with the subject of preaching in general. It may, perhaps, be news to some of you that there is an entire section of the angels of heaven, and this a very large and exalted one, none of whom can preach. It is not a question of sex; the inability applies to men and women alike. The information is given in Heaven and Hell, in the chapter on "Divine Worship in Heaven," at No. 225; "All preachers are from the Lord's spiritual kingdom, and none from the celestial kingdom. They are, from the spiritual kingdom, because the angels there are in truths from good; and all preaching is from truths [you will remember that I told you this earlier]. There are no preachers from the celestial kingdom, because the angels there are in the good of love, and from that good they see and perceive truths, but they do not talk about them. Although angels in the celestial kingdom see and perceive truths, still there is preaching among them, because they are enlightened by it in truths which they know, and are perfected by many which they did not know before. As soon as they hear them, they also acknowledge them, and thus perceive them."

     Where the preachers for the angels and societies of the celestial kingdom come from, is taught in the following statement:

     "As spiritual love is the love of truth, and spiritual angels in respect of their life are affections of: truth, they speak about the holy things of heaven and the church, unlike the angels of the third heaven, who cannot speak about them, as has been said above. And as the celestial angels are perfected in wisdom by hearing, there are intermediate angels, called celestial-spiritual angels, who preach and teach truths in their churches." (A. E. 831.)

     So far as our present subject is concerned, there are two points to be noted here; wherein the qualification of the angels of the spiritual kingdom for preaching consists, and wherein the disqualification of the angels of the celestial kingdom; and this is very explicitly stated:

387

"All Preachers are from the Lord's spiritual kingdom, . . . because the angels there are in truths from good; and all preaching is from truth. There are no preachers from the celestial kingdom, because the angels there are in the good of love; and from that good they see and perceive truths, but they do not-speak about them"-and of course, therefore, are unable to preach; you cannot preach without speaking. It is not a hazardous inference, either, that, were a celestial angel to attempt to preach, he would impair his celestial quality, and fall from his celestial estate, not merely to the spiritual, but to the lower planes of the spiritual; for the reason that he had violated the celestial order by his transgression of it.

Now, all this has a very direct bearing upon the question of preaching by women. I suppose we all know that a regenerate woman is an affection of good, and a regenerate man an affection of truth, woman being primarily and predominantly affectional, and man primarily and predominantly intellectual.

In the Spiritual Diary 1061, the point is put this way: "According to the constitution of things by creation, the male sex relates to the classes of spiritual things, and the female sex to those of celestial." Exactly what we are to understand by this terminology, is made evident in Arcana Celestia 4555, where Swedenborg is explaining his use of a number of technical terms he found himself driven to employ in setting forth the doctrines of the New Church and the spiritual sense of the Word-among them these very terms "spiritual" and "celestial." First mentioning that there are some people who would say: "What is the 'internal man'? Is it possible that it can be distinct from the 'external'? What is the 'natural' and the 'rational'? Are they not the same? Moreover, what is the 'spiritual' and the 'celestial'? Is not this a new distinction ? We have heard of the 'spiritual,' but that the 'celestial' is something else we have not heard,"-after this introduction, he continues: "The case, however, is thus: they who have not previously acquired any idea on these subjects, because the cares of the world and of the body have possession of all their thought and take away all desire of knowing anything else, or because they deem it sufficient to know their doctrinals as they are generally known, and of no consequence to have any further thought about the matter; . . . such persons put away all these subjects, for even at the first glance, they at heart reject them.

388

Nevertheless, as they are such things as are contained in the internal sense of the Word, and these cannot be explained without adequate terms, and we have no terms more adequate for expressing exterior things than the term 'natural,' interior things than the term 'rational,' those things which are of truth than the term 'spiritual, and those which are of good than the term 'celestial,' it is absolutely necessary to make use of these terms; for without terms adapted to the subject, nothing can be described."

Thus the term "spiritual" connotes, in its primary signification, those things which relate to truth, and the term "celestial" those things which relate to good. To be told, therefore, that "the male sex from creation relates to the classes of spiritual things, and the female sex to the classes of celestial things," is simply to be told that woman is primarily in good-or, of course, evil-and inevitably views all things from that standpoint; and that man is primarily in truth,-or, of course, falsity-and inevitably views all things from that standpoint, viz., that of truth. It is exactly the same as the case with the angels of the celestial and spiritual kingdoms of heaven, respectively; the former, being celestial, "relate to the classes of celestial things," and inevitably view all things from the standpoint of good, whereas " angels of the spiritual kingdom," being "spiritual," "relate to the classes of spiritual things," and view all things from the standpoint of truth. This is what, in fact, being "spiritual" and being "celestial" respectively implies.

We may now know why women cannot enter into the use of preaching so as to perform it aright, and why it is disorderly for her to try to do so; and also why any such attempt must be attended with disastrous results on her femininity or her womanly nature. It is simply because preaching belongs to the class of "spiritual" or masculine uses, and woman belongs to the class of things " celestial," or feminine. Nor is there in this anything derogatory to woman, nor is it a sign of inferiority. Were it so, we should have to infer that the celestial angels are "inferior " to the spiritual angels; for the disqualification in the one case rests upon precisely the same grounds as in the other. Let us listen once again to the teaching regarding the preachers in heaven. "All preachers are from the Lord's spiritual kingdom, . . . because the angels there are in truths from good, and all PREACHING is from truths.

389

There are NO preachers from the celestial kingdom, because the angels there are in the good of love" (H. H. 225), and preaching, it must be repeated, is not, according to the Doctrine, "from good," but from "truths."

     It comes to this, therefore, that preaching is essentially a masculine function, or use; and, since the mentality of woman is essentially feminine, and the distinction of mentality between man and woman is constitutional, radical, and eternal-not artificial, or the product of custom-woman is constitutionally incapable of entering into the use of preaching "so as to perform it aright," or without inflicting grievous harm upon her womanly nature and quality, such harm, for example, as is specified in detail in the despised passage in the Spiritual Diary 5936.

     So far, therefore, from this passage standing alone, we find that it proves, on examination, to be of the very warp and woof of all that we are taught in the unquestioned Doctrines of the Church respecting the two things concerned-Woman and Preaching. Because Preaching is what it is, and Woman is what she is, preaching is not woman's use, and the pulpit is not woman's place. It follows that, for her to attempt to perform that use, and to occupy that place, must needs be hurtful, alike to herself and to the Church, and that it is contrary to essential order, and ought not to be done.

     P. S. The following was introduced in the reply on the discussion, and should, it is thought, be reproduced here:

     Women can, and may, instill good, though not truth, in agreement with the following doctrine: " Good can be insinuated into another by anyone in a country, but not truth [spiritual truth, that is] except by such as are teaching ministers; if others do so, heresies arise, and the Church is disturbed and rent asunder." (A. C. 6822.)

     In connection with this, the following illustration and warning should also be noted: "A certain prayer was uttered by a woman, who was permitted to utter it because she was believed to be in external devotion; and they were at the time affected variously. Thereupon, I spoke with them, saying that women are indeed able to utter with affection [i.e., fervor], and thus to excite to devotion and sanctity, but not to teach in the sense of expounding spiritual truth from the standpoint of truth or the intellectual standpoint.] It must be added, that still it is rarely that such women are interiorly devout.

390

The woman who uttered the prayer in that church with such sanctity that all were moved, and believed that she was the best of them all-she, on being examined as to the life, thus as to the interiors, was wicked." (S. D. 4940.)
GENTILES OF CHRISTENDOM 1922

GENTILES OF CHRISTENDOM 1922

"Seeing that the majority of the erudite have a closed mind, we cannot hope to do much with them; but we ought to be able to establish the truths of the kingdom among the simple-hearted who are responsive to good, and who, therefore, have an affection for truth. We are told in many places that a New Church is always established among the Gentiles. This does not mean invariably that it will appear beyond Christendom, for the term "Gentile" includes those in the Christian world who are doing good works, or living a good life, in the absence of the truths of doctrine. In Christendom, there are innumerable Gentiles of this nature, and their disposition to a good life should make them receptive of the truths of doctrine. . . . Surely these " Gentiles " are, generally speaking, the simple who are in common perception. . . ."-[Editorial in THE NEW-CHURCH HERALD, May 13, 1922.]
HEAVEN IS THE WORD 1922

HEAVEN IS THE WORD 1922

"It has been given me to know by much experience that man has communication with heaven by means of the Word. While I read the Word through from the first chapter of Isaiah to the last of Malachi, and also the Psalms of David, and kept my thought in their spiritual sense, it was given me to perceive clearly that every verse communicated with some society of heaven, and thus the whole Word with the universal heaven; from which it was evident, that as the Lord is the Word, heaven also is the Word, since heaven is heaven from the Lord, and the Lord by the Word is the all in all of heaven." (T. C. R. 272.)

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Editorial Department 1922

Editorial Department Editor 1922

     NEW CHURCH LIFE
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     THE TERM "WORD" IN THE WRITINGS.

     How wide and varied is the application of the term "Word," as used in the Writings, comes to view in such statements as the following from the Apocalypse Explained:

     "Everything of the doctrine of the Church, if there is to be any sanctity and power in it, must be confirmed from the sense of the letter of the Word, and, indeed, from those books of the Word in which there is a spiritual sense." (8163.)

     Obviously, the term "Word" is here used as synonymous with our "Bible," which contains other books than those having a spiritual sense; for we are told elsewhere that "the books of the Word are all those which have an internal sense; but those which have it not, are not the Word." (A. C. 10325.) In one of these passages, the term is used in an all-inclusive or broad sense, while in the other it is employed in a strict and proper sense, namely, to indicate the New Church canon of the Word. Although the non-canonical books in the Bible are not "the Word of God," not being Divine Revelation, because not written under immediate Divine inspiration, yet we know that it was of Providence that they were included in the Bible, being "good books for the Church," and some of them-the book of Job, for example-being written according to correspondences, though not containing a spiritual sense continuous with that of the books of the Word proper.

392

It is on this account that they may, in a very broad sense, be included in the term "Word," as in the statement quoted above from the Apocalypse Explained. And for the same reason, the non-canonical books are not infrequently quoted in the Writings to confirm some point of doctrine or history. Especially is this done in the Universal Theology, or True Christian Religion; and we believe it is not without significance that this "universal" and all-embracing treatment of Theology should gather into its pages the confirmations of "the Heavenly Doctrine from all possible sources, including those "books of the Word " which have not a spiritual sense.

     One has not to read far in the Writings to find that many terms are used in both a broad and a restricted sense, as in the case we have cited, where "Word" is used to include all the beaks of the Bible, when yet we are also told that only the books containing an internal sense are " the Word." As other examples of such a varied use of terms, we may cite the following:

     "The Law, in a strict sense, signifies the things written on the two tables (of the decalogue); in a less strict sense, it signifies the Word written by Moses; in a broad sense, the historical Word; and in the broadest sense, the Word in its whole complex." (A. C. 9416)

     "The harvest, in the broadest sense, signifies the state of the whole human race as to its reception of good by means of truth; in a sense less broad, the state of the church as to the reception of the truth of faith in good; in a narrower sense, the state of the man of the church as to that reception; and in a still narrower sense, the state of good as to its reception of truth, thus the implantation of truth in good." (A. C. 9295.)

     In like manner, we may say that the "kingdom of God," in the widest application of the term, is the created universe, including both the evil and the good of the human race, thus both the heavens and the hells; for "His kingdom is over all." But in a strict and proper sense, we think of heaven and the church as the "Lord's kingdom."

393

     There would be many more New Churchmen ready to acknowledge that "the Writings are the Word," if more realized the wide application of the term "Word" in Divine Revelation. Christians have for centuries realized the philosophical import of the term, as 'meaning something more than the written forms of the two Testaments, as involving a spiritual concept, a Divine idea, which we now comprehend in the expression "Divine Truth," and which is not a merely intellectual abstraction, but embodies the verimost substantial of all realities,-the "Word that was with God, and was God," and that was "made flesh, and dwelt among us," that we might behold "His glory, the glory as of the only-begotten of the Father,"-the Divine Human of our Lord Jesus Christ. "The Scripture concerning Him, which is with Christians, and which is called the Word, manifestly teaches and testifies that God Himself, who in His Human is called Jesus Christ, says that the Father is in Him, and He in the Father, and that He who seeth Him seeth the Father." Perhaps more than any other Gospel teaching, the First Chapter of John, because of its sayings concerning the Word-the Logos-brought Christian thinkers to that elevated conception of the meaning of the term "Word." (T. C. R. 838.)

     And now New Churchmen, if they have read the Writings with an open mind,-a mind willing to free itself from the limited idea that the Scriptures of the Old and New Testaments are the only possible forms of the Divine Word,-have found in the New Revelation of Divine Truth a marvelous enlargement of the philosophical conception of the "Word," as dimly grasped by Christians. Contributing to such an expanded view, we find in the Writings many declarations like the following:

     "That before this Word, which is in the world today, there was a Word which has been lost." But "that Word is still preserved, and is in use with the ancients in heaven." (S. S. 101, 102.)

     "That the Word is the Lord, because from the Lord, is because the Word is Divine Truth, and Divine Truth proceeds from the Lord as a Sun, and what proceeds is His from whom it proceeds, yea, is Himself." (A. E. 797.)

     Again, treating of the Divine Truth from the Divine Human of the Lord, the Arcana says: "That everything of the doctrine of good and truth is thence, is because the Lord is doctrine itself, for everything of doctrine proceeds from Him, and everything of doctrine treats of Him.

394

For everything of doctrine treats of the good of love and the truth of faith; those are from the Lord, and therefore the Lord is not only in them, but also is both. Hence it is evident that the doctrine which treats of good and truth treats of the Lord alone, and proceeds from His Divine Human. Nothing whatever of doctrine can proceed from the Divine Itself, except by the Divine Human, that is, by the Word, which in the supreme sense is Divine Truth from the Divine Human of the Lord." (A. C. 5321.)

     "In every heaven, there is a Word, and those Words in their order are within our Word, and thus they make one by influx and thence by correspondences." (A. E. 1080.)

     Many like statements are to be found throughout the Writings. We have chosen these few at random to show that the term "Word " is there used not only to denote the Scriptures of the Old and New Testaments, which, indeed, is the commonest usage, but also to describe other forms of the Divine Word in heaven and on earth. Since the inmost and supreme significance of the term is, that the Word is the Lord Himself, thus the Divine Truth proceeding from His Divine Human, so it is the presence of the Lord as the Living Word that makes the ultimate literal forms "the Word,"-those ultimate forms which He Himself has provided in both worlds as the means whereby He may be present with angels and men. Hence again we read: "The Divine Truth Itself in the (Ancient) Word, and which is in the Word of the present day, is meant by 'the Word that was in the beginning with God'; yet not the Word regarded as to the words and letters of the languages, but as to its essence and life, which, from the inmost, is in the meanings of the words and letters. . . ." (A. R. 200.)

     And is not this same Divine Truth in the Writings throughout, as the essence and life thereof, as the Lord Himself there? Is He not present there as the Living Word, ready to enter the rational minds of those who receive the Heavenly Doctrine in perception and life? And is not this the promised advent of the Lord "in the Word, which is from Him, and is Himself?" Such is the kernel of the Academy belief, which had its origin with those of its early leaders who saw it to be true, and who, like other New Churchmen before them, came to see it in rational perception, as the result of a wide reading and study of the Writings, extending over a period of years.

395

This faith, therefore, is not a preconceived notion, hastily arrived at, and buttressed by an artificial assemblage of passages, but is the outgrowth of a deep-seated conviction which is more and more confirmed as the years go by, and with a full realization of all that is involved in the momentous declaration that the Writings are the Lord Himself, and that in them He has "come again in Divine Truth, which is the Word." (T. C. R. 3.)
NOTES AND REVIEWS 1922

NOTES AND REVIEWS 1922

     A REPORTER ATTENDS SERVICE IN STOCKHOLM.

     Attracted by the little Hall in which the General Church Society worships, and because the locality was dear to his childhood memories, a reporter of a Stockholm newspaper recently attended a service conducted by the Rev. Gustaf Baeckstrom, and records his impressions of the visit, illustrated with a pencil portrait of the preacher in his robes, in DAGENS NYHETER of March 18th. The article has been translated for us by Miss Cyriel Odhner, and is as follows:

     NOVA ECCLESIA.

     Shortly after the general ringing of the church bells on a Sunday morning, little groups of people may be seen turning their steps toward an unpretentious Hall in an otherwise quite aristocratic section of the capital. Their objective is the old "Lagardslandet," formerly the school of Ostermalm, which stands as if trying to hide its poor figure in the shadow of the Ostberg school palace. In this plain and ugly building, which must now serve various uses, and which, during the recent critical war times, played quite a role in the "card system," the congregation of the New Church occupies a little room on the first floor. It is this circumstance which occasioned our visit to a place which holds very dear childhood memories.

     The congregation of the New Church in Stockholm is a comparatively new gathering of Swedenborgian brethren. Recognized by the State in 1916, this organization forms a branch of an American association, the Central [General] Church of the New Jerusalem, and represents the so-called "Academic" branch of Swedenborgianism.

396

A number of doctrinal differences divide it from the so-called Swedish Congregation of the New Church, recognized by the State in 1887. It is to be hoped this religious difference is not of a serious nature; there are so many other and deeper disputes that occupy the people of our time-and, to judge by the little flock of fifty souls who gather in the poverty-stricken schoolhouse, one is inevitably struck by the idea that certainly no battle cries threaten from this quarter. These Swedenborgians indeed belong to the quiet of the land.

     Both the setting and a certain association of ideas make one feel transported several decennials back in time. Swedenborg's name is, of course, a very living thing with us just now, through several new contributions of a literary and historical nature; and one sees in this worshiping group very young Swedenborgians,-small light-haired children of five and six years. Over it all, nevertheless, rests the stamp of age, and one gets the impression of a thought having dreamed itself back into somewhere about the threshold of the period of romanticism in the fragrance from the hyacinths of the little Knoses.* There is, at least, nothing wrong in such an anachronistic fancy, inspired by the renowned old assessor of the 18th century, who liked to talk to children and angels, and who is still, in our imaginations, walking about in knee breeches and buckled shoes like a spirit-world Linne. For our time, accustomed as it is to much worse things, Swedenborg's doctrines do not contain anything to get excited about. It is a long time since Kellgren, in his bitter satirical verses, wrote: "One is not a genius because one is mad."
     * Early Swedenborgians of note.

     The ritual and the sermon hardly contradict the feeling of something decidedly old-fashioned in this "Nova Ecclesia." The Pastor, dressed in a beautiful mass robe of white and blue, steps forth to the primitive little altar and says his:" Holy, holy, holy; " and although the rest of the words diverge but slightly from those of the State Church, the feeling is not far from what it might have been in the days of Frans Mikael Franzen or one of his contemporaries. There is something of the taste of an old ecclesiasticism in the lofty poetical speech, while at the same time the use of Biblical expressions reminds one of an epoch before the discovery of critical exegesis, when the allegorical interpretation easily explained away most difficulties.

397

While the Pastor is delivering his sermon from the reading desk, he is still clad in his liturgical garments. His words flow on in careful periods, well harmonizing with the features of the preacher, at once ascetic and delicate. The theme of the sermon is "The Quieting of Saul's Obsession by David's Harp," and this gives the speaker an opportunity to present the Old Testament text in a manner that touches both the esoteric wisdom of Swedenborgian doctrine and the outer aspects of modern life. After a suitable religio-moral application of the story of Saul's disobedience, when, in spite of the Lard's command, he spared the life of Agag, king of the Amalekites, the speaker describes David's musical debut. The spirit of obsession is evil. Swedenborgian demonology comes into evidence. Against the modern spirit of obsession, the preacher recommends-quite refreshingly-" common sense." Against the spirit of Saul, he prescribes music in general, and David's harp in particular. With the help of Biblical, as well as Swedenborgian, sources, the speaker constructs a remarkable description of instrument psychology. The wind instruments, especially the flute, are the vehicle of utterance for the emotions, but the stringed instruments for the understanding.

Throughout the sermon and service of Nova Ecclesia, in spite of its insistent peculiarities and mysticism, there runs, perhaps, a streak of the clearness and enlightenment of its founder. There was something of the "stringed music of the understanding," also, in the Psalms, one of which was sung to the Ninth Symphony of Beethoven. The melody still rang in one's ears when one stepped out into the March sunshine. There was the sound of harps in the air, and unconsciously one hummed Schiller's words: "Tochter aus Elysium."
LA NOUVELLE JERUSALEM 1922

LA NOUVELLE JERUSALEM E. E. I 1922

We have received the first two issues for 1922 of this Organ of the General Church to French-speaking people, which are published as a double number. As M. Deltenre has decided to change the magazine from a quarterly to a bimonthly, though printing the same amount of matter annually, the issues just to hand are for the months of January to April, inclusive. The cover is adorned with a new design by M. Gailliard, who has embodied our ideas under forms of symbolic art pleasing to the eye and calculated to arrest the attention.

398

A lamb, holding a sword and having a halo about its head, is stationed upon two pages of an open book, around which is an arabesque of the four cherubs. Encircling the whole is the Latin motto: Quod Dominus revelavit est apud nos Verbum, et Berbum est Dominus. This design in red, and the title and contents of the journal printed in black, upon the yellow of the cover, suggestive of gold, makes an attractive appearance.

     The first article, "Man, an Organ of Life," is made up of passages from the Writings, and is followed by a sermon of M. Deltenre's on "The Brazen Serpent and the Cross." According to an editorial note, these two are intended especially for new receivers of the Doctrines, who are to have their part in the journal's message, even though "its chief aim is to meet the needs of the French-speaking members of the New Church." (p. 104.)

     Next, there is an article written in French by the Rev. E. E. Iungerich on "The Four Temptations from Egypt to Sinai" (Exodus XIV to XVII), setting forth the meaning of the complaints of the children of Israel when they saw Pharaoh and his army pursuing them, when they could not drink the waters of Marah, when they hungered prior to receiving the quails and the manna, and when they thirsted prior to Moses' striking the rock at Horeb. These are explained to be a series of temptations whereby man is led out of a state of damnation, is brought to value reading the Word for the sake of life, receives a new will from the Lord, and confirms it by the truths of a new understanding. After illustrating this process by examples from the history of the New Church, showing how it has been established with those who have been delivered from the former Church, learning to value reading the Writings, and coming thus to a new state of life and a new illustration, the writer treats of the three temptations of the Lord. (Matthew IV.)

     Then follows the final installment of Mr. Acton's treatise on "The Origin of Man," translated from THE NEW PHILOSOPHY. M. Deltenre also has an editorial on the subject, in which he adduces the hypothesis of the modern Belgian scientist, Rutot, to explain how some anthropoid apes could have undergone a certain abrupt mutation which led them to become the ancestors of modern scientists. This requires a correlation of anthropology with geology. The anthropoid apes appeared, he says, in the stone age, and into some of them was infused the idea of utilizing the newly evolved substance, stone, to crack nuts with.

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By this employment of crude tools, and thus adapting the things of their environment to new purposes, they prefigured what human industry is doing today throughout its marvelous achievements. The infusion of this idea caused a cerebral change, and raised the apes above mere bestiality to become the precursors of a higher race!

     "All theories connected with prehistoric anthropology," says M. Deltenre, "being merely the grossest hypotheses, it is difficult to understand how there can be members of the New Church who, desiring to be regarded as scientists, prefer such theories of the modern world to that one which is more plausible, quite as scientific, and certainly more in keeping with Revelation, which Swedenborg sets forth in his Worship and Love of God. Knowing, as they do, that the philosophical period of his life was preparatory to his mission as revelator, it would seem that they ought to conclude that Swedenborg's theory as to the origin of man had a likelihood of being true. Is it not sad to witness their attempts, instead, to effect an impossible harmony between the newly given truths of Revelation and the atheistical hypotheses of the doctrine of man's descent, which has the added danger of weakening the force of the Heavenly Doctrine, and, indeed, of perverting it? Can it be that they are ignorant of what is said in the Spiritual Diary, where Swedenborg declares: 'The science of to-day is such that it cannot serve as a plane for spiritual, and still less for celestial, truths . . . . The truths which come down into it from heaven are turned into their opposites. . . . (249)?"

     Among the other editorials, one describes how the end of the Jewish Church prefigured the end of the Christian Church; and doubting Thomas is likened to those of the New Church who will not believe that the Writings are the voice of the glorified Lord who has come again. Another quotes extensively from the Last Judgment 54 and 55, describing the Roman Catholics, and holds that their dominating spirit is still the same.

     News Notes, including a notice of the forthcoming translation of the Rev. Alfred Acton's Nature of the Spiritual World, and an installment of the Latin and French De Verbo, complete these very interesting numbers of LA NOUVELLE JERUSALEM.
     E. E. I.

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"OTHER TESTIMONY FROM THE WRITINGS." 1922

"OTHER TESTIMONY FROM THE WRITINGS." J. G. DUFTY 1922

     Editor of NEW CHURCH LIFE:

     I thank you for your courtesy in inserting my last letter,* for the kindliness of your Editorial Comment thereon, and especially for the timeliness and temper of your Editorial on "Discussion or Controversy?" In the spirit of that Editorial, I would submit another word or two.
     * See New Church Life, May, 1922, pp. 268, 276; also February-March, 1922, p. 110; April, p. 190.-EDITOR.

     Permit me to say that in writing my pamphlet I sought to observe all the requirements of charity. To this end, I submitted the MS. to two friends on whose charity and judgment I could rely; and by this means one statement was indicated to me as perhaps too drastic in its terms, and without hesitation it was modified. In fact, I was prepared to sacrifice any passage save such as would mean sacrifice of truth itself; and that I cannot believe true charity requires.

     But I note that both you and my reviewer take exception to two passages (on pp. 4 and 11) of my pamphlet, as lacking in this essential of all discussion. May I offer a few words of justification?

     Of Mr. Odhner I know nothing save through his published writings and the mere exchange of greetings at the Swedenborg Congress. Of the man, therefore, I have no right or desire to speak, and especially as he has gone hither, and can no longer defend himself. But of his works I can claim to have some exactitude of knowledge, and I characterize them dispassionately, strictly according to such knowledge.

     Now, in considering Mr. Odhner's pamphlet [Testimony of the Writings], I found a series of passages with which I was familiar, placed under certain headings, and appearing to give those headings a certain measure of support. But my previous study of those passages in their full context convinced me that in this new setting their real purport was not truly represented. But, of course, I might have misunderstood. Therefore, I went over them in-the Latin again and again, weighing the significance of each word, and became convinced that those passages would not bear the interpretation put upon them.

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I then carefully analyzed the several headings, and found that here was the leakage; that by almost imperceptible steps the mind was led from error to error until the last, and, as I believe, most pernicious conclusion was reached. Had I written that summary sentence without putting before the reader the evidence upon which my conclusion was based, I should justly have merited censure; but trying to judge dispassionately upon the evidence before me, and detecting wherein the error lay, I felt it my duty to say exactly what I found. And surely, when given in charity, and without personal animus, to give righteous judgment, and to safeguard the Church from error, is a duty imposed upon us by the demands of charity itself.

The second passage in my pamphlet to which exception is taken (p. 11) refers to definite implication as "neither fair nor honest." Would it have been more charitable to assume that this Massorite of the New Church was ignorant of essential statements in the Doctrine of Faith and the Arcana Celestia? But a more glaring instance is the truncated quotation of A. C. 64 (see p. 16). Now, in the full deliberation of writing for publication, in the revising of proofs, in the essential verification of passages, if he were not already familiar from constant perusal, it seems to me impossible for Mr. Odhner not to have realized the amplitude and scope of that particular passage. Therefore, to quote it only in part, to quote it only so far as it supported his contention, and to refrain from giving that other portion which negatived his contention, is, in a literary sense, "neither fair nor honest," and I know of no other or more charitable way of expressing the fact. It pained me to say it, but it grieved me still more to think that bias could so far warp statement; and it was only from a sense of duty, therefore, that I characterized it as I did.

One other matter: your quotation from THE NEW-CHURCH HERALD. In justice, I welcome the opportunity of explaining that the report of those meetings is a summary only, and if I were to correct every inaccuracy or incompleteness of statement, we should need to protest against and revise every report. But the substance of what I did say is this: that I knew some of the work of the Academy, and had studied some of its publications. Some of these I appreciated intensely, but in regard to some of the so-called scientific pronouncements, I had no hesitation in saying that, in the light of attested facts, such statements were nonsense.

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In fact, I used even stronger terms than those reported; but, with the modification indicated, my statement was perhaps less obnoxious than it seems. Again, I had no desire to wound the susceptibilities of anyone; I only wished to modify a certain too lavish adulation expressed, and to state unmistakably the conclusions drawn from actual study of the facts of nature, and of certain doctrinaire assumptions and theories put forth by members of the Academy. I am,
     Sincerely yours,
          J. G. DUFTY. 9,
CORMONT ROAD, LONDON, S. E., 5,
     May 16, 1922.
DIVINE OF INFLUX 1922

DIVINE OF INFLUX E. E. IUNGERICH 1922

     Editor of NEW CHURCH LIFE:

     The editorial in the LIFE for May, 1922, on the use of discussing the doctrine of the Lord in a non-controversial spirit, is so well exemplified in the communication by the Rev. Gilbert H. Smith on "The Lord's Body Fully Glorified," that I feel you have both opened the door to a long-needed discussion of this profound subject. In venturing to contribute to the discussion, a writer could do no better than observe the principles you suggested should govern it. The following will serve as a text for the remarks I would make:

     "They (the Africans) were afterward informed by the angels that He had been a man in view like another: but that while He was in the world His (Ipsius) Divine Essence, which in itself (se) is infinite and very life, had rejected the finite nature and the life thereof (hujus) from the mother, and so made Divine its (suum) Human conceived and born in the world." (Cont. L. J. 75.)

     This passage shows that there were two things rejected, (1) finite nature, and (2) its life from the mother, which is often referred to as the maternal heredity. The two things are distinct, one having been loaned from mother Nature, and the other from the human mother. That which was glorified was not that which was rejected, but a Human conceived and born from the Divine Essence, and therefore called its own (suum).

     I shall consider subsequently how much emphasis is to be placed upon the "rejection of finite nature."

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It is the burden of Mr. Smith's communication, as well as of a publication of my own on the subject, to show that this need not be taken in the sweeping sense of meaning that the purified matters of His earthly body had to be rejected, and could not be the means of a subsequent use. They do not constitute what was glorified. But the glorified Divine Human made use of them. Mr. Smith suggests that they were in some way transmuted into Divine Substance; and I advanced the idea that they went forth in a Divine Sphere of service to mankind which is to be preserved permanently as the cosmic arm of the Lord's approach.

     In considering the relation of the Infinite and Divine Being to what He creates and sustains, there are several canons which I think should be constantly before us, as follows:

     1. The Infinite is immutable. His Infinite Substance is inaugmentable. He cannot produce additional infinite substance, any more than He could create another Infinite and Divine Being.

     2. He cannot approach man by what is purely Infinite in Himself. He needs to have about Himself finite temperings for this purpose.

     3. As to creation, this is perpetual, and indefinitely augmentable. The same may eminently be said of His Divine Influx, to sustain what He has created and is continually producing. For we may say that, in the measure that the created universe augments, in the same degree is augmented and perfected the presence or forthstanding of the Divine Influx, or life activity, of which it is the representative theater.

     The first of these propositions is affirmed in the following statement of Revelation: "As He was before creation, such is God after it; and as He was from eternity, such is He to eternity." (Canons: "The Holy Spirit," II:1.) The second proposition is clearly set forth in A. C. 5689, 6275, which teach that in all communications between what is higher and lower, the higher needs to be invested in a garment derived from the plane of the lower, in order to be manifested there. This subject is the theme of a paper I wrote, entitled "Loan-Spheres for the Holy Spirit." (NEW CHURCH LIFE, June, 1922.) The third of the above propositions is self-evident to all New Churchmen.

     In meditating upon the theme of the Lord's glorification with these three canons actively before my attention, the following reflections arise:

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(a) The glorification cannot mean that the Lord went back to what He was before. Although His Infinite Substance is immutable and inaugmentable, yet, by the process of incarnation and glorification, it acquired the power of entering immediately on every plane with man. This obviously must involve the principle of Canon 2. (b) Again, the glorification cannot mean that He has added to Himself an investment of purely Infinite Substance; for as to this, He is immutable; and besides, how could such an additament, Divinely above and beyond the range of finite things, make it possible for Him to be more ultimately present on the lowest plane? If, by the transmutation of the finite matters of His earthly body into Infinite Substance, Mr. Smith means an increment of original Infinite Substance, he then faces this difficulty. A similar difficulty faces those who say that the Divine additament means the acquirement of new powers by the original Infinite Substance,-new powers that do not exist by virtue of something else, but whose sole subject is the Infinite Substance; for this at once suggests that God, who is eternally the same, was previously deficient in some respect. The dilemma here is a really vital difficulty, of the kind that might make us inclined to think that the subject is beyond the power of human concepts to grasp, and that it must ever remain insoluble.

As a matter of fact, the dilemma is no other than that which is found in regard to Divine Revelation. This has led some writers to speak of the "Divine and the Human in Revelation," and to one writer's saying that Divine Revelations "are conditioned inevitably by the finite limitations of the instrument through which they were given." But right here it is possible, in elevated thought, to see the solution of the whole matter. According to our Canon 2, no Word could ever have been manifested to man save through the instrumentality of finite limitations, and yet it is possible for those finite limitations to present to man, not the perishable aspects of the unglorified human, but the Divinity and Infinity of the Glorified Human. Finite things which serve the Lord as temperings whereby to approach man are not themselves Divine, nor the Lord; yet, in so far as they do transmit unchecked an adequate idea of the Lord, they are the Lord approaching Divinely on their plane.

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     The sun of heaven is a created emanation about the Lord; yet, when we speak of the Lord operating by it, we may, in elevated thought, call Him the "Sun of Heaven." This important teaching is set forth as follows in A. C. 3364: "Because everything which is in the Lord is Divine, and the Divine cannot be grasped by any created thing, therefore doctrinals which are from the Lord, so far as they appear before created things, are not purely Divine Truths, but are appearances of Truth. And because the former are in these, therefore the appearances are also called Truths." The ability to make this distinction is required of us, not only when contemplating the presence of the Lord with man by means of written Revelations,-such as the Ancient Word, the Old Testament, the New Testament, and the Writings,-but also when we think of His cosmic presence, whether this be by the assumed Human while on earth and now, or by His presence in the Holy Supper, or through His faithful disciples. In order to be present with men, He must use finite instrumentalities as means. These finite instrumentalities are not the Lord Himself, but appearances of the Lord. Nevertheless, in the appearances is the Lord. And because He is in them, therefore the appearances are also called "the Lord." For this reason, the bread and wine of the Holy Supper are called the Lord's "body and blood."

     I would pursue the same line of thought with regard to the matters of the Lord's body which had been purified of the maternal taint. They were not rejected as things unfit for His use, nor were they transmuted into Infinite Substance. They went forth as finite vehicles to carry a sphere of Divine Influx to His creatures. Only in the sense that the Divine Life and Influx was communicated by them are they to be regarded as having become Divine. And this cosmic presence of the Lord is immanent and permanent with us. Not that any finite matters remain forever permanent and immanent per se; for finite things go forth and are appropriated, and new ones redintegrate them by taking their place.

     We are told in A. C. 9780 that "in the Lord while in the world were all the representatives of heaven; for the universal heaven was adjoined to Him by these things. Wherefore, whatever He did, and whatever He spoke, was Divine and heavenly, and (these things) were ultimate representatives." In other words, the representatives which had been in the Jewish Church were transferred to Himself.

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While He was on earth, He was not only God, but also the Church. He was then like Hercules, who had dismissed Atlas for a season and taken the sky on his own shoulders, though with the purpose of restoring it subsequently to Atlas.

     Now by the Lord's cosmic presence I mean His presence as, or with, a Church who is His Bride. While on earth, He was that Church, and His spheres were the spheres of His Church. But He labored to inaugurate disciples into that Church, and this was finally accomplished between the Passover they celebrated with Him and the Day of Pentecost. His own spheres conveyed His presence in His Church, and He inaugurated the disciples who remained true to Him, so that He would be just as present in their spheres as He had been by His own. In fact, their spheres were nothing more than the continual replenishing of the currents of the life for which His own spheres had served as vehicles. Therefore, He can truly say that "Where two or three are gathered together in my name, there am I in their midst."

     As to the relation of the Lord's presence through a written Revelation to His cosmic presence as the Church or the spheres of worship,-both of which are united in public worship in New Church temples,-I feel inclined to make the following suggestions: We are told that man is ruled by the Lord from within, and by the wife from without. Add to this the teaching of C. L. 171 about the sphere of a wife who is tenderly beloved, as having great efficacy in attracting the presence of the heavens. Finally, in place of wife, substitute the Lord's Church,-the Lamb's Bride whom He loves,-and in place of the man, substitute the man of the Church. The conclusion is very suggestive, viz.: The man of the New Church is ruled from within by the Writings, which are the presence of the Lord with him; and he is ruled from without by the spheres of worship of ardent New Churchmen, whose spheres are the vehicles of the Lord's cosmic presence today. How much, then, are we beholden to our Lord, who teaches us the importance of reading the Writings, and also of worshiping in reunions of His disciples!
     E. E. IUNGERICH.

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Church News 1922

Church News Various 1922

     RIO DE JANEIRO.-From letters that have been received, the following account of the Church activities in this city since my report last August can be given. Services have been held every Sunday, with an average attendance of about 40, the Revs. Henry Leonardos and J. de Mendonga Lima generally officiating. The Rev. Carlos Braga, owing to the state of his health, has only been able to conduct the services a few times. The Holy Supper has been celebrated on important occasions such as Christmas and Easter, and two persons have been baptized. One of the daily newspapers has published on its religious page a number of short articles of a missionary character, the writer being Mrs. Jeudy.

     On May 1, 1922, the wedding of Dr. Antonio Lima and Miss Alice Leonardos was celebrated, the Rev. Henry Leonardos officiating. The betrothal ceremony had been celebrated several weeks before in the Hall of Worship, the New Church people attending and the Rev. J. Lima officiating. An account of the wedding, which took place at the home of the bride's parents, appeared in the Correio da Manha and the Paiz of May 2. Several extracts from the latter periodical follow:

     "A notable event for the beau monde, alike for its great and its gorgeous ensemble, was the wedding celebrated last evening at the palatial residence of Sr. Henry Leonardos, director of the Sociedade de Credito Popular, when his charming daughter, Senhorita Alice Leonardos was united in marriage to Sr. Antonio da Silva Lima, military engineer, lieutenant and doctor. To add brilliance to this imposing occasion, the parents of the bride had chosen the anniversary of their silver wedding as the day for their daughter's marriage, thus associating for joint remembrance two joyous and notable events.

     "The magnificent residence of Sr. Henry Leonardos, so picturesquely situated at the end of rua Marquez de S. Vicente, and nestling in its beautiful park through which runs a winding rivulet, presented a fairy-like appearance, the trees being capriciously and artistically illuminated with Venetian lanterns and powerful are lights screened amid the foliage. The spacious apartments of the building, handsomely adorned with a rose-colored arrangement of carnations, presented, under the soft light-glow that illumined them, a sight that was delightful to behold.

     "At ten o'clock, when the halls and the veranda encircling the palace were thronged with as elegant an assemblage of guests as our society can boast, the civil ceremony was performed by Dr. Martinho Garcez Caldo Barreto, Judge of the fourth civil precinct, attended by his recorder, Sr. Andrade Figueira. As witnesses for the bride were her uncles, Srs. Francisco Alfredo Leonardos and Thomas Leonardos, and for the bridegroom, Srs. Job de Carvalho Azevedo and E. A. Sturgis. [The latter, an American, is president of the Electric Light and Power Company, of Rio. He is a close friend of the Leonardos family, and has lived for several years in a bungalow on their estate.]

     "Thereupon the marriage procession formed, the bride and groom marching between two lines of young men and women, their attendants,-who stood in a long line across the park. To the sounds of the Lohengrin wedding march, they passed into the parlor, where the religious ceremony was to be celebrated. This was according to the rite of the sect of the New Jerusalem, the father of the bride officiating as Pastor. As a preamble, he read a notable address, followed by the ceremonies of the ritual, which, by their simplicity and grandeur, moved all present. At the conclusion of this simple, but beautiful ceremony, the couple were greeted and congratulated by all.

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Refreshments were then served, and followed by a dance to the strains of the Andreozzi orchestra which continued as a joyous and animated fete until the small hours of the next morning."

     Among the names of the twenty bridesmaids and eighteen groomsmen, note Srta. Leila Leonardos, sister of the bride, Srta. Zolmira Barroso, whose father is a sympathetic student of the Doctrines, and Sr. Othon Henry Leonardos, the eldest brother of the bride.
     E. E. I.

     YORK, ENGLAND.-The group at "Overdale," High Kilburn, York, enjoyed the privilege of a pastoral visit by their Pastor, the Rev. R. J. Tilson, of the Michael Society, London, from April 18 to May 4. During this period, daily opportunity was taken for delightful and helpful intercourse and instruction in spiritual things.

     On April 20, our evening service was devoted to the formal admission of three of the household to definite membership in the Michael Society, suitable instruction suggested by the happy occasion being given by the Pastor. On other occasions, the subjects dealt with included "The Doctrine of Genuine Truth," "Correspondence," and "Enlightenment," and two evenings were devoted to the answering of questions.

     The sermon on Sunday, April 23, was on "Michael" (Daniel 12:1), and on April 30 was on the subject of "Reflection." (Haggai 1.) The Holy Supper was celebrated at a separate evening service, this being an innovation much appreciated by all.
     W. COPLEY JUBB.

     REPORT OF THE VISITING PASTOR.-After a rather long interval, a visit was made to MIDDLEPORT, OHIO, April 30 to May 8. Services were conducted on the two Sunday mornings, with an attendance of twenty and eighteen respectively. The Holy Supper was celebrated on the second Sunday, twelve communicants partaking. On the first Sunday evening, a lecture was given on "Evolution and the Bible,"-a subject in which considerable interest has recently been manifested. The lecture had been well advertised, and we had an attendance of fifty-three. During the week following, at four evening doctrinal classes, and at a men's meeting, we continued the consideration of the true theory of evolution, in contrast with the generally accepted false theory. Much interest was shown in the subject by our own members and by several strangers who attended. One evening, a business meeting of the society was held, at which trustees were elected. On two afternoons, instruction was given to six children.
     F. E. WAELCHLI.

     KITCHENER, ONT.-The Ontario District Assembly was held at the Carmel Church again this year, and extended over a longer period than usual, in order that we might include both a Sunday and Victoria Day, our great national holiday, which fell on Wednesday this year. The meetings, therefore, opened on Saturday, May 20th, and included five regular sessions. Besides the Bishop's address, there were papers by the Revs. K. R. Alden and L. W. T. David, and by Messrs. Wilson, Sargeant, and G. H. Kuhl; the last three delivered on one evening. All of these addresses were very fine indeed, the Bishop's especially so, containing so many wonderful ideas that one found difficulty in grasping them quickly enough to retain. It was a paper that we would like to read and reflect upon at leisure, and we trust it will be published in connection with the report of the Assembly in an early issue of the Life. [The Bishop's address on "The Gordian Knot" will appear in the August number of the Life, and also the Report of the Ontario Assembly, which is now in our hands.-EDITOR.]

     The social features of an Assembly are also very important, as it is a time when New Churchmen from other centers and other countries meet one another and exchange views in an informal manner on things of interest and use to the life of the Church.

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This confirms and strengthens the individual in his ideals, and encourages him to go forward in the work of the Church. Besides the Bishop, and the visiting members from Toronto and other parts of Ontario, we were delighted to welcome Mr. and Mrs. F. R. Cooper, of Colchester Eng., Mr. and Mrs. Harold Pitcairn and Mr. Randolph W. Childs, of Bryn Athyn, as guests on this occasion.

     On Monday evening, a men's supper and meeting was held in the school room, and a ladies' meeting at the home of Mrs. Rudolph Roschman. At the former, the general subject discussed was the "Divine Providence," with special reference to the firm establishment of the Church. A fine paper on one phase of the subject was read by Mr. Werner Schnarr, who was followed by four other speakers: Messrs. Ed. Hill, Robert Carswell, Richard Roschman and Rudolph Roschman. At the ladies' gathering, Miss Volita Wells read a paper on "The Use of Meetings of the Elementary School Teachers of the General Church," which was very much enjoyed. Afterwards, entertainment of a light nature was provided by Miss Edina Carswell, Miss Wells, and Miss Ruona Roschman. When refreshments were served, a huge box Of candy,-a gift of the gentlemen to the ladies,-was consumed with relish.

     On the following day, Mr. Harold Pitcairn gave a luncheon for the men at the Walper House, which I understand was greatly enjoyed by all present.

     On Wednesday the 24th, the annual picnic on the school grounds proved a fitting climax to a very successful Assembly. There was the usual program of sports, with other forms of entertainment as well, and the Kitchenerites were able to hold the silver cup for horseshoe throwing won by them at the last Assembly. Rain did not prevent an outdoor supper, and the two long tables under the trees seated 190 persons to partake of the tempting dishes served. When the bonfire was burned out and the fireworks had been set off, we sang a number of songs, including the National Anthem, and then repaired to the schoolroom for dancing which lasted about two hours.
     R. R.

     TORONTO.-The outstanding recent event was the banquet tendered the Bishop as he passed through Toronto on his return from the District Assembly in Kitchener. A series of speeches had been arranged in commemoration of the 25th anniversary of the General Church. Mr. Peter Bellinger cordially welcomed the guests, and spoke upon the earlier phases of our society life, during the period of the formation of the General Church. Mr. Wilson spoke on "The Assembly Spirit," and Mr. Alec. Sargeant on what it means to be converted to the General Church views. Mr. Arthur Carter then told of the decline of the sects about us, and spoke optimistically of the future of the New Church. Albert Lewis told us about the young people of the Society, and Morden Carter about his work with the boys. The Pastor followed by reading the speech made by the Bishop at a meeting of the Younger Generation of Bryn Athyn, adding a few extemporaneous remarks. The Bishop then delivered an address which was the most inspiring it has ever been our pleasure to hear, speaking as from the bottom of his heart, and stirring his audience to the depths. Taking as his theme the sacrifice that each must make for the Church, he applied it in the field of individual regeneration, and dwelt upon the reading of the Writings as the basis of deep and lasting New Churchmanship. We cannot quote his words, but all were deeply moved by his message, and it will ring in our hearts for many a day to come.
     K. R. A.

     SWEDENBORG SCIENTIFIC ASSOCIATION.

     A small but select gathering of those interested in the welfare of the Swedenborg Scientific Association met to enjoy the proceedings of the 25th annual meeting, held in the rooms of the 22nd and Chestnut Street Church on Friday, June 2, 1922.

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Happily, the attendance in no way reflected the general condition of the Association, for the reports made it clear that the year has been unusually successful and encouraging. 54 new members have been received, making our present total higher than ever before, namely, 248. The general uses of the Association have also increased in every direction.

     For the ensuing year, the officers were re-elected, as follows: Rev. L. F. Hite, President; Dr. F. A. Boericke, Vice-President; Prof. C. E. Doering, Treasurer; Prof. Alfred Acton, Editor of The New Philosophy; Mr. Wilfred Howard, Secretary. By action of the meeting, the Board of Directors was increased from seven to ten members.

     Four papers of unusual interest were presented, two at the afternoon session, and two in the evening. First came the President's Annual Address, which was on the subject of "Swedenborg's Early History of the Soul." Professor R. W. Brown then read a paper on the "History of the Theory of the Origin of Water from Air, and of Earth from Water." It was unfortunate that the length of these addresses prohibited the discussion which the interesting treatment of the subjects naturally invited.

     In the evening, the Rev. H. S. Conant read a paper on "A New Churchman's View of Evolution," which was followed by the Rev. J. W. Stockwell's paper on "Cosmic Contrasts," this being a treatment of the doctrine that nature is the same in greatests and leasts, and referred to the comparatively recent work of Prof. Acton and others in connection with Isotropes, as a remarkable confirmation of Swedenborg's Principia doctrines suggestive of atomic structure. Mr. Stockwell illustrated his remarks with diagrams. Interesting discussions followed these papers, which, like the two in the afternoon, will shortly appear in The New Philosophy.
     WILFRED HOWARD.

     THE SOUTH AFRICAN MISSION FIELD.-Following the recent account, contributed by the Rev. Theodore Pitcairn, concerning the prospects and general characteristics of the missionary work in South Africa, it is hoped that the following resume of happenings will be of interest to the readers of the Life.

     Since our review is to cover no less a period than ten months, the winter activities of 1921 come first in time. During July, Mr. George Mokoena gave two interesting lectures on his experiences in America and Europe, especially noting the interests of the New Church and the aim of the college center in Bryn Athyn. One lecture was given in the Native Council Buildings at Maseru, and attracted an audience of over three hundred; the other was given at Leribe, with an attendance of two hundred. On both occasions, Mr. Mokoena successfully held the attention of his hearers, and photographs were shown of the 1921 College Group and views of the Bryn Athyn Cathedral. Though not primarily theological, the discourses were useful in opening up the ground for future lectures concerning the message of the New Church.

     On September 20th, Mr. Pitcairn arrived in Maseru. En route, he visited the native New Church circle at Sterkstroom, Cape Province, and stayed several days there. Services were held, and a number of people received the rite of baptism. Passing through Johannesburg, Mr. Pitcairn enjoyed visiting Mr. and Mrs. Keys, who are interested in the cause of the New Church, and are associated with the Native Mission under the auspices of the English New Church Conference.

     The month of October was occupied in visiting the various centers in Basutoland, interviewing chiefs, making preparations for the Annual Meeting of the Leaders, and for the courses of instruction for the younger Leaders and school teachers of the Mission. During this period, a visit was also made to Greylingstad in the Transvaal, where Mr. Pitcairn and Mr. Mokoena gave lectures and attended to the various needs of the Church in that province.

411

     The Annual Meeting of the Leaders was held at the house of Mr. George Mokoena. The proceedings commenced on November 23d, and terminated on the 28th. The Rev. Theodore Pitcairn's address dwelt upon the reasons why the New Church is at first with a few, until preparation is made for its establishment among many. After discussions on local matters, such as the disposition of funds, methods of raising subscriptions, the appointment of leaders to the various districts, etc., the subject of Marriage, and the New Church doctrine concerning it, was introduced by the Superintendent and discussed at length. This opened up the many problems associated with the replacement of native customs and traditions by the New Church ideals. On Sunday, November 27, service was held in the morning, conducted by the Rev. Pitcairn, assisted by the Rev. E. L. Nyaredi, the attendance being thirty-five. In the afternoon, a joint public lecture was given by Mr. Pitcairn and Mr. Mokoena in the native Parliament Building, which discourse attracted about 150 natives.

     These deliberations, however, were not without an attempt to provide the lighter strains of social life. An evening was devoted to a gramophone recital, which was much appreciated. Although the voices of Caruso, Galli-Curci, and Julia Culp, as also the orchestral effects of Bach, Tchaikowsky and Mendelssohn have fascinated many an audience in the brightly lit halls of America and Europe, yet the harmonies of these singers and composers reproduced in a Basuto home, and under the wonderful starlit sky of a South African night, were received with equal delight, and certainly with much wonderment, on the part of the younger generation!

     On December 5th, the classes for the Leaders and Teachers of the Mission commenced. These have continued for five months, during which time regular morning and afternoon Sessions were held. The average attendance throughout has been eight. The curriculum included: Theology-dealing particularly with Genesis, part of the Gospel of Matthew, The Ten Commandments as explained in Odhner's Catechism, readings from Heaven and Hell, several of the Relations from Conjugial Love, and the Gist of Swedenborg (compiled by J. K. Smyth)-this latter work being verbally translated into Sesuto by Mr. Mokoena in class; while the secular studies, viewed wherever possible in the light of the New Church, included: Nature Study, Geography, Elementary Anatomy, and an outline of General History, including some readings from The Rise and Progress of the New Church. As already explained by Mr. Pitcairn, the future work of establishing the Church among the native races of South Africa depends upon the education of those who are to become Leaders. Hence all recent efforts have been concentrated on such work. The first course is now over, and for the next six months the Leaders will take charge of the respective societies. In such a way, it is hoped that the groups already connected with the Mission will receive strength in the knowledge of the New Church Doctrines while the process of the Leaders' education is being continued. If nothing unforeseen happens, the second course of instruction will commence towards the latter part of this year, when the Leaders will again meet for several months.

     Another section of the educational work is that of the elementary schools. For some considerable time, the various societies in connection with the Mission have maintained schools for the children. In consequence of the Maseru classes, these have been kept going as well as possible under the circumstances. As time goes on, and the teachers are better prepared, this important part of mission work will receive greater attention. In the meantime, one school has been added to the list,-that of Maseru, with an attendance roll of 19.

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     On Christmas Eve-a beautiful in summer's night-a children's service was held in the schoolhouse at Maseru. The Rev. Pitcairn addressed the gathering on the wonderful event of the First Coming of the Lord. As an aid to the delight and education of the children, Mrs. Letele, the lady teacher, supervised the making of a miniature representation of the Nativity. After the service the remainder of the evening was spent in music and games. On Christmas morning, Mr. Pitcairn conducted a special service at Qhuqhu.

     In the early part of January, we had the pleasure of the company of the Rev. and Mrs. Hugo Odhner and family, who spent their summer holiday in Maseru as the guests of Mr. Pitcairn. Though a "holiday," Mr. Odhner was kept busy! He gave a very instructive series of lectures to the Leaders' Class on the subject of "Conjugial Love," each discourse being interpreted, sentence by sentence, by Mr. Mokoena. Mr. Odhner also joined a good many of the "duty" trips, with their not unusual experiences of fording rivers, manipulating dongas, mending punctures, and controlling restless horses! An opportunity was also made for a joint lecture by the Revs. Pitcairn and Odhner for the benefit of the "white" residents of Maseru. The Assistant Commissioner's Court Room was rented for the purpose, and on the evening of January 24th, a discourse was given, entitled "The Death of Faith and the Resurrection of the Bible. Mr. Pitcairn took the first section, and Mr. Odhner the last. About twenty people were present, and although questions were invited, none were asked. To a New Church listener, however, the subject matter was well presented and should have testified to any unbiased mind that the Mission for the Natives was sustained by the doctrines of a very reasonable and practical religion.

     While the other branches of the General Church, in America and Europe, were celebrating the time-honored 29th of January, Maseru was not remiss in paying tribute to Swedenborg. Papers in English dealing with various phases of Swedenborg's life were read by the following leaders who wrote them: John Jiyana, Napoleon Majara, Berry Maqelepo, Jonas Motsi, Jonas Mphstse, and our boy Zulu student, Aaron Twala. From the reading of these discourses, some harmless merriment resulted. In the preparation of the papers, recourse had been made to the Rev. C. Th. Odhner's Life of Swedenborg for Children, with the result that some very clever and picturesque phrases were incorporated in the essays! Some of our best authors are at times under the influence of great masters; but on this occasion the Odhner style formed a very definite, and an almost too decided, background! The evening, however, proved useful and pleasant, and Mr.
Pitcairn and Mr. Mokoena terminated the proceedings with more details concerning Swedenborg's unique work and use in this world.

     In March, Mr. and Mrs. Henry Ridgway, of Durban, spent over three weeks at the Maseru headquarters, at the invitation of Mr. Pitcairn. They, too, joined in much of the "routine of business," attending many of the classes, and visiting the outlying stations. On Sunday, March 5th, there was a record attendance at Maseru, 75 being present. The organ-a donation from Mrs. Ridgway-was used for the first time, and played by the donor. This added much to the sphere of worship. There were eleven baptisms, including the infant daughter of Mr. and Mrs. Ernest Nyaredi and the three sons of Mrs. Letele, the teacher at Maseru.

     On March 24th, one of the oldest and most trusted leaders of our Mission passed into the spiritual world, and this necessitated a visit to the Society at Baroana, which experienced this loss in particular On Saturday afternoon, March 25th, the funeral rites were accordingly performed for Aaron Mphatse at his beautiful garden home, facing the majestic and purple-colored slopes of the Malutis mountains.

     Mention should also be made of the Zulu section of the Mission, the chief center of which is Durban.

413

The Rev. Hugo Odhner is giving instruction in the Doctrines to the leaders-as much as his time will allow; Mr. Moffat Mcanyana has completed a translation of extracts from the True Christian Religion, and the printed volume is now in circulation. Mr. Mcanyana is making an extensive tour in Zululand. There is a night school in Durban, under the auspices of the Mission, with an attendance roll of go pupils. Recently we have heard the news that the Natal Government is assisting in the matters of finance. In addition to the educational work at Maseru, Mr. Pitcairn has made several trips to more distant parts of the Union, giving lectures with the assistance of Messrs. G. Mokoena and J. Jiyana. While on such journeys, Mr. Pitcairn also makes a point of visiting our isolated English receivers in South Africa. These have included Mr. and Mrs. Ford at Bloemfontein, and Mr. and Mrs. Savage at Pretoria, who asked Mr. Pitcairn to baptize their twin sons. En route to Capetown for a journey to Bryn Athyn, Mr. Pitcairn hopes to visit Mr. and Mrs. Rogers at Saron, where another infant baptism is to take place. In this connection, we have to note that a baptismal ceremony took place at Maseru on April 30th for the infant daughter of Mr. and Mrs. Elphick, the rite being witnessed by a small assembly of twelve British people.

     The final and latest event to record is Mr. Pitcairn's purchase of a farm which is to be the future Headquarters of the Mission. Quite incidentally, the estate is known by the name of "ALPHA," and seems a providential designation for a New Church Mission. The farm is situated 21 miles from Maseru, on the Orange Free State side of the Caledon River, the boundary of the farm extending to the river bank, so that it is only a matter of fording the water to reach the Basutoland side. In order to cope with the consequent legal matters, Mr. Henry Ridgway rendered his valuable assistance and made a second, but short, visit to Maseru for the purpose of the necessary "signing, sealing and delivering." Mr. Norman Ridgway is now on the estate, being initiated into the business of farm management.

     In the good time of Providence, it is to be hoped that this veldt settlement will become another "hill of adhesion," and "a sphere of influence" that will not require such things as the "Boer Wars" and "Gun Wars," recorded in South African history! Since, however, the advent of "Alpha" commences another era in the history of the Mission, and with due regard to the fact that a report of this nature has to do with retrospect, and not prospect, further developments must be recorded "in our next."
     F. W. E. MASERU, May 8th, 1922.

     A HINDOO VISITS LAUSANNE.

     The April issue of Le Messeger de la Nouvelle Eglise presents, as its first and leading article, a four-page eulogy of Sadhou Sundar Singh, together with a full-length portrait of the Hindoo " seer," seated in an arm-chair before his study desk. The article is from the pen of "N. E. M.," presumably Mr. Norman E. Mayer, who says:

     "Lausanne has just received the never-to-be-forgotten visit of Sadhou Sundar Singh, and we have witnessed the stirring spectacle of crowds thronging to church eager to hear the message brought to them from the East by the new apostle of the Lord. . . .He has come from the far-off Orient to proclaim aloud in simple and beautiful language the fundamental verity of the New Church: 'Jesus Christ is the living God, the one and only God. There is no other. Jesus Christ is the Father manifested to men. There is no other Lord.' We hope that this truth, affirmed so simply by a man such as the Sadhou, will hereafter have more chance of penetrating human hearts. The respectful attention with which the crowds listened to him, and the insistence with which they followed him, seem to us of good augury. And the several members of the New Church who were present rejoiced from the bottom of their hearts to think that the light which they have so long tried to disseminate was perhaps on the point of dawning." (p. 49, 50.)

414

     At the conclusion of one of the seer's lectures, the writer of the article interviewed him, asking the question: "There are not, then, three Divine Persons, as the majority of Christians today believe, but a single Divine Person?" The Sadhou replied, in tones of profound conviction: "There is only one Divine Person. If the Gospel had taught the existence of three Gods, do you think I would have become a Christian?" (p. 52.) The account continues: "Everyone was struck with his great sincerity, and appreciated the high spiritual value of his teachings. As to ourselves, we had the well-defined impression of being in the presence of a truly regenerated man, chosen by the Lord to accomplish a mission of great importance." (p. 49)

     A sample of the Sadhou's teaching is then cited, and characterized as "beautiful, simple, though imperfect" portrayal of the doctrine concerning the incarnation and glorification: "A man one day lost several lambs from his flock. He wished to send his servants to find them, but they refused, fearing the wild beasts. Then the master decided to go himself. Donning a lamb's skin, and going on all fours, he wandered about bleating until he had recalled to himself those who had strayed. When he saw that they had all been recovered, he rose up and let fall the mantle he had temporarily put on." (p. 53)

     Further the article says: "Here is a man who, like Swedenborg, has had his spiritual eyes opened. As in Swedenborg's case, the Lord was pleased to manifest Himself before him. He has been in the spiritual world, and there learned by experience that the angels of all the heavens acknowledge no other Father than the Lord Jesus Christ. . . . This is what mankind today has been needing to rouse it from the torpor into which it has fallen,-a second prophet (may we not venture to give him this title?) addressing himself directly to the masses, and speaking a tongue within reach of all." (p. 52, 53)

     The case of this eminent Hindoo, thus brought to our attention by Le Messeger, is of undoubted interest, and presents several points that are extraordinary. Undoubtedly, in the Divine Providence, everything that happens on earth, whether good or bad, is being turned to the ultimate advantage of the New Church. Perhaps our friend's hope that some new people may come to the New Church through an interest in the doctrine of the Lord aroused by the Sadhou may be realized. We are moved to observe, however, that the Second Coming of the Lord takes place by means of the Writings of Swedenborg. Remarks to the effect that our brethren in Lausanne rejoice "at the thought that the light they have so long tried to disseminate is perhaps on the point of dawning" are called to turn the attention of New Church people away from the Writings, and to encourage them to look in the direction of spiritistic manifestations through an Oliver Lodge, a Conan Doyle, or a Sadhou Sundar is Singh, as the real evidence of the descent of the New Jerusalem.
     E. E. I.

415

BRITISH ASSEMBLY 1922

BRITISH ASSEMBLY Various 1922

     Announcements.

     Members and friends of the General Church of the New Jerusalem are cordially invited to attend the Sixteenth British Assembly, to be held at Colchester, Saturday, Sunday and Monday, August 5th to 7th, 1922. Those expecting to be present are requested to communicate as early as possible with Mr. John Cooper, 11 Hospital Road, Colchester.
     N. D. PENDLETON, Bishop.
          F. E. GYLLENHAAL,
     Secretary, British Assembly.

417

GORDIAN KNOT 1922

GORDIAN KNOT N. D. PENDLETON 1922

NEW CHURCH LIFE
VOL. XLII AUGUST, 1922 No. 8
     In his recent biography of William Blake,* a page 53, Charles Gardner says of Swedenborg that he "worshiped a personal God and regarded man and nature as emanations from God removed by varying degrees. But no matter how many degrees, continuous or discrete, one removes ultimates from God, yet if they are essentially emanations from Him, they must be of the same substance, and this is pantheism. Catholic theology has grappled far more effectually with this ancient difficulty than either Swedenborg or Blake."
     * William Blake, The Man, by Charles Gardner. New York: E. P. Dutton and Co., 1919.

     Again, on page 106, he writes: "To create can only mean that which the Catholic Church affirms that it does mean,-to make something out of nothing. To reject this leaves two alternatives; either God made the universe out of something outside of Himself, which is dualism, or out of something inside of Himself, which is pantheism. Blake, like Swedenborg, adopted the last; but whereas Swedenborg tried to evade the pantheistic conclusion by his doctrine of discrete degrees, Blake swam in a pantheistic sea."

     For a third time, page 143, he reiterates as follows: "There are only three possible theories of creation:-Creation from within God, which is pantheism, and makes the universe an emanation; creation from something outside God, which is dualism, and not likely to be accepted in the West; and creation out of nothing, which is Catholicism. Blake learnt from Swedenborg the emanative theory.

418

Swedenborg tried to avoid the pantheistic conclusion of his foundation principle, and believed that he had succeeded."

     Swedenborg, in the Divine Love and Wisdom says: "Everyone who thinks from clear reason sees that all things were created from a substance which is substance in se. . . . This many have seen, because reason gives to see it; but they have not dared to confirm it, fearing that so they might come to think that the created universe is God, because it is from God. . . . Hence it is that, although many have seen that the existence of all things is from no other source than God, nevertheless they durst not proceed beyond the first thought on the subject, lest they should entangle their understanding in the Gordian knot, as it is called, from which they might not be able to extricate it." (no. 283.)

     It is further explained that the difficulty men have in this matter arises from the fact that they have thought of God, and of the creation of the universe, from time and space. While the universe is in time and space, yet the creation of it is to be perceived as from the Infinite God, who is apart from all time and space; and if so perceived, it will be seen that, "although God created the universe and all things therein from Himself, still there is nothing in the created universe which is God." (Ibid.)

     Christian theology has ever sharply distinguished between God and nature, and in so doing devised the formula that God created the universe out of nothing. This was an ingenious but fatal compromise; yet it was effective, in that it made impossible any confusion of God with nature; but because of its inherent impossibility, the formula lacked the appeal of truth. The human mind cannot conceive of the universe as forthstanding in a moment ex nihilo, not even by Divine fiat; and philosophy has ever maintained that "out of nothing, nothing comes." Clear reason looks for a cause; every sense of human Perception seeks for a source, as of one thing from another, and all from God. But if so, how may we escape the conclusion that as all things have come from God, they are continuous with Him? How may we avoid the pantheistic doctrine that God "consists in the combined forces and laws manifested in the existing universe?" This is that "Gordian knot," of which Swedenborg speaks. It is that "ancient difficulty," to which Gardner refers.

419

     The dictum of the Writings is, that creation came from God, yet that nothing of creation is God, because it is not continuous with Him; and this, although it is from Him, and He is immediately present in it. The presumption is, that with the initiament of creation, continuity with God was in some way broken. It is with reference to this that Gardner says: "Swedenborg tried to evade" the inevitable conclusion of his emanative theory "by his doctrine of discrete degrees." His words are: "No matter how many degrees,. . . one removes ultimates from God; yet if they are essentially emanations from Him, they must be of the same substance, and this is pantheism." This criticism holds on the ground that substantial continuity is not broken by the formation of a primal substance into grosser compactions thereof. Mere remoteness of degree, however discrete, does not interrupt the essential chain of substance. Hence the conclusion that Swedenborg's emanative theory is pantheism.

     The Writings teach, indeed, that creation is an emanation from the Divine; but we object to the assertion that this is pantheism. Besides, it should be noted that Gardner's criticism is misdirected, in that it does not point to the real solution of the "ancient difficulty" offered by Swedenborg. The latter does not attempt ten evade the conclusion of his theory by a multiplicity of degrees of removal. He does say that those "who do not conceive of the creation of the universe . . . by continual mediations from the First, cannot but build unconnected hypotheses." (D. L. W. 303.) But the question of the distinction between God and His creation,-the break in continuity between creation and God, the point where something came forth from God, which yet was not God,-lies not in the multiplicity and remoteness of degrees, but in the very first of the degrees of created things. This first is just as distinct from God as any of its sequents, and in it lies the secret of discontinuity. For it was there that God finited His Infinity. This first of finition was indeed very near to God, and yet the difference between it and God was as the difference between the finite and the Infinite, and between these there is no ratio. There is, however; a ratio between all the degrees of created things.

     The bounding and binding movement within God, which began with the creative impulse, resulted in the separation of finite entities from Him, which, by virtue of their finition, became discontinuous with Him. By this, they were deprived of the Infinite Life, and became as dead forms; and this, even though these finites be the high constituents of the spiritual sun.

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Hence that sun is regarded in the Writings under two aspects. It is a luminous manifestation of the Lord before the eyes of the angels; but as to its substantial constituents, it is a complex of the initiaments of finition which serve as a medium of the Divine manifestation. In confirmation of this, note the statement in the True Christian Religion, where it is said of the spiritual sun that " there and thence is the first of finition." (29.) And in the Divine Love and Wisdom, 294, the further statement is made that the " constituents" of that sun are "void of life." In a sense, they are full of the Divine Life, but as recipients, as finite vessels, they are the subjects of influx.

     Finition, then, is that which broke the continuity between God and His creation; and, as was shown, this occurred at the first. Certainly we have the teaching that the forms of creation became ever more finited, ever more bounded and limited by successively discrete degrees, as the scale of creation descended; but this is merely a question of less and more in degree of the finited substance. This substance, once emitted from the Divine,-whether by an involving movement producing least forms, as indicated by the Principia, or by an "inconceivable process," as elsewhere suggested,-stood ever thereafter as an essential deprivation of the Divine Life. An inexpressible change in status took place, as a result of putting Infinity off and putting on finition.

     II.

     It will be noted that we have shifted the issue by showing that the distinction between God and creation lies in the fact of finition, and not in the remoteness of ultimates. Still, it will be held that these first beginnings of creation, having derived their substances from the Infinite, are, substantially considered, one with the Infinite; and this, it is claimed, is pantheism, and theologically immoral. But Swedenborg does not attempt to evade this consequence of his doctrine of emanation; be holds to the substantial unity of all forms with the Divine. In fact, he insists upon it; maintaining, however, that the finiting of the Divine Substance is a process of deprivation, whereby the Divine Life ceased and the finite became non-God.

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     Early Christians held that God created the world out of nothing. They maintained this in order to escape the thought of God as identical with nature. Swedenborg, in teaching the derivation of nature from God by a finiting process, preserves the ancient truth concerning the presence of God in nature, and yet relieves the mind of the subtle danger of confusing God with nature.

     Consider: When God finited His Infinity, which process took place with His will to create, He produced from Himself, out of His Infinite substance, least create forms,-circling points of motion. This, at least, is the Principia view. And these first forms, Divine in source, yet, because of finition, entirely distinguished from the Divine, were deprived of the Infinite Life, and became dead forms, save for this, that as vesicles so derived and constituted, they were recipient of the inflowing Divine; much as an organ of flesh, derived and formed from the blood, becomes a vessel recipient of its creating blood. Something like this is the angelic idea on the subject given in Divine Love and Wisdom, no. 55.

     It was so with the first forms at the initial stage of creation. In them was the full presence of the Divine; but as vesicles, they were as distinct from the Divine as the finite is from the Infinite. As to origin of substance, they were one with God but as finite vessels, they were utterly discontinuous, and in their complex constituted, not God, but the first degree of His creation. We say, therefore, of these firsts, and indeed of all their sequents, that, while they are of one substance with the Divine, the difference between them and the Divine is not one of substance, in the theological sense of that word, but of form and finition. This is the origin of Swedenborg's famous doctrine of forms, which teaches that the difference between so-called substances, as we know them, has reference to the form and structure of their least component units.

     If we could, without embarrassment, use the term "substance" as in ordinary speech, we would claim that the original finiting process resulted in the production of the first substance. For these create primitives may not be compared with the Infinite, save that they are, by the nature of their origin, stamped to the reception of the influent Divine. Finition induced death, and such a form of death are all create things, even the constituents of the spiritual sun; for, as was shown above, "there and thence is the first of finition." (T. C. R. 29.)

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And there was effected the deprivation of the Divine Life, leaving a residuum capable of being actuated by influx. This finite residuum is the ultimate structure of the spiritual sun; and, in my opinion, it is also the primal form of the natural sun. Thus may the two suns be united by a relation not unlike that of soul and body.

     The first of finition thus presents itself to view as radically different, totally unlike, the infinite substantial. We say totally unlike the Infinite, as if we had grasped some idea of that substance, and were able to make a comparison. It is not so. The Infinite is inconceivable. It is not substance at all, if by that word we mean anything like the substance and matter of nature. Only one basic idea may we have of it, and that idea is quite apart from our ordinary thought of substance. It is the idea of Life, as distinguished from matter. The Infinite is Life, and purely continuous.

     Substance, as we use that term, as we usually think of it, is divided into parts or particles. It came into existence with the finite, or as the first of finition, and ever successively thereafter in descending formations down to the ultimate earths. You will recall the statement (T. C. R. 33), that the very clods of the earth are composed of the primitives of the spiritual sun; and we may conclude that, if the bond of finition was for a moment relaxed, the whole universe, along with the spiritual sun primitives, would vanish, leaving no remnant behind. Yet there would be the omnipresent Divine Life.

     Life, then, is the only fundamental conception of the Infinite that we may have. This Life is what is meant in the Writings by the term "Esse," sometimes translated as "Being,"-namely, that which is or lives. The same is meant by "substance," in the theological usage of that term. But, as commonly thought of, the word "substance" means the materia which emerges, under forms of finition distinguished into separate particles; and this substance presents something quite other than the Divine Life, totally different from the Infinite, something which has discernable properties and qualities,-the "quantum et quale," for instance, of which Swedenborg speaks in the Apocalypse Explained 2915 as being proper to the finite and denied to the Infinite. It is rather difficult to translate satisfactorily this phrase. Certainly finite things alone are measurable, and have perceivable qualities.

     It may be said that life is a perceivable characteristic of many finites.

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But life is not a quality of any finite; it is an influx, the effect of which is perceived in certain finite forms. It comes and goes, whither we know not in any scientific sense. Endeavor to think of life apart from a finite form, and the mind is at once lost; it is in the presence of the inconceivable Infinite. Yet we know that life is, and that it is the one only reality. It is that alone which senses all things, living and dead. "Quantum et quale," then, are the two properties of the finite, having no part in the Infinite. But they everywhere qualify the materia of creation; for they came into existence as a result of finition. They themselves are not substantial derivations from the Infinite, but are the qualifying conditions which arose with the finite; so qualifying, however, that the finite, the create form, has put off the Divine predicate of Infinity, with the result that the finite acknowledges its origin only by its recipiency and its power of reaction.

     The point to see is, that the finite in its relation to the Infinite, although derived therefrom, is, in fact, discontinuous; and while it is true that this discontinuity, as first effected, is represented in the succeeding degrees of creation, which are discrete, still discreteness of degree in creation is only a representation of the original break between the Divine and the firsts of finition. This discontinuity is that which warrants the statement, that while creation is from God, yet nothing of creation is God. (D. L. W. 283.)

     It is thus that Swedenborg unties the "Gordian knot,"-that "ancient difficulty," famous in the history of theology and philosophy. Thus he strikes the balance between two dividing ideas, each holding a truth,-the one, however, being perverted into pantheism by identifying God with the universe, the other giving birth to the impossible dogma of creation out of nothing by Divine fiat.

     III.

     The later ancient world was largely pantheistic. It confused God with nature; yet it had the merit of perceiving God everywhere in nature. His Spirit or spirits were round about on every hand, in everything. They were in nature as if a part of nature. So intimate was this presence perceived to be, that Divine worship in time degenerated into nature worship,-the worship of the powers and forces of nature-the powers and forces of human nature.

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Merry, but immoral, were the days when Pan ruled the woods and fields. Against this, the early Christian Fathers contended. They held that man was wicked and nature evil. This evil nature, God did not create out of Himself, else would He be inherently responsible for its immorality. On the other hand, the Fathers could not allow that Eastern dualism which granted eternity to nature apart from God. No! God alone was, in the beginning, the sole existing. The world came by fiat out of nothing; and thus God, in part at least, escaped responsibility for nature's inherent evil. This was indeed an evasion,-a childish one,-but, as said, it was effective.

     With the coming of Christianity, the gods vanished from the mountains and streams. The spring that gushed from Parnassus was no longer Hippocrene. No more did beautiful Gaea leap from the earth imploring Uranus to send down rain. For was it not in the days of Tiberius that a mighty voice was heard, crying into the night, "Great Pan is dead," as a signal of the passing of the worship of the nature god! Sailors heard this voice near the island of Paxi, and carried the word to Pome. This is not a Christian myth. It comes to us from pagan sources.

     With the advent of Christianity, Jehovah transcended the world. He became supreme, and exceedingly remote. Nature stood apart from Him, solitary and sinister, and the Providence of the supreme God became only an occasional intervention, and from afar, as when He sent His Son into an alien world to the doom of the cross in satisfaction for human sins.

     The ancient, the pagan, world, with its light-hearted merriment and its frank immorality, died hard, and, in so doing, took its revenge on Christianity in many ways, in none more strikingly than this, that its defeat resulted in driving God out of His universe, in forcing the conclusion that nature was evil only, that it was created by God, indeed, but not out of Himself, not of His Body begotten. And so Christian morality grew, despite nature and nature's laws, and Christian piety became asceticism. Thus early and deeply was planted the unhappy seed of asceticism, and later, puritanism.

     Certainly God infinitely transcends His universe, and in His infinity He is ever separate and distinct therefrom. Yet is He immediately present therein by a never-ceasing influx of life; and this influx is and can be given, because the universe, in the whole and part, is an emanation from Him,-an emanation effected by a finiting process, which is the creative mode; a process complete in its first stage, in so far as effecting discontinuity between the Infinite and the finite is concerned, but a process not complete in end until the earths were formed and men placed thereon,-men having immortal souls.

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Then arose another creation within the first, which is said to be "infinite and eternal." I say "arose," because the new eternal creation was concomitant with the formation of the immortal souls of men. (See D. P. 202-3.)

     Lest there be doubt, I shall quote. "The Lord created the universe to the end that an infinite and eternal creation might exist therein from Himself; and this creation exists by the Lord's forming a heaven from men. . .in the image and likeness of Himself. That heaven . . . was the end of creation. The infinite and eternal, to which the Lord looks in forming His heaven, is that it may be enlarged to infinity and eternity, and thus that He may dwell constantly in the end of His creation. This creation which the Lord provided by the creation of the universe is infinite and eternal." (D. P. 202.)

     Heaven is here characterized as an "infinite and eternal creation." The appearance of finition and of termination before the eyes of the angels does not express the final reality concerning that spiritual realm; for however bounded it may seem to be, limited as it may appear, it can be "enlarged to infinity and eternity." In other words, there is no fixed dimension there. As a world, heaven may be described as the Divine of the Lord forthstanding under the guise of nature. As a creation, it is purely spiritual; and "spiritual" means the Spirit of God, and here that Spirit in its reactions to and with the immortal human mind. How else can heaven be characterized as "infinite and eternal"? Note, therefore, that the term "creation" is employed in this passage in a quite unique sense, that is, in a spiritual sense.

     The firsts of finition, the primary results of the finiting process, the formal constituents of that which is called the spiritual sun, have a direct line of descent, as finites, through the natural sun into nature. They fill, they compose, nature in all its degrees, in each of its kingdoms, from highest to lowest. Yet the luminous action of these first create primes, prior to their combination in the natural sun process, is immediately into the spiritual realm.

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Hence arises the phenomenon of a spiritual sun not unlike our own in appearance. This is that light which "never was on land or sea," but falls upon a realm apart, and into human minds.

     Gardner, the severe critic of Swedenborg, notes this reference to the light. He even mentions the "spiritual sun," and almost as if it were a thought of his own. Certainly he does not credit the phrase to Swedenborg. One wishes that he might have allowed himself that generosity. His veneration for the Catholic faith forbade. All that was good in Swedenborg he found to be much better in Catholic doctrine. He does say, however, of Swedenborg's doctrine of influx, that "perhaps no modern has grasped this truth so completely." He expatiates upon this at length, and with considerable literary effect.

     But this is a curious acknowledgment on his part, in view of the fact that he rejects the doctrine of emanation. Swedenborg's doctrine of influx implies the existence of receptive vessels; and the point is, that all create things, because they have come from God, are for that reason competent to receive God. This is pressed by Swedenborg in both his theological and philosophical works. The Principia even gives a mechanical idea of the way in which this is accomplished. The theological works, for illustration, refer to the human or animal body, and the clear indication is given that nature everywhere demonstrates this process; as, for instance, an organ formed to receive the blood is itself made out of the blood. Without some such fundamental idea of the way in which all things are built to the reception of that which made them, the doctrine of influx is but a vague generality. Certainly it may be asserted that vessels recipient of the Divine may be made out of nothing by Divine fiat, but one cannot reason with this idea.

     IV.

     The doctrines of emanation and influx are therefore indissolubly bound together, even as a body of flesh with its blood; and to these two a third must be added, which is central to them both, namely, the doctrine of the Human God, or of the Divine in the Human form. If creation be an emanation of substance, stamped to the influx and reception of the Divine, then that Divine can Itself be none other than a Human God.

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As Gardner notes, Swedenborg believed that "God is also Man-not, be it observed, the man of crude anthropomorphism, but Infinite and Omnipotent Man." Is this not clearly indicated by the saying of the oldest of revelations, that "God made man in His image and after His likeness)" (Genesis 1:26.) True, it is also said that " God formed man of the dust of the ground" (Genesis 2:7); but how could God make man in His image out of the dust, unless even that dust was in remote degree stamped to His likeness, and thus pliable to His hand, competent to His purposes? Thus man and the dust, of His making, point unerringly to their Original, which can be none other than the Human God Divine. Gardner refers to Swedenborg's doctrine of the Human God, with the remark that it was "certainly fine"-"almost Catholic"; and in connection therewith he quotes Blake's poem, "The Divine Image," saying that it was Swedenborg who taught Blake the "pure wisdom" of it. The motive of this poem is the likeness of the Divine and the human form. This truth is molded by Blake's hand into sentences of childlike simplicity and undying beauty.

After quoting from Blake's "Song of the Fly," Gardner notes that "to see humanity in a fly is Swedenborgian." It is Swedenborgian to see the human form,-the highest impress of the Divine Image,-stamped in varying degrees of perfection or imperfection upon all living things, and even to perceive a remote resemblance to that form-an obscure reflection of it-in the parts and particles of inorganic nature. To see this, is to see the in written testimony of the Divine Origin of nature and the Divine Humanity of God. And this is to see competent ground in nature for the coming of Christ by an assumption of the flesh. When He came, He but entered into His own. He clothed Himself with that which He had afore time put off from Himself, to restore and renew it as a garment of His own weaving, the warp and woof whereof was of His substance, made by the process of finiting His Infinity. While Himself, in the procession of His Infinite Life, was not continuous therewith, yet He maintained an everlasting correspondence therewith by the immediacy of His influx, made possible by the fact that nature, in whole and part, was of Himself begotten.

To see this is to see everywhere, and in all things, the Divine represented in the type and image of the human form, and this in varying degrees of perfection or imperfection from the immortal souls of men to the stones of the earth.

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These last obscurely, but none the less surely, reflect that form. They even remotely figure the Christ, in their inherent structure and fundamental use. How else could the rejected stone which became the head of the corner truly signify the Divine Human which was rejected by the builders of Christian theology? And if we may take that stone as nature's ultimate also, that too was made incompetent to symbolize by the formula of creation, out of nothing. If it was made of nothing, it signifies nothing. Than this, there could be no more complete rejection. Thus, not only the Divine Man, but also the competency of creation to represent Him, is rejected. And if we go so far, how may we admire Swedenborg's doctrine of influx? What meaning can that doctrine have, other than a mere generality?

     No! There are three which go together as inseparable parts of the whole:

     1. The doctrine of the Human God, Infinite and Eternal.

     2. Creation as an emanation from that God, made discontinuous by finition.

     3. Immediate influx of life from the Human God into the creation of His making.

     From these three is derived a fourth, which concerns the possibility,-the need and fact;-of the entrance of God into His creation in time, by the way of normal order, that is, by birth, and of His return by death. With reference to this, me shall encounter Swedenborg's critic for the last time. On page 56, Gardner says: "His (Swedenborg's) doctrine of the Trinity, that Jesus Christ is the one God, and that the Trinity is in Him, gets over an arithmetical difficulty, but finally leaves the imagination baffled, trying to make out how Jesus carried on the government of the universe while He was a helpless infant in the manger or His mother's arms."

     It is perhaps appropriate to ask how the eternal processions of the Father, Son, and Holy Ghost,-the three Equal Persons in the God-head,-managed to operate in the absence of one of the three, when Jesus lay helpless in the manger. But a second bafflement does not take away the first.

     The Soul of the Babe was not removed from its Infinite guardianship of the universe by its presence in the unconscious Child.

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However, the mind of Jesus, like His body, grew apace; it opened successively to the issues of His life as a man in the world. His mind, and as well His body, in time became Divine, and one with His Infinite Soul; but it was not so at the first. The "bafflement" in question arose from a lack of knowledge in the mind of the critic concerning the laws governing the assumption and the subsequent glorification, as taught in the Writings of Swedenborg; Certainly this Divine process cannot be wholly compassed by the human imagination; but it can and does fall within reasonable ideas, and is sustained by reasonable considerations, if the thought on the subject be backed by a perceptive faith. This cannot be said of the old theology, which calls first of all for the banishment of reason, and demands the confession of faith apart from and despite all rational considerations,-state of mind which has given birth to the saying, "I believe, because it is impossible." How much better to say: "It is possible; it is also reasonable; I perceive that it is true."

No fundamental idea brings the Christian doctrine of incarnation so much within the range of reasonable thought as the idea of creation as an emanation from God; for by its nature an emanation is structurally competent to receive and transmit the Divine, and also to embody it in ultimate forms which are symbolic and representative. An understanding of this opens the way for correlated ideas concerning a special incarnation of the Divine in a specific create form by conception and birth, in accordance with the established order of creation. This primarily as an act of redemptive mercy, though it may also be regarded as the supreme fulfillment of the final end in creation, as the deep objective involved in the primal creative act, when the first of finition's series emerged from the Divine, and the creative current, involving and involved, moved out and away from God on its way to ultimate earths, where it rested and rounded upon itself, returning by another, a human, way, evolving and unfolding itself, and, in so doing, forming an eternal creation, a heaven for the human race.

In the special case, however, of Him who was born into His own creation, and of a human mother; this involving movement carried the seed to its destination, to conception and birth; and the unfolding, the ascending, evolution, effected His glorification, made Him Divine even as to the human assumed, as through life and by death He raised Himself to full and perfect union with the Infinite Father.

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SERVING THE CHURCH 1922

SERVING THE CHURCH FRANK WILSON 1922

The Church is the Lord's heaven upon earth,-very real, very substantial, yet something we cannot lay hold of with material hands, or see with the material eye. The Church is such with man as is his understanding of the Word. It is true that there must be an idea of the Church before it can be with us, just as it is true "that a Divine which is not perceptible by any idea cannot be an object of faith." The Divine is made visible to our spiritual sight by ideas, which, when substantiated by knowledge and understanding, become the forms or appearances of things-that is, the objects of our faith. So it is with the Church, which, if we lacked faith in it, could never be the object of our love; nor could this, in turn, be ultimated in service. For we cannot serve principles or ideas in the abstract; they must be focused, so to speak, in our knowledge and understanding. What then, is the source from whence that knowledge and understanding is derived? Knowledge is derived from the Word, by which we mean the Word as it is known in the world at large, supplemented by the Word of the Lord in His Second Coming, as revealed to us in the Heavenly Writings of the New Church.

If a man be studying for the legal profession, he studies authorities on law, if for a doctor, medical authorities, and so in other cases; but if he wishes to become a servant of the Lord-and this is connoted by our subject, "Serving the Church"-he would not study law or medical books, or any other boobs outside the Word, to obtain his fundamental knowledge, his basic principles. It is perfectly true that a study of collateral literature may be an aid to, shall we call it applied religion, or service of the Church. It is altogether different with a man studying for a secular profession, calling, or trade; and we would venture to say that, if man had a sound basic knowledge of true religion before commencing his secular studies, it would be of the greatest Possible assistance to him in forming correct premises and arriving at sound conclusions in his preparatory studies, whatever the nature of his calling.

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The trouble seems to be that we've all learned so much about other things than religion, things that are really worth while, that we have a mighty hard task unloading the useless chaff to make room for the whole wheat of a rational life, which is a life of service, of use. But, be that as it may, it is a job that has to be done whilst traveling through what has been called this "vale of tears." Afterwards it will be too late!-too late!

     So much for the source from which knowledge is to be derived. From whence, then, comes the source of understanding? From no other than the affection of acquiring knowledge. Knowledge, to remain with us and be ultimated in use, can be acquired in no other way than by the affection for and delight in it, and by an appetite for spiritual things stimulated by such an affection.

     Thus far we have endeavored, in a more or less simple way, to indicate that the Church is real, is substantial, from our understanding knowledge of it, our understanding knowledge of the Word, which, as Holy Writ hath it, "is spirit and life,"-"a fountain of water springing up into eternal life," " the meat which endureth unto eternal life, which the Son of Man giveth." All the knowledge in the world may be ours, but it would be of little or no avail to the Church, except perhaps in a more or less academic way amongst the "Intelligentsia" of society, and possibly as a means to an end. Where, then, is its power where its latent possibilities for the Church? We suggest that its power lies in its application to the everyday problems of life, which are the problems of the Church. Knowledge, understanding of the Word, to be in power, must be in ultimates, or use.

     Let us now briefly consider the Church from the point of view of its doctrine. In A. R. 923, we read: "The Church is called a Church from doctrine, and religion is called religion from a life according to doctrine. Everything of doctrine is called truth, and even its good is truth, because it only teaches it; but everything of life according to those things which doctrine teaches is called good; likewise, to do the truths of doctrine is good. This is the distinction between the Church and religion. But still, where there is doctrine and not life, it cannot be said that there is either Church or religion, because doctrine regards life as one with itself, just as truth and good, faith and charity, wisdom and love, understanding and will.

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Consequently, where there is doctrine and not life, there is no church."

     Thus we see that, if doctrinals be false, then life according to them will be false; and the Church, instead of being served, will die. It will not be the Church of the Lord's Second Advent. Hence the necessity for preserving doctrine in its pristine purity, that is, in its direct derivation from the Word and the Heavenly Writings. Hence the importance of the acknowledgment of the Divine Authority of those Heavenly Writings, which, with the Word, contain all rules and orders of life, sufficient in themselves to ensure a genuine love of the truth, expressed in all our service of and for the Church.

     Doctrine is the derivative of an understanding knowledge of the Word, and has largely heretofore, and rightly so, been formulated by the priesthood. We refer to that body of doctrine which is the accepted basis of discipline and which embodies the guiding principles of the organized body of the New Church at present. We have said these doctrines heretofore have rightly been formulated by the priests, because they enjoy illustration by virtue of their orderly introduction into the priestly office, and thus are most eminently fitted to perform this great service and use.

     But, whilst it is necessary to preserve our doctrine pure, this is not to be considered a reason for standing still in such matters. As the Bishop said in his address to the Assembly last year-"The derivation of doctrine is a vital function of the Church. When it ceases, the Church dies, even as it did with Israel when the prophets ceased to speak, and with the Christian Church of today. It is a signal proving of the Holy Spirit."

     To serve the Church, we must ultimate our knowledge and understanding in its uses, and also live a life according to doctrine drawn from the Fountain of all truth. Water and fire correspond to truth and good, wisdom and love. With fire applied to water, we get steam,-a proceeding power which is limited only by the extent to which it can be generated or harnessed. In like manner, there will be no limit to the possibilities of the present organized body of the New Church, small, comparatively speaking, though it may be, if an affectionate understanding of its doctrines be applied to its problems and difficulties as they arise from time to time. The intensive power, the immense driving force, thus generated, will carry us far along towards the goal so much to be desired, viz., that the Church may be established in all the earth, and truth and good cover the earth as the waters cover the sea.

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     But let us also remember that water, of itself, will rust and corrode. Fire, of itself, will burn and destroy. Only the combination of the two, wisely guided and controlled, will serve. Service means usefulness. Usefulness prevents rust and corrosion, but it also induces wear. To which category shall we belong? The weak water category alone, with its rusting, corrosive influence? Or shall it be the fire alone category of burning, destructive criticism, and the hindrance of constructive effort in the Church's activities? Or, again, shall we keep our rightful place as members of the Lord's New Church, with our tools and weapons bright with constant, active, constructive service. These tools and weapons, unlike those of the more ultimate kind we have referred to, will, instead of wearing out or rusting, become the brighter with service, shining with an ever brighter luster.

     The Lord, in His Divine Love and Wisdom, has made it possible for man to ultimate his love of the church, has made it possible for him to be of the church, as well as in it, by serving that church on earth, which is necessary to maintain conjunction with heaven. That this is so, is evidenced by the organized body of the church on the ultimate plane. As a writer has said, "All the power the church possesses to perform its mission, it derives from the Lord; and the power of the church to do its legitimate works resides in, and is exerted by, its organization." It is similar with the regenerating man, who is a church in its least form. The power of the church with him resides in, and is exerted by, his bodily organization. Apart from the body, the church in him would have no existence, that is, no forthstanding on the natural plane; he could give no
expression to a single true thought or holy desire.

     To serve the Church predicates, presupposes, a love of the Church. Man cannot serve that which he does not love. He may appear to do so, but if there be not the understanding affection in the service, it is "as sounding brass and a tinkling cymbal." The love of serving, of ultimating knowledge, brings us into a state to serve our fellow-citizens, society, our country, the church, thus the Lord.

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DOCTRINE OF DEGREES 1922

DOCTRINE OF DEGREES ALEC SARGEANT 1922

     SOME INTRODUCTORY PHASES.

     When we look at the world about us, we are amazed at the marvel of it all;-the wonders of earth, sea, and sky; of animal, vegetable, and mineral kingdoms; of the atmospheres and heavenly bodies; and lastly, the greatest wonder of all, of man himself!

     Scientists, and learned men in all ages, have spent their lives in the endeavor to discover the meaning of these things but the more they studied, the more complex the problem became; It became more complex, because, for the most part, they were in the natural light of their own intelligence, and the only true light that reveals the cause and meaning of things is the Divine Light that comes from the Lord,-the light of Revelation. Only in the Word and in the Writings can be found the truths which men seek. And in the light of these truths, the marvelous beauty, oneness, and order of the universe become apparent to those who wish to see.

     In the doctrine of degrees, specifically, we have instruction relative to the cause and order of things; and Swedenborg tells us that a knowledge of this doctrine is a necessary basis for all true thinking, and for any true conception of ourselves and the universe. It behooves us, then, to study this doctrine with some care, and to endeavor to understand it according to the best light we have.

     We are living in a world of effects, and the things about us, wonderful as they are, are merely the outmosts of things more wonderful still. Apparent wonders, compared to wonders not apparent, are as one to tens of thousands. These interior wonders are in the world of cause,-the spiritual world; and the inmost of this spiritual world is the great First Cause;-the Creator, the Lord Himself.

     The Lord is Divine Love and Divine Wisdom Itself. In His Esse are infinite things, utterly incomprehensible even to the wisest angel of the highest heaven. The first thing of Divine Love and Divine Wisdom that is comprehensible to the finite mind is the first proceeding of the Divine,-the sun of heaven. From this sun, by Divine Wisdom from Divine Love, the universe was created and finited according to degrees in successive order even to the outmost degree,-matters at rest in the visible universe.

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     The whole universe, from greatests to leasts, from the highest heaven to a single blade of grass in the field, exists in order according to degrees; and creation exists according to degrees, because degrees are in the Creator, are in the Lord Himself. If we study these degrees, and endeavor to understand something of their nature and order, we shall see in them an epitome of the universe, an image of God Himself.

     Degrees are of two kinds,-discrete and continuous; and though they are entirely distinct from each other, and so different that they have nothing in common, yet they exist conjointly in all things. Discrete degrees, or degrees of height, are separate or distinct planes of existence in a threefold order; the first degree being the highest, the second degree the middle, and the third degree the lowest or outmost. These three degrees make a one, although they have nothing in common, and have no conjunction or communication, except by correspondence or influx.

     The great generals that are in these degrees are love, wisdom, and use; love is the first degree, wisdom is the second, and use is the third or outmost. Love is prior or end, wisdom is subsequent or cause, use is final or effect. Use is the complex of love and wisdom, as effect is the complex of end and cause. Creation or effect is a complex of uses, brought about by cause or wisdom in the complex, from ends or love in the complex. As love, wisdom and use-the generals of creation-are in these three degrees, so are the particulars, even to the very least.

     Discrete degrees, as stated, are in order, one above another. The highest or supreme is most perfect, the middle degree is less perfect, and the lowest or outmost degree least perfect; in other words, end is more perfect than cause, and cause is more perfect than effect. This, at first, seems like a paradox, when we learn also that the effect or outmost degree is the complex and base of the prior degrees, that the all of the prior degrees is in the effect, and that, in the out most, the prior are in their fulness and in their power. It would appear from these considerations that the outmost degree is the most perfect, but more interior consideration shows that highest perfection is indeed in the prior or higher degrees.

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     Let us illustrate some of these points with an example: Take a great violinist like Mischa Elman or Kreisler. He plays a selection, which charms and delights an audience. This selection that he plays is the outmost degree,-the effect. He is enabled to play this piece, because he has spent hours in arduous study and practice,-the cause. This study and practice is the middle degree. He was inspired to give his time to study and practice by the love of music,-violin music in particular,-the end. This love is the highest or supreme degree. We can see from this example that all three degrees are separate and distinct, and yet that all make one. We can see that the love is the all of the cause, and that both are the all of the effect. If we heard and saw him play, it would be very apparent. It is also clear that the outmost degree-the selection played-is the
complex and basis of the two prior degrees, and that the two prior degrees are in their fulness and power in this outmost.

     Now let us consider the example a little more closely, from the standpoint of perfection. The piece that he plays, or the effect, beautiful as it is, delights but one audience. His study and practice-the cause-has potentially within it many effects,-the delight of many audiences; while the supreme degree-the love-inspires the study and practice, not of one piece, but of many; it is potentially a repertoire, ultimated finally in a multiplicity of delightful effects. Thus we see that the complex, though it appears to be the crowning perfection of the two prior degrees or simples, is in reality less perfect. Simples are more perfect than complexes, because they are nearer to the Lord.

     Take an example from the natural world. An apple tree is an effect, bearing a certain number of apples; but the seed of that tree, which is the supreme or first degree, is potentially many orchards,-an unlimited supply of apples,-thus actually more perfect than the tree, though to appearance not so. Examples illustrating discrete degrees could be multiplied indefinitely from our own lives and experience; for, as previously stated, these degrees are in everything.

     Continuous degrees, or degrees of breadth, are quite distinct and different from discrete degrees yet they are conjointly with them in everything. They are gradations or cohesive degrees within each discrete degree; as, for instance, ignorance to wisdom, light to shade, hard to soft, thick to thin, and so on.

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In each heaven, there are continuous degrees from center to circumference, those in the center being in greater wisdom, which decreases to the circumference, even to shade.

     In our violin example, the continuous degrees in the effect are the manifold gradations of sound, tempo, soft to loud, low to high, and so on, the perfections increasing with their harmonious combination; the continuous degrees in the cause are all the complex gradations from ignorance to wisdom in the matter of violin playing; and those in the end are all the complex gradations of affection relative to the love of violin music. This gives a very imperfect idea of the nature of continuous degrees, and of their relation to discrete degrees, but the subject is one of infinite complexity.

     Man himself may be said to be a complex formed according to degrees, both discrete and continuous; a series of ends, causes, and effects, and of gradation; everything in his mind being such, even to the least part of any thought and affection, and everything in his body to the smallest cell there. He has a will, which is the end, an understanding, which is the cause, and a body, through which effects are made manifest. Love enters the will, wisdom enters the understanding, and the marriage or complex of these actuates the corresponding motor fibers of the body, and causes it to perform or effect specific uses. Action is the complex, containant and base of will and understanding. Will and understanding are the all of action, and they are in their fullness and in their power in action. This is why "works" are so insistently mentioned in the Word. Love and wisdom, without this ultimate in us, become as nothing, and are dissipated.

     Man's mind is formed into three degrees,-natural, spiritual, and celestial. He is born into the natural or outmost degree, and the other degrees are opened successively by the Lord. The natural degree in man grows by continuity (or continuous degrees), according to his knowledge and his understanding of them, even to the highest point of the understanding, which is called the rational,-the natural rational.

     In this natural degree, a man may acquire much knowledge relative to the sciences and affairs of the world, and, indeed, be a man of marked ability and eminence. He may be a famous lawyer, an eminent statesman, or a skillful surgeon; and yet he may be only living from the natural rational, the higher degree of his mind may be entirely closed.

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He may be acting from the love of money, of glory, or of fame,-a proprial love which is interiorly in hell. The uses a man performs, and the knowledges he possesses, are no criterion of the love from which he acts.

     The second degree of man's mind,-the spiritual degree,-is not opened by the acquisition of natural knowledge and natural ability, but by a spiritual love of uses, in accordance with the things of his understanding. He loves the uses to the neighbor which he can perform by means of the things in his understanding. This is genuine love to the neighbor. A great statesman may love to fill his mind with the complexes of political economy, both national and international, and to use his knowledge in the office of government from a genuine love of country; and if he does this, his mind is opened to the spiritual degree, for he acts from genuine love to the neighbor.
This degree, like the natural, may grow by continuous degrees to its height, which is the spiritual rational. It grows by knowledge of good and truth,-by knowledges of spiritual truths in their manifold complex, and their application to life.

     The third or celestial degree is not opened by love to the neighbor, but by love to the Lord,-by a celestial love of use. Love to the Lord is defined by Swedenborg as (1) committing to life the precepts of the Word, (2) fleeing evils because they are hellish and devilish, and (3) doing good because it is heavenly and Divine. A spiritual man loves use for the sake of the neighbor; a celestial man loves use because it conjoins men with the Lord, because it is use. A spiritual man shuns evils because they are sins, and hurtful to the neighbor. A celestial man shuns evils because they are sins, and because they are evils, loathing them for their intrinsic quality; for they are opposed to the love of his life, which is the love of good, or love of the Lord in the highest degree. A spiritual man shuns evils, but he does not hate them in the sense that the celestial man does. A spiritual man loves the truths of life, and from them the goods. A celestial man loves the goods of life, and from them the truths.

     As man in this world is living in the natural degree, the opening of the prior degrees within him is not perceived; he is not sensible of the work that is going on.

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It may be seen obscurely, perhaps, from the subtle changes of character that take place in ourselves, or in our friends and associates of long years' standing. Over a period of years, comparing a later state with an earlier one, we may see a difference, and an improvement or decline, indicating the changes of state within. Whether we see it or not, the change is there; for there is no such thing as standing still; we are eternally progressing, either towards a state of heaven, or towards a state of hell. The eternal trine of end, cause, and effect, with its immutable laws, is in things evil and false, as well as in things good and true,-in hell as well as heaven. Man, a finite form of creation, is subject to the laws of creation, and he travels towards heaven or towards hell inexorably. In the light of the doctrine of degrees, it is seen to be as certain as gravitation.

     Take a specific evil love, and trace it through its subsequent cause to its effect, as we did in the violin example. We will see that the three make one. We will see that the love is the all of the cause, and that both are the all of the effect. We will see that the two prior degrees are in their fullness and in their power in the effect, and that the effect is the complex, basis, and containant of the two prior degrees. And then will emerge in clear light the absolutely inverted nature of the evil and the false of hell. We saw in the degrees of good and truth that the love or supreme is most perfect, because it is nearer to the Lord. In degrees of the evil and false, the supreme is most imperfect, because it is furthest away from the Lord. An evil love is more imperfect than its effect, as we could easily see from an example, if time permitted.

     To put the thought in another way: In true order,-in degrees of good and truth,-the supreme or love is most perfect, because it is nearest to the Lord; but in inverted order,-in degrees of evil,-the effect or ultimate is the least imperfect, because it is nearer to the Lord. Both effects are in the same place,-the natural world,-but one love is in heaven, and the other is in hell; the latter being absolutely inverted, as we see, and its degrees in inverted order with regard to perfection.

     In the light of the doctrine of degrees, the affairs of the world become luminous. We see that all the relationships of man,-civil, national, and international,-are but a series of effects, subordinate in significance and importance to the loves from which they spring.

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The world is very sick, and earnest and able men are giving their best endeavors to make it well again. The Washington and Genoa Conferences, and all treaties and agreements, are very good and very necessary. No doubt, they come into being under the guidance of an all-wise Providence. But they are only palliatives,-only so many doses of morphia, given to relieve the excruciating pain of the body politic, and powerless to effect a permanent cure. The cure lies in the hearts of men, collectively and individually. When the world sees and acknowledges the Lord in His Second Coming, then, and then only, will the evil and the false cease to bring their chaotic effects into the world. To cure themselves, and to cure the world, men must take to their hearts the fundamental injunction of the New Church: "Look to the Lord, and shun evil as sins against Him!"
GROWTH OF THE CHURCH 1922

GROWTH OF THE CHURCH HAROLD KUHL 1922

     This is laymen's night, and it is perfectly natural that the thoughts expressed should be the thoughts of the laymen. These will be their own ideas expressed in their own language.

     It usually happens at gatherings of this kind that all the papers presented are deep studies of interior truths presented by ministers. A minister is expected to give us a profound paper, the result of considerable study, and full of new and interesting teachings. We expect this, because he finds it so easy to prepare a paper of this kind. His life is devoted to the teaching and study of the doctrines, and therefore the preparation of a useful and inspiring paper comes to be a frequent and easily performed task.

     On the other hand, the laymen, while they usually read in the Doctrines more or less, they do not as a rule study them in the same manner. Their minds are stored with a great many truths received from reading, hearing sermons, classes, and conversations concerning doctrinal subjects. But the thoughts which they have from and concerning these truths are not always clear and connected in their minds, and so it is usually more difficult for laymen to present their thoughts in such a manner as to make them interesting or instructive to others.

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     When a layman is requested to prepare a paper, it sometimes happens that he has the time and opportunity to read and study up enough material to be able to present quite a lengthy paper by quoting passages or reading numbers from the Doctrines. In the present instance, for several reasons, this has not been possible. This paper on the growth of the Church is merely the result of thinking about the subject, and expresses a few thoughts as clearly as possible for your consideration. After all, the greatest use in having a layman prepare a paper is not to the hearers of it, but to the person doing the preparation.

     It is a well-known fact that no business man attempts to do a business of any importance to-day without advertising. To advertise is to bring your wares to the attention of the people. By advertising, you attempt to make people notice whatever it is you wish to sell. There are very many methods of doing this. The business man who attracts the attention of the greatest number of people to his product will probably do the largest amount of business. A great many manufactured articles are known to nearly everyone in the civilized world by means of continued advertising. It is almost impossible for people to avoid noticing the names and statements regarding these articles. Not everyone who sees an advertisement of an article is a possible customer; but he may be so impressed with the value and use of it that he unconsciously helps to sell it to someone else by his opinion of it. And if the time comes when he is ready to make use of an article of that kind, he naturally buys the one he believes to be the best. This belief is nearly always the result of advertising. Even if he does not request that particular article, still he most readily accepts it, if it is offered to him together with several others of less known brands.

     People accept religion in much the same way. They are taught as children the religion of their parents, and they hear more about it than they do of any other belief; and if they have confidence in their parents' judgment, and receive satisfaction from that particular belief, they accept it in the natural course of events. The only way in which they are brought to accept a different faith is through advertising. This may be through personal friends who speak to them concerning religion, and who arouse their interest to such an extent as to make them investigate.

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Then, when they begin investigating, it remains for the new belief to prove more satisfying than the former. It may be through the example of a person or a group of persons who lead good lives from religion that the attention of others is attracted, causing them to investigate. In many other ways, a faith is brought to the notice of people who in time embrace it, and make it their own.

     In our Church, we find that we have a small number of members, in comparison with other organizations. Some Churches, which have had their beginning since the New Church was established, have made very rapid strides, and today greatly outnumber us. If you examine any of these particular groups, you will admit that they have been widely advertised-not always favorably; but still they were brought to the notice of the public, and people have become interested, and many converts have been made.

     Now, in the New Church, we possess truths and teachings which we know are Divine Revelation. They satisfy man, not only in this world, but to all eternity. They are so complete and wonderful that a lifetime in the natural world is too short to enable a man to grasp a few of the fundamentals. This great Revelation is probably the least known religion in the world today. Millions of people are not satisfied with the religion of their adoption, but do not know, and have never heard, that the Lord has made His Second Coming. We, who know and believe this, should not rest content with conditions as they are. We should be continually in the effort to spread the good tidings to as many people as we can reach. We are all partners and co-workers in this great use, and every one has innumerable opportunities of bringing to the notice of others the fact that we have a wonderful revelation, which fills our lives, satisfies our interior cravings, and provides a reason for existence in the world.

     It is very probable that we will have to advertise our beliefs to hundreds and even thousands of people before we meet one to whom the message can be truly given. It is also quite probable that, with many of us, the reward of having the message received may never be realized in this world. But even so, it should ever be our love and unceasing effort to perform this great use, if opportunity is given.

     Another way in which we can be in this use is through our example to others in our daily lives in contact with the world.

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If our conduct is such that people whom we meet are impressed with the idea that we are men of high ideals, clear judgment, and firm purpose, based upon religion, they cannot help respecting and thinking well of that religion.

One of the most interesting teachings in our Church is the doctrine of remains. Everything we hear, see, or experience in our journey through life leaves some impression upon our minds more or less vivid. The sum total of these impressions makes up our character, not only for this life, but also for the life to come. This character, formed in the natural world, determines our place and our use in the spiritual world. Therefore, if we cultivate the sight, sound, and thought of what is beautiful, harmonious, and true, good remains are stored up, and the church grows with us; and as it grows so our ability to receive more and more interior beauties, harmonies, and truths also grows. This is one very useful and necessary way in which we can all help to forward the growth of the New Church. In the world of spirits, where most of us are destined to spend a time of preparation for the final abode which we have selected in this life, remains play an important part. There the remains of evil thoughts and desires are removed to the outer circumferences of our minds, where they are imprisoned and held passive, in the Lord's mercy. We never totally lose these remains of our evil natural life, but their power to be, active in our minds is curtailed, and we become unaware of their existence. The remains of good and truth are then brought forward and strengthened, and through these the Lord is able to teach and prepare us to take up our little use of helping to build up the Gorand Man of heaven.

In the implanting of good remains, the Divine Providence uses many means. The thought then comes, that it is quite possible that the conversations which we so often have with people who do not accept our belief may be, in Providence, a way and means of implanting remains of truth in the minds of those with whom we talk. Through the remains thus implanted, they may be led into the Church in the other world. Very often it appears quite useless to discuss religion with people, and we gradually get to a state where we feel that we are only laying ourselves open to ridicule, instead of doing some good by such discussions. If, however, we can believe that, from these efforts, the Lord may be implanting remains, to be used in building up His Church with them in the other world, how gladly will we perform our share in this great use of aiding in the growth of the Church!

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     There is another side to this question, and that is the use of these discussions to ourselves. Our own loyalty and knowledge is very often strengthened by the discussion of doctrine with those not of our faith. This in two ways: first, in a natural seeking for knowledge in the Writings to enable us to present the truths rationally to others; secondly, the fact that, through the knowledge thus gained, we are able to see the falsity of the other person's arguments, and are thereby confirmed in the reception of Divine Truth.

     No matter what we do, or how we do it, the New Church is the Lord's Church, and, under His Divine guidance, it will grow, and is growing. This growth is far more rapid than we can realize. The reason we cannot see it is because our spiritual eyes are not opened. In heaven, the New Church is growing, and growing in every respect. In numbers, it is increasing beyond our comprehension; and in its interior reception and understanding of truth, we cannot begin to find words to describe its growth and progress. We can only have faith that this growth will never cease, and that, to all eternity, the angels of heaven will grow in things of the Church. For upon this spiritual growth depends the growth of the Church upon earth, both as to numbers and as to reception of interior light.

     From all this, we can see that our feeble efforts towards spreading the truth are very, very small and unimportant. But even so, they do not cease with our residence here. Our entrance into the other life is only a change into a different state, wherein we shall still be in the use of spreading the doctrines. The greater the number of New Churchmen in the other world, the stronger the sphere will be in this world, and the greater will be the corresponding growth of the Church upon earth. This shows how necessary it is for us to do our part in co-operation with the Lord, permitting Him to lead us into life eternal, where we shall continue to be living advertisements of our religion, each one of us performing infinitely small parts, and all together making up a whole man for the reflection of the Infinite and Omnipotent God,-that He may worshipped.

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Editorial Department 1922

Editorial Department Editor 1922

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

     "It may be said that the New Churchman begins, as to his rational, when he has settled that the Writings are of Divine Authority, and thus commenced to think from the Doctrines instead of about them." With this terse statement, Mr. A. E. Friend closes a paper on "The Place and Function of the Rational," which he read before the Theological and Philosophical Society, London, on April 28, 1922, and which was published in the NEW-CHURCH HERALD (June 10 and 17) with the footnote "Neither the Editor nor the General Conference can accept responsibility for the conclusions arrived at by the Author."

     In the course of his very thoughtful treatment of the subject in the light of the Doctrines, Mr. Friend comes to the consideration of the two rationals, natural and spiritual, and makes the following interesting application to present-day conditions:

     "The disastrous results of the misuse of this human rational, in its usurpation of functions which it does not possess, may be seen in the almost universal revolt against all discipline and restraint characteristic of the present day.

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It not only questions authority and belief, but refuses to put the rein on anything that would curb what it regards as its freedom of thought. It has swept away the old, crude notions of theological dogma, and, in its victorious march, now threatens to sweep away the whole of religion, for which it blatantly claims it has no need or use. I think the destructive aspects of socialism, communism, and other political faiths, are the growths of the wild ass natural rational. The pity to my mind is, that these things, and the exercise of this rational, are taken by leading New Churchmen to be the New Church spirit in the world-or, as the phrase current has it, the 'spirit of the New Age.'

"In education, the working of this first rational may be seen, I believe, in the attempt to abolish all discipline in the school, and to make and institute government by the children themselves. This method is called self-expression, and by it I understand that if a child is disinclined to work arithmetic, it may read or do anything else it cares to do. The 'Thou shalt not' is never to be heard in the school, and everything is done to promote Sensual gratification. Cannot any New Churchman see that this is in the face of all Divine teaching, both in the Word and in the Writings? The child is father to the man, and today we are beginning to reap the results of this education. What will it be when we have the full flower?"

Opponents of the so-called "Authority School" in the New Church conceive it to be a forfeiture of the God-given faculties of liberty and rationality to acknowledge the Divine Authority of the Writings, and even regard it as a return to the former Christian servitude of the understanding under obedience to faith. Mr. Friend, however, goes on to show that the higher rational is only formed when there is a submission of the lower to the authority of revealed truth. He says: "In the orderly development of regeneration, the second rational may be attained; and the first step towards this end is the submission of the first rational to the higher truth,-the truth of revelation. In a word, it is to acknowledge authority. In other words again, that the rational cannot originate doctrine; that, even in its own light, it is incapable of comprehending doctrine; and, most important, that its truth is not to be consulted as to the doctrine of faith." (A. C. 2518.)

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When I first read this in the Writings, it was somewhat of a shock, and I believe it is so to most New Churchmen. I think the position which I today occupy in relation to the Doctrines may be largely attributed to the study that I made some time ago of these numbers in the Arcana on the formation and character of the Rational. I had previously supposed that everything was to be submitted to the judgment of the rational, that this would result in an infallible verdict, that unless my rational gripped the matter in hand, it was not true. I gloried in New Church Doctrine because of its wonderful appeal to human reason, which was the one thing par excellence which a man should take pride in. Yet the plain outcome of the unrestrained and ungoverned exercise of this human faculty was the old slough of Protestantism-private interpretation. In which case, is the Church any better off than when under the human authority of the Pope? Both go no farther back than man, and one is chaos and the other slavery."

This brings into high relief the choice that every New Churchman, sooner or later, must make. The right of private interpretation, indeed, is not to be abridged. It belongs to that individual freedom, that liberty and rationality, which is preserved inviolate by the Lord with every man. But this lodges the responsibility with man, and the issue rests with him. Shall he place himself voluntarily under the government of the Lord, adopting His revealed Truth as the supreme Law of life, as the infallible guide of his thought and will,-or shall he go haltingly forward, never quite certain, and never sure of his footsteps, because a victim to an unyielding proprium and the fancies of his own conceits, easily dominated by passing whims and the deceptions of sense and science,-especially by the opinions of the world, as over against the teachings of revealed truth? That is the choice; and we need hardly say that he alone is fully alive to his responsibility who realizes that in voluntary submission to the Divine government lies the truest freedom and the truest rationality,-freedom of the will and freedom of the understanding-both set free by the Lord from the dominion of self and the world.

As with the individual, so with the Church. Are we to have the government of the Lord in the Church, or the government of man? The article under review clearly shows that the dominion of man may take one of two forms, as in all former Churches.

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Shall we have the decrees of pope and council, placing the understanding in bondage, or shall we have the chaos of "every man for himself?" The Babylonic tower, or the dispersion following the confusion of tongues? Catholicism or Protestantism? Czarism or Bolshevism? Both are the tyrannies of man over his fellows; and when either form rules in the Church, the God of the Church is rejected. Nor is there any escape from these two tyrannies but in the government of the Divine Truth as the supreme Law in the Church, voluntarily adopted by the men of the Church, acting in the full possession of their faculties of liberty and rationality, Divinely given and preserved. Without a Standard of Truth, to which all in the Church look as the sure foundation of their faith and the unfailing guide of their life, there can be no Church. And it is curious that those who oppose the "Authority position" either care little for Church organization, or wish a very loose one, with a minimum of central governing power, when yet this latter is the Divine pattern for heaven and the Church, without which there is not permanence, but dissipation.

     Our readers will be interested in Mr. Friend's closing paragraphs, wherein he shows that the recognition of authority is essential to true rationality. He says:

     "That the Rational may function properly, it must have a criterion or standard of truth for guidance. This criterion is either provided by the man himself, which constitutes the usurpation of the first rational, or by Divine Doctrine, or Revelation, in which case the second rational becomes a possibility. In effect, then, there must be some authority? Quite so; there must. There is, in the case before us, no intermediate. As in will, so in understanding, man acts either from self or from God. The first rational, if no check is placed on it, is the instrument of self, purely and simply. It is the abuse of rationality.

     "There is no truth in the supposed antagonism between authority and rationality. On the contrary, for genuine rationality to be the possession of a man, he must acknowledge the authority of the Divine. Those who do not, acknowledge the authority of nature, which to them appears their rational. Examine logically, and, as religious men, there is no alternative.

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"When the Divine is acknowledged as the supreme authority, then rationality begins to dawn. But we cannot leave it there. What, for the New Churchman, is this authority? It is the Writings of the New Church. There will be some, doubtless, who will say the Word of God; but, briefly I reply, You know what you know of that Word from the Writings, which, in so saying, you affect to overlook. Again, the ultimate authority of the New Churchman must be the Writings regarded as a Divine Revelation; and the true function of the rational (D. L. W. 264) is "to understand truths and thereby falsities, and goods and thereby evils" in the light of the Heavenly Doctrines. Thus it is the confirmation of Divinely revealed truth by philosophical and scientific reasons. This constitutes the function of the rational in the regenerating man, and in the Church.

"In regarding as authority the Writings of the New Church, believed in as Divine, the question of human authority is disposed of, because they are regarded as the Divine law for the New Church, in the individual and congregation. They constitute the court of appeal; and having established that, the rational begins to function in an orderly manner by developing the interior truths which are now waiting to be explored. On the other hand, without such a criterion or standard of authority, man must ever wait on the threshold, arguing and debating whether a thing is so or not, getting no further. It may be said that the New Churchman begins, as to his rational, when he has settled that the Writings are of Divine Authority, and thus has commenced to think from the Doctrines instead of about them."
NOTABLE ESSAY ON SPIRITISM 1922

NOTABLE ESSAY ON SPIRITISM E. E. I 1922

In the fourth number of the Lausanne quarterly, L'ERE NOUVELLE (October-December, 1921), which has just been received, the Editor, Mr. Henri de Geymuller, publishes the concluding portion of his "Essay on Spiritism." This, we may say, has been the first thoroughgoing attempt in the New Church to treat this vast subject systematically and scientifically. Undoubtedly the author has accomplished a notable achievement. Not only has he studied and digested a great mass of spiritistic literature, and reproduced it in a classified order, but he has endeavored throughout his essay to appraise it at its true value from the standpoint of the Writings.

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He has also evinced his conviction that the New Church possesses a distinctive philosophy, by which alone we may obtain a satisfactory explanation of all problems touching the relations of the spiritual and natural worlds.

     The essay, in its four parts, attains the proportions of a monograph on the subject of Spiritism, and Mr. de Geymuller is desirous of publishing it in book form, having received the promise of half the sum needed to do this adequately. It has already elicited appreciative comments from a number of French scientists, and he is confident that the book would bring Swedenborg to the attention of the learned world in a truly favorable light, and help to remove the existing impression that he was a man of disordered mind.

     In the fourth part, now before us, the writer shows how incongruous are the doctrinal teachings of spiritists, including that of reincarnation, which he deals with at some length, at the same time developing the true teaching concerning the limbus, heredity, and the factors in ordinary child-birth. I take pleasure in quoting the following from his conclusion:

     "The spirits who manifest themselves to men do not confess the Lord as the sole God of heaven and earth; From this fact alone, it is plain that they cannot be counted among the disciples of Him who is Truth Itself. Quite the contrary; for they are sensual spirits who express chief concern for things upon earth, instead of devoting themselves to a life of submissive service in the more elevated spheres of the spiritual world. In place of lending an attentive ear to the trivialities of these tireless babblers, men would do better to heed the instructions of the Lord, who has never failed to reveal what is useful for them to know. The Word of God is not imposed upon men by prodigies, nor does it compel faith by manifesting its supernatural origin in some tangible way, as is the case with spiritistic doctrine. Quite otherwise; for a genuine belief in the Word requires that men really grasp it in the heart and by the reason.

     "New times are dawning for mankind. We are living in a crisis such as the world has never seen. How can we believe that the Lord is abandoning us to ourselves in so critical a phase of our spiritual development? And how can we suppose that Providence, without concern, is handing over the increasing number of those who are consumed with a thirst for spiritual knowledges to a horde of false Christs who are infesting the world with their fatuous teachings?

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     "Though the Christian Church has fallen into a quasi idolatry, and gone astray in a wilderness of self-intelligence, yet out of her as a matrix will salvation come. In fact, a new seed has fallen from heaven upon the desolate soil from which the first planting had withered away, and this new seed is already springing up. This seed is a new Word from the Lord to men,-a new revelation to the world, having for its end the establishing of a new universal Church which shall be the hope and joy of nations. In this new revelation, the Lord has been pleased to lift the veil which had hid from us the splendors of the life to come, even by introducing into the spiritual world-the world of causes-and into the internal sense of the Divine Word, one of His servants, alike the most modest and the most able to profit by this experience of his spiritual sense. This man was Emanuel Swedenborg, servant of the Lord Jesus Christ.

     "Read his works, and see for yourselves whether or no he had a mission to fulfill. The several citations we have made from them in the course of this essay are insufficient to give a just estimate of his labors. We have been concerned with a special subject, and this has limited us to but one set of quotations from the voluminous works of the Prophet of the North. But let the reader examine for himself. The revelation given by means of Swedenborg is not merely a treatise on abnormal psychology for the use of specialists, but a Word of love and light which will be the agent of peace and happiness to all the world.
     THE END."

          E. E. I.

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CLERICAL DRESS 1922

CLERICAL DRESS GEORGE F. POOLE 1922

     Editor of NEW CHURCH LIFE:

     A question somewhat exercising the minds of the Church in this country is whether the clergy should wear a distinctive clerical badge or dress. It may at once be admitted that it is not an essential point, though nevertheless by no means unimportant. Among the General Church clergy (the episcopal branch of the New Church), there is, strange as it may appear, much opposition to any distinction, in this respect, between the priest and the layman; while in the English Conference (the nonconformist branch of the New Church, the habit of adopting distinctive dress is becoming almost universal.

     Doubtless this objection to a clerical badge is an inheritance from the past. The early New Church fathers, in their anxiety to separate altogether from the Old Church, went farther in some respects than was warranted. Because a certain practice may be followed in the Old Church, it does not necessarily follow that it should be condemned. The Bishop, at the recent Assembly in London, spoke some plain words thereon. An illustration of how those in the past have erred, is seen in the case of the Reformers four hundred years ago. Not only did they reject the falsities of Rome, they also rejected some truths, in fact, pulled up wheat as well as tares. This should act as a warning to all reformers of the future. Without unduly stressing such a minor point as the distinctive dress of the clergy, I maintain that much of the reluctance in this matter comes from pure prejudice and eccentricity.

     A priest does not cease to be such in disrobing after the service. He ever remains the pastor of his flock, and should be so distinguished. Why this feverish desire to get into mufti? It may be compared to that of the English army officer, who, having finished his official duties, hastens to don his mufti. Not so the French officer. He is proud of his uniform, wearing it on every available occasion. Again, take our London policeman. See him at point of duty, directing the traffic. By a simple wave of his hand, he becomes the supreme arbiter of law and order.

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Would this be possible in, say, a light suit and slouch hat? Then he would only be, as he generally is, a big jolly fellow, whom we should quite ignore.

     So much, therefore, for the use of, and the power emanating from, a distinctive dress or uniform.

     In no church is order more emphasized than in the New Church. Yet can we say that this church is preeminently orderly? Exceptions there are, of course; but exceptions prove the rule. Is it because the Old Church is more orderly in externals that so many New Churchmen revert to the Old Church? I do not defend their action. It is most disloyal and harmful, but there it is.
     GEORGE F. POOLE.
23 CORNBILL, E. C.,
LONDON, ENGLAND.
ACCURACY IN BIBLICAL HISTORICALS 1922

ACCURACY IN BIBLICAL HISTORICALS LOUIS PENDLETON 1922

     To the Editor of NEW CHURCH LIFE:

     In the interests of accuracy in Biblical historicals, it would seem to be well worth while to call attention to an error in the beautiful pageant presented at the recent closing of the schools of the Academy, for such accuracy in a spectacle of this sort is of no slight importance. The published outline of the pageant, episode 2, reads as follows:

     "The scene is laid in a field near Susa, the capital of the ancient Persian empire. Men and women of the enslaved Jewish race are performing manual labor. They represent in pantomime and music the tragedy of the Captivity. They sing mournfully: 'By the waters of Babylon,' etc. (Psalm 137:1-6.) Enter a festive procession on the way to the Persian court. Nehemiah, the King's cupbearer, alights from his palaquin, and laments with his people over their sad state. At this point, there arrives a messenger from the Great King of Persia, bringing a scroll appointing his favorite, Nehemiah, to be governor of Judah, with full authority to rebuild Jerusalem. He is followed by Asaph, Keeper of the Royal Forest, and a military escort."

     This scene, as enacted at night on the college campus, was colorful, dramatic and highly pleasing, being made the more impressive by the rendition of the speeches, as well as the songs of lament and rejoicing, in the Hebrew language.

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But in the matter of historical accuracy, it was objectionable in two particulars. When the Ten Tribes were deported by three successive Assyrian conquerors, they were scattered widely. When Sennacherib of Assyria later invaded Judea, and carried away two hundred thousand of its inhabitants, doubtless he also settled them in more than one region. And it is altogether reasonable to suppose that a similar policy was pursued when Nebuchadnezzar of Babylon twice came with legions "fiercer than the evening wolves" to "gather captives as the sand," and, in the second invasion, after sacking Jerusalem, to a large extent depopulated Judea in the course of the second or great Babylonian captivity. Possibly it can be established that he farmed out some of the Jews among the Persians. But, even so, it was startlingly contrary to dramatic fitness to picture the captives as slaving for their Persian deliverers instead of their Babylonian oppressors. Obviously this scene of "the tragedy of the Captivity" belonged, not near Susa, the Persian capital of Cyrus, the deliverer, but in Babylonia, the garden-land between the Tigris and Euphrates, the "Shinar " of the Biblical writers. It was there-"by the rivers of Babylon"-that the captives "bowed their necks unto the yoke" of Nebuchadnezzar, Belshazzar, and the four Babylonian kings who briefly reigned between these two famed monarchs, there that they wept for the sight of Zion's mountain, there that they "hanged their harps on the willows," and prayed that their "tongues might cleave to the roof of their mouths, if they preferred not Jerusalem above their chief joy."

Still more objectionable was the introduction of Nehemiah into a scene of "the tragedy of the Captivity," where "men and women of the enslaved Jewish race" were "performing manual labor." Daniel, the most prominent of the deported Jews throughout the period of the last captivity, a man of wide influence with power at the Babylonian court, would have been an appropriate figure in such a scene; but Nehemiah was altogether out of place, for the Jews were delivered from bondage long before his time. There was here an anachronism involving nearly a century. Nehemiah's activities began three generations after Cyrus conquered Babylon and delivered the Jews, many years after the invading forces of Darius were defeated by the Greeks at Marathon, even after the legions of Xerxes were checked by the three hundred Spartans at Thermopylae; for Nehemiah was a cup-bearer at the court of Artaxerxes, the fourth "Great King" of Persia in line after Cyrus.

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According to the estimates of the authorities, Cyrus conquered Babylon in 538 B.C., and liberated the Jews by imperial decree not later than 536 B.C. According to the same authorities, it was in 445, more than go years later, that Nehemiah, a pious and patriotic Jew, besought his imperial master, Artaxerxes, to permit him to go to the assistance of his afflicted brethren in Judea.

We are apt to imagine that the return of the liberated Jews was prompt, and that the restoration of Jerusalem was not long delayed, but the process dragged slowly and painfully through many years. The great majority never returned at all, preferring the fleshpots of Babylonia and neighboring regions. And when the feeble remnants reached Judea, they found themselves a disconsidered class in their own country, subject to the domination of the masters of the land, "Sanballat the Horonite, Tobia the Ammonite, and Geshem the Arabian." They were allowed to settle, but were forbidden to rebuild Jerusalem. Their sons and daughters intermarried with the strangers, and, apparently, the Jewish race would have been submerged, and the representative church have ceased to exist, if Nehemiah, hearing of his brethren's plight, had not been inspired to secure imperial authority to go to their aid. Even after he reached Jerusalem and summoned the faithful to the work before him, he and they were laughed to scorn. "What do these feeble Jews? Will they fortify themselves? Will they sacrifice? Will they revive the stones out of the heaps of rubbish which are burnt?" Scoffed at, and forbidden with threats to do what he was doing, Nehemiah nevertheless persisted, apparently protected by unseen powers, until the walls were rebuilt and the great gates were raised, until the Jews again had a city they could defend and their representative worship could be re-established.

Nehemiah was a great figure, and the restoration he accomplished properly belonged in the pageant; but obviously he should have appeared in a scene altogether apart from that depicting the slavery of his captive race. No slight or even considerable variation of dates on the part of conflicting authorities can place Nehemiah in the period of the Captivity.

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Apart from his own significant story the single fact that he served under Artaxerxes, the fourth Persian King in line after Cyrus, the deliverer, fixes his place in a period more than ninety years after the Jews were set free. The difficulties facing the more or less hasty inquirer are increased by the grouping of the Biblical books-the prophets being placed apart-with the result that, in some instances, they fail to follow each other in chronological order. Daniel, for example, is the eleventh book after Nehemiah, although the historical events of the former precede those of the latter by many years-with inevitably confusing effect.
LOUIS PENDLETON.
SLUMBERING BEAST 1922

SLUMBERING BEAST HOMER SYNNESTVEDT 1922

     The irrepressible habit of youthful optimism which characterizes American thought has its advantages, but it is important that we should also face the internal realities of our spiritual state. In commenting upon a recent lynching, in which a mob of usually respectable and law-abiding citizens perpetrated unusually atrocious tortures upon the youthful victim, one editor exclaims: "Nevertheless, even here we see progress, for such a deed now arouses universal horror and condemnation, whereas there was a time when it would have been condoned. A few centuries back, it was legal and official to do such things, and they were even done in the name of religion."

     But this editor does not know,-what the Writings reveal,-that the wild beast is only slumbering in each one of us, and that it is not necessarily an evidence of regeneration to be able to condemn the evils that break out in others. Rather is it disquieting to note that lynchings and like abominations occur in so many parts of the world, often very unexpectedly, and without the excuse of unstable social conditions. A true prophet would teach us no false security, but rather sound a warning as to what we may find in ourselves by diligent self-examination, and admonish us to search our hearts with a humble prayer for the Divine protection and deliverance.
     HOMER SYNNESTVEDT.

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REPORT OF THE TREASURER 1922

REPORT OF THE TREASURER WILLIAM H. ALDEN 1922

     GENERAL CHURCH OF THE NEW JERUSALEM.

     For the fiscal year-June 1, 1921 to May 31, 1922.

     GENERAL FUND.

     RECEIPTS.
Cash on hand, June 1, 1921                    $610.99
Contributions                              8,325.13
Income from Investments                     358.02
Bank Interest                              8.51
Profit on Catechism                         34.33
Sundries                                              3.41
Loans                                   1,500.00               $10,930.39

     EXPENDITURES.
Salaries                              $4,586.01
Traveling Expenses                                   197.56
General Expenses                                   324.81
Printing                               132.50
Loans repaid                              1,750.00
Interest on Same                                         18.66
Aid to New Church Life                     2,213.89
Aid to Weekly Sermons                    1,045.33
Transferred to other Funds                              641.96
Cash on hand, May 31, 1922                    19.67               $10,930.39

     DETAIL OF CONTRIBUTIONS.
Yearly Offering                                   64.96
California                              219.90

458

Colorado                               50.50
District of Columbia                         111.02
Florida                               7.00
Georgia                               371.50
Illinois                              102.50
Chicago                               143.52
Glenview                               442.41
Indiana                               10.00
Kansas                              1.00
Maryland                               21.65
Massachusetts                          3.00
Michigan                              15.00
Minnesota                              10.00
New Jersey                               66.25
New York                               198.00
Ohio                                    579.50
Pennsylvania                               589.10
Bryn Athyn                               3,569.00
Philadelphia                               44.18
Pittsburgh                              443.00
Texas                                    5.00
Virginia                               35.00
Washington                               29.00
West Virginia                          73.00
Canada                               173.65
Kitchener                               178.75
Toronto                               373.25
Great Britain                              148.75
Brazil                                    100.00
Holland                              6.00
South Africa                              100.00
Sweden                               15.00
Mexico                               5.00
Australia                               19.64               $8,325.13

     NEW CHURCH LIFE.

     RECEIPTS.
Subscriptions                               $1,405.61
General Church Aid:
Subscriptions                    $514.15
Aid                          $1,699.74     2,213.89          $3,619.50

459

     EXPENDITURES.
Salaries                              $840.00
Editorial Assistance                          240.00
Sundry Expenses                          41.62
Printing and Mailing                          2,497.88          $3,619.50

     EXTENSION FUND.

     RECEIPTS.
Cash on hand, June 1, 1921                    $1,186.38
Income from Investments                    6,462.86
Bank Interest                              52.62
Interest on Loans                          22.60
Contributions                          1,542.76

     Donations to Special Funds:
England                               1,350.00
South Africa                              8,096.70
Holland                               2,356.66
Belgium                               300.00
Sundry Receipts                          4.25
Loans Repaid                               1,000.00          $22,374.83

     EXPENDITURES.
Aid-Home Field                          $3,414.13
France                               561.21
Sweden                              1,750.00
Belgium                               2,525.00
South Africa                              8,026.00
England                              1,701.00
Holland                                             1,999.92
Loans                                   350.00
Sundries                                              34.07

     Cash on hand, May 31, 1922:
Basuto Fund                    $16.95
Holland                     190.08
Extension Fund                1,806.47      2,013.50          $22,374.83

460

     SOUTH AMERICAN FUND.

     RECEIPTS.
Cash on hand, June 1, 1921                    $220.50
Income from Investments                    500.00
Bank Interest                               1.95               $722.45

     EXPENDITURES.
Loans Repaid                              $450.00
Interest on Same                          5.02
Sundry Expenses                          1.50
Balance on hand, May 31, 1922                265.93               $722.45

     WEEKLY SERMONS.

     RECEIPTS.
Contributions                              $302.42
General Church Aid                         1,045.33          $1,347.75

     EXPENDITURES.
Printing                              $1,259.31
Mailing and Sundry Expenses               88.44               $1,347.75

     FRENCH PERIODICAL.

     RECEIPTS.
Contributions                              $940.00          $940.00

     EXPENDITURES.
Transmitted to Rev. E. Deltenre, Editor          $918.00
Balance on hand, May 31, 1922               22.00               $940.00

461

     PENSION FUND.

     RECEIPTS.
Cash on hand, June 1, 1921                    $542.97
Income from Investments                    3,277.52
Bank Interest                                        9.14
Interest on Loans                         15.78                         $3,845.41

     EXPENDITURES.
Pensions                              $2,89.99
Sundry Expenses                                   9.80
Loan Repaid                                        200.00
Interest on Same                         14.33
Cash on hand, May 31, 1922                    761.29               $3,845.41

     WILLIAM H. ALDEN,
          Treasurer.
FOURTEENTH ONTARIO DISTRICT ASSEMBLY 1922

FOURTEENTH ONTARIO DISTRICT ASSEMBLY KARL R. ALDEN 1922

     HELD AT KITCHENER, May 20-24, 1922.

     First Session-Saturday Evening, May 20th.

     The Assembly was opened with worship conducted by the Rev. L. W. T. David.

     On behalf of the Carmel Church and the Ontario District, Mr. David extended a hearty welcome to the Bishop and all the visitors.

     The Bishop then delivered an address on the subject of "The Gordian Knot."

     DISCUSSION OF THE BISHOP'S ADDRESS.

     Rev. L. W. T. David: It has been a great privilege to hear this paper a second time. It awakens so many and such lofty thoughts that it is difficult to grasp them until one has had time to ponder and reflect. There are three points, however, which I would like to speak of. First, on the distinction between the Old Church and the New Church conception of the difference between the finite and the infinite.

462

This distinction pervades the address we have just heard, and the heart of it is, that when the world thinks or the infinite, it thinks from immensity, because from space and time; but when the New Churchman thinks of the infinite, he thinks from love and wisdom, and hence without space and time. To think of the Lord as Love and Wisdom is to think of Him as Life, and this is an idea that is peculiar to the New Church. Second, I was interested in what the Bishop said in regard to emanation from God; for he showed that the natural forms emanating from God had the power of carrying the Divine down even to the ultimates of nature,-not as God, but as vessels capable of receiving God. And in this wise are all things of creation representatives of God. Third, that if the universe had been created from nothing, it could not be the dwelling-place of God.

     Rev. K. R. Alden: It seems to me that the Bishop always gives us his best when he is defending the Church. Tonight he has been defending the Church against the philosophical attacks of Mr. Gardner, and he has given us much new ground to stand upon. He has done two things which will be of lasting value to the Church. First, he has shown us the beauty and perfection of the New Church conception of creation as an emanation, finite and cut off from God, yet born from Him. And secondly, he has shown us the manner in which this doctrine prepares the way for the acceptance of the Virgin Birth and the story of the Incarnation.

     Mr. Jacob Stroh: It is very gratifying to hear such a paper. I am pleased at the progress in interior doctrine during the last few years. I remember how Mr. Tuerk used to warn us not to try to think of what was before the Lord. Since those days, however, there has been a great progress in the philosophical thought of the Church. Scientific men of our day pass by Swedenborg, because they deny his starting point, namely, God. But this is undoubtedly of Providence, that the truth of the Church may not be profaned. The picture which the Bishop gave of influx from the spiritual world holding all things in the natural world together was very beautiful. Again, Bishop, I thank you from my heart.

     Dr. Robert Schnarr: I have been speculating as to why we derive so much pleasure from such a paper, and the answer seems to be that we are created from substance emitted from the Divine, which substance vibrates at the influx of truth; for that is the very order of its creation.

     Rev. L. W. T. David: Why do we need such profound papers? Because it is the genius of the New Church to enter intellectually into the arcana of faith. It is easy to establish external churches, which appeal to the external man; but it is difficult to establish the one genuine internal Church, because it is interior. The real danger to the Church will come from interior attacks upon its doctrines, such as the one which the Bishop has just answered in his paper. The real attacks are those which seek to destroy the idea of God on the interior plane.

     Mr. Frank Wilson: I wish to reaffirm the gratitude of this Assembly for the Bishop's deep paper. Last year, Bishop, you gave us an address on "The Soundness and Purity of Doctrine." I got something out of it then, but much more when I read it in the Life.

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We need authoritative doctrine on the subjects treated of in your address tonight, and I trust we shall have the pleasure of reading it in print.

     Sunday, May 21st-10:30 a.m.

     Divine Worship was conducted by the Bishop, assisted by the Rev. L. W. T. David and the Rev. K. R. Alden. The Bishop preached a sermon that was both simple and powerful, on John 10:17, 18, dwelling upon the Christian idea of the resurrection as accomplished through the love of God. The sacrament was administered to 76 communicants. The service was enriched by special music rendered by Mr. and Mrs. Nathaniel Stroh and the Misses Volita Wells and Edina Carswell. In the evening, there was a musicale, followed by a congregational singing of some of the Psalms, and concluding with songs from the Social Song Book.

     Monday, May 22d.

     In the morning, the Bishop visited the Carmel Church School, and gave an informal talk to the pupils, 13 in number, on the use of learning the sacred languages of the Word, describing the delight felt by the angels when the Word is sung or recited on earth in the original tongue.

     Second Session-Monday Afternoon.

     The meeting was opened with worship conducted by the Bishop.

     The Minutes of the 19th Ontario District Assembly were read and approved.

     The Rev. L. W. T. David read a report of the year's work in the Carmel Church, after which the Rev. K. R. Alden read a report of the Olivet Church. The reports were duly received and filed.

     Mr. Jacob Stroh: It is a pleasure to hear these reports. Looking back over the past, and recalling those who have gone to the other world, we realize that our present strength is due in no small measure to what we derive from the spiritual world. We must not worry over slow growth, but rather be concerned over the quality of the growth.

     Mr. Robert Carswell: We ought to encourage those who write books by buying them. Their writing is a labor of love, and should meet with general support.

464

     The Rev. L. W. T. David reported the work done by the Executive Committee of the Ontario District Assembly. A complete list of the members of the District had been compiled, and four circular letters had been sent out. He stated that there were many isolated receivers scattered over the Province of Ontario. After expressions of appreciation, the report was formally accepted.

     Mr. Frank Wilson, as Treasurer of the Executive Committee, read a financial report which was duly received and filed.

     Greetings were received from Miss Stella Bellinger, now in California, and from Mr. F. R. Cooper in person, on behalf of the Colchester Society.

     The Bishop spoke of the encouraging growth of the General Church in all parts of the world during the last five years, and referred in particular to developments in South Africa, England, Sweden, and South America.

     On Monday evening, a Ladies' Meeting was held at the home of Mrs. Rudolph Roschman, and a Men's Meeting at the Church. These very successful gatherings have already been reported in the LIFE. (July, p. 408.) On Tuesday morning, 65 men were the guests of Mr. Harold Pitcairn at luncheon, with speeches in a lighter vein.

     Third Session-Tuesday Afternoon, May 23d.

     The Rev. K. R. Alden delivered an address on the subject of the "Giants of the Past."

     DISCUSSION.

     Mr. Robert Carswell: Among others, Mr. Alden has referred to the Rev. John Worcester. He was one of a number of the early men who had the power of building the Church. At first he was supported by a small group of converts, each of whom gave a tenth of his income. I was a Methodist, and was converted to the New Church by Mr John Parker, of Toronto. I began to read the Writings in order to attack them, but instead became converted. I wanted to be loyal to the truth wherever I found it, and so I had to come into the New Church. Mr. Parker was the first to preach the Doctrines in Toronto. Another able man was the Rev. George Field. The lives of these great men make us glad that we are permitted to inherit the fruits of their labors. They did great work for us.

     Rev. L. W. T. David: It is of the greatest use to us to have these elders of the Church recalled to our minds in such an inspiring and instructive address concerning the men who were active in the early days of the Church.

465

It seems at times as if we were failing, but in realizing our shortcomings we should emulate the men who did the pioneer work. They were heroes, and we are treading the paths they blazed and the roads they made easy for us. I believe that we have like elders in the Church today, who will stand up for the truth under all circumstances, willing to give their lives for the Church. By them we are inspired and encouraged to bear our burdens, to carry forward the work of the Church, and to hold to the truth which the Lord has given us.

     Mr. A. Sargeant: Mr. Alden's address has been a very great inspiration to us. He has led our thoughts to the innermost degree. We of the second generation see little of that degree. The different characters he has depicted were alike in one respect-they all read the Writings!

     Mr. Jacob Stroh: When we look back to the great men of the New Church in its beginnings, we see Providence in its highest operation. And we also ask: What will the future New Church be? What its great men? There will always be great men, for that particular purpose. But the men, of whom we have just heard, stood alone. They had the conviction that they had the Truth, and the courage to stand or fall in its defense. We are now experiencing a kind of lull. I have been wondering what the after-effects will be.

     Fourth Session-Tuesday Evening.

     The Assembly had the pleasure of listening to three papers which had been prepared by lay members, as follows: "Serving the Church," by Mr. Frank Wilson; "Some Introductory Phases of the Doctrine of Degrees," by Mr. Alec. Sargeant; and "The Growth of the Church from Missionary Work," by Mr. Harold Kuhl.

     DISCUSSION.

     Mr. Ed. Hill: One of the uses of a layman's writing a paper is the use he gets out of it himself. We need the power of leadership, and should so live that, when we die, others will be inspired by our example.

     Mr. Robert Carswell: When I was a Young man, I used to think that everyone would come into the Church as soon as a copy of the Writings was presented. But I gradually became discouraged by the lack of reception.

     Mr. F. R. Cooper: The subject of missionary work has been before the Church for many years. Forty Years ago in Colchester we had large congregations. The result was fifty or sixty members. Gradually it became more difficult to attract outsiders to lectures on the doctrines of the Church. I believe that the Divine Providence will lead people into the Church apart from external missionary work.

     Mr. Rudolph Roschman expressed his great pleasure at hearing the papers, especially the one on discrete degrees,-a doctrine essential to the understanding of the Writings.

     Rev. K. R. Alden: I apologize for speaking on the same platform with so many learned laymen!

466

The papers were delightful, and showed deep thought. Mr. Sargeant gave us a very deep paper. If I were a layman, I should say it was so deep that I could not speak on it-and then I would keep on speaking for an hour! As to missionary work, we must show people that the Doctrines can carry them to heaven, that they help us to solve our daily problems. The missionary spirit must be a spirit of giving. We feel a love for the Church, and want to give it to others.

     The Bishop: I have always been afraid of enthusiastic missionary work, for fear it would prove a failure, and thus discouraging both the Church and the man who undertook it. You must admit that we have made progress with our children by means of New Church education. The trouble with our missionary efforts has been that we were not able to sustain our men in the field long enough. That has been our history. And I believe it has been of Providence, lest we grow ahead of our intellectual convictions. Mere growth should not be a source of concern to us, but rather the quality of our growth. We should go on quietly doing the work we have to do. A bird in hand is worth fifty in the bush.

     Fifth Session-Wednesday Morning, May 24th.

     The Rev. L. W. T. David read a paper on "Spiritual Thinking."

     DISCUSSION.

     The Bishop: Thinking spiritually is a great gift, as Mr. David has indicated dearly in his very interesting address. It is the great gift that will be given to the New Church-to the New Churchman. It is something which he does not possess to begin with; it is something that is to be acquired and everyone acquires it in the degree that he is distinctively New Church in his thought. It is a gift that will be received increasingly with the growth of the Church. The first appearance is, that what is spiritual is an abstraction, and it is indeed so called, because it appears like something so abstract as to be difficult of realization, and of but little personal value in a man's life. That is the first impression made upon the man of the world by the principles revealed in the Writings. He will ask: What do all these abstract principles amount to? A recent thinker has said that every abstraction is an abomination, meaning that man must come back to actualities in order to advance. But the point I wish to dwell upon is, that the abstractions which we call spiritual truths are not abstractions in the ordinary sense of the word. They are most concrete things; but because of their high elevation, because of their interior quality, they appear to us as abstract, and as things non-existent, save as vague or general principles. Some one has objected to the Writings on the ground that they are all good and truth, thus too abstract. It is a fact that the internal sense of the Word all comes back to some form of good and truth. But I am convinced that the men of the Most Ancient Church and the future men of the New Church will have this distinguishing characteristic in common, that what is an abstraction to us now will not be so to the New Churchman of the future; that is to say, he will perceive, not only the fact that there are infinite varieties of goods and truths represented by the objects of creation, but he will also actually perceive those varieties which we hardly do now.

467

     To illustrate. There is a truth represented by water, by a stone, and by wine-by every material object we know of. Now I maintain that what we have to do, more and more, is to perceive the qualities of the truth that is represented by, say water. If, in our sermonizing, we are expounding the internal sense of the truth represented by a stone, we are, by a process of spiritual value, to carry up our thought to the perception of the particular varieties of truth there represented. As we do this, the varieties of truth, which at first appeal to us as abstract principles, will become the actual perception of the truths that have these various qualities. Unless we do this, we shall fall under the condemnation that our principles are abstractions, and rather remote from human values and human lights.

     Another teaching that makes a like impression is the one to the effect that we must love, not persons, but the truths of the Word; that then we shall treat all men with equality and justice. What is really meant in the Writings by loving the use of man rather than his personality? It all depends upon what you mean by his use and his personality, inasmuch as a man's personality enters into everything he performs, and is a characteristic output of that personality. I have come to see that a man is more interesting than an abstraction. A man as a human being is a more interesting study than a book; for man makes books, and books are but the output of the minds of men. But what is meant by the teaching is this, that in loving a man, we should enter into the higher values of his life,-the higher spiritual values of his life and of his use. Apply the same doctrine to spirits in the other world. Do you imagine that a spirit is so abstract that he has lost his personality, and is merely a vague sort of nothing? The qualities of the spirit you meet there will be more intensely characteristic than here; he will impinge upon you with a force that will carry the whole of his personality. For it is said that, when one meets another there, he instantly perceives the whole of his life; you do not think of him as you did here, but all that you knew of him stands forth at once, clearly and fully. Thus we are not to love the person of a man, but to enter into the higher values of the lives of men, to enter into the real men. Our business in thinking spiritually is not merely to think abstractly, but to enter into those things which appear to be abstract with such clear vision that they become no longer abstractions, but concrete realities.

     Rev. K. R. Alden: As the Assembly began with the Bishop's profound address on creation, showing how the Lord could create from substances emitted from Himself, we have been progressing through various phases, and now come to the practical application of the profound. It is not of any interest to know why the world was created, if we do not understand natural contact with our fellow man. Thinking spiritually is apart from mere learning. Obedience to the Two Great Commandments-loving the Lord and the neighbor-makes spiritual thought, even if a man's work in the world be digging ditches.

468

The Bishop has spoken this morning about the fact that everything in the Word can be reduced to good and truth. This has sometimes palled on men, so that they have thought anything but spiritually. He showed, however, that we should bring forth the values contained in the ultimate correspondences of the Word. As an example, let us take the story of David and Goliath. David picked out five smooth stones from the brook-both representing truths. The Philistine represents faith in the world, and this, with New Churchmen, is conceit, self-sufficiency, and so on. How are we to kill this giant? By one of the five smooth stones taken from the brook. Both the stone and the water that made it round and smooth signify truth, whereby we are to overcome that evil. So in other cases in the Word. The stone which the builders rejected represented the Lord Himself. The stone is always a fixed truth, and when it is worn round by the water, it may be compared to truths that begin to live. The priesthood takes these fixed truths, polishes them, and makes them applicable to times and conditions among men. Thus, with study and thought, the different shades of truth will begin to blossom, and fill us with the knowledge of the true value of the good and truth of the Word.

     Now with regard to the subject of personal love. Persons have always interested me, and I have not wished to think that this was wholly forbidden, or that I should not love and be interested in people. Man was created in God's image, and the great fundamental truth of the Church is the visible God,-God in one Person. The Father, who was in the Son when He bowed the heavens and came down, may be likened to the spiritual abstraction which we cannot see or know. But the Lord in the world manifested every Divine virtue, quality and power, and so He became united with the Soul that was from eternity. So will the regenerate character of men be more and more expressed in their faces, and thus the body become a reflection of the spiritual man within. It leads to this practical consideration. Instead of asking people not to love the persons of others, let us put it this way: "If you love an external man merely for himself, when yet his internal does not correspond to that external-if you love a pleasing external, within which is a wicked soul-then you are tying your affections to something that will be lost in the other world."

     Mr. Rudolph Roschman: It is indeed a privilege for us, as New Churchmen, to be treated to things which are so fine and internal, and I wish to express my profound appreciation of the very able address we have listened to this morning. Abstract truth seems very intangible, but what we have heard brings it home to our everyday life.

     Mr. Frank Wilson: The mind is a receptive vessel, into which ideas flow from the other world. We can have no thought from ourselves; it originates in the other world, and we immediately try to ultimate it in a good way. Last year, the Rev. Alfred Acton described for us the actual and organic formation of the human mind, and he instanced the case of a violinist. It takes him years of patient practice to approximate perfection in his art. He begins from the idea of being a musician, which descends into his mind from the spiritual world; and the reaction to that idea gradually forms the mind into a stable receptacle, able to direct the arms of the body to give a true expression to the ideas in regard to music inflowing from the spiritual world.

469

     I have also been thinking of the quality of the spheres that invade the Church and our schools from the outside world. The only way we can meet this is by the production of a quality of mind and a type of genius that is absolutely New Church, permeated through and through with the idea of the Church. If we get that quality strong enough, we can stand a lot of this outside sphere without its doing harm; but if we have not that distinctive: spiritual quality, it may become too strong for us. It shows the need of cultivating spiritual thinking. In essence, this is the formation of the human mind. There is need for all to develop the higher spiritual planes in themselves, and this will affect the quality of the whole Church, however far apart its members may be.

     Mr. R. Carswell: We should think spiritually of everything that comes before us. Such thought must have some relation to the Heavenly Doctrine, for if we claim any merit to ourselves, we are stealing from the Lord. We must repent constantly, and then we will think spiritually of everything.

     Dr. Robert Schnarr: I am glad to have heard this splendid paper. We all have a general idea of what spiritual thinking is, but it has been very useful and interesting to have the subject brought so definitely before us. We can think corporeally, from our appetites, and from other things; but to think spiritually is to think from truth, or from the Word of the Lord as revealed to us. If we think from that, we cannot go far wrong, although it is possible to think naturally from the truth. It is difficult to think spiritually of the neighbor, because we have our likes and dislikes, and he appears in various ways to us. Discrimination is a very vital thing in thinking of the neighbor, because it is not wise to think of him in a way that is not just, or is indiscriminate.

     Mr. Rudolph Potts: The spheres from outside the Church will be entirely harmless, and I think we can welcome a rapid growth. It is of Providence that various people have come to our centers. As Mr. Wilson has said, it rests with us as individuals. Mr. David's paper involved so much that it really represented the life of the Church, Regeneration is essential to the growth of the Church. In so far as man regenerates, his mind will be open to influx, and goods will follow truths. The paper referred to the truth of the Word as being the neighbor in the higher form; and if we regard that in the neighbor, personalities will have little to do with our happy associations in the Church.

     We cannot judge of each other. Appearances are most deceiving, and men pass through varying states of life. They are led by Providence, if they stick to the truth and endeavor to think spiritually.

     Mr. William Evens: Recently I have been reading the Roman Catholic Bible, and I noticed that the word "penance" is used instead of "repentance." The annotations at the bottom of the pages explain their point of view. In one place, it states that the Gospels of Mark and Luke were not written by the apostles, but that the Church decided to retain them, and so they were left in the Bible.

470

It plainly shows that the Church with them is superior to the Word. There was an article in the Life a few months ago by Mr. Baly, in which it was stated that we cannot do anything to injure a man eternally. It would seem to follow that we cannot do anything to help him eternally. With regard to thinking spiritually, we are taught in the Writings that this is to think apart from space and time. This is difficult, but it can be done to a great extent. The Writings teach us that spirits and angels are near us all the time; and, of course, there are spirits near us here, and there are spirits near those who live in Australia. And while it is correct to say that people here are so many thousands of miles from people in Australia, it would be wrong to say that there was that distance between the spirits that are here and those in Australia. This is practically illustrated by the wireless telegraph.

     Mr. Harold Kuhl: Mr. David not only brought out a great many ideas on the subject of thinking spiritually, but his paper inspired others to follow him with able addresses this morning. I enjoyed the Bishop's speech exceedingly, and Mr. Alden followed him with another excellent address. His idea about the "fixed truths" and "running truths" reminded me of the poem of "the Brook." "Men may come, and men may go, but I go on forever." Mr. Evens has spoken of the question of our influence on other men. I think this is answered by the doctrine of Divine Providence. We on earth are being led on by Providence for residence in the other world, and the Lord so guides our thoughts and uses, and our effect upon other people, that He protects both them and us from harm to the spiritual life. Thus we are prevented from harming others, and, at the same time, the Lord can use our efforts to aid other people. Whether we aim to aid or harm, it is only as God uses us that we are instruments to aid or harm other people.

     Mr. Nathaniel Stroh: The spiritual life must be closely related to the natural life in the work of regeneration. We are to seek to will the truth, and also to act it. We have had a feast of rich things at this Assembly. I am reminded of the Bishop's address to us when we left school at Bryn Athyn. He told us that in going through life we should never lose sight of, or drift away from, things spiritual. The world is a place of natural things, but we must never forget that the main thing is to think spiritually.

     Rev. L. W. T. David: The question that Mr. Evens proposed is one that bears directly upon the subject of our discussion. With regard to the possibility of aiding or injuring the spiritual life of anyone, the Lord says: "Be not afraid of them that kill the body, and alter that have no more that they can do; but fear him who is able to destroy both body and soul in hell." We all have a part in bringing out different things in each other. We know from our experience in the world how some persons bring out certain feelings and thoughts which we wish to get away from, if we have the hope of regeneration in our hearts. On the other hand, good is excited by meeting other people. Spiritual ideas and affections are awakened by meeting the friends in the Church. In regard to children, it is our chief duty to implant some spiritual idea in their minds, and care for it until it comes forth to full blossom.

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It is the Lord's work, and not ours; but we are instruments in His hands. Properly speaking, we cannot benefit one another in a spiritual way; nor can we injure one another in a spiritual way. The benefits of spiritual life, of regeneration, of charity and the blessings of heaven-all of these things are from the Lord. He is the only One who benefits and blesses human beings; and so the whole of charity is, as it were, centered in that idea of receiving and responding to the Lord and His teaching, and to His stirring of the affections. And the one who can "destroy both soul and body in hell" is not any one around us, but it is our own proprium. That is the only thing that can injure us spiritually,-that can destroy us body and soul. The things which other men bring to us, whether good or evil, spiritual or natural, external or internal, we use and appropriate to our injury, if we do so from selfish purpose. The highest truth from the Heavenly Doctrine may be so, if we use it for self-exaltation. That evil proprium is the "one who is to be feared." On the other hand, the good that comes to us through others, and is received in genuine affection, is a blessing and a benefit to us. And so, in a definite sense, our salvation or spiritual death is in our own bands, according to the forms of affection we allow to be active in our lives.

     Wednesday afternoon and evening were devoted to recreations in the form of games, a supper, and a dance. A word should be said about the many gatherings at the homes between sessions, where groups of the members earnestly discussed the problems of the Church. Not a little of the success of the Assembly this year must be attributed to these delightfully spontaneous occasions in the homes.

     In conclusion, I wish to express my thanks to Miss Vera Craigie and Mrs. Theodore Rothermel for their kind assistance in taking stenographic notes of the discussions.
     KARL R. ALDEN,
          Secretary.
IMPRESSION 1922

IMPRESSION F. R. COOPER 1922

It was my great privilege and pleasure to attend the Ontario Assembly, to receive a most hearty welcome, and to experience the genial and generous hospitality of our friends in Canada. It was delightful, also, to feel the sphere of vigorous sincerity which pervades this center of the General Church. The fact that we are an international Church is brought home to us in a very powerful and convincing way by a personal visit to other centers.

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Such visiting by the members must tend to vitalize the flow, and improve the quality, of the life-blood of the Church to an eminent degree; and we may hope that an increasing number will avail themselves of such opportunities. Our societies are widely separated by distance; and this, with differences of nationality, is apt to limit our outlook at times. But to appreciate fully the power of the bond that makes us one in faith and life, personal contact is necessary. And this is one of the great benefits of our Assemblies.
F. R. COOPER.
TEACHERS' MEETINGS 1922

TEACHERS' MEETINGS Editor 1922

According to the plans announced in our June number, the pastors and teachers engaged in the elementary school uses of the General Church assembled at the Olivet Church, Toronto, on June 23d, and the program was carried out as printed, with the addition of very pleasant social gatherings at meals between the sessions. The Rev. Homer Synnestvedt, who presided as the Bishop's representative, informs us that the meetings were successful beyond their expectations, and that an official report of the deliberations will be prepared for publication in the LIFE. The Rev. Karl R. Alden writes: "For eight days, we met and discussed the mountain tops of principle and the valleys and fields of practical application. Every other evening, there was a public address before a large audience of our members, and we feel deeply grateful to those who devoted their time and means to come and abide with us, bringing the powerful sphere of New Church education with them."
EDITOR.

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Church News 1922

Church News Various 1922

     THE HAGUE, HOLLAND.-Since our last communication to your news columns, three adults have joined our Society after baptism, and one little girl was baptized, as recorded in the Life. Until recently, Sunday services were held regularly in the homes of the members, and an effort was made to obtain a permanent place of worship and a hall for doctrinal classes. An experiment with a public hall for the latter was abandoned on account of the expense, because few visitors came. Meanwhile, we had a few social gatherings, including a Christmas meeting on December 26th, and one on Swedenborg's Birthday.

     But now our pastor, the Rev. Ernst Pfeiffer, has found it possible to rent a house for himself and family, containing a room that is to be used for church services, doctrinal classes and public lectures. This room was dedicated on Sunday, June 4th, with 17 adults and 4 children in attendance. The service was of most simple character, but a sphere of joyousness and gratitude prevailed, that the New Church in Holland, within one year of Mr. Pfeiffer's arrival, has its own appointed room for worship. In his address on this occasion, our pastor pointed out that, when the Jews dedicated their temple at Jerusalem, they thought that God's presence was limited to the holy of holies. This, the New Church knows to be erroneous, though permitted by the Lord; but this fact may be compared to the knowledge in the New Church that man can have spiritual truth in him only in the degree that he acknowledges the Lord Jesus as the Lord Jehovah. Spiritual truth is possible only in the New Church, and a true realization of this fact will lead us ever more to devote our efforts-our entire life-to the service of the New Church. After the address came the dedication itself, and finally the Holy Supper was administered to thirteen communicants.
     M. B.

     RIO DE JANIERO.-No. 74 of A Nova Jerusalem, the journal edited by Sr. de La Fayette, gives a number of interesting particulars in regard to his independent church movement. A Geral Associacao, since the majority of its members resigned a year ago and formed a center of the General Church of the New Jerusalem in Rio de Janeiro.

     The brief notice to the effect that his church library and archives have been provisionally removed to his home at 44 rua San Carlos, to which he directs all inquirers about his mission, indicates that the church quarters at rua Visconde de Itaborahy have been discontinued, and possibly that church services have been temporarily suspended.

     A financial statement indicates that the sales of the book, Ceo e Inferno, have amounted to $241.00, which sum would mean approximately 400 copies of the edition of 1000, although the number disposed of is possibly larger by 100, as doubtless a considerable number of free copies have been given to libraries, etc. That about half of the edition should be exhausted in a little over a year, is a remarkable sign of promise for the New Church in Brazil.

     Sr. de La Fayette seems to consider that the members of the General Church in Rio have placed themselves under a galling foreign yoke, incompatible with the patriotism of a true Brazilian. Something to this purport was suggested in no. 73 of his journal. As a matter of fact, the General Church in Brazil is as much an integral part of the General Church throughout the world as is its establishment in any other country. Members anywhere join the General Church by a direct application to the Bishop, and such members group themselves into local societies, wherever they may be.

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There is no hierarchical order of precedence among these societies. Bryn Athyn, for instance, or Colchester, or Durban, have no preeminence over any other societies. It so happens that a greater number of uses have become concentrated at Bryn Athyn, making it desirable that the Bishop should reside there, and administer the affairs of the General Church from that place in preference to any other. It is not impossible that some other locality might, at some future time, prove more advantageous for this.

     Writing under a misapprehension of this, Sr. de La Fayette publishes an article in no. 14, entitled "Why the Brazilian Church of the New Jerusalem cannot be in a state of dependency upon any other movement." He reasons, quite properly, that this would interfere with their spiritual autonomy, and prevent the as-of-itself development of the spiritual qualities of his countrymen in their orderly and equal relation to the New Churchmen of other countries. We indeed have a good example of the danger he fears in the case of the Catholic Church, wherein the interests of Italian Catholicism dominate those of other countries. But the case is quite different in the General Church, as I have shown above, and Sr. de La Fayette's concern for his former adherents is therefore unwarranted.

     Continuing his argument, he emphatically asserts that the success of the New Church in Brazil is absolutely bound up with the movement he himself controls. He says, in fact, that those who left him are like the disciples who were offended with the Lord and walked no more with Him (John 6:66). His grounds for this conviction are certain supernatural experiences which he had at the beginning of his labors for the New Church. These he sets forth at some length. Briefly summarized, they are as follows: 1. A dream twice repeated in October, 1891, in which he saw himself in Rio beholding a manifestation of the Lord. To Sr. de La Fayette, this signified that he was to fulfill a definite mission in Brazil as the Lord's special emissary. 2. Another dream, which he had about the same time, in which he saw the Lord giving him a copy of the Word. This he regards a, tantamount to a direct consecration into the priesthood of the New Church. 3. The subsequent audible admonition, Demandez Swedenborg!" which he heard on November 17, 1892, in the Bibliotheque Nationale, Paris. From this period he dates his labors in behalf of the New Church on earth.

     Furthermore, he states that more than 60 persons have given corroborative evidence by dreams and visions in which he was seen in the spiritual world as a priest among the angels and even in the presence of the Lord. He concludes, therefore, that it is a well-established fact that he has been working for the Lord as specially consecrated agent, not only on earth since November 17, 1892, but also in the spiritual world since October, 1890 or two years prior to his being acquainted naturally with the Writings of Swedenborg. A somewhat pathetic touch is added by his remark that some people would not accept these statements as true. He further states that, years ago in the spirit, he had seen satan trying to tear down the Church which is had been entrusted to him by the Lord, and that he is now suffering what all have suffered who accomplish important missions in this world.
     E. E. I.

     GLENVIEW.-Our activities for the New Church year 152 terminated with the New Church Day Celebrations commencing June 18th. The closing exercises of the school had already taken place, and teachers and scholars had entered upon their long vacation. On Sunday morning, June 18th, a good number of friends came from Chicago to attend worship, and added to the heartiness of the service.

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The musical portion of the service was greatly enjoyed, the singing of choir and congregation going with the zest which such an important occasion demands. Our pastor conducted the service, assisted by the Rev. W. L. Gladish and the Rev. G. G. Starkey. The sermon by our pastor was very distinctive, and brought out many new points relating to the sending forth of the disciples. He showed that the event we celebrate on New Church Day was the first fulfilment of the words of the Lord promising that He would gather together His elect, and that they would be blessed by reason of their coming into the New Jerusalem. It was the fulfillment, also, of His frequent promises that He would "give them the kingdom," and that He would make them "fishers of men." Their work in this world was only the beginning of their evangelization. They were sent out into the whole spiritual world, and their word was to reach myriads of souls. Their faithful work in this world was to follow them in the next, and there, after 1700 years, was indefinitely extended and renewed. They were to preach the infinite and unending power of the Lord in His glorified Human, and the truth that all are blessed who come into His New Church. This was done after the completion of the True Christian Religion, because in that book is the universal theology of the New Church.

     In the afternoon, the singing class, under the direction of Mr. Rydstrom gave a rendering of the cantata "The Messiah Comes." This was given in our Parish Hall, and was quite a revelation to some of our people as to the possibilities for choral singing which exist with our younger generation, if they will only "stick to it," or shall we say "keep it up." It was to some extent an ambitious effort, but a very successful one, and greatly appreciated by the audience.

     In the evening, the sacrament was administered to a large number of communicants, our pastor again being assisted by the Rev. W. L. Gladish and the Rev. C. G. Starkey.

     If On Monday, the 19th, the children had their special service, followed by banquet, at which several of the pupils read short papers on the subject of the day.

     In the evening, the regular New Church Day banquet took place, with our pastor as toastmaster. Speeches were made on themes that connected New Church Day with the work of the General Church, The Rev. W. L. Gladish spoke on "Enthusiasm"; the Rev. G. G. Starkey gave a sketch of the history of the General Church of the New Jerusalem; and Mr. G. A. McQueen spoke of the need for a "new picture of the Lord," basing his remarks on the splendid article by the Rev. Louis A. Dole which appeared in the April issue of the New Church Review. Other speakers were Mr. Harold P. McQueen, Mr. W. H. Junge, Dr. Harvey Farrington, and the Rev. John Headsten. The meeting concluded after listening to a very interesting account of the Bryn Athyn pageant by Mr. Alvin Nelson. On Tuesday evening there was a ball, at which the young people from Bryn Athyn were welcomed home. Everybody had a fine time. The celebrations this year have been favored with bright weather and cool breezes, making it possible to enjoy the indoor meetings as well as the outdoor attractions of the park.

     On Saturday evening, June 24th, as a fitting climax to an eventful week, we were favored with a wedding, which, like the girl in the celebrated park bus of old, was the "prettiest wedding that ever was seen." It was the marriage of Mr. Ralph Synnestvedt, son of Mr. John Synnestvedt, to Miss Katherine Burnham, daughter of Mr. Hugh L. Burnham. There was a very large attendance, including many friends from Chicago. The church had been decorated for the occasion with a profusion of climbing roses and peonies, producing a charming effect, due to the excellent taste exhibited by the ladies who had charge of the work.

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Prior to the service, our organist, assisted by Mr. Jesse Stevens on his violin, gave selection of instrumental music. Following the singing of the 19th Psalm by the congregation our pastor read from the Word, and the marriage ceremony followed. The bridesmaids were Miss Phyllis Burnham, maid of honor, Miss Marjory Burnham, Miss Agatha Starkey and the Misses Nellie and Hilda Synnestvedt. Barbara Gyllenhaal and Virginia Cole were lovely little flower girls. Mr. Alan Synnestvedt was best man. At the conclusion of the ceremony, the bridal party, followed by the whole congregation, proceeded to the parish hall, where they received the congratulations of their friends. After the punch had been served, Mr. Hugh L. Burnham proposed toasts to the Church and to the newly married pair. In the course of his remarks, he referred to the fact that the cause of so much enjoyment being felt at our wedding festivities was that we were brought into closer communication with our attendant good spirits, who were at the same time participating in the pleasure of the occasion. He also spoke of the interesting fact that the bride and bridegroom had both been born and brought up in the park at Glenview, and educated in our schools. This, he said, was what we came to Glenview for, and it was a cause for rejoicing that our young people were being brought together, and were making their home under the wings of their spiritual mother, the Church. Mr. John Synnestvedt then said some words of warm appreciation of the assistance rendered by the many friends in the society who had helped in preparing the home for the happy couple. At the request of Mr. Burnham, Mr. H. P. McQueen formed up a squad of former army men, and marched them to the platform to salute the bridegroom military fashion. Then the Deka girls went forward to sing a song to the bride. Following these impromptu items, which were loudly applauded, dancing was in order, and continued for the rest of the evening.
     G. A. MCQUEEN.

     REPORT OF THE REV. J. E. BOWERS.-My spring trip in the missionary held began on April 6th. In Ontario, Can., and in the States of Pennsylvania, Ohio, West Virginia, and New York, members of the General Church and friends of the Academy were visited in twenty-four towns and cities.

     A child was baptized at Gait, Ont. The sacrament of the Lord's Supper was administered at Milverton, Ont., Bellaire, O., and at Altoona and Renovo, Pa. On each of these occasions a sermon was delivered.

     Our isolated New Church people are always interested in and pleased to hear concerning the substantial progress which is being made by the distinctively New Church educational institution,-the Academy at Bryn Athyn. And when the uses being performed there are considered in the light of the Heavenly Doctrines, it is evident that they are of great significance, as to the future establishment of the Lord's New Church.

     An essential and pleasant duty of the missionary is to answer the questions of novitiates or new receivers of spiritual truth. As usual, several of this class were met with on my recent itinerary; that is, persons who have read some in the Writings, and seemed to be in the love of the genuine truths of the Word. For instance, it may be mentioned that my first visit at the home of a New Church family, at Philipsburg, Center Co., Pa., was made in April, 1880. Some years before that, the Rev. Wm. H. Benade had visited the family. And for many years after that, I was there occasionally. Contributions were always made to the General Church through me, although no one there ever became a member of our body. In this place, at the home of the one remaining member of the family, who is eighty-six years of age, we had a meeting of about a dozen persons on Sunday, May 28th. A leading physician of the town and his wife were present. He had read Heaven and Hell, but had not yet had time to finish it.

477

The reading of a sermon had not proceeded far, when the doctor began to put questions. They were intelligent inquiries concerning the essential doctrines of the Christian Religion. The latter were stated and confirmed by passages from the literal sense of the Word. The conversation continued for an hour. And at the close, our friend, whose professional duties required him to return to his office, said: "We owe a debt of gratitude to Pastor B. for the instruction he has given us on these important subjects."

     "Evangelization is annunciation concerning the Lord, His Advent, and concerning the things which are from Him, which belong to salvation and eternal life. And as all things of the Word, in its inmost sense, treat of the Lord alone, and also all things of worship represented Him, therefore the whole Word is the Gospel." (A. C. 9925.)
     JOHN E. BOWERS.

     REPORT OF THE VISITING PASTOR.-Services and three evening doctrinal classes were held at ERIE, PA., June 4th to 6th, a report of which will be given by the correspondent at that place.-WINDSOR, ONT., and DETROIT Were visited June 8th to 11th. Services and a class were held at each place. At the class in Detroit, the chapter on the "Sacred Scripture" in the True Christian Religion has been taken up for study, and it is found most interesting and useful to see how clearly the teaching appears, that by the Word is to be understood, not merely the Letter, but also the Internal Sense as given in the revelation to the New Church. In the first section of the chapter, which we considered, it is taught, in no. 192, that the letter and the internal sense are related as body and soul, and that its soul was revealed to Swedenborg. How can it be held that this Divinely revealed soul is not the Word, but that the body only is to be so regarded?
     F. E. WAELCHLI.

     BRYN ATHYN.-The month of May was made notable by two events of unusual interest, the first being the fortieth wedding anniversary of the Rev. and Mrs. W. H. Alden, on the 18th. Relatives and friends had been invited to a lawn party at their home, but a rainstorm made it necessary to meet in the Auditorium, where the Rev. Karl R. Alden took charge of the celebration with even more than his usual tact and social ability. Before the arrival of the "bride and groom," he carefully trained the guests in a song of welcome to be sung "spontaneously," and then ushered in the happy couple to the strains of the wedding march, while grown-up sons and daughters assumed the role of "bridal party." A happy combination of speeches, songs, and instrumental music then produced a very delightful entertainment, the heart of which was the sphere of happiness irradiating from the "newly married" pair.

     On May 27th, all Bryn Athyn and many visitors met at the home of the Bishop Emeritus and Mrs. Pendleton to offer them heartiest congratulations on the fiftieth anniversary of their wedding. The celebration was simple, but most impressive, the colonial house and wooded lawn forming a beautiful setting for it. A special feature of the evening was a costumed minuet, danced by six young ladies with consummate grace and skill. Mr. Maurice Joy, on behalf of the New York Society, presented, the Bishop and Mrs. Pendleton with a handsomely illumined parchment commemorating the occasion, and a silver tea service, appropriately inscribed, was presented with affectionate greeting from the members of the General Church in America. The Rev. W. H. Alden, recalling its appropriateness, recited Longfellow's poem, "The Hanging of the Crane," which, together with singing and instrumental music, completed the formal entertainment.

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It was inevitable that a touch of sadness should characterize this occasion, but the Bishop himself directed our thoughts from the past to the future,-from the long road of pioneer effort traversed by the General Church under his leadership to the opportunities that lie before us in the years to come, and to that life of unending spiritual service to the Church which he himself looks forward to with hope and confidence. All who were present will retain as a treasured memory this celebration of the Golden Wedding of our two beloved friends.

     On June 9, the long-heralded Pageant was presented by the students of the Academy Schools. An outdoor stage, with a natural setting of trees and shrubs, had been formed on the campus. Powerful electric lights were skillfully employed to produce illusive effects in color, and the costuming was brilliant and artistic. There were about a thousand people in the audience, all taking part in the religious songs as an integral part of the pageant. The entire action was taken from the Scriptures, recited and sung in the original tongues, the singing in Hebrew predominating. The five Episodes were: "The Deliverance from Egypt". "The Giving of the Law"; "The Restoration of Worship after the Captivity"; "The Annunciation to Mary"; and "The Advent of the Lord," this last depicting the preaching of John the Baptist and the Apostles, and the persecutions they underwent. Here the pageant reached its highest point of dramatic intensity, thrilling the audience. The final note of victory came with the singing of "The Lord God Jesus Christ doth reign," in which all joined. In this brief account, we cannot do full justice to what must be regarded as the most notable pageant so far given in the Church, alike for its artistic setting, skillful production, and religious power. Certainly it more than justified the enormous labor and effort bestowed upon its preparation throughout the school year, and we are profoundly grateful to those who devoted their time and talents to the task.

     The Commencement Exercises, held on June 14th and 15th, marked the close of what has been termed the most active and successful year in the history of the Academy Schools, and the occasion brought to Bryn Athyn an unusual number of parents and other visitors. The Rev. R. G. Cranch gave the address to the children of the Elementary School, after which Principal Heilman presented certificates to the graduating class and announced the special honors. The exercises for the higher schools were held the following day, when Mr. Alexander P. Lindsay delivered the commencement address, dealing with the subject of "Character" in a manner that was clear, forceful and full of practical suggestion. The President of the Academy then presented the degrees, medallions, diplomas and honorary awards.

     On June 18th, the Holy Supper was administered, and the 19th was celebrated with two services and a banquet. At the children's service in the morning, the Rev. R. W. Brown delivered an admirable address. In the afternoon, there was a special Ordination Service, when the Bishop inaugurated Messrs. Raymond G. Cranch and William Whitehead into the first degree of the priesthood. The banquet came in the evening, with the Rev. E. E. Iungerich as toastmaster. The speakers he had chosen were found to belong to the "Fraternal Order of the Auburn Hair," and gave full testimony to the fact that this cranial appendage not only radiates a brilliant light about it, but also sheds a radiance within. The general subject of the evening was "The Dependence of the Spiritual World upon the Natural," with special reference to the effect produced by the giving of the Heavenly Doctrine in ultimate form upon earth. Messrs. Alan Gill, Hubert Hyatt, Elmo Acton, and the Rev. W. H. Alden spoke on various phases of this theme, and were followed by numerous other speakers. While the treatment was serious, and at times profound, the element of humor was not lacking on this festive and well-directed occasion.
     G. DE C.

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     TORONTO.-July 8. The Olivet Church has been living in a very exalted sphere for the past two weeks, owing to the intensely inspiring meetings held here. At the conclusions of the Teachers' Meetings, a report of which will be sent to the Life, a reception was given for our newest married couple, Mr. and Mrs. Theodore Bellinger, the affair being managed by Mr. and Mrs. Raymond Kuhl, and proving a very delightful occasion. Many of our visitors were still with us, and Academy songs and speeches were the order of the evening.

     Then came the annual meeting of the Sons of the Academy, commencing with an international quoit game, in which the Bryn Athyn players succeeded in defeating the star Toronto and Pittsburgh teams. The first session was in the form of a men's banquet, at which there was a discussion of the finances of the General Church, and of the need of supporting and reading New Church Life.

     At the service on Sunday, July 2d, the Rev. George de Charms preached a sermon on the subject of "The Lord, the Giver," dwelling upon the truth that the Church is not really ours until we take it into our hearts. The service will long be remembered by the 142 persons who attended.

     On Monday, the Sons held their first business meeting, this being followed by a luncheon downtown. At 5 p. m., about sixty New Churchmen bearded one of the steamers that crosses Lake Ontario and, having the boat pretty much to ourselves, we had a most inspiring "songfest," under the able leadership of Mr. Geoffrey Childs. In fact, we taught the old Academy songs to most of the passengers on board.

     On Tuesday, July 4th, the session included the election of the officers of the Sons of the Academy for the ensuing year, which resulted as follows: President, Geoffrey S. Childs; Vice President, Alexander P. Lindsay; Secretary, Wilfred Howard; Treasurer, Rudolph Potts; Editor of the Bulletin, Kesniel C. Acton; Business Manager, Raymond Synnestvedt; Additional Members of the Executive Committee, Harold Kuhl, Harold Pitcairn, and Charles Ebert. In the afternoon, the Americans were permitted to take the honors of a baseball game, and in the evening 110 persons sat down to a banquet as the concluding feature of the program, with Mr. R. S. Anderson doing fine work as toastmaster. It was a stirring occasion that will live in our memories always.
     K. R. A.

     PARIS, FRANCE.-Pastor Hussenet writes that the 10th of June was joyfully celebrated by the congregation in Paris on Sunday the 18th, the friends assembling at his residence in St. Cloud for the service which began at ro o'clock, a powerful sphere characterizing the occasion. At the luncheon following, there were toasts to "The General Church," to "Our Dear Bishop N. D. Pendleton," to "Our Dear Elder Bishop," to "The Academy," and to "Our Brothers and Sisters in America." "Because of illness and absence from the city, ten of our members were unable to be present at the festivities, but we were glad to welcome several new members who have come to us as a result of my lectures, in which I have been proclaiming the principles of the General Church to large and intellectual audiences. I am hopeful of our receiving more newcomers by this means."

     On Sunday, June 25th, M. Hussenet officiated at the baptism of Miss Violet Russell, after which he performed the rite of betrothal for M. Elie Hussenet and Miss Russell.

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ORDINATIONS 1922

     Announcements.

     Cranch.-At Bryn Athyn, Pa., June 19, 1922, Mr. Raymond Greenleaf Cranch, into the first degree of the Priesthood, Bishop N. D. Pendleton officiating.

     Whitehead.-At Bryn Athyn, Pa., June 19, 1922, Mr. William Whitehead into the first degree of the Priesthood, Bishop N. D. Pendleton officiating.
OFFICIAL CHANGE 1922

OFFICIAL CHANGE 1922

We are requested to announce that the Executive Committee has appointed Mr. Hubert Hyatt, of Bryn Athyn, as Treasurer of the General Church, to succeed the Rev. W. H. Alden, resigned. Mr. Hyatt will begin his duties as Treasurer on August 1st.
OPPORTUNITY 1922

OPPORTUNITY 1922

The Rev. and Mrs. W. H. Alden desire to correspond with a young lady who would be willing to assist in home work in exchange for board while attending a College Course in the Academy.
Address, Bryn Athyn, Pa.

481

SECOND COMING OF THE LORD 1922

SECOND COMING OF THE LORD Rev. F. E. GYLLENHAAL 1922

NEW CHURCH LIFE
VOL. XLII SEPTEMBER, 1922          No. 9
     (Delivered at Michael Church, London, June 19, 1922.)

     The Second Coming of the Lord, the annual festival of which we are gathered together to honor and to enjoy, is of the deepest significance to us, because we have been given to perceive that the Lord's Church has thereby been established anew, and the human race preserved once more from total destruction. Yet it is not our own salvation and integrity, made possible by this coming, that is the cause of our rejoicing and thanksgiving, but the knowledge, perception and conviction that the Lord God Jesus Christ reigns, and that He provides what is best eternally for all men, spirits, and angels. The revelation of the Lord's second coming has given us such knowledge, and the virtue and operation of His Holy Spirit has given us enlightenment, teaching and inspiration. This is not of our merit, but of His mercy; and the wonder of His having chosen us, unworthy as we are, silences the boastings of our self-conceit, and bends us to the performance of the work to which He has called us.

     His ways are inscrutable, indeed, and as high above our ways as heaven is above earth. The human instruments He has employed seem to our superficial thought remarkable for their lowliness, ignorance and impotence. This is because our thought is so much on the surface of things, on the appearances,-unwise thought, biased and perverted by our lusts and conceits. We require instruction in the Divine thoughts and ways, and our pride must needs he brought low, even into the dust, before we can perceive that there is infinite wisdom in all that the Lord does.

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Then our attitude toward men is altered, for we realize that beneath a rude exterior may beat a heart of gold, and that the lowliest of men may be the Lord's eminent servants.

Such thoughts are awakened at the contemplation of the work done by the twelve disciples whom the Lord chose to follow Him on earth, and whom He honored more highly still in the spiritual world by sending them to do a new work, the significance of which we can but feebly comprehend. You are familiar with the story, so it need not be recounted. But observe the stated fact that the disciples' work on earth had been to preach repentance and faith in the Lord God the Savior throughout the world; and note, then, that they were gathered together again by the Lord, in the spiritual world, and were sent forth into all that world with the command to preach the gospel anew,-the gospel that the Lord God Jesus Christ reigns. It is said they were angels. The twelve were angels; no longer fishermen, but angels, and the special servants of the Lord, called by Him to assist in the institution and formation of the New Heaven, out of which the New Jerusalem was to descend upon earth. And it seems probable that they are still engaged in this work,-in preaching anew the gospel of the Divine Human.

It is well to contrast the two comings of the Lord, for the purpose of seeing the significance of each to the individual member of the Church, in order that he may receive more fully and efficaciously the benefits thereby bestowed upon the human and angelic races. The first coming was in outward matter and shape,-a presentation of God in ultimate flesh and bones before the natural eyes of men, that they might have a sense impression of Him as God-Man. The fact of such manifestation is simple, even such as a little child may grasp. It offers no secrets and complex problems, such as elude the comprehension of man's finite mind. We refer to the manifestation of God as Man in the flesh, in the Person of Jesus Christ, and not to the manner, the mode, the how and why, of such manifestation; for in these we find more secrets than the mind of man can imagine. Even the Gospel record presents no difficulty, provided we take it simply as historically true of God's appearance as Man on earth.

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But the second coming is an inward manifestation of God-Man,-an appearing that can only be seen subjectively so long as man is in the natural world, and one that can be fully understood only by that genuine rational which is formed by the Divine Revelation of Divine and spiritual truth and the true philosophy of natural truth. Here is the plane of complex problems, of "Gordian knots"; and hence there is given for its enlightenment so voluminous and complex a Divine Revelation.

The twelve disciples preached a simple gospel; at least, so it seems to us. Repentance, and faith in the Lord God the Savior! In their time, all knowledge was within the grasp of a single man. Indeed, there was a paucity of human knowledge. Yet more was not then required for the Divine purposes. And so the work of the apostles seems to us to have been of a simple nature, and not such as to have tested the powers of human intelligence and rationality. And the same may be said of their work in the spiritual world, though we know not the true nature and scope of that work. It seems clearly evident, however, from the general doctrine concerning that world, that the affirmative and negative are there clearly defined, while doubts give little or no hindrance, and the mind functionates speedily, smoothly and surely. And what an immense advantage must lie in the general intercommunication of thoughts!

But it is different on earth today. Human knowledge has increased enormously. This is not a result of chance, nor is it to the credit and merit of men. It is of the Divine providing. We are taught that all writing, printing and commerce,-to which, indeed, are related practically all of the arts, crafts and sciences of the world,-all are for the sake of the Word. Is this to be limited in interpretation to the mere books of the written Word? I think not. The Lord is the Word. It is all for the sake of the Divine Human, to make possible for men the comprehension and understanding of the Divine Human-the inward manifestation of God in His second coming. The work of the Church today, therefore, is not the simple work that it was two thousand years ago. The Divine Revelation given to the New Church is of such vast extent and depth that no one man can compass it. Indeed, no aggregation or men will ever be able to exhaust its hidden meanings, since they are infinite. And although its nature is distinctly Divine and spiritual, yet its accommodation is such as to require a vast knowledge of natural truth, and the true philosophy of it, in order to lay the interpretation of the spiritual and Divine meanings on sure foundations.

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     In this connection, note well the significance of the last chapter of The Intercourse Between the Soul and the Body. There we have the association of the fishermen, who were afterwards made disciples and apostles by the Lord, with the development of Swedenborg from a scientist, psychologist and philosopher into a theologian, revelator, and servant of the Lord. Listen attentively to these words in particular: "A fisherman, in the Word, in its spiritual sense, signifies a man who investigates and teaches natural truths, and afterwards spiritual truths in a rational manner. . . . On hearing this, my interrogator raised his voice and said, 'Now I can understand why the Lord called and chose fishermen to be His disciples; and, therefore, I do not wonder that He has also chosen you, since, as you have observed, you were from early youth a fisherman in a spiritual sense, that is, an investigator of natural truths; and the reason that you are now become an investigator of spiritual truths is because these are founded on the former.'"

     Natural truths are the foundation of spiritual truths, and the Lord supplies this foundation when it is needed, and as it is needed. All the sciences, all the learning, of the world is for the sake of this foundation. It is our heritage,-the inheritance of the New Church. The individual may be saved without a personal knowledge of it; but the Church cannot be established without it; nor was the redemption and salvation of the human race, wrought by the second coming, possible without it. It is the common ground whereon the forces of heaven and hell can meet. It is the "earth" to which the dragon has been cast down; and there we must meet him, if we would slay him. Yet, let us ever remember that the end of it all,-the supreme purpose of it,-is to make clear to men the manifestation of the Lord in His second coming, that inward manifestation which can only be seen subjectively by men on earth.

     The Writings contain the Divine and spiritual truths which are essential to any understanding of the Divine Human; and they also contain the universal and general laws that govern in the formulation of natural truths into systems and genuine doctrines subordinate and subservient to the spiritual and Divine truths.

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But has not the Lord given men more than this? Are we to deny Him the power of giving, through a man, a system of natural truth qualified and adequate to serve as a foundation of spiritual truth? Was the Lord's "hand shortened," so that He could not provide for such a foundation prior to the Divine Revelation to His final and crowning Church?

     Such a foundation we must have. It is not given ready-made in the Writings. It is certainly not complete in any system of truth in the world. Nor will it ever be complete for then the world would come to the end of its progression. Yet is t not possible that a form of it, a pattern, a model,-was given as a preparation for the second coming? Surely it is no more difficult to believe that Swedenborg was Divinely led to give such a system of natural truth than to believe that any man now, or any man or men in the future, will be able to supply such a system! And when we contemplate the remarkable order, extensiveness and unity of Swedenborg's system of natural truth, all summed up in the phrase, the "search for the soul,"-just as we may sum up the Writings as the Revelation of the Divine Human,-what more natural and logical than the conclusion that that system was Divinely given as a natural foundation for the Writings, wherein are contained spiritual and Divine truths?

     However this may be, we perceive the complexity of the Divine Revelation to the New Church, and the fact that the mission of the New Church in the world is more difficult, and of wider scope than that of the former Christian Church in its beginning.

     The supreme doctrine, now and ever, is the gospel "that the Lord God Jesus Christ reigns, whose reign will be for ages and ages." But to reach the hardened hearts and closed minds of all men with this gospel, and to melt their hearts and open their minds to receive it, we must do the work of education from infancy to old age. And to understand the secrets of the glorified Divine Human, we must zealously examine, penetrate, expound, and accommodate the Divine Truth as revealed in the spiritual sense of the Word. This is our work and our privilege. In it, we are associated with all who have gone before us into the spiritual world, even with the twelve disciples who were sent forth 150 years ago to preach the gospel of repentance and faith in the Lord God the Savior, and that He, in His Divine Human, reigns eternally.

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NAME "NEW JERUSALEM." 1922

NAME "NEW JERUSALEM." Rev. GILBERT H. SMITH 1922

     "And I will write upon him the name of my God, and the name of the city of my God, which is New Jerusalem, which cometh down out of heaven from my God." (Revelation 3:12.)

     We are moved at this time to speak of the New Jerusalem. It is a subject that should be active in our minds and dear to our hearts at all times. Whether we are studying the Word in the history and prophecy of the Old Testament, or in that body of Scripture which the Lord gave in the New Testament, or in the Writings of the New Church, which open the seals placed upon the former, we may see the Holy City, New Jerusalem, as a central theme. The fact that the vision and description of this City is given at the end of the Apocalypse is sufficient to show that the City, or what it signifies, is present in all parts of the Word as the heavenly goal toward which all men should be looking and pressing.

     The book of Revelation is very similar to the book of Ezekiel. The visions of Ezekiel are very similar to those of John in the Apocalypse; so much so, that this book of the New Testament may be considered as almost the counterpart of the book of Ezekiel in the Old Testament. In both books, the Holy City is described, for the New Temple seen and measured in Ezekiel is the same as the New Jerusalem seen and measured in the Apocalypse.

     In our text, it is definitely stated that "the name of the city of my God is New Jerusalem." This is the scriptural name for the New Church now established by the Lord to endure forever. But it has come to our notice that, within the nominal New Church, there has recently appeared a movement to change the name of the New Church, or the name of a certain society of it. There is a desire to discard the name "New Jerusalem," and to adopt some other designation. We speak of this matter partly by way of introduction to a most inspiring subject, and partly to point what would seem to be, if carried out, a most deplorable renunciation of a holy name, indicating a departure from a sacred state and trust.

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For it is said in the Apocalypse that the name of the city of my God, which is the New Church, is "The New Jerusalem." There could be no stronger authority for this name. And those who are regenerated so as to receive the name of God,-that is, the quality of heavenly life from Him,-can rejoice in no better name than the one which the Lord Himself has given. What higher hope can anyone have than that expressed in the words, "I belong by name, and I hope and pray, in reality, to the New Jerusalem? "

The Lord's spiritual kingdom is meant by the New Jerusalem in Ezekiel, and by the Holy Jerusalem descending from God as described in the Apocalypse. And in the passage of the Writings where this is declared, it adds: "The Lord's spiritual kingdom is where the principal thing is Divine Truth in which is Good." Thus, in the spiritual kingdom and church of the Lord, Divine Truth is the "principal thing." This Divine Truth coming down from heaven is, in fact, that "principal thing" which is meant by the "New Jerusalem." This is what comes down from heaven. It is called "a city." And it is also called the "throne of the Lord's glory." The name "New Jerusalem," therefore, is the name of the Heavenly Doctrine. In it is the throne of the Lord's glory. It is the New Jerusalem itself. The name is only derivatively the name of an organization of the Church on earth. Essentially, it is the name of the Divine Truth, which constitutes the Doctrine of the New Church. The desire to change this name may proceed from perfectly good intentions, but one should not set up his own judgment against that which is revealed to us. And the Divine Truth reveals that the name of the true Church of the Lord is "New Jerusalem."

The New Jerusalem does indeed signify a New Church among Christians, but the name of that Church is New Jerusalem. Thus we read: " By the New and Holy Jerusalem is signified the Lord's New Church, which will succeed the Christian one of this day." It is a name in which we should all delight; and our whole mind should be concentrated upon what is involved in that name. We should cling to it as the verimost symbol of all things of heavenly life. We should know that the principal thing involved in it is the "Divine Truth in which there is Good." For by the name "Jerusalem" in the Word is meant the church itself as to doctrine; and this for the reason that there in the land of Canaan, and not elsewhere, were the temple, the altar, the sacrifices, and thus Divine worship itself.

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     And we are given a further reason why the New Church is to be called by this name. "It is called the Holy City, the New Jerusalem, descending from God out of heaven, because, in the spiritual sense of the Word, by a city is signified Doctrine, and by the Holy City, the Doctrine of Divine Truth." But now the name "New Church" does not convey the image and idea of a city, and hence it can never take the place of the name which the Lord has given it. For if you leave out the idea of a city, you leave out the idea of Divine Doctrine, which is the principal thing in the New Church.

     "I John saw the Holy City, New Jerusalem, descending from God out of heaven," means the New Church which will be consociated with the New Heaven in Divine Truth as to doctrine and as to life. This is the full significance of the name. Jerusalem is there called a "city," and is described as a city, from doctrine and from a life according to it. It is called "holy " from the Lord, and from the Divine Truths which are in it from the Word. And it is called "New," because He that sat upon the throne said, "Behold, I make all things new."

     Because the human mind thinks clearly when it is supplied with natural objects to which to tie, or in which to store up spiritual thoughts, therefore the Lord has given us the concept of a city of God. And in this city it is said that there shall be the throne of the Lord's glory. There is no better picture of the mind than that of a city, with its streets and houses, its transportation, and its business. But the city, in which is the throne of the Lord's glory, is the mind in which Divine Truth from the Lord holds the highest point, even as in Jerusalem the temple dominated all other things. Hence it is not surprising that we find in the Writings this most definite teaching, that "the New Church is to be called the New Jerusalem." (A. R. 886, etc.)

     Under the image of a city, indeed, we may think of all things which have to do with the New Church, even to the matter of people entering into the New Church as into a city. "And they shall enter in through the gates into the city." "They shall go no more out." In the Apocalypse, after the scenes of the Last Judgment, all who were saved are described as being brought into the New Jerusalem. In fact, almost anyone who has any knowledge of the Word would know perfectly what was meant, if one were to say, in describing the true life of religion among men, "It is the coming down of the New Jerusalem."

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     We read this inspiring assurance: That "those who will be of this New Church, which is the New Jerusalem, are being collected, inaugurated, and instructed." (A. R. 813.) It is not merely an image of the imagination, but it is a fact that those who will be of this city are being collected, are being gathered together, inaugurated into its life, and instructed in its doctrine. The process is going on now. We have said that this is an inspiring theme. And truly it is.

     Here are some of the things which are said of it:

     "That all things of the doctrine of the New Jerusalem, taken from the letter of the Word, will appear in light with those who are there, according to the reception of each one." Anyone, who from delight wishes to see the truth, can see in the sense of the letter of the Word the Divine Truth of the New Jerusalem in spiritual light. There is a light, enlightening the mind, which flows in from no other source than from the Lord; and because those who will be of the New Jerusalem will approach the Lord directly, that light flows in by the orderly way, which is through the love of the will into the perception of the understanding. This light gives one to see that a thing is so, even though he had not before heard of it. This is why it is said that, in this Holy City, they "need no light of the sun or moon, nor of a candle, for the Lord God giveth them light."

     Again, we read that "No one is received into the Lord's New Church who adulterates the goods and falsifies the truths of the Word, and who does evils from confirmation, and thus also falsities," "There shall not enter into it anything unclean, and that doeth abomination, or maketh a lie." "In the New Jerusalem there will not be any falsity of faith; and men there will not be in knowledges concerning God from the natural lumen which is from their own intelligence, and from the glory originating in conceit; but will be in spiritual light from the Word from the Lord."

     And also: "They are associated with men as brethren with brethren, with those who are in the doctrine of the New Jerusalem, and do His precepts." They will live together as brethren with brethren. Men are being collected by the Lord who will do this. Men will constitute this city "who are delighted with uses," that is, with spiritual uses, the uses of learning the genuine truth of the Word and living together from it.

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That such men and women are being gathered from out the number of those who have been in the old theology, in the falsity of the present Christian Church, is meant by the words, "And the earth helped the woman, and swallowed the flood which the dragon cast out of his mouth." For it is said of the New Jerusalem that "it will tarry among those who are in the doctrine of faith alone, while it increases to fullness, even while it is being provided for among many. For the remnant of those in that (Old) Church are not dragons, although they are among them; . . . from which it is evident that the Church from those who are not dragons is meant by 'the earth which helped the woman, and swallowed the flood which the dragon cast out of his mouth.'"

     And further we are told that there are three things which those who will be of the New Jerusalem will especially shun. "These three things,-adulteries, the love of commanding, and deceit,-will be especially shunned by those who will be of the New Jerusalem." These three things especially will not enter into the New Church. The one "defiles," the other is the "abomination," and the third is that which "maketh a lie." Here are the three evils which they will especially shun as sins who enter the City, and on whom is written the name of the New Jerusalem.

     The things we have cited are said of the New Church of the Lord. It is a great consolation to know that the Lord is gathering together those who will accept them,-will receive life from Him, will dwell together as brethren, delighting in uses, and will be elevated by means of the Divine Truth of Doctrine, so that from the letter of the Word they will see the very light of heaven. For the doctrine of the Word is the New Jerusalem itself, and they who have it inscribed on their hearts will never wish to renounce that glorious name.

     All distinctive things which belong to the New Church are involved in that name "New Jerusalem." The man who accepts it nominally, as the name of his faith, is honored by it; and he who accepts it inwardly, and is not only nominally, but actually, a member of the New Jerusalem, is not only honored but blessed in it. For it is the name of God Himself. "I will write upon him the name of my God, and the name of the city of my God."

     It is said that the New Church is instituted to save the human race.

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For unless it be established, "no flesh can be saved." And the reason for this is, that the New Church will resurrect and teach again the doctrine of the good of life. This is another thing that makes the New Church distinctive, and that is meant by that name. Hence we read that "the good of life is now being taught by the Lord for those who will be of His New Church." For although men know and understand that the good of life is necessary to spiritual health, still there are but few who acknowledge and believe it in actuality. And besides, no one knows what the good of life is, unless he learns it from the Lord; and this is the reason why the interior things of the Word are now opened, that the ministry of the Church may teach, and all men may learn, what the good of life is. This is why it is declared that, without the New Church, no flesh can be saved. The good of life is now being taught. It is that which is contained in the Doctrine of the New Church, which itself is the New Jerusalem.

But it is not our purpose to deliver a panegyric upon the mere name "New Jerusalem." There is nothing in a name itself, but there is everything in the acknowledgment of what a name signifies. We do not wish to speak merely of generalities, or to speak of the good of life without giving some idea of what it is. First of all, it is to approach the Lord alone in thought and in worship, believing that He alone is all-present and all-powerful. It is to go to the Word for light from Him, and to think about what He has revealed. It is to shun as sin against Him those three things especially,-adulteries of thought and of deed, the love of commanding others from love of self, and the evil of deceit. It is to cultivate, on the other hand, the life of true conjugial love. It is to cultivate mutual love among ourselves as brethren, and to take delight in uses, realizing that the Lord is in our secular life also. And it is to cultivate honesty and sincerity in all our relations with others. This, in general, is the good of life, without which "no flesh shall be saved." And which, if a man observe, he shall have inscribed upon him " the name of my God, and the name of the city of my God, which is New Jerusalem." Amen.

Lessons: Ezekiel 43. Revelation 3. A. R. 194. (See Concordance under "New Jerusalem.")

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TOPICS FROM THE WRITINGS 1922

TOPICS FROM THE WRITINGS W. F. PENDLETON 1922

     VII.

Early Obedience.

     In the approach of parents to their children by tokens of affection, ministering thus to the formation of the will, it is not to be forgotten that there are other means of such formation, especially that of obedience; in fact, we are told that obedience is itself the beginning of the will. (A. C. 3870.) But as the will continues and never ceases to be formed, so obedience continues as the basis of all future growth,-the obedience which begins in early childhood. The foundation laid then will be present as a reactive plane forever. Salvation, if it is to come, cannot come without this.

     There is a fallacy abroad that children are to be led only by acts of kindness. This comes, perhaps, as a reaction from the stern Puritanism of our fathers. But in swinging away from their requirements of a rigid obedience, let us not reject what was true in the methods of the Puritans. We may reject their hardness and harshness, and their lack of sympathy with childhood; but the habit of obedience, established in that early period, is fundamental to spiritual life in adult age. The child, not taught to obey, will probably have no inclination, when he becomes a man, to beep the Commandments as laws of religion, to shun evils as sins against God. Even if he lives a moral life, it will be a moral life for the sake of the world, and not for the sake of heaven and the Lord.

Meditation When Alone.

     The use of meditation when one is alone, or not in company with others, as at home or in the bed-chamber, is frequently set forth in the Writings. For the internal will and thought is the real man; and we cannot become acquainted with this real man, if we always think and act in and from the outer world. When a man is alone, he thinks from the interior love of his spirit. (D. L. W. 418.) When he meditates by himself at home, he thinks only from his own spirit. (D. P. 61, D. L. W. 397.)

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He is then in his real life, good or evil. (D. L. W. 261.) Then is his opportunity to commit knowledges from the Word to life by thinking and willing them. (A. E. 193 end.) The same is indicated in passages of Scripture. "Enter thou into thy chambers, and shut thy door after thee; hide thyself as it were for a little moment, until the anger be overpast." (Isaiah 26:20.) "When thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly." (Matt. 6:6.) In the Christian Church, this injunction of the Lord led to the practice of individual prayer in a condition of retirement. Rightly applied and understood, this is incumbent on everyone desiring advancement in the regenerate life. In sincere prayer and meditation when alone, the way is laid open to discover the evils that have been hidden from the world, even from oneself, and the inclination to resist them is then inspired.

     Retirement from the world was much abused in the days of asceticism, but it was the abuse or perversion of a truth, a truth now made clear to the New Church.

Hurry.

     "The more haste, the less speed."-A saying of our forefathers, or of some wise ancient to whom was given a perception. Speed is the thing, not haste or hurry. In speed there is gain, but in hurry there is more lost than won. Speed involves an equable frame of mind,-repose. In hurry there is anxiety and impatience. These, becoming a permanent condition of the mind, descend and attack the nervous system, and finally the body. The cure is to be looked for in prayer and combat, remedial measures co-operating. This will open the way to a gradual release. The laws of Providence never operate in haste.

     In the anxiety which attends all haste or hurry, there is a violation of some law, not only of the mind or spirit, but of the body and nature. It is well to remember that the laws of nature are also laws of Providence, and that to act contrary to them is to act against the Author of them. The violation of law, spiritual or natural, brings sin, suffering, and all ill health into the world; that is, the violation of law is attended with its punishment.

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We can thus see the truth contained in the words of the Apostle, "The wages of sin is death, but the gift of God is eternal life." (Romans 6:23.)

     In this general connection, the suggestion is made to read Arcana Celestia no. 8478.

Tranquillity.

     "The Muses love a tranquil mind." (Swedenborg, Introduction to Economy of the Animal Kingdom.) To be tranquil is to be "free from agitation or disturbance." (Eng. Dic.) The Writings frequently speak of tranquillity. It is to the natural mind what peace is to the spiritual mind. (A. C. 3696.) Uses are performed when there is tranquillity. (A. C. 92.) All orderly arrangement is effected in a state of tranquillity. (A. C. 8370) A tranquil state arises from contentment of mind. (A. C. 6408.) The tranquillity of peace follows spiritual temptations (A. E. 41924; when the storm of wind ceased, "there was a great calm." (Mark 4:39.) The ancient wise men said there is tranquillity of mind when withdrawn from sensual things. (A. C. 6313.) There is tranquillity in the beginning of life, or in infancy. (A. C. 3696) Remembering this, men often express a wish to return to the state of their childhood, not realizing the great tranquillity of peace which, after death, is to follow the labor and combat of this life. They are in need of the knowledge of genuine truth, and of that elevation into spiritual light called illustration, in which light they would see light. (Psalm 36:9.)

     Crystallization, it is said, takes place in a state of rest. In order that uses may be efficiently performed, there should be rest or tranquillity of mind and body. A man provides this for himself, or Providence through his efforts, by means of sleep, proper food, and other measures within the reach of all.

     Old age is or should be a period of tranquillity; but, like conjugial love, it is rare in our time. See what Cicero, that wisest of Romans, says on the subject of old age in his treatise De Senectute. Cicero was saved. (H. H. 322; S. D. 4094, 4415-4417.)

Evil not from Man Himself, but Inflows.

     Neither good nor evil is from man. Good is from heaven, and evil from hell. But they may become man's own, and be in him as his.

495

The teaching is: "All evil inflows from hell, and all good through heaven from the Lord; but the reason that evil is appropriated to man, is because he believes that he thinks and does it from himself, thus makes it his own. If he should believe as the case is, he would not appropriate evil to himself, but would appropriate good from the Lord; for when evil inflows, he would think that it is from the evil spirits with him; and when he thinks this, the angels avert and reject it; for the influx of the angels is into that which a man knows and believes, but not into that which he does not know and believe." (A. C. 6206, 6321. The subject in full, D. P. 320, 321.)

When a man believes that good is from the Lord, it is appropriated to him as his; but when he believes that it is from himself, it is not appropriated. On the other hand, if he believes that evil is from hell, it is not appropriated, does not become his own, however much it may continue to infest; but if he believes that it is from himself, the angels have no power to remove it, and it becomes a part of his life. To believe is not only to think, but also to will, to love, and to do. There is no other belief that is planted in the mind as faith. In genuine faith, there is not only thought, but also the endeavor to do. So when good appears in the thought, let us acknowledge that it is from the Lord, and give thanks; but when evil so appears, let us acknowledge that it is from evil spirits, and pray for help. A man can neither receive good nor reject evil, "except it be given him from heaven." (John 3:27.)

Cerberus.

The dog Cerberus, guarding the entrance to the infernal regions, is among the representatives of the Ancient Church preserved in the Greek mythology. It is spoken of and explained in passages of the Writings. "I saw a great dog like the one called Cerberus by the ancient writers. . . . I was told that such a dog signifies a guard lest a man should pass over from heavenly conjugial love to the infernal love of adultery." (De Conj. 104. See also A. C. 2743, 5051.) As the use of dogs is to guard, so in the Word and in all representatives, when used in a good sense, a spiritual watch or guard is signified. (A. E. 1198.) Thus the dog Cerberus, guarding the mouth of hell, signifies the guards or watches established by the Lord in His merciful Providence, lest conjugial love be turned into its opposite.

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These guards are everywhere in both worlds. They are the truths of the Word, the fundamentals of all order-the Ten Commandments, the letter of Scripture in general, laws, regulations, customs, called also the safeguards of society; they exist wherever morality is taught and preached; they are the knowledge in the mind that adultery is a sin, or at least destructive of social order. Without such guards, society could not exist, and human life on earth would not be possible.

     Even clothing is a guard. (See what is said S. D. 4719, De. Conj. 67. See also S. D. 2114, 3854.)

     The doors of hell are opened when the guards are removed.

     Let the supreme importance of these guards be impressed upon the minds of the young.

Friendship in Marriage.

     "With those who are in love truly conjugial, the conjunction of minds increases in proportion as friendship conjoins itself with love." (C. L. 214.) "Since love truly conjugial conjoins the souls and hearts of two, it is united also with friendship, and is exalted above all other friendships." (C. L. 334.) "When friendship and confidence conjoin themselves with the first love of marriage, conjugial love is the result." (C. L. 162.)

     Friendship, to exist and continue in married life, must be cultivated. It was spontaneous in the betrothal period, and in the early days of marriage, but this spontaneity may cease, or be drawn back into the interiors of the mind. It must be invited to come forth, and this is done by cultivation, by practice. For in order that the beginnings of conjugial love, which sprouted in their early life together, may not be lost, but may increase, effort is required. A thing that is of permanent value is worth fighting for. The battle in this case is with the enemies of the conjugial. That which was Divinely given in the days of their primitive love must be fought for, in order to be preserved. Two consorts, in a life of good will to each other, exhibited in an active friendship, and in a common worship of the Lord God the Savior, will receive all things that are good in the world to come.

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ADVERSARIA 1922

ADVERSARIA EMANUEL SWEDENBORG 1922

     EXTRACT FROM VOL. II, TREATING OF THE STORY OF JOSEPH. (GENESIS 37:1-10)

      TRANSLATED BY THE REV. ALFRED ACTON.

     130. As concerns the sons of Jacob, they are those who represent the devil and his crew; this also is the representation of his posterity, who are called Jacob. For Jacob signifies one who takes hold of the heel,-which heel his posterity proper bruised; thus they represent the devil and his crew, that is, the serpent who "bruised His heel" (Genesis 3:15),-each of them doing it in his own way. So also, in the universal world, all who are like Jacob and his sons and posterity act in like manner; and, in this view, such persons are meant by Jacob, when interpreted in the proximate and broader sense. But Jacob and his posterity proper was the very exemplar in a long series. As concerns Jacob's sons themselves, they are those who plotted Joseph's death, and also his captivity; they, therefore, believed him to have died in Egypt, or to be an absolute slave there. That this was not the case, however, may be evident.

     131. But the things concealed in this history of Joseph are more than any mortal man can evolve, except as to the mere generals. For instance, what is said in the first place concerning Joseph's prediction that he would become the lord of the sons of Jacob, nay, and of Jacob himself, can become clear only from the inmost sense of all the words of the present chapter, where this prediction is treated of. When by Joseph, in the proximate and broader sense, is understood the Messiah, and by Jacob, and thus by his sons, the devil and his crew, then it is clear from the very words of the passage, that this prediction was made by God Messiah to the devil and his crew, and that the devil then conceived hatred against God Messiah, and practiced the same,-exactly as appears from the text of the Divine Word understood in the interior sense. By the Divine mercy of God Messiah, the prediction in the text will now be treated of.

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     132. As concerns the prediction that the Messiah would crush the head of the serpent, and that the serpent would bruise His heel, it is quite well known to everyone that by the serpent is meant the devil, and thus his crew; for, being named from its leader, this crew is likewise called the devil. But the devil could not himself injure the Messiah; this could be done only by men whom the devil excited to crucify Him and thus to injure that lowest nature which is meant by the heel,-as was observed above. By the heel and sole are meant exteriors. Thus the nature of the Messiah, consequently His human nature, was all that suffered; the Divine could not suffer, but it so wrought that there should be suffering.

     133. That the devil injured Him by means of men, and thus by means of Jacob and his sons, and finally by his posterity, is first clearly evident from the idolatry of Jacob, who, as was said, worshiped a god other than the Messiah. For he distinguished between his own god and the God of Isaac, and between the God of Isaac and the God of Abraham, as is evident from previous passages; and he performed worship solely for the sake of nourishment, riches and the wealth of the world,-as is evident in what has preceded and will be evident from what follows. (These passages may be gathered together, if deemed proper.)

     134. As to how the devil could bruise the heel of the Messiah, this is done solely by means of men; and it was actually done by means of Jacob's sons at the city of Shechem, and also when they sold Joseph. Their posterity also do likewise. For the devil and his crew lead men as though they were themselves, nor do they know other than that they themselves are men. This is also the case with all spirits who are adjoined to men, even the upright and the spirits of the Messiah; at the time, when they are leading the spiritual men, these spirits also hardly know other than that they themselves are men. This is well known to me from experience, for the spirits themselves

     135. confessed, and I have myself observed, that they know no other than that they themselves are the man.* It was different, however, in my case; for I could answer them, and they could thus learn that they were not men.

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At various times, I have been surrounded by a crew of many kinds and species of spirits, and also by those who died many ages ago, and this from the Divine mercy of God Messiah, that I might learn what kind of spirits they are and how they act, and that God Messiah makes disposition of them and rules them, entirely according to His own decision. This must needs be well known to me by the experience of so many months; and also that some spirits perceive the more minute things in man's thoughts, and at once inspire affections and persuasions according to their own character,-and this in a marvelous way that can never be described; and especially that no evil was ever injected by them, and also no falsity, but was marvelously turned into good and truth,-at which the spirits themselves marveled, being also indignant and angry. But the documents of experience are more numerous than anyone could ever be induced to believe; for the experiences were continued for a long period of time,-now nine or ten months. As regards men after death, the case is entirely different. They are not then the instruments of spirits, as they were when living in the body; and this from a cause of which we shall speak elsewhere; for they are themselves spirits, and indeed are more perfect. By the Divine mercy of God Messiah, something concerning this perfection shall be told elsewhere, for the matter is in itself too subtle to allow of being explained in a few words. The spirits themselves do not indeed wish to acknowledge this, and therefore, if God Messiah permits, we shall treat of the matter elsewhere.
     * Here come the following words which are crossed off in the manuscript: "And so evil spirits who lead men, and thus those who led the sons of Jacob, knew no other than that they themselves were men; and therefore it is so often said by God Messiah that-"

     136. As concerns the devil, it is very well known that in the beginning he was created good, and was an angel of light; moreover, he is called the son of the morning [Is. 14:12], a prince,* and by many other epithets descriptive of him before he became perverted, which are preserved in the Word of God Messiah.
     * Namely, the prince of this world (John 12:31, 14:30, 16:11).

     It is well known that he fell from the perfection into which he had been created, and became a devil; thus he was cast out of heaven, together with his angels or crew, as might appear from the sequel.

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The question then arises, why he, who is called the prince of the world, and who, in his own degree, was made perfect in the beginning, can persuade many that it would have been better if he had not existed, since he seduced Adam. Thus we must now treat first of the reason why he was created, and consequently of his office, and thus of the necessity for his existence; and then concerning his court, that is, concerning his angels, who became perverted with him.

     137. As concerns the first point, namely, the reason why he was created, this was both for the sake of man and for the sake of animals, which could never have lived without spirits appropriated to them; nor can man or any animal live without spirits who are outside them.

     138. First, as concerns men. Men are endowed with many faculties, as was said above; namely, the soul, properly so-called, the intellectual mind with its will, the natural mind which men have in common with brute animals, and lastly the body. The human soul is ruled by the Messiah alone, and is in that supra-celestial light which comes from the Messiah alone, and, indeed, from His Divine Life, which fills the whole universe; for there is nothing living, except the life of Jehovah God. Jehovah alone lives, and all things that are living, live from Jehovah alone.

     Intellectual minds, with their will, are likewise ruled by the Messiah alone, but in a twofold way, namely, by means of the human soul properly so-called, and by means of the angels and spirits of God Messiah. But the natural mind is ruled by natural spirits, namely, by spirits with whom the soul is natural; while the body, like the sensations, is excited by the atmospheres of the world, and by terrestrial elements.

     139. From this it may be evident, that this prince of the world was created that he might rule over the natural mind, which men have in common with animals, so that [he and his angels] might be servants of God Messiah, by whom there might exist an entrance from his heaven into the world, or from the intellectual mind into the human body. Thus they were meditating lives; for no communion then existed between heaven and the world, except by means of lives of this kind. But the case became quite different when this order was perverted, that is to say, when the devil fell, and deceived man.

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Then each and all of the things that were in man became inverted, and the natural mind, which is the same as the natural man, occupied the intellectual mind, with its will, and thus man's heaven. Hence heaven was then closed. This has been shown in the preceding pages here and there; consult the passages where these matters are more fully explained; to adduce the several passages would be extremely prolix; confer .

     140. When the prince of the world was created, and was thus perfect, he was of such a nature that he could be in heaven and at the same time in the world, and could thus serve God Messiah as an angel of light, and at the same time, both by himself and by means of his crew, to whom were given natural souls, could rule man. Thus he could rule both the spiritual and the natural mind; for there was then perfect order in men.* But afterwards, when he was turned into an angel of shade, then light was taken away from him and in its place came shade; so that extrinsically he was an angel of light, but intrinsically an angel of shade,-and this in order that he might thus serve perverted men; for the order was entirely changed. Thus he is indeed admitted into heaven for the sake of man, but still in a perverted state.
     * This passage is marked NB.

     141. It was different, however, with the angels of light who remained such. They could indeed serve man's superior faculty, namely, his spiritual mind, but they could not serve his inferior faculty or natural mind at the same time. After the new creation by God Messiah, however, they became able to serve both faculties. Thus, in place of the deceiver, there are now many angels of light, from the time of Abel even to the present day. They likewise serve men who are spiritual, reformed, renewed, or created anew. For there was an entirely new creation of heaven and earth, and, in the end of days, they will exist simultaneously.

     142. In order that natural men may be served, it is necessary that these perverse spirits be also present, but that they be entirely under the authority and decision of God Messiah, who rules over them, and makes disposition of them, according to His own good pleasure. For, in order that man may become perfect, he must have knowledge even of evil; but he is so disposed, that it is turned into good. Thus the man is reformed, so that he is likened to a new paradise,-as was shown above, by the infinite mercy of God Messiah.

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Therefore, [the devil] has been subjugated, and must be of service in all men,-though he himself does not know it,-in order that from evil may come good, and from falsity truth, with every tempering and variety, whereby the human mind is perfected by God Messiah alone.

     143. The manner in which spirits operate upon men has also been told above, namely, by their actual presence, and also by the presence of light and of lumen. That is called light which flows into the intellectual mind; and that is called lumen which flows into the natural mind, this lumen being a mingling of solar and spiritual lumen. By means of this lumen, they also operate at a distance. Thus, even though they are not present, they can yet operate upon these faculties as though they were present, though not with the same efficacy. They are like luminous bodies, so to speak, which are highly active, and which thus extend [their forces] into that light and lumen. How this can be done, may be evident from experience in nature; and if this experience be applied to infra-celestial forces, and also to celestial and supra-celestial, the nature of their influx into each of man's faculties will be evident enough. Moreover, there is the fact that they exist in such abundance as to fill up the entire sphere around our globe. But they are disposed entirely according to the will of God Messiah, in accordance with every use and every end.

     144. That there were thousands around me, may be evident from many circumstances, especially from their influx, which, by the infinite mercy of God Messiah, was shown me in a living way, it being also shown how their variety produces every effect in the rational mind and its will. But to speak of this experience here would take too long.

     145. When the prince of the world fell, together with his angels, and from an angel of light became an angel of shade, he wished to be worshiped as a god; for deeply inherent in him was the desire to be like God Messiah Himself. Thus, whenever liberty was given him (which was done for a number of reasons, mentioned here and there in our text), he wished to set up his kingdom, exactly like the kingdom of God Messiah; for this kingdom was deeply inherent in him, since the kingdom of God Messiah is inscribed on human minds, there being nothing in the created universe that does not regard the kingdom of God Messiah.

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This is especially the case with angels of light, who do nothing but what is a type of the kingdom of God Messiah and thus a representation thereof.

     This also I have been taught by much experience.

     146. Since, therefore, this was inherent in him, he knew from himself what the future would be. But with those of his crew who are stupid, the case is as with animals who are types of human society, which they thus emulate, as though they knew order and laws like men. This trait rules even with insects, as is clearly evident in the case of bees, of whose republic many things have been written. So it is with every animal. Thus they know the order of society, although they are borne along according to their instinct; that is to say, they do not know what is their jus naturae, as the saying is, and yet they act from laws as if they knew them. So with spirits who are stupid. But the case is different with those who are crafty and deceitful, and who, like the devil, are compared to serpents. They also are given by God Messiah an opportunity of knowing what the future will be, and this for a great number of reasons. This is what is here signified by Joseph's dreams, which he told to the sons of Jacob, and to Jacob himself. Hence they burn with hatred, and there is no mad crime they do not attempt, in order to institute a kingdom like that of God Messiah. Thus they desire to mount into heaven, and, as it were, to cast the Messiah Himself from His throne, as said [in the Word, Is. 14:12-14.] This, then, is what is signified by all those sayings concerning the devil which are contained in the Word of God Messiah, when the devil is the subject treated of; as, that he aspired to heaven, and wished to establish a heavenly kingdom on earth, etc., etc. But it is especially where God Messiah has instituted His kingdom that this enemy is permitted to come and invade the kingdom. This is evident from many circumstances, of which, by the infinite mercy of God Messiah, we shall speak in the following pages.

     147. Hence, wherever he is, that is to say, in whatsoever man, or in whatsoever society, he strives by every means to institute that which God Messiah [should institute]. Above all, he loves to be worshiped as a god, this being his prime object; and he can secure it the more easily, inasmuch as he is, as it were, the god of the world, being a lover of the world and the body, whose children are innumerable; for the loves born of these two are a host in number.

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So, likewise, he wills to be worshiped by sacrifices, and by many rites, such as were instituted by God Messiah in the primitive church from Noah to Abraham, and which were afterwards handed down by Moses. Hence came all the idolatries among the pagans, and also among the Greeks and Romans, and among others in the whole world; for they are nothing but imitations, especially set up by the devil, of the types and rites in the true church; which ire manifest signs,-and indeed more manifest than, at first sight, can enter the conception of any mortal man,-that God Messiah alone is the Savior of the world, and that sacrifice should have regard to none other than the Messiah alone. With natural men who are gifted with understanding, the idolatries of gentiles in all the world confirm this more plainly than any other testimony. They also confirm the fact that the devil desired to be worshipped everywhere, as does God Messiah; and that he therefore instigated the heathen to the worship of himself by like types and like rites; as for instance, by altars, sacrifices, processions, temples, vestal hearths, incense and libations, and especially by images of himself in gold and silver, etc., etc.

148. When, by the infinite mercy of God Messiah, it is allowed to explore the Word of God Messiah even to its more interior and inmost senses, more arcana will be opened up than have ever been made manifest in any other way; for before man became such that he puts faith in nothing except what he can grasp with his understanding, it might have been useful for him not to know all things. By the infinite mercy of God Messiah, certain arcana have been treated of here and there in the preceding pages. We now come to arcana which concern the heavenly society, or the heavenly kingdom of God Messiah Himself, namely, its principalities; for the fact that this kingdom is divided into principalities may be evident from many considerations,

149. From the words that now follow it is evident that it appeared to Joseph in a dream, first, that eleven sheaves-the number being the same as the number of Joseph's* brethren,-bowed down to Joseph's sheaf (verse 7), and then that eleven stars, with the sun and moon, [bowed down to him]. As concerns the number twelve, this number is of frequent occurrence in the Word of God Messiah, especially where it treats of heaven.

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I note merely the following passages: There were twelve sons of Ishmael who are called princes (Gen. 25:13-16). There were eleven dukes of Edom, and thus twelve, counting Esau himself (36: 40-43 incl.). There were eleven sons of Jacob, and twelve counting Joseph. . There were also twelve without Joseph when his sons Manasseh and Ephraim took his place; hence the twelve tribes. In the Apocalypse, which treats of the Kingdom of God throughout, this number occurs frequently. Thus there were twelve thousand sealed from each tribe (chap. 7:4-9); twelve stars upon the head of the woman (chap. 12:1); twice twelve elders adoring God that sat on the throne (chap. 19: 4); twelve gates to the New Jerusalem, twelve foundations, twelve angels at the gates, on which were written the names of the twelve sons of Israel (chap. 21:12, 13, 14); twelve pearls on the gates (chap. 21:21). There were twelve disciples of the Messiah, and six times twelve or seventy-two others.**
     * The MS has Jacob.
     ** This sentence is written lengthwise in the margin, and seems to refer to the seventy mentioned in Luke 10:1.

     In addition to the above, we have the fact that from ancient times heaven (i.e., the sky) was divided into twelve signs, the year was marked off into twelve months, and the day into twelve hours. How this was done by ancient tradition, and had its foundation in the number twelve, may be evident from the reasons which are now being treated of. And so it may be evident how it is that many things, though not openly revealed, are yet evident as though by instinct, inasmuch as they refer themselves to the state of the Kingdom of God Messiah,-as do all things, both together and individually.

     150. From the above it can be evident that, in the kingdom of God Messiah, the number twelve is common in each and all of the things thereof. That there are twelve principalities, and thus twelve approaches to the kingdom of God Messiah, may be evident from the twelve gates to the New Jerusalem, and from the twelve angels at the gates; from the twelve disciples, who are to judge the twelve tribes of Israel; and also from the twelve princes who were the sons of Israel, etc., etc. Moreover, in respect to these divisions, nothing can be more fully evident than what was said of them above. (See concerning the tabernacle and temple, whether the number twelve occurs there also.)

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GLEANINGS FROM NEW CHURCH HISTORY 1922

GLEANINGS FROM NEW CHURCH HISTORY JOHN E. BOWERS 1922

     REMINISCENCES CONCERNING THE HON. JOHN YOUNG.

     John Young was one of the earliest receivers of the Doctrines of the New Church in the United States. Emigrating from Scotland in 1717, he entered the legal profession at Philadelphia in 1784. He was one of those who attended the lectures of James Glen, in June, 1784, and he at once accepted the new doctrines. Removing to Greensburg, Westmoreland Co., Pa., in 1790, he was one of the first persons active in introducing a knowledge of the Heavenly Doctrines west of the Allegheny Mountains. An example of this activity, and some of its results, shall here be briefly described.

     John Young, the lawyer, soon showed that he was well worthy of advancement, and became Judge John Young. It was after a session of the court at which he presided that he met a young man on the street who had been a juryman at the court. This young man's name was Jacob Gamble, who lived near New Florence, Westmoreland Co., Pa. The Judge stopped to speak to him, and seeing that Mr. Gamble had two books under his arm, inquired what were the titles of them. Mr. Gamble was a member of the Methodist Church, and the books he had bought were Bunyan's Pilgrim's Progress and Baxter's Saints' Rest. Judge Young then took from his pocket a New Church missionary pamphlet-one that he himself had written and published-and gave it to Mr. Gamble, saying that if he should become interested in the subject, and would call at his office, he would give him more reading matter.

     The young man did get interested, and, on his next visit to Greensburg, called upon Judge Young at his office, and they had a talk that was mutually interesting and pleasant. The result was that the novitiate went home with three of the small copies of the Writings, one of which was the Doctrine of the Lard. He was delighted with what was to him a new and wonderful teaching, and he believed that it was true. Not long after, however, the minister of the church to which Mr. Gamble belonged called on him, and when the little books were shown him, he succeeded in persuading Mr. Gamble to give them to him. And they were never returned.

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But my friend had gotten a taste of the genuine truth of the Word-of the water of life. And in due time the thirst he experienced was satisfied by reading the Writings, and thus by drinking from the inexhaustible Fountain of the Divine Truth.

     In 1879, as well as in the '80's and later, when the writer of this reminiscence visited many places west of the Alleghenies, he met a number of persons whose knowledge of the Heavenly Doctrines could be traced to the activity of Judge Young. And it was on February 23, 1883, that this Jacob Gamble and his family were baptized by me into the faith of the New Church. On that occasion, ten persons were present,-eight adults and two children. One of the adults, a son of Mr. Gamble, was afterwards taken away in the great flood at Johnstown. And I may here mention that a whole family of five,-Dr. Wagoner, dentist, his wife, and three daughters,-and also the wife and daughter of the Hon. Cyrus Elder, lawyer, etc., were among those taken into the spiritual world during that destructive flood. It was always a real pleasure for me to visit these kind friends in the course of ten years or more, and Mr. Elder often arranged for me to deliver lectures in a schoolhouse at Johnstown.

     A portrait of Judge Young will be found in the Annals of the New Church (p. 151), and a biographical account (p. 450) states, among other interesting particulars, that " it was he who supplied 'Johnny Appleseed' with the New Church literature which the latter spread among the early settlers in Ohio."
     JOHN E. BOWERS.

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Editorial Department 1922

Editorial Department Editor 1922

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

     When, in the Lord's Providence, a fellow member of the Church is called from our midst to the spiritual world, we picture in our minds his happy entrance among those of the Church there, and the glad welcome he will receive at their hands. We commonly reflect, too, upon the great good fortune of one who enters that world imbued with the knowledge and faith of the New Jerusalem, in contrast with those at this day who are not so blest. It was fitting, therefore, that this should be the theme of the address at the funeral service of the Rev. D. H. Klein on December 16th last, when the Rev. George de Charms spoke, in part, as follows:

     "There is peculiar significance in the passing into the spiritual world of one who, while on earth, has entered interiorly into the love and perception of the Divine Truth as revealed in the Heavenly Doctrine. All the good from Christendom are indeed received into the New Heaven, after their preparation in the world of spirits, but one who has already received the Word of the Lord in His Second Advent enters the other life prepared and equipped to perform a distinctive function there.

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Having a previous knowledge of the laws of spiritual life, he is able to advance more rapidly through the first, external states of the soul's awakening, and to lay aside more readily the things of the body and the world. Having a knowledge of the New Church, and being bound to it by ties of spiritual love, he arouses to new activity the societies in the other world which are the soul of the Church on earth, thus strengthening the sphere and inspiration of the New Heaven in the minds of those who labor in the world for the establishment of the Lord's Kingdom among men.

"Unless a few entered the spiritual world with the spiritual mind already opened, and with such a basis laid for direct operation, a necessary link between the angels of the New Heaven and that small band to whom the Revelation of the Second Advent has been committed would be lost, and the Church could not receive the enlightenment and inspiration from the Lord which is imperatively needed for its growth and prosperity. He, who is this day rising into that new life, has been called to such a use. He was blest with a deep affection for the truths of the Heavenly Doctrine, into the careful study of which he entered with such zeal and clear understanding. His integrity of character, his patient endurance, his cheerful trust in the Lord's Providence, excited the admiration of all who knew him. The depth and sincerity of his affection for the Church made him greatly beloved of his fellow-workers in the priesthood, for which sacred office he labored even to the end. He is now free to continue this use, and especially to impart the things of heaven to children and the young, as he delighted to do in this life, but which he may now do with all the wonderful means of the spiritual world at his command, and with the wisdom of the angelic societies to enrich the store of spiritual knowledge which he had acquired on earth."

David Harold Klein was born in Brooklyn, N. Y., on September 6, 1870. His parents, Andrew and Rosina Klein, were natives of Germany who came to America at an early age, where later they met and were married, entering the New Church some years afterwards. David graduated from grammar school in Brooklyn at the I age of thirteen, attended the Academy School in Philadelphia for a year, and was then engaged in business for several years. In 1889, he went on a European bicycle trip, in company with Charles Francis Browne, Jesse Burt, Alvin Nelson, N. D. Pendleton, and Homer Synnestvedt.

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The following year, he entered the Theological School of the Academy, his classmates being Henry B. Cowley and Ernest Stebbing. He received the degree of Bachelor of Arts in 1896, Bachelor of Theology in 1897, and was ordained in 1898.

     On February 1, 1899, Mr. Klein was married to Miss Tulip Synnestvedt, who preceded him to the spiritual world on December 21, 1915. Six children were born to them, of whom five survive, and are receiving their education in the Academy Schools at Bryn Athyn.

     Mr. Klein's active work in the ministry, following summer visits as a candidate to Allentown, Middleport and Erie, began with his appointment, in 1897, as assistant to the Rev. (now Bishop) N. D. Pendleton, Pastor of the Immanuel Church, Glenview, where, in 1900, he became Headmaster of the School. The following year, however, he was called to the pastorate of the Middleport, Ohio, Society, and was then ordained into the second degree of the priesthood. Two years later, in 1903, he became Pastor at Glenview, when Mr. Pendleton went to Pittsburgh. In 1908, owing to failing health, Mr. Klein resigned the pastorate of the Immanuel Church, and went to Flat Rock, North Carolina, to recuperate, and while there became Principal of the District School. Improved in health, he moved to Chicago in 1913, Where he taught in the Public Schools, and was for a time Acting Pastor of Sharon Church. In 1920, however, he again found it necessary to cease work, and removed to Bryn Athyn, where, on December 14, 1921, he passed into the spiritual world.

     During this closing year of his life, Mr. Klein, in spite of ill health, was not content to remain wholly inactive, and in seeking to perform some form of work for the Church, devoted himself to the task of compiling a card-index of NEW CHURCH LIFE for the years 1900-1920, supplementing the 19-year Index published in 1900. He completed this card-index, and it is now on file in the Academy Library. In addition, he undertook to make a copy of the index for possible publication in book form, and this was well advanced at the time of his death.

     His exceptional talents as a writer were exemplified in two articles he wrote for the LIFE at this time. Our readers will recall his "Reflections on Making an Index" (1921, p. 561), and the interesting historical sketch, "Bishop Swedberg and the Old Swedes' Church in Philadelphia" (January, 1922), giving evidence of his recent research in and around Philadelphia.

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NOTES AND REVIEWS 1922

     "SWEDENBORG'S SPIRITUALISM."

     The subjoined letter appeared in the NEW YORK TIMES for April 26, 1922, with the title quoted above. As coming from one who is not of the New Church, it contains an exceptionally good statement. We are indebted to Mr. Charles Merrill, of Cincinnati, for the clipping.

To the Editor of The New York Times:
     Truly there is nothing new under the sun, as has been said some millions of times. The latest information regarding life in the spirit world, as given out by Sir Arthur Conan Doyle, can be found in a book first published in London in 1758. These findings are contained in Swedenborg's Heaven and Its Wonders and Hell, and can be purchased for 5 cents. This may console some who are seeking information, but can't afford the $3.30 down a seat. Accidentally running across the book the other evening, I consulted the Encyclopedia Britannica to find who Swedenborg was, and among other things learned that he enjoyed immediate revelation from the Lord, was admitted into the angelic world, and had committed to him the key with which to unlock the Divine treasures of wisdom.

     Having lived in the other world twenty-seven years (according to his own statement) while still living here, he was able to report with scientific accuracy what he observed there. According to the Encyclopedia, he was 150 years ahead of other scientists. His death, by the way, occurred in 1772, just 150 years ago. Because he was so great a scientist, perhaps, he preferred to get his information direct, instead of through mediums, ectoplasm, automatic writing, etc., which Sir Arthur considers important. Swedenborg never received a penny from his voluminous writings, covering twenty-seven years' observations, but gave them freely to the world.

     While I know nothing about spiritualism, and have read the book mentioned only enough to find out how much more information it gives than is given by Sir Arthur, it seems to me that those who are thinking of experimenting with mediums will save themselves time, money and mental strain by first glancing over this book.

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The author went direct to "headquarters" for his information, and reported it fully in 1758. Whether right or wrong, it is the same information that is being brought out a little at a time through darkness, mediums, etc., 164 years later. The main difference is, that where Swedenborg reported all sorts of details, and spoke with the positiveness of one thoroughly familiar with his subject, present-day investigators seem hazy and unconvincing.
MAY PHILO.
NEW YORK, April 19, 1922.
"THE ORIGIN OF MAN." 1922

"THE ORIGIN OF MAN." 1922

     THE ORIGIN OF MAN, TOGETHER WITH SOME NOTES ON EVOLUTION.

     By Alfred Acton, M.A., B. Th. Philadelphia, Pa., Swedenborg Scientific Association, 1922. Paper, pp. 71. Price, 60 cents.

     In this pamphlet, Mr. Acton's article on "The Origin of Man," reviewed in the LIFE for April, 1922, is reprinted from the NEW PHILOSOPHY, April-October, 1921, together with "Some Additional Notes" which appeared in the same journal for January-April, 1922. In these "Notes," he reviews briefly certain comments and criticisms of the original article which had been communicated to him, and enlarges upon his first treatment of the subject. The volume should be in the hands of every New Church student, as embodying a very full presentation of Mr. Acton's view, which is the outcome of many years' investigation in the light of the Writings, correlated with Swedenborg's philosophical works, and compared with the ideas of creation and evolution prevalent in the world today.
CORRECTION 1922

CORRECTION 1922

In the article entitled "The Slumbering Beast," by the Rev. Homer Synnestvedt, published in our last number (p. 456), a phrase of the second paragraph should read: "It is not necessarily an evidence of regeneration to be able to condemn the evils that break out in others," substituting the word "condemn" for "condone." We regret having misread Mr. Synnestvedt's manuscript.

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SUNDAY SCHOOLS AND HOME INSTRUCTION 1922

SUNDAY SCHOOLS AND HOME INSTRUCTION Editor 1922

At the June, 1921, meeting of the Council of the Clergy, the Bishop appointed the following ministers a Committee on Sunday Schools and Home Instruction: The Revs. Walter E. Brickman, W. L. Gladish, L. W. T. David, George de Charms, and Karl R. Alden, the last named being Chairman. This Committee made an announcement in our September issue (p. 501), and its members have, from time to time during the past year, contributed valuable articles dealing with subjects in the province of the Committee. In November, the Rev. L. W. T. David outlined a year's Sunday School course, and now the Committee comes forward with a Calendar and detailed series of Lesson Notes which are suggested for the use of Sunday Schools and families in the General Church during the year now beginning, namely from September to June. It will be noted that the plan contemplates covering Genesis and Exodus in 37 lessons, or one per week, allowing for the interruption of the series by special instruction at Christmas, Easter, and on the 19th of June. Below we print the Calendar and Lessons 1 to 4, the remainder to be published in monthly installments. The Committee is preparing Lesson Notes for next year's course, and expects to cover the Old and New Testaments in five years.
EDITOR.
CALENDAR OF SUNDAY SCHOOL LESSONS 1922

CALENDAR OF SUNDAY SCHOOL LESSONS 1922

FIRST YEAR: GENESIS AND EXODUS.
1. Creation-Genesis I and 2:1-3.
2. The Garden of Eden-Genesis 2.
3. The Fall; the Serpent; Cain and Abel-Genesis 3 and 4.

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4. The Ark and the Flood-Genesis 6-9.
5. Babel-Genesis 10 and 11.
6. The Call of Abram-Genesis 12.
7. Abram and Lot-Genesis 13.
8. Chedorlaomer-Genesis 14.
9. Ishmael-Genesis 16.
10. Change of Abram's Name-Genesis 17.
11. The Visit of Angels-Genesis 18 and 19:1-30.
12. Isaac and Abimelech-Genesis 20 and 21.
13. The Sacrifice of Isaac-Genesis 22:1-19.
14. Death of Sarah-Genesis 23.
15. Rebekah-Genesis 24.
16. Jacob and Esau-Genesis 25 and 27.
17. Jacob's Ladder-Genesis 28:10-22.
18. Serving for Rachel-Genesis 29:1-30.
19. Jacob leaves Laban-Genesis 29:32-36; 30 and 31.
20. Meeting with Esau; Peniel-Genesis 32 and 33.
21. Joseph and his Brethren-Genesis 37 and 39.
22. Joseph Interprets the Dreams-Genesis 40 and 41.
23. The Brethren Buy Corn-Genesis 42 to 44:2-13.
24. Settlement in Goshen-Genesis 44:14 to 47: 26.
25. Last Days of Jacob and Joseph-Genesis 47:27-31; 48 to 50.
26. Oppression in Egypt; Moses-Exodus 1 and 2.
27. The Burning Bush-Exodus 3 and 4.
28. The First Five Plagues-Exodus 5 to 8.
29. The Last Five Plagues-Exodus 9 to 12.
30. The Passover and Flight-Exodus 12 and 13.
31. Crossing the Red Sea-Exodus 14.
32. The March toward Sinai-Exodus 15 and 16.
33. Kephidim-Exodus 17 and 18.
34. The Ten Commandments-Exodus 19 and 20.
35. The Golden Calf-Exodus 32.
36. The Tabernacle-Exodus 25 to 27; 30 and 31.
37. The Institution of the Priesthood-Exodus 28, 29 and 40.

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SUNDAY SCHOOL LESSON NOTES

     LESSON NO. 1.-CREATION. (Genesis 1 to 2:3.)
Analysis of the Letter:
The Beginning                v. 1-2
Light                          v. 3-5
Firmament                     v. 6-8
Land and Sea                     v. 9-10
Vegetation                     v. 11-13
Luminaries                    v. 14-19
Fishes, Birds                     v. 20-23
Animals                    v. 24-25
Man                         v. 26-31
Completion, Rest                ch. 2:1-3

     This story is so simple and straightforward that it needs no embellishment and scarcely any explanation for the minds of children. It should be told as the truth of the matter, without confusing their minds by discussing modern scientific aspects. Emphasis should be placed upon the fact that it is the Lord's work. "God " is one of the Lord's names. Also point out that He created all things by His "Word"; "God said,. . . and it was so." (See Psalm 35: 6, 9; 148:1-6; 29:3-4; John 1:1-3, 10.)

     Notice that the Lord's work was perfect. (v. 31.) Bring out in a simple way that the Lord has never ceased creating. "Preservation and production is perpetual creation." (A. C. 3648e, 4322e.)* This is contained in the law of fruitfulness, (v. 22, 28), and in the formation of seeds, (v. 11, 12); these may be talked about as some of the ways in which the Lord is constantly creating and making the world new.
     * Numbers from the Writings italicized should be specially studied by the parent or teacher.

     LESSON NO. 2.-THE GARDEN OF EDEN. (Genesis 2.)
Analysis:
Preparation for the Garden and its Inhabitants v. 4-7
Description of the Garden v. 8-17

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A Mate for Adam               v. 18-25

     Notice how the Lord continues to work, even after it is said that He had finished His work and rested; but with this great difference, that the Lord now gives man work to do in the world He has created, so that the rest of His work is not the same as the first work, which we particularly called "creation." The Lord planted the garden, and put the man into it to dress and to keep it.

     The four kinds of trees may be dwelt upon (v. 9), and the four rivers. (10-14.) With the older children, maps may be used to show that the Garden of Eden was the Land afterwards called Canaan, and now Palestine and Syria. (Hiddekel=the Tigris; Gihon = the Nile.)

     Note that the Lord allowed the man to enjoy everything in the garden, except the fruit of one tree, and that man was perfectly happy until he broke this law. The state of peace and blessedness, expressed in v. 1-3, continues through the chapter.

     The wisdom of the man is shown in his naming all the creatures; for when he saw them, he knew at once their quality, nature and use. (v. 19, 20A. C. 144.)

     In connection with the making of the woman, the law of marriage may be spoken of simply (v. 23, 24), showing that it is the crown of human life, that it is the last and greatest blessing the Lord gives us, and that it is the purpose of creation. Gardens in heaven described. (C. L. 183, 316; H. H. 176)

     LESSON NO. 3-THE FALL; THE SERPENT; CAIN AND ABEL.
(Genesis 3, 4.)
Analysis: The Parallel Features of the Two Stories.
The Beguiling          3:1-5           The Offerings          4:1-5
The Disobedience     3:6           A Crime          4:5-8
Concealment           3:7-8           Concealment           4:9
Discovery           3:9-13      Discovery           4:10
The Curses          3:14-19      The Curses          4:11-12
Outcasts           3:22-24      An Outcast          4:16

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     The Means of Destruction:
False Reasoning.
Injured Self-pride.

     The Evils Evident in the Accounts:
Conceit of Self-intelligence.
Self-will, Love of Dominion.

     Here are presented to us, side by side, two stories describing ways in which men of the most ancient times ceased to be good and true. It is called "the fall," because good and truth are of heaven, and are above, while wickedness and falsity, into which men now came, are of hell and below. (See Isaiah 14:12-15.)

     In handling these two stories, it may be found best, so as not to confuse young minds, to develop the story part of one, and use the other as an additional example of failure.

     As a matter of practical morals, it can be pointed out, in the story, how evil increases from small beginnings, until it overwhelms its victims, and, in the serpent story, how it deceives and beclouds the mind, until it can hardly see the difference between right and wrong. The universal of evil is shown in both of these chapters, namely, turning away from the lord. (3:8; 4:5.) Cain looked down and away from Him. Everything evil and false comes from this, and includes it. (See 4:16. A. C. 248.)

     Many evils appear here: Deception, 3:4, 5; concealment, 3:8; disobedience, 3:6; accusing others, 3:10-13; jealousy and anger, 4:5-8; false ambition, 3:5, 6; murder, 4:8; hatred, 4:9. Observe that Cain offered lifeless things to the Lord, Abel living things.

     Note that sorrow and hardship have come into the world from disobedience to the Lord. (3:15-19; 4:11-14. A. C. 269-270.)

     Attention should be called to the Ten Commandments, where evils are forbidden by the Lord, and to the blessing upon those who obey His law. Contrast the restoration of the tree of life (Rev. 22:14) with its loss. (Genesis 3:22-24.) Note also the first prophecy of the Advent. (3:15. See A. C. 256-260.)

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     LESSON NO. 4-THE ARK AND THE FLOOD. (Genesis 6-9.)
Analysis:
Corruption of the Human Race          6:1-7, 11, 12
Character of Noah                    5:29; 6:8, 9
Warning, and Command to Build the Ark     6:13-22
Entering the Ark                    7:1-16
Beginning of the Flood               7:10-12
Duration of the Flood                    7:17-24
End of the Flood; Ararat               8:1-5
Going Forth upon the Earth               8:6-19
Building the Altar; Worship               8:20-22
New Covenant                    9:1-17

     Lead up to the story of the flood by a brief reference to the genealogy in Ch. 5. Enoch (v. 21-24) may be mentioned as the first writer of the Word, namely, the beginning of it, which was handed on to Noah, who received it as his Law. Adam and his descendants represented the Most Ancient Church, and with Noah begins the first Ancient Church.

     Notice that the flood was a necessity, because men gradually became so wicked that none could have been saved or made happy unless the worst of them were destroyed, that is, imprisoned in hell. It was a Divine judgment, so that future generations could be saved and live in heaven.

     The evil that began in the story of the serpent comes to a climax in the story of the flood. (Ch. 6:1-8, 11, 12. Compare v. 4 with Numbers 13:32-33.)

     Obedience is the plain lesson of the story of Noah. It was only through his obedience that men could be brought back to any kind of order and happiness. Note the meaning of the name "Noah" as "rest" or " comfort" (Ch. 5:29), and that he "found grace." (6:8.) His obedience. (6:22; 1:5; 8:15, 16, 18.)

     The heaven of the Ancient Church described. (Coronis 44; C. L. 76)

     (To be Continued.)

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"THE EARTHS IN THE UNIVERSE." 1922

"THE EARTHS IN THE UNIVERSE." WILLIAM EVENS 1922

     I. DID SWEDENBORG SEE THE OBJECTS ON OTHER PLANETS? WHERE IS THE SPIRITUAL WORLD OF EACH EARTH?

     Editor of NEW CHURCH LIFE:

     It has often been stated that the little work entitled The Earths in the Universe is one of the most difficult of all the Writings to understand; and it may safely be said that the majority of New Church people, if asked to explain how Swedenborg was enabled to describe the people, etc., of other earths, might find some difficulty in doing so, either to their own satisfaction or to that of the inquirer. Notwithstanding this, if the book be carefully studied, it will be found not hard to understand.

     Swedenborg states that it was granted to "discourse, not only with spirits and angels who are near our earth, but also with those who are near other earths, . . . and to be instructed by them concerning the earths from which, and near which, they were." (E. U. 1.) He further says: "To be led to earths in the universe is not to be led and translated thither as to the body, but as to the spirit; and the spirit is led by variations of the state of interior life, which appear to it as progressions through space." (E. U. 127; A. C. 9579.) "These changes continued without intermission for about ten hours, before I came from my own life to the state of life peculiar to the spirits of that earth." (E. U. 157.) "I was led to another earth, which is in the universe out of our solar system, and on this occasion also by changes of state, continued for nearly twelve hours." (E. U. 168.) Of another earth, he says, "I was two days in being led thither as to my spirit." (E. U. 138.)

     Of the spirits of Mercury, we are told: "It was allowed to represent to them meadows, fallow lands, gardens, woods, and rivers; (to represent such things is imaginatively to exhibit them before another, in which case, in another world, they appear to the life)."

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He afterwards "represented to them birds of different sizes, both large and small, such as exist on our earth, for in another life such things may be represented to the life." (E. U. 32, 33; A. C. 7071-2.) I "asked spirits of the Third Earth whether they were willing to see any objects on our earth, informing them that it was possible to do so through my eyes; . . . there were represented to their view magnificent palaces,. . . for such things may be represented before spirits, and when they are represented, they appear exactly as if they existed." (E. U. 150.) "I have not discoursed with the inhabitants themselves of the earths, but with the spirits and angels who had been inhabitants thereof." (A. C. 6695.)

From the above passages, it is dearly seen that Swedenborg did not see the actual scenes on other earths which he describes, but that they were represented to him "imaginatively "; so, in another place, we read, "There was represented before me an inhabitant of that earth; he was not indeed an inhabitant, but like one." (E. U. 93, A. C. 7483.)

It is often stated in the Writings that spirits and angels are near the earths from which they came, and it is also explained how the sun and planets appear to them, as the following passages will show. "The planet Venus, in the idea of spirits and angels, appears to the left a little backwards, at some distance from our earth: it is said, 'in the idea of spirits,' because neither the sun of this world, nor any planet, appears to any spirit, but spirits have only an idea that they exist . . . the planets not movable as in the world, but remaining constantly in their several places." (E. U. 105) "It is to be observed that the sun of this world does not appear at all to any spirit; that sun remains only in the perception appertaining to spirits from having seen it during their abode in the world, and is presented to them in idea as somewhat darkish" (E. U. 42.) After describing how the different planets appear with respect to the sun, it is then said, "Such is the situation of the above planets in the ideas of spirits and angels: spirits also appear near their respective planets, but out of them." (E. U. 42.) "The real earth or planet Jupiter does not appear to spirits and angels, for to the inhabitants of the spiritual world no material earth is visible, but only the spirits and angels who come thence. . . . The spirits of every earth are near their respective earth, in consequence of having been inhabitants thereof." (E. U. 47.)

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     The above statements that spirits are near to each earth might naturally cause some to ask how far they are from each earth, and how much space they occupy. But such questions show a material idea of the other world, the nature of which cannot be understood, unless we are able to think spiritually. We are told how to think spiritually in D. L. W: "A spiritual idea does not derive anything from space, but it derives everything appertaining to it from state" (7). "Do not, I beseech you, confound your ideas with time and space; for in proportion as you have anything of time and place in your ideas when you read what follows, so far you will not understand it." (D. L. W. 51.) "He who knows how to elevate his mind above the ideas of thought which partake of space and time, passes from darkness to light, and becomes wise in spiritual and Divine things." (D. L. W. 69.) "Keep the mind in an idea abstracted from space and time." (D. L. W. 155.)

     Regarding the whereabouts of the spiritual world, we are told in the following passage: "Many have fixed the habitations of angels and spirits in the ether, and some in the stars, consequently within nature, and not above or out of it; when, nevertheless, angels and spirits are altogether above or out of nature, and in their own world, which is under another sun; and as spaces in that world are appearances, therefore it cannot be said that angels and spirits are in the ether, or in the stars, but that they are with man, conjoined to the affection and thought of his spirit; for a man is a spirit, and therefore he thinks and wills: thus the spiritual world is where man is, and not at all removed from him. In a word, every man, as to the interiors of his mind, is in that world, in the midst of spirits and angels, and thinks from its light, and loves from its heat." (D. L. W. 92.)

     From all this it is clearly evident that, although the spiritual world is said to be near and around the earths, it does not occupy one inch of material space; and this is true; not only with regard to heaven and the world of spirits, but also with regard to the hells; for "the bells are about men, and therefore contiguous to the earth, because the spiritual world is not in space, but where there is a corresponding affection." (D. L. W. 343.)
     WILLIAM EVENS.
PENETANDUISHENIS, ONTARIO, CANADA.

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EDITORIAL COMMENT. 1922

EDITORIAL COMMENT. EDITOR 1922

Our correspondent has brought together some of the passages in the work on the Earths in the Universe which afford special aid to the reader in understanding that interesting book. We would like to add nos. 134 and 135 to those he has assembled, wherein Swedenborg specifically explains how it was possible for him to see the things on distant earths. He there describes how he saw the green fields and forests, the sheep, and the human inhabitants, on a planet beyond our solar system, and concludes: "The things seen on that earth were not seen with the eyes of my body, but with the eyes of my spirit; for a spirit may see the things which are on any earth, when it is granted by the Lord." (134.) In the next number, he further states: "Both spirits and angels, when it pleases the Lord, may see things in the natural world through the eyes of man; but this is not granted by the Lord except with those whom he permits to discourse with spirits and angels, and to be in consort with them. . ." (135.) We think it is clear from this teaching that Swedenborg did see the people and things on some planets through the eyes of an inhabitant, and that in such cases they were not merely "represented imaginatively" to him.

With respect to one other point in the foregoing letter, we would remark that, while it is undoubtedly true that "the spiritual world. . . does not occupy one inch of material space," we assume that our correspondent still has in mind a "substantial extense" as the abode of spirits and angels (T. C. R. 29), which is spoken of as " the extense of the heaven which is round about our earth, and for it." (E. U. 168; A. C. 10784.)-EDITOR.]

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TEACHERS' MEETING 1922

TEACHERS' MEETING CYRIEL ODHNER 1922

     HELD AT TORONTO, ONT., JUNE 23-30, 1922.

     Editor of NEW CHURCH LIFE:

     I wish I could convey some of the feelings of satisfaction and enthusiasm which we, who were privileged to attend, experienced at the recent meeting of our elementary school teachers in Toronto. There is an inevitable strength that comes with a unition of forces, and an inevitable inspiration where the sunlight of Divine Truth pours down upon the lower planes of science. This strength and inspiration we all felt was focused upon our consideration of New Church Pedagogy.

     It seemed as if the friends of the Toronto Society must have erected their building for the very purpose of accommodating us, so perfectly did it suit our needs, from the restful, simple chapel, where, for the first moments of each day, we addressed ourselves to the Lord, to the hall below, cool and comfortable for meetings, and the smaller room adjoining, where excellent meals were served by members of the Society. The meals turned into veritable banquets when, to the sixteen or more ministers and teachers of the Church, was added the jovial presence of our host, the Rev. Karl Alden.

     The meetings opened with a religious service at three o'clock on the afternoon of Friday, June 23. We then assembled in the hall, where Mr. Alden welcomed us on behalf of the Olivet Church, introducing the Rev. Homer Synnestvedt as chairman appointed by the Bishop. Mr. Synnestvedt took the chair, and called upon the Rev. George de Charms for the first address.

     We wish that every member of the Church could have heard this address. One often says that this or that is an epoch-making event, without having actually described it. Everyone would agree that it is not exaggeration to say that this was one. Not since the time of Bishop Benade has an actual scheme of educational development been so clearly laid down and so heartily received.

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Starting from the need for a closer bond between the elementary teachers, the speaker enlarged upon the necessity for frankness with regard to the issues of the day, recognizing that we have differences among us, even with regard to fundamental principles. Mr. Benade drew powerful teachings from the Writings and established the first outposts, but his teachings are not so inspiring on the printed page, and he may appear rather vague and visionary as compared with the leaders in the universities to-day; so our tendency is to take refuge in external efficiency and the following of models, rather than attempt the arduous labor of reorganizing a pedagogy and philosophy of teaching of our own, based upon New Church psychology and life-aims.

We are now faced with the necessity of defending and holding the fort originally established, and-our enemies seem to have all the arguments! We are at the threshold of a choice between Divine means of success and worldly means We must make our own text books. We must encourage our own workers. We must beware of "fashions" in education. We must even be dude, if need be, but keep our own ends in view. A conscious aping of the things that lie around us can only lead to mediocrity; but what will renew the heart of our work is the constant thought that ours is the preparation of children for heaven. It is for this purpose that Religion is placed at the center of our curriculum. Our endeavor now is to revise the whole course of study, with the idea of still further organizing the teaching of natural things, so as to make them clearer carriers for spiritual truths. Every teacher ought to help in this work, choosing the branch which most directly appeals to him as a specialty.

In this spirit of harmony and cooperation, Mr. de Charms presented his Chart of Correlations, based upon graded religious instruction for eight years. Copies of this have been presented to all of our elementary schools. It represents, as far as possible, the natural order in which the entire cycle of religious truth adapts itself to the comprehension of a child. Mr. de Charms' contention is, that what suits the psychology of a child in religion is the keynote to the understanding of his mental index as to all other subjects. He showed how the teachers had worked this out successfully in the subjects of History, English and Nature.

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The aim of elementary education was defined as the development of the imaginative and scientific planes in children, as a basis for the opening of rationality in the next stage. The perfection of a curriculum having this confessed aim will depend upon a statement of child-psychology in terms of the Writings. This has not yet been done; but the course in Religion constitutes a beginning, and is more satisfactorily worked out than any other.

     Mr. Alden's comment on the address was that it conveyed a sense of something monumental. It made us feel that we are only pioneers in a great enterprise. The joy in education lies in the marriage of external and internal influxes.

     Mr. Theodore Pitcairn said that civilization at this day has reached its highest point-culture its lowest. In education, we strive for personality. Socrates and Aristotle created personality, as also did the leaders of the Renaissance. This was because they had a great love for a definite principle in their lives. Our real aim should be similar. After we have created spiritual personalities, if we have more energy to spare, we may develop such arts as literature, music and painting.

     Miss Lucy Potts reminded us that a great use was to be derived from the universities in filling the gaps in our education. Mr. Heilman facetiously added that, since the same devils that infest the world also infest us, perhaps we have something in common with the world!

     In the evening there was a public meeting, with an address by Mr. Synnestvedt reviewing our educational movement during the 46 years since the founding of the Academy. He emphasized the need of our realizing that we alone are occupying the field of truly Christian education, and that we must be prepared to cultivate it with great patience, in the face of difficulties little realized in the days of our enthusiastic beginnings. A tendency of adolescence is to go to extremes. The Academy did this at certain stages of its development, and it was proved that those who are most extreme are also most brittle, so that many of the early workers broke down under the strain. There were rebellions and other trials. Our problem now is to progress to greater freedom, without going the way of all the earth,-becoming weaker as we grow broader.

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     Mr. Synnestvedt pointed to the signs of decadence in the educational world today. After nearly forty years of triumphant Darwinism, we are beginning to see signs of a reaction which cannot but be helpful, if only it affords an opportunity for one more effort on the part of thoughtful men to find some spiritual ground to stand upon. That our universities are failing to give the main thing for which they were founded, and which it should be their function to supply, is admitted with serious concern. They no longer supply spiritual leadership. Our task is so to intensify our spirit and our zeal in all matters of worship, instruction, and intimate social life, that we will preserve our institutions, and grow in spite of the state of the world. The Jews have been trying to do this by devoting 300 hours a year to cultivating their religion. The Catholics give 200 hours, the Quakers less-but Protestants only 40 hours per year.

     The great principles upon which our schools were founded have stood the test so far, but they can only continue to promote our growth as we develop their application from time to time. "To the woman were given two wings of a great eagle, that she might fly into her place in the wilderness." These wings are the sphere of our own New Church centers in the spiritual world, with which we must keep in touch.

     Saturday morning was devoted to the consideration of History. Mr. Frank Bostock, introducing the subject, enumerated the purposes in studying history: (1) To form ideals of government; (2) to cultivate judgment from past experiences; (3) to cultivate humility through appreciation of others; (4) to see the operation of Divine Providence; (5) to become rational and intelligent. The Church should figure as the center of all historical periods. In the first grade, the initiament of history comes through the story of Creation, of the Golden Age, and a study of home life. The second grade takes up the story of primitive peoples, as necessary to the understanding of Genesis-the shepherd, the hunter, the tiller of the soil, and nomadic peoples. Mythology,-Greek, Norse, and Hindu,-should be studied in the third grade, where Exodus, or the Law as given to the Israelites, is the topic in Religion. The fourth grade is devoted to the study of chivalry, the fifth to exploration and discovery. Mr. Bostock proposed introducing English history in the sixth grade, giving the last two years to our own history,-colonial, industrial and political.

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     An interesting discussion followed, centering upon the questions: (1) At what years do we cultivate that full-hearted enthusiasm for our mother country, so necessary as a matrix for patriotism in the true sense of the word? (2) What faults have we to find with history as it is usually taught? The majority opinion was that, while fostering a love for America in the early grades, by the observance of holidays, singing of patriotic songs, and so on, the proper place for the appreciation of American history was in the fifth, sixth and seventh grades. Too much time, it was agreed, is generally given to it in public schools.

     Mr. Pitcairn emphasized the value of history for molding the higher planes of the mind, and stated that the results in American schools had not yet proved entirely satisfactory. They had not instilled an appreciation of other countries. Where this is not done, the teaching of history becomes the teaching of national selfishness, so apparent in the case of Germany. History, he said, is more narrow now than it was 20 years ago.

     Several speakers commented favorably upon Van Loon's recent work, the Story of Mankind. The same could not be said of Wells's Outlines.

     Miss Cyriel Odhner recommended devoting the last year, as it stands in the printed curriculum, to English History, because it works in well as a summing up of history in general, and as a basis for the introduction to literature. It is our own cultural basis.

     On Saturday afternoon, Miss Creda Glenn read a paper on "Music," which was very heartily appreciated. She emphasized the great value of a scientific course in Music for the elementary schools. Few are prepared, as Miss Glenn has been, to give such instruction, and the wish was expressed that she might visit the various centers, to give others the benefit of her training. There are two phases of the work in music, Miss Glenn said. The first is the learning of songs, personal and religious. This involves project work, and goes on continually. The other phase is the building of the foundation and the acquiring of a vocabulary of the tone language itself. The material used for this side of the work is mainly the Hollis Dann Music Course, which includes a Teacher's Manual and six books for class use, covering six years of appropriately graded material.

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     After several days of strenuous meetings up in the clouds with the Olympians, it is always a welcome relief to come down to earth again. And so, when Mr. Gilbert Smith arrived from Glenview on Sunday, and gave us his ideas about a "Dream School," the public gathering that evening received them with delight and with laughter. It was all delightfully practical and impractical at the same time. There was so much that ought to be done in the school of "only one session," that the session would have to begin in the morning and end at bedtime. But the reason this may be considered one of the most successful of the public sessions is that Mr. Smith succeeded in making everyone think, in order to keep up with his original and forward-looking ideas.

     One of the principal points was, that more handwork should be done in schools, and that this should be combined with the artistic appreciation of color, texture, odor, taste, harmony, and the development of the imagination by such means. He recommended the elimination of many old "chestnut" nursery rhymes, and a careful weeding out of children's literature. "The tendency is for them to read too much. Volumes of twaddle should be thrown out of the school library and burned, and parents should cooperate to prevent the children from reading any but the best books. Modern magazine stories, with few exceptions, are about as bad for the child as anything could be."

     Introducing the discussion of English on Monday morning, Mr. Synnestvedt read a paper by Miss Rita Buell, on "Cooperation between Elementary and High Schools," which was so interesting that we keenly regretted the lack of time for a discussion.

     After this, Miss Cyriel Odhner read a paper on "The Cultivation of Ideals through Children's Literature." The effort was to show how ethical ideals could be systematically fostered according to the natural lines of child psychology in the various grades, by correlation with the religious instruction of the grade. The imagination of children, through the eight grades of elementary school life, was described as: (1) animistic, (2) fantastic, (3) realistic. To the first grade, then, belongs the literature of innocence and impulse; to the second-because of the acquirement of reading-belong ideals of charity and sympathy; to the third, ideals of strength and beauty, from obedience to law.

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In the fourth, fifth, and sixth grades comes the literature of heroism, chivalry and adventure, respectively. The seventh, it was advised, should especially encourage the development of patriotic ideals, and the eighth be given to humanitarian subjects in general, as an introduction to world literature.

     A chart, showing a tentative revision of the English curriculum, was presented and summarily discussed.

     In the afternoon, the Rev. Karl Alden gave a talk on Bishop Benade's Conversations on Education. He reduced the discussion to eight points, under which may be included the fundamental principles of New Church pedagogy:

     1. Accommodation, by which the mind of the receiver is accommodated to the truth, as opposed to the idea that the truth be accommodated to the mind.

     2. Application-which is consideration of methods of accomplishing accommodation. The "project method" was found to be in essential agreement with New Church principles.

     3. Conjunction-involving the ideals of charity.

     4. Development of intelligence. The placing of spiritual sight above natural sight is the fundamental of intelligence.

     5. "As-of-ourselves action," the important doctrine of the child's initiative.

     6. Instruction, leading to the marriage of the two influxes, i.e., the influx into the mind from heaven, and into the body through the senses.

     7. Education towards essential freedom, involving a knowledge of the true meaning of freedom.

     8. Correct values. The process of life being selection, a true judgment must be fostered through education, by which the things of heaven are always esteemed above those of earth.

     The animated discussion which followed brought out the close analogy between Bishop Benade's principles and most of the modern methods, such as those taught by Dewey and McMurray, though with very different ends.

     To ease a little the rigor of our scholastic activities, we had a very enjoyable canoeing trip and picnic up the Humber River on Monday evening.

530

With such enthusiasts present as Miss Glenn, Mr. Alden and Mr. Synnestvedt, "the soul of music" lent its soft charm to smooth the pedagogical wrinkles.

     Geography was the subject treated on Tuesday morning by Miss Venita Roschman. Six processes in the teaching of the subject were found to be essential to a distinctive viewpoint: (1) To lead to confirmation of the Divine Providence; (2) to form ideals of use in regard to the interrelation of peoples; (3) to give to history and literature a fuller meaning; (4) to train minds in clear thinking and the intelligent use of books; (5) to teach the facts of geography needed in everyday life.

     The formal study of geography begins with the third grade, centering upon an appreciation of Providence in relation to man's physical needs. In the fourth grade comes a study of the physical features of the earth as they affect man's life. Real uses, such as trade and products, especially of the native country, is the material for study in the fifth grade. The interdependence of countries, and their forced or willing cooperation, mat be emphasized in the sixth grade, while the seventh may be devoted to an intensive study of native geography,-the country as an organized and human unit. In the eighth grade, geography merges into a general science course.

     Among the distinctive points which the discussion brought out was the recognition of two centers from which to start a knowledge of the world, the home and the Land of Canaan. In establishing a knowledge of how many of our material needs are supplied from abroad, one may lead to the thought of how much more we depend upon the spiritual world.

     In an address on the "Project Method," at the public session on Tuesday evening, Mr. Otho Heilman gave the following definition: "A project is a unit of activity in its natural setting, whether mental, physical, or both, in which the elements f purpose, judgment and organization are combined in their logical order to accomplish use." In his treatment of this interesting subject, Mr. Heilman especially emphasized the need of a thorough reorganization of the curriculum for the purpose of making every subject animated and motivated from the standpoint of use and initiative.

     Mr. Alden stated that he was bothered very much about the project method. It was dangerous, he thought.

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To develop project method work, and still have education completed and rounded out at the end of eight years, would require that the teacher be a genius. Project is spirit; but we must have bones, unless we want to develop jelly-fish.

     Mr. Smith here interposed that he thought there was little danger connected with it, and that we do not want all bones either, especially in the head!

     As a preface to Mr. Heilman's talk on the "Teaching of Mathematics," on Thursday morning, Mr. Synnestvedt referred to the idea expressed the previous evening that delight and affection are necessary attributes of all subjects. But delight is of several degrees, and we must always strive to arouse the higher delight of a worthy task well done.

     On Thursday afternoon, Miss Erna Sellner read a paper on "Applied Arts," in which she analyzed the meaning of true expression, and contrasted the use of handwork for slow and mentally defective children and for those mentally alert. She described the steps by which work is carried out as Experiment, Imitation, Dictation, Suggestion, Memory, and Free Invention, and closed with an interesting outline of the artistic values to be obtained through applied arts.

     In the discussion that followed, Mr. Smith made an appeal for more art work, especially in the lower grades. This need was challenged by Mr. Synnestvedt. "The time-scale of subjects is apportioned in accordance with practical necessity," he said. "Can you place art high in the scale in conformity with this idea?"

     Mr. Smith replied with an emphatic affirmative, citing how instruction in the other world is by means of color and art. Miss Odhner added that to close our eyes to art was to fail to appreciate the work of the Lord the Creator, as the making of the world was by means of art.

     Perhaps the most definite and systematic advance in the organization of our curriculum was made when Miss Lucy Potts, on Thursday morning, presented her chart for Nature Work. The fundamental idea in the teaching of Nature should be that this world is a representative of the other. We must teach that everything has a Divine origin, and awaken a love for nature, rather than merely impart facts. She divided the grades into three groups, Primary, Grammar, and Intermediate.

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     The innocence of ignorance in relation to the things of nature is typical of the Primary group (I, II, III), manifested in love to the Lord and the awakening of sense impressions.

     In the Grammar grades (IV, V, VI), the work should be directed toward ideas of charity, with the implanting of memory knowledges and the cultivation of the imagination.

     The awakening of the rational in the Intermediate grades (VII, VIII, IX) is by means of scientifics.

     It is impossible, in this short space, to give anything like an adequate idea of Miss Potts' suggestive scheme for treating, under these heads, all the kingdoms of nature in definite order. So new is the idea that it is even possible to create a logical system by which the whole of nature can be so treated as to build up in the infant mind a plane through which heavenly light may shine as does the earthly into a clear crystal-the infinitesimal parts of which are built up in beautiful organic order-that certainly everyone would be delighted to read the scheme itself. To be convinced of the confusion that reigns in this subject, one has only to glance at the disorganized curricula of almost every school, including our own, on the subject of Nature Study.

     On Thursday evening, the Rev. Llewellyn David read his paper on "Government " at a public meeting. A very full and appreciative discussion followed, which we regret it is impossible to report here. On Friday morning, the Rev. W. E. Brickman read an interesting paper on the "Sunday School." It is hoped that these papers will be printed for the benefit of the readers of the LIFE.

     The last course of this sumptuous mental repast, as our meetings might well be called, was the session held on Friday morning, which had been reserved for a summing up of the results of the conference.

     Various teachers expressed a satisfaction in the feeling of unity in our work which this meeting had brought to all.

     Mr. de Charms expressed it as his opinion that we have come to a new realization of our uses, and into the light that is given a new generation. Although we owe everything to the older workers, nevertheless our study has brought us to grasp the vision for ourselves.

     Miss Gladys Blackman suggested that, for future meetings, we should have fewer subjects for discussion, in order to ensure a fuller treatment.

533

     Miss Celia Bellinger spoke of the necessity of our devoting more time and study to the upper grades of the school. "We agree pretty well," she said, "on the first three, and there is a tendency to linger on primary problems, instead of proceeding to the consideration of the difficult years of transition and adolescence. It is most important not to neglect these years."

     Mr. Alden was impressed with the sphere of utter consecration to New Church education, and the need for greater cooperation between priesthood and teachers, the good results of which had been shown in the work of Mr. de Charms with his group of teachers. "It is difficult to keep a fire going with one stick," he said, "a little easier with two, but we can have a grand blaze in a whole heap of brushwood like this!"

     Miss Odhner emphasized the need for New Church text books, if we are to make any actual progress in the preservation of our material. She also recommended that special attention be given to the adolescent years, and to separate work for boys and girls.

     Mr. Brickman stated that, as a result of these meetings, he saw "a new mind in the Church, an analytical mind, from which much was to be expected."

     In advocating a recurrence of elementary teachers' meetings, Mr. de Charms urged each member to give thought to some particular subject. The first need, however, is for a revival, among priests and pastors, of their sense of responsibility in leading the educational work of their societies.

     The suggestion was made that the next meeting be held in Pittsburgh, and that Glenview be asked to take the lead in the program. There was no desire, however, to make the meetings an organized and fixed event.

     The following resolutions were unanimously passed:

     (a) Resolved; that this meeting express its gratitude to Bishop N. D. Pendleton for his interest in and support of our undertaking, and our regret that he was unable to be present.

     (b) Resolved, that while we greatly appreciate the broad teaching of the Normal Course in the College, it is the unanimous sense of this meeting that there is a pressing need for the development of the more practical side of the Normal training of our pastors and teachers.

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     Mr. Synnestvedt, to whose sympathetic and fatherly enlightenment and leadership we trace the success of our meetings, stated in closing that this had been one of the most happy experiences of his life. "The Lord is with us, and the use of education is going forward, not merely as a reproduction of past traditions, but from new perceptions. The biggest task at this moment is to keep the people in the perception of the use of distinctive education."
     Respectfully,
           CYRIEL ODHNER.
PREPARATION FOR THE GENERAL ASSEMBLY 1922

PREPARATION FOR THE GENERAL ASSEMBLY 1922

     As the years pass, we are coming to realize that all who go to an Assembly-including those already on the ground-are the guests of the Church itself. The privilege and responsibility of "entertaining" an Assembly are not lost sight of; but we know now that the sphere of unity and spiritual refreshment which mark the real value of a great church gathering are based upon the number and variety of the guests; and these latter, in so far as they contribute of their affection and their wisdom, are also hosts.

     With this reflection in mind, it is encouraging to note-even at this early date-the preparations that are being made in all of our Church centers, and among isolated members, to attend the Eleventh General Assembly at Glenview in June, 1923. All parts of the Church are to have active participation in the program, and it seems that all parts of the Church are already preparing.

     As the Assembly draws nearer-and it is really not so far away-it will be possible to publish various details of the program; meanwhile, it is something pleasant to look forward to as another of those happy unions of blessings, spiritual and natural, which can be enjoyed only within the borders of the Lord's New Church.-[COMMITTEE.]

535

Church News 1922

Church News Various 1922

     SYDNEY, AUSTRALIA.-May, 1922.-The services of the Sydney Society have been held regularly each Sunday morning since I last reported, with an average attendance of sixteen persons. Our Pastor, the Rev. Richard Morse, has given some instructive sermons on the following subjects: Obedience; the Ravens Feeding Elijah; Elijah Sustained by the Widow Woman of Zarephath; Elijah Raising the Widow's Son; the Prodigal Son; the Crucifixion; the Resurrection; Mary Magdalene; Seed Sown among Thorns; the Bethany Home; "Because I live ye shall live also."

     At the suggestion of one of our members, we have had singing by the children during the interlude in the service, in place of the organ music. Usually it takes the form of a solo or duet. The children find pleasure in taking this part in the service, and their innocent singing is appreciated by the adults.

     On February 26th, the doctrinal class for adults, which was held on Sunday afternoons, and conducted by the Pastor during Sunday School, was altered to the evening at 7:30. The reason for the alteration was the need of another teacher in the Sunday School. No other person being available the Pastor has taken the older boys and girls himself. This class is reading the Memorable Relations from the Writings, after the chapter from the letter of the Word has been read at each lesson. Since the above-mentioned change took place, the school has grown still larger, making another class necessary. One of our members, Mrs. Charles Morgan, has consented to teach the infants while their former teacher, Miss Taylor, is taking a newly formed class of young boys.

     Last month we attempted some social activities, starting with a social on the 22d of April, which was well attended. This was organized by some of the Sunday School girls, and was a success. There were songs, recitations, dancing, and supper. A small entrance fee was charged which forms the nucleus of the piano fund. The next event was concert by the children for which they had practiced very hard. We had a short play, action songs, dances, songs, and recitations. The children performed their various parts well, and enjoyed themselves, especially selling ice cream and lollies in the interval. But owing to the very unsettled weather, the audience was not as large as was anticipated. The proceeds of the concert reduces our debt on the Church building.

     Financially, we are progressing slowly but surely, I hope. We are within ?2 of having the organ paid for. Then we will begin to reduce the building debt in earnest.

     In our Sunday School work, we can see how very great is the need for distinctive education in the Church. The pernicious influences of the false doctrines of the Old Church are seen in the minds of children of nine to twelve years of age. In this State (N. S. Wales) religion is part of the curriculum of the State schools, and is taught by all classes of men and women from an orthodox text book, in which the doctrines of a Son born from eternity and the vicarious sacrifice are very prominent. However, we can only do our best under the circumstances, and hope for the time when there will be at least one New Church day-school in Australia.

     We are now busy preparing for our celebration of the 19th of June. The 23d Psalm is being practiced by the children for this occasion. It is our first attempt at the music of the Psalmody.
     M. M. W.

536

     DURBAN, S. AFRICA, June 6.-During the month of May, the Rev. H. L. Odhner conducted a series of evening services of an evangelistic nature, preceded by advertisements in the local press. His addresses, which were on the subject of the "Second Coming," were masterly and convincing, I should say, to the most stubborn. But the attendance of strangers, owing perhaps to the inclement weather on two of the evenings, was disappointing.

     The 90th birthday of our veteran, Mr. A. S. Cockerell, was the occasion of a pleasant evening at Bayley Hall a few days ago. It was in the nature of a festive reception to our honored guest, and was attended by practically all in the Society, including children.

     When we consider that Mr. Cockerell landed in Durban over seventy years ago and has resided here ever since, and that, during the whole of that period, his uses in the Church in Durban have been his great love, it is hardly a matter for wonder that we all felt a peculiar sense of the fitness of this occasion, and threw ourselves whole-heartedly into affectionate greetings to one who has been so much to the Church, and who, indeed, has been at his post consistently throughout the lives of all of us. Mr. Odhner's address to him, preceding a presentation from the whole Society, was apt, and coincided with the purpose intended by him, namely, to express to Mr. Cockerell the overflow of affectionate greetings from those present, including so many of his own children, grandchildren, nephews, nieces, and other relations.

     Carrying lighted torches, we all met Mr. Cockerell at his home front door, adjoining the Half. He and Miss Cockerell then walked through an avenue of his loved ones, as they sang "Our Honored Guest." The evening that followed was interspersed with speeches, music, conversation, and the toast and will long be remembered. Mr. Cockerell was radiant, and it was evident that the reception affected him deeply, as we intended it should; and one could not help picturing him in his eternal abode, a few years hence, looking just as he looked then. A happy speech of presentation was made by Mr. D'Arcy Cockerell, and cheers were then in order.

     It is not long since we celebrated the Golden Wedding of Mr. Cockerell and his revered and now departed wife, Emma Cockerell; and it is his oft-expressed wish that he may be permitted to go to her, and to resume her blessed society eternally in that union which is the promise, of the Word to those who are worthy. God grant it may be so!
     J. H. R.

     LONDON, Michael Church.-On Sunday, June 18th, being the nearest Sunday to June 19th, this Church celebrated the Festival of the Second Advent. The morning service was an especially full one, and the keynote of the day was sounded by the Pastor's reading, immediately after the opening of the Word, True Christian Religion, 791,-"After this work was finished, the Lord sent forth His twelve disciples," etc., to which the congregation responded by singing "Vivat Nova Ecclesia." After the Prayers and the Humiliation, Hymn 88 was sung, followed by the First Lesson, Isaiah 12, after which the people read in unison the "Faith of the New Heaven and of the New Church." The Second Lesson was from Matthew 24:29-40 and Revelation 21:1-12, and the congregation then sang the selections from the Psalmody: "Behold the God," and "And the light of the moon." For the Third-Lesson, the Pastor chose True Christian Religion nos. 4, 107, and 791, these being the three instances where reference to the sending forth of the disciples is made. Hymn 217 was sung, and was followed by an eloquent and entirely appropriate sermon, the text being Matthew 24: 31, with its application to the paragraphs which had just been read. Two interesting points, among many others, were made by the preacher. First, the simplicity and yet comprehensiveness of the mission of the disciples, namely, "to preach the gospel that the Lord God Jesus Christ reigns."

537

Nothing could be simpler, yet nothing could be wider; for the first two names of the Lord represent the whole of the Old Testament, and the last two the whole of the New Testament, thus the all of salvation and regeneration. Second, why was it that the twelve disciples who had followed the Lord on the earth were chosen to perform this mission, rather than some of those who had been denizens of the spiritual world for a much longer period? The answer to this query, we were instructed, is to be found in the doctrine of ultimates, for in these lies all power. The twelve disciples had seen the Master's face, had heard His voice, had touched His hand, had been in constant ultimate association with Him, and were on this account the fitting messengers of His Omnipotence. May it be true of each one of us that "the Lord Jesus Christ reigns!" At the conclusion of the sermon, the Pastor administered the Holy Supper to thirty-five communicants, and most impressive service was brought to a close by the reception of the Offertory and the pronouncing of the Benediction.

     At 6 p.m., a feast of charity was held. The Pastor presided, and had on his right hand the Rev. F. E. Gyllenhaal, Pastor of the Peckham Rye Church, who, together with his congregation, had been invited to be our guest. After the opening of the Word by the Pastor, and the asking of a blessing by Mr. Gyllenhaal, the feast began. The tables were full in two senses, and for the first hour the one acted upon the other in inverse ratio!

     At 7 p.m., Mr. Tilson rose and formally extended a very hearty welcome to our guests, drawing attention to the fact that this was the first occasion upon which the members of the two societies had met in official union. Then, after delivering message of greeting from Mrs. Tilson, who is still enforcedly absent as a result of her unfortunate accident nearly a year ago, and reading several letters from other absent friends, he proceeded to read his report of the work of the church year just past. The contents of this record of pastoral work and activity cannot be given in detail here; it must suffice to say that its fulness and variety were remarked upon by several of our visitors, who are naturally less familiar than is his own Rock with the unsparing manner in which our Pastor gives of his time, his strength, and his talents for the benefit of his people, who are perhaps, from long experience, sometimes apt to take it too much as a matter of course. One part of the address must, however, have special mention, the glowing and affectionate tribute paid to the memory of the Rev. G. C. Ottley, the Pastor's loyal colleague and constant friend, so recently removed from our midst. His departure, as the speaker truly said, is the heaviest loss the Church has sustained since that of the beloved Bishop Benade. The widow and daughters of Mr. Ottley were present, and some of us felt that he himself was not far away; but we missed the well-known form, the characteristic speech, the vigorous personality; and how much our Pastor missed him, we could hear and feel. The "one was taken, the other left."

     The applause which followed the reading of the report was renewed when, at the invitation of the Pastor, the Rev. F. E. Gyllenhaal rose to acknowledge the welcome which had been extended to him and his congregation. This he did very cordially, and then proceeded to read a paper on "The Second Coming of the Lord," in which he showed the Divine character of the Writings, and urged the point that, being the revelation by and upon which the New Church was founded, they must be the Word, for nothing less than the Word can make the Church.

     The Pastor now declared the meeting open, and expressed the hope that the visitors would feel as free to "take the floor" as were his own people.

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The hint was taken and carried out in most orderly fashion! Guests and hosts, to the number of nearly a dozen, always in strict alternation, made some appreciative and instructive remarks, at the conclusion of which the Pastor once again rose to remind the meeting of the coming Assembly at Colchester, and to thank Mrs. Denny and Mrs. Alfred Cooper for their labors in providing the feast. Then the singing of a hymn by the united company, the benediction by Mr. Gyllenhaal, and the closing of the Word by the Pastor, brought the meeting to a close, and another New Church Day had been added to the annals of Burton Road. May there be many more!
     K. M. D.

     DURBAN, S. AFRICA. June 20.-New Church Day was the occasion of marked celebrations in this center. On Sunday, the 18th, the Church building was decorated inside with greenery and flowers befitting the occasion. The text of Mr. Odhner's address was "Thy Kingdom Come, Thy Will be Done," and the service included the administration of the Holy Supper to 25 communicants. On the following day, Monday, the 19th, the Ladies' Committee arranged a Banquet in the Bayley Hall, four long tables being required to accommodate those present. The Hall was suitably decorated, and an electric contrivance, representing the Word with "Nunc Licet" above it and surmounted by a crown, stood on the stage, and was disclosed at a suitable moment by the raising of the curtain. This representation, designed by Mr. Odhner, and made by Mr. Eric Ridgway, was thrilling. After supper, all of which this year was catered by the Ladies' Committee, much to their credit, Mr. Odhner addressed us on the subject of the "Church Specific and Universal," followed by a paper by Mr. J. H. Ridgway on "The Church and Conjugial Love," an address by Mr. P. D. Ridgway on "Order within the Church," and a few words by Mr. Norman Ridgway on the Church in Basutoland, whence he had returned for the celebrations. The proceedings were punctuated by the usual toasts and the singing of suitable songs from the Social Song Book. During the interlude at the Sunday service, Mrs. Garth Pemberton's singing of "How Lovely are Thy Tents" was delightful, and added to the necessary sphere for the Holy Supper which followed. Next Saturday it is intended to hold a picnic at Sarnia, about It miles inland, for the benefit of the children, under the management of Mr. P. D. Ridgway. A telegram of greetings was received by the Society from the Church in Basutoland, which was appreciated. Mr. Elphick, who is acting Superintendent there during Mr. Pitcairn's absence, arranged a celebration in Basutoland, news of which has not yet come to hand. It is fine to feel that the General Church is penetrating such remote quarters of the earth, and adhering to its standards against some odds. "The sun never sets on the New Church."
     J. H. R.

     MASERU, BASUTOLAND.-The Mission held its celebrations of New Church Day at Maseru on the 18th and 19th of June. Quite a large gathering assembled, which represented the native societies of Bareana, Qopo, Khopane, Qhuqhu and Maseru.

     On Sunday, the 18th, service was held in a marquee tent kindly loaned to the Mission by the Government. The Rev. E. L. Nyaredi officiated, assisted by Messrs. George Mokoena and Jonas Mphatse. In the afternoon, the Acting Superintendent conveyed the greetings of the Bishop, and of the Superintendent, the Rev. Theodore Pitcairn. At the same time a short outline was given of the chief events connected with the Mission since June, 1921, noting that very recently a church site had been granted the Mission by the Paramount Chief. Mr. Mokoena followed with an address on the use of Church festivals, and made reference to the "feasts of charity," as mentioned in the Doctrines of the New Church.

539

     On Monday, the 19th, the proceedings opened with a short service. After the dispatch of a telegram to the Durban Society, conveying the greetings of the meeting for New Church Day, and following a short address by the Acting Superintendent, four ten-minute discourses were given as under:

     1. "The Meaning of June 19th," by Mr. George Mokoena.

     2. "Why the New Church is called New," by the Rev. E. L. Nyaredi.

     3. "The New Church is adapted to all States and Nations," by Mr. Jonas Mphatse.

     4. "Constancy, One of the Qualifications of Discipleship," by Mr. Ernest Nyaredi.

     At about 2 p.m., dinner was served in the marquee tent, but required two sittings, in order to accommodate the party, which, including children, numbered about 90. The afternoon was spent in hearing songs rendered by the school children of Baroana and Khopane, which were much appreciated. After some selections on the gramophone, the program was brought to an end, thus terminating a time of rejoicing which, it is hoped, will again fix in native memory the importance of June 19th.
     F. W. F.

     SYDNEY, N. S. W.-New Church Day was celebrated by us on Sunday the 18th, when our Pastor delivered a sermon on Rev. 21:1, and conducted a service suitable to the occasion. The building was nicely decorated by the ladies, assisted by the young people, who brought some beautiful flowers. In the afternoon at 4 o'clock, a children's service was held instead of Sunday School. The children entered in procession, carrying symbols, and the Pastor's address explained in a very instructive way the meaning of the New Church, the 19th of June, and Correspondences. The adult members of the Society were present, and also two mothers not yet members of the New Church, whose children attend the Sunday School. It was made very clear that our Church is not one of the many sects of the Old Church, but an entirely new Church, belonging to a new dispensation,-the Church established by the Lord at His Second Coming. After explaining what is meant by "Correspondence," the pastor called the name of each of the symbols carried by the children, who stood up, one by one, stating the spiritual significance, and thus giving a practical illustration of what correspondences are. A banner for the Sunday School, bearing the word "Obedience" in white lettering upon a red background, was then presented to the children; and it is hoped this will help to impress upon the minds of the scholars that it is only by a spirit of loving obedience to their parents and teachers that they will develop a true love and obedience to the Lord, and so grow useful and happy.

     Everybody stayed to the supper which followed the service, the cold weather encouraging keen appetites, especially in those of youthful age, so that justice was done the good things provided. We had the usual quotations from the Writings, which each guest read aloud in turn, and the appropriate songs from the Social Song Book were very heartily sung. When most of the children had departed, toasts, papers and speeches were the order for the rest of the evening, the Pastor being toastmaster, and expressing how much we missed the bodily presence of Mr. Morgan, who had been our toastmaster at these celebrations before he departed this life. Mr. Kirschstein read a very good paper on "The Second Advent," and Mr. Ferran read the Rev. Homer Synnestvedt's paper on "The 19th of June as a Church Festival," both of which were much appreciated.

     An amusing and welcome interjection was made by little Yvonne Ferran while Mr. Morse was speaking on the help members gave. Referring to Mr. Ferran, who is a very busy man, Mr. Morse said, "He is brick."

540

Yvonne, who has been learning correspondences, immediately exclaimed: "You must not call my father a brick, Mr. Morse; he is a stone!" This produced much merriment, gave pleasure to her teacher, and the correction was accepted with due acknowledgments to the little interjector.

     The next date of importance to us will be July 11th, when we are to celebrate the anniversary of the founding of the Society. It is intended to make it an occasion for the young people, who are to come disguised, and to enjoy a guessing competition; but of this in my next.
     M. M. W.

     THE CHURCH AT LARGE.

     The remodeled church edifice of the Frankford, Pa., Society was dedicated on June 4, 1922. After this date had been chosen, it was discovered that the Society had been admitted to the General Convention on June 4, 1822, or exactly too years before. The Messenger states that "the remodeled building, in the pure Gothic style of the thirteenth century, has an imposing front; and within, the beautiful rose windows, the chancel with an exquisitely carved repository for the Word, the high oak ceiling, with the crossbeams on carved corbels, all combine to inspire the sphere of reverence and worship which it was designed to create."

     The 115th Session of the English General Conference met from June 19 to 24 at Wretham Road, Handsworth, Birmingham, where the Rev. E. J. E. Schreck is Pastor. A record of the proceedings, together with some of the addresses delivered, may be found in the New-Church Herald for July 8 and following numbers. At the opening of the meetings, the President mentioned that the first New Church Temple had been erected in the City of Birmingham, and was dedicated on the 19th of June, 1791. Among the visitors at the Conference, we note the Rev. S. C. Bronniche, of Copenhagen. The following were inducted into the office of ordaining ministers: The Revs. W. A. Presland, James F. Buss, S. J. C. Goldsack, and H. Gordon Drummond. The Rev. G. W. Wall, of Heywood, was elected President of Conference, succeeding the Rev. John Howarth.

     The 101st General Convention met at Urbana, Ohio, June 17-20, a month later than usual. A full report of the proceedings, including the sessions of the Council of Ministers, June 13-15, appears in the New-Church Messenger for July 5 and succeeding issues. The papers and discussion are thoroughly presented, and will prove interesting reading to those who wish to keep informed as to the trend of events and opinions in the Convention.

     In the Council of Ministers, the cross currents of view with regard to distinctiveness were particularly manifest in the discussion of papers read by the Revs. H. Durand Downward and Louis G. Landenberger on "What the New Church May learn from Other Churches and Its Own History." The former paper, for example, deprecating the feebleness of the New Church numerically, assigns a number of causes, among them Robert Hindmarsh's "harmful misconception" when his "little group of adherents separated themselves from the established Church of England,. . .and made the mistake of identifying their little body with that glorious apocalyptic New Jerusalem seen by John. . .and regarding their Society as the "commencement of the New Church in its external and visible Form.'" The same paper held that "another mistaken conception, which has proved and is still proving harmful to us, is that which makes the Theological Works them selves to be the Second Coming of the Lord. The Second Coming cannot be so external and wooden an affair as such a conception makes of it. . . .

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They are, in reality, a Divinely-revealed description of the Second Coming,. . .but the Second Coming itself, to which all these books directly or indirectly relate, is a great spiritual process now going on in the hearts and minds of religious people everywhere, in which they are enabled to receive more of God's Spirit, and to understand it better than ever before. It is a revival of Christian experience, based upon a true understanding of the Lord's Word." Happily, these sentiments were not unchallenged in the discussion; in fact, one speaker rightly characterized them as "desecration."

     Mr. Landenberger, in his paper, made a wholesome plea for distinctiveness in membership, teaching, and education. To quote briefly: "The laity of today should remember that, in the early days of the formation of New Church societies, the growth was fast and yet substantial, because the members were devoted and earnest readers of the revelation made by the Lord to establish His Church. These pioneers knew why they were believers in the revelation. Today we find many who are members because their parents were. It is very sad to hear at times from the younger generation objections to doctrine and to doctrinal preaching and teaching, as if the New Jerusalem Church could be established in human understanding and hearts without true doctrine, which doctrine is alone to be found in the theological writings of Emanuel Swedenborg. It is a hopeless outlook for any society if these heavenly writings are undervalued and neglected. No society can call itself a New Church society unless the good of its members is qualified by the truths of the New Jerusalem. . . . Now I believe in permeation, but I do not believe in the kind of permeation that leads people to drop out of New Church societies and become absorbed by denominations that do not stand for and proclaim the doctrines of the Lord's New Jerusalem. No doubt the deeper reason why members of the New Church drift away is that they have not been adequately instructed in regard to the distinctiveness of the New Church and the great danger to which persons subject themselves when they seek to commingle the doctrines of the former Church with those of the New Church.

     The same question of distinctiveness came to the fore when the Rev. Frank A. Gustafson offered a resolution recommending to the General Convention that it withdraw the application made several years ago for membership in the Federal Council of the Churches of Christ in America. The Revs. G. H. . Dole, J. B. Spiers, and John Whitehead spoke in favor of the resolution, and the Revs. Walter B. Murray and Earl C. Hamilton against it. A motion to lay the resolution on the table was adopted; but on the motion of Mr. Dole, a Committee, consisting of the Revs. John Whitehead, Wm. L. Worcester and Frank A. Gustafson, was appointed to "report next year on what the Word and the Writings teach concerning the federating of a church of one dispensation with a church of a preceding dispensation."

     During the sessions of the Convention itself, a resolution of Mr. L. Brackett Bishop, of Chicago, was adopted, asking the Philadelphia Exposition of 1926 to consider the holding of a Parliament of Religions similar to that held in Chicago in 1893, and to provide a building for the purpose. A Report of the Committee on the Publication of Swedenborg's Manuscripts was read (See Messenger, July 12, p. 37), and it was voted to continue the Committee, in order to complete the distribution of the printed volumes and to care for other necessary matters. A Report of the Swedenborg Scientific Association was received too late to be read, but is published in the Messenger of July 12, p. 45.

     Services were held on Sunday, June 18, in the Church of the Urbana Society, and in Barclay Hall, Urbana University. In addition, New Church ministers occupied pulpits of five local churches,-two Methodist Episcopal one Baptist, one Lutheran and one congregational.

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At a special afternoon service, Mr. John Daboll and the Rev. F. C. Mercanton were ordained, followed by the investiture as General Pastor of the Rev. Norman O. Goddard.

     Miss Lucy S. Silke, of Chicago, delivered an address on "The Public Schools and New Church Education," expressing the belief that the Public Schools are being influenced by New Church teaching. "The teachers are eager for it. They do not like to hear where it comes from; that does bother them; but they do want the thing itself if we teachers can put it in language they can understand." More satisfying were the remarks of Miss Alice Sturgis, who held that our schools will not be New Church schools unless they are developing the spiritual as well as the natural mind. Our young people must be taught the Doctrines in classes adapted to their comprehension, and then the same things must be worked out in the laboratory. . . .We have the Word and the Writings. Let us study and put into practice their teachings." The Rev. L. F. Hite delivered an address on "The Type of School Needed for a Proper New Church Education," but we have not yet seen it in print. In addition to these treatments of the subject of Education, the Commencement Exercises of Urbana University were held during the Convention, when the Rev. W. L. Worcester delivered the Commencement Address on "Education for Life." On this occasion, also, an honorary degree was conferred, in absentia, upon Senator T. Coleman duPont, "in recognition of his very generous financial support of Urbana University."

     The Messenger came in for some severe criticism at the hands of the Rev. G. H. Dole, who stated that his people say "it is no longer a messenger of the heavenly doctrines of the New Church, but of the New Christianity, in which they have no interest." Other speakers did not agree, and the Editor was re-appointed without a dissenting voice; but "it was voted to refer to the Council of Ministers a motion that Convention instruct the editor of the Messenger to substitute the phrase 'The Journal of the General Convention of the New Jerusalem,' for 'A Journal of the New Christianity,' as the sub-title of the paper." About December 1, the office of publication of the Messenger is to be moved from Boston to New York City, as the Editor, the Rev. E. M. L. Gould, has accepted a call to the pastorate of the Brooklyn Society.

     The concluding feature of the Convention program was an elaborate Pageant, in which about 800 persons took part. It was written by Mrs. Alice Archer Sewall James, and entitled "The Torch, a Pageant of Light," presenting a series of episodes from the history of the town and region, including the beginnings of Urbana University, the corner-stone of which was laid on the 19th of June, 1850.
     W. B. C.

     BASUTOLAND.-Since May, Mr. George Mokoena, who has been actively engaged in the work of the General Church Mission during the past year, has been conducting Sunday services and Thursday classes at Baroana, where the society consists of 20 members. Four of these have been brought in recently through Mr. Mokoena's efforts. He is also interesting himself in the day school here, and in improving the building where worship is held.

     Baroana was the home of the late Aaron Mphatse, an account of whom appeared in the June Life. His faithful, earnest and zealous work on behalf of the New Church is diligently continued by his son, Nathanael, who is actively promoting the uses of the Mission.

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CHICAGO DISTRICT ASSEMBLY 1922

CHICAGO DISTRICT ASSEMBLY GILBERT H. SMITH 1922

     Announcements.

     At the invitation of Sharon Church, the Nineteenth Chicago District Assembly will meet at 327 Center Street, Chicago, Ill., from October 20th to 24th inclusive. Members and friends of the General Church are most cordially invited to attend. Please notify Mr. C. H. Sturnfield, 2651 W. 15th Street Chicago.

     PROGRAM.

Friday, Oct. 20, 7 p.m. Banquet, followed by the Bishop's address.
Saturday, Oct. 21, 8 p.m.,-Reception.
Sunday, Oct. 22, 10:45 a.m.,-Divine Worship. (At Glenview, Ill.)
     4:00 p.m., Holy Supper. (At Glenview, Ill.)
Monday, Oct. 23, 8 p.m.,-Session in Chicago, with Reports and Papers.
Tuesday, Oct. 24, 7 p.m.-Men's Meeting.
     GILBERT H. SMITH,
          Secretary.
NEW CHURCH LIFE 1922

NEW CHURCH LIFE H. HYATT 1922

     NOTICE TO SUBSCRIBERS IN ENGLAND.

     Effective September 1, 1922, the subscription rate to England is reduced from 16 to 14 shillings. This will apply to all new subscriptions, and to renewals which commence with the September issue or later, but not to subscriptions in arrears, which are payable at the former price of 16 shillings per annum.
     H. HYATT,
          Business Manager.
WEEKLY SERMONS WANTED 1922

WEEKLY SERMONS WANTED 1922

     We are in need of the following two issues of the Weekly Sermons:

     1920-April 25-May 2.
     1920-Nos. 25 and 26.

     Those who are willing to part with their copies of these two issues will confer a favor by sending them to
     THE ACADEMY BOOK ROOM,
          Bryn Athyn, Pa.

545

OUR SUNDAY SCHOOL 1922

OUR SUNDAY SCHOOL Rev. W. E. BRICKMAN 1922

NEW CHURCH LIFE
VOL. XLII      OCTOBER, 1922          No. 10
     (A paper read at the Teachers' Meeting, Toronto, June, 1922.)

     The aim of the Sunday School is to preserve the young of the Church, and to inseminate remains. To fulfill this use, it must bridge the period between childhood and manhood. It must so teach truth that the affections nurtured in the previous classes will find rational confirmation in adolescence. Its aim, therefore, is to cultivate certain religious habits of life and mind that will save the youth of the Church.

     The one central truth in all education is, that knowledge is given for the sake of use. By its light, the scholar can learn how little he knows and how much there is to learn. As information is received, there comes with it somewhat of delight, to stimulate the love of learning. After the disciplinary period is over, he learns to seek truth for its own sake, and to apply it in his daily activities of use. The main use in teaching, however, is a formative one. It is the inculcation of habit.

     We are told that what one does from volition once or twice can afterward be removed from purpose. But we are warned that what one does repeatedly, from habit, is confirmed in him, infixed, and transmitted to his offspring as hereditary inclination. (A. C. 4317:4). This shows the value of good habits, as well as the danger of evil ones. Habits are the epitome of affection and thought. As the internal of habits, these mental incentives are of heaven or hell, and thus qualify all action.

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Happy is that youth who "accustoms himself so to think" from spiritual truth, more and more interiorly learned, that "he is by degrees conjoined to" the higher heavens. (H. H. 533.)

The uses of the Sunday School are distinct from, but founded upon, the knowledges learned in the day school. It can receive pupils of both an earlier and a later age than the local schools can. This is because the earliest remains insinuated are not truths seen, but affections felt. The importance of this insinuation is thus expressed in A. C. 1451: "Celestial things without knowledges are insinuated into man from his infancy up to his childhood, but celestial things with knowledges from childhood up to adult age." Again, we are told that the things that are celestial, implanted in tender childhood when the mind is soft and plastic, are remains of innocence and charity, and that unless these celestial things are first insinuated into man while he is an infant and a child, he can never become a man. (A. C. 561, 661, etc.)

There are certain historicals of the Word which, being insinuated through the affection in the sound of the voice when the little one hears the Word read or a Bible story told, implant sensuous truth. Children first learn sensuous truths, for "in childhood the judgment goes no deeper. Sensuous truths consist in seeing that all earthly and worldly things have been created by God, each for some end, and seeing in them some image of the Kingdom of God." (A. C. 1434.) This insinuation is chiefly effected by the hearing. (A. C. 1460.) "The province of the ear is in the axis of heaven, and therefore the whole spiritual world inflows into it with perception." (E. 14; S. D. 5569:2.) "Historical things have been given, in order that infants and children may be initiated thereby into the reading of the Word; for they are delightful, and seat themselves in their minds, by which communication is given them with the heavens, which communication is grateful, because they are in a state of innocence and charity." (A. C. 63333.) When the historicals of the Word are known and thought of by an infant child, the angels who are with him think of the Divine things which they represent and signify; and, because the angels are affected with these things, their affection is communicated, and causes the delight and pleasure which the child has from them, and prepares his mind to receive genuine goods and truths." (A. C. 3665e, 3690, 3982)

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Thus we learn that children are to hear the things of the Word. As soon as they can, they are also to read the Word. "The entrance of Thy words giveth light; it giveth understanding unto the simple." (Psalm 119:130.) But there is the necessity of graded teaching, that truth may progress continuously from historicals through correspondential things even to the understanding of Divine Doctrine. In fact, the Writings make certain the value of systematic Biblical instruction, properly graded or accommodated to the advance in years and states with the pupils. Thus we read in A. C. 36902: "All the historicals of the Word are truths more remote from Divine doctrinals themselves; but still they are serviceable to infants and children, in order to introduce them into the interior doctrinals of truth and good by degrees, and at last to the very Divine ones." And in A. C. 97552: " These truths in childhood are truths in knowledge, but in adult age they become truths in faith; for the internal man is successively opened up to that age." This number clearly indicates the use of graded lessons, from the infant to the pastor's doctrinal class, from tender childhood to adult age. The Sunday School Committee, as recently appointed by the Bishop of the General Church, has this use in mind. In time, a curriculum adapted for use in various societies, as also one for the isolated, will be formulated. The lessons will be graded to meet the successive states represented in the advancing ages of the pupils.

We here emphasize the value of the Sunday School, in implanting the first remains in childhood and the last in the adolescent, to show its peculiar use as an associate arm of New Church education. Its sphere is a distinctly holy one, and, for this reason, more akin to the sphere of instruction in the spiritual world. It is the hope of the Church with the isolated, and is also an aid in the well-organized society, in preserving respect and reverence for things Divine. But it must not be so emphasized as to take precedence over the local day schools, where the teaching given is ultimate and fundamental, as well as religious. The two schools are cooperate uses, and should work hand-in-hand, for "if the foundations be destroyed, what shall the righteous do?" The natural scientifics, and even the historicals of religion, which have been taught in the day school, can be infilled with affection and delight in the Sunday School. The love of things seen and heard will be beneficial in inculcating habits of reformatory and regenerate use, and particularly in stimulating the love of the Lord, which is innocence, and love towards the neighbor,-the teachers and companions,-which is mutual love.

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The spirit of intellectual competition will be absent, and free will, which is spontaneous interest, will be fostered. And this is the sphere of reverence and worship.

The subordination of the purely didactic element in teaching the young, and the endeavor to make spiritual things vital, real, delightful and very practical, will engender a responsive affection for the very habit of attending the Sunday School. This, once fixed, will continue until the youth is ready to go to Bryn Athyn, or to make his confession of faith, and become a loyal church member and a regular church goer. Moreover, it will prevent his break with the New Heavens, and keep him in constant touch with their spheres of zeal and light. If he has been a ready and diligent pupil, he may be a prospective teacher in the Sunday School, thus one who can progressively further the use and provide better teaching for the upspringing generations. Intelligence in the things of religion also acts as a stimulus to the intellectual and spiritual progress of the priests of the Church. They can enter more interiorly into its arcana, present these to their congregations, and lead them up higher and yet higher into heavenly aspirations, ideals and uses. This is to promote the kingdom of the heavens upon the earth in ever-increasing forms of beauty and worth,

The aim of the Sunday School is to cultivate with the pupil the love of the Writings, and the habit of reading and meditating upon them with interest and delight. This use cannot fail to affect his regeneration, for it will gift him with a new heart, and with nobler, because more enlightened, ideals. As he turns the light of conscience upon his own nature, sees the evils of his interests and impulses, and the false conceptions of a benighted civilization, he will wage the good fight against the "foes of his own household" or mind, and invite celestial inhabitants and associates in their place. The goods and truths of Divine Doctrine will be food and drink to his soul and mind. He will actually feel mental "hunger and thirst after the truths of righteousness." Knowing the inexhaustible stores therein, he will go to them again and again. And so often as he goes to the Writings will they fill his soul with goodness.

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The scholar of the Sunday School who cultivates this habit, from a true rational insight into the need, will accomplish the aim; and realize the ideal, of our Sunday School use. He will be builded up into a "pillar of the temple." "Here a little, there a little, line upon line, precept upon precept," the Word of God and its Law will be written upon his heart. The effect upon his intelligence will be to see in the light of his own mind these rational verities of heaven. He will come into illustration, and he will gradually change the old proprium into a spiritual individuality. He will fulfill the Providence of the Lord in placing him in the New Jerusalem, to be a unit of use in the Church and a loyal member.

In conclusion, let us consider how Providence uses the scientifics or knowledges of the world for heavenly uses. The child learns to read for the sake of a sight of the Word and insight into it. As he reads the printed page, it is intended to fill his spiritual eye with the light of doctrine. He learns to write, that he may express his spiritual intelligence for the edification of his internal friends. The science of geography is for the purpose of teaching him that there is a true Holy Land in the Word, and that it is the plane of fixed and precious facts, growing intelligence and living souls, where all the inner characteristics of the angels picture and represent themselves in living forms of beauty and use, and that this is his final home. He learns to figure or calculate, that he may with reason perceive that the Lord is one, but His uses infinite. The ability to analyze is for the purpose of seeing interior and more interior things in the Word and synthetizing these into a rational faith. This gifts him with the faculty of thinking logically from the Logos or Word.

He learns to draw and paint, that he may appreciate beauty as the human form Divine, that he may see the orderly arrangement in the Gorand Man and the coordination of all its members, more perfect as impleted. He learns to sing, that he may elevate his affections, and voice his devotion and gratitude to his Redeemer and Savior. Finally, he learns choice and accurate speech, that he may teach the acceptable Word of Divine Love and Wisdom, and confirm it in his own life. In this, which is the spiritual sense and purport of natural knowledges, they become as foundation stones, upon which the House of God is being built, that the true worshiper may "worship Him in spirit and in truth."

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KNOWING GOD 1922

KNOWING GOD Rev. W. L. GLADISH 1922

     "And this is life eternal, that they might know Thee, the only true God, and Jesus Christ, whom Thou hast sent." (John 17:3.) All are agreed that the purpose of the Lord's coming into the world was to save men,-to save all men; for He loves all. He came that we might "have life, and have it more abundantly."

     "I came forth from the Father, and am come into the world; again I leave the world," He said, "and go unto the Father." (John 16:28.) He had overcome the world, and now the hour was come that He should return unto the Father. He prays the Father to glorify the Son, that the Son also may glorify the Father; because the Father has given Him power over all flesh, that He should give eternal life to as many as the Father has given Him. "And this is life eternal," He said, " that they might know Thee, the only true God, and Jesus Christ, whom Thou hast sent." He came that men might know God and Jesus Christ, "whom to know aright," as another scripture saith, " is life eternal."

     But is the way of salvation so simple that to "know God, and Jesus Christ, whom He hath sent," is to be saved? Is there not the necessity of obedience to the Commandments?-the daily shunning of evils as sins? Are there no temptation combats which all the faithful must undergo?

     The sinner cannot know God aright. Only the pure in heart can see God. To know the Lord is not merely to know and confess that He is, but to know His nature, to know His Love and His Wisdom. These cannot be known by a heart filled with evil, or a mind distorted by fallacies and falsities. They can be known only by a mind at peace with itself and with God, only by a mind and heart enlightened by His light and in consonance with the Divine Love and the Divine Wisdom. We can know God only from God and from His Word. For this we must be enlightened by Him, must draw near to Him, must be conjoined to Him by faith and love.

551

He who is in the effort to purify his life for the Lord's sake may know the truth, and thus know the Lord; while he who loves evil, or loves his own way better than the Lord's way, can scarcely see the truth concerning the Lord, or retain it in mind when learned from another.

     THE DIVINE UNITY.

     From the literal sense of the Word, it might be thought that God and Jesus Christ are two; but from the spiritual sense, it is evident that they are not two, but one. The fact that the Lord prayed to the Father would seem to the natural man to indicate two, as would also the use of the terms "Father" and "Son." Yet the whole testimony of the Sacred Scripture is that there are not two Divine Persons, but one.

     "I and the Father are one," said our Lord. "Have I been so long time with you, and yet hast thou not known me, Philip? He that hath seen me hath seen the Father; and how sayest thou then, Show us the Father? Believest thou not that I am in the Father, and the Father in me! The words that I speak unto you I speak not of myself, but the Father that dwelleth in me, He doeth the works." (John 14.)

     And He also said, "All power is given unto me in heaven and on earth." None but the one only God can exercise omnipotent power.

     The testimony of the Old Testament is the same. "Hear, O Israel, the Lord our God is one Lord." "I, Jehovah, am thy Savior, thy Redeemer." The Lord Jesus Christ is the Savior and the Redeemer, and we are plainly told that He is Jehovah, the God and Lord of the Old Testament. "The voice of him that crieth in the wilderness, Prepare ye the way of Jehovah, make straight in the desert a highway for our God." (Isa. 40:3.) So also taught the disciples, saying, "In Jesus Christ dwelleth all the fulness of the Godhead bodily." "This is the true God and eternal life." So also teaches the Athanasian Creed, accepted by the whole Christian world, saying: " As the reasonable soul and body is one man, so God and Man is one Christ."

     Enlightened reason also sees that if the Son of God is Divine, He must be the one and only Divine; for there is only one Divine, and He is the Infinite, the Absolute, the Uncreate. There cannot be two infinites, nor can there be a cutting off or separation of the infinite into two bodies, for then each would be bounded, and so finited.

552

     By the "Son," therefore, is meant the human born in time, taken on to bring the Father forth to view, Even as the angel said to Mary, "That Holy Thing which shall be born of Thee shall be called the Son of God." It was the body, the human, that was born of Mary, and was called the "Son of God." Within that human, born of Mary, even as the soul in the body, dwelt the Divine which is called the "Father." Our Lord was therefore Divine, even from conception and birth. It is the soul that makes the man, not the body. The soul weaves the body in the mother's womb, and makes it like itself. The only life in the body is from the soul. Love, will, intelligence, wisdom-all these human qualities are not qualities of the body, but of the soul. And since our Lord's soul was Divine, His whole life was Divine. His love was the Divine Love; that is, the love of men, and of drawing them to Himself. This was the life's love of our Lord, even from birth; and the Divine Wisdom also flowed in together with that love.

     Every finite man has his soul from his father, and that soul in finite men is the love of self and the world; since the fall, it is perverted and evil in all its forms, because the forms of the soul are turned in opposition to the Divine life. The Lord indeed had hereditary evil from the mother in His external man, but this was no part of His own life. It was only an "additament," taken on that He might live as a man in the world and be tempted, and so conquer the power of hell. He had no actual evil. He lived among us as a man, indeed, but as the God Man. Every act, every word, was Divine. We read the life of our Lord in the Word, not that we may know the man Christ Jesus who trod the earth 2000 years ago, but that we may know the Divine Life,-the life of God, "who is, and who was, and who is to come."

     It is true that the Lord's outward life, as described in the letter of Holy Writ, does not differ greatly from that of other great teachers of mankind, though there are radical differences; but His inward life, as now unfolded in the Heavenly Doctrine, is different from that of all other men. Whereas all finite men are but vessels receptive of life from God, He had life in Himself, "even as the Father hath life in Himself."

553

Therefore, all that He did on earth He did from His own power, and not from another, as all created men must do. The wind and the sea, and even the devils, were subject to Him.

     The whole of the Word, in its internal sense, is descriptive of the assumption of the human and its glorification, accompanied by His victory over the hells. There is not a verse, from beginning to end, that does not, in its celestial sense, treat of the Lord in His Divine Human, and of the salvation wrought by Him. Therefore, as we read of His life, the human from Mary is, as it were, dissolved before our eyes, and we see but the Lord as He appeared on the mount of transfiguration, His face shining as the; sun, and His clothing glistening as the light. Not only His face, but His every word and act shine with the glory He "had with the Father before the world was."

     "That they might know Thee, the only true God, and Jesus Christ, whom Thou hast sent," does not, therefore, mean that men are to know two persons, but one. They are but different names, different aspects, of the one Divine Being. We must indeed know Jesus Christ,-the Divine Human; and we must know God,-the First Cause, the self-existent One. We must know the properties of each. But after we have learned them as two, we must then know them as one, even as the sun and its light are one, or as substance and form make one thing.

     THE INFIRM HUMAN.

     A distinction is to be made between the infirm human, which our Lord had from the mother, and the Divine Human, which He had from the Father. As to the infirm human, He was like another man. In this, He humbled Himself before the Father, prayed to the Father, spoke of the Father as another. In the infirm human, He hungered, felt pain, and finally suffered the passion of the cross; while, from the Divine Human, He spake as never man spake, proclaimed Himself Lord and Master, claimed unity with the Father, and all power in heaven and on earth. These two natures must be kept distinct in our rational thought of the Lord.

     The infirm human was taken on for the double purpose of (a) enabling Him to meet our foes in combat, to conquer them, and so restore freedom to the human race; and (b) to furnish a medium between God and man, on which we can, as it were, fix our eyes, that we may see in Him the otherwise invisible God. But we do not worship the infirm human.

554

We do not think of that nature from Mary as our Lord and God. That was wholly rejected and put off. That part was never Divine. That was finite, created, like another man. We indeed look upon that finite and infirm nature, but we think of the Divine which dwelt within and acted through it. It may be said of this matter, as Swedenborg says concerning nature, that "thought from the eye closes the understanding, but thought from the understanding opens the eye." (D. L. W. 46.) We must regard the Lord from true doctrine, and then we shall see the Divine within the human.

Without the infirm human as a medium, we could not know God; nor could we know the way of salvation which He revealed to us by His life of temptation combats and victories. Here He shows to us the path which we must tread. But we must always remember that He took on this infirm human only to put it off. The glorious Divine Human stands revealed as the finite human is rejected. We first look upon the infirm human, but only to raise our eyes, as upon the mount of transfiguration, to behold in thought the Divine Human shining as the sun in his strength. And this Divine Human is Jehovah, the Father of eternity, the very God worshiped by the ancient churches and by the Sons of Israel. The Divine Human is, therefore, but the Divine brought forth in human form to the full view of fallen men. The Divine Human is not in itself a new thing, but as it were new. Therefore our Lord said: "I have glorified Thee on the earth; I have finished the work which Thou gavest me to do. And now, O Father, glorify Thou me with Thine own Self, with the glory I had with Thee before the world was." (John 17:4, 5)

We indeed worship the Divine Human as our God; but this Divine Human was the very and only God "before the world was," because God is Man and the Divine Human is that God Man. The Divine Human was with God and was God from eternity, and was revealed to fallen men in time. There is to be no thought, therefore, of a distinction between the Divine Human and the Father. The Father is the Divine Human, and the Divine Human is the Father. The Divine Human is but the Divinely given means of our seeing the God of our worship. From eternity He was present with men, nor did He ever leave them.

555

But He had to take on our nature, with all its infirmities, show Himself in it, and glorify it, that it might become finally a transparent medium in which we can see God. We are taught that spiritual men make a distinction between the Divine and the Divine Human, but celestial men make no such distinction. To them, the Divine and the Divine Human are one and the same.

     THE RESURRECTION BODY.

     The glorification was a process of putting off the infirm human and revealing and establishing the Divine Human. This was completed on the cross and in the tomb, where all the finite and material was rejected and dissipated.

     When it is said that the Lord rose from the tomb with His whole body, even its flesh and bones which with man rots in the grave,-with His whole body clearly and fully glorified,-the body from Mary is not meant, but the Divine Body from the Father which He had in the world,-the Living Body which His disciples saw on the mount of transfiguration. His own Body, the real Body, that Body which made Him our God tabernacling in the flesh, was a Body of light and life from conception and birth. The body from Mary was but an "additament," taken on to make Him visible to spirits and men.

     With this distinction clearly in mind,-namely, that the infirm human and the Divine Human were two distinct natures, the first to be put off, that the second might be seen,-let us examine some of the statements about the Lord's Divine Body.

     "In Him alone there was a correspondence of all things of the Body with the Divine, a most perfect correspondence, or infinitely perfect." This infinitely perfect correspondence was not with the body from Mary, the infirm human, but with His Divine Human Body.

     "There was hence a union," the quotation continues, "of what was corporeal with what was celestial Divine, and of what was sensual with what was spiritual Divine. He is thus the perfect Man and the Only Man." (A. C. 1414.)

     It is evident that the "corporeal" which was united with the celestial Divine was not a part of the body from Mary, but was in the Divine Human Body; and the "sensual" which was united with the spiritual Divine was also in the Divine Human which was from the indwelling Father.

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     "With the Lord, all is Jehovah; not only His internal and His interior man, but also His external and the body itself; and, therefore, it is He alone who rose into heaven with the body also; as is sufficiently evident in the Gospels where His resurrection is treated of; as also from the words of the Lord Himself: 'Wherefore do thoughts arise in your hearts! See my hands and my feet, that it is I myself; handle me and see, for a spirit hath not flesh and bones as ye see me have. And when He had said this, He showed them His hands and His feet.'" (Luke 24:28-30.) (A. C. 1729. See also A.C. 10,825, 10,826. A. E. 782.)

     Here, too, it is evident that the body of material substances, finite and dead, taken from Mary, is not meant when it is said, "All is Jehovah." "The body itself rose into heaven." God came into the world in a body of His own, a Body of Life, over which He superinduced an infirm human. The glorification consisted in putting off the infirm human, and, at the same time and to the same degree, revealing the Divine Human. God is a complete Man, even from eternity. The infinite Divine does not grow. He was not only above His creation, but also below it. He has a Body of Life over against man's body of flesh and bones; and through the assumption and glorification of the human, He has made visible this Body of Life. He who is able to look within and above the merely human can see the Divine Human as it was seen by the disciples after His resurrection, and by His Servant in His Second Coming; and he can know that this is the very same Divine Human in which He appeared to Abraham and to the men of the ancient churches.

     "And this is life eternal, that they might know Thee, the only true God, and Jesus Christ, whom Thou hast sent." Amen.

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TOPICS FROM THE WRITINGS 1922

TOPICS FROM THE WRITINGS W. F. PENDLETON 1922

     VIII.

The Demon of Socrates.

     A demon, in Greek usage, was a good or evil spirit. The demon of Socrates was clearly a good spirit, the subject of some angelic society. Socrates testified that this demon was always with him as a guide to his conduct, never telling him what to do, but what not to do. This is evidence to a New Churchman that the demon was a good spirit, following the angelic example. It is evil spirits who delight in telling others what they are to do, seeking in this way to obtain dominion over them. The modern explanation is, that Socrates meant the voice of conscience, the learned world being unwilling to admit the presence of angels and spirits. It is true that angels speak to the conscience of man, in order that it may appear to him to be from himself; but the case of Socrates is unusual. He can indeed be called a prophet, or a teacher of new things, preparatory to the Christian Church which was to come. He died the death of a martyr. No Christian martyr ever met a more undeserved death. It was necessary that the influence of perverted representatives in mythology should be broken. Socrates was instrumental to this end. His teachings, which were essentially spiritual moral, rang through the ages. By common consent, in ancient times and modern, he has been regarded as one of the greatest of mankind. A study of his work, in the light of the Heavenly Doctrine, will reveal more than has been seen before.

Socrates. Pallas Athene.

     The presiding genius or divinity of Athens was Minerva or Pallas Athene. Like the names in Scripture, the names of mythology were representative of some society in the spiritual world that presided over a nation or city in the natural world, guiding its destinies, and appearing at times through a subject spirit. (Concerning subject or emissary spirits, see A. C. 5856, 5861; H. H. 255.)

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It has been suggested that the demon of Socrates was such a subject spirit, or a Pallas. This seems likely from what Swedenborg said of Aristotle: "A woman was seen by me who stretched out her hand, wishing to stroke his cheek. He said that when he was in the world, such a woman was often seen by him. . . . The angelic spirits said that such women were sometimes seen by the ancients, and were called by them Pallases." (A. C. 46585; S. D. 3952.)

     From all that we learn of Socrates, it seems clear that it was such a Pallas or spirit that appeared to him, guiding him as indicated in the note above. Plate tells the story of his death. His weeping friends were gathered around him; before he drank the hemlock. They urged him to escape, which he refused to do, because he would not disobey the law of the state. He tells them of a vision he had the preceding night. "It seemed to me that a woman in white raiment, graceful and fair to look upon, came toward me, and calling me by name, said, 'On the third day, Socrates, thou shalt reach the coast of fertile Phthia.'" Was this not his 'demon or Pallas? He drank the poison, and departed for "the coast of fertile Phthia." Plate says: " Such was the end of our friend, a man whom we may well call, of all men known to us in our day, the best, the wisest, and the most just." It is said that Cicero could never read the story without tears. Cicero himself met a violent death. Both men are now in heaven. (T. C. R. 692; H. H. 322.)

Lying.

     We have been told of George Washington as a boy, that he would not lie to protect himself from punishment; and of Epaminondas, that he would not lie, even in jest. The story of these men, their truthfulness and patriotism, is instructive and inspiring to the young. Children should be taught a rigid speaking of the truth. Later in life, when the age of rationality is reached, they will know how to discriminate between a mild or relatively harmless departure from the truth, and that which is hurtful or malicious. Teaching children to speak the truth, even in the most simple things, is illustrated by the Lord's words: "He that is faithful in that which is least is faithful also in much; and he that is unjust in the least is unjust also in much." (Luke 16:10.)

     In general, a lie is "an untruth spoken with the intention to deceive." (Webster.)

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"It is willful deceit that makes a lie." (Paley.) What is willful is that which is of set and deliberate purpose. The end which is evil goes forth from the heart with the intention to deceive, and is confirmed in the thought of the understanding; and evil confirmed in the thought is what is called a sin. On the other hand, a mild untruthfulness, where there is no intention to deceive or injure another, is not a sin, but may become so, if continuously practised. The danger is where a mild or harmless prevarication becomes a habit of thought and conduct. Children cannot as yet distinguish the mild and harmless from the deceitful and malignant. Therefore, let them be taught always to speak the truth, that the habit of truthfulness may be formed. All things of the future depend upon the habits formed in childhood.

Bearing False Witness.

     "Thou shalt not bear false witness against thy neighbor " is the decree against lying, proclaimed as a Divine Law from Mount Sinai, and thus made known as a sin against God. The commandments were already known to men, and had become incorporated in the civil and moral law of all nations. But the knowledge that any violation of them was not only against society and the state, but also a sin against God, had been lost. Hence it was necessary that this should be revealed anew, or there could be no salvation to mankind. (A. C. 8862; Doct. Life 53.)

     In the natural sense, to bear false witness is to testify falsely in a court of justice, as well as all lying and hypocritical pretense looking to an evil end. (T. C. R. 321.) In the spiritual sense, to bear false witness is to persuade another that the falsification of the Word is the very truth of doctrine. (T. C. R. 322.) Every false doctrine is spiritually a lie. In the celestial sense, to bear false witness is to blaspheme the Lord and His Word. (T. C. R. 323.)

     Lies, in the spiritual sense, are of two kinds,-falsity of evil, and falsity not of evil. Falsity of evil is falsity from evil in the will confirmed by reasonings in the understanding. Falsity not of evil, but which may lead to evil, is falsity held in ignorance of the truth, but which can be dissipated when the truth is made known. Those in the former are in the way to hell; those in the latter can be turned toward heaven, when the truth is received and there is repentance of life.

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     What a happy world if there were no lies, natural or spiritual! But this only in heaven.

First Truths are Appearances of Truth.

     We read that "appearances are the first things by which the human mind forms its understanding" (D. L. W. 40); that "the first truths with man are appearances of truth from the fallacies of the senses, which yet are successively put off, as he is perfected in wisdom " (H. D. 27; A. C. 3131); and that "unless man were instructed by means of appearances, he would never suffer himself to be instructed." (A. C. 1838.) It is thus made clear that apparent truths must enter the mind, and give it its first formation, before genuine truths can be received, and thus that apparent truths are the means of introduction to those that are genuine.

     The difference between genuine truth and the appearances of truth may be illustrated by the sun, which, though it appears to rise and set, remains fixed in the heavens while the earth revolves and moves around the sun. (D. P. 162;) Such appearances are innumerable in nature, and the literal sense of the Word abounds with them. (A. C. 1408.) It is these that must first be received by the child, before genuine truths can enter and form the rational mind.

     Parents, therefore, should not be solicitous about giving their children genuine truths at first, except those that are most simple. It is allowable, and according to order, to speak with them according to the appearance, knowing full well that their minds will open by degrees to receive the genuine truths of nature and of the Word.

Discontent.

     To be discontented, or not content with one's lot, is a state of dissatisfaction or uneasiness of mind on account of adverse conditions, or a fear of what may happen, attended at times with much distress. It is, in general, a state of anxious care for the morrow, (A. C. 8478. See A. C. 6210, 6315, S. D. 1908, Matthew 6:24-34), and it arises from the love of the world. (A. C. 1675.) We read that spirits and men would be "in the highest joy, if they were content with their lot, which the Lord gave them, and did not desire higher things from phantasy." (S. D. 2513.)

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A state of phantasy, or false imagination, exists when the mind is occupied with things that are trifling, unreal, false. It is the opposite of a genuine imagination, which occupies itself with real things, truths, uses, shunning aught else as contrary to the law and order of God.

     Discontent with one's lot, with its attendant anxieties, when it descends into the body and entrenches itself there, giving rise to abnormal conditions, in all probability cannot be wholly removed until the body is laid aside. (A. C. 3938.) But it can be removed in spirit, preparatory to the great change to follow after death.

     Not being satisfied with what we have and are, with a desire for improvement, for a betterment of present conditions, cannot properly be classed as discontent. The desire for growth, progress, increase, natural or spiritual, is inspired from above, and is according to the order of creation. If this may be called discontent, it is the use of the word in an affirmative sense.

Content in God.

     It is well known, and oft spoken of, that a man should be content with his lot. But the whole truth is not so well known. A man should be content in God. This whole truth is pointed out in the Writings: "The blessing of Jehovah is to be content in God, hence to be content with the state of honor and wealth in which one is, . . . making the latter of no account, but eternal life the essential." (A. C. 4981) Being content with one's lot is therefore a truth that is limited, if merely applied to life in the world. There must be in it the idea of God and eternal life. Otherwise, there is no real content.

     Being content in God is the one thing on earth that corresponds to the peace of heaven, that contains that peace concealed within, We are told that the peace of heaven cannot be described "such as it is in itself, because human words are inadequate, but only by words such as may be compared to the rest of mind which those have who are content in God." (H. H. 284, 288.), And that this exists only when the cares and anxieties of the world have been put away (A. C. 3938), when they have been put away on the basis of a truly religious life.

     Even when the whole truth is seen, it is not maintained without a struggle.

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The line of duty is plain-aim for it, think about it, even though it be seen but as from afar, ask it of the Lord, fight against the obstacles that stand in the way. In this lies the hope of the promised reward.

A Needed Index.

     Every reader of the Writings has observed the abundance of illustrations used to give additional light to the subject in hand. These illustrations are either comparisons, which are correspondences, or they are examples of doctrines related to the subject, but more simple and familiar, better known, more concrete and applied, more easily understood, in the light of which a greater light may be seen. (See A. C. 2588, 7272, 7318; T. C. R. 178.) The True Christian Religion is especially rich in comparisons which illustrate by correspondence. (See T. C. R. 531, and throughout.)

     An Index to these illustrations would be of great use to ministers and teachers in their work of instruction. Such illustrations are of frequent occurrence in the Writings, for the reason, sometimes mentioned, that there are minds not able to see clearly the truth that is being presented, without the aid of illustration by examples of related truth, or by comparisons which are correspondent and representative of the truth.

     The word "illustration" is used in a twofold sense in the Writings: first, to express a state of enlightenment of the understanding, in which truths are seen clearly, because in spiritual light; second, to express the idea of an added light thrown on a subject by means of examples and comparisons, for the sake of reaching simple states of mind, especially the minds of children and the young, who cannot see truth at once in its own light, as it is seen by those with whom the rational mind is fully opened.

     An Index of this kind will require time and labor, for it means a thorough reading of the Writings from beginning to end.

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TWO NEW WRITINGS BY SWEDENBORG 1922

TWO NEW WRITINGS BY SWEDENBORG Rev. ALFRED ACTON 1922

     The two pieces that are translated below, namely, "Summaries in the Explanation of the Apocalypse," and the three "Articles on Marriage," were written by Swedenborg on the last pages of his index to the Arcana Celestia. This index is contained in codices 112, 113 and 114. The text of the "Summaries" is contained on pages 453-458 of codex 114, and the text of the three "Articles on Marriage" on page 462 of the same codex; pages 459-461 and pages 463 seq., being blank. These pieces have never before appeared in print.

     THE SUMMARIES OF THE APOCALYPSE.

     From a study of the text of the "Summaries in the Explanation of the Apocalypse," it would appear that they were written in preparation for the Apocalypse Revealed. In the latter work, each chapter is preceded by a summary of the internal sense, and these summaries are in close agreement with the summaries here translated. But in the Apocalypse Explained, the explanation of the spiritual sense of the various chapters is not preceded by any summary.

     The final draft of the Apocalypse Explained was written in 1759, but the work itself was never completed, either in the first draft, or in the clean copy; for the explanation of the spiritual sense of the Apocalypse was not carried any further than the first part of chapter XX. Swedenborg appears to have given up the idea of publishing the work at the time; for in 1564, or the beginning of 1765, he commenced the Apocalypse Revealed, which was published in 1766. In this work, as noted above, the chapters are preceded by summaries of the internal sense, quite similar to the "Summaries" printed below.

     In determining the date of the latter "Summaries," we must note:

     First. That, like the Apocalypse Explained, they cover only chapters I-XX of the Apocalypse.

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Second, that the summaries of chapters I-VI inclusive were considerably altered by the author after he had completed the whole of the "Summaries." Third, that, thus altered, these first six summaries agree almost verbatim with the summaries printed in the Apocalypse Revealed. Fourth, that the summaries of chapters VII to XX, where no alterations Were entered after the "Summaries" were completed, differ considerably in language as compared with the summaries printed in the Apocalypse Revealed, though they agree in sense.

     From these circumstances we may reasonably deduce:

     First, that the present "Summaries" were written on the basis of the Apocalypse Explained; for they cover the same ground and no more.

     Second, that they were written before: the commencement of the Apocalypse Revealed, and in direct preparation for that work; consequently, at some time in 1764. For, as originally written, they give the summaries of the Apocalypse Revealed, though in different words. It might be supposed that they were written in preparation for the Apocalypse Explained, and thus before 1758, when the first draft of that work was penned; but it is unlikely that Swedenborg, in that case, would have stopped with chapter XX; to say nothing of the fact that the Apocalypse Explained gives no summaries. Moreover, other indications, pointing to 1764 as the date of the "Summaries," are furnished by the "Articles on Marriage."*
     * A minor indication is the fact that, in the Summary of chapter IX, Swedenborg refers to "pag" (page); this word he then crossed off and substituted "vers. 1 to 12." This seems to indicate that he had before him the pages of his Apocalypse Explained.

     Third, that after writing the "Summaries," and perhaps while actually working on the Apocalypse Revealed-thus at the end of 1764 or the beginning of 1765-Swedenborg reviewed these "Summaries," and made alterations or additions in chapters I to VI; and that he discontinued introducing these alterations in the remaining summaries, reserving this for the work itself.

     THE ARTICLES ON MARRIAGE.

     The three articles on Marriage are either the beginning of a Table of Contents for a proposed work which was then unwritten, or the Table of Contents for a work, of which the first two chapters and part of the third had already been written.

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That the first inference is the most probable, is indicated by the following considerations: (1) Among Swedenborg's Manuscripts, nothing has been found that corresponds to the Contents set forth in the "Articles." (2) The "Articles" terminate abruptly. (3) The third "Article" was marked as extending from n. 14 to -, indicating that the author had not yet decided on the extent of this third chapter. (4) the "Articles " are entirely isolated from any other writing, being preceded and followed by blank pages.*
     * The "Articles" on p. 262 of the manuscript are followed by two blank pages, marked " 261" and "264"; but it should be noted that the next following page of the Manuscript, as now preserved, is marked "287." Thus 24 pages are missing, and it is of course possible that these pages contained the first two or three chapters of a work on Marriage. It is hardly likely, however that these pages would have been torn out without also tearing out the "Articles" or contents.

     In Swedenborg's writings, we find four whole or partial plans of a work on Marriage, namely:

     1. The contents of the work Conjugial Love, published in 1768.

     2. The contents of the Missing Work on Marriage, written in 1766.

     3. An "Order concerning Conjugial Love," written in the Spiritual Diary, No. 6096.

     4. The present Fragment.

     In the Doctrine of Life, n. 74 and also 77, Swedenborg refers to a proposed "Special Work on Marriage," in which certain things "will be demonstrated." The Doctrine of Life was published in 1763, and the "Order concerning Conjugial Love" in the Spiritual Diary was written at the end of that year; for the next following paragraph in the Diary is dated December 31st, 1763. This "Order," therefore, is clearly a sketch of the work contemplated in the Doctrine of Life. The "Order" distributes the work into two parts: Part I, Concerning Conjugial Love, comprising chapters I to XIX; and part 2, Concerning Marriage and Adultery, comprising chapters XX to XXXI. The treatment outlined in these chapters is totally different from that found, either in the missing Work, or in the one published.

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     In the Apocalypse Revealed, n. 434, reference is made to a work entitled Angelic Wisdom concerning Marriage. Without doubt, this is a reference to the Missing Work on Marriage, of which only two indexes are preserved. It can be shown with certainty that this missing work was written immediately after the Apocalypse Revealed, and probably while that work was passing through the press, that is to say, at the end of 1765 or the beginning of 1766.

     It remains to determine the date of the present Fragment. Its place, and consequently its date, will be indicated, I think, by comparing it with the other three Tables of Contents. As regards the first three chapters, these Contents areas follows:

     Spiritual Diary, n. 6096:

     1. That in the Divine sense there is a marriage of love and wisdom in the Lord. Hence two are an image of the Lord.

     2. The marriage of the Lord with the heavens and the Church.

     3. The marriage of love and wisdom, or of good and truth.

     The Articles:

     1. That man, male and female, is born in the image and likeness of God.

     2. That the female was created to be the image of love, and the male to be the image of wisdom.

     3. That the marriage of love and wisdom, or of good and truth, is the origin of marriage between man and wife.

     The Missing Work:

     1. Marriages in Heaven.

     2. The Origin of Conjugial Love.

     3. The Delights of Love Truly Conjugial.

     Conjugial Love:

     1. Marriages in Heaven.

     2. The State of Married Partners after Death.

     3. Love Truly Conjugial.

     It should be added that the second chapter of the Missing Work on Marriage, n. 46, seq., treats of the "Image and Likeness of God," dealing with the subject along the lines indicated in the second article of the present Fragment; but no such treatment is found in the "Order " or in Conjugial Love.

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     From the above we conclude that the present Fragment was written as the commencement of the Angelic Wisdom concerning Marriage, referred to in the Apocalypse Revealed, n. 434. This first projection of the work covers only chapters I to II and a part of chapter III. Swedenborg then commenced on a new plan, and wrote that work on Marriage, of which only the indices are preserved to us. The date of this latter work is 1765, or the first half of 1766. Therefore, the three "Articles" which we now translate, and which preceded the missing work, must be dated 1764 or 1765.

     Thus an independent study of the "Summaries" and of the three "Articles" leads, in each case, to the conclusion that they were written in 1764 or 1765; and we are confirmed in this conclusion by the consideration that both writings are contained in the same manuscript volume, and, judging from their juxtaposition in the volume, and from the style of handwriting, were written about the same time.

     In this connection, it is interesting to note that an examination of the two indices to the Missing Work on Marriage shows that chapters I to III of that work were fully written out. One of the indices covers these three chapters only, and is very complete. But the other index-which was the first to be written-covers the entire work, and gives nothing but a skeleton outline of its contents. This, however, is merely an interesting coincidence, for the present "Articles " cannot be considered as the first draft of chapters I to III of the missing work. Nevertheless, the fact that its contents have a great resemblance to the contents of the missing work seems clearly to indicate that it was Swedenborg's first writing of the work contemplated in the Apocalypse Revealed.

     A translation of the "Two New Writings" now follows:

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     [THE SUMMARIES.]

     In the First chapter, the Lord is described as the Word, from which the Lord will make the Last Judgment, and will set up a New Church.

     In the Second and Third chapters, all those who are in the Church are treated of, upon whom the Last Judgment will be made, and from whom the New Church will be formed.

     In the Fourth chapter, the subject is the preparation of all in heaven for the Last Judgment, and therefore the Throne is there treated of.

     In the Fifth chapter is a manifestation that the Lord alone will make the Judgment, which is acknowledged by all the heavens with great confession.*
     * This first section, but not the title, is written on page 453 of the manuscript, which page is otherwise blank. It would appear that Swedenborg intended to continue this Summary of the internal sense of the Apocalypse to the end, but that after writing the contents of the fifth chapter, he decided to commence anew and in another way. The new plan, which now follows in the text, is written on page 454.

     SUMMARIES IN THE EXPLANATION OF THE APOCALYPSE.

     CHAPTER I.

     That this revelation is from the Lord alone, and that it is received by those who will be in the New Jerusalem, and who acknowledge the Lord as the God of heaven and earth. The Lord is also described as the Word.

     Verses 1 to 3: For whom the revelation is made.

     Verses 4 to 6: That it is made for them through heaven, and by the Lord alone.

     Verses 7, 8: That from the Word the Lord will reveal Himself and the things which are of the Church.

     Verses 9 to 11: Furthermore concerning the reception [of this revelation]. By whom it will be received.

     Verses 12 to 16: The Lord is described as the Word and as the Church.

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     Verses 17, 18: The Acknowledgment of Him, that He is Jehovah and the only God from whom are all things.

     Verses 19, 20: That this revelation is for those who will be in the New Jerusalem.*
      * The latter portion of this section, commencing with "Verses 1 to 3," is crossed off by the author.

     CHAPTER II.

     Concerning those in the Church from whom the New Jerusalem can exist.

     From those who primarily regard the truths of faith and not the goods of charity, who are of the church in Ephesus, Nos. 1 to 7.

     From those who are in goods as to life and in falses as to doctrine, who are of the church in Smyrna, Nos. 8 to 11.

     From those who place all of the church in good works and nothing in the truths of doctrine, who are of the church in Pergamos, verses 12 to 17.

     From those who are in faith from charity and hence in good works. Here also they are treated of who are in faith separate from charity and hence in evil works, who are of the church in Thyatira, verses 18 to 29.

     [This chapter is written] for the churches, in order that they may acknowledge the Lord as the God of heaven, and the works of charity.*
     * This line is written lengthwise in the margin.

     CHAPTER III.

     Continuation concerning those from whom the New Jerusalem can exist.

     Concerning those who are in dead worship, or in worship which is without truths and thus without life, who are of the church in Sardis, verses 1 to 6.

     Concerning those who are in truths from good from the Lord, who are of the church in Philadelphia, verses 7 to 13.

     Concerning those who are wise from themselves and wise from the world, who are of the church of the Laodiceans, verses 14 to 22, In like manner as in the second chapter.*
     * This line is also written lengthwise in the margin. The meaning appears to be that, in this chapter, "in like manner as in the second," the message is "for the churches, that they may acknowledge the Lord as the God of heaven, and the works of charity.

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     CHAPTER IV.

     Concerning the preparation of all in heaven for the Judgment, which will be made from the Word and according to it; and concerning the acknowledgment that the Lord alone is the Judge.*
     * As originally written, this paragraph reads: "Concerning the ordination of all the heavens for the Last Judgment to be made by the Lord according to His Divine Truths in the Word." This was crossed off by the author and the text as translated was substituted in its place.

     CHAPTER V.

     That the Lord as to His Divine Human will make Judgment from the Word and according to it, because He is the Word; and that this is acknowledged in all the heavens.*
     * The text as translated is substituted for the original text, which is crossed off by the author. As originally written, the text read: "A manifestation that the Lord will make the Last Judgment; because to Him alone belongs Omnipotence and Omniscience, verses 1 to 7. And that this is acknowledged and received by the universal heaven, from the highest heaven to its lowest, verses 8 to 14. "Swedenborg later added to the beginning of this paragraph the sentence: "That none but the Lord alone knows the Word, from which, and according to which, the Judgment will be made." But he crossed this off, together with the original paragraph, which he then rewrote in the blank space already occupied by the figure VI. .

     CHAPTER VI.*

     Exploration of those upon whom the Last Judgment will be made, in respect to their understanding of the Word, and hence in respect to the state of their life,-that there were those who are in truths from good, those who are without good, those who care in little truth, and those who are entirely vastated as to good and truth; from verses 1 to 8.
     * Another summary of this chapter will be found below.

     Concerning those who were guarded by the Lord under the earth, lest they be injured by the evil, and who receive consolation; also the response that they will shortly be liberated, verses 9, 10, 11.

     Concerning the evil, who are first separated from the good, who then were in mere evils and falses, and feared the Last Judgment. See also [A. R.] n. 295.*
     * As originally written, this section reads: "Exploration . . . state of their life by which they are explored, from verse 1 to 8.

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     CHAPTER VII.*
     * Another summary of this chapter will be found below.

     The gathering together of those who are interiorly good, and their separation from the evil, and their protection lest they be in danger when the Last Judgment is at hand.

     The gathering together of those who are celestial and spiritual, who are meant by the twelve tribes of Israel, verse 1 to 8; and afterwards the gathering together of those of every religion who have lived well, verse 9 to 17.

     CHAPTER VIII.

     Exploration as to the quality of those in the end of the Church who are called the Reformed, and who declare that they are in the faith, by means of the influx with them of the spiritual heaven, verses 1, 2. This should be well noted.*
     * The last sentence is written in the margin, "bene N. B."

     The presence of the Lord in the spiritual heaven, and His protection, verses 3, 4.

     Communication with those who are in faith, and the nature of the communication, verse 5.

     The first influx and exploration showing that in that place were things false and evil, and things falsified, verses 6, 7.

     Influx of spiritual love into the voluntary, thus into the natural; and exploration showing that there is nothing good, because all is falsified, verses 8, 9.

     Influx of spiritual wisdom into the intellectual, and exploration showing that they are averse to the interior truths of the Word, verses 10, 11.

     Finally, influx and exploration showing that in all things of that Church there are merely evils and falses with those who have not confirmed themselves in faith alone, verse 12.

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     Then concerning those who were good, and were guarded by the Lord lest they be injured by evil, verses 9, 10, 11.

     Finally concerning the evil who are first separated from the good, that they are then in mere evils and falses."

     All the corrections noted up to this point were made after the writing of the whole " Summary.

     The total damnation with those who have confirmed themselves in that faith, v. 13.

     CHAPTER IX.

     Concerning those who have confirmed themselves in faith separate from charity.

     Concerning those who have confirmed themselves by external reasonings, verses 1 to 12.

     Concerning those who have confirmed themselves by interior reasonings, verses 13 to 19.

     Concerning the others who have not confirmed themselves, but still are in faith alone; their nature, verses 20, 21.

     CHAPTER X.

     Concerning the doctrine of the New Jerusalem, that there is one God, in whom is a Trinity, and that the Human of the Lord is Divine. That this part of the Doctrine, namely that God is One, is received, but that there is repugnance to the other part, that the Human of the Lord is Divine.

     CHAPTER XI.

     Concerning the general state of the Church of the Reformed, that it is the second woe, and is meant by the evening.

     Concerning the state which is evening, verses 2 to 10. Concerning their destruction, verse 11. Concerning the dawn, 3 to 6 and 11, 12, 14, 19.

     CHAPTER XII.

     Concerning the New Church and its Doctrine, and that from hatred the dragon persecuted it, and that it was protected by the Lord.

     And that the dragon, or those who are in faith alone, are cast down into the spiritual world, whence they infest men on the earth.

     CHAPTER XIII.

     Concerning its Doctrine with the laity and the common people, which is the beast out of the sea. Concerning its acknowledgment, as to the manner in which it is confirmed, as it were, by means of the Word.

573

     And concerning their doctrine with the learned of the clergy, as to its nature; it is received with the former.

     That with both it comes from all falsification of the truth of the Word.

     CHAPTER XIV.

     Concerning the New Christian Heaven, which is described from verses 1 to 5.

     Evangelization concerning the Advent of the Lord and concerning the New Church, verses 6, 7, 13,* An exhortation that they should recede from faith separate from charity, verses 9 to 12. Exploration of them, and manifestation that their works are evil, verses 14 to 20.**
     * As originally written, this last sentence read: "Evangelization to those in the world, in order that from the new heaven a New Church may have existence there, verses 6, 7, 13.
     ** As originally written, these words read: "Exploration of those who are in the church of the present day, showing that their works are evil, verses 14 to 20." The nature of the writing and the color of the ink show that the alterations referred to in this and the preceding note were made immediately after the writing of the Summary of chapter XIV.
     Something concerning Babylon, verse 8."

     CHAPTER XV.

     Concerning the extension of the external Christian heaven, and concerning those who are in its external glorifications of the Lord.

     Concerning the preparation for influx into the church on earth, that its last state as to evils and falses may be described.

     CHAPTER XVI.

     Concerning influx from the Lord into the men of the Church of the Reformed, for the disclosure of the falses and evils in the Church of the Reformed, verse 1. Influx into the men of the internal church, verse 2, into the men of the external church, verse 3. Into the understanding of the Word with them, verses 4, 5, 6, 7. Into love with them, verses 8, 9. Into faith with them, verses 10, 11.

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Into interior reasonings with them, verses 12, 13, 14, 15, 16. Simultaneously into all things pertaining to them, verses 17 to 21.

     CHAPTER XVII.

     Concerning the Roman Catholic religiosity. Its nature externally, and its nature internally, verses 1 to 8. Its nature with respect to the Word in particular, verses 9 to 21. The nature of the French nation as to the Word, verses 12 to 14. The nature of the rest who are under its dominion, verse 15. The nature of the Protestants as to the Word, verses 16, 17. That in many doctrinals they agree, verse 18.

     CHAPTER XVIII.

     Concerning the Babylonish religiosity as to its nature, that it will perish, verses 1 to 8. The nature of the superiors in that order; verses 9 to 10. Of the lesser men in that order, verses 11 to 16. The nature of the laity and the common people, verses 17, 18, 19. That theirs is grief and struggling. The joy of the angels that it is removed, for the reason that there is nothing of intelligence and wisdom with them; and that they are in obstinacy, verses 20 to 24.

     CHAPTER XIX.

     Glorification of the Lord by the angels of heaven because Babylon is removed, so that they are in light and joy, verses 1 to 5.

     Annunciation concerning the New Church, verses 6, 7, 8, 9, 10.*
     * Here follow three lines which are crossed off, as follows:
     "Annunciation concerning that Church on earth, verses 9 to 10.
     The Advent of the Lord in the Word, and the opening of the Word for this New Church, verses 11 to 16."
     Below will be found a paragraph intended for insertion here.

     The calling of all to this Church, verses 17, 18.

     Resistance by those who are in faith separate from charity and their removal and damnation, verses 19, to, 21.

     CHAPTER XX.

     Concerning the removal of those who are meant by the dragon, verses 1, 2, 3.

575

     Concerning the ascent from the lower earth of those who worship the Lord and shun evils as sins, verses 4, 5, 6.

     The Judgment upon those who are in external worship separate from internal spiritual worship, verses 7, 8, 9.

     Concerning the damnation of the dragon, n. 10.

     Concerning the universal Judgment upon those who have formed new heavens for themselves, and upon the others in the world of spirits, verses 11 to 15.

     This concludes the "Summaries." What follows is written in the middle of the next page of the manuscript (p. 458), and it is a rewriting of the Summaries of chapters VII and VI.

     VII.

     The subject is concerning the separation of the good Born the evil before the Judgment, verses 1 to 3. Concerning the good who acknowledge the Lord as the God of heaven and earth, and have become wise from Him, verses 4 to 8. Concerning the good who were in the faith of charity and in temptations, of whom also [is formed] the New Heaven and the New Jerusalem, verses 9 to 17.

     [XIX.]

     The opening of the Word as to its spiritual sense.*
     * This paragraph was twice altered. As first written it reads: "It signifies that the Word is opened as to its spiritual sense for those who are in that church." This was altered to read: " The advent of the Lord in the Word opened as to its spiritual sense for those who are in that Church.
     And finally this was again altered to the text as translated.

     [VI.]

     The subject here is concerning the exploration of those upon whom the Last Judgment will be made.

     They are explored as to what has been the nature of the understanding of the Word with them, and hence what the state of their life. That there were some who were in truths from goad, verses 1, 2;

576

who were without good, verse 4; who were in contempt of truth, verses 5, 6; and who were entirely vastated as to good and truth, verse 5. The subject is then concerning those who were guarded by the Lord in the lower earth, because of the evil who are in the upper earth; for the day of the Last Judgment is then at hand, verses 9, 10, 11.

And concerning the state of those who are in evils and in falses therefrom at the day of the Last Judgment, verses 12 to 17*
* Some alterations were made in the last sentence at the time of writing.

577

     CONCERNING MARRIAGE.

     ARTICLE I.

     1. That man, male and female, is born into the image and like ness of God, nos. 1 to 5.

     -From the Word, n. 1.

     That the image of God is love and wisdom, and the likeness of God is the form of both, which is the human form, or man, nos. 2 to 4.

     -That all things of the body, which should be recounted, and all things of the mind, together make the human form, and nothing of them must be absent; and that they are the form of love and wisdom, n. 2.

     -That nothing can be absent, if they are to be the form of love and wisdom, n. 3.

     As originally written the sentence reads: " The subject is concerning those who were guarded by the Lord in the lower earth, lest they lie injured by the evil, and who receive consolation, verses 9, 10, 11; and concerning those who feared the Last Judgment, because they are in evils and falses [verses 12 to 17].

     -And that God, being Divine Love and Wisdom, is in that form, n. 4.
     That the will of man is the receptacle of love and of all things thereof, and that the understanding of man is the receptacle of wisdom and of all things thereof, n. 5.

     ARTICLE II.

     That the female was created to be the image of love, and that the male was created to be the image of wisdom, 6 to 13.

     That every individual man is an image of love and wisdom, but that he is such image from the predominance [of the one or the other] n. 6.

     That love and wisdom, good and truth, affection and thought, and also will and understanding, are the same thing, n. 7.

     That such is the difference between the female and the male, n. 8.

     That this is unknown in the world; why, n. 9.

     The female is described as being the image of love, or of the affection of good, n. 10.

     The male is described as being the image of wisdom, or of the understanding of truth, n. 11.

     This is confirmed from experience in a street where boys and girls were, n. 12.

     The conclusion that such is the case.

578

     ARTICLE III.

     That the marriage of love and wisdom, or of good and truth, is the very origin of marriage between husband and wife, or between man and woman, n. 14 to --.

     That the source from which marriages come is called the marriage of good and truth, because good and truth are most general expressions, n. 14.

     That it is said husband and [wife], also man and woman, because by husband and wife is signified the wisdom of love and the love of wisdom, and by man is signified the truth of good, and by woman the good of truth.*
     * The whole of this third article is crossed off by the author.

579

HIDING OUR LIGHT 1922

HIDING OUR LIGHT Editor 1922

NEW CHURCH LIFE
Office a Publication, Lancaster, Pa.
Published Monthly By
THE GENERAL CHURCH OF THE NEW JERUSALEM
BRYN ATHYN, PA.
Editor                    Rev. W. B. Caldwell, Bryn Athyn, Pa.
Business Manager          Rev. H. Hyatt, 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
     We are in receipt of a circular announcing a series of lectures on "The Science of Correspondencies," "The Science of Representatives," and "The Science of Significatives," with detailed information given as to the points to be elucidated in each lecture. Judgment cannot be passed upon the nature of these discourses without hearing them, but we would say a word as to the lecturer's method. While the circular itself is copyrighted, it contains no hint as to the source of the main ideas, which will be patent to every New Churchman, although the phrases from the Writings are commingled with a man-made terminology, the flavor of which is not reassuring. Possibly the lecturer intends to take his audiences into his confidence and thus secure the final assent of some to the Divine Truth of the Heavenly Doctrine; for we find it difficult to believe that anyone who is in the full acknowledgment of the Writings as a Divine Revelation would be willing to present their teachings as his own.

     It is a fact, however, that, from the earliest days of the New Church, there have been receivers of the Doctrines who have been deluded by the fallacy that effective missionary work can be accomplished by disguising the Truth or concealing its origin.

580

According to this notion, especial care must be taken not to disclose what the Writings reveal concerning the state of the Christian world. But we are to proclaim "that the New Age is here, and that the world is getting better every day!" The French have a phrase for this method: "Dorer la pilule!"-Gild the pill! Now there is virtue in making the pill palatable to the sick man, provided he will take it and be cured. Nor would we quarrel with methods of imparting to Christians the truth they so much need-if only they will actually receive it. But an overprudential accommodation of what the Lord has revealed is, in effect, a "hiding of our light under a bushel," and not in keeping with the injunction to place the candle where it "will give light to all that are in the house."

We hear it said that people will receive the truths of the New Church, if they are not told where they come from. We must impart them at every opportunity, but conceal their origin. If we put forth these new ideas as our own, they may be accepted, but not if we say that Swedenborg wrote them by Divine inspiration. And so we must hide the Lord's Light, if we would encourage others to receive it! Our prudence dictates a policy of fear,-a worthy fear, indeed, if it spring from the love of the Truth and a desire to protect it, but far from that, if it be a fear of the world grounded in a love of the world. Too often, also, it is a lack of courage, of confidence, in presenting the Lord's Truth, while trusting His Providence to guard its reception. And when such a timidity dominates missionary effort, it will be fruitless. Those who give way to it are so afraid they won't get people into the Church that they pretty effectually keep them out, hiding or diluting the truth in such a way as to deceive,-a deception that is quickly sensed by a man of ordinary intelligence.

The present age is one of openness and frankness. Men ask for plain, unvarnished facts. If they are seriously inclined, they welcome an honest and full statement of another's religious belief. And we will never succeed in bringing them to the Light by keeping them in the dark, or get them into the New Church by concealing what the New Church is.

581

NEW CHURCH VERSION OF THE SCRIPTURES 1922

NEW CHURCH VERSION OF THE SCRIPTURES WILLIAM H. ALDEN 1922

     The generous offer of Mr. George Marchant, of Australia, to provide the means for a New Church translation of the Word, as reported to the General Convention at its recent meeting in Urbana, recalls the efforts hitherto made towards that end.

     The history of these efforts goes back a century and a quarter. As early as the year 1790, the matter was suggested in the meeting of the English Conference. The HALCYON LUMINARY, in 1812, expressed the hope for such a translation. The INTELLECTUAL REPOSITORY, in 1825, referred to the labors of Doctor Knos in collating Swedenborg's Latin versions as a preparatory labor. John Clowes, before his death in 1831, published new translations of the Gospels, and, after his death, his manuscript of the Psalms was printed. The Western Convention, by resolution in 1843, urged the subject, and a Committee of the Central Convention was appointed in 1844 to consider it. In 1845, the New Church Bible Society was formed in England with the avowed object of "publishing an accurate translation of the Divine Word." The same year, a communication from that body to the General Convention brought the reply that, in its opinion, the time had "not yet arrived for undertaking a new, or revising the old, translation of the Word." In 1854, however, a subcommittee of the General Convention reported in favor of a new translation; and, in 18551 the Executive Committee presented a specimen translation of Psalm CIV. In 1859, Le Boys des Guays' Index to Swedenborg's Scripture Quotations was published, a work professedly intended as a step towards the gathering of Swedenborg's Latin translations as precedent to a translation into modern tongues. In 1876, the General Convention requested the Committee on Ecclesiastical Affairs to consider the question, and, in response, a report was made to the Convention in the following year, which may fairly be considered the beginning of the present-day situation.

     A Committee of seven was appointed, which divided four against three. The minority of the Committee, Messrs. W. H. Benade, L. H. Tafel, and Leonard Tafel,-presented a report written by Mr. L. H. Tafel, urging a literal translation which should give full recognition to Swedenborg's versions, and which should meet the need of bringing to the English reader the significance of every word containing a spiritual sense.

582

Mr. John Worcester, on behalf of Messrs. S. M. Warren, S. F. Dike, T. O. Faine and himself, urged the need for a simple translation suited to little children, and, in view of the excellence of the King James Version, proposed to rest content with that until the Revised Verson, then in preparation by the Old Church, should appear, with some confidence expressed that such a translation would more fully meet the need than any which could be produced by New Church scholarship.

     The divergence between the two parts of the Committee was so great as to prevent their working together; and for some twenty years no further progress was made.

     In 1888, the General Church, convinced that it was hopeless to expect the work to be done in cooperation with the General Convention, undertook the work by itself, and a committee was appointed for the purpose. But in December of the same year, the Rev. L. H. Tafel withdrew, "finding such wide divergence of opinion in the Committee as to make impossible his further working with it." This difference of opinion wast in brief, that one portion of the Committee, including the Rev. F. J. E. Schreck and the Rev. W. H. Benade, proposed that Swedenborg's translations be followed in every case, as being of Divine authority, while Mr. Tafel urged against this view the doubt as to whether Swedenborg's translations were to be so considered, pressing the study of the use of the Hebrew with a view to finding one word in English which should in all cases be used in the translation of each specific Hebrew word. No further progress has been made in the General Church with the translation of the Word or its revision. In the so-called Academy Liturgy and in the Psalmody, a severely, literal translation is employed; but in the General Church Liturgy, the style of the King James Version has been closely followed, with many minor changes.

     In the year 1894, the Rev. L. M. Tafel, who had now become a minister of the General Convention, recommended that the work be given into the hands of one minister. This recommendation was not followed, but it is worthy of note that the German translation of the Word, which stands as the only extant New Church translation, was brought to completion, and afterwards a revised edition issued, under this plan.

583

The Tafels, father and sons, produced the first edition; the second was revised by the sole hand of the Rev. L. H. Tafel.

     In 1894, the subject again became active in the Convention, and a large committee was appointed, confidence being expressed that a translation of the Psalms would be ready for presentation to the Convention the following year. This expectation was not realized, and the Committee then affirmed that it would be necessary to have all the Latin versions of Swedenborg before them. To this end, the Writings were distributed among a number of willing workers, and all Swedenborg's translations were cut from the several volumes in which they were printed, pasted upon slips, and arranged in their textual order.

     A small subcommittee, consisting of the Rev. Messrs. Tafel, Cabell and Alden, then undertook the translation of the Psalms, as it had been found impracticable to secure the cooperation of a larger committee for the actual work. This committee was continued with minor changes,-Mr. Ager, and later Mr. G. H. Dole, taking the place of Mr. Cabell,-and completed the translation of the Psalms, which was printed on behalf of the Convention in the year 1896. This translation is notable for two points: 1. The use of "Jehovah " instead of "Lord," as in the King James Version; 2. The endeavor to be faithful to Mr. Tafel's theory of word-for-word translation. An elaborate vocabulary of equivalents for each Hebrew word was published in connection with this edition of the Psalms.

     The Committee continued its translation labors until the death of Mr. Tafel in 1909. It completed, and distributed to the ministers in mimeograph copies, the translation of the Books of Joshua, Judges, Samuel and Kings. The translation of the prophecy of Isaiah was begun, but little progress made upon it. Since Mr. Tafel's death, no translation has been attempted, the Committee employing itself upon other work.

     In connection with his work upon the Committee, Mr. Tafel performed the herculean labor of preparing a complete vocabulary of Swedenborg's translations of the Hebrew and Greek Word. This work was written out in five copies by typewriter, and distributed among the various centers of the Church and will be of invaluable assistance when the actual work of translation is undertaken by others. One copy is in the Academy Library.

584

     In England, even less progress has been made than in the United States. The Book of Genesis was begun in the year 1894, and the completed translation published in 1912. This work also uses the name "Jehovah" in place of "Lord."

     Mention should be made of the publication at Boston, in 1866, of an edition of The Word of the Lord which differed from the King James only in using the Divine names, "Jehovah," "Shaddai," etc., and, in the New Testament, "Holy Spirit" in place of "Holy Ghost." This edition is merely mentioned here, as it can hardly be called a revised translation.

     From this brief history may be gathered the obstacles which lie in the path of a New Church revised translation of the Word. The natural difficulties of such a work are great. The great extent of the task itself gives pause. There is the uncertainty as to the meaning of many Hebrew words, an uncertainty accentuated by the fact that there is no cognate Hebrew literature. A wide difference in idiom exists between the Hebrew and any modern tongue. To follow the Hebrew idiom gives us uncouth, even impossible, English forms. To bring over the sense into English idiomatic forms may do violence to the correspondential significance which lies in the Hebrew terms. Small wonder that radical differences of opinion have developed in large bodies, or even in small committees undertaking the actual work of translating.

     Now, in the face of these difficulties, which are evidenced in the little progress made by the New Church in more than a hundred years, what is to be done?

     Convention congratulated itself on receiving the generous offer of Mr. Marchant. There seemed to be the assumption that the only obstacle to the production of an edition of the Word was the financial one. And the President of the Convention, in expressing his appreciation of Mr. Marchant's offer, declared that it might "stimulate our reading and study of the Sacred Scripture." But if an edition of the Word is soon to be produced, there would seem no other method than to accept the King James Version, simply eliminating the books which are not the Word. This has already been done by the Academy of the New Church. If anything more than this is to be done, the question immediately arises, how?

585

     If we may venture an answer to this question, we would say that, if a man can be found who is competent to undertake the work; if he is given a free hand to do it, as the Tafels were given a free hand with the German translation; if he can be relieved from all other occupations, so that he may give his whole time to the task; then, indeed, within a few years,-four or five, perhaps,-a new revised translation of the Word may be produced. It would not satisfy everyone. If its author was an extremist on either side of the translation dilemma, he would offend those at the other extreme and the moderates as well. If he were a moderate, he would offend the extremists. But it may well be believed that he would produce a revision for the use of the New Church far superior to any now open to it. We believe that this is the only practicable method of obtaining a New Church revision of the Word.

     We may also venture the suggestion that a revision should not attempt too much. Due regard should be had to the translations given in the Writings; full weight should be given to the instruction given as to the character and use of the Word. But it should be remembered, withal, that the affection of the Church, Old and New, is bound up with the King James Version. And a new version must, if it is to be received, address itself to the affections. Otherwise, it becomes merely a literary curiosity. Such a literary curiosity is the Revised Version prepared by the Old Church, which has not very extensively displaced the Common Version. There should, therefore, be as little change from the beloved Version as possible, that the affection which is in the old may be retained, and conjoined with that light from the Writings which should be embodied in the new. This is not so much a matter of scholarship as of judgment. Scholars may be consulted, bur. New Church judgment and common sense must be employed. That it is possible to attain this end, is shown by the success with which the author of the General Church Liturgy introduced numerous improvements in the form of the translation, while the reader was hardly conscious that any change had been made from the beloved forms of the Old Version. Something like this for the whole Word would be the ideal.
     WILLIAM H. ALDEN.

586

NOTES AND REVIEWS 1922

     THE NEW CHURCH STANDARD.

     We take pleasure in welcoming to the group of periodicals now published within the sphere of the General Church a revival of the NEW CHURCH STANDARD. In its new form, it comes to us from Bath, England,-an issue of eight pages the size of our own, brought out under the editorship of the Rev. Albert Bjorck. The last issue of the paper bearing the name appeared in November, 1896, and the first number of the new series is denominated Vol. III, No. 1, for July, 1922. As explained in a brief historical sketch by "R. J. T.," the STANDARD originated with THE COLCHESTER NEW CHURCH MONTHLY, the first number of which appeared in August, 1887,-thirty-five years ago,-being published by Mr. G. A. McQueen as a quarto sheet printed on one side of the Rage,-a fact, we may remark, which led the LIFE, in May, 1889, to infer that "some might call it 'one sided,' but the side which It bravely presents to the public is that of genuine truth. It is a bright lantern of sound Doctrine in England, even though it be the smallest of all New Church papers ever published" (p. 77). After a career of thirty-one issues, during which the little paper (in October, 1889) was enlarged and became THE NEW CHURCH MONTHLY, its "valiant editor (in March, 1890), feeling the strain now too great, was released from his task," and yielded the editorial chair to the Rev. G. C. Ottley, "a position he most brilliantly occupied" until the paper was discontinued in November, 1896. In January, 1893, however, it had been named THE NEW CHURCH STANDARD; and now, after an interval of twenty-six years, publication is resumed under new editorship, though lifting up the same standard of sound doctrine as its predecessor, as clearly demonstrated by the contents of the number before us.

     The opening editorial deals in cogent terms with the present state of the world. "Never before in the history of the Christian Church has the Divinity of the Lord been more commonly doubted and denied than at the present time; and never before has the Word's holiness been more universally questioned." Showing, then, how there is no redemption from the existing state without an acceptance of the Divine Truths of the New Revelation, the editorial concludes:

587

"Because the Lord is in them, revealing Himself through them, they should be our standard. Jehovah Nissi-The Lord our Standard!"

     Equally forceful is "F. E. G." in his brief article on "Divine Authority"; and he also contributes one on "Assemblies," the sentiments of which will find an echo in all who have experienced the blessings of these gatherings. "The general meetings," he says, "make possible a broader and deeper sphere of the Church, a ground of good will and affection wherein can be sown new seeds of truth, new remains, to grow and bear fruit in future years. . . . In the warm goodwill of a common acknowledgment of the great essentials of the Church, in the renewed and strengthened spirit of friendship, in the choirs of prayer and song, in the general sphere of instruction in spiritual and Divine truths, and in the enthusiasm of our love for our glorious Church, we will find a consolation, peace, and delight, enkindling our hearts with a holy zeal, and truly making our Church the Lord's kingdom on earth."

     For the present, the STANDARD is published without subscription price or regular date of issue; but Mr. S. R. Lewin, 6, Kipling Avenue, Bath, will be pleased to receive monetary contributions from those who wish to support the undertaking, and the Rev. Albert Bjorck will be thankful for literary contributions to the contents of future numbers.

     A BOOK OF SERMONS.

     THE TEN BLESSINGS. A SERIES OF TWELVE SERMONS. By Bishop W. F. Pendleton. Bryn Athyn, Pa., Academy Book Room, 1922. Cloth, pp. 159. Price, $1.00.

     This volume will be welcomed by the Church, not only for the wealth of spiritual instruction which it contains, but also as the first book of sermons published by our Book Room, and an addition to our growing library of works for devotional reading. While it is true that many of our members enjoy the ministrations of a pastor, and that sermons are published regularly in our periodicals, we believe there is also a need for volumes like the one before us, wherein will be preserved collections of those more notable sermons which represent special study on the part of our clergy, or which are the ripe fruits of long years in the ministry.

588

First published in the WEEKLY SERMONS pamphlets during 1920 and 1921, these twelve discourses on The Ten Blessings are now brought together in a book of the same convenient pocket size, and so bound as to lie open when used in the pulpit. In keeping with the principles set forth in the author's Science of Exposition, the texts are treated in a connected series, and in the distinctive style of exegesis set forth in that work "as drawn from the Writings of the New Church." The whole series is regarded in the light of the first or leading idea, which is that of "Divine Doctrine," as involved in the words, "He opened His mouth and taught them, saying,"-Divine Doctrine addressed to the various states of the Church described in the Blessings. "Then follows the teaching given by the Lord to His disciples; and what the Lord said to them treats of the Divine Doctrine and its reception by men setting forth, especially in the Beatitudes, that when the Divine Doctrine is received, man has eternal life; for eternal life is signified by the word 'blessed.' But before the Doctrine is given, the end in view in the giving of the Doctrine is first represented,-the end for which the Lord came into the world, which was the establishment of an internal church, His spiritual kingdom among men. The end is signified by the mountain on which the Lord sat when He taught His disciples, and the Doctrine which He taught them was to be the means by which His eternal kingdom was to be established in the world. . . . The first thing in the implantation of the church is the reception of doctrine from the Lord in the understanding. There is no church before this; for it is doctrine from the Lord that makes the church, and nothing else. When true doctrine is received, the church is said to begin; and it does then actually begin, but not before." (Pp. 6, 7.)

With this idea as the beginning, and pervading the series, the form of treatment must be regarded as in refreshing contrast with that sentimentalism which has so often characterized expositions of the Sermon on the Mount in the New Church. "The interiors of the Word are not to be expounded, as preachers are wont to do, to move the affections, for thus not much remains." (Diary 3605 1/2) Not to the natural affections, but to the spiritual affection of truth, is the appeal to be made; and this is done when the spiritual ideas in the Word are presented to the understanding, and through this to the affections of the will. For then the preacher himself "tarries in the city of Jerusalem, until endued with power from on high,"-abides faithfully in the doctrine of the Church, in the Heavenly Doctrine of the New Jerusalem, expounding the Word in the light of that Doctrine, that the Lord Himself may open His Word and inspire its life and power with men.

589

This principle is adhered to and fully exemplified in the Bishop's sermons on The Ten Blessings.

     BEGINNINGS OF THE CHURCH IN MICHIGAN.

     YESTERDAY. A CHRONICLE OF EARLY LIFE IN THE WEST. By Charles E. Weller. Published by the Author, 206 Masonic Temple, La Forte, Indiana. Cloth, pp. 208. Price, $1.50.

     An entertaining account of pioneer life in Michigan, where the author's father, a New Church minister, "was engaged in sowing the seeds of the New Dispensation seventy-five years ago, and was largely instrumental in promoting the growth of the Church during its early years," as we learn from the circular accompanying the volume. Several chapters bring in doctrinal talks from a New Church standpoint, but with no mention of Swedenborg or the New Church,-a method adopted by the writer "in the hope of meeting with some success in a field where another with more talent and more deeply versed in the Writings may have failed to impress the mind of a stranger who is totally unacquainted with our doctrines." While wishing the author success in this effort, we would very much like to see his literary talents employed in writing a history of the
beginnings and development of the New Church in Michigan, with the names of persons and places, as well as the dates, as nearly as he can recall them, and also verified by documents, if possible. Gauged by the ability evidenced in the volume before us, we feel certain that such a tale would not only be of great value historically as a contribution to the chronicles of the New Church, but would also carry with it a dramatic interest and missionary value far exceeding that of the present book, wherein the names of people and localities, and of the source of the doctrinal ideas, are unduly suppressed.

590

SUNDAY SCHOOL LESSON NOTES 1922

     LESSON No. 5-BABEL. (Genesis 10 and 11.)
Analysis:
Japheth and his Descendants               10:2-5
Ham and his Descendants               10:6-14
Canaan and his Descendants               10:15-20
Shem and his Descendants               10:21-32
Babel and Dispersion                    11:1-9
Descent of Abram and Family          11:10-32

     Here the real historicals of the Word begin with the older children, these chapters should be the basis for a lesson in ancient geography, that they may become thoroughly acquainted with the location of the principal peoples and places. Japheth, Gomer, Madai, Javan. (10: 2.)

     Ham, Cush, Mizraim, Canaan, Babel, Nineveh. (10:6, 10, 11, 19.)

     Shem, Asshur, Aram. (10:22.)

     Shinar. (11:2.) Ur, Haran. (11:28, 31.) (See Rand & McNally's Bible Atlas, p. 23)

     These are general historicals concerning lands and peoples; particular historicals of persons begin with the family of Terah and Abram. (11:27-32.)

     The use of brick and asphalt ("slime") is very well known in Babylonia, and goes back to earliest times. And there also great towers were built for temples.

     Their being of one language and speech really means that "the church was one, and its doctrine one." But men began to love their own way, instead of the Lord's way; and, especially, they tried to get the blessings of heaven without leading the life that brings to heaven. (See John 10:1-10.) And, as they then made up doctrine to suit themselves, they contended with each other, and separated themselves into many antagonistic groups. This is meant by their not understanding one another, and being scattered abroad.

591

(Compare Daniel 4:29, 30; Isaiah 14:4-28; Rev. 18:21. Read L. J. 54) Towers in the spiritual world are described in S. D. 4979-82 and T. C. R. 121, 276.

     "Go to" (11:3) is an old-fashioned English expression; at this day, we would say, "Come," or "Come now."

     LESSON NO. 6-THE CALL OF ABRAM. (Genesis 12.)
Analysis:
Call                    v. 1-3
Departure                v. 4-5
In Canaan                v. 6-9
In the way to Egypt           v. 10-13
In Egypt                v. 14-20

     GENEALOGY.
NOAH
SHEM                    HAM           JAPHETH
ARPHAXAD
SALAH
EBER (HEBREW)
PELEG
REU
SERUG
NAKOR
TERAH

     ARRAM               NAHOR M. MILCAH          HARAN

     ISHMAEL ISAAC      BETHUEL                LOT, MILCAH, ISCRH

     ESAU JACOB      LABAN                REBECCA

     (TWELVE SONS)      RACHEL

     The story of Abram should be introduced by a reference to his descent from Noah, and with the story of the migration from Ur to Haran. (11:27-32.)

592

     Maps should be used liberally to show the course of Abram's journey, and the places carefully identified and memorized. These are: Ur, Haran, Shechem, Bethel, Ai, and Egypt. (The grove of Moreh would seem to be just outside the town of Shechem.)

     There are some broad likenesses between the story of Abram and the story of Noah: Commanded to separate from people in falsities; obedience; making a home in a new land; building an altar there; a covenant with the Lord. The fact underlying both stories is, that the Lord was making a new church entirely distinct from the old falsified one. The people of both Ur and Haran were worshipers of the moon; and even the family of Terah were idolaters. (See Joshua 24:2, and A. C. 1355-8.)

     On account of a famine in the land Abram left Canaan for the fruitful land of Egypt, thus went away from the Lord and into the power of Pharaoh. There he acted deceitfully, and was sent away; showing how men are inclined to do evil as soon as some other love rules in place of love to the Lord. All men must pass through the Egypt period, which represents the love of knowing without, as yet, the love of use. Even the Lord did this when in the world.
     Verses 1-3 are known as the "Call of Abram." The Lord speaks to all men in His Word, and calls upon them to follow Him; and those who do so see Him and truly worship Him. Abram's obedience makes a fine lesson, illustrating trust in Divine Providence, even if we cannot see where it will lead us. (See Matt. 11:28-30, and 5:8.)

     LESSON No. 7-ABRAM AND LOT. (Genesis 13.)
Analysis:
Return to Canaan               v. 1-5
Strife off Servants               v. 6-7
Abram Offers Choice               v. 8-9
Renewed Promises               v. 14-18

     Places are again to be noticed: the mountain near Bethel, whence there was a view over the whole Jordan valley. This valley, the city Sodom, and Hebron or Mamre, are in southern Judea.

593

     Abram built altars to worship the Lord at all the places in the land where he dwelt. Note that both Abram and Lot were rich in cattle, and needed a great deal of land to feed their cattle.

     Contrast the good will of Abram with the selfishness of Lot. Abram acted from wisdom in seeing that they could no longer live together, and in offering a free choice to Lot. The Jordan valley, when properly cultivated, was one of the most fruitful parts of the land. This was Lot's choice. Before' this, Lot had been following with Abram in obeying the Lord's commandments to Abram; but now he thought only of his earthly prosperity, and was willing to join his life and fortune to those of the wicked and idolatrous Canaanites of Sodom. With the older children, comparison may be made with the choice of Orpah and Ruth. (Ruth 1:6-19, noting especially the loyalty of Ruth, v. 16-17.)

     After Abram had acted wisely with Lot, the Lord renewed the covenant with him, encouraging him, and commanding him to take possession of the land, and to make his home therein. In regeneration, man is led by the Lord into a willingness to give up natural pleasures for the sake of spiritual delights.

     LESSON NO. 8.-CHEDORLAOMER, (Genesis 14.)
Analysis:
The Political Situation          v. 1-4
Campaign in the Country          v. 5-7
Overthrow of the Cities          v. 8-12
Abram Rescues Lot               v. 13-16
Division of the Spoil               v. 17, 21-24
Abram Blessed by Melchizedek     v. 18-20

     The striking feature of this chapter is combat, representing the spiritual warfare that man must wage against the evils in himself.

     Geography is the basis of the lesson. Shinar will be remembered; Elam lies to the east of the Tigris, up into the mountain valley of the Zargros; Sodom and Gomorrah were probably at the north end of the Dead Sea. The Rephaim, Zuzim, Emim, and Horites were races of giants living in the mountains east of the Jordan valley. Hazezon-tamar is En-gedi. The march of the four kings may be followed, and Abram's pursuit to rescue Lot through Dan to Hobah.

594

     We are shown here the comparative helplessness, in times of trouble and disaster, of all who ally themselves more or less fully and actively with those who are in falsity and evil. Lot could do nothing to save himself from captivity. In contrast, we are shown the strength and power of those who trust in the Lord, even though they are few. (v. 13-16. See the story of Gideon, Judges 7:1-8. Elisha, II Kings 6:8-17; H. H. 229-30; Luke 8:26-36, 9:1.)

     Melchizedek, king of Salem (Jerusalem), was also a priest. This was a general custom among the Ancients. He welcomed Abram with refreshment and a blessing from the Lord, because of his victory over his enemies, and because of his trust in the Lord, and in His Divine power to save. This prefigures the institution of the Holy Supper. Abram lived in honorable and neighborly friendship with the true and good people of the land,-Aner, Eschol, and Mamre. He was also honorable with the people of Sodom, although he could receive no benefit or reward from them. (v: 21-24.)

     LESSON NO. 9-HAGAR AND ISHMAEL. (Genesis 16.)
Analysis:
Sarai's Plan to Get a Son          v. 1-3
Hagar's Pride and Flight          v. 4-6
The Angel Counsels Hagar          v. 7-14
Birth of Ishmael               v. 15, 16

     Abram was now eighty-five years old, and had been in the Land of Canaan ten years; and as he had no child, he worried at times about who should be his heir to inherit the land (see ch. 15:1-5); and so Sarai arranged that her maid, Hagar, an Egyptian woman, should be for him in the place of a wife, to see if she might obtain a son in this way. But Hagar became proud, despised her mistress, bad to be punished, and so fled away.

     The way to Shur, where the angel found Hagar, was the inland desert road to Egypt from southern Canaan; and Eeer-lahai-roi was about eighty miles south of Hebron, where Abram was staying.

     The promise to Abram that his descendants would become a great race was fulfilled through Ishmael, from whom are descended most of the Arab peoples. Nevertheless, Ishmael was not the true heir.

595

Another important race was to come from Abram through another son; and these were his true heirs, because the Lord would entrust them with His Word,-with the law and the doctrine that makes a Church; and also among these the Lord Himself would be born, when the time should come. We are taught here that the giving of real blessings is in the Lord's hands, and that we cannot obtain them by our own prudence. The Lord had promised Abram an heir (15:4), but the plan of Sarai did not bring him. (See Isa. 55:8.)

     Also, we are here taught that pride is to be put away, and that we are to submit, or be content with our lot. This was Hagar's lesson, for she was a servant in the house, and could never be mistress, or Abram's true wife. The Lord provides blessings for all who hear His voice, to each one what is best, according to his condition and circumstances.

     Ishmael represents the first or natural rational, formed from education in external sciences. A. C. 1890.

     (To be continued.)
SUGGESTIONS 1922

SUGGESTIONS 1922

     Parents may cooperate with the work of the Sunday School by selecting for use in family worship such chapters of the Word as will augment and infill the Sunday Lessons.

     Frequent review is of great importance. The recalling of one or two words will revive the memory of a whole lesson. For example, the First Lesson may be reviewed by recalling the word "Creation"; the Second by the word "Eden"; the Third by the word "Fall"; and so on. Little time is required for such a simple review by the use of key words, and the child is thus acquiring an abiding knowledge of the series of stories in historical order.

     COMMITTEE ON SUNDAY SCHOOLS AND HOME INSTRUCTION.

596

PROBLEM OF THE ISOLATED 1922

PROBLEM OF THE ISOLATED K. R. ALDEN 1922

     About one-fourth of the members of the General Church are not directly affiliated with any of the larger societies, and consequently may be termed "isolated members." This is a very important group, and, by the very composition of its personnel, is difficult to reach. At a banquet held in connection with the recent Sons of the Academy meetings in Toronto, one of the isolated receivers present remarked that "the problem of the isolated has not yet been solved." This is true, if by "solved" we mean that one hundred per cent. of their children remain in the Church. But its solution is a task which demands the earnest thought, both of the Church, and of the isolated receivers themselves. What, then, is the Church doing for this group?

     (1) A Missionary is employed, with headquarters in Toronto,-the Rev. J. E. Bowers, who makes two trips a year around a circuit covering more than 25 places in the United States and Canada. He is also in constant correspondence with this group of people.

     (2) A Visiting Pastor is employed, with headquarters in Cincinnati,-the Rev. F. E. Waelchli, who is devoting his time to the established circles at Cincinnati, Middleport, and Erie, as well as answering the calls of a considerable number of the isolated.

     (3) The General Church is sending out the Weekly Sermons gratis to all the isolated in the Church.

     (4) The Bishop has appointed a Committee of five ministers to study the problem. The Committee has been at work for a year, and has prepared for publication in the LIFE, beginning with the September issue, a series of Sunday School Lesson Notes covering the books of Genesis and Exodus. The idea is to cover the whole story of the Letter of the Word in five years, and the Committee is now preparing the Notes for next year. Isolated parents are urged to organize their families into Sunday Schools, and to make use of these Lesson Notes in taking their children through a study of the entire Word. In addition, a short Catechism is in course of preparation.

597

The object of this is to place in the hands of the isolated a compact statement of the New Church belief, in such a form that children may memorize it. This will give them the basis for future reading and study of the Writings.

     The four sources of help outlined above are undoubted benefits to those who are isolated. But we do need more of the human touch. Here is a suggestion. The laymen of the Church are traveling about from time to time. If each member made it a point to look up all the isolated members in the districts throughout which he travels, a great use would be performed. Another way to meet the difficulty would be to send theological students to the larger societies, and thus release the pastors for a time each year to work among the isolated.

     On the other hand, the isolated members have a responsibility. It costs the General Church $1000.00 a year to send out the Weekly Sermons. The isolated should be generous supporters of this use. They should also make it a point to write to the General Church, expressing their appreciation, or otherwise. They must not remain silent, and expect the Church to help them before they ask. There is need for greater cooperation.

     Permit me to describe, in conclusion, a few groups of the isolated, with which I have had the pleasure of coming in contact. In Penetang, Ont., there is a group of five adults and eight children. They are 100 miles from the nearest center, and yet the light of the Church burns brightly there. Cut off from the New Church, and surrounded by the Old, they are still making a gallant effort to instill the doctrines of the Church into the hearts of their children. There is a real stronghold of the General Church in this place; and if you could see and feel the deep enthusiasm with which they welcome a visitor from the Church at large, you would know what the Church means to them.

     Far out in Western Canada, beyond Rosthern and Hague, there are isolated outposts of the General Church. Recently I had the pleasure of baptizing three children of such parents, who had come east for a visit. There is something heroic in the tenacity with which such people hold to the Doctrines, despite all their difficulties, and they deserve our utmost support and encouragement.

598

     Another family is that of a farmer living in the vicinity of Toronto, but too far away really to Share in our society life. Yet he has converted his farmhouse into a New Church center, and no one can enter its portals without learning of the Church. This man talks the Church to everyone he meets, and his fidelity to it, in the face of his isolated situation, should be a deep inspiration to those of us who have the advantages of society life; it should cause us to make full use of the advantages we have. He recently told me an amusing story, which is, perhaps, typical of his zeal for the Writings. He was riding into Toronto on one of the Radial cars, and the man seated next to him seemed very anxious to make known what a really brilliant man he was. Among other things, he had written several books. Yes, he had even written a book concerning the Lord's life.

     "What?" said my friend, "You have written a book about the Lord's life? Why no man can do that without reading Swedenborg's Doctrine concerning the Lord."

     Just then his companion jumped up, having reached his stop; and turning, he said, "Are you a Swedenborgian!"

     My friend replied, "I am."

     At which, the stranger, waving his hands in the air, exclaimed: "Thank heaven, I escaped you!"

     That is the kind of courage to be found among the isolated; ought we not to do all we can to help them? The Committee on Sunday Schools and Home Instruction would welcome any suggestions, either from the isolated, or from others who have thoughts upon this problem.
     K. R. ALDEN.
14 TYNDALL AVE.,
TORONTO, CANADA.

599

ANGELIC SPHERES 1922

ANGELIC SPHERES Rev. H. L. ODHNER 1922

     Editor of NEW CHURCH LIFE:

     In your June issue, p. 318, a contributor cites from the Divine Love and Wisdom, n. 291, in reference to the spheres of angels, and introduces a comment which is apt to confuse the reader as to the context and import of the passage. We understand its teaching to mean that angels have no sphere of thought and affection apart from that substantial one which goes forth from their spiritual bodies. We infer that your contributor holds that the bodies of angels are composed of a finely material substance, since the comment reads, "Apart from the finely material sphere of the departed." The teachings of the Heavenly Doctrine are definite that the bodies of the angels are spiritual, of spiritual substance, which originates from the spiritual sun and draws its quality thence, in common with all other things that are to be found in heaven. We have no wish to inaugurate a discussion, but believe it just and timely that the attention of your readers should be directed to the following statements in the cited work:

     "Each and every thing of the spiritual world is spiritual." (D. L. W. 173.) "The spiritual world derives nothing whatsoever from the natural world, nor the natural world from the spiritual." (Ibid. 83.)

     " Since angels are spiritual, and each and all things of their bodies are held together in connection, form and order by means of atmospheres, it follows that those atmospheres are spiritual. . . ." (Ibid. 176.)

     "The eyes of man, who sees from natural light, are of the substances of his world, and the eyes of an angel are of the substance of his world." (Ibid. 91.) "When man dies, he withdraws entirely from the world of nature, leaving behind him all things thereof, and enters a world where there is nothing of nature." (Ibid. 90.) " The difference between angels and men is, that angels are under that Sun only, but men are not only under that Sun, but also under the sun of the world; for the bodies of men cannot exist and subsist unless they are under both suns; it is otherwise with the bodies of angels, which are spiritual." (Ibid. 112.)

600

     It is evident, therefore, that the bodies of angels are spiritual, and that it is the spheres of those bodies that are treated of in D. L. W. 291. And it remains only to point out that the characterization, "finely material sphere," can apply only to men living on earth, or to the surviving limbus of the departed, i.e., to the finest things of nature constituting the nexus for the contact of the departed with mankind as a common basis. This limbus is in organic contact with this world only, and is nowhere indicated as playing any active role in the life of angels among themselves.

     Because the spheres of angels are spiritual and substantial, and not material, it is clear that these are meant by the spheres of affection and thought which cannot exist abstractedly from substance; and it becomes unnecessary to conclude with your contributor that "the spiritual sphere is nothing else than the influx and pulsation of eternal life among the material particles, be they gross or fine, that emanate from every man, angel or spirit."
     Respectfully,
          H. L. ODHNER.
DURBAN, NATAL, July 24th, 1922.
PROVINCE OF THE MOUTH 1922

PROVINCE OF THE MOUTH 1922

"The states of good spirits and of angels are continually changing and being perfected, and in this manner they are elevated into the interiors of the province in which they are, thus into more noble functions. For there is in heaven a continual purification and, so to speak, new creation; yet no angel can attain absolute perfection to eternity. The Lord alone is perfect; in Him, and from Him, is all perfection. They who correspond to the mouth continually wish to speak, for in speaking they find the highest degree of pleasure. When such are being perfected, they are reduced to this, that they do not speak anything but what is profitable to their companions, to the common good, to heaven, to the Lord. And the delight of so speaking is increased with them in the degree that the desire to regard themselves in their speech, and to seek wisdom from the proprium, perishes." (A. C. 4803)

601

Church News 1922

Church News Various 1922

     THE ZULU MISSION WORK.

     On the 18th of June of the present year an event of interest took place within the unpretentious but commodious building in Turner's Avenue, Durban, where one of the two homes of the mission work of the General Church among the Zulus is located. Fourteen young natives were then baptized into the New Church by the undersigned as Pastor of the Durban Society. On the 9th of July, another impressive service was conducted in the other mission house, which is situated just outside of the city, and on this occasion sixteen baptisms were performed,--eight men, four women and four children. Thus, within three weeks, thirty natives were received, and the ground thereby prepared for the organization of two New Church societies of the Zulu race, which show hopeful signs of growth, both in numbers and in internal strength, in spite of the many handicaps that are common to all native movements.

     It may be of interest briefly to record the history of the two groups in Durban. The first Zulu to be baptized was Moffat Mcanyana, who, on the advice of the Rev. Theodore Pitcairn, devoted his time largely to the work of translating selections from the Writings into the Zulu language, with the result that a little pamphlet concerning the Second Coming of the Lord and the New Church was soon afterwards published. Just outside of Durban, a modest house of corrugated iron-a very usual style of building in this climate-was procured for this native and his family, meetings being held in one of the rooms. To me, unaccustomed as yet to the characteristics of the native life in the environs of cities, there was something distinctly pathetic, and yet militant, about this house, with its slab of wood above the door bearing, in irregular lettering, the legend: "New Church." A number of natives had evinced interest in the Doctrine, but at first no organized group was possible.

     When, in February, 1921, I became Pastor of the Durban Society, a second Zulu pamphlet, containing 77 pages of extracts from the True Christian Religion, was in course of publication. Mr. Pitcairn, who had left Durban before my arrival, wrote me from Madeira concerning a young native, Thomas Mpanza, who was interested in the Doctrines and wished to engage in missionary work. Accordingly, in April, this Zulu resigned his position as evangelist with the Swedish Lutheran Mission, and was thenceforward under more or less regular instruction in our Doctrine, though retarded by his ignorance of the English language. Moffat Mcanyana has been the intermediary in much of my teaching.

     I was quite without plans or authority for entering upon any mission work. Nevertheless, in consultation with Mr. J. H. Ridgway, and benefitting by his experience with natives, a modest Zulu night-school was started, in order to turn Mpanza's particular talent to account, and to provide a feeder and a forum for the spiritual work. In October, Mr. Pitcairn and Mr. Elphick visited Durban, and, as result of arrangements then made, a property was purchased in Turner's Avenue, and a corrugated-iron shed remodeled into a commodious school, two brick rooms being constructed for the use of Mpanza and another native, Julius Jiyana, who is preparing to become a leader. Mpanza was in charge of the evangelistic work of the school until July, but became unsatisfactory; and so Moffat Mcanyana, in addition to his own mission work, is now filling the vacancy, with Jiyana to assist him.

602

I entertain good hopes of this congenial combination. The school moved into its new premises early this year, and simultaneously we were successful in obtaining recognition as a government-aided night school, which involves sufficient subsidy to cover the salaries of the three teachers and the smaller items of the running expenses of the school itself.

     The elements of civilization are there drilled into the curly heads of the pupils, who range in age from thirteen to twenty-four. Age, however, is mere guesswork with Zulus, who only mark their age by their own memory of unusual events, such as wars or catastrophes. About 87 pupils are now on the roll, and the daily attendance averages 50. On Fridays and Saturdays, the leader teaches religion and singing to a class of volunteers, and on Sundays he conducts services afternoon and evening. The natives who attend are mostly of the male sex, and owing to the fact that they are not their own masters, but "kitchen boys" or laborers, their attendance is irregular; and in winter (June to September), the attendance decreases, because their scanty clothes offer insufficient protection in the cold of the evening. Nor are these natives residing permanently in the city, but only working there long enough to save up for the purchase of a few cattle wherewith to pay for a wife or obtain other requirements; this done, they usually return to their Kraals. Others, however, or a better education, hold positions in offices or factories, and some of this class are represented among those belonging to our congregations. When the time is ripe for organizing the work more extensively, systematic missionary tours must be instituted, whereby the natives who have returned to the country districts will be kept in touch with the Church, and circles formed where there is promise of growth.

     Moffat Mcanyana recently made a missionary trip into the country. He spent a month or two teaching and preaching with acceptance in a district near Mpofana P. O., Natal, intending to take horse or travel by foot from there into Zululand itself, beyond the Tugela River. Soon afterwards, however, the tribes in the neighborhood went on the warpath, burning hundreds of huts, and nearly involving the Chief with whom Mcanyana was staying. The fighting resulted, I am told, in about twenty-five deaths, and the inflamed state of the territory made it impossible for the missionary to proceed further.

     Since his return, Moffat Mcanyana has commenced the translation of an Order of Service, which is to include the Creed, the Commandments, and a few essential selections from the Gospel and Doctrine. We are also planning a simple Catechism, adapted to the particular needs and questions of the natives. This is far more urgent at present than translations from the Writings, which are not easily grasped by the native mind. The publication of these pamphlets is not yet assured, but we hope that it will become possible. During Mcanyana's absence, his mission house was enlarged, and his little society now has ample room for present uses. Last year, he held a night school for a dozen or more who wished to learn to read the Bible and the Doctrine.

     The native services are far from imposing. The church is rudely furnished with rough benches, home-made chairs, stools, and a table or two. But there is a distinct sphere of worship, and all air of stolid expectancy pervades the meetings. The "Amen" is subjoined to the prayers with refreshing emphasis, and the singing is enthusiastic. The chants and hymns are selected from the books of various missions, and the best effect is produced when the leader seems to sing an air by himself, while the rest harmonize it into rich chords with very interesting and weird modulations. Discords are apparently not considered out of place, and this has the effect of encouraging a sincere singing which is distinctly enjoyable. The Basutos are more advanced musically than the Zulus, but the youthful Zulu seems to abound in effort, loving nothing more than to go down the street half walking and half dancing as he hums a tune and strums his zither.

603

     I regret to say that some of the "religious" natives seem to lose their capacity for happiness and innocence, and to become veritable dudes, when they join the churches. But I see very little dudishness about those who compose our present groups, and their poverty fully accounts for this. The town native is dressed in European clothes, usually very old and ragged, but frequently augmented by bright touches of barbaric colors. Most of them go barefoot. Their state of civilization varies over a wide range. Many difficulties must be met and overcome, if the Church is to benefit them-and they apparently need the Church as soon as possible, lest civilization become the curse to them which an ancient Xosa prophet once foretold. Their superstition is inrooted, and their inborn elusive temperament is hardly understood by any white man. Their minds seem to work by secret passages unknown to our constitution. As a race, they are non-moral in a European sense; but in contact with civilization, they too frequently become immoral, and this is sadly aided by the extreme poverty which they feel in comparison with the position of the European. But the greatest handicap is the mystery of the native character, which is very difficult to judge, except by perceptive impressions.

     To succeed in the mission field, a worker must be endowed with unlimited sympathy and patience, and must have time for the endless troubles that are bound to come before him. Eloquence and doctrinal profundity are hardly essential; for in approaching the African, we are concerned with a genius of the celestial category, a race whose traditions are well-nigh lost, and whose development was arrested untold ages ago, and which is only preserved from harm by its ignorance and its almost playful, childish attitude toward life. At some time in the future, there may be a fulfillment of Dr. J. J. G. Wilkinson's hope that the truths of the New Church will furnish the key to unlock the African mind.
     HUGO LJ. ODHNER.
Durban, Natal, July 13, 1922.

     KITCHENER, ONT.-August 15. New Church Day was celebrated with a banquet in the schoolhouse, at which there was a full attendance. Interesting speeches were made by our Pastor and Messrs. Rudolph Roschman and Henry Heinrichs. Mr. David reminded us that we were also celebrating the twenty-fifth anniversary of the General Church. Mr. Roschman was reminiscent, giving a resume of the beginnings and progress of the Church. Mr. Heinrichs spoke of the sending out of the apostles in the spiritual world, with special reference to Judas Iscariot.

     During the past month we have had the pleasure of entertaining thirty or more visitors from other centers of the General Church, many of whom were paying their first visit to Kitchener, coming here from Toronto after attending the Teachers' and Sons of the Academy Meetings. An opportunity to meet our guests was given at a Strawberry Festival held on our school campus. Japanese lanterns and a full moon lent a festive air to the occasion, which was followed by a very pleasant dance in the school.

     We were pleased to have the Rev. George de Charms preach for us on June 25th, the Rev. Gilbert H. Smith on July 2nd, and the Rev. J. S. David, of Denver, on July 30th. We have also enjoyed hearing Candidate Henry Heinrichs, who has assisted the Pastor twice and conducted one service in his absence. Mr. Heinrichs is to occupy the pulpit during the month of August while Mr. David is taking his holidays.

     It is with pleasure that we welcome to our Society two former Kitchener boys with their families,-Mr. and Mrs. Archibald Scott and Mr. and Mrs. George Scott.

604

     An event of special importance to us was the wedding of the Rev. L. W. T. David and Miss Gladys Kuhl, which took place on the evening of August ad at 7:30 o'clock, the ceremony being performed by the Rev. K. R. Alden in a very impressive manner. The chancel was beautifully decorated with gladioluses and ferns. The whole society attended the reception that followed in the schoolroom, which was a veritable bower of flowers. After a number of appropriate toasts and speeches, we enjoyed a few hours of dancing. The event was indeed a happy one, and our very best wishes go with our Pastor and his wife into their new life.

     Another pretty wedding took place on August 7th at noon, when Mr. Percy Barber and Miss Grace Scott were united in marriage. They left on their honeymoon immediately after the ceremony.
     R. R.

     TORONTO, CANADA.-During the summer, our Society had the pleasure hearing the following ministers preach: Revs. Homer Synnestvedt, George de Charms, Alfred Acton, and Candidate Henry Heinrichs. Many persons from other centers of the Church paid a visit to Toronto during the vacation period. The social activities were mainly in the form of picnics. Early in September, we were pleased to welcome Mr. and Mrs. Ray Brown home from their trip abroad.

     The thought of opening our Day School created sufficient enthusiasm to produce several successful work-nights. It seemed like old times to be gathering at the church for this purpose. The school room was completely redecorated with a blue ceiling. buff walls. and brown wainscoting and we are to have two new 12-foot blackboards.

     On September 7, Mr. and Mrs. Ray Brown gave a party at the church as a farewell to the three students going from here to attend the Academy Schools at Bryn Athyn: Emily Raymond, Mabel Fountain, and Beverly Carter. The following evening, another farewell party was held at the home of Mr. and Mrs. Norman Carter, on which occasion their infant daughter was baptized. Then, on Sunday evening, more than forty members of the Society gathered at Sunnyside Station to see the young folks off.

     On Monday, September 11, the opening exercises of our Elementary School were held, being conducted by the Pastor as Principal. Ten pupils-3 girls and 1 boys-were in attendance, and Miss Anna Hamm is their teacher. The service opened with a march into the assembly room downstairs, the children carrying two banners of gold and purple, one of which was hung above the copy of the Word, and the other over the reading desk. The lesson from the Word was followed by the singing of "Hagios," and the lesson from the Writings by "Shema Yisrael." The Principal then delivered an address, after which he read a special letter which he had received from the Bishop. When a hymn had been sung, the benediction was pronounced, and the pupils retired in procession, carrying the banners as before.

     Another party for the young people was held at the church on September 13, in celebration of the twenty-first birthday of Miss Norah Fountain.
     R. R. A.

     BRYN ATHYN.-Men say that autumn has come, and begin to shiver in the first cool winds that fill the air with dying leaves. But Bryn Athyn does not know the sadness of approaching winter. For us it is another springtime, when youth returns, its budding life aglow with joy, to unfold and open out its heart of promise in the genial atmosphere of learning. The natural sun may shed a cold and unproductive light upon the frozen earth, but while the Sun of heaven, from out the Word revealed, shines with the warmth of Love Divine upon the opening heart d of youth, eternal spring, with all its hope and gladness, remains to cheer, and refresh.

605

Certainly, the delight that comes with the reopening of school is near akin to that of spring-time,-a subtle gladness that is shared by young and old alike. It pervades the campus, as the loneliness and silence of the summer months give way to laughter and song. It stirs to life affections that have been lying dormant through the vacation period.

     The opening exercises of the Elementary School were held in the Academy Chapel on the morning of September 11 at 9 o'clock. The service was conducted by the Bishop and the Rev. George de Charms, the Bishop delivering a short address. His words were simple and impressive, as he pointed out the importance of knowing how to think of the Lord, in order that we may truly worship Him. He said the Lord should be thought of as a Man-not as an ordinary man-but surrounded with light and glory, to signify that He is Divine. This is the way He is described in the Word, the way John saw Him in the spiritual world, and the way He showed Himself to the disciples on the Mount of Transfiguration. It is also the way in which He is seen by the angels of heaven. And so every little child should form such a mental picture of Him, when he is praying to the Lord, whether at home, in school, or in the service of the Church.

     At 10 o'clock, the Secondary Schools assembled in the same place to attend a service conducted by the Bishop Emeritus, the Bishop, and the Revs. C. E. Doering and E. E. Iungerich. As the lessons from the Writings, T. C. R. 692 was read, being an account of the Olympic Gymnasiums where the ancient Sophi met. Mr. Iungerich, speaking to the subject of this number, drew a series of practical lessons well calculated to reach the states of young people, especially the boys. Not without a touch of humor, he laid bare some of the more striking characteristics of untutored youth, with graphic illustrations, and admonished them to heed the advice of experienced pilots.

     The President's Reception, at 8 o'clock in the evening, was a delightful occasion. Originality and taste were displayed in the decorations; the best of music was supplied by Mr. Robert Caldwell, Jr., as a testimony of his affectionate interest in the Alma Mater; the young people provided the remaining ingredients of a successful dance. The auditorium was crowded, and brimful of a spirit that recalled the lines of the well-known poem:

"These hours of hope that longed for life,
     And wished their part begun,
And e're the summons to the Strife,
     Dreamed that the field was won.

I knew the echo of their voice,
     The starry crowns they wore.
The vision made my soul rejoice
     With the old thrill of yore."

     The enrollment for the year in the various departments is as follows: Elementary, 118; Boys' Academy, 53; Girls' Seminary, 44; College, 14 regular and 10 special; Theological School 5;-Total, 244.
     G. de C.

606

NEIGHBORLY SIDE OF A GENERAL ASSEMBLY 1922

     "In the Church, where'er we go, true friendship we'll find." This is not to be wondered at; it is quite to be expected that we should enjoy association with those who, later on, are to be our neighbors in the spiritual world. But some of us, owing to earthly limitations, are able to meet only a few of these spiritual comrades from far-off centers, and we must be content to read of their activities in the journals of the Church, or to communicate with them by letters on topics of mutual interest. To those who are thus deprived of frequent opportunities for meeting their distant friends, a General Assembly comes as a blessing indeed. Unwonted efforts are made to be present, and obstacles are overcome which would seem insurmountable, if it were a question of attending a function of less vital import. A General Assembly is worth waiting for and working for.

     Webster defines an assembly as "a company of persons collected together . . . for a common purpose; as religious . . . and social assemblies;" In the General Assembly next June, which is already being actively prepared for throughout the Church, there will be abundant occasion for the exercise of the social, as well as the religious, uses. Generous intervals will enable the visitors to become more closely acquainted with one another, and with friends in Glenview. There will be adequate recreation, mental and physical, for old and young. In the coming together of the youth of the Church Under such auspices, lasting friendships, of red value to themselves and to the Church, are formed.

     The Lord's Church on earth is small as yet in numbers; but we can add power to those numbers by a more frequent getting together, not only in spirit, but also in time and place, which we all must occupy until we go hence;-COMMITTEE.

607

PITTSBURGH DISTRICT ASSEMBLY 1922

PITTSBURGH DISTRICT ASSEMBLY HOMER SYNNESTVEDT 1922

     Announcements.

     The Thirteenth Pittsburgh District Assembly will be held in the House of Worship, 4928 Wallingford Street, from October 13th to 15th, 1922. All members and friends of the General Church are cordially invited to attend.
     HOMER SYNNESTVEDT,
          Pastor.

608

TREASURER'S REPORT-AUGUST 31, 1922 1922

TREASURER'S REPORT-AUGUST 31, 1922 H. HYATT 1922

     GENERAL CHURCH OF THE NEW JERUSALEM.

     The condition of the General Church Treasury on August 1st was fully outlined in the letter dated September 15th which was mailed to every member. Any who did not receive this letter, but who wish to do so, may obtain a copy by applying to the undersigned.

     This opportunity is taken to announce the discontinuance of the customary Quarterly Reports, but the members of the Church may nevertheless rely upon being kept fully informed regarding the state of their Treasury.

     With the exception of a special and generous contribution from Mrs. Alice R. Harrold, of Leetonia, Ohio, the following are the contributions to the General Church received during the month ending August 31st:

     Source of                    Number of
Contributions.                Contributors.                Amount.
Glenview, Ill.                    31                $83.60
Kitchener and Waterloo, Ont.     15                     35.75
Bryn Athyn, Pa.               14                43.50
Pittsburgh, Pa.                3                8.75
Chicago, Ill.                    3                     3.50
New York, N. Y.                2                     10.00
Toronto, Ont.                    1                     4.00
Renovo Circle, Pa.               ?               16.70
Isolated Members in U. S. A.      6                     29.85
                                        75+                $235.65

     In addition to the above, $1.00 was contributed to the Weekly Sermons, and $4.25 to the Extension Fund.

     These contributions are not from widespread sources, nor is their total nearly as large as the expenditures for the same period. They are, however, the result of no solicitation; and allowance is made for the circumstance that the month of August is a holiday time for many, and for the fact that many make their contributions quarterly instead of monthly. It is hoped that the returns for September will show a very marked increase from all sources.
     Respectfully submitted,
          H. HYATT, Treasurer.
               BRYN ATHYN, PA.

609

WORD OF DIVINE REVELATION 1922

WORD OF DIVINE REVELATION Rev. ERNST DELTENRE 1922

NEW CHURCH LIFE
VOL. XLII NOVEMBER, 1922 No. 11
     A SERIES OF EDITORIALS IN LA NOUVELLE JERUSALEM, TRANSLATED FROM THE FRENCH BY THE REV. E. E. IUNGERICH.

     THE WORD ITSELF AND THE WORD ACCOMMODATED.

     No. 1, December, 1920.

     Some members of the New Church, converted from Roman Catholicism or Protestantism at a somewhat advanced age, have with difficulty rid themselves of preconceived notions belonging to their former faith in regard to the Word. It is hard for the former Catholic to accept the identification of a written revelation with the Word which was "in the beginning with God, and which was God." Protestants, though able to grasp this identification, are obsessed with the notion that the only written Word is the Bible; and they either cannot or do not wish to understand that every Divine Revelation, by the very fact of being a revelation, must of necessity be the Word. This, in all probability, is the real reason why there is a controversy in our Church as to the status of the Writings,-a controversy almost as old as the New Church itself, as may be evident from the periodicals at the beginning of the 19th and the end of the 18th centuries, which contain references to this dispute.

610

     Let us, then, consider briefly the subject of the Word, in the light of the texts we have chosen for our motto: "That which the Lord has revealed is with us the Word. Divine Truth is called the Word, and the Word is the Lord." (A. C. 10320, 8861.) Here is set forth the vital and cardinal principle of the New Church,-that of the Divine Authority of the Writings. Wherever this principle is denied, the real New Church cannot be established, since the Lord in his Second Coming has not been recognized. Any attempt to establish the New Church without this principle will only augment the Old Church with a new Christian sect.

     We are taught that the Word is the Divine Truth of the Divine Good, which, in essence, is the Infinite Existere from the Infinite Esse. The Word is the form or manifestation of God, of the Lord Himself as to the Divine Human. Divine Truth, which is the Word, is reality itself, the verimost essential and the sole substantial by which all things have their being, existence and subsistence. Such, then, is the Word "which was in the beginning with God, which was God, and by which all things were made." (John 1:1, 3.)

     In itself, the Word is infinite. As such, it is above every finite intelligence, and no creature is capable of comprehending it. It cannot be received by any mind, whether human or angelic. It is incapable of being perceived, conceived, or grasped. The Word "above the heavens" (that is, beyond the range of the several mental planes) is invisible, and will so remain to eternity. " No one shall see God and live." Of himself, therefore, man can know nothing at all about the Divine, about good or truth, nor have any idea about God or the Word.

     Yet, as we are told, the essentials of the Divine Love, which are alike the cause of the creation of the universe in general, and of man in particular, are: "To love others outside of Itself, to will to be one with them, and to render them blessed." For God created man, in order to pour out His love upon him, to conjoin him to Himself, and thus to make him happy forever. To be capable of such a conjunction, man must have been endowed with a reciprocity that enables him to respond to the emanating Divine Love. He was, therefore, gifted by God with rationality and free will, or the liberty to think and the liberty to will. But this was as yet insufficient.

611

In order that he might be able to love God, or return His love, he had to be able to make for himself an idea of God, to represent Him, to see Him. For a man cannot love that about which he knows nothing, or which is above his mental range, or which cannot be manifested to him on the plane of his thoughts. Ignoti mulla cupido.

     In order to be received, grasped, seen, and loved by man, Divine Truth, which is the Word, had to prepare itself by the assumption of some finite garment, by which it could appear in a form capable of affecting the human mind. It had to accommodate itself by a succession of effective instrumentalities which could bring it to view on the various planes of the mind. These accommodations of the Word, coming forth to view before the several mental planes, are what are called in theology "revelation." All these revelations are Divine, no matter what may be the plane of the mind that is affected; and they are always the Divine Word with us.

     To reveal is to discover, to make known that which was previously unknown. On the side of God, "it is to manifest Himself before angels and man in a form accommodated to them, thus to show Himself as the same, but under a different form." (A. C. 5337) But the Infinite Word, thus revealed under a finite aspect, is nevertheless, and in all reality, still the Infinite Word. To be sure, the appearance that has been assumed, and which enables it to be manifested, is not infinite; yet it enables the Infinite Word to show Itself as if it were finite, and thus to make itself visible. "Inasmuch as the Divine cannot be grasped by any created being, it follows that the doctrinals which proceed from the Lord, so far as they are manifested before created beings, are not purely Divine Truths, but appearances of truth; still, Divine Truths are in these appearances; and since these Truths are in the appearances, the latter are also called truths." (A. C. 12364.)

     Every Divine Revelation, therefore, is an accommodation of the Word, assuming and appearing in finite limitations that bring it within the range of man's sight, be this spiritual, natural, sensual, or rational. Whatever may be the type or form of the accommodation adopted, it ever remains the Word Itself with the man. A revelation which was not the Word with us (cf. A. E. 963) would not be a Divine Revelation.

     Further, let us note that the various successive accommodations of the Divine, by which the Word was made visible on each mental plane in succession, were also the means of mankind's religious education.

612

This has been so from the dawn of creation till now. History, then, is the drama depicting how the Lord, by a Word which was made more and more visible, became gradually better known, in order that He might become more fully loved. The successive accommodations of the Word throughout the ages were severally adapted to the state of mankind in each age. To each age, church, or dispensation, the Word was given in a form adequate to the state of receptivity.

     The Adamic or Most Ancient Church received an interior revelation which was the Word with them. The Noahtic or Ancient Church received a written revelation (now lost), which was the Word with them. The Mosaic or Jewish Church received the revelation given through Moses and the Prophets, which was the Word with them. It is still extant among us as the Word of the Old Testament. Then came the Incarnation, or the accommodation of the Divine under the most ultimate of all forms; for "the Word became flesh, and dwelt among us." The Christian Church, founded by the disciples of the Incarnate Word, received a written revelation by the instrumentality of the evangelists, and this revelation is the Word with Christians. It is still extant as the Word of the New Testament. Finally, the Church of the New Jerusalem, which is the crown of all the Churches that have ever existed, received a revelation which is, accordingly, the crown of revelations. It was through Emanuel Swedenborg, the inspired servant of the Lord, and this revelation is the Word with that Church.

     The revelation given to the New Church is the crown among all the revelations that have ever existed, because it is the final revelation. It is the final one, because it addresses the most elevated plane of the human mind,-the rational,-the only plane before which former manifestations of the Word had not been presented.

     The conclusion we therefore affirm is as follows: All Divine revelations, from the first to the last, are accommodations of the Divine to man. In differing forms, they are nevertheless the manifestations of Good and Truth,-the presence of the Lord. They are each and all "Immanuel," or "God with us"; that is, they are God, or the Word, among us. " That which the Lord has revealed is with us the Word. Divine Truth is called the Word, and the Word is the Lord."

613

     THE NEW CHURCH FOUNDED UPON THE WORD OF THE SECOND COMING.

     No. 2, April 1921.

     We read in the Doctrine of the New Jerusalem Concerning the Sacred Scripture (76, 77) that the Church is from the Word, and that such as is the understanding of the Word with a man, such is the Church with him. The Church is from the Word, for the reason that the Word is the Divine Truth Itself in the Lord Jehovah, and the Church is established by a revelation of truths proceeding from His mouth. Moreover, the specific doctrinals of a given Church are drawn from the revelation that was given to it, and which is the Word with it. (Coronis 18.)

     Contrary to what ill-advised persons might suppose, the doctrinal principles set forth by Swedenborg in the Doctrine Concerning the Sacred Scripture are not limited in scope to the Bible merely. For by "Sacred Scriptures" he means all sacred writings in general, that is, all written accommodations of Divine Truth with angels or men. He embraces by this expression all written forms the Word assumed in its adaptations to the finite mentality of angels and men. A cursory examination of this treatise on the Sacred Scriptures will show at once the justice of this assertion. For in it we find reference made, not only to the forms of manifestation the Word took to become the revelations known as the Old and New Testaments, but also mention of the accommodation to the Church of the Silver Age (the Ancient Word, now lost), and of the written forms assumed by the Word in each of the three heavens. Thus by "Sacred Scriptures" Swedenborg embraces all written revelations, which are called "holy" or "sacred," because they are the finite envelopes assumed by the Word to finite or ultimate itself, and so to become intelligible or visible on the various planes of angelic or human mentality.

     The Word is one and invariable, but the appearances under which it manifests itself are diverse and multiple. These written forms or envelopes are called "clouds." Thus the Word of the Old Testament is called "a thick cloud": "Behold, I come to you in a thick cloud" (Exod. 19:9), which signifies the revelation given to the Mosaic Church, as being the Word under a very low natural form. (A. C. 8781.)

614

For the same reason, the Lord is said to effect His Second Advent "in clouds," but in this case "in the clouds of heaven," in order to signify that the Divine Truth given to the New Church comes in an external or literal envelope which is the most luminous of all, and this for the purpose of affecting the rational plane, or the superior region of the human mind, in order to exhibit the glorious omnipotence of Divine Truth there.

The external form of the Word of the Old Testament is obviously quite different from that of the New Testament, not only as to language and style, but also as to its life-spirit. The external form of the Sacred Scriptures or Writings of the New Church differs notably from that of the former two; nevertheless, all three,-the Hebrew Testament, the Greek Testament, and the Latin Testament,-are the selfsame Word manifesting itself under different literal appearances or envelopes. Ergo., every revelation from God is always a form of the Word; and it is impossible to conceive of any "Divine Revelation" which is not a revelation of the Word, inasmuch as the Word is the Existere or Forthstanding of the Divine Esse or Being, and it is only by that which exists or stands forth from itself that any being, whether Divine, angelic, or human, can be manifested or revealed.

We are not unaware that the greater part of those who begin to study the Theological Writings of Swedenborg cannot at first grasp that these Writings are the Word of God. They do not comprehend that what our revelator wrote concerning the Sacred Scriptures generally, applies equally to the Writings which the Lord gave to us through his instrumentality. It is worthy of note, however, that the earliest disciples of the Lord Jesus Christ had similar misconceptions. When the Lord exclaimed, "It is the Scriptures which testify of me" (John 5: 39), His auditors, incapable of grasping that Jesus Christ was Incarnate God Himself, and consequently that what issued from His mouth was the Word, limited and restricted the meaning of this exclamation to the Sacred Scriptures of the Jewish Church,-the Old Testament. It was many decades later that the Church Fathers understood the purport of that declaration, and comprehended that, by the " Scriptures which testified" of Him, though He did not exclude the Old Testament, He yet meant primarily the New Testament, which was the revelation given to the Christian Church, given to be the basis of its establishment,-the Fountain from which to draw its doctrinal lessons, and the touchstone to distinguish it from the former dispensation.

615

     The case is the same today. In the new revelation given for the New Church, the Lord teaches that this new dispensation exists by means of this new revelation from Him, bearing witness, as it does, of the Second Advent which He accomplished by it. Thus the Writings of the New Church are the Sacred Scriptures which bear witness of the Lord in His Second Coming. Mark well that, if the Writings were not the Word, the New Church would not be new, except as to name. It would only be an additional sect among the numberless schisms of the Old Christian Church; for a "New Church cannot be brought forth on earth save by a new revelation of truths proceeding from the mouth of the Lord, and by inspiration." (Coronis 18.) This Church is called "New," therefore, and distinct from the former, because it possesses the Word under a new and distinct literal form. There is thus a New Word, from which the New Church is to draw its New Doctrine. This is why we are told that, "if the Church is from the Word, it is because the doctrine of the Church is drawn from the Word."

     Now, where does our Church draw its doctrine,-that doctrine which distinguishes it from other Churches, that specific doctrine which gives it the right to be called "New Church," if not from the Writings given for that Church? To deny that the Writings are the Word, is to accuse the New Church of deriving its doctrine, not from a Divine work, but from a fallible human source. This makes of the New Church a purely human institution, and is tantamount to denying that it is a Church, inasmuch as sects may be originated and founded by men, but a true Church never! The Church exists solely from the Word, and the New Church from the new revelation which the Lord has given to it. This must therefore be the Word of the Lord to His New Church.

     UNIVERSAL AND PARTICULAR REVELATION.

     No. 4. October-December, 1921.

     Theological parlance distinguishes between two kinds of revelations,-universal or immediate revelations, and particular or mediate ones. The same distinction is upheld by the Writings of the New Church.

616

     Universal and immediate revelations are the only ones that really merit the name of revelation. Their ensemble is therefore designated in the singular, as "the revelation," by which expression is meant the forthstanding or manifestation of God Himself under a form adapted to human reception in the mind. From natural light alone, we can know nothing about God, man's life after death, or the Divine Truths by which man may attain to spiritual and eternal life. God, therefore, in His infinite love, and in order to make Himself known so as to be loved, came to man's aid by giving revelation which is the Word of God with us. Revelation is the link-the bond-which unites heaven to earth and man to God. It is therefore called a covenant between both, to signify their conjunction. Every age required its specific covenant or revelation.

     With regard to the successive dispensations that have existed on this earth, there have been five, each of which had its specific universal revelation of immediate Divine origin. We accordingly read: "Internal Divine truths were revealed to those who were of the Most Ancient Church; exterior Divine truths to those who were of the Ancient Church, and outermost truths to the Israelitish Church. And after the end of this Church, interior truths were revealed by the Lord for the Christian Church, and now truths still more interior are revealed for the Church to come." (A. E. 948)

     It was by such universal and immediate revelations that these Churches were severally established, each receiving a revelation adapted to its own special state. The same is accordingly the case with the New Church, as is, in fact, declared by this further citation from the passage just quoted: "The Lord while on earth revealed interior truths which would be of service to the Church he was about to establish. To-day Divine Truths still more interior have been revealed, which will be of service to the New Church, which will be called the New Jerusalem." (A. E. 948.) This is a matter the theologians of the Christian Church are unwilling to admit, rejecting it with indignation. They make out that the series of universal and immediate revelations have come to their close. It ended, say they, with the writings of the apostles, and was sealed irrevocably by the death of St. John. Note well that this contention is perfectly logical; for in their belief that the fourth or Christian Church is the last and the crown of Churches on this earth, and that it will last until the consummation of the age, any admission on their part of the feasibility of a new universal and immediate revelation, of a Newest Testament, of a New Covenant, would be a confession of the fall of the Christian Church and the need of a fifth one in its stead.

617

For it is a matter well recognized in theology that a New Church cannot be established except by a new dispensation, ushered in by a new universal and immediate revelation, in short, by a New Word, or a new manifestation of the Lord.

     When the Lord establishes a new church to replace a former one that has gone astray, He gives to this new church a new revelation of Himself, that is, a new Word by which He speaks to His new church. This is the source from which the new church must draw its doctrinals, as happens when men, on reading this new Word, receive influx and illustration according to the quality of their affection and their intelligence. This at once introduces the subject of the revelations that are termed particular or mediate.

     The particular revelations are mediate. They are effected by the intermediate of the universal and immediate revelation which is the Word, or else by the medium of angels and spirits.

     Let us first consider the particular revelations effected by means of the Word. Note, in the following citation, the differentiation made between these and the Word itself. " Here, by revelation, is not meant revelation such as was effected with the Israelitish people from the top of Mt. Sinai, but a revelation which is made interiorly within the man by illustration and understanding; this illustration is effected with those who are in the affection of truth from good when they read the Word. Illustration is given by the Word more fully with some than with others, and is varied according to knowledge and life." (A. C. 8780.)

     Particular revelations-though improperly called revelations-are those which occur commonly among the faithful. A particular revelation, or rather illustration, is the work of the Holy Spirit within the man. It is the Holy Spirit helping the man to produce judgments, concepts, and reasonings, with regard to the doctrines he derives by his study from the universal and immediate revelation. The fruit of all this is of use to the Church in teaching, guiding, or, if need be, in reforming it; but doctrinals obtained in this way cannot serve as a foundation for faith.

618

In fact, they have only a relative authority, and they cannot be imposed on the belief of the faithful. In the light communicated by the Holy Spirit by the intermediation of the Word, there can verily be no error; but this is not by any means the case in the words with which the human understanding may incorporate its subsequent conclusions, or in the reasons which it develops from those that were given. A man is easily led to add what is of himself, and is liable to be the dupe of his proprium. He may imagine it is God who speaks, when it is the devil or satan, that is to say, when self-love and the pride of his own intelligence hold the reins.

     "The Lord instructs the man of the Church mediately by the Word, according to the love of his will, and according to the light of understanding which is in him through knowledge. This is the reason why the Christian Church is divided into churches (sects), and within these churches into heresies." (A. E. 1177.)

     We may now see that, if particular revelations can produce good fruits, and be valuable to those who receive them, and by them to others and to the Church, they can all so cast the learned, their disciples, and the Church which favors them, into great delusions. It goes without saying that a new church can never be founded on a particular revelation, even though its founder be the most eminent of doctors and the most erudite commentator on the Word. A particular revelation may give rise to specialties in religious devotions, to theological schools, and to other institutions which, as indicated in the passage above, may be called "churches" within the Church. But they cannot establish a new church; for this is invariably founded on a universal revelation of immediate origin, or on a new Word, where the Lord speaks with authority and infallibility to His new church.

     As to the particular revelations which come by the instrumentality of angels or spirits, the Writings are most emphatic in declaiming that those who look to instructions from such a sort are tampering with what is most perilous to their souls. We are taught, as in A. E. 1182, that spirits who speak with a man are of the same affections and persuasions as he is, and thereby tend to confirm him in his particular notions, especially since they insinuate the idea that they are the Holy Spirit. "From this cause, the worship of God was changed into the worship of demons, and the [Ancient] Church perished." (Ibid.)

619

     The numberless superstitions which are the disgrace of the Christian Church, its many heresies, and its incongruous and at times blasphematory doctrines, have generally no other origin than certain particular and mediate pseudo-revelations. As a result, it is not unusual to find in the madhouses at this day many victims of so-called "seers" and "revelators." Needless to say, no new church of the Lord can be built on revelations of such a character.

     Now, as to the Writings of Swedenborg, New Churchmen are united in saying they constitute a revelation; but when it is asked to determine what kind of revelation they are, there are many who hesitate-whether it be through pusillanimity, or through the influence of preconceptions such as the Old Church notion that the series of universal revelations of immediate origin has been completed with the New Testament. They even reproach the General Church with laying too much stress on this point. But can there be any question more vital to a New Church than to determine whether it was founded on a distinct message from God or is man-made?

     Are the Writings merely the result of a particular and mediate revelation, which, though admitted to be sublimely above others of that character, are to be divested of authority, and not allowed to come with the force of a "Thus saith the Lord?" In that case, the best the Writings could be expected to accomplish would be to infuse a little new blood into that decomposing corpse known as the Christian Church; producing, perhaps, a partial reform, and giving birth to one more Christian sect. But to give it the name of a New Church would, from a theological viewpoint, be a manifest absurdity.

     Or are the Writings a universal revelation of immediate origin, coming with the infallible authority of the Lord to raise up His fifth Church, His promised New Jerusalem? The testimony of the Writings on this point is unqualified. "At the end of the Church, when there will be no more love, and consequently no more faith, the Lord will reveal the arcana of heaven. The arcana, which are revealed in what is to follow, concern heaven and hell, and at the same time man's life after death. That such an immediate revelation exists at this day, is because that is what is meant by the advent of the Lord." (H. H. 1.) In T. C. R. 669, the Writings are called the "Gospel of the Lord's New Advent."

620

Being a universal revelation of immediate origin, they are accordingly the Word of the Lord to the New Church, and come to it with the infallible authority of a "dicit Dominus."

     We might note that Swedenborg, as a servant of the Lord, was not only a prophet to deliver this Word of the Lord to the New Church, but that, as any individual regenerating man, he also had particular revelations. But these mediate revelations, given for his own private use, were not written down.

     This is plainly indicated in A. E. 1182, Where we read: "It was given me to see the illustration, and from it to perceive distinctly what comes from the Lord and what comes from angels; what has come from the Lord has been written, but what has come from angels has not been written." This passage proves clearly that the Lord had given to Swedenborg the faculty of perceiving what pertained to the universal revelation of immediate origin which was being communicated and was to be written down to serve as the Word for the New Church, and to separate this from what was of a mediate, particular character.

     We are of the opinion that the confusion in the minds of certain men as to the status of the Writings proceeds notably from their not having reflected sufficientry on the distinction that exists between a universal revelation of immediate origin, which is the Word with us, (cf. A. E. 963) and the matter of a merely personal illustration, or of a mediate and particular revelation.

621

LORD SERVING 1922

LORD SERVING Rev. R. J. TILSON 1922

     (Delivered at the British Assembly, August 6, 1922.)

     "I am among you as he that serveth." (Luke 22:27.)

     There is a remarkable heading to one of the paragraphs in the Spiritual Diary, which reads: "The Lord God alone lives." (1313.) As to all things of order, it is right to say, not only that the Lord is the Greatest and Best, but also that He is the Only. The Lord is the only Priest, for He alone has the priesthood in and of Himself. The priesthood is only adjoined to men. It is not theirs. The Lord is the only Bridegroom and Husband; for all human bridegrooms and husbands are truly such only from that which is of the Lord in them. The Lord is the only Man. And the most ancients were wont to call Him solely by that name, because He alone, in and of Himself, had the truly Human and that which is truly Manly.

     So, with equal truth, may it be said that the Lord is the greatest and only Servant. The Lord alone, from unborrowed strength, can be of true service to mankind. "I am among you as He that serveth."

     The Lord is a Servant, however, by and in His Divine Human. As to His Divine Esse-the Divine Itself-the Lord is not a Servant. As to that, He is the Source and Origin of life, and of everything which lives. But, in His Divine Human, the Lord is a Servant, because that Human causes Him to be accessible by man; and serves to make the salvation of the human race possible.

     Recognizing that the Lord is Himself a Servant, because His Divine Human made it possible for Him to carry out His infinitely loving desires for the salvation of man, the thoughtful mind is led to the truly sublime, because Divine, definition of a "servant" and of "service," as revealed in the Apocalypse Explained, as follows: 'Servant' is mentioned in many passages in the Word; and one who does not know that in these passages 'servant' means what is serviceable to, and effective of, the things that the spiritual man wills and thinks, might suppose that 'servant' there means one who is in servitude, that is, might understand it in its ordinary sense, but . . . it means that which is serviceable and effective.

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So 'servant' is predicated, not only of the natural man in its relation to the spiritual, but also of men who perform services for others, and of angels who execute the commands of God; yea, of the Lord Himself, in respect to His Divine Human, when He was in the world." (A. E. 409.)

     Thus, properly speaking, by "servant" and "serving" is meant "that which is serviceable and effective"; and everything and everyone that is truly serviceable, in any of the multitudinous ways of the Divine Providence, in providing for the well-being of mankind, is truly a "servant."

     Viewing the term "servant" in this spiritual light, the thoughtful mind realizes the most intensely interesting reason why Swedenborg, the human instrument of the Lord's Second Coming, when he reached the time for the publication of his last great book,-The True Christian Religion, containing the "Universal Theology of the New Church," was commanded to write upon its title-page words which he had never before written upon the title-pages of the Divine Books of the Writings. Those words, written immediately after his own name, were: "Domini Jesu Christi Servo," that is, "Servant of the Lord Jesus Christ."

     Cuno, merchant and banker of Amsterdam, said: "I could not, in my open manner, conceal my astonishment that he should declare himself on the title-page the servant of the Lord Jesus Christ. But he replied, 'I have asked and have received, not only permission, but also an express command."' (Documents Vol. II, p. 483.) (Two books of the Writings singled out for special treatment as to their title-pages. T. C. R. as above; and C. L. "The first of his theological works to which Swedenborg affixed his name as author." Documents Vol. II, p. 1005.)

     What a servant Emanuel Swedenborg was! And how wonderful and immense was his service! In the Divine Providence of the Lord, he was serviceable for the giving to the world of that revelation in which and by which the Lord has come again to man, and by means of which He has once more averted the destruction of mankind. In these latter days the Lord, through the instrumentality-the service-of His servant, Emanuel Swedenborg, by means of the Writings of the Church, again says: "I am among you as He that serveth."

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     Thus service is but another name for use. As the Lord's kingdom is a kingdom of uses, so must it be a kingdom of service by servants. And in the many uses or services men are called upon by the Lord to serve their fellow men, some uses and services have to be performed by ruling. This is easily seen in the case of a king. His service to the Lord, and also to his subjects, is given by his conscientious and just governance. It is equally so in the case of the priest. For it is written in the New Jerusalem and Its Heavenly Doctrine: "Governors over those things among men which relate to heaven, or over ecclesiastical matters, are called priests, and their office is called the priesthood." (314.)

     A priest, therefore, can truly serve only as he rightly and fully rules; and if, in his own domain, he fails to rule, he fails in his rightful service, both to the Lord and to his fellow men. The ruling of the priest, however, is on the plane of conscience, and is manifested in teaching diligently truths from the Word (Doc. Char. 160), and further, as revealed in the New Jerusalem and its Heavenly Doctrine, "Priests are placed in authority to administer the things which belong to Divine law and worship." (319) In the administering of these things, and thus on the spiritual plane, priests must rule and govern in them. And in that ruling, conscientiously performed as to the Lord, and not merely as to men, do priests serve the Lord and their fellow men.

     How beautifully is this exemplified in the Memorable Relation given in Conjugial Love: "The Prince said that he was the servant of his society, because he served it by doing uses; and the other said he was the Minister of the church there, because in serving them he ministered holy things for the use of their souls; and that both are in perpetual joys from the eternal happiness which is from the Lord in them." He added, "The reason is, because our love of ruling is not from the love of self, but from the love of uses." (266.) Thus is it written: "In the heavens, there is no other government than the government of mutual love." (H. H. 213. See also 218.) Every use, therefore, is a service, and everyone who performs a use is a servant. Today, those who should obey strive to rule, and those who ought to rule dare not, or will not, govern.

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This, because there is no right knowledge concerning true service.

     The one essential thing ever to be borne in mind in this connection is, that no one can perform a true use or service save from the Lord. Of and from himself, man would perform every use from the love of self. Of himself, he would seek some reward in reputation, honor, or gain. He would do service for himself, and not for the sake of use. For, prior to regeneration, man acts from the loves of self and the world; and so much is this the case, that the evil desire that even the Lord should serve them. (A. C. 1514.) It is written in the Arcana Celestia: "When every one wishes the same thing viz: to be served, he murders the others in his heart." (2027.) This is a strong statement, but its justice is soon seen by careful reflection. He who serves or acts from the love of self, if his desires be thwarted, his plans upset, or his ideas opposed, will immediately show ill-will towards those who will not be subservient; and ill-will, in its essence, is nothing but murder.

     In the Apocalypse Revealed, the following explicit teaching is given: "By servants, in the spiritual sense, are meant they who are in truths, . . . because the Lord was the Divine Truth Itself,. . . and served in the world, and forever serves all by teaching; therefore He also, in many places, is called the 'Servant of Yehowah.'" (3.) In the Apocalypse Explained, the further forceful teaching is given: "Serving the Lord is to be in truths, and to act sincerely and justly in everything; for then the principles of truth, sincerity and justice, which are in man, serve the Lord." (478)

     Thus regeneration is nothing else than service rendered to the Lord by means of active uses in the world. To become regenerate, therefore, all must be servants to the Lord Himself, and servants to the Lord in the fellow men. The Lord was the Great Exemplar in the process of His glorification. In that Divine work, He was continually in the service of the Father, the Divinely within. At the commencement of His life on earth, He asked of Joseph and Mary, "Wist ye not that I must be about my Father's business? (Luke 2:49.) At the completion of that glorification, the Human said unto the Divine within, "I have finished the work which Thou gavest me to do." (John 17:4.)

     As the Lord's glorification is the pattern of man's regeneration, therefore in regeneration man must be continually in the service of the Lord, and of his fellow man, as to the good and the true in them. So must man take up the words of the Lord.

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And each in his own use, whereby he serves the common weal, must say in life, "I am among you as he that serveth." And whatever the nature of his use, be it that of ruling or serving, as to the common acceptance of the term, he must conscientiously and faithfully perform his use, and become a true servant of God. To this end, however, there is one quality or virtue absolutely essential, and that is humility. To serve aright, man must make the unreserved acknowledgment that of himself he can do nothing good or true, but that the Lord alone can work in him, to enable him to offer acceptable service to his fellow man.

     This great lesson of the absolute need for humility is most beautifully emphasized in a remarkable passage from the Spiritual Diary, to which especial attention should be given. It is headed: "Concerning a spiritual idea-of what quality it is," and reads as follows: "It is permitted to adduce a single example, in order to illustrate the quality of spiritual ideas, (which are such) that if barely one word is uttered, as all words are ideas, then that word is as it were put on (by spirits), and thus they are accustomed to act inwardly within that word; as, for instance, a certain angel, on hearing the word 'servant,' immediately, as it were, put it on, and so prayed from it, signifying by such a representation that he was a servant, and accordingly prayed as a servant, for the sake of testifying humility; but that such a state of things can exist is perceived by no one, except by a spirit, or by those who are in a spiritual idea." (1735.)

     Now it is the inestimable privilege of the New Churchman to be "in the spiritual idea"; for he knows that the spiritual sense of the Divine Word has been revealed, which spiritual sense is " principally for angels, and for men who are angelic minds." The New Churchman, therefore, if he be willing, can "put on words," as it were, and can "act inwardly within a word." Surely, then, there is no word which he can more profitably "put on" than the word "servant." To "put on" a word is, of course, to clothe oneself with the idea expressed by that word; and to "act inwardly within that word" is to act within the spirit of that word.

     Most truly was the Lord's life upon earth a continual putting on of the word "servant." Rightly did the apostle Paul write to the Philippians concerning the Lord, when he said that He "made Himself of no reputation, and took upon Himself the form of a Servant." (2:7.)

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The Lord Himself said, "The Son of Man came not to be ministered unto, but to minister." (Matt. 20: 28.)

     In His Divine Human, He is still the greatest Servant. Be, in Himself, the Divine Good, ever manifests Himself in Divine Truth, and by all the inscrutable ways of His Divine Providence ever serves His creatures. The language of Infinite Love ever is, "I am among you as He that serveth." Be it in His undisputed sway as Ruler of the universe, or in His character of Defender from evil, or in His position as Giver of love truly conjugial,-in whatever way the Lord acts, He serves His creatures.

     But, in conclusion, be it most carefully remembered, that the Lord serves only that which is of Himself in man; for only that which is of the Lord in man is worthy of service. It is a great truth, ever to be borne in remembrance, that the Divine can dwell in man only in that which is His Own with man. The Lord cannot dwell in anything of man's own-man's proprium-in man. The Lord ever ministers to the good and the true in man, and thus serves man's eternal and truest interests. And so should man, as he seeks to "put on" the word "servant," and "to act inwardly within that word," be ever careful that he serves only the Lord in his fellow men. This, man will do by being guided in all his actions by the laws of truth; far truths are servants revealed by the Lord, that their service may be the leading to the good of life as the highest end.

     Thus, brethren, is true service sanctified by heaven. With the benediction of His Divine Love, the Lord hallows all true service, all disinterested service for the common weal, and thus ever urges to duty and to use, as the result of shunning all evils as sins against Him.

     In this Assembly of His Church, what can be more profitable than the serious study, and reflection thereon, of what true service in His Church demands from each one. There awaits us here the opportunity for devoted service to Him and to each other; yea, devoted service to mankind. For what is here required is service in the establishment of the Lord's crowning Church which alone can save the world.

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We are here, not to serve individual preferences, prejudices, policies, or desires, but to serve the Lord and His Church. Fifteen British Assemblies have come and gone. Hallowed memories remain and are revivified today. Some, dearly loved,-pastors and people,-have passed over into the higher uses beyond these voices; and they call us to increased devotion and disinterested service; that we, with them, may, in our turn, participate in the realization of the Divine promise: "Where I am, there shall also my servant be." (John 12:26.) Amen.

Lessons: Deuteronomy 10:8-21. Luke 22:24-38A. E. 478, or C. L. 166.
NEED FOR NEW CHURCH EDUCATION 1922

NEED FOR NEW CHURCH EDUCATION Rev. GEORGE DE CHARMS 1922

The human body is composed of a great network of vessels, large and small, through which the life-bloods flow in a never-ceasing current. From the heart proceeds the great aorta, branching out into smaller and smaller arteries, until it culminates in myriads of capillaries,-those microscopic fibrils which penetrate into every tissue of the body, without and within,-whence the blood returns, through the veins, even to the heart, as the center of the whole vascular system, its beginning and its end. In like manner a great system of nerve fibres goes forth from the brain into the spinal cord, thence branching out into smaller and ever smaller ducts, reaching to every least portion of man's physical frame, carrying the animal spirit to all the organs and viscera and members, and returning once more to the brain, its center and its source.

All vitality depends upon the unobstructed circulation of these bloods. If, by some pathological disorder, the blood is withheld from any member of the body, that member ceases to receive the food by which it lives. It withers, becomes helpless, and ceases to function. If, by disease or accident, the nervous fluid is checked in its course, paralysis ensues in all those portions of the body which are affected by its loss. Health, strength, power of action and sensation, life itself, hang upon the constant flow and reflow of these vital forces from the heart and from the brain.

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Nor can this be preserved, unless the vessels that bear the bloods be organized into a continuous unbroken system, all its parts being connected in a continuous train of fibers. Every capillary must have an open road to and from the heart. Every nerve duct, however small, must have a highway from the brain and back again. Only thus can the soul inflow to impart its life to man. Only by an uninterrupted circulation can that life be renewed from day to day, from moment to moment. What is true of man's physical, material body, is also true of his spirit. The spirit is not life itself, any more than the earthly frame. It is a vessel, receptive of life from God. From the infinite Creator must go forth a vital stream, describing a circle which embraces the entire universe, maintaining a transcendental circulation from God to nature in its farthest confines, and back again to God. Heaven and earth, in one complex, form a Gorand Man, Divinely organized,-a mighty Human Body, in which the Lord Himself abides as the soul and life. Every human being exists as a little cell within this greater body. From it he derives all his life. Unless there is a way kept open, from God to man and back again, all the powers of man's spirit will be atrophied. And if there is to be this descent of the Divine Love to every man, as the creating, sustaining, preserving life-blood of the human spirit, then must there be a great system of vessels through which that Love may flow, by which it may be brought to its appointed place, and through which it may return to God.

That which carries the Divine Love to man, and enables him to love his Maker in return, is Truth. The great system of religious truth, revealed from the Lord out of heaven through His Holy Word, is what binds the human race to God. Beginning with the fundamental doctrines of the Church, and spreading out thence into smaller branches which penetrate to the uttermost reaches of human thought, there is a network of truth, intimately connected in all its parts, perfect in its organization, leading man to see and know the Lord. It matters not where the mind begins its reasoning, if it follow alone the appointed ways of Revelation, it will ascend from earth to heaven, and enter through the gates into the city of the Great King.

It is only as man comes to see the immanent presence of God, in all the wondrous works His hands hath made, that he can be given to know the harmonious connection of all the objects of creation, to understand the cause of their being, the reason of their existence.

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If the Lord is not acknowledged, then the phenomena of nature become detached and broken fragments of the truth. Man may become very learned in them. His mind may become crowded with facts concerning them. But they will not hold together. There will be vast chasms in his thought, over which he dare not leap. His reasonings from facts will lead, either to fantastic notions unworthy of the human intellect, or to a blank wall, which he perceives and honestly admits he cannot scale, when yet the goal of all his labors lies beyond it. To such a one, the Lord's Love cannot flow, with that stream of heavenly life which bears eternal happiness upon its tide. The vessels, through which alone it cam draw near to him, have been destroyed. The blood of his spiritual life has been cut off, and only death can be the portion of his spirit.

Nor are we to suppose that this system of religious truth, on which depends the influx of spiritual life to man, is something abstract, ethereal, unsubstantial. It is an actual system of organic vessels, which must be formed within the mind of every man by a slow process of growth, by an orderly series of development, even as the nerves, the arteries, the veins are marvelously constructed in the womb. They are actual roads which must be built, connecting ways which must be laid in the very fabric and tissue of man's thought, as he progresses from infancy to manhood, and thence to the end of his life in the world.

Where, in all the world about us, do we find that these highways of the spirit, leading to the perception and acknowledgment of God, are being built in the minds of men? We live in a great day of education. The advantages of learning are offered as never before, to rich and poor alike, in all the civilized countries of the world. Opportunities for reading and study have multiplied. Huge mountains of facts, gathered by great labor from the storehouse of nature, have been recorded in innumerable volumes, and placed within the reach of thousands. Schools and universities dispense the knowledge of the world to myriads of hungry souls. Vast fields of new investigation lie open before the inquiring student. But there is no coherent principle in all this mass of knowledge. The volumes of modern learning contain no answer to the deeper questions of the spirit.

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There is no unified system of thought to bend the widely scattered roads of human investigation toward a common goal. There is no commonly accepted end, beyond what is temporal and worldly. The Word of Revelation, which alone can open to human minds the truth which lies within these scattered and unorganized phenomena, is rejected and denied. Those ways of thought which lead upward toward the Lord and the things of heaven are almost
universally neglected. The bridge between the Lord and man has been broken down. The human mind, bereft of the guidance of religion, wanders in the wilderness of spiritual ignorance, is lost in a solitary way that winds about like a maze from which there is no exit. The vessels intended to bear the vital fluid of the Divine Love to men are stopped. The blood of the Lord's life cannot circulate through the body of the human race. The Lord cannot reach into their lives to redeem and save. Because of this loss of Divine influx, "the whole head is sick, and the whole heart faint. From the sole of the foot, even unto the head, there is no soundness in it; but wounds and bruises, and putrefying sores." And unless the Lord come again, restoring the influx of His Love, causing it to descend, and to be received by men as the very life-blood of their spirit, none shall be saved.

That the Lord's Love may flow once more, the vessels which are to contain it must be rebuilt; part must be joined to part in Divine order and organization, to the end that what has been torn asunder may again be united, and the circle of life renewed. This work of rebuilding, of constructing anew the highways of spiritual wisdom in the minds of men, is the work that lies before the New Church. The Lord has come again. He has set forth once more, in the pages of Revelation, that great system of religious truth, through which alone His Love can flow to heal the grievous sickness that threatens the human race with eternal death. Upon the perception of that truth, He has established a Church, and to that Church He says, in the words of Isaiah the prophet: "Thou shalt be called the repairer of the breach, the restorer of Paths to dwell in." (58:12.)

Stupendous is the task that lies before us. Men have lived and labored for so long in the natural world alone, caring only for what is material, that generations of habitual thought and custom have established broad highways along which all men are traveling.

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It is easy to follow them, without question as to where these roads may lead us. It is easy, in so doing, to neglect, as they do, the thought of heaven and eternal life, while we hurry and jostle in the effort to obtain a higher place in the recognition and regard of men. That part of the human mind which alone can contemplate spiritual things has been so long without inhabitants that its roads are overgrown, its dwellings are in ruins, and it has become a desolate waste. To turn aside from the established ways; to explore this wilderness; to establish homes there, and roads of travel; to build and to plant; all this demands fortitude and the inspiration of a living faith. But it is the noblest labor that was ever given into the hands of man.

Going to the Word of Revelation for constant guidance and support, we, as the servants of the Lord in His Second Coming, are called upon to "repair the breach" between this world and the next, between earth and heaven, between man and the Lord, his Maker. We are called upon to "restore the paths" in which He may dwell, to "go through the gates, to prepare the way of the people, to cast up the highway, to gather out the stones, to lift up a standard for the people." He has revealed the saving truth of religion, and He calls upon every one who receives that truth to proclaim it before the world, that the way may be reopened to a genuine worship of the Lord. He calls upon each according to his own ability, and in such way as may be open to him, to cooperate in the work of reclaiming the desert regions of the human spirit.

Nor can this be done except by a life-long process of training. The human mind begins to form in earliest infancy. While the natural body is growing, the very foundations of spiritual life are being laid. Then it is that the "breach" must be "repaired." Then is the time to "restore the paths to dwell in." Habits of thought, habits of life, habits of love, which are then established, will continue to characterize the man to the end of life in the world, and even forever. If these are against the acknowledgment of God, if they are contrary to the teachings of religion, hard indeed will it be, in later life, to forsake these beaten tracks for the unknown regions of spiritual faith. But if, as the mind is formed in its first creation, there is carefully preserved a reverence for the Word, a simple faith in its teachings, a love for the things of religion; if, in addition to this, everything that is taught is shown to be the creation of the Lord,-a wonderful production of His Divine Love and Mercy, so that the way to the thought of Him, and to the worship of Him, is held open; then, when adult life is reached, the way to worldliness will not be the only road.

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This, indeed, will still be attractive to him. The power of external environment, and of innate tendency, will combine to draw him into it. Yet there will be another highway before him, one not without its delights, and having the glorious promise of a heavenly goal. He will be free to choose, and the Lord will guide him in his choice, that he may receive the blessing of eternal life. In this choice, we cannot help him. The Lord alone can effect his salvation. Still, we have apart in "repairing the breach," and in "restoring the path" to heaven. It is a part like that of the surgeon who carefully sets a broken bone, or who binds a cut. The severed parts must be placed together. There must be knowledge of where they go, of how they fit, one to the other. Their true relation must be known, and when this relation has been restored, nature must take its course. The life of the body, flowing down and through the injured part, must heal it. In this, a human physician has no power. How much more, then, must this be true of that spiritual breach which is to be repaired!

The work of the Church is to place together, in their true relation, the things that have been torn asunder in the minds of men, to watch diligently over the growing mind, laying the truths of religion side by side, that they may make a continuous series, a vessel that ascends, without a break, even to the genuine knowledge of the Lord. As this is done, the Lord in His Love will flow down, along the way provided, stirring the heart to new life, revivifying all the thought and affection, carrying the bread of heaven on its flood, to rebuild the wasted tissues of the spirit, and to restore it to strength and health. If we, with courage and abiding faith, do the part that is given into our hands, then may we know of a surety that the Lord will fulfill the promise of His coming.

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SADHU SUNDAR SINGH 1922

SADHU SUNDAR SINGH Rev. W. H. ALDEN 1922

     (In this account of the Sadhu's life and teaching, we have drawn from The Message of Sadku Sundar Singh, A Study in Mysticism on Practical Religion, by B. H. Streeter and A. J. Appasamy. New York: Macmillan, 1921.)

     "How greatly mediate revelation by means of the Word excels immediate revelation by means of spirits." (De Verbo 13.)

     There is in our modern time an impatience with the mediate revelation by the Word, and an itch for an immediate revelation which will show beyond peradventure of the spiritual world. To this desire the spiritualist appeals, with his claim for immediate sensual access to the inner realms. It is in response to this desire that, every now and then, some one comes forward who claims immediate vision of the Lord with a new message. To the study of one such, this article is pointed, with a view to measuring, as far as possible, other claims of a similar sort, and with the endeavor to understand the meaning of such an experience.

     Sadhu Sundar Singh presents a notable example, already briefly referred to in NEW CHURCH LIFE (July, 1922, P. 413.) He is an East Indian, and the term "sadhu" means a holy man, or one who devotes himself to a holy life. The sadhu holds no property, and subsists upon the charity of others from day to day. He devotes himself to meditation and to prayer. Sundar Singh is a Sadhu in the Hindoo sense, but claims to be a Christian Sadhu, that is, one who has accepted Christianity, and who goes about proclaiming faith in the Lord Jesus Christ.

     Sundar Singh has visited Europe and the United States; he has wandered widely and suffered many things. The LIFE news note quotes from the April issue of LE MESSAGER DE LA NOUVELLE EGLISE, which gives an account of his visit to Lausanne and the impression he made upon the New Church circle there. He is spoken of as "come from the far-off Orient to proclaim . . .the fundamental verity of the New Church,-'Jesus Christ is the living God, the one and only God.'" . . . The several members of the New Church, we are told, "rejoiced in their hearts to think that the light which they have so long tried to disseminate was perhaps on the point of dawning."

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And the report goes on: "Here is a man who, like Swedenborg, has had his spiritual eyes opened. As in Swedenborg's case, the Lord was pleased to manifest Himself before him. He has been in the spiritual world, and there learned by experience that the angels of all the heavens acknowledge no other Father than the Lord Jesus Christ. . . .This is what mankind today has been needing to rouse it froth the torpor into which it has fallen,-a second prophet, addressing himself directly to the masses, and speaking a tongue within reach of all." (Ibid., pp. 52-53.)

     The thought has a striking appeal. Here is a man who never heard of Swedenborg; he has come from the other side of the world, from among a people quite alien to the Christians of the West; and, by methods peculiar to the East, be devotes himself to the promulgation of the same message as that proclaimed to the Christian world of the West by Swedenborg. Have we not here a most valuable confirmation of Swedenborg's teaching? Is not this what the scientist demands, what he would call scientific confirmation? But let us not be too hasty. Let us examine a little. Let us look into the particulars of this matter, and consider what it really means.

     Sundar Singh is a Hindoo, with the Hindoo capacity for strong emotional experience. At the age of fifteen, he had already been deeply moved by spiritual experiences. He had, like those about him, rejected Christianity and burned the Bible. But he was not satisfied, and his failure to find peace brought him to a strange expedient. He resolved upon what might fairly be called a challenge to the Almighty. One day at dawn, he made a vow that, if God did not declare Himself and show him the truth, he would place his head upon the railroad track before the passing express, and thus determine by actual entrance into the spiritual world what he could not determine by his own rational judgment. The train was to pass at four o'clock. At a quarter to four, he declares, the Lord Jesus Christ appeared to him in glory. From that time on, he has been a Sadhu,-a Christian Sadhu,-embracing poverty, suffering persecution, being the subject of many miracles, having heaven opened to him.

     Some of these experiences bear a curious resemblance to those mentioned in the Bible. He undertakes a long fast, in imitation of the Lord.

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A crowd, angered by his preaching, advances to attack him, but suddenly stops and falls back, asking who the hosts are which they see about him, and which they dare not approach. This reminds us of the horses and chariots of fire seen by the young man round about Elisha. He is placed in a horrible pit among decaying bodies, and there left to die; but at night the cover of the pit is removed, a rope let down, and he is drawn up by a mysterious stranger who disappears; this incident bearing an evident resemblance to the release of Peter from prison by the intervention of an angel.

     He is much attracted by stories of martyrs and of martyrdom. He himself seeks martyrdom, and expects to die the martyr's death. He believes much in prayer. "Often," he says, "we do not spend enough time in prayer; that is why we lose strength and power; sometimes it may be necessary to spend more than an hour." Prayer and meditation, he declares, are the means of washing away sin. He is subject to states of what he calls "ecstasy," that is, conditions in which he is oblivious to what goes on in the natural world, but is awake to the spiritual world, and sees visions there. In these visions, there is much that resembles the teaching Swedenborg gives regarding the spiritual world. The Lord is the only Divine figure seen. He at first asked to see God, but was told that God is never visible except in the Lord Jesus Christ, whom he beheld sitting upon a throne with waves of light proceeding from Him, which waves of light, he was told, were the Holy Spirit. The angels, he declares, had no wings, but had about them waves of light looking like wings. All about the throne of Christ, extending infinite distances, were multitudes of glorious spiritual beings. Some of these were saints, some angels, the two indistinguishable. The difference, he was told, is not important, as they are all one there.

     He learned that there is no resurrection of the body, that the physical body cannot enter heaven. But in a few cases, that of the Lord Jesus Christ being one, the physical body was transformed. Therefore, no bones were found in the grave of Christ.

     As to the Judgment, he affirms that all will not stand in line to be judged. After leaving the body, the soul knows everything that has happened. Memory of everything is clear and fresh, and all are judged thereby.

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The heavenly light shows the wicked to themselves; they see at once that they cannot live in the fellowship of saints and angels.

     He declares that there are three heavens. The first heaven is the inward peace and enjoyment of Christ's presence on this earth. The second is the intermediate state,-the paradise, of which the Christ spoke on the cross. The third is heaven proper. Some remain in the intermediate state a few days or a few months, some longer, till ready for the third heaven. "Exceptional people, like the author of the Imitation of Christ and St. Francis of Assisi, were already so spiritually advanced that they entered the third heaven at once."

     According to his teaching, salvation is not forgiveness of sin, but freedom from sin. He holds to salvation by the blood of Christ. With a not very clear indication of the reasonableness of the figure, he illustrates salvation through the blood of Christ by the sacrifice of the father who gives his own blood by transfusion to save the life of his son, doing this at the cost of his own life.

     He asserts that the Lord's love operates even in hell. God, however, does not shine there with full light, for they could not bear it; but He gradually shows them more and more light, and moves their conscience to something better. Ultimately, almost all will be brought to Christ's feet.

     To him, there is a higher revelation than that of the Bible. The language of the Bible is ordinary language, not suited to the expression of spiritual things. He says: "When the Holy Spirit speaks to man, he does not speak in human words, but in the language of the heart, in the direct, wordless speech of the spiritual world, which I hear in ecstasy."

     The Sadhu seeks no personal following. When he makes a convert to Christianity, he leads the convert to some Christian mission for baptism. This fact alone would indicate that he has no new conception of Christianity, no thought of it different from that represented among Evangelical Christians. One can discern, throughout this strange experience, the background of the Hindoo character, with an injection of Christian theology, and, mixed with these, some true conceptions respecting the Lord and the spiritual world; but all interwoven with a straining after martyrdom which is hardly sane, and with some notions that are utterly false. We find nothing of the clear distinction that must be made between the New Church and the Old, if the teaching of the New Church is to be safely received.

637

For we are emphatically taught that "the faith of the New Church cannot by any means be together with the faith of the former Church; and if they are together, such a collision and conflict will ensue that everything of the Church with man will perish."

     The initiament of a state includes the whole state within it, as the seed contains the whole plant which grows from it. What is the seed from which this man's experience has grown?

     First, we have an emotional constitution, incapable of a rational consideration and determination of the truth. And, proceeding from this, the arrogant demand that the Almighty shall reveal Himself to him, under threat of violently breaking into the spiritual world, if the Almighty should refuse. To the Hindoo mind, with its strong introspective passion, this Would be an apt invitation to enthusiastic spirits; and it seems entirely reasonable to believe that the vision which began his career as a holy man,-a Sadhu,-was not from the Lord, but was induced by enthusiastic spirits who simulated the Lord, and who have since attended the Sadhu's steps with a succession of apparent miracles. I say apparent miracles advisedly, for there is nothing more difficult to prove than a miracle. And furthermore, it may be said, nothing is proved by a miracle. Respecting enthusiastic spirits, we read:

     "Those who think much on religious things, and stick in them, even so that they see them as it were inwardly in themselves, also begin to hear spirits speaking with them. For religious things, whatever they are, when man of himself sticks in them, and does not interpose various things which are uses in the world, go inwardly, become fixed there, occupy the whole spirit of man, and enter the spiritual world and move the spirits who are there. But such are visionaries and enthusiasts; and whatever spirit they hear, they believe to be the Holy Spirit, when yet it is enthusiastic spirits. Such spirits see falses as truths; and because they see them, they persuade themselves, as well as those with whom they inflow. And because those spirits also begin to persuade evils, which also are obeyed, therefore they are by degrees removed. Enthusiastic spirits are distinguished from others by this, that they believe themselves to be the Holy Spirit, and what they say to be Divine.

638

These spirits do not hurt man, because the man honors them with Divine worship. I have sometimes spoken with them, and then the nefarious arts which they infuse into their worshipers were disclosed." (N. H. 249.)

     "The spirit speaking is in the same Principles as the man, whether they are true or false, and he also excites them, and, through his own affection conjoined to the affection of the man, strongly confirms them. Hence it is evident that none but like spirits speak with man, or manifestly operate into man, for manifest operation coincides with speech. Consequently, none but enthusiastic spirits speak with enthusiasts. . .; and, what is ridiculous, when the man believes that the Holy Spirit speaks with him, or operates into him, the spirit also believes himself to be the Holy Spirit. This is common with enthusiastic spirits. From these things it is evident what peril there is to the man who speaks with spirits, or who feels their operation manifestly in himself, Man does not know of what quality his affection is, whether good or evil, and with what others he is conjoined; and if he has pride of self-intelligence, the spirits favor every thought which is thence. . . . When spirits, from similar affections, favor the thoughts or principles of the man, then the one leads the other as the blind lead the blind, and both fall into the ditch. The Pythonists of old were such, and also the magi in Egypt and Babylon, who were called wise on account of their speech with spirits, and on account of the manifest operation of spirits in themselves. But by this the worship of God was turned into the worship of demons, and the church perished. On which account, such commerce was forbidden the sons of Israel on pain of death." (A. E. 1182.)

     "Because every man is in society with spirits who are of the same religion as himself, they confirm all things which the man has made of his own religion, thus enthusiastic spirits all things which are of enthusiasm with the man, Quaker spirits all things which are of Quakerism, Moravian all things of Moravianism, and so on; thence are confirmations of the false which can never be extirpated. From this it is evident that mediate revelation, which is effected by the Word, excels immediate revelation by spirits and angels." (De Verbo 13.)

     That Sundar Singh has placed himself under the dictate of enthusiastic spirits, who claim to be the Lord guiding him, seems evident.

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The objection may be made that there is no evil connected with his teaching, and that his vision of the Lord is in agreement with the teaching of the New Church. To this we rejoin that, "when false Christs arise," they will do signs and wonders that will "deceive, if it be possible, the very elect." Enthusiastic spirits do not deceive by open lies; they take hold upon the imagination by the semblance of truth which so much resembles the real truth as to deceive those who desire the truth. The evil is subtle, not open to the external apprehension.

     What the evil is, may in some measure be indicated by the appeal to miracles, which reform no one, because they force. To the New Churchman, this evil is evident; for if he listens to one who purports to be a new and direct messenger from the Lord, he is in some degree turned aside from that Revelation by which, and by which alone, the Lord's New Church in His Second Coming is established.

     Sundar Singh does not stand alone as purporting to bring a special message superseding the message to the New Church. We know of one who claims a special vision of the Lord and an introduction to Swedenborg in the spiritual world, and who proceeds to teach independently of the Writings concerning correspondences. Another came to the writer, and, in a forced artificial voice which he declared to be that of Swedenborg speaking through him, demanded opportunity to proclaim his messages to a large society of the Church. Still another is assured that a new revelation is to be given through him which will supersede that given through Swedenborg. These direct revelations sometimes overreach themselves and show the cloven foot. One, with whom the writer had a long correspondence, claimed that Swedenborg was an evil spirit who sought to seduce the world to its destruction. Another is forbidden by spirits to read the Writings, and, in an extreme state, even the Word itself. There may not be direct evil of life, as there is in connection with spiritism, in many cases. Indeed, there is often the cunning to enjoin a good life and good uses of life. But there is, with one and all, an attack upon the Writings of the New Church, even if in no other fashion than to turn the attention from them, and so weaken their force.

     It is a mistake to suppose that the devil works only by seducing to evil.

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His more subtle attacks are by seeming to encourage moral good, though from another motive and with another purpose than that of obedience to the Lord. For their salvation, men must have something more than the teaching of moral life. This is provided by all religions, each in its own way and degree. It is provided by those who lay claim to no religion whatever, or even deny it altogether. The world condemns those who openly advocate violation of the moral code. But it is needful for salvation that men hold to the moral life in obedience to the Divine command, which involves belief in the true God, the knowledge of His commandments, and obedience to those commandments as His commands. This is the test imposed by the injunction to "shun evils as sins," an injunction which the man of the world scorns, even as Emerson cannot see the force of it, but says that "he does not know what evil is, or what good is, who thinks that any ground remains to be occupied, after saying that evil is to be shunned as evil." But there is a vital difference between shunning evil because one sees it to be evil himself, and shunning it because God has declared it to-be evil. This is the essential thing,-that evil be shunned in obedience to the commandment of God. Such also is the force of the Ten Commandments, in contrast with the precepts of "ethical culture." The latter place one in connection with the order of the world, and the former bring one into conjunction with the order of heaven. Hence it is declared that one's place in heaven is not primarily according to his good, but according to his idea of God. Those spoken of in the Bible as "doing what was right in their own eyes" were of the most debased age of the children of Israel.

The point of all this is, that the powers of evil are not greatly concerned that a man thinks he should live a good outward life. This every one does, according to his lights. But they seek to bring contempt upon Divine things, to turn man away from the acknowledgment of the Lord, from doing what is good, and shunning what is evil, in obedience to Him. If they can take away from man his faith in the Lord, they have no concern as to what the man may do in his life. He will be the prey of the evil in the other life. And even in this life, he will essentially be their prey, save as he looks to the Lord and shuns evils as sins against Him.

So with false Christs. They do not preach an evil life; the man's own desires will do that powerfully enough.

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But they subtly turn him from the Source of all life and light,-the Lord and His Word. In like manner, the false Christs, of which we have been speaking, turn the mind from the outward revelation to an inward will-o'-the-wisp, from rational thought to miracle. And in the case of the man who has accepted the doctrines of the New Church, they turn his mind from them to ignis fatuus lights. If the prince of evil can destroy the faith of the New Church in the world, his end is accomplished. But so long as that Church persists, even though it be among a few, his work is nought.
HEART'S DESIRE 1922

HEART'S DESIRE PHILIP OYLER 1922

The mountains rear themselves aloft,
     The trees point upwards to the sky,
The angels look to Thee for all,
     And so would I.

Each raindrop feeds some little plant,
     Each river somewhere finds the sea;
I wish the current of Thy truth
     Would flow through me.

The lover clings unto his love
     The olive holds upright the vine;
O lift me up and fill my mind
     With oil and wine!

The seed yearns to the harvest time,
     The grub to be a butterfly;
May true repentance bear me fruit
     Before I die.

I long for the Eternal Sun
     To rise with healing in His wings
And fill my heart with love Divine
     So that it sings.

                         PHILIP OYLER.
GODSHILL, FORDINGBRIDGE,
ENGLAND, 1922.

642

FAITH AND SCIENCE 1922

FAITH AND SCIENCE Editor 1922

NEW CHURCH LIFE
Office a Publication, Lancaster, Pa.
Published Monthly By

THE GENERAL CHURCH OF THE NEW JERUSALEM
BRYN ATHYN, PA.
Editor                    Rev. W. B. Caldwell, Bryn Athyn, Pa.
Business Manager          Rev. H. Hyatt, 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
     Truth enters the human mind by two ways,-through the soul from within, and through the senses from without. In the unperverted mind of most ancient man, the influx of the good of love from the Lord into the will produced the light of truth in the understanding, which was perceived and acknowledged in an unquestioning faith. And that celestial faith was confirmed by an afflux of truth from nature, entering through the senses into the mind,-an afflux of sense appearances and knowledges in the lumen of natural truth. In that mind, therefore, the influx and the afflux met and were conjoined in a perception that all nature is a correspondent and representative of the Divine and heaven. The appropriation of those two forms of truth was the "eating of the tree of life" and the "eating of the tree of the knowledge of good and evil."

     "It was never forbidden the men of the Most Ancient Church to acquire for themselves knowledges of good and evil from heaven, for by these their intelligence and wisdom was perfected; neither were they forbidden to acquire for themselves knowledges of good and evil from the world, for from this source their natural man had its science.

643

But they were forbidden to view these knowledges by a posterior way, because it was granted them to view by the prior way all things that appeared before their eyes in the world. To view the world and the things therein by a prior way, and thence to derive knowledges, is to view them from the light of heaven, and thus to know their quality; wherefore, also, they were able, by knowledges from the world, to corroborate their wisdom. But they were forbidden to view knowledges from the world by a posterior way, which is done when conclusions are drawn from them concerning things celestial, thus in an inverted order which the learned call the order of physical or natural influx, when yet there is no such influx into things celestial. Such did the men of the Most Ancient Church when they began to love worldly things more than heavenly, and to exalt and glorify themselves on account of their wisdom. From this their posterity became sensual, which is meant by the serpent seducing them; for the sensual is not willing to advance by any other than the posterior way." (A. E. 739:7.)

The inner door of entrance for truth was thus closed,-the way of celestial faith. And this "way to the tree of life is guarded," lest it be reopened in any but "him who overcometh,"-the man of the New Church who, through the regenerative fires of temptation, suffers himself to be led back into that order which "views all things of the world from the light of heaven, thus by the prior way," and subordinates the one to the other, the natural to the spiritual,-a restoration that we can hardly expect to be accomplished in a few generations, but only by a long and toilsome journey from Egypt to Canaan. With the race of postdiluvian men, spiritual faith must precede,-a faith in revealed doctrine, confirmed by natural science and reason, and by obedience of life. This, indeed, is not the highest order; but it is now, of necessity, the way of restoration, which cannot be said of any attempt to build a faith upon science while ignoring revelation. We are speaking now of the man of the Church who begins from faith in God and His revealed truth, and who may advance through the degrees of this faith even to its highest form. Faith is the door of the Church, and no one can enter by any other way.

644

     "Genuine order," we read, "is to believe from the affection of good; inverted order is to believe from the doctrine of faith. (Diary 4447.) The one is the celestial order of belief which departed at the flood, and which is not restored by any pseudo-celestial faith of natural good; the other, while of inverted order, was a necessity with the postdiluvian man, who became of the Ancient Church by faith in the doctrine then revealed. Here, too, must we of this age begin, if we would enter the New Church by faith in its Heavenly Doctrine, as the only deliverance from no faith, and a step on the journey to a restored Eden,-a paradise, now a Holy City, in the midst of which is the tree of life. "And the leaves of the tree are for the healing of the nations,"-rational truths reconciling men to the Word. (A. R. 936.)

     As the most ancient mind reconciled the afflux of science to the influx of truth by the unerring conclusions of its celestial perception, so is the mind of today to reconcile science to doctrine by spiritual faith,-by a rational perception of their agreement. This, indeed, can only be done by first accepting revealed doctrine, and then confirming it by science and experience. (See T. C. R. 227; S. D. 2651, 2726, 3602, 3977.) However repulsive this method may appear to the so-called "scientific mind," still it is truly rational. This very feeling of repulsion is what we must "overcome" in our natural man, if we would tread upon the reopened " way to the tree of life that is in the midst of the paradise of God." (Rev. 2:7.) Like the most ancient men, who fell by hearkening to the dictates of the proprium,-to the sensual and its love of the world,-we find in ourselves an inclination to hearken to the voice of the serpent, as it calls to us from the fields of modern learning, almost overpowering in its appeal to our natural man, by reason of a glittering appearance which is but the gloss that conceals atheistic materialism.

     Science has its great uses, both natural and spiritual; but its greatest use to the man of the Church is as a confirmation of his faith in God the Creator. Angels love confirmations, and discard objections. If science fails to confirm, it is to be rejected, lest it become like the " adder in the path that biteth the horse heels, so that his rider shall fall backward." (Genesis 49:17.)

645

Science becomes such an "adder in the path" when men attempt to examine and explore celestial and Divine things by means of an understanding formed from sciences; they cannot but be led off into great errors, and "fall backward" from spiritual and celestial things to those that are natural and corporeal. In explaining this text, Swedenborg recites his own frequent experience, how he was only "kept from falling backward by the Divine mercy of God Messiah." (Adversaria II:1272-1282.)

There is wealth of teaching in the Writings on this subject which it would be well for the New Churchman to consult in these days of assault upon the bulwarks of faith and religion. Through the prevailing materialism, in all its forms,-scientific, higher critic, etc.,-the bells come forth to attack the Divine Truth. The man of spiritual faith is safe only so long as he abides within the citadel of Divine Revelation, or within the sheepfold of the Church, from which he may then "go in and out, and find pasture." "Faith is the internal acknowledgment of truth," (Doct. Faith 1), opening the way for Divine influx through the soul into the mind. This faith gives a light, clear and sure, which cannot otherwise enter the mind; for it is the light of the spiritual sun, in the midst of which is the Lord Himself. In this light, we are able to judge of the lumen of nature's sun, but never the reverse. "Blessed art thou, Simon Barjona; for flesh and blood hath not revealed it unto thee, but my Father who is in heaven." And to the doubting Thomas, our Lord said: "Because thou hast seen me, thou hast believed; blessed are they that have not seen, and yet have believed."
"THE COMING OF THE LORD IN SPIRIT TO BRAZIL." 1922

"THE COMING OF THE LORD IN SPIRIT TO BRAZIL." E. E. I 1922

Under this caption, Senhor Levindo Castro de La Fayette begins a serial article in No. 75 of his journal, A NOVA JERUSALEM. The following brief extract is typical of the writer's view:

"It is a fact forever memorable that the Lord appeared in a vision to his servant, Pastor Levindo, in October, 1891, that is, 31 years ago.

646

[A year prior to his first natural acquaintance with the Writings of Swedenborg, on November 17, 1892. See LIFE for August, 1922, p. 474.] Such a fact is above any other relating to the history of the New World, and consequently to the history of Brazil. The reason for this is, that no fact of spiritual order can be compared, even slightly, with any natural fact.

     "For those who have read Swedenborg, and for those who have read the Old Testament, the Gospels, and especially the Apocalypse, such a fact cannot appear strange. But there are many people, and even many members of the New Church (that is, those who are still immersed in an external worship without internal), as well as among the leaders of the Protestant sects and of modern Babylon (Roman Catholicism), who will call into question such an event, which came once again to confirm the mercy of the Lord towards the human race. Yet, at this very day, there is in Europe Senhor Sadhu Sundar Singh, the Hindoo to whom our Lord Jesus Christ appeared in the spiritual world some time ago. He has borne witness to this fact, and called the attention of the members of the New Church in Switzerland to it."

     As already noted in the LIFE (July, 1922, P. 413), the Lausanne MESSAGER of April last went into extravagant praise of the seership of the Sadhu, acclaiming him a regenerate man and a second Swedenborg. An appraisal of the Sadhu, and of his doctrine viewed in the light of the New Church, has been made by the Rev. W. H. Alden, and will be found elsewhere in the present issue.
     E. E. I.
NOTES AND REVIEWS 1922

NOTES AND REVIEWS 1922

"Most people think of Swedenborg only in connection with religious work, forgetting that he was equally, if not more, prominent in many other fields," writes Gottfried Olson in THE ANNUAL REVIEW, a Chicago engineering periodical sent us by Mm S. G. Nelson. The article gives an outline of Swedenborg's scientific and engineering attainments, accurate, for the most part, but hardly so when it states that "not until the end of the nineteenth century were his writings collected and examined, with the result of proving that there was hardly one department of scientific activity in which he was not far ahead of his time." This exaggeration, however, is evidence of Mr. Olson's profound admiration, as we learn from his closing remarks: "To give a fair account of this man's life is not possible in the space available; but if a good tonic is needed, we suggest going to the bookstore or library to get a book by Swedenborg.

647

The subject does not matter. They are all equally interest-in. If ever there was a super-human being, Swedenborg was one. Get acquainted with him."
LA NATURE DU MONDE SPIRITUEL 1922

LA NATURE DU MONDE SPIRITUEL 1922

LA NATURE DU MONDE SPIRITUEL. Par Alfred Acton, M. A., B. Th. Paris: Imprimerie, C. Defays, 1920. Paper, 203 pages.

Copies of this French version of Mr. Acton's well-known work, The Nature of the Spiritual World, have now reached America, and may be obtained from the Academy Book Room, the price in this country being 50 cents. The translation is by the Rev. E. E. Iungerich, reviewed by the Rev. F. Hussenet.
Title Unspecified 1922

Title Unspecified 1922

A newspaper clipping handed us by Mr. Louis Pendleton calls attention to "the expedition which has just started, under the able leadership of Dr. W. M. McGovern, for Tibet," and what is said of that " Forbidden Land" will kindle once more in the breast of the New Churchman the hope that this expedition may bring to light hitherto undiscovered evidences of that lost Revelation which is known to us as the "Ancient Word." For the article mentions that "at Lhassa, where the Gorand Lama has his dwelling, the mystic secrets of esoteric religion, unguessed by Western peoples, have long lain. . . . The sacred writings, of which only a trickle has come forth in the past few centuries, are said to have been produced at Lhassa long before the art of writing was discovered by the founders of modern civilization. An authentic account of the Flood, so fragmentarily described in the Bible and other records written thousands of years after the event, is among the literary treasures said to be locked up in the Lhassa monasteries."

648

SUNDAY SCHOOL CALENDAR 1922

     The present installment brings the publication of the Sunday School Lesson Notes up to No. 15, which will fall on Sunday, December 17th, if the Notes have been used regularly, beginning September 10th. As the plan for the year contemplates covering the books of Genesis and Exodus during the period from September to June, the series of 37 Lessons outlined in the Calendar may be adapted to the Sundays as follows:

September 10 to December 17-15 LESSONS.
December 24-Christmas Sunday.
December 31 to March 18-12 Lessons.
March 25-Palm Sunday.
April 1-Easter Sunday.
April 8 to June 10-10 Lessons.

     Owing to the varied conditions under which the Lesson Notes will be used in different Sunday Schools and families, the adaptation is, of course, at the discretion of the teacher. But we would offer the recommendation that, when it is found impossible to treat all of the Lessons in the series, it will be advisable to select and concentrate upon the most important of the stories, and not attempt to cover all superficially. A deeper impression is made, especially upon the minds of younger children, when the theme of a single story is dwelt upon, and the particulars are gradually unfolded by the teacher. The sequence of the series can be preserved by touching briefly upon stories it has been found necessary to omit. The same can be accomplished by occasional weekday classes, or, in the case of older children, by the assignment of certain chapters to be read at home.

     In regard to the four Sundays on which Lessons from the regular series are omitted-viz., Christmas, Palm Sunday, Easter, and June 17th-it is suggested that old and young then unite in a festival service or family worship, on which occasions the special stories from the Word suited to the day may be read and explained.

649

By attending adult services, the young are initiated into the sphere of that worship for which their own services are a preparation.

     BIBLIOGRAPHY.

     Below will be found a list of reference works which members of the Sunday School Committee have found valuable in their own work of preparing lessons from the Word. They are recommended for purchase, or may be consulted in public libraries. A few of them are on sale in the Academy Book Roam, as advertised elsewhere in this issue.

     Science of Exposition. By Bishop W. F. Pendleton. (See especially Chapter xxiii on "Children and the Young.")

     Correspondences of Canaan. By Rev. C. Th. Odhner.

     The Golden Age. By Rev. C. Th. Odhner.

     On Holy Ground. (Bible Stories, Illustrated.) By Rev. W. L. Worcester.

     Story of the Bible. By Rev. J. L. Hurlbut, D.D.

     Bible Atlas. By Rev. J. L. Hurlbut, D.D.

     Oxford Self-Pronouncing Bible, No. 04468. (The pronunciation of all Scripture proper names is indicated; also contains Concordance and Maps.)

     Concordance to the Scriptures. By Alexander Cruden, M.A.

     Analytical Concordance. By Robert Young, L.L.D.

     Commentary on the Holy Bible. By Adam Clarke.

     Commentary on the Holy Bible. (1920.) By J. R. Dummelow.

     Analysis and Summary of Old Testament History. Wheeler. The Old Testament History. By Wm. Smith.

     Dictionary of the Bible. By Wm. Smith.

     Introduction to the Study of Scripture. By T. H. Home.

     Bible Lands: Their Modern Customs and Manners. H. J. Van Lennep.

     Scripture Manners and Customs. [Extracts from the works of travelers.] Published by the Society for Promoting Christian Knowledge, London, Eng.

     Bible Animals. By Rev. J. G. Wood.

     COMMITTEE ON SUNDAY SCHOOLS AND HOME INSTRUCTION.

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SUNDAY SCHOOL LESSON NOTES 1922

     LESSON NO. 10-CHANGE OF ABRAM'S NAME. (Genesis 17.)
Analysis:
Name changed and covenant renewed     v. 1-8
Circumcision, a sign of the covenant          v. 9-14
Sarai's name changed                    v. 15
Promise of Isaac                    v. 16-22
Abraham's obedience                    v. 23-27

     In this chapter is described the confirmation by new signs of the covenant between the Lord and Abram. The covenant is in v. 6-9, and was an arrangement Providing that men should acknowledge and worship the Lord-"to be a God unto thee, and to thy seed after thee. . . . I will be their God."

     One sign of the covenant was circumcision. This was established in the Hebrew, Israelitish, and Jewish Churches. It represented introduction into the Church through repentance and the removal of evils, and signified the same as the washings of baptism. A stone or flint knife was used. Circumcision represented the rejection of self-love, which seems as if it were our own life; but after it has been rejected, we perceive that the Lord fills us with a better and fuller life from Himself. (Deut. 30:6.)

     The same is signified by the other sign of the covenant,-the changing of the names. We know people when we know what sort they are; but when their character is changed, they are like different persons, and are given a new name by the Lord. (Rev. 2:17, 3:12, 14: 1, 22:4.) Abram had been faithful in following the Lord's commands, and so his character was changed. The "h" added to both names is from the Divine name Jehovah, and means the life that He gives to all creatures. Here it means that this Divine life or love has become the most real and precious thing in man's life, so that he has no pleasure in anything selfish or merely worldly, but only in living and acting according to the Lord's doctrine. (See A. C. 2010, 2063; A. R.122-3, 193-6, 612-13, 938:2.)

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     LESSON NO. 11-THE VISIT OF ANGELS. (Genesis 18 and 19:1-30.)
Analysis:
Abraham's hospitality               18:1-8
Renewed promise of a son           9-15
Visitation of Sodom               16-22
Abraham pleads for mercy          23-33
Angels visit Lot in Sodom          10:1-3
Wickedness of Sodom          4-11
Deliverance of Lot               12-23
Destruction of Sodom           24-28

     The three visitors to Abraham, and the two who visited Lot, were angels through whom the Lord spoke, though at first they seemed like ordinary men, travelers; but because the Lord spoke through them, they are often called "the Lord."

     Abraham's cordial hospitality makes a beautiful picture of ancient charity and custom. Much should be made of all the particulars of the incident.

     Verses 4-15 are a confirmation of the promises of the preceding chapter, and so may be mentioned but briefly to the children.

     The Lord tells Abraham His purposes (v. 16-22), because he has kept the Covenant, and, through him and his descendants, the Divine Word is to be given to men, and in the Word the Lord reveals all His dealings with men. (Compare v. 21 with ch. 11:5-8.)

     The Lord is Mercy Itself, and merciful in all His works; yet men often do not see His mercy until they earnestly inquire of Him; and then He can show that His mercy is greater and truer than we could otherwise suppose. So the Lord taught Abraham.

     Lot, too, was hospitable, and willing to make the greatest sacrifices to protect his guests; but, as it turned out, they protected him from destruction by the mob of his fellow-citizens, and, in the morning, dragged him out of the city before it was destroyed. The angels here sent to Lot show us the power of angelic spheres to help in deliverance from evil. (See II Kings 6:17.)

     While Lot was not wicked, in the way or to the extent that the people of Sodom were, still he was not a truly good man, as is shown by his living there as a citizen, sharing in the wealth of the city, and even being a leading man there (19:1, 9.)

652

In ancient times, the gate of a city was the chief place of business, and there the judges sat. Lot seems to have loved the place, or the property he had there, and hesitated to leave it (v. 15, 16); and when the angels told him to go to the mountain, in order that he might be safe, he was unwilling to go so far, but asked that the nearby town of Zoar be spared as a refuge. And even when this was promised, he feared for his safety, and left Zoar to hide himself in a cave of the mountain. Lot is thus a type of the self-centered man, who behaves well enough externally, but is suspicious, overcautious, and always looking out for his personal comfort and safety.

     LESSON NO. 12-ABIMELECH; THE BIRTH OF ISAAC.
(Genesis 20 and 21.)
Analysis:
Abraham and Abimelech delivered from evil      20:1-16
Birth of Isaac                              21:1-7
Ishmael sent away                         21:8-14
Ishmael preserved                         21:14-21
Covenant at Beersheba                    21:22-34

     Gerar was a town situated in the southwestern corner of the Land, whence Abimelech controlled the country for some distance on every side. Abimelech and Abraham probably wished an alliance with each other sealed by a marriage. But Abraham sinned in deceiving Abimelech, and Abimelech was near to doing a great wrong in taking Sarah. But the Lord saved them both, by teaching Abimelech in a dream. In those days, the Lord taught men in their dreams; but He taught Swedenborg when he was awake. The last sentence of verse 16, better translated, would read: "and in all things she was made right," or "vindicated," instead of "reproved." (Compare ch. 12:10-20.) It is shown here that good and righteous people, both within and without the church, are restrained from evils, and delivered, only by the Lord's power. This even was recorded on account of the internal sense.

     The Lord's promise of an heir to Abraham is now fulfilled.

653

Although Abraham had been anxious (15:2-3, 16:1-2, 17:18), the Lord's word is sure, and He also knows best when the thing should be done. This is a good point at which to review the years of the life of Abraham. Note the ages mentioned in Gen. 12:4, 16, 17:1, 21:5.

     In Ishmael (v. 9), we see the same pride and inclination to despise others that existed in Hagar (16: 4); wherefore, he and his mother were sent away, for the sake of peace and order; yet he was to be made a great nation (17:20), and so was preserved by the Lord. The wilderness of Paran was between Beersheba and Mt. Sinai.

     The covenant and oath between Abraham and Abimelech gives a fine picture of good will and charity among the ancients. "Beer" means a well; "sheba" means an oath, and, by a slight change, seven. Beersheba, situated on the southern boundary of the country, near the desert, was one of Abraham's chief places of residence.

     LESSON NO. 13-THE SACRIFICE OF ISAAC. (Genesis 22:1-19.)
Analysis:
Command to Sacrifice          v. 1,2
Journey to Moriah               v. 3-8
The Offering                    v. 9-14
The Blessing                    v. 15-18
The Return to Beersheba          v. 19.

     Note the places mentioned: Beersheba, where Abraham was living, Moriah at Jerusalem, and the road passing Hebron and Bethlehem. The " mountain" was probably the hill where the Temple was afterwards built by Solomon.

     The general lesson of this story is the need of sacrificing, i.e., of offering to the Lord our precious possessions. The Lord commands us to do this, in order that He may make us unselfish; for He knows that no man can ever be happy, if he loves the things he has for his own sake, or for the sake of his own pleasure. But if the things we have are offered to the Lord wholeheartedly; the Lord does not take them away from us; He returns them to us with a blessing, so that they are far more enjoyable and make us truly happy.

654

     Viewed in another sense, the story is plainly prophetical of the Lord, who, when He was born, was the heir of the house of David, and so, more remotely, of the family of Abraham. And also, He was sacrificed by the Jews at Jerusalem, though this was done in utter selfishness. (See John 11:47-50.) The prophecy focuses on the laying of the wood upon Isaac as they went to the sacrifice. "And they took Jesus and led him away. And He, bearing His cross, went forth unto a place. . .where they crucified Him." (John 19:16-18.) It also shows how the Lord provided that, in the Israelitish Church, His life in the world, and His death, resurrection and ascension, should be represented by the sacrificial use of animals. (Read A. C. 2818.)

     LESSON NO. 14 THE DEATH OF SARAH. (Genesis 23.)
Analysis:
Sarah dies                    v. 1-2
Negotiations for a burial-place     v. 3-15
Purchase of the field               v. 16-18
Burial of Sarah               v. 19

     In this lesson, the doctrine of death and resurrection is especially to be taught; that death is the gateway to everlasting life; and also, that in the death of merely natural desires is the beginning of the life of spiritual love.

     A practical lesson is seen in the courtesy used by Abraham, and by the people of Hebron with whom he was dealing. The external value of courtesy in making things go smoothly is shown; but it should be also pointed out that courtesy is the proper expression of love, good will, honor, affection, and neighborliness, and that things discourteous spring from selfishness, pride, ill-nature, and other evils. Comparison may be made with David's buying the field of Araunah. (2 Sam. 24:18-25); and for the contrary, see I Kings 21:1-25, and I Sam. 25:1-35. Sarah, Abraham, Isaac, Jacob, Rebekah, and Leah, were buried in this cave. (Gen. 49:31.)

655

     Several interesting ancient customs are revealed in this story,-the custom of burying in caves (Easter time pictures of the Lord's sepulcher may be used); that of doing business at the gate of the city (v. 18); that of having witnesses to such transactions, usually men who chanced to be there at the time. (v. 10, 11, 13, 16). The whole matter would be written (very likely on clay tablets), describing the field and everything in it,-the cave and the trees,-and its boundaries; the seller and buyer, and the money that was paid, would be noted. All this is meant by its being " made sure unto Abraham for a possession." (v. 17-18, 20.) The weighing of the silver should be noticed; the shekel weighed about 1/30th of a pound, and 400 shekels would be about $258.00.

     This was the first actual possession of any part of the Land of Canaan by Abraham; later, Jacob bought a piece of land near Shechem.

     LESSON NO. 14-REBEKAH. (Genesis 24.)
Analysis:
The servant's oath               v. 1-9
Arrival at Haran               v. 10-14
Meeting with Rebekah          v. 15-28
The servant welcomed          v. 29-33
He tells his errand               v. 33-49
Favorable answers               v. 50-60
Rebekah comes to Isaac          v. 61-67

     Far the family relationship, see Gen. 11:27-29, and 22:20-23. Isaac was first cousin to Bethuel, father of Rebekah. In chap. 25:20, Isaac's age at this time is given. The well of Lahai-roi, where he lived, was in the extreme south of the country. (See 16:14.) The trusted "eldest servant" evidently is Eliezer of Damascus, mentioned in 15:2; he must have been at least 75 years old at this time. At the close, the death of Abraham may be mentioned. (25:5, 7-11.)

     This lesson is pervaded throughout with the courtesy and good will that we have already noticed in these pictures of ancient life.

656

There is special interest here, since it is an account of a betrothal among the ancients. Observe that it was arranged by the heads of the families, Abraham and Bethuel; yet the essential of the woman's own consent was regarded-by Abraham (v. 8), and by Bethuel (v. 57-58); her acceptance of the gifts also indicated her acquiescence (v. 53.)

     Abraham was wise in his trust in Divine Providence (v. 7), and in his determination that his family and its worship should be distinct from the false religions round about (v. 3); also, he was careful that they should live in this land, which the Lord had shown to him. (v. 8, at the end.) The remarkable incident in v. 11-27 may be used to point out the teaching that there is a special providence in orderly marriages. (C. L. 229, 386, 387.) This is the reason why Swedenborg tells us that the marriages of those who are of diverse religions is heinous. Simple teaching may be given about betrothals and the meaning of the veil. (v. 65; C. L. 21, 295, etc.; A. C. 3164:2, 9182:4. See Liturgy, page 412, on Betrothal.)

     Rebekah was brought to Isaac while he was meditating in the field. The loss of his mother's love brought with it sorrow, as does the loss of external pleasures. He was meditating upon his future state, when he lifted up his eyes and beheld his bride, even as in meditation the spiritual sight is elevated to perceive the beauty of revealed truth.

     An analysis of this chapter will be found in Bishop Pendleton's Science of Exposition. (pp. 344-368.)

     (To be continued.)

657

CLERICAL DRESS 1922

CLERICAL DRESS ALBERT BJORCK 1922

     Editor of NEW CHURCH LIFE:

     In your August number (p. 452), Mr. George F. Poole has an interesting communication on clerical dress, in which he speaks of the opposition to any distinction in dress between the priest and the layman which, according to him, exists in the General Church. So far as I am able to judge, the existence of such an opposition is imaginary. But my acquaintance with the members and priests of the General Church is limited, and I will therefore speak only for myself.

     There ought not to be any opposition to clerical dress, for Mr. Poole is quite right when he says that a "priest does not cease to be such in disrobing after the service, He ever remains the pastor of his flock, and should be so distinguished." Just so. Hitherto, there has been very little need of any external means of distinguishing a priest from his flock as their pastor, because the flocks are small, and the individual member knows his pastor well enough to distinguish him easily. But the Church will grow, if we are united on essential truths; and even with our present small numbers, it would be nice if a priest visiting us from another country could be recognized as a New Church priest from his dress, before he is formally introduced as such. New Church people travel proportionately as much as, if not more than, members of the Old Church organizations. It should certainly add to their pleasure, and it might be of great value to them, if they could recognize by his garb the New Church priest they happen to meet on a steamer, train, or the streets of a strange city.

     Doubtless all will agree with me in this. And if so, they will also see that, if they have entertained any opposition to clerical dress, it has been because the dress which they are in the habit of regarding as clerical is not a distinguishing mark to a New Church priest. And if, among the priests, some have an aversion to donning the peculiar looking garments which the clergy of the Old Church denominations are required or expected to put on, it is, I think, because they do not like to be taken for what they are not.

658

What is generally thought of as a clerical dress, when worn by a New Churchman, becomes rather a disguising than a distinguishing mark. The clerical dress, as we know it today, is the trade-mark, as it were, of the Old Church clergy. Just as all the sects within the Old Church differ in particulars of doctrine, but are united in the main falsities which separate them from the Lord's New Church, so the clerical dress of today, no matter what efforts the clergy of the different sects make to modify it for distinguishing purposes, is, by its general cut and appearance, a common sign and mark of the Old Church.

By all means, let us devise some mark that will distinguish priests from laymen in the General Church, whether it be an article of dress or something to fasten on the dress. I, for one, should not hesitate to wear it, and I would be willing to subjugate any aesthetic qualms I might feel in adopting such a mark, even though, to my taste, it were as ugly as some of those now commonly worn by the clergy of the Old Church.
ALBERT BJORCK.
BATH, ENGLAND.
ANGELIC SPHERES WITHIN THE EXTENSE OF THE NATURAL SUN 1922

ANGELIC SPHERES WITHIN THE EXTENSE OF THE NATURAL SUN E. E. IUNGERICH 1922

Editor of NEW CHURCH LIFE:

The Rev. H. L. Odhner, in his communication entitled "Angelic Spheres," appearing in your October number (p. 599), presents a number of citations which teach that all things of the spiritual world are spiritual. (D. L. W. 83, 91, 112, 173, 176.) With these passages as premises, he takes issue with my concept that the spiritual sphere of an angel rests upon and is ultimated in a "finely material sphere," and holds that this "can apply only to men living on earth, or to the surviving limbus of the departed, i.e., to the finest things of nature constituting the nexus for the contact of the departed with mankind as a common basis. This limbus is in organic contact with this world only, and is nowhere indicated as playing any active role in the life of the angels among themselves." (p. 600.)

659

     Writing from the safe distance of South Africa, he says: "We have no wish to inaugurate a discussion." Replying from Bryn Athyn, I would say I feel drawn to discuss his communication in a friendly spirit, and believe that the matter can be opened up in a way to clarify our ideas on an intricate subject, and without impugning in any fashion the loyalty of our respective beliefs in
Revelation.

     Permit me, first of all, to place in parallel columns D. L. W. 112, which is the kernel of Mr. Odhner's thought, it seems, with T. C. R. 35, which has taken a similar position in mine.

     D. L. W. 112.

     "The difference between angels and men is, that angels are under that Sun only, but men are not only under that Sun, but also under the sun of the world; for the bodies of men cannot exist and subsist unless they are under both suns; it is otherwise with the bodies of angels, which are spiritual."

     T. C. R. 35:11

     From the heat and light of the spiritual sun, angels and men have love and wisdom, "and the things which are thence are called spiritual. But those which proceed from the sun of the world are containants or receptacles of life, and are called natural. . . . Now because spaces and times cannot be predicated of love and wisdom, but in place of them states, it follows that the expanse around the sun of the angelic heaven is not an extense, but yet in the extense of the natural sun, and with the living subject there according to their receptions, and the receptions according to forms and states."

     Now if I were to be guided by D. L. W. 112 alone, and did not allow my thought to dwell upon the relation of the two suns, and of their two respective worlds, I might be led to conclude that the angels lived entirely without contact with the natural world, and that their physiological organisms had no constituents derived from or dependent on the natural sun and its world.

     It seems to me that D. L. W. 112, taken alone, is likely to confirm New Churchmen in a misconception that is quite widespread; namely, that because the state we pass into by death is called the spiritual world, therefore everything we are there concerned with is purely spiritual substance.

660

The state after death is not tautological with "spiritual world," any more than the state here is absolutely equivalent with "natural world." In either state we are in both worlds, though with a difference of emphasis as to life and sensation. While in our present state, we are not only in the natural world of containants and receptacles, but, as to our regenerative potentialities, we are also in the spiritual world of love and wisdom. After our resurrection into the life to come, though we are primarily, and as to life and sense, in the things of love and wisdom, we still retain containants and receptacles that are in the natural world's extense. Otherwise, there would have been; no need to be created on earth first.

     Mr. Odhner seems to have taken D. L. W. 112 to be a statement referring to the entire physiological constitution of those in the beyond. Therefore, its statement that "angels are under that [spiritual] sun solely" ought logically to lead him to deny that there is "a cutaneous envelope" to the spiritual body (D. L. W. 257) or "a limbus" (T. C. R. 103) made up of " the finest things of nature" (D. P. 220), or that the "angelic heaven . . . is within the extense of the natural sun." (T. C. R. 35.)

     There is a strong appearance that D. L. W. 112 does contradict these other teachings, and such an appearance is doubtless permitted, so as to cause us to reflect, weigh, and ponder the valuable teaching of the Writings, and thus come to a deeper sense of their harmonies.

     But D. L. W. 112 is obviously not a statement as to the entire physiological constitution of an angel. This is plain, not only from D. L. W. 257, T. C. R. 103, etc., which would not be true if it were, but also appears from a consideration of D. L. W. 112 itself. The subject there treated of is the effect on the minds of men and angels of spiritual heat and light. It is in regard to this that the spiritual bodies of angels are said to be under one sun only, and those of men under two. If the number had gone on to speak about devils, it would doubtless have said that they too were only under one sun in this respect; but with them it would have been the natural sun.

     Now, T. C. R. 35 says very plainly that "the angelic heaven is not an extense, but yet within the extense of the natural sun." Are we to take this in a purely general, indefinite way? or should it apply to every detail? Are we to take it, I may ask, like those who say that Providence only operates universally? or are we to say it applies most singly to every least atom of spiritual substance?

661

Let us see.

     In T. C. R. 76, we are told that the three natural atmospheres surround the three spiritual as "shells their kernels, or as the bark of the tree its inner layer." Here, then, is another instance, and a more particular one, of how what is spiritual, though not an extense, is yet within the extense of the natural sun.

     D. L. W. 257 and D. P. 220 speak of the cutaneous envelope and the finest things of nature as being, after death, containants of the spiritual substances of the departed. Here, then, is another instance of a particular application of how what is spiritual is yet under the extense of the natural sun.

     Are there any spiritual substances which do not obey this law? T. C. R. 339 and A. C. 6943 certainly teach that what is nakedly spiritual could not affect a man or be grasped by him. An interesting series of numbers in the Spiritual Diary (2366-70) have as a caption: "Concerning spirits, that they are in a place." They speak of spirits as not being pure thought, but as having a subtle organic substance as well. That this is not a purely spiritual affair is also evident from its also being called there "a subtly material organic substance." If they did not have this, how could they affect the natural atmospheres so as to cause the flame of Swedenborg's candle to flicker? (S. D. 2392.)

     It is therefore patent that angelic organisms have spiritual substance inside, but a finely material cutaneous envelope outside; and that the spiritual atmospheres are similarly two-ply. We are also told in D. L. W. 291 that spheres from angel's bodies "excite the atmospheres into their activities."

     Now how can that which proceeds from a two-ply subject, and excites a two-ply medium, be other than two-ply itself? Mr. Odhner will admit that the angels have a cutaneous envelope, and the spiritual atmospheres a shell-like natural covering. He ought not, therefore, to insist that their spiritual sphere must be a purely naked spiritual thing. The naked spiritual cannot be grasped by nor affect any object, and so could not excite atmospheres into their activities. And so I feel that, for the satisfaction of his own philosophical thinking, as well as for my own, my esteemed friend will find it necessary to conclude with me that "the spiritual sphere is nothing else than the influx and pulsation of eternal life [or spiritual substance] among the material particles, be they gross or fine, that emanate from every man, angel, or spirit," as stated in my article. (June LIFE, P. 318.)

662

     I wish to make it thoroughly plain that I do not believe that anything about an angel or his environment is merely material. Everything spiritual in or about him is composed of spiritual substance. I have not the least doubt about this. Yet, in whole and in part, whether it be the angel's bodies or their spheres, or the spiritual atmospheres and their bullae, I feel the teaching of T. C. R. 35, 76, justifies me in the conclusion that they are invested in material envelopes. This should rid me of any charge that I do not believe that the real essence within, in every such case, is spiritual substance.

     But as to what is the nature of spiritual substance, and its relation to Divine Substance, on the one side, and to material substance, on the other, this is a still deeper question, and one that should be treated in a separate paper. I would say this much, however, in view of the clear distinction given in T. C. R. 35, quoted above, that it is plain that what is of love and wisdom is of spiritual substance, and that what is of containants and receptacles is of natural and material substance.

     We should try to avoid anything that would confuse this distinction. We should not urge, on the one side, that material substances can be a center for the influx of love and wisdom; nor, on the other, that spiritual substances constitute receptacles and containants, or enclose cubic feet of space. Latitude may be allowed for language, especially for the language of Revelation, which at times speaks in the language of appearances, and at times more openly. But we should strive to avoid confusion on these points, not only in our ideas, but in the words with which we invest them.
     E. E. IUNGERICH.

663

AFRICAN PSYCHOLOGY 1922

AFRICAN PSYCHOLOGY ENOCH S. PRICE 1922

     Editor of NEW CHURCH LIFE:

     On reading the Rev. H. L. Odhner's news article, entitled "The Zulu Mission Work," in your October number, I was reminded of a series of articles by a native Zulu, Santie Sabalala, appearing in the ADVENTURE MAGAZINE, which belongs to the class of magazines some one has characterized as "wood pulp literature," and probably is seldom seen by the highly intellectual readers of NEW CHURCH LIFE. I understand the ATLANTIC is about the lightest literary pabulum, aside from the LIFE, that any of them indulge in. But, persiflage aside, I would like to say that in the pages of ADVENTURE is the only place, so far as I know, that the writings of Santie Sabalala can be found at present, and I believe that everyone who wishes to work with the African native should read them.

     Mr. Odhner says of the natives, "Their minds seem to work by secret passages unknown to our constitution." Is it not true that, to do successful missionary work among them, the native psychology will have to be studied? What I am pointing out offers one avenue of approach. Libraries have been written about Africa and the Africans, but the writing has all been done by men on the outside looking in. Here is a writer on the inside looking out.

     Santie Sabalala seems to be entirely frank, so much so that some of his pictures are frightful, and remind one of 2 Peter 2:12, namely, that some of the tribes are "as brute beasts, made to be taken and destroyed." Sabalala is not sentimental, and offers no comment whatever. He seems not to be moved either for or against anything he records; he only draws pictures and narrates incidents and conversations, leaving all conclusions as to morality or immorality to the reader. But he apparently knows what he is talking about in a way that no white man has yet been able to find.

     I recommend the reading of these articles to every white man who is working, or intends to work, among native Africans. They appeared in the issues of ADVENTURE for July 30, August 10, September to and September 30, of this year. There were others before the issue of July 30, but I do not at present know the dates.
     ENOCH S. PRICE.
BRYN ATHYN, PA.

664

Church News 1922

Church News Various 1922

     COLCHESTER, ENG.-Our first sale of work in aid of the building fund was held on April 15. A large variety of goods were provided, many of the articles having been made by the ladies of the society. A sum of L12-0-0 was raised, and the committee is to be congratulated. Two days later, there was a childrens' Easter social when the forty who were present, old and young, took tea together and had a very happy time.

     On April 23, the Rev. Albert Bjorck visited us and preached to a congregation of 35. On the following evening, Mr. Bjorck read a paper on "The Doctrine of Correspondences," which was much enjoyed. Refreshments were served later, which provided the opportunity for a social time.

     On June 8 the first of a series of classes for the young men was held at 11 Hospital Road, the object being to develop a greater fluency in speaking. This class will continue weekly, being conducted by the Rev. F. E. Gyllenhaal.

     The celebration of June 19th was held at Priory Street on Sunday evening, June 25th, our Pastor presiding, and 39 being present. The Rev. R. J. Tilson was the guest of honor, and, in responding to the toast to "The Church," he spoke of the provinces allotted the apostles in the spiritual world when they were sent forth at the Second Coming, and drew a parallel between them and the priests of the New Church, with their provinces of work. Numerous other toasts and speeches followed.

     Since the meeting of the British Assembly in August, a report of which will be sent by the Secretary, we have had several visitors, including Mr. and Mrs. Boozer and their children, from Maidstone, and the children of Mr. and Mrs. Morris, of London. Our Pastor held several classes for the instruction of the children at the home of Mrs. Rey Gill, which was much appreciated by children and parents alike.

     Mr. and Mrs. Gyllenhaal left Colchester on September 4th for a holiday trip to Belgium. In the Pastor's absence, the Rev. Albert Bjorck has charge of the society here.
     F. R. COOPER.

     SHARON CHURCH, CHICAGO.-Our services were resumed on the first Sunday in September with the usual attendance. The young people of the society have been formed into a class, which meets at the home of the Pastor every other Friday for instruction and social entertainment. They come from their work or their homes and have dinner together, after which the class is held. Of the eighteen possible members of the group, ten were present at the first meeting, and others expect to attend in the future. A number of them are graduates of the Academy Schools at Bryn Athyn. This society has been without such a group of young people for so many years that we feel quite encouraged by this beginning.

     A number of our members, together with the friends from Glenview, enjoyed the usual summer's sojourn on the eastern shores of Lake Michigan and the meetings held in our little church at Linden Hills, formerly known as Covert Resort. Other friends from the East were there also. The Friday classes and Sunday services were well attended by our own people, and by a few strangers, some of the latter asking many questions and taking an earnest interest in the services. There were no other ministers at Linden Hills this summer, and the Rev. W. L. Gladish undertook the work. On one Sunday, however, the Rev. Gilbert H. Smith was present and preached.

665

     This has become a great place for a summer gathering of the clans, always including a number of Academy graduates who meet their friends who are guests of the cottagers. It is our hope that, after the General Assembly next June, many of our friends from the East will be able to come over to see our pretty little church and its really beautiful surroundings,-the great sparkling lake, the wooded sandhills and the deep ravines,-all making a picture we love to carry home with us.
     E. V. W.

     CANADIAN NORTHWEST.

     After an extended visit in Kitchener, where it was my privilege to occupy the pulpit in the absence of the Pastor an opportunity presented itself to pay a visit to a portion of the Canadian Northwest. For some years past, this whole field has been ably ministered to in the summer by the Rev. F. E. Waelchli. This year, however, owing to unforeseen and unavoidable circumstances, no minister could be sent to visit the members of the General Church residing in the western provinces of Canada. In view of this, the opportunity to do so was very welcome to me, and also (I am assured) to the people whom I visited.

     Leaving Kitchener on August 21st, I arrived two days later in Winnipeg, where Mr. and Mrs. Fred Roschman live. It is always a great pleasure to meet a "son of the Academy" anywhere, but if is a still greater one to meet those who have been long absent from their Alma Mater, to come in contact with the loyalty and affection which they still retain for the things of the Church and the Academy. It appears as though, in fighting to retain their loyalty and affection, these have been increased. Those qualities have stood the test of time; they have been tried in the fire, and have become a part of them. This is the spirit which impressed itself upon me by contact with the members of the General Church whom I visited.

     I spent part of a day and the night at the home of Mr. and Mrs. Roschman in Winnipeg, and left early next morning for Morden, Manitoba, where reside the two families of Mr. John Hamm and Mr. John Heinrichs. Mr. and Mrs. Erdman Heinrichs, of Eatonia, Sask., were spending their summer's vacation at the home of their parents, and thus three General Church families were present in Morden. To these I ministered on five consecutive Sundays. Two services were held at the home of Mr. and Mrs. John Heinrichs, two at the home of Mr. and Mrs. John Hamm, and an open-air service one beautiful Sunday morning, held in a delightfully secluded spot on the farm of Mr. Hamm. 19 persons attended the first three services, and 17 the remaining two. Of these, 10 were adults, 4 of high-school age, and 5 children under twelve years of age. Only one stranger attended. Owing to the fact that harvesting was in progress, and one of the families lives on a farm, no regular children's services or classes could be held, but one service for children was conducted which was also attended by the adult members. The interest shown by the children was gratifying.

     It was also my good fortune to meet a Mr. Kornelson, of Steinbach, Manitoba, who has been a reader of the Writings for a number of years, having been introduced to them by a minister of the General Convention. His diligent study, however, has brought him into sympathy with the doctrinal views of the General Church. As evidence of his interest and zeal, I need only mention that, because of the uses which the Writings attribute to the Hebrew tongue, Mr. Steinbach is studying that language, and this without the aid of a tutor-surely a difficult task.

     There is a considerable field for the General Church in the Canadian Northwest, sufficient to require the labors of one minister for the whole of a summer; and it was a matter of regret that I was unable to cover the whole of this territory. Scattered throughout this region are about twenty General Church families, and there are others who are affirmatively inclined toward the Academy doctrines.

666

A number of "Academy boys" from Eastern Canada have married and settled in the West, and provide a strong nucleus for the growth of the Church. It is my hope that this field will be adequately ministered to in the coming year.
     HENRY HEINRICHS.

     GLENVIEW.-The Immanuel Church is resuming its normal life after a very quiet and uneventful summer. One thing, however, has been maintained without interruption, that is, Sunday Worship. The park has looked as beautiful as ever, but the modern spirit of "going somewhere" has made itself felt here as elsewhere. For this we may thank the automobile habit, which is becoming very prevalent.

     The ladies of our society are getting very busy with their Assembly preparations, and there is not likely to be any lack of work in this direction. On Friday, Oct. 8th, they held a rummage sale preceded by a play. The latter was of a humorous character, and was intended to get the audience into the proper state of mind to buy the second-hand material which was on sale. The proceeds of the sale were to be spent all over again for material with which the ladies would make new articles for another bazaar, and then, of course, there will be more selling, and perhaps more plays. It seemed to work all right, as they raised about $85.00. The play was under the direction of Mrs. Gerhardt Wille, and was great success. The title was "The Trysting Place," and the fun was produced by the complications that came about when several pairs of lovers overheard each other exchange confidences in the room of a large hotel, while each pair thought they were "all alone." The parts were taken by Miss Gertrude Nelson, Mrs. John Gyllenhaal, Miss Dorothy Nelson, Mr. Ben. McQueen, Mr. Healdon Starkey, Mr. Arthur King and Mr. Gerhardt Wille. All of the performers did remarkably well, and received due applause.

     On Sunday evening, Sept. 24th, we had a special service, when several of our young people received the rite of Confirmation. It was a very impressive occasion and greatly aided by the beautiful music provided by our organist. Our Pastor pointed out the importance of the step then being taken by the young people inasmuch as it was their taking upon themselves the responsibilities for their future spiritual growth which had been held by their parents from the time of their baptism. It was really the completion of the act of baptism. The names of those confirmed are: The Misses Dorothy Cole, Dorothy Nelson, Hope Cole and Virginia Junge, and Messrs. Walter Barnitz and Richard Goerwitz.

     Friday suppers started on Sept. 29th, when there was a full attendance. Our Pastor said it was very encouraging, and he trusted it would keep up. He spoke of the importance of the doctrinal class which followed the supper, and pointed out that it was really the purpose for which we came together. Following the class, singing practice is to be conducted by Mr. Rydstrom.

     At our semi-annual meeting, Oct. 6th, our Pastor announced that several of the young people recently confirmed had joined the society by signing the roll of members. He also read his report of work done during the past year, and thanked the members for their continued hearty cooperation in the affairs of the church.

     On Sunday, Oct. 8th, we were favored with a visit from the Rev. Theodore Pitcairn and Mr, Kesniel Acton, who were on their way to the coast and thence to Africa. At the morning service, Mr. Pitcairn preached a sermon on "Free Will" which was greatly appreciated.

     SCHOOL.

     Monday, Sept. 18th, saw the opening of our school for the coming year. Our Pastor, the Rev. Gilbert H. Smith, is the Principal, and the teachers are Miss Elise Junge, Miss Gladys Blackman, Miss Jennie Cole and Miss Freda Junge.

667

Mr. Smith has recently started the printing of a bulletin to be called the "Parklite," in which he will publish church and school notices. He expects to get most of the work done by the school children. From a recent notice of the first issue which appeared in the Bryn Athyn Post, the publisher of the latter seems to anticipate a keen rival in this latest of our local newspapers.

     COMMUNITY.

     The park extension, referred to some time ago, is now an accomplished fact. A road has been cut through to the original park road, and all that is wanted is for the owners of the new lots to build and settle down in Glenview.

     The men's meeting for reading New Church Life has commenced its weekly meetings, and promises to be as useful as in the past. A peculiar feature of this gathering is, that when a person is once invited to attend, he must not expect to be invited a second time, or reminded in any way of the meetings. Up to the present, this very unusual system has produced the best of results.

     The latest addition to our community is the family of Mr. Herbert Fuller, who have come from Pittsburgh to live in the park. While we are sorry for Pittsburgh, we are glad for ourselves, and hope they will never have reason to regret coming amongst us. We know the change has been made under the Divine Providence, and is therefore best for all.
     G. A. MCQUEEN.

     KITCHENER, ONT.-October 10. During the summer months, the young men of the society have worked arduously and unceasingly to accomplish the work on the church building which had been planned in the spring. This was the repairing of the chapel and the remodeling of the basement; and as a result of their labors the basement has been fixed up so nicely that we are now able to hold our Friday suppers in it. The room is smaller than the one formerly used upstairs, but as the attendance at the suppers has decreased considerably during the past few years, the new quarters are large enough to accommodate the forty or more who attend regularly. This year, the suppers will only be held bi-weekly, instead of weekly, as hitherto. Doctrinal classes, however, will be held each week as usual, and the pastor has begun a series of lectures on the subject of "The Prophets." The opening exercises of the school were held on the morning of September 12th, With a service in the chapel and a brief address by the pastor. The attendance this year is fourteen-5 boys and 9 girls-an increase of four over last year. Miss Volita Wells is again in charge as teacher.

     Recently, a very pleasant evening was spent at the new home of our pastor and his wife, when the society member's called en masse and "showered" them with household supplies of every kind.

     A number of events of a social nature are planned for the coming month to raise money for the depleted treasuries of some of our organizations. We are looking forward to pleasant times and satisfactory results in a material way.
     R. R.

     THE NEW CHURCH IN THE PHILIPPINES.

     The New-Church League Journal for October, 1922, contains an article on "The New Church in Manila" by the Rev. G. Gordon Pulsford, General Pastor for the Philippines appointed by the General Convention. Supplementing the account of the developments in that part of the world, which we set before our readers in the Life for January, 1921, we quote the following interesting details from Mr. Pulsford's article:

     "It is generally known that for the past six or seven years many young Filipinos have been writing to our agencies in the United States requesting literature and information relative to the New Church.

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The native interest became so striking that, finally, the Board of Missions deemed it expedient to send some one to the Islands to ascertain the extent of that interest and the possibilities for growth in Church matters. I was chosen for the work because of my knowledge of the Spanish language, which is used more than the English. I left San Francisco on July 2, 1920, and after a very pleasant voyage of thirty days, arrived at Manila; This was on August 2, 1920. "There was only one American [New Churchman] there, Mr. Ariel Rosenqvist, formerly of Huntingdon Valley, Pa. He went to the Islands as a Marine was discharged there, and entered the service of the Pacific Commercial Company, where he now holds a desk in the Import and Export department. He married Miss Consuelo Seneca, daughter of Dr. Seneca, a Spaniard of Cebu, in December, 1921. They have one child, Anna Marie, born in April, 1922, and the first white child baptized into the New Church in the Philippine Islands. I baptized her just prior to leaving for the States in May of this year.

     "The Rev. Ildefonso Agulo is the man who started the New Church movement in Manila. A native of Leyte, and a Bisayan, he has resided in Manila for many years and speaks the Tagalog fluently. He studied law, and passed his examinations for the bar, receiving the degree of B.A. About that time he became a Protestant, and giving up the law, began work as a preacher in the Independent Christian Church. Taking up the work of Christian Endeavor, he found an advertisement of our Theological School in one of the journals received from Boston, wrote to Mr. Worcester, entered as a correspondence student,. . .and with enthusiasm passed on his acquisitions to some friends.

     "At that time the Filipinos were active in organizing 'New Church' churches of their own. The secession of the Independent Catholic Church of the Filipinos from the Church of Rome had caused great mental activity along religious lines in the '90's: The motto of the Independent Church was 'The Bible, Science, and Love.' The study of the Bible in connection with Science, and under the direction largely of Protestant Ministers, caused great dissatisfaction with existing doctrinal teachings without furnishing anything better, and many separated themselves from the Independent Church and formed organizations of their own. Thus there came into existence numerous small bodies, almost all of which bore titles specially referring to the LORD. In this way, Agulo became partially identified with a body known as the "Church Of Jesus Christ, our Savior." About this time he married Miss Eugenia Homeres, an active member of a Protestant denomination, who speedily accepted the teachings of the New Church with whole-hearted enthusiasm.

     "After a year or two, an organization was effected, and called the 'Church of Jesus Christ, New Jerusalem.' It was duly incorporated under the laws of the Islands, with a full statement of the Doctrine extracted from the True Christian Religion. Plans for the future were drawn, including 'Pastoral Institute' for the education of young men for preachers and missionaries. Agulo was the only instructor for a time. Now there are two others,-Mr. Porfirio A. Domingo, who speaks English very well, and Mr. Demetrio G. del Rosario, who also reads English well. They are styled 'Graduates in Theology,' and have a fair knowledge of the Writings. They are now both authorized candidates for the ministry.

     "The Manila Society had also a mission at Muntinglupa, a little village on the Laguna de Bay (pronounced 'buy'), where there were about eight persons who had accepted the New Church teachings. A curious incident occurred when this mission was started.

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The entire Island of Luzon is divided between the various sects of Protestantism. The Methodists never poach on Presbyterian reserves, and so on. The Presbyterians had registered somewhat of a failure in obtaining converts in Muntinglupa, the reason being that the Catholics Use, in place of the Bibile, the 'Aklat ng Passion' (The Boot of the Passion). This is a versified rendition of the Bible from Genesis to the Gospels, corresponding to the 'Bible History' used by Catholics in Mexico and the United States. It is interspersed with accounts of the Saints, and the moral precepts, all in verse, and all in the Tagalog language. The people are totally unacquainted with the Bible itself, having been taught that it is merely a Protestant tract, unworthy of consideration by a Christian. The missionaries could get no hearing for the Bible, for the faith of the people was based on the Aklat ng Passion. A member of the Order of St. Francis was the champion who would meet the missionaries in grand debate. The people are much delighted with public debates, and he was able to convince the people of the futility of the Protestant claims.

"One or two of our people who had moved to Muntinglupa asked for a missionary to be sent to meet this Franciscan, and Rev. Nicasio Pagkalinawan was sent. He is thoroughly acquainted with the Aklat ng Passion, also with the Bible, and was able to meet his opponent on his own ground, and ended by completely routing him, foot, horse and artillery, so that our work has gone on in a lively way since then. Today we have 16 members at Muntinglupa, and the usual congregation numbers from 40 to 100."

The actual members of the Manila Society number from 230 to 250. How a church building was erected this year, largely with the assistance of the American Young People's League, which raised money by subscription for the purpose, is further described by Mr. Pulsford. Finding it difficult to obtain a contractor's bid for less than $5,000, Mr. Agulo "went out, dressed in his worst clothes, and finally obtained a quotation for $3,000. But a man who then joined the Church, and who was a contractor, offered to do the work for $2,500. Troubles seemed to accumulate around the contractor. The native motto, 'Never do today what you can possibly put off till tomorrow, was fully exemplified by the laborers. Some got sick, one fell off the roof and got scared, material arrived late, and so on. The building, however, was dedicated on April 23d last, and a photograph of the structure, with a group of worshipers in front of it, appears in the number of the League Journal from which we have quoted the above details of the movement in the Philippine Islands.

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SUGGESTION FOR THE NEXT GENERAL ASSEMBLY 1922

CENTERING THE ASSEMBLY IN THE PASTORAL USE.

An Assembly of the General Church might develop along one of three distinct lines. That is, it might become predominantly educational, or evangelistic, or pastoral. The educational use is so constantly before us, and the evangelistic use so dependent upon special call and opportunity, that there would seem good reason to direct the program of the coming Assembly toward the pastoral use. It is true that this use is both educational and evangelistic; yet it is always modified by the spiritual needs of the initiate. The pastoral use is of paramount importance, if the phrase may be permitted. It thrives in the sphere of worship-in fact, depends upon it; and contributes, as from an inner nucleus, both to education and evangelism. Having directly to do with life and with worship, the pastoral use has its springs in the two great heavenly loves,-the love of the neighbor and the love of the Lord. These are the "two witnesses," the "two olive trees," the "two candlesticks," which "stand before the Lord of all the earth." It seems altogether fitting to make these the keynote of the Assembly,-to dedicate, as it were, an Assembly to them, all the societies of the Church contributing to create a strong sphere originating from the pastoral use.-(COMMITTEE.)

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BULLETIN OF THE SONS OF THE ACADEMY 1922

BULLETIN OF THE SONS OF THE ACADEMY RAYMOND SYNNESTVEDT 1922

     Announcements.

     Published Monthly-November to August Inclusive-in the Interests of NEW CHURCH EDUCATION.

     By a recent reorganization of the staff, the Rev. William Whitehead undertakes general editorial direction of the Bulletin, and Volume XI-1922-1923-begins with the forthcoming November issue.

     Subscription Price, $2.00 per annum.
          RAYMOND SYNNESTVEDT,
               Business Manager,
                    Bryn Athyn, Pa.

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TREASURER'S REPORT-SEPTEMBER 30, 1922 1922

TREASURER'S REPORT-SEPTEMBER 30, 1922 H. HYATT 1922

     GENERAL CHURCH OF THE NEW JERUSALEM.

     The following tabulation reports the cash contributions to the General Church received during the month of September, with similar figures for August, and totals from August 1st to date:
                    Number of Contributors               Amount of Contributions

     Location               in      in                         in      in
of                    Aug.,      Sept.,      Total                Aug.,      Sept.,           Total
Contributors           1922      1922      To Date           1922      1922           To Date
Bryn Athyn, Pa.      14      31      39                $43.50     $199.00      $242.50
Glenview, Ill.           31      1      32                83.60      1.           84.60
Il. S. A., Isolated      6      13      19                29.85      81.50           111.35
Kitchener, Ont.      15      2      17                35.75      2.25           38
Pittsburgh, Pa.      3      4      7                8.75      32           40.75
New York, N. Y.      2      2      4                10.      9.50           19.50
Toronto, Ont.           1      2      3                4      66.70
Chicago, Ill.           3      3      3                3.50      3.50           7
Allentown, Pa.                3      3                         5           5
Philadelphia, Pa.                2      2                         6.25           6.25
Canada, Isolated                1     1                              10.75           16.75
Washington, D. C.          1      1                         6           6
Arbutus, Md.                    1      1                         .75           .75
Renovo Circle, Pa.                                    16.70                    16.70
               75      66      132                $235.65 $429.50      $665.15

     It should be observed that, while there were 75 contributors in August and 66 in September, the total number to date is Only 132, since 9 persons contributed in both months. In addition to the above amounts, $7730 was contributed in September to the Extension Fund, $50.00 to the 1923 Assembly, and $26.75 to the Weekly Sermons. Also, eighteen new subscriptions to New Church Life were received.
     Respectfully submitted,
          H. HYATT,
          Treasurer.

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TOPICS FROM THE WRITINGS 1922

TOPICS FROM THE WRITINGS W. F. PENDLETON 1922

NEW CHURCH LIFE
VOL. XLII DECEMBER, 1922          No. 12
     IX.

Without Sin.

     The Lord, although He had by birth the hereditary inclination to evils, was yet without sin. "Which of you convinceth me of sin?" (John 8:46.) The Apostles saw this truth. Paul says, "He was in all points tempted like as we are, yet without sin." (Hebrews 4:15) And Peter, "He did no sin, neither was guile found in His mouth." (I Peter 2:22.) Also John, "He was manifested to take away our sins, and in Him was no sin." (I John 3:5.) Also in the prophet Isaiah, "He had done no violence, neither was any deceit in His mouth." (53:9.) The Writings testify the same. "The Lord had no actual evil, or evil that was His own." (A. C. 1573.) But the hereditary inclination to evil must needs appear, in order that it might be seen and removed; and it appears in the form of purpose. (D. P. 283.) This took place even in the Lord. The purpose of evil does not become sin, if it is resisted when seen, and overcome. With man, it frequently goes forth into the act itself, but never with the Lord. Hence, with man, acquired evil is added on to his hereditary inclination; but it was not so with the Lord. The evil that a man acquires and confirms by action in the world may be subdued, but is never wholly removed. (A. C. 9333; D. P. 79, 279.)

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     No man can even approximate the Lord's life on earth; yet he, too, should resist evil as soon as it appears. (D. P. 283.) "Agree with thine adversary quickly, whilst thou art in the way with him." (Matt. 5:25.)

The First Man.

     The question is sometimes raised, that since the Lord operates upon and sustains every man by means of angels and spirits, how was it with the first man? The answer is given in the Spiritual Diary (n. 2591). After stating that the Lord has always led the human race, it is shown "how the first man, and those who were born first, before the Gorand Man was formed, could have existed," that is, how men could live before there were angels and spirits to vivify and sustain them. Then we read that "the first man ... was not led by any other than the Lord alone.... For the Lord alone sustains the human race as formerly; but now by means of spirits and angels, then also immediately, without angels and spirits."

     To suppose that angels and spirits were called from other earths for this purpose merely moves the question back to the first inhabitant of the first earth. The Lord's power is not limited, nor does He need the help of man or angel, but He gives functions that they may be happy. (A. C. 8719.) The Lord Himself performed all the offices necessary for the first little one created. He does this even now, except that He now acts mediately through angels, spirits, and men; not that their help is needed, but that they may have uses to perform, and may be made happy in the performance.

A Very Small Remnant.

     When a church comes to an end, unless there are a few left who are in good, there would be no hope for mankind. "Except the Lord of Hosts had left unto us a very small remnant, we should have been as Sodom, and we should have been like unto Gomorrah." (Isaiah 1:9.) Elijah, when he viewed the desolation of Israel, spake words of despair when he said, "I, even I only, am left.... And the Lord said unto him, Yet I have left me seven thousand in Israel, all the knees which have not bowed unto Baal." (I Kings 19:10, 14, 18.) Elijah represented the Lord in His temptations, and in His despair of the human race, even as is told of Him in the Psalm. (116:11.)

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"I said in my haste, All men are liars." And so the man of the church may at times think in his despair that he alone is in the effort to live a regenerate life. But let him remember the answer to Elijah, and the Lord's words concerning Himself, "I said in my haste."

     Still, while there is hope that the New Church will be established, it will be at first with a few, "a very small remnant." "When a church is vastated, . . . there are always preserved some with whom good and truth remain, although they are few." (A. C. 530.) And the New Church at first will be with a few. (A. R. 546; A. E. 730.) With these few, regeneration is possible. (A. C. 9439; L. J. 38.) On the other hand, it is said that "many who hold every kind of dogma are regenerated by the Lord." (A. C. 1043) Thus "many " and "few" are relative terms. The seven thousand of Israel who had not bowed the knee to Baal were a few, or were many, according to the point of view. Once, in the spiritual world, out of three hundred of the learned, only forty chose the way of wisdom. (D. Wis. I. 5. See also C. L. 4155.) These latter are a few, yet the same proportion when millions are counted would produce relatively a large number

Rebellion.

     To rebel signifies to make war against (re-bellum). It is resistance to lawful authority. Sometimes rebellion is patriotism. It is an old saying that resistance to tyrants is obedience to God. But rebellion may have its rise in a desire to rule. The natural man does not wish to be ruled. He thirsts for dominion, but veils his desire in the name of freedom. Rebellion is a word of frequent occurrence in the Old Testament. The disposition to rebel against the law of Jehovah was continual with the Jews. Spiritually, it is resistance to the law and order of heaven, a spirit that is implanted in all men. Even the regenerating man rebels at first. (A. C. 5647.) For hitherto the natural had dominion, and is unwilling to yield without a struggle. Hence arise spiritual temptations, or the combat of the internal and external man.

     To rebel against the order of heaven is the perpetual endeavor of every evil spirit. "Rebellious commotions in hell are continual, because every one there wills to be the greatest, and burns with hatred against others" (H. H. 574.)

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What exists in hell has its beginnings in the world, and if not subdued in this life the spirit of rebellion endures forever. There is one only road to its removal,-submission to the will of the Lord, to the rule of Divine Law; not a passive, but an active submission, one that involves combat and resistance to the forces that rise up from below and excite the spirit of rebellion. The tendency to rebel does not cease until the natural is subdued, and is ready to submit to Divine order. For "that the Lord may render any one blessed and happy, He wills a total submission." (A. C. 6138.)

The Bitterness of Rebellion.

     The wars of this world may give us a faint idea of "the rebellious commotions" in hell, where war is perpetual, but magnified a hundredfold. Hence the bitterness or misery of life in hell cannot be expressed in human language.

     What is bitter is undelightful to the taste. Hence it signifies what is spiritually undelightful,-the undelight which arises when there is resistance to Divine order. All in hell are in this undelight. They inspire the natural in man to a similar resistance. Hence arises all grief of mind, all bitterness of spirit; and it is signified in the Word by bitter substances, such as wormwood, gall, myrrh, wild grapes, colcynth, etc. (A. E. 618.) It is also involved in the word "rebellion" in Hebrew, which signifies bitterness, and, by derivation, calamity, misfortune, grief, and all anguish of spirit. Bitterness, or all undelight, is caused by acting against Divine order. Such action meets with resistance from heaven. This reaction of hell is the cause of all evil, natural and Spiritual, all disease of the body and disorder of the mind. The confirmed reaction of hell against the order of heaven is what is called sin. Evil spirits who inspire such reaction can be removed only by Divine means, only by the Lord when a man acts, resists, and continues to resist, as of himself from the Lord. This is the only road to health, natural and spiritual.

     Hence the part of wisdom is not to rebel against the conditions in which we find ourselves; for this is to cooperate with evil spirits in their reaction against Divine order; for in this is the bitterness of rebellion, the continuous and permanent condition of hell.

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Gossip.

The word "gossip," as commonly applied, has reference to personal remarks about others, often ill-founded, and sometimes even of a scandalous character. There is a legitimate interest in the affairs of others, and conversation concerning these is not in itself improper. But when what other people are thinking and doing becomes the chief interest in life, then too often such persons are as "spies ...who seek for nothing but faults and blemishes, . . . that they may find fault and condemn." (A. C. 54324.) "It is wonderful that one can speak chidingly of another who intends evil, or say to him, 'Do not do this, because it is sin'; and yet with difficulty can say it to himself; the reason is, because the latter moves the will, but the former only the thought next to the hearing. It was inquired in the spiritual world who could do the former; and they were found to be as few as doves in a spacious desert." (T. C. R. 535.) How the Writings open and reveal the heart of man! To see this is to see evidence of their Divine origin. In them the Lord speaks as never man spake. (John 7:46.) We are to view what others are thinking and doing, not from ourselves, but from the Lord. The view will then be from good will, from charity and mercy; and we shall then not judge from the appearance, but judge a righteous judgment. (John 7:24.)

The Thought of Persons.

Personality is defined to be "anything said of a person, especially if disparaging.'' It is the disparaging thought of the neighbor that is discouraged in the Writings; for the man that lives and breathes in the atmosphere of personality is a purely natural man, and hence devoid of charity and good will. We read that in the internal sense of the Word there is no thought of persons (A. C. 1434, 4857); that thought and speech in the other life is abstracted from persons, and hence the thought there is universal (A. C. 5287); that thought determined to persons limits and bounds the ideas (A. C. 66532; A. E. 405:2); that the angels are unwilling to speak about persons, because this turns away the ideas from what is universal (A. C. 7002); that, in angelic speech, the person is not mentioned, but that which is in the person and makes the person (A. R. 872); hence to love the neighbor, regarded in itself, is not to love the person, but the good which is in the person (T. C. R. 417); and further, that the Lord is the only person in the internal sense (Lord 2); and yet even to love the Lord is not to love the Person, but to love the things which proceed from Him, for these are the Lord with man (A. E. 973:2, 1099:3); and we are told that to love the Lord merely as a Person is a natural, and not a spiritual love. (A. R. 611:7; D. Love XIII; D. Wis. XI.)

678

     In this world, we are in an atmosphere of personality because we are yet as children. It is right to teach children to love persons, for charity with them begins with the individual; but the wise parent or teacher looks forward to the time when the child as a man will rise to the plane of charity, and love the good that is in a person, which in itself, is to love the Lord, who is present in all good.

Conversation.

     Nothing ought to be said to discourage conversation about the doings of men or their uses, especially if it be remembered that conversation has been provided for the communication of ideas. We have but to take heed to the quality of the ideas that we wish to impart, withholding such as do not look to charity and good will.

     The Writings have much to say on the uses of conversation. We read of the comfort derived by the Primitive Christians from conversations on the things of the Church in the midst of persecution (T. C. R. 434); of the pleasures of conversation with companions (A. C. 995, 5388); of conversation as a recreation (Char. 189); of conversation during meals, and its use (A. C. 5576, 8377; T. C. R. 433); also of the conversation of spirits with each other (A. C. 1641); and that spirits and angels converse with each other as men do. (A. C. 4366.) On the other hand, we are told that conversation, without the interior life of love, is only sound (A. C. 51284); of the libidinous conversation of the unchaste (C. L. 140); and examples are given of ravings in the thought and speech of Satans after death. (T. C. R. 80.)

     History tells of the feasts of the Greeks and Romans, in which conversation was under a strict requirement that every remark must be addressed to the one presiding at the table, a principle which survives in parliamentary law.

679

A related principle is, that a member should not interrupt a speaker without his consent. How often this is violated in ordinary conversation, is well known.
WORD OF THE OLD TESTAMENT 1922

WORD OF THE OLD TESTAMENT Rev. R. J. TILSON 1922

     (Delivered at the British Assembly, August, 1922.)

     The absolute need for a Divine Revelation is shown in the very mental constitution of man, alike in its ignorance and its heredity. Nature would never teach man concerning Internal or spiritual things; and his hereditary nature, being evil, would never incline him to the study of things higher than those of earth. Hence it is written in H. D. 249: "Without a revelation from the Divine, a man cannot know anything concerning eternal life, or even concerning God; and still less can he know anything concerning love to God and faith in Him." The Lord, therefore, has always provided that there should be Divine Revelation with man, and this in many forms,-forms best suited to those of the time when the Revelation was given. And every Revelation has been the Word of the Lord to those to whom it was given, according to the statement made in H. D. 251: "That which the Divine has revealed is with us the Word."

     Now the Word of the Lord exists in the world today in a trine of forms, viz.: The Word of the Old Testament, The Word of the New Testament, and The Word of the New Advent of the Lord. (T. C. R. 669.) And this trinal form is in keeping with the trinity of attributes or essentials in the Lord,-the Father, the Son, and the Holy Spirit; for the most prominent in the Old Testament is the Father, Yehowah; in the New Testament, the Son, Jesus Christ; and in the Writings, the Holy Spirit, the Spirit of Truth, interiorly to be perceived and understood. All these, and each of them, is the Word; for it is written in the Arcana: "The Word stands for all truth in the heavens and in the earth which is from the Divine." (370412.)

     As to the proper, comprehensive, use of the term "Word," attention should be called to the most excellent editorials in NEW CHURCH LIFE for last month (July, 1922), under the heading, "The Term 'Word' in the Writings."

680

It has been arranged that the three priests present at this Assembly should each take one of these three forms of the Word, as the subject for your instruction and thoughtful consideration; and to my lot has fallen the subject of "The Word of the Old Testament."

     Now the Word of the Old Testament is the lowest and densest form in which the Lord ever made His will known to men. When Moses was upon Mount Sinai, the Lord said to him, "Lo, I come unto thee in the density of a cloud." (Exodus 19:9.) And in the Arcana Celestia, it is written that "coming unto thee" signifies revelation; and that the "density of a cloud" signifies "in a most natural form, like the Word of the Old Testament, in the letter." (8781.) Thus in "the Word of the Old Testament, in the letter," there is Divine Truth "in a most natural form," and hence it is the most ultimate accommodation of the Divine Truth, given in the corporeal forms of the Jewish people. This corporeal presentation of Divine Truth was represented by the "density of a cloud," in which Yehowah told Moses He would come.

     All forms of Divine Truth revealed to man have their clouds, for all are accommodations of the Infinite Truth from the Lord. Unless the Lord came in a cloud, man would be blinded by the effulgence of the spiritual light of truth. Each Revelation has its own letter, in its words, images, expressions, and literal forms; and that letter of each Revelation is accommodated to the Church to which it was given for its distinctive establishment. Last and lowest of all forms is that of the letter of the Word of the Old Testament; and because it is the last and the lowest, the letter of the Old Testament is the foundation of all Revelation now extant in the world. True, there was one Word before it, the Word for the Ancient Church, now called the "Ancient Word"; but that was of a higher order, being written in the Divine style of correspondences.

     Of that prior Word of the Lord, it is written: "Before this Word which is in the world today, there was a Word which has been lost. . . . It has been told me that' that Word is still preserved among them (the Ancients), and is in use in that heaven, among the Ancients with whom that Word was when they were in the world." (S. S. 101, 102.)

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The Divine link of that former Word with the Word of the Old Testament is found in the first seven chapters of Genesis, which were taken from that former Word,-taken in such a manner that " not the least word is wanting." (S. S. 103.) Other quotations from that former Word are to be found in the Book of Numbers. (21:14, 15; 27-30.) But that former Word would have been of no use to the Jewish nation, and that nation was selected by the Lord to represent the lowest state into which fallen man had descended, or could descend. Eager to be chosen as a peculiar people, the Jews were chosen, not because they desired it, but because, owing to their utter superficiality, they were the fitting media for the reception of Divine Truth in its grossest manifestation, so that, by its means, heaven and earth could still be held in communion, and thus each and both be preserved.

     Realizing, as we must, that the Word of the Old Testament is the lowest form of Divine Truth, it must ever be remembered that, being the lowest, it must have within it all other forms of Divine Truth. Divine Truth cannot in the least be severed from that Divine Source from which it came. With the least severance, it would cease to be Divine. Therefore, it is a covering and a protection for the senses-the other revelations of Divine Truth-which are within it.

     This thought immediately brings to mind the great doctrine of use, as distinguished from that of form. Critics-higher (should it not be baser?)-look at the form of the Old Testament. They are ignorant of its use, and thus they are blind leaders of the blind.

     The use of the Old Testament is to be the basis and pedestal for the Divine Truth of the New Testament, and for the Divine Truth of the Writings, which are the spiritual sense of the Word, thus "the angelic Word" (A. C. 4122); and within this, again, is the Divine Truth of the celestial sense; and lastly, within this is the Divine sense, and thus the Lord Himself. Thus is the Word one, like its Divine Author, and each sense, and all the senses, are the Word. Let great heed be taken to this conclusion, which surely must logically follow. There must be,-there can be,-no break in that which is Divine. That which is outmostly Divine must have within it all the Divine; and each and everything within it must also be Divine; for the Divine is indivisible, and is One.

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     Now, being the lowest and most external form and expression of Divine Truth, it must follow that the lowest means,-most worldly means and measures,-will have been adopted by the Lord in the giving of the Word of the Old Testament. And so it was.

     And first, the most ancient of all human languages was used for its expression. The Hebrew is not only the most ancient of human tongues, but it is also the nearest to the language of heaven. (H. H. 237, De Verbo 4. S. D. 4671.) And what a marvelous language the Hebrew is! The world-the so-called learned world-speaks of it as a "dead " language; but the studious man of the New Church knows that it is the most living of all languages.

     Hear this Divine testimony from the "Gospel of the New Advent of the Lord": "In it (the Hebrew) and in every single one of its words which are in the Word, celestial things are in the very syllables themselves; which things are understood by the intermediate angels." (S. D. 5581.)

     Again: "In the Word, not only every word, but also every syllable, and, what is incredible, every little curve of a syllable, in the original tongue, involves a holy thing, which becomes perceptible to the angels of the inmost heavens." (A. C. 9349, See also S. D. 4671, T. C. R. 241.) And yet again: "The Word in that language (Hebrew) has immediate communication with heaven." (L. J. Post. 261.)

     Strange it may appear to some that this wonderful language, so close to the heavenly tongue, is never called "the Hebrew language " in the Old Testament, but: is there called "the Jewish." (See 2 Kings 18:26. Isaiah 36:11, 13.) But the Writings speak of it as the " Hebrew language," and that is its rightful name. It is the language of poetry, and its very soul breathes affection or love. It has no past, present, or future; all is now. And the meanings of its words are from opposite to opposite on the plane of their usage, though never in real contradiction. How fitting, then, that this language of earth, nearest to the speech of angels, should have been chosen for the giving to man of the lowest form of Divine Truth.

     And then the manner of its giving! How marvellous, and how absolutely suited to its peculiar nature! It was a matter of dictation, not of influx into thought. Nothing was left to the individual thought or the state of regeneration of those who were chosen to be the writers. In the Divine work on Heaven and Hell, it is written: "I have been told how the Lord spoke with the prophets to whom the Word was given.

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He did not speak with them as He did with the ancients, by an influx into their interiors, but through spirits who were sent to them, whom He filled with His aspect, and thus inspired with the words which they dictated to the prophets; so that it was not influx, but dictation. And as the words came directly forth from the Lord, each one of them was filled with the Divine, and contains within it an internal sense, which is such that the angels of heaven understand the words in a heavenly and spiritual sense, while men understand them in a natural sense." (254.)

     Again, in the Apocalypse Explained: "When an angel communicates such things to man as relate to heaven and the church, he does not speak as man speaks with man, who brings forth from his memory what another has told him; but that which an angel speaks flows in continuously, not into his memory, but immediately into his understanding, and from that into words. From this it is that all things that the angels spoke to the prophets are Divine, and not at all from the angels." (A. E. 8.)

     Thus is the Old Testament, in the original, the Lord's very own Word as to its very words, letters, and every twist of a letter. Each minute detail therein is in, and according to, the flow of heaven. Do we really grasp that significant fact? There was nothing of man in those wondrous scrolls of the original Scriptures, to which the Lord referred when He said, "Search the Scriptures,"-nothing of man's, save the parchment and the material used in writing. And then we see the care which, under the Divine Providence, was taken in the copying of the manuscript for use in the temple. We are told that, if three errors were found in any copy, it had to be destroyed as being profane. Not one word was to be written unless it was first pronounced aloud by the writer. And before the sacred names of the Divine were written, the pen must be washed, while before the ineffable name YEHOWAH was copied, the whole person was to be bathed!

     Think of it! Realize the inwardness of all this. Confine not your thought to the tedious actions of the copyists, and of the apparent weariness of it all to them; but think rather of what a plane all this externalism would provide for the order of heaven, and with what sanctity it clothes the whole of the thought concerning the very manuscript of the lowest form of Divine Truth.

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Let not the proprial conceit that we are so wondrously internal rob us of the benefit of realizing the sphere of the minute care taken by the Lord in giving to man the most ultimate form of His eternal Word.

     Then, too, remember the teaching in the "Angelic Word" that the Jews have been preserved, and scattered abroad in many countries, for the great purpose, above all other purposes of their wonderful history, that they should be instrumental in preserving the Word. (D. P. 260. L. J. Post. 254.) The Jews love the Hebrew. It is a matter of Divine Revelation that the Lord foresaw that the First Christian Church could not be trusted to preserve the Word, but that they would, in time, bend their energies to rend it. So the Jews were preserved. It is written: "Inasmuch as it was foreseen that Christians would almost totally reject that Word, and would likewise defile its internal things with things profane, therefore that nation (the Jews) has been hitherto preserved, according to the Lord's words in Matthew 24:34. It would have been otherwise if Christians, as they were acquainted with internal things, had also lived as internal men; in this case, that nation, like other nations, would have been cut off many ages ago." (A. C. 3479.)

     Mosheim, and all the great ecclesiastical historians, bear testimony to the fact that the First Christian Church has fearfully neglected the sacred Hebrew of the Old Testament. The Reformation caused a slight revival in the study of this sacred tongue, but it did not last long; and now it is all too evident that the Jews themselves are getting more and more careless of their sacred charge, for they too are neglecting and forgetting their Hebrew; and surely this is a plain indication to the Lord's New Church, that the great duty of preserving the Word in its original tongue is passing over to the care of the crowning Church of the Lord.

     In this connection, and as still further showing the Divine care of the Lord for the original of the most ultimate form of His written Word, think of the great work and service of the Masorites. The Masorites were a number of Jews or a school of Jewish writers, who flourished about the sixth century, and for two or three centuries afterwards. They gathered together all the traditions, oral and in writing, concerning the Divine Word in the original, which had been handed down from generation to generation.

685

The work of these men consisted, among other things, in counting all the letters of the Old Testament, and all the verses. They also noted all the peculiarities and so-called irregularities of the vowel points of the language, the middle verse of each Book, the first and last letters of each verse, and also how often each letter occurs. Thus they declare the number of verses in Genesis to be 1534; of Deuteronomy 955; and the middle of Genesis to be Chapter 27:40. The middle letter of the Pentateuch is declared to be [Hebrew] (Wau) in the word [Hebrew] (Gah-chon) in Leviticus 11:42; and the middle letter of the Psalms, the [Hebrew] (Ayin) in the word [Hebrew] (Miyakar) Psalm 80:14.

     These few items of the work of the Masorites will surely be sufficient to convince any thoughtful mind of the inestimable value of the labor they performed, and will enable the mind to grasp somewhat the fulness of the statement of the Writings that "it was of the Divine Providence of the Lord that all the letters of the Word in the Hebrew text were numbered by the Masorietes." (De Verbo 4.)

     Further, as to the Divine care taken for the preservation of the Word, let the teaching of the Lord be heeded, as given in the following passages: "As a result of the Divine Providence of the Lord, there has been no mutilation of the sense of the letter of the Word from its first revelation, not even of a word or a letter in the original text; for each word, and in some measure each letter, is a support." (A. E. 1085.) Again: "Every word in the Word is from the Lord." (A. C. 771,) Again: "In the Word, one word is never used instead of another." (A. C. 621.) Again: "Not a single expression is used in the Word which does not involve a heavenly arcanum, although before man it appears of no moment, and this on account of his lack of cognitions, or on account of the ignorance in which man at the present day is, and also wants to be, in relation to heavenly things." (A. C. 4136.) And especially heed the following: "No other historicals are recorded in the Word, and in no other order, and no other words are used to express them, than such as may express the arcana (those of the spiritual sense) in the internal sense." (A. C. 1468.)

     Then, too, remember that the omissions in the Word are all for the sake of the angels, and of the internal sense. Concerning the incident of Uzzah's putting forth his hand to steady the ark when it was being moved from Kirjath-jearim, and his being stricken to death for so doing, it is said in A. C. 878, "that Uzzah put forth upon the ark is represented his own power, or man's proprium; and because this is profane, the word 'hand' is not mentioned, although it is understood; and for this reason, lest it should be perceived by the angels that so profane a thing had touched what was holy. (2 Sam. 6:6, 7.)

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     Moreover, it should be remembered that Swedenborg acquired knowledge concerning the letter of the Word in the spiritual world. (See S. D. 200, Invit. 55.) And also that he saw and conversed among others, with Jacob, Moses, David, Solomon, Abraham, Sarah, Leah, and Rachel. (S. D. 281, 4321, 4361m.)

     One final fact: The Word of the Old Testament is written in four different styles: The most ancient; the historical; the prophetical; the Psalms. (A. C. 66, 1139; S. D. 2721)

     The Old Testament is the very foundation of Divine Truth-its lowest form. It is the Word of the Lord in its veriest ultimates. The Old Church is increasingly attacking it by so-called "Higher Criticism"; and also by excluding portions which are displeasing to their sickly sentiment and prudish judgment. "If the foundations be destroyed, what shall the righteous do?" (Ps. 11:3.)

     By the teaching of the Hebrew of the Word, such as is given in the great center of New Church life and use, Bryn Athyn, and in all Academy schools, wherever they may be, the New Church is taking up its duty to the Word of the Old Testament. It is our most precious treasure; within it, Divine Truth is in its fullness, its holiness, and its power.

     Let the men and women of the New Church rise to their privilege in possessing the Word of the Old Testament, by diligent study, by careful reflection, that we may, in daily life, offer up to our Father in the heavens the Divine petition, "Open Thou mine eyes, that I may behold wondrous things out of Thy law."

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WORD OF THE WRITINGS 1922

WORD OF THE WRITINGS Rev. ALBERT BJORCK 1922

     THE REVELATION OF TRUTH DIVINE TO THE LORD'S NEW CHURCH.

     (An address delivered at the British Assembly, 1922.)

     In trying to get a rational and comprehensive conception of the nature and scope of the Revelation which New Churchmen hold to be the Lord's Second Coming to men on earth, it is of great importance to keep in mind some facts made known to us through that Revelation. The teaching of the Writings concerning these facts gives us to understand the origin and mode of inspiration in the written Revelation of Truth Divine, and it differs widely from the conceptions hitherto prevalent in the Christian world on these subjects. Unless we constantly bear this teaching in mind, and revert to it in our thinking on the subject of the Writings, we are all too apt to reason from the thought and teaching of the Old Church, or to have our judgment led astray by prejudices formed in us through the influence of the Old Church sphere.

     One of these facts to be borne in mind is, that the Lord's Church on earth, viewed as a whole, is like one individual man, whose interior affections and thoughts are created, guided and developed by the Lord through the means of moral, spiritual, and celestial truths revealed to him by the Lord. And because the Church, in this respect, is like one individual, so also, like the individual, it has, in its natural growth and development, a basis for a progressive faculty of receiving spiritual truth, and of understanding its teaching.

     Viewed as one organic whole, the Church has passed through the ages of infancy, childhood and youth, and has now entered upon the maturer adult age. And when we keep this gradually progressing development of the Church in our thoughts, we can understand the reason and necessity for another fact told us in the Writings,-the fact that, ever since the Fall, which represented the end of innocent infancy, all revelation of Truth Divine must be made in such form that it can be received by man through his external, physical senses.

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He must be able to hear or read it, and all Divine Revelation must therefore be given in a written form. This written form, however, does not come down from the Lord out of heaven in any magical way, but is given through the instrumentality of man according to the order of spiritual law, and in accordance with his faculty of receiving inspiration by influx from the Lord and heaven. Thus all Divine Revelation, or the Word of the Lord with men, becomes the "Son of Man."

This connects with, and makes us understand, another fact told us in the Revelation of the Lord's Second Coming, namely, that all revelation of Divine Truth is, and must be, accommodated to men's faculty of understanding spiritual things; and, as that faculty is more developed in one age than in another, that the revelation of Divine Truth must itself be progressive. Whether we say that the Lord accommodates His truth to men's faculty of receiving, or that the Divine Truth, in coming down to men, takes on an external form dependent upon, and in accordance with, the state of development in man's faculty of understanding spiritual things, it is the same thing, and it is stated in the Writings in both ways. Divine Truth is always and invariably the same, because the Lord Himself is Truth, but as it comes down from the Lord, passing through the heavens to the perception of human beings on earth, the men who, at any given time, are the most suitable for receiving it, furnish its external, ultimate expression in human language.

If these men belong to the age of the Church which is represented by the childhood in the individual man, they are largely incapable of understanding spiritual truth apart from natural and moral truth, and the Divine Truth therefore appears to them in the form of moral precepts and rules for the external conduct of life, which indeed bear in their bosom, and represent, truths of the spiritual life, though they are not perceived by the men who "bear the tidings." Thus the Divine Truth, as it is in the heavens, is hidden under the forms in which it appears to the men who bear the tidings from the Lord, but that Revelation given through them is also, in its very external sense, prophetic of a deeper and clearer perception of the truth in time to come, when the man of the Church will have more fully developed his God-given faculty of receiving and understanding spiritual and Divine truth.

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     All Divine truths with men, and even with the angels of heaven, are appearances of Truth Itself, or of the Lord as Truth; but the appearances it takes on in the mind of a man whose human faculty of receiving and understanding spiritual truths is most fully developed are most nearly corresponding to the Truth Itself.

     The age or period of childhood which the Church on earth has passed through is represented by the Ancient and Jewish Churches. In childhood, especially in its later stages, man is engrossed with the impressions from without through his senses, with learning about the things of the world and his own relation to it. He is then turned away from spiritual things to self and the world. During that period, his spiritual faculties cannot be preserved from destruction, and prepared for future growth, except by means of commands, rules and precepts which apparently concern his external life only, his success and happiness here, but which really bear in their bosom the truths of heavenly life. Hence the Revelation to the Jews in the Old Testament Scriptures is a progressive one, beginning with the promulgation of the Law, adding one particular to another, occupying many centuries, and given through a host of different men living at different times. Nevertheless, throughout that Revelation, it is taught that these commands, rules and precepts are given with the future in view. They are all prophetic of, and represent, spiritual truths which would be seen in times to come.

     The period of youth, following childhood and approaching manhood is that of the early Christian Church. It is the age when the human, affections are very actively coming out in life, but chiefly going out toward persons, seeking response, sympathy and friendship, and eager to follow the loved one. In that period, the infinite Love and Wisdom, which is the Lord's essence, comes down to men on earth as a human personality, and reveals itself in human love and affection for others, teaching the way of eternal life, and living that life before the eyes of men, for the end of their eternal salvation. During that period, the man of the Church, or the Church as one man, is deeply religious. His love for the Lord, who has revealed Himself as a man in human life and activity on earth, is strong; but he is not as yet capable of seeing that the love for others, and the wisdom of that love, apart from external personality, is the eternally abiding Being, Essence and Manhood of the Lord.

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Nor can he see that eternal human life is distinct from the external bodily life, being inherent in a mind formed through reception of the Lord's love and wisdom, and organized through active obedience to that love and wisdom.

     The Revelation given through the early Christians as the human instruments is, in its outer form, dependent on this inability clearly to distinguish spiritual realities from natural; but the truths that can be revealed when that ability has been developed in men are all represented in the words of the New Testament Scriptures. In the literal sense of that Revelation, also, a time is looked forward to, and prophetically promised, when the Church shall be able to receive these truths, to state them in an understandable way for the guidance of others, and to see that they have been representatively given in the former Revelations. When that time, or rather that stage of development in the Church, has been reached, the Lord, so the promise is, will come again as the "Spirit of Truth," and "lead men to all truth."

     That stage in the development of the human faculty of receiving and understanding Truth Divine cannot be reached until the Church, or the man of the Church, has arrived at the age when his rational mind is fully grown; for before that time, spiritual truth cannot be seen in truly rational light, nor can it be stated by men in such a way that it appears to the reason of others in and through the very words and sentences of the statements.

     All revelation of Divine Truth to men,-that is, the outward appearance, or external ultimate form, through which it can come to the cognizance and apprehension of men living in the physical world, and through which they may have communication with the Lord and heaven,-requires human agency. Therefore, what has just been said amounts to the same as saying that the truths of the Lord's Divinity and Humanity, and of man's spiritual and heavenly life, cannot appear stated in the words of a written Revelation, until the Church, or some one man of the Church, has developed a rationality to which these truths can be shown. They cannot be seen or stated in a spiritual rational way until seen in their connection with, and relation to, the external creation and man's physical life.

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But when a man's spiritual rationality has developed to such a degree that this connection and relation can be shown to him, he is prepared by the Lord, and can be inspired from the Lord as "the Spirit of Truth which leads to all truth," and enabled to state these truths in a written or printed form.

The New Church is the outcome of the fact that the Church has reached the development of adult age, and that the faculty of seeing spiritual truth in a rational way has been opened. In one man,-Emanuel Swedenborg,-that faculty was so fully opened and developed that he could be inspired from the Lord, who is Truth Itself, so that he could receive and rationally understand the Divine Truth of the Lord's Divine Human, which, in itself, is the law and order of all life, the order of man's spiritual and heavenly life. And so Swedenborg could become the human instrument for revealing that truth to others, through the means of human language accommodated to the opening faculty in men of understanding truth spiritual and Divine in a rational way. In and through that Revelation of Truth Divine, the promise of the Lord to the early Christian Church that He would come again to men as the Spirit of Truth has been fulfilled; for, in that Revelation, truth in its spiritual and Divine aspect has been as fully and as clearly stated in the very words and sentences of human language as is possible, for the guidance of the Church in all the ages to come.

Those, who at the present time constitute the Lord's New Church on earth, are just beginning to see and to understand rationally the Truth Divine given in the written Revelation of the Lord's Second Coming. But it is all there, and in it the Lord is present with men in a fuller and deeper sense than in any previous Revelation. The Church, in its present state, draws doctrine from that Revelation according to its ability to see the truths stated there. Doctrinal differences have therefore appeared, and are bound to appear in the future, as men's ability to understand and combine the different statements in the Revelation differ. But as the Church, or the man of the Church, gains in experience and wisdom through application in life of the truths clearly understood, the Lord is with and in him, and leads him as he reads and reflects on them, to a deeper and fuller understanding of them, progressively on to the ripe wisdom of old age.

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     So the man of the Church, led by the Lord through His Revelation of Divine Truth, is prepared in this life for the conscious experience of the spiritual life in that world, distinct from this, which He has revealed to us, and which we, as natural men here on earth, love to read about,-a life so intimately connected with this earthly life, and yet so completely distinct from it that we find it difficult to form a clear conception of it, and therefore differ, more or less, even in our understanding of its reality.

     All the truths of eternal life in and from the Lord; the life of heaven and its opposite life in the hells; all the truths of man's spiritual life here,-its causes, formation and development; in a word, all the teaching that does not appear to man's comprehension in the former Revelations, though it is symbolically and representatively contained in them, is stated directly, and thus revealed to the comprehension of men, in the very words of the new Revelation. For this reason, it is the crowning Revelation, excelling, because completing and fulfilling those previously given. The ability of the man of the Church, who has entered the period of adult age, to see the coherence and continuity of its many various statements, and to understand them rationally, is a constantly progressive ability; and for this reason, the Lord's New Church can and will become the Crown of all the Churches.

     The different truths and teachings made known to us through the Revelation to the New Church require a great multitude of words, sentences, and printed pages for their statement in human language, but they are all continuous truths proceeding from the Lord, who is infinite Truth Itself. And as we progress in a rational understanding of them through application in life, we will see this continuity more and more clearly. It may well be that the teachings I have reminded you of, and asked you to keep in mind, can be expressed in the spiritual language of angels in one single word, which, together with others representing many more truths taught in the Revelation in connection with the subject before us, would constitute a short sentence.

     Human language, which is our means of communicating ideas to one another, is a material thing,-a matter of time and space. It takes time to pronounce word after word, and requires both space and time to write them down.

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In order to present a comprehensive view of the subject of "The Writings," many correlated ideas revealed to us in these Writings must be brought forward, one by one, and their correlation plainly shown and illustrated.

     Because this would take more time than can be given to the subject on this occasion, I have felt constrained to confine myself to the few truths which I reminded you of in the beginning of my address. One of these was the idea of the Church on earth as one organic whole, or one greater man composed of countless individuals, whose interior affections and thoughts are created, guided and developed by the Lord by means of moral, spiritual and celestial truths revealed to them by Him. Another of these truths presented to us the idea of the Church passing through stages of growth corresponding to the different ages which we all, as individuals, pass through from infancy to old age.

     With these two main ideas, I have connected the teaching that, after the Fall, all Revelation of Divine Truth had to come down in an external form to man's hearing or sight, in order to reach his understanding, and through it guide his will; and that all Revelation of Divine Truth, in its ultimate or written form, must necessarily be accommodated to men's faculty of receiving truth at the time it is given, and that this form itself is given through the instrumentality of men.

     Several other ideas, presented to us in the Revelation to the New Church, would be required, in order to set clearly before you the conception of the Writings, of their nature and scope, which has formed itself in my mind through my study of them. There is the idea -that the Church on earth is united with the heavens in such an intimate way that both together constitute the Lord's kingdom; and the idea that the progress and development of the heavens depends on the progress and development of the Church with men, because the Revelation of Truth Divine in its ultimate written form with men is the basis of both.

     Another teaching that would be required for a fuller presentation of our subject is that which gives us an idea of how the Lord, in His Divine Providence, operates through the instrumentality of men in giving the Revelation, so that spiritual and Divine truths, not seen by them, are signified or represented in the ultimate form of Revelation, in such a way that it can be seen in the light of the Revelation to the Church in a later growth.

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This, of course, is included in the general teaching on "Inspiration," which would require much more time for its consideration than can be given on one occasion.

     But if we will combine in our minds the few facts plainly taught us in the Writings which I have reminded you of, we may gather from them as a logical consequence (coinciding with other teaching, and with our own knowledge from experience), that these truths have not been revealed to men in previous Revelations, so far as the sense of the words in these Revelations gives men to see and that they could not be so revealed until the Church, or some one man of the Church, had been so prepared that he could receive them in his rational understanding, and express them in human language.

     The Revelation of Truth Divine which Came to the Church in its infancy, in the Most Ancient Church, was not a written one. It had no external form, except that given to it in men's lives as they obeyed it. It came from the Lord by way of the inmost in man, and gave him a perception of what was good and evil, true and false.

     The three Revelations given to the Church in its childhood, youth, and adult age, respectively, were all similar in this sense, that their ultimate written form was given through the instrumentality of men of the Church who, in each of these ages, were best prepared to receive truth from the Lord. It was stated by them in the form in which it appeared to them in these three different ages or stages of development. In each Revelation, the Divine Truth as it came from the Lord to such men was expressed through them in human language. The Truth Divine, heavenly and spiritual with the angels, has, through such men, been clothed in a natural form, understandable by men,-a written literal sense, by means of which men on earth can come into conjunction with the Lord and heaven.

     But the three distinct Revelations differ in this respect, that each succeeding one, in its external ultimate expression of Divine Truth, makes more of that Truth apparent in the letter. This amounts to the same as saying that the truth appearing in the letter of the New Testament Word is in fuller or closer correspondence with the Truth as it is in Itself, and as it is in the heavens, than the truth appearing in the Jewish Scriptures, while the Word of the Writings, in its letter, is in still closer correspondence with that Truth.

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In fact, as I understand the teaching of the Writings themselves, the ideas of truth and the teaching given to men through the human language used by a man of the Church who, during his whole lifetime, had been prepared by the Lord for receiving the Revelation, is in such close correspondence with the Divine Truth as it is in Itself, that, in union with the previous ones, throwing its light on them, it will be the means of guiding the development, not only of the Church on earth for all time to come, but also of the heavens, where time is but the appearance of state.
TIME OF DEATH 1922

TIME OF DEATH Rev. GUSTAF BAECKSTROM 1922

     WHY DO SOME DIE AS INFANTS, OTHERS NOT, WHEN YET THEY MIGHT HAVE BEEN SAVED IF THEY HAD?

     (A paper read at the British Assembly, 1922.)

     This is a question which often comes to a New Churchman, and one which he has some difficulty in answering. The Lord is almighty, and He wants to save all men. He foresees everything, even evil. Thus He must also know beforehand that those who choose hell will make that choice, and so will not be saved. But if they had died as infants, they would have been saved. Why, then, did they not die in infancy?

     We know the answer to be that the Lord never takes away man's freedom, because no true life is possible except in freedom. Freedom, therefore, is the Lord's precious gift to man, without which he would not be a man. Therefore, He takes away in infancy all those whose tendencies to evil from inheritance are so strong that they would not be able to make the choice between good and evil, but would be compelled to obey the voice of the blood, and be lost. We are well acquainted with that statement in the Writings. (A. C. 828e.)

     But, as a matter of fact, as we well know from experience, it is not only such children that die, but those also whom we call good children,-children with relatively good dispositions,-though we know that the proprium with everyone is evil.

696

Why are these human beings taken into the spiritual world at that early period of their lives, while others are left here to live and die in their sins? The answer is given: human freedom requires it. But let us try to understand a little how the Lord here operates, in order that the answer may not be somewhat of a mere sound to us.

     There is a predestination to heaven, but without compulsion. The Lord provides a place in heaven for every human soul, and this place is predestined by the very nature of the man's genius. He is not predestined to the first or second heaven-still less is anyone predestined to hell-but he is predestined to a certain function, to an especial kind of use, in eternity, and the Lord's providence seeks to bring him into this usefulness in its highest degree-in the third heaven-and thus into the greatest happiness. If he does not permit the Lord to lead him to this degree of regeneration, the Lord's providence seeks to bring him to a correspondent place or function in the second heaven; and if he is not willing to become thus far regenerated, at least to a correspondent use in the first heaven. But if a man is not willing to be led by the Lord at all, he comes into a function in the mildest possible hell, for which the same nature of his genius makes him most fitted-though now into a negative use, as his mind is in a negative state. He performs there, not the use for which he was born, but a negative use correspondent to it.

     It is most true that our evil life in eternity is contingent upon the life we have lived on earth. The especial kind of our uses in eternity must, therefore, have some connection with the experiences of our life on earth, and consequently with the length of this life. These experiences form a necessary foundation for the especial kind of uses which we are most fitted to perform,-a foundation to build upon in eternity. And this foundation is made strong, hardened and strengthened in the struggles of earthly life.

     But then, may not the nature of the genius of some human beings make it more desirable that this foundation-with regard to their peculiar eternal uses-be softer and more plastic, such as must be the case with those who die in infancy without knowing what evil is, or at least not having wilfully sinned? And, for the sake of their eternal uses, is it not desirable,-yea, perhaps necessary,-that, among these who die in infancy, there should be some who have good natural tendencies, and not only those who are the offspring of criminals and drunkards?

697

     The foundations may thus become stronger or softer, more or less developed, because it is better so, since the functions and uses in the other life are so various, (though always with the same end in view). The functions of those who die in infancy, therefore, may not be less important than the uses of many who die in adult age, nor their happiness less, being for everyone as great as he can bear.

     The Lord knows what is in man. He knows for what function everyone is best fitted,-knows this from the very beginning. And He must also know whether this use will be best performed by the man's dying in adult age or not. Let us suppose that it would be best performed by him if he were permitted to live long on earth; if, then, the Lord took him away in infancy, he would not be given all the possibilities of coming into that right place for which his genius made him most fitted, where he would be of the greatest possible use, and where he would thus be most happy. But the Lord always provides everything that will enable us to become of the greatest possible use, and that will give us the highest happiness.

     That some good-natured children die, seems, therefore, to indicate that, by dying in infancy, they will be better able to perform their uses in eternity, and so will be more happy than if they had died in adult age. It is true, also, that the time of man's death depends not only upon what is best for himself, and for his uses in the other life, but also upon what is best for those who still live on earth-best for their eternal welfare, which is the only thing the Lord regards.

     Thus the Lord always guides us toward the highest aims, to that home in the highest heaven which He loves to provide for us. Without taking away our freedom, He provides all the means by which we may reach it. In no other way can He act. He does not stop our life on earth to give us some happiness in the other life, if it is possible for us to reach a greater usefulness and happiness by being permitted to live longer on earth, and to become more regenerated. On the other hand, we know from the Spiritual Diary that the Lord sometimes permits evil spirits to take possession of the brain of a man, and to cause him to take his own life in a state of temporary confusion of mind, when he would not be saved if he were permitted to live longer. (no. 1783.)

698

How would it be, if the Lord took away from this world in infancy every one whom He knows would choose hell? If He were to do so note, He would always have done in this way. Immediately after the fall, the mortality would have increased considerably among the children; and it is easy to see that innumerable men who have lived on earth, and have become happy angels in heaven, would never have been born. And among such in the dark ages, how many who have died in infancy would never have had any existence! Would not mankind have perished from the earth? And would man's freedom be a real thing, if everyone who would choose hell were to be taken away from this world before he could make the choice? And could there be a real development of mankind under such conditions?

In the work on Heaven and Hell, it is said that a third part of all the angels in heaven are such as have died in infancy. (no. 4.) Thus there seems to be a certain proportion with regard to the number of those who have died in adult age and those who have died as infants and are in heaven. As we know that all men are dependent upon each other, and that all in heaven are before the Lord as one man, it would seem that these two kinds of angels are in a certain way dependent upon each other, or at least that those who die in infancy are dependent upon those who die in adult age-as children on earth are dependent upon the experiences of their parents and other adults, such as guardians and teachers. It is true that those who die in infancy do not forever remain as children, but grow in stature and develop in mind; yet we know, also, that their outward appearance is in some way different: from that of those who have died in adult age. The former look like youths and young girls of an eternal spring, while the latter are as men and women in the strength and beauty of an eternal summer. This dependence, however, cannot but be for the good of every one. All in heaven give to every one and to all there; and every one receives from every one and all; and all depend entirely upon the Lord, who is the source of their life. And therein consists their happiness.

699

CRITICISM 1922

CRITICISM COLLEY PRYKE 1922

     (A paper read at the British Assembly, 1922.)

     It is not my purpose to consider Criticism as the art of judging a piece of literature or work of art. Doubtless such criticism has its uses, although the Writings have some rather severe things to say about critics. In A. C. 6621, We read:

     "The thoughts of those who, in the life of the body, studied only the art of criticism while they read the Word, and cared little about the sense, were represented to me as closed lines which could not be opened, and as a texture thence derived. Some spirits of this description were with me, and then all the things which were thought and written became confused, the thought being kept as it were in prison; for it was determined only to the expressions, by a withdrawing of the mind from the sense, insomuch that they greatly fatigued me. Nevertheless, they believed themselves wiser than others."

     Elsewhere we are taught that critics know nothing in comparison with those who are not critics, and there are other interesting numbers of a like character. But the object of the present paper is rather to consider that form of criticism which is representative of the attitude of fault-finding, and the disparagement of the work of others, so common today.

     The intellectual freedom, which was one of the first fruits on this earth of the last judgment in the world of spirits, has given full rein to that love of criticizing others which is deep-seated in all of us. Nothing is sacred to that modern critic, "the man in the street." He feels himself free to pass judgment upon, nay further, to find fault with, every man and every thing. His daily paper extols his judgment whilst at the same time insinuating its own ideas and steadily molding that opinion of which it professes to be but the humble exponent. His political leader has an ear to the ground to catch the first faint murmur which shall indicate the next individual or ideal to be criticized, attacked, torn to pieces, and finally offered up a sacrifice on the altar of what is called "enlightened public opinion."

700

If he attends public worship,-a few still do so,-his parson will attack the Gospel story, criticize it here, make a suggestion there, and "bring it into line with modern thought,"-the whole heavily interlarded with references to "the spark of the Divine in every man," and, with other utterances tending to develop that human conceit which is at the root of all evil criticism. Wherever we turn, the spirit of criticism is abroad, eager to destroy, but impotent to construct; for constructive ideals do not walk hand-in-hand with disparagement of the efforts of others.

     We know the angels delight to act in choirs. With a unity unknown on this earth, they join in praise to the Lord. Many of their uses are performed by companies or choirs. This state arises from mutual charity, love and good will. In the hells, the opposite sphere prevails. The devils may unite to commit some huge crime; but their wicked purpose accomplished, they break apart. Internecine hatred reigns, each ready to attack the other, and withheld only by the fear of direful punishments. Such a sphere finds a congenial resting place on earth, in minds wherein the love of criticism and fault-finding is active.

     Let us ponder for a moment some of the effects of this sphere of criticism on the state of the civilized world. It is not, of course, suggested that ill-natured fault-finding is the cause of the destruction of the Old Church, but I think we shall find that indulgence in it develops in the human mind a conceit of self and a contempt of others which are two ever-ready channels for the influx of the hells.

     We have already noted one of its effects in the various sects of Christendom, viz.: a readiness to criticize the Gospel story. From criticism to amendment, to suit the views of the individual, is but a step. The very existence of so many sects is, in itself, one of the effects of a lack of charity and tolerance which fastens on some minor point or non-essential and magnifies it until it assumes the proportions of a vital doctrine. From this vantage point, human conceit looks down upon all who dare to differ. It is true that these divisions are glorified by the titles of "schools of thought," "diversity of intellectual opinion," and so forth, but this cannot hide the lack of charity beneath it all.

701

     In the realms of art and literature, have we not again and again seen good work disparaged by thoughtless or ill-informed critics? How many great writers and painters have spent the best years of their lives struggling against poverty, and finally have left this world disappointed and embittered, in ignorance of the fame which future generations were to lavish upon them, when time had stopped the mouth of censure!

     I think, however, it is in civic affairs that this unbridled condemnation of the acts of others is likely to have the most far-reaching effect outside of the Church itself. Unbelief, or at best, indifference to a future life, has ousted religion from its first place, and men who doubt the hereafter not unnaturally clamor for the best possible time whilst here. This, I submit, is the explanation of that "interest in public affairs," of which we hear so much,-that "awakening of the masses" which we are told is to accomplish the millennium. It is accompanied by such a torrent of criticism, censure and abuse as I think the world has never previously seen. The natural sequence Is a distinct lowering of tone in our public life. Our best minds will no longer enter the political arena. Its murky atmosphere is repugnant to them. Many finer natures are particularly sensitive to unjust criticism, and suffer mental anguish when their intentions are questioned or their motives impugned. In the noise of the hustings, such men are silent. Only here and there do we find great ability coupled with a nature which can continually withstand the poisoned arrow of the critic. To the political striver or hustler, on the other hand, censure is a joke, criticism but a pin prick in his thick hide, and he pushes his way to place and power with disastrous results to the community.

     I think even the middle aged amongst us have seen a distinct deterioration in the type of man occupying our great public positions. Whether we leak at our town or county councils, or turn our eyes to Parliament, we see that civic affairs no longer tempt forth the best that is in the State.

     Many of you will recall a certain address delivered by Swedenborg to the Swedish Diet, in which he dwelt with singular power and insight upon the harmful results likely to accrue from an unbridled criticism of the government of a country. He says:

702

     "If a government should be considered simply from its faults, this would be like regarding an individual simply from his failings and deficiencies. . . . If an individual who has an honest heart; and loves the welfare of his country, has all his shortcomings and faults added up and published among the people, is not his honor thereby assaulted, and he himself in the eyes of all men looked upon as unworthy and contemptible? . . . Every human being is inclined by nature, and nothing is easier and pleasanter for him to do than to find faults in others, and to pass an unfavorable judgment upon them, inasmuch as all of us are by nature inclined to see the mote in our brother's eye, and not to see the beam in our own eyes. . . . All proud and evil-disposed men place their prudence in finding fault with, and blaming, others; and all generous and truly Christian souls place their prudence in judging all things according to circumstances, and hence in excusing such faults-as may have arisen from weakness, and in inveighing against such evils as may have been done on purpose." (Documents, Vol. I, p. 512.)

     There is much more to the same effect, and one cannot help feeling a glow of pleasure in reading the words of this truly patriotic statesman, with its generous appreciation of the good points of the system of government then prevailing in Sweden.

     Before passing from this phase of our subject; we may well give a moment's thought to what is said in the Writings as to illustration in use. The general doctrine places beyond doubt the fact that a man who is in the active performance of any function or office from a love of use is in illustration, enabling him to discharge those duties with a special wisdom granted by the Lord. It therefore becomes us to hesitate before criticizing such a man. Charity demands, in the first place, that we view his work affirmatively, endeavoring to see in it what is good. Let us dispense with criticism, unless we know enough to offer constructive suggestions. If we are honest with ourselves, I think we will admit that, the less we know of a subject, the more ready we are to offer our opinions, and the more stubborn we are in upholding them. Knowledge brings sympathy, understanding, tolerance of the weakness and failings of fellow men, and a readiness to help. A loud and insistent critic is not necessarily a mine of information. Frequently, the case is quite the reverse, and much noise conceals a vast depth of ignorance.

703

Readiness to criticize should imply an ability and willingness to suggest a remedy, and to assist as far as possible in its application.

     In civic matters, there is wisdom in the old adage: "If each before his own door swept, the village would be clean."

     Now, if harsh and uncharitable criticism is capable of such ill effects in society as a whole, what of its effects upon the individual critic himself? To come to just conclusions in this, it seems to me that we must endeavor to understand the state, or frame of mind, which gives rise to malignant censure. It is, I submit, a state of self-conceit,-a state which offers such a ready plane for the influx of evil spirits, and through which they actuate much of the evil afflicting the world. We are all endeavoring to wage a daily warfare against self-conceit; but so insidious is the action of evil spirits, that we realize few of their channels of approach. Nothing gives the infernals greater delight than to see, growing in our midst, states of self-complacency and contempt of others.

     From these unhappy states, we survey our fellow men and women in the Church, and sit in judgment upon every act and deed, forgetting that they are like ourselves,-mortals struggling with their weaknesses, traveling painfully step-by-step along the road of regeneration, falling today, perhaps, but rising to continue the struggle tomorrow. From our Position of imaginary superiority, we look down upon those doing the work of the world around us, belittling their efforts, impugning their motives, retailing a dozen times to others their failures. Meanwhile, we are increasing tenfold the difficulties of our own regeneration.

     Perhaps modern science and Old Church education are doing the rising generation of the world no greater disservice than to foster that sense of intellectual superiority which so often besets those who stand on the threshold of knowledge. The chief product of the present-day high school seems to be the intellectual prig who has taken a course in nearly everything but manners. These young people,-and possibly we ought to feel sorry for them rather than angry with them,-feel able, and indeed called upon, to express their opinions on all things and sundry. Their education has bred in them a respect for nothing which is more than an hour old, and they are ready converts to the latest fad.

704

In brief, they start life with a self-assurance which would be a cause of shame even in the old age of wiser men.

     If we study the lives of great men, whether of the Church or outstanding characters of the world, we shall find them sparing in their criticism of the work of those around them. Rather were they intent upon the diligent performance of their own uses, bending all their energies to promote the welfare of the cause they had at heart. Great minds are tolerant, not of evil and falsity in the abstract, but of the imperfections in other men, being anxious to give a helping hand, looking ever for the best. In reviewing the work of others, let us never forget the words of the Lord to the Jews: "He that is without sin among you, let him first cast a stone at her." (John 8:7.)

     And now to survey for a moment the other side of the shield. What shall be our attitude when we ourselves are the subject of criticism? I believe that, at times, and in certain states, every one engaged in the performance of some specific use, however humble, has an ardent desire to get outside of himself, as it were, and take an impartial view of what he is doing. It seems that such an impartial view would help in carrying on the work in hand, and would tend to its more satisfactory fulfillment. But when we find ourselves subjected to the cold air of criticism, we are apt to forget all this, and our natural man becomes impatient and resentful.

     I suggest that our attitude towards our critics be one of respectful attention. If we receive "more kicks than 'appence," perhaps it is because the kicks are deserved. In the light of criticism, let us examine our work afresh, determined to draw from censure all its sting, because using it as a stepping stone to something better. Above all, don't let us sulk behind our self-esteem. "Two heads are better than one," and criticism accepted in the right spirit may help to solve many of our problems. What appeared at first like an uncharitable reproof may be nothing more than a badly expressed attempt to help us. If unmerited reproach should reach us, let us seek a remedy in renewed application to our use, determining to devote our energy to constructive work rather than barren controversy.

705

     In conclusion, I venture to suggest that this whole subject of criticism is worthy of our active thought. Too long has the world been cursed with the plague of indiscriminate criticism. Let us, who are of the Lord's New Church, cast out of our midst the evil of fault-finding, and enthrone in its place abroad-minded charity based upon a unity of belief and of purpose in the upbuilding of the Church on earth. This is no plea for compromise with evil and falsity. Let me make that clear. Our unrelenting warfare with the foes of the Church must continue and increase. Our organization must be the Church Militant against all that opposes the descent of the New Jerusalem. In the future, as in the past, the New Church will need its warriors, no less than its councillors. Let us see to it that our energies are directed against the enemies of the Church.

     Brethren, the armies of hell are battering against the gates of the New Jerusalem. Let us prepare to acquit ourselves like men. I am pleading that we stand shoulder to shoulder in the conflict. If this man prefers a spear, and that man a sword, what shall it signify if both shall lay an enemy low? Too long have our little personalities, our little idiosyncrasies, been lifted to the importance of vital differences. Too long has our mutual criticism been the most powerful weapon of the enemies of the Church.

     We are not all cast in the same mould. With some of our fellow members, our friendship will necessarily be deeper than with others. The forms of our minds, early training, mutual experiences, will all tend to attract some to us. But let us beware of a lack of charity towards those to whom we are not drawn by these purely external causes.

     "Judge not, that ye be not judged. For with what judgment ye judge, ye shall be judged; and with what measure ye mete, it shall be measured to you again." (Matthew 7:1, 2.)

706

RESIDUE OF GOOD AT THE ADVENT 1922

RESIDUE OF GOOD AT THE ADVENT Editor 1922

NEW CHURCH LIFE
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     "The Lord did not come into the world, and reveal the internals of the Word, until there was no residue whatsoever of good with the Jews, not even natural good." (A. C. 3398:4.) If we were to understand this declaration without qualification, such a complete absence of good with the men of the Jewish Church would imply a state wholly evil, and a condition of "total depravity" which could be redeemed only by a miraculous intervention of the Divine. And the above is not an isolated passage, for similar statements are made elsewhere in the Writings, as where we read:

     "The good and truth with those who are of the church are wont to decrease; and when there is no longer any good and truth, then the church has come to its old age, or its winter, or its night; and its time and state then are called 'decision,' 'consummation' and 'fulfillment.' The same is signified when it is said of the Lord that He came into the world in the fulness of time, or when there was fulness; for there was then no longer any good, not even natural goad." (A. C. 2905.)

     "The arcanum of the Lord's advent into the world is, that He was to unite the Divine to the Human and the Human to the Divine in Himself, so that, by that union, salvation might reach to the human race, in which there was no longer any residue of celestial and spiritual good, and not even of natural good." (A. C. 2854. See 10355, etc.)

707

     We recall, too, certain passages in the Letter of the Word which picture such an apparent extinction of good with men, as where we read in the Psalms: "The Lord looked down from heaven upon the children of men, to see if there were any intelligent, seeking God. They are all gone aside; they are altogether become filthy; there is none that doeth good, not even one." (14:2.)

     How are we to reconcile such statements in Revelation with the teaching of our Doctrine that, in a vastate church, there is always a remnant of good which is receptive of instruction at the Lord's coming? Have we not evidence in the Gospel itself that there was residue of natural good with the Jews? If we define "natural good" as that into which man is born and educated, thus as civil, moral and religious good in the external or natural man, is there not testimony, both in the Word and in history, to the existence of such good among the Jews at the time of the Lord's advent? Certainly we have been accustomed to think of Mary, of the shepherds, of Simeon, of the disciples, as belonging to the "simple good" in the Jewish Church,-a remnant with whom the seeds of the Gospel Truth could be implanted, to bear fruits in the spiritual goods of the Christian Church. What, then, is meant by the statement that there was "not even natural good" with the Jews when the Lord came into the world?

     The problem presented indicates the need of seeking for other statements in the Heavenly Doctrine which may furnish a solution. And we find it stated in the work on the Athanasian Creed that "when the Lord came into the world, the human race had so far removed itself, and hence was so remote, that not even with one was there natural good from a spiritual origin." (no. 49) This is said, not of the Jews alone, but of the "whole human race" on this earth, and so may be considered all-inclusive, thus explaining and qualifying the other statements cited above, and showing that by the total lack of natural good with the Jews is meant "natural good from a spiritual origin." It is such natural good that is lacking in a vastate church, not the merely natural good into which men come by inheritance and education, the good of external civility, morality and piety, which even becomes more abundant in a dead church, as with hypocrites, though not all are necessarily such, some being "simple in heart" and receptive of truth.

708

Good from birth and education, however, is not "natural good from a spiritual origin," not until the rebirth by faith, repentance and the life of regeneration, not until spiritual good is implanted with those who are "born, not of the will of the flesh, nor of the will of man, but of God."

To restore this saving spiritual good when there is no residue of it remaining with men, and when there is not even "natural good from a spiritual origin," the Lord effects His advent at the exact moment of need, that He may avert the death of the race. Without His advent into the world, no flesh could have been saved. It is similar at His second advent, when a like spiritual depravity has overtaken the men of the Christian Church. Of these, too, may it be said that there is "no residue of good, not even of natural good from a spiritual origin." Accordingly, we are told that " the state of the church at this day is such that there is no faith because there is no charity; and where there is no charity, there is not any spiritual good, for that good is from charity. It was said from heaven that there is still good with some, though it cannot be called spiritual good, but natural good, for the reason that Divine Truths themselves are in obscurity, and Divine Truths introduce to charity. . . . Hence it is that at this day there is no spiritual good, but with some merely natural good. . . ." (L. J. 38.) Yet, in the Lord's mercy, this natural good with some is receptive of the Divine Truth of the Heavenly Doctrine, and can become natural good from a spiritual origin, thus saving, when they suffer themselves to be regenerated and thus introduced into the Lord's New Church.
NOTES AND REVIEWS 1922

NOTES AND REVIEWS 1922

The following interesting letter appeared in the NEW-CHURCH MESSENGER for October 25, 1922:

709

     STICK TO THE DOCTRINES.

To the Editor of the MESSENGER:

     The editorial in the MESSENGER of September 6th should make every serious New Churchman think.

     I believe there is just one reason why the New-Church organization should, if possible, be kept from vanishing from the face of the earth, namely, because of her wonderful doctrines. New-Church ministers should fearlessly preach and teach distinctive, unadulterated New-Church truth, and be prepared to take the consequences, whatever they may be. The sooner both ministers and laymen rid themselves of the ambition to compete with other churches, the better for all concerned. Unless the distinctive teachings of the New Church are worth the effort necessary to keep our church organization going, we had better disband and join other churches.

     I for one can testify that "correspondences," "discrete degrees," "influx," etc., saved me from a Godless materialism and a desperate state of mind, and raised the Bible from a book of absurd contradictions to its proper place in my mind and life as the Word of God. I deplore the disposition to cover up the source of the wonderful truths so sadly needed in the world today, and I doubt very much if this policy of camouflage is producing a single good result. I rejoice to see any sign of the Lord's Second Coming anywhere; but outside of those who know something of the revelation given by the Lord through His servant, Emanuel Swedenborg, I am constantly finding people of fine spirit and intelligence who are throwing away portions of the Word of God because they cannot understand it.

     I believe our duty and our business is to preserve and make known our doctrines. When they are well known throughout the world, there may be no further excuse for the New Church as a separate organization. For the present we should worry less about accommodating these truths, and leave more to Divine Providence. Does not the recent "Fundamentalist" discussion in the daily press reveal the need of more light!
     ARTHUR E. HARRIS.

710

SUNDAY SCHOOL LESSON NOTES 1922

     LESSON NO. 16.-JACOB AND ESAU. (Genesis 25 and 27.)
Analysis:
Last days of Abraham               ch. 5:5-10
Isaac and his sons                    v. 11, 19-26
Rivalry of Jacob and Esau               v. 27-34
Isaac sends Esau to hunt               ch. 27:1-5
But Jacob gets the blessing               v. 6-29
Esau also is blessed                    v. 30-40
Rebekah's fear                    v. 41-45
She obtains Jacob's release               v. 46 28:-5
Esau's marriages                    ch. 26:36-35 28:6-9

     Just enough of chapter 25 should be used to make the connection between the story of Abraham and that of Jacob and Esau. Isaac's age, and the place where he lived, should be noted. (v. 11, 20, 26.)

     The evils of rivalry, unjust jealousy, and favoritism, are apparent in this story. The deceptions of Rebekah and Jacob are not otherwise to be thought of than as evil. Like all deceptions, they show a lack of trust in the Lord's Providence. The Lord had made known to Rebekah that Jacob would be greater than Esau (25:23); yet she did not allow Him to lead, but took it into her own hands to scheme for Jacob's benefit. Here we begin to see plainly the truth that, while the Israelites could be used by the Lord to represent heavenly things, they could not be made a heavenly people.

     The law or principle of the distinctive life and worship of a new church is taught again in the grief at Esau's marriages, and in the sending of Jacob to Haran, (26:34-35; 27: 48; 28:1-5.) It was Jacob's obedience in this thing (28:7) that made it possible for the Lord to renew His covenant with him. (28:10-15.)

     "Sod" is the past tense of seethe, (25:29.)

711

     "Pottage" is what we call stew, (25:29.)

     "Venison," from Benatio, means "a hunting," and was formerly applied to any wild meat.

     "Goodly raiment" (27:15) very likely means a ceremonial garment proper to the oldest son.



     LESSON NO. 17.-JACOB'S LADDER. (Genesis 28:10-22.)
Analysis:
Jacob comes to Bethel               v. 10-11
The Lord speaks to him in a dream          v. 12-15
Jacob's memorial and vow               v. 16-22

     Jacob's journey should be followed on the map from Beersheba, past Hebron, Bethlehem, and Jerusalem, to Bethel, or Luz. (v. 19.) He spent the night, not in the city, (for the gates of towns were closed at sunset, and no one could enter until dawn), but in the fields. Probably he chanced upon the place where Abram had built an altar. (Gen. 12:8; 13:3-4.)

     The word translated "ladder" means an ascent, or a way to go zip. It may well have been stairs that Jacob saw in his dream. The Lord took this way of making Himself known to Jacob, and of renewing with him the covenant made with Abraham and Isaac. Observe that the promises made at this place near Bethel to Abram and Jacob are of like import, and almost identical in terms. (See 28:13-14 and 13:14-16.) The covenant was repeatedly renewed and restored with the descendants of Jacob, until the Lord Himself came in the flesh to make a covenant for the salvation of all mankind.

     The dream itself represented heaven, where the angels are, and where the Lord is over all. It also represents the way by which a man becomes an angel-by which he can go up from earthly things to heavenly things. (See Psalm 16:11; 25:9; 27:11; 139: 24; Isa. 2:3, 35:8.) Again, it represents the Lord Himself who came into the world to establish a connection between heaven and earth, so that men could become angels. (See John 1:51; 14:6.)

     Bethel, in Hebrew, means "House of God," thus the place where the Lord dwells, i.e., the Church, Man, Heaven.

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The Lord descends into these by means of Jacob's Ladder, which is the Word, and which "became flesh."

     Some teaching about discrete degrees may be given to the older children.

     LESSON NO. 18.-SERVING FOR RACHEL. (Genesis 29:1-30.)
Analysis:
Jacob at the well               v. 1-8
Meeting with Rachel               v. 9-14
Compact with Laban               v. 15-20
Laban's deception               v. 21-30

     The well mentioned here was, in all probability, the same as the one at which Abraham's servant had met Rebekah many years before. The incidents should be compared, so that it may be clearly understood that they were two distinct events. Notice that, in the meantime, the custom of covering the well with a stone had been introduced, and that it was a large stone, which could not be moved by one man, but only by the joint efforts of several shepherds. It seems that the men present were unwilling to move the stone until a certain time and that Rachel would have had to wait; but Jacob, being affected at the sight of her, removed it himself, as an act of chivalry and homage, showing also his great strength.

     Jacob was a guest in the house of Laban for a month, making himself useful; and then Laban proposed that he remain and serve for hire. As the "wages" for seven years' service, he was to receive Rachel.

     It was the law of the country that the oldest child must be married first (v. 26); but Laban said nothing of this to Jacob, and by deceiving him with Leah, obtained fourteen years' service for Rachel. But the wedding feast for Leah (which would last a week) was to be kept up (v. 27), to avoid scandal, and to hold the esteem of the neighbors and guests. After the week, Rachel also was given to Jacob.

     At that time, and in that country, it was not uncommon for a man to marry two sisters. And the elder was always recognized as the head of the house. But as Jacob loved Rachel more than Leah, she was not made subordinate to her sister.

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     LESSON NO. 19.-JACOB LEAVES LABAN. (Genesis 29:32-36; 30 and 31.)
Analysis:
Sons of Jacob                              ch. 29:32; 30:24
Jacob's wages                              ch. 30:25-36
His flock increases                         v. 37-43
Laban's displeasure                         ch. 31:1-2
Jacob talks with his wives about leaving Laban     v. 3-16
His flight                              v. 17-21
Laban's pursuit                         v. 22-24
Laban's remonstrance                         v. 25-30
His search among the goods                    v. 31-35
Jacob's rejoinder                         v. 36-42
The heap of the covenant                    v. 43-55

     The names of Jacob's sons, with the meaning of each, and the order of birth, should be memorized. But it should be noted that the last of them, Benjamin, was not born until after Jacob had returned to the Land of Canaan. (35:16-20.)

     Having served fourteen years for Rachel, Jacob wished to return home. (30:25-26.) But as Laban urged him to stay, he remained for six years more, and they agreed upon the wages. (v. 31-34.) Then Laban gave to his own sons all the cattle of the sorts that Jacob was to receive, so that they would not be counted in Jacob's wages. Notice the custom of using cattle as money.

     The cattle which were to be Jacob's wages now increased rapidly, and at the expense of Laban. This was of the Lord's providence, because through Jacob the covenant was to be fulfilled, and the distinctive church built up; wherefore, it is said that the Lord was with him. (28:15; 30:27; 31:3.) But Laban and his sons became jealous. (31:1-2.)

     As this church could only be established in Canaan, Jacob was commanded by the Lord to go thither, as Abram had been. (31:3, 13.) And so Jacob went. (v. 17-21.) And when Laban pursued, the Lord protected Jacob. (v. 24.)

     The "gods," or images, taken by Rachel, were of the kind used by the ancients for purposes of worship and instruction. (See C. L. 76.)

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     Mizpeh, where the colloquy between Laban and Jacob took place, was somewhere in the mountains east of Jordan, between the rivers Yarmuk and Jabbok. No certain identification of the site can be made, but it was probably in the northern part of Gilead, near the Yarmuk.

     Laban's first speech (31:26-30) is a mixture of accusation, pretended friendship, and threat; for Jacob had reason to suspect that Laban would use force to detain him or his family. (v. 2, 31, 42.) Laban's real claim, stated in v. 43, was according to the law of a manservant, Exodus 21:2-4, which should be read carefully. Notice the term of six years, both in the law and the story. Jacob "came in by himself," and Laban would calse him to "go out by himself."

     But Jacob appealed to the law of a hired servant, reminding Laban of his faithful service and of his wages. (v. 38-41; see Leviticus 25:40-41.) He also recalls that Laban was rigorous in exacting the losses from the flock. (v. 39; see Exodus 22:10-13.)

     The pillar set up by Jacob was a kind of boundary-stone, of similar significance to the national boundaries of today. (v. 52.) It marked the complete separation of the family of Abraham and Jacob from the cognate stocks of Mesopotamia and Syria, and may be taken as the first indication of the distinct nationality of the Israelites, and a recognition of their right to the Land of Canaan. The Hebrew word gal, rendered "heap," really means a "circle of stones," and the ground inside was considered sacred; sometimes the circle was around the pillar, sometimes in front of it. Laban's word for it was Aramaic, Jacob's Hebrew; both meaning the same thing-"a heap (or circle) of witness." "Mizpeh" means "a Watch Tower"; for the Lord watches over all the covenants of men, to guide their affairs to the best results. The compact, as arranged between these two men, involves the truth that breaking a covenant to the injury of the neighbor (v. 52) is also a sin against God. The whole transaction was a religious act, as well as a civil one.

     The mountain country of Gilead received its name from this event.

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     LESSON NO. 20.-MEETING WITH ESAU; PENIEL.
(Genesis 32 and 33.)
Analysis:
Jacob goes to Mahanaim               ch. 32:1-2
Sends messengers to Esau               v. 3-8
His prayer                         v. 9-12
He arranges his flocks               v. 13-23
He wrestles with the spirit               v. 24-32
Meeting with Esau                    ch. 33:1-15
They go their ways                    v. 16-29

     After parting from Laban, Jacob went on southward through the country of Gilead; and, as he went, he was shown that the Lord sends angels to protect. Every man who obeys the commands of the Lord is in the company of angels, though they are not seen.

     Yet Jacob was so cautious by nature that he acted very carefully in approaching his brother. And he had some season to fear, for he remembered that he had wronged Esau, and that Esau had then threatened him. (Gen. 27:41, etc.) And so Jacob sought in every way to conciliate his brother, and sent messengers to learn his disposition. (v. 3-8.) Also, he is brought to repentance, and to a deep realization of his dependence upon God. This whole story pictures the change of a man from natural to spiritual, from worldly to heavenly, from selfish to unselfish. And it will be noted that Jacob, as a man, henceforth has a dignity, honor, and worth, such as he has not had before; and so he is given the new name, "Israel "-"Prince of God." (See Rev. 3: 12.) Notice four essentials in this change of state:

Consciousness of being wrong          v. 3-8
Prayer to the Lord for assistance          v. 9-12
Making amends for past wrongs          v. 18-29
Persistent combat against evil          v. 24-29

     When these conditions are fulfilled, there is a blessing (v. 29), with peace and happiness. (ch. 33.)

     After this, Jacob goes on to the heart of the Land of Canaan at Shechem, where he buys a piece of ground, and becomes a settled inhabitant of the land, with the consent and good will of the people living there. Here Jacob built an altar and dug a well. (John 4:5-6.) Compare Abraham's purchase of the field of Machpelah. (Genesis 23.)

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SOCIAL LIFE IN THE NEW CHURCH 1922

SOCIAL LIFE IN THE NEW CHURCH GEORGE F. POOLE 1922

     Editor of NEW CHURCH LIFE:

     The New Church was established essentially far Divine worship and instruction in her Heavenly Doctrines. It is no small thing to assemble on the first day of the week for these Sacred uses and purposes. Abrogate this, as the first essential, and the New Church ceases to exist.

     But what about the social life of the Church? Not to be neglected, of course. It is well that her members should meet together at times, and, in feasts of charity, concerts and such like, get to know each other and cement the bonds of union. If such be well regulated, supervised, and, if necessary, revised, nothing but good will result. Hence I submit that all programs should be submitted to the Pastor of the society, who would determine what was suitable, in good taste, and appropriate for a New Church society. Especially is this necessary in those societies where only one building is available, and that one dedicated to Divine worship.

     The New Church cannot compete, and should not attempt to compete, with such as provide recreation and amusement outside the Church. There are numerous good theaters and picture palaces where one can be profitably amused. Great efforts are being made in the Church to cater to certain elements. This we see in "Boys' Brigades," "Scouts," "Girl Guides," etc., the idea being, of course, to keep the young people in the Church and to swell the membership. If it did this,-if accessions to the Church resulted therefrom,-would it be a benefit? As a matter of fact, however, this policy does not succeed in its object. It has been stated that there is a leakage of something like 50 per cent. of the young people from the Church!! (The Conference.) It is easy to get 100 to attend a social meeting or concert; not so easy to obtain 50 at Divine worship; harder still, 12 to a Reading Meeting.
     GEORGE F. POOLE.
23, CORNHILL, E. C., LONDON.
October 14, 1922.

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SIXTEENTH BRITISH ASSEMBLY 1922

SIXTEENTH BRITISH ASSEMBLY COLLEY PRYKE 1922

     The Sixteenth British Assembly of the General Church of the New Jerusalem was held in Colchester from Saturday, Aug. 5th, to Monday, Aug. 7th, 1922, the Rev. F. E. Gyllenhaal, under appointment by the Bishop, acting as President. In collaboration with his fellow priests, the President had prepared a splendid program, and the Assembly participated in two Services, four Sessions, and the Assembly Social, before separating to take up again "the daily round, the common task."

     The Services, Meetings and Social were held in the large public room of the local Masonic Hall, which proved to be well suited to the purpose. On Sunday and Monday, the Assembly partook of dinner and tea together. These meals afforded opportunity for social intercourse highly prized by all present. Seventy-five members of the General Church and twenty-one visitors signed the Assembly roll, among the latter being the Rev. W. H. Claxton and Mr. A. Vale, members of the General Conference.

     First Session-Saturday, August 5, 1922.

     At 8:15 p.m., a short opening service was conducted by the President and the Rev. R. J. Tilson, both priests officiating in their robes. The Rev. R. J. Tilson offered a prayer consecrating the building to the use of the Church during the period of the Assembly. This simple, yet entirely adequate invocation of the Lord's blessing upon our Assembly, affected all present, and we felt powerfully the fulfillment of the Lord's promise to bless with His Presence the gatherings of those who call upon Him in sincerity and truth. During the singing of the 47th Psalm, the priests retired and removed their robes.

     The President then took the chair and nominated Mr. Colley Pryke as Secretary. This nomination was unanimously approved by the Assembly. Mr. Pryke spoke briefly accepting his appointment.

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     The Secretary then read the Minutes of the Fifteenth Assembly, which were approved and signed.

     The Rev. F. E. Gyllenhaal, as Pastor of the Colchester Society, extended a most hearty welcome to all members of the General Church from sister societies, to isolated members from all parts of the country and abroad, and to visiting members of other bodies of the New Church.

     On the motion of Mr. F. R. Cooper, the privilege of addressing the Chair was extended to all visitors at all sessions of the Assembly.

     The President then conveyed to the Assembly, the greetings of the Bishop, and read a letter received from him. The reception accorded this letter bore testimony to the warm affection for our Bishop which extends throughout the Church in England. May it soon be our privilege to have him again in our midst!

     Mr. A. H. Appleton: I have greatly enjoyed the letter from the Bishop and would like to propose that we send him our sincere thanks and assure him how very much we have enjoyed the letter, and how much it will assist us in our meetings. I feel that he has touched just the right key. It is this. The Church is not from ourselves; it is from that which is given us by the Lord through His Word; and if we can realize this point, and believe that everything we receive through His Word, by its letter and its spirit, is from Him, then we shall see that we have nothing in ourselves which we can trust, and this should give us a renewed faith in what he has given us.

     Mr. J. Waters: I should like very much to second this proposition, and to express appreciation of the letter. Particularly would I note the very broad-minded sense of freedom which the Bishop has towards those who may differ in various aspects of certain questions. We have a Bishop who is full of the spirit of freedom, and we should be thankful that we are blessed with such a man.

     The Rev. R. J. Tilson then read a paper an "The Word of the Old Testament."

     DISCUSSION.

     Rev. F. E. Gyllenhaal: The inspiring paper we have just heard is before you. I am sure it will lead to a most useful discussion, not only of the paper itself, but also of the importance of the Hebrew language and the responsibility that rests with the New Church to see that the knowledge of this language is preserved, and that the time may speedily come when there will be a far more perfect translation of the Old Testament.

719

     Mr. R. W. Anderson: The paper has given me a far wider and deeper appreciation of the Old Testament than ever I had before. I sincerely hope that it will be printed so that others may have an opportunity of considering it.

     Mr. A. H. Appleton: The paper has thrown a great amount of light on the Old Testament. Until I came into the New Church, the Old Testament had always presented a difficulty to me. The Lord in His infinite mercy gives all Revelation in the form most suited to the state. The new Revelation is given in a form that appeals to the rational understanding.

     Mr. F. R. Copper: The paper has given me great pleasure. I think we have gone back in the matter of the Hebrew. There needs to be a revival. There is a certain interior delight coming from the sphere of the Hebrew. The responses of the children in that language are most delightful.

     Mr. Conrad Howard: There is one point on which I should like to ask question. Does Mr. Tilson suggest that the laity should cultivate the Hebrew? It seems to me life is rather short.

     Rev. R. J. Tilson: I think the laity can give, many of them, sufficient time to gain a little knowledge. I would urge that the children be taught the Hebrew. It is good to memorize the Letter of the Word.

     Mr. John Potter: After reading the Arcana Celestia, and studying the Word in the Old Testament, I have realized many things to which Mr. Tilson has given utterance this evening. I have no knowledge of Hebrew, so have not deteriorated in that respect, but I have heard of the awful inaccuracies in our present translation of the Word. I have no doubt that in the future our children will be taught Hebrew, in order that they may read the Old Testament; Greek, that they may read the New Testament, and Latin, that they may be able to read the Revelation of the New Advent in its original language.

     Mr. James Waters: I feel I must express my appreciation of Mr. Tilson's paper. He showed that the Old Testament contains the whole of Divine Truth, being the basis and containant of the very inmost of the Divine. He most dearly told us that, in the Hebrew characters, the most minute points, twists and horns of the letters have communication with various societies in heaven. As to the advisability of calling the Writings the Word I notice the phraseology of Mr. Potter. He said, "the Word in the Writings." I quite agree with that: It is undoubtedly true. In T.C.R. 214, it says that the Letter is most full of Divine Wisdom, and that because of the doctrine of successives into ultimates it is evident that the Word in the letter is preeminently the Word. The number goes on to say that the spiritual and celestial senses divested of that letter are not the Word.

     Rev. A. Bjorck: I should like to join the chorus of appreciation. Mr. Tilson has marshaled his facts in a wonderful way. They cannot but bring light to us all. What pleased me particularly, in the introductory part of his paper, was that he explicitly said that all three revelations had a letter of their own, and I think that will meet Mr. Waters's difficulty, if we think of it in that way. It was a very interesting suggestion to me that the New Church may be called upon to take up the work which has hitherto been performed by the Jews in preserving the Word in the Hebrew.

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     Mr. S. F. Parker: Mr. Tilson referred to the beautiful theory that the Word is a complete revelation of the Father, Son and Holy Spirit. He also referred to the Ancient Word. Would he explain how the Ancient Word affects the theory of the trinal revelation?

     Rev. R. J. Tilson: I do not think it would affect it. We are told that the Ancient Word is lost. It is not in active use or existence, so to speak, in this world. I have sometimes wondered whether we are not building up a false hope that the Ancient Word will be restored. I have hoped in the past, with others, that it would be found, but I am not sure that it would not have a compulsory effect which would be wrong. In my study tonight I was trying to bring before you the Word as we have it in the world today. The idea is worth reflecting upon. God the Father, pictured in the revelation demanded by the state of the Jews. You find in the Old Testament an amount of love which called forth the poetic form of expression which the Hebrew alone could give. When we come to the time of the New Testament the whole thought is focused upon the Law. To the Christian Church the revelation is on a higher plane. When we come to the Writings of the Church, then for the first time we have revelation of Divine Truth given to the rational faculty of man, and then the true human begins.

     Mr. A. E. Orme: Mr. Tilson has shown us how very useful the Hebrew is in our schools. No one who has any acquaintance with the education of the young can doubt this. One cannot help noting the wonderful way in which the Lord used the Hebrew; how, in His temptations, He quoted from the Scriptures. He, who was the Word Himself, used the Hebrew of the Word of the Scriptures to render the assaults of the hells of no effect. Again, we cannot forget that He who was the Word when upon the cross had those three languages placed above the cross,-"The King of the Jews" in Hebrew, Greek and Latin. In this, typifying the Word in the Old, the New Testament, and the Writings.

     Mr. A. Yale: I remember it is stated in the Arcana that when the New Church becomes universal, then the Jewish Church or the Jewish race will disappear. That is a most excellent confirmation of the hope that the New Church will take over the traditions of Israel.

     Miss Dowling: Children do love the Hebrew. They are not at all backward in saying what they do and do not like; and many times I have been told that "I do not like such and such a lesson." But I do not think I can remember a child ever telling me that he did not like Hebrew. There is no doubt about it. The children do love it.

     Rev. R. J. Tilson: I think I should fail, if I did not add one thing. It would be wrong if we felt that the study of the Hebrew is made more prominent than the study of the Word of the Old Testament. I would urge the people to know their Old Testament better than they do. The Old Church is increasingly giving up the Old Testament; it is for us to hold on to it. The more we know of the Old Testament, the better will be our foundation for the Heavenly Doctrines.

     Rev. F. E. Gyllenhaal: I had put down a question to ask.

721

Mr. Tilson spoke of the Psalms, and my question is, are the Psalms the most ultimate portion of the Old Testament or the books of Moses, or the Law?

     Rev. R. J. Tilson: I think the answer would have to be that the Ten Commandments, being the first of the Word, must be considered by us as being the most ultimate form; but taking the books of the Old Testament, and remembering the four styles spoken of, I would be inclined to give to the Psalms the position of being the lowest form of the letter of the Word.

     Mr. J. Waters: I was going to suggest that the Ten Words are spoken of as being the most ultimate form; and the Lord Himself gives the First Commandment as being the greatest and therefore it would be the most ultimate from that very fact.

     Rev. B. Bjorck: It occurred to me that when we begin to think what is the lowest or the highest it depends upon what we mean by the lowest or highest. As far as I can gather, the progressive giving of the letter of the Old Testament starts when a recipient of it is in his lowest position, and it progresses as far as there is a receptive quality. If that conception is the right one, the lowest form would be the giving of the Law, and perhaps that part of the Law which relates to ceremonial and the most external laws. It advances all through the Old Testament until we find, in Haggai, "Has not one God created us?"-including all mankind in one brotherhood.

     Sunday, August 6th.

     The Assembly Service was held in the morning, the Revs. R. J. Tilson, A. Bjorck and F. E. Gyllenhaal all taking part in the Service. The Rev. R. J. Tilson preached on the text, "I am among you as He that serveth." (Luke 22:27.) A very powerful discourse was delivered, one which will long be remembered by those fortunate enough to be present. The attendance was 109.

     At 4 p.m., the Assembly gathered for the service of the Holy Supper, administered by the Rev. R. J. Tilson, assisted by the Revs. A. Bjorck and F. E. Gyllenhaal. A strong sphere prevailed, and as the service drew to its close, the hearts of all present were filled with earnest gratitude for the spiritual benefits received. We seemed to have for a time a more interior perception of what is meant by the presence of the Lord. The attendance was 78, and there were 69 communicants.

     Second Session, Sunday Evening.

     After the opening service, conducted by the Rev. A. Bjorck, who subsequently occupied the chair, a paper was read by the Rev. F, E. Gyllenhaal on "The Word of the New Testament."

722

     DISCUSSION.

     Rev. R. J. Tilson: I think Mr. Gyllenhaal has placed the meeting under a great debt. His was a difficult subject, because of the difference between the method of giving the Old and the New Testaments. I was particularly struck that he so clearly showed that the Greek gave the Word of the Lord in a very much more definite way than the Hebrew. I have no doubt that Mr. Gyllenhaal would agree that the Apocalypse is a peculiarly intermediate book between the Gospels and the Writings. In the Divine Providence, the human instrument of the Second Coming gave a twofold explanation. One, the Apocalypse Explained, which seems to be for the world at large; the other, the Apocalypse Revealed, which seems to be more particularly for the New Church.

     Mr. A. H. Appleton: May I ask if it is considered that the Apostles,-Matthew, Mark, Luke and John,-were inspired to write the Gospels after the glorification of the Lord? It says in the Word that the Holy Spirit was not yet until the Lord was glorified. Was there dictation or a spiritual perception given to these Apostles?

     Rev. A. Bjorck: I have been told that in England, if it is desired that the mouth of any particular individual should be kept shut, he is made chairman! I do not know whether I have been asked to be chairman for that reason. The paper recalled to me an incident towards the close of the Lord's life on earth when, at one of the festivals, many people coming from all parts of the world, some Greeks wanted to see Jesus, and Philip came and told the Lord this. Then, immediately afterwards,-it is almost as if it was an answer from the Lord to what Philip tells Him,-are the words: "The hour is come that the Son of man should be glorified." Now Philip was one of the Apostles with a Greek name (I think there was only one other-Bartholomew is a Greek word) and Philip came and told the Lord that the Greeks wanted to see Him. It seems to me that this gives us some light in which we can see that the Lord Himself saw that the gospel He had come to proclaim as a Man on earth was going to be received by some of the intellectual type which were able, by means of their intelligence and their language, to make it known all over the world. I should here like to say a few words with regard to inspiration. I have tried to get clear in my mind what is said about this in the Writings, but could not, until I coupled it with the doctrine of accommodation. We shall find that even the inspiration of man does not take away the necessity of truth being accommodated to his power of perception. The state of man's intellect, his state as to good, his state of natural progress and development, so to speak,-all have a part to play in reception and inspiration. It is also coupled with the doctrine of appearances.

     Mr. W. W. Locke: A question arose in my mind whilst the paper was being read. The Word of the New Testament was given to the First Christian Church; yet the Gospels were not written until 60 or 70 years after the death of the Lord. What Word did the Apostles preach to those they went to Christianize? Was it the Word of the Old Testament, or the spoken word of the Lord in their minds?

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     Rev. F. E. Gyllenhaal: We do not know for certain when the Gospels were written. Some suggest eight or ten years after the Lord rose again. We have not the original manuscripts. I attempted to show that the Gospels were given in the Greek language. They were given through certain men, in a certain way, by an external inspiration, and they were undoubtedly the Word given to the Christian Church. The Christian Church early rejected the Word which had been given to it, and adhered to the Acts of the Apostles, and have adhered to them ever since. It is useful for us to know something of the Greek language, and to know why the Lord gave the Word through that language. There are Greek scholars who have pointed out again and again that the style of the Greek Testament is very similar to the style of the Septuagint version of the Old Testament, and not similar to any other Greek literature extant. The Word has come down to us unmutilated, so that we have every confidence in the integrity of the Old and New Testaments, but if we are to get the full understanding of the Old Testament, we must know Hebrew, and of the New Testament, we must know Greek. If we are to get a full understanding of the Writings, we must know Latin.

     Miss Waters: Until the New Testament was written, the Old Testament was used by Christian people, just as we also use the Old and New Testaments.

     Mr. John Potter: I feel I must express my deep thanks to the Priests for the most valuable instruction which we have had yesterday and today on the subject of the Old and New Testaments. I certainly think that Mr. Gyllenhaal's paper to-night was of great educational value.

     Rev. R. J. Tilson: I think we would make a great mistake if we allowed Mr. Locke's question to pass over without a word. I have tried to study this point, viz.: what happened between the time of the Old and New Testaments. What Bible did the Lord and His Disciples use? When the Lord said "Search the Scriptures," He referred to the Old Testament, and could refer to none other. I think the Lord used the Septuagint.

     The Rev. F. E. Gyllenhaal then read a paper which had been sent to the Assembly by the Rev. Gustaf Baeckstrom, of Stockholm. This paper was entitled, "Why some die as infants, others not, when yet they might have been saved if they had."

     DISCUSSION.

     Rev. A. Bjorck: You have heard the paper. I would like to introduce the discussion. I have lived in Stockholm; for many years I had a Society there, and I know the minds and the states of the people there pretty well. I can readily see how questions which have been put to Mr. Baeckstrom have led him to write this paper. I think I am right in saying that the majority of Mr. Baeckstrom's Society are newcomers, drawn into it by the eloquence and the fine lectural ability of Mr. Baeckstrom, and I can understand how these newcomers would fire off questions at him.

     Mr. E. Waters, Jr.: I should like to propose that a vote of thanks be sent to Mr. Baeckstrom for his paper. I am sorry that he cannot be here tonight.

724

     This was seconded by Mr. John Cooper, and carried unanimously.

     Rev. R. J. Tilson: All children when they die go to heaven, and the author of the paper seems to think it remarkable that the Lord does not take away more in childhood. If you follow that out, you would do away entirely with the hells, and with the Wisdom of the Divine Providence that, seeing our eternal interests, He allows us to live just that length of time which is best to serve those interests.

     Rev. F. E. Gyllenhaal: S. D. 5003 is a most interesting and a unique number. The reasons there given as to why some die as children show conclusively that it is not simply for man's own salvation. We think a great deal of ourselves individually, yet every man is insignificant. Mr. Baeckstram developed the subject in a very interesting way when he referred to the doctrine of use. Tremendous uses are performed in the other world by those who die as infants.

     Mr. W. Priest: I would like to put a question. I understood from the paper that possibly some children are taken in infancy for this reason, that they may have been born with such an evil heredity that they would not have had freedom had they grown up to adult age. I have always thought that man is a man from the reason that he has freedom, and when a child is born a man is born. How can it be said, therefore, that one can be born without that freedom?

     Mr. A. Vale: Many things are suggested in this paper. There was one point which I believe is not quite in accordance with the Writings. At the beginning of the paper, it was said that there was only predestination to the third heaven, but I believe this is not borne out by a passage in Heaven and Hell where it is said that there are little children of a celestial temperament and little children of a spiritual temperament. This passage has always suggested to me that some children are born celestial and some spiritual.

     Rev. F. E. Gyllenhaal: In reply to the last speaker, I would remind him that, as well as two kingdoms, there is a celestial and spiritual heaven, and a celestial-natural heaven and a spiritual-natural heaven. The paper goes on to show that the Lord seeks to lead man to the highest performance of use, such a performance as there would be in the third heaven. The Lord predestines man for a particular use in heaven, and endeavors to lead him to the highest performance of that use.

     Rev. R. J. Tilson: In reply to the question of Mr. Priest, the child is not a free agent. We do not come into freedom until we arrive at maturity and our rational is developed.

     Third Session-Monday, 11 a.m.

     After the opening service, a paper, entitled "The Word of the Writings," was read by the Rev. A. Bjorck.

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     DISCUSSION.

     Mr. D. Denney: I should like to express my great thanks to Mr. Bjorck for his paper. It seems to have broadened and deepened our conception of the Word and the Writings. All that has been said has enabled us to see that there are in the Word of the Letter treasures which we have overlooked and of which we know nothing. This is to be the crowning revelation for the crowning Church.

     Mr. R. Howard: I have exceedingly enjoyed Mr. Bjorck's paper. It is certainly a new thought that the Writings have a letter. We know that in the heavens they have not the same language as we have. They have a spiritual language that must be the internal sense of the Writings, and the Writings, when they are studied, will reveal that internal sense.

     Miss Enid Cockerell: Is there anything in the Writings to explain why the Writings, and so many of them, were written by one man, and the Old and the New Testament works were written by so many individual men, each one writing only one book?

     Rev. A Bjorck: I do not know at the present moment any one statement that directly answers this. The necessity for a revelation given through one man is because of the rational mind. The whole truth could be revealed because the rational mind of Swedenborg was so developed that he could reveal all and express it in human language. If we think of this, we can understand the Lord preparing Swedenborg from earliest childhood to develop his rational mind to such an extent that the truths which are in the heavens could be expressed in human language.

     Mr. Conrad Howard: There are many interesting points in the paper. I think it might be carried over to the next Assembly. Mr. Bjorck said that Divine Truths to us are appearances. In all the Scriptures which we have there are appearances; and no truth, as we know it, is perfect, even in the heavens.

     Rev. W. H. Claxton: I should like to acknowledge, in the first place, the very kind welcome extended to me as a minister of the General Conference. It is the first time I have attended your British Assembly. I am not sure whether I am the first minister of General Conference to have this privilege. If it were so it would be fitting, because I have known the Colchester Society as long as any of the Conference ministers. I was much interested in Mr. Bjorck's paper, but could not accept the result which he seemed to imply. Not because I do not believe the Writings are a Divine Revelation-I do believe in the fullest sense they are a Divine Revelation-but when we begin to speak of the Writings as the Word, we are using a term that, in the religious world, holds a specific meaning that I think when we use it in connection with the Writings we ought not to intend or imply. As meaning a revelation of Divine Truth, or true doctrine, I can accept it. Swedenborg, in the writings, continually points out that what he has to teach is a revelation from the Lord alone, received by him when he was reading the Word. He tells us that all doctrine is to be drawn from the Word and confirmed thereby.

726

     Rev. R. J. Tilson: I think this morning we have listened to that which should be described as the coping stone of the edifice which the priests have endeavored to erect in your midst this Assembly. It will be a great loss if any man goes home without feeling that he has an increased responsibility to make himself more familiar with the Old Testament, the New Testament, and the Writings.

     Mr. James Waters: I must thank Mr. Bjorck for his excellent paper full of useful thoughts. The New Church does not depend upon the Writings. It depends on the Lord, and from Him through the heavens it descends upon earth. The Lord is instituting the New Church among men by means of the Writings.

     Rev. F. E. Gyllenhaal: Mr. Claxton called attention to the statement that Swedenborg received the Spiritual Sense whilst reading the Word. I think you will see upon reflection that all Divine Revelation has been given in a Similar way. I do not know of any definite teaching to this effect, but would note that Enoch, or those represented by him, collected the doctrine of the Most Ancient Church. Moses commenced the revelation given through him by using the first eleven chapters of the Ancient Word. Then David, the Prophets, and other writers of the Old Testament, were they ignorant of the Law given through Moses? Last night, attention was called to the fact that the New Testament writers had the Septuagint. They had the Word, and must have read it. Certainly the Divine Revelation to the New Church could not have been given apart from the reading of the Word.

     Rev. A. Bjorck: The discussion has brought many thoughts to my mind. The Writings are the Word. The difficulty is a matter of habit, and of prejudices which follow habit; I am familiar with Mr. Claxton's attitude, because I have shared it myself. I have come to my present opinion through reflection on what I have read. It has come gradually that the Writings are the Word of the Lord. With reference to what Mr. Conrad Howard said, we are told that even the highest angels are in appearances of truth, because all truth is infinite, and infinity cannot be received by the finite mind of man. Even the highest angels have a finite mind.

     Mr. A. H. Appleton: The Lord Himself says that the letter killeth, but the spirit giveth life. The letter needs an explanation. It needs the revelation of the Spiritual Sense. Man, as created, is given a body for use in this world, but the spirit is the man which lives. It is an internal spiritual man which receives the spiritual sense of the Word. This is given through the Writings. The Writings are given for the up-building of the Church; not for the denial of either the Natural, Spiritual or Celestial Senses, but for the reception of them.

     Mr. F. R. Cooper: This is not a vital matter to be settled today or tomorrow. I can see that I am coming nearer to the position which has been presented this morning, that the Writings have a literal sense.

     Mr. Alan Waters: If the Writings are the Word in the same way as the Old and New Testaments, why do we always open the Word in the Old and New Testaments? Why do we not sometimes open one of the Writings?

727

There seems to be a peculiar property in the Word of the Old and New Testaments which is not in the Writings. Again, Mr. Appleton said that the spirit of man is the real man. If the spirit had no body, it would not be a man, for you cannot be a man unless you have a body to start with. There is not one in this world or the next who has not a body. Are the Writings the ultimate in themselves?

     Rev. F. E. Gyllenhaal: For many years, in many Societies, both the Word and the Writings were opened on the altar, but latterly the Word only, as being the more ultimate.

     The Rev. R. J. Tilson, speaking with much feeling, moved the following resolution, which was seconded by the Rev. A. Bjorck, and carried by a rising vote of the whole Assembly:

     It having been reported to the Sixteenth British Assembly of the General Church of the New Jerusalem, held at Colchester, August 5th-7th, 1922, that the Rev. G. C. Ottley passed into the other world on January 17th last, be it therefore

     RESOLVED, that this Assembly desires to place on record its affectionate appreciation of the invaluable services rendered to the Church for many years by Mr. Ottley, as a faithful Priest, a valiant and fearless Writer, an eloquent and convincing Preacher, and a most lovable man; at all times proclaiming, in impersonal, yet unequivocal language, his whole-souled belief in the Divine Authority of the WRITINGS of the Church, as the veritable Spiritual Sense of the WORD of the LORD.

     Be it further RESOLVED, that a copy of the above resolution be sent by the Secretary to Mrs. Ottley and her Daughters, on behalf of this Assembly.

     Fourth Session-Monday, 3 p.m.

     After the opening of the Word, Mr. Colley Pryke read a paper entitled "Criticism."

     DISCUSSION.

     Rev. A. Bjorck: I rise to express my great pleasure in listening to the paper. I felt it was a Just criticism of myself, because I recognize the failing as being common, more or less, with all of us.

     Mr. F. R. Cooper: There is an old saying, "If the cap fits, wear it." Undoubtedly, criticism given in the proper way is very useful, and should be received in a useful way.

728

     Mr. A. E. Orme: There is no doubt that criticism that is all destructive is very bad and comes from hell. The only criticism which is of use is that which tends to show evils and falsities in such a way that amendment can follow. This is the end of useful criticism.

     Mr. D. Denney: I should like to say a word about the way in which the criticism is administered. A great deal of criticism comes to back-biting because the one criticized is not present, but some one else is told. That form of criticism is useless, and very detrimental to peace and quiet in a society or family.

     Mr. R. W. Anderson: There are two sorts of criticism; one which is perfectly legitimate, and one which is not; a destructive criticism, and a constructive criticism. It is either prompted by the Lord, or, in other words, by Divine Truth, or by the Proprium. I think if both sides are sincere in wishing to arrive at the truth, then there is a sort of criticism which may do no harm whatever. Harm comes from the introduction of something personal.

     Mr. A. H. Appleton: I appreciated Mr. Pryke's paper. Certainly there is criticism which can emanate from a good form of mind. There is, on the other hand, its opposite. That which should lead in all criticism is that the truth may become uppermost, and that we may be led by a spirit of charity for the desire of truth.

     Rev. R. J. Tilson: It seems to me that the Assembly is going on better all the time. This is a very good instance where a layman can come in and show the practical side of the doctrines of the Church. I rise to defend the critic and criticism. I have no doubt you will take very much to heart what has been said, and I have no doubt that you deserve it. At the same time, there is a light in which we can find that criticism is a very good thing. There should be no reflection on the office of the man criticized. We are none of us perfect, and it does all of us good to be rubbed up sometimes.

     Mr. S. Parker: It seems to me that we should be sure of our position before we criticize. Also, that we should criticize in a friendly spirit, and give to our opponent the same freedom that we claim for ourselves. We must criticize, if we are to stand true to our principles.

     Rev. W. H. Claxton: This is an interesting discussion, following on a fine paper. There is a right place for criticism, as well as a wrong one. The trouble in modern life is that things get into the wrong place. Criticism has gotten into the wrong place in the intellectual life of the New Church. We have been looking at truth as a means of detecting other people's faults, rather than detecting our own and removing them. We must learn to distinguish between the good and the bad, the true and the false, in the light of Divine teaching.

     At the conclusion of the discussion, reports were read from the various societies of the General Church in England. These reports were listened to with the greatest interest by the Assembly.

     Subsequently, the Secretary read a number of letters and telegrams received from friends in all parts of the world, all of them bringing a warm sphere of affection for the welfare of the Church in England.

729

     The Rev. R. J. Tilson rose to express appreciation of the manner in which the President of the Assembly had fulfilled his duties, respecting the freedom of all, and guarding the dignity of the Chair. These remarks were received with great applause and Mr. Gyllenhaal responded, expressing the pleasure it had been to him to carry out the work.

     The singing of Psalm 24, the benediction, and the closing of the Word, brought the more formal portion of the Assembly to a close.

     Assembly Social.

     In the evening, the usual Assembly Social was held. This is the great social event of the year for the Church in England, for only on this occasion is it possible for so many of the friends to meet. The Social Committee saw to it that the fare and program provided were worthy of the occasion. The pleasing musical program arranged was full of good things, and it would be invidious to mention single items when all contributed so successfully to our pleasure. An exception may be made, however, in the case of the delightful recitations given to us by Miss Enid Cockerell, a visitor from South Africa. May her name appear on our programs in many of the years to come, is the earnest wish of us all. During the evening, Mr. F. R. Cooper gave us a very interesting account of the recent visit of himself and Mrs. Cooper to America. Many toasts were honored in the course of the evening.

     This report would not be complete without special reference to our friends, Mr. and Mrs. Ray Brown, of Toronto, who traveled from Edinburgh at considerable personal inconvenience, in order to be present at our Assembly. Bringing with them the true Academy sphere, they quickly found a place in all our hearts, and we feel that their presence has forged another link between us and our brethren in the New World.

     Looking back, the Sixteenth Assembly seems to have been a peculiarly British Assembly. Our visitors from across the seas were, unfortunately, not as numerous as usual, and particularly we had to deplore the unavoidable absence of our beloved Bishop.

730

Our discussions had a British flavor; they were lengthy, discursive and always interesting, and indicated the close attention with which the various papers were followed. The three principal papers, constituting a series on the threefold Word,-the Old Testament, the New Testament and the Writings-were of an exceptionally high order, and evidently the product of close and prolonged study. The presentation of three papers, each forming part of one series, gave a unity of thought which is sometimes lacking when the papers read are more diverse in character. Our dislike of change may have stirred our natural man to protest against the more rigid program necessitated by the treatment of the subject. Some of us, feeling strongly the sphere of past Assemblies, are loathe to change any detail of our procedure; others believe that a break with external tradition may in itself be good, and certainly need not interrupt the communication with the past. All, at any rate, are anxious that there shall be no falling off, but rather a continual increase, in the sphere of affection for the Church which has always been manifest at our Assemblies.
     Respectfully submitted,
          COLLEY PRYKE,
          Secretary, Pro tem.
KNOWLEDGE OF THE ADVERT AMONG GENTILES 1922

KNOWLEDGE OF THE ADVERT AMONG GENTILES 1922

"I was then separated from those in the Christian world who were on the left, and was brought by the Lord to the Gentiles, who were shown in respect to the quality of the faith they had concerning God. Among these, some, who were the best, believed that God was certainly Man, and that this truth is implanted in everyone. Some, who lived several ages ago, thought in themselves that God assuredly was born a man; but, because they did not know where, they inquired, and heard that it was in Jericho; and, being content, they had retained that word, and kept it holy. As often as they thought of God born a Man, they saw a brilliant star in the air." (Spiritual Diary 5809.)

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DIRECTORY OF THE GENERAL CHURCH OF THE NEW JERUSALEM 1922

     OFFICIALS AND COUNCILS.

     Bishop.
The Right Rev. N. D. Pendleton.

     Secretary.
Rev. W. B. Caldwell.

     Treasurer.
Mr. H. Hyatt.

     Consistory.
Bishop N. D. Pendleton
Rev. Alfred Acton                    Rev. F. E. Waelchli
Rev. C. E. Doering, Secretary      Rev. W. B. Caldwell
Rev. Homer Synnestvedt           Rev. E. E. Iungerich

     Executive Committee.
Dr. Felix A. Boericke, President
Mr. Raymond Pitcairn, Vice-President
Mr. Paul Carpenter, Secretary
Mr. H. Hyatt, Acting Secretary

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

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     THE CLERGY.

     Bishop.

     PENDLETON, NATHANIEL DANDRIDGE. Ordained June 16, 1889; 2d Degree, March 2, 1891; 3d Degree, November 17, 1912. Bishop of the General Church. Pastor of the Bryn Athyn Church. President of the Academy of the New Church, Bryn Athyn, Pa.

     Bishop Emeritus.

     PENDLETON, WILLIAM FREDERIC. Ordained, 1st and 2d Degrees, September 3d, 1873; 3d Degree, May 9th, 1888. Professor of Theology, Academy of the New Church, Bryn Athyn, Pa.

     Pastors.

     ACTON, ALFRED. Ordained, June 4, 1893; 2d Degree, January 10, 1897. Pastor of the Societies in New York and Washington. Dean of the Theological School, Academy of the New Church, Bryn Athyn, Pa.

     ALDEN, KARL RICHARDSON. Ordained, June 19, 1917; 2d Degree, October 12, 1919. Pastor of the Olivet Church, Toronto, Canada. Address: 14 Tyndall Avenue.

     ALDEN, WILLIAM HYDE. Ordained, 1st and 2d Degrees, May 30, 1886. Instructor, Academy of the New Church. Manager of the Academy Book Room, Bryn Athyn, Pa.

     BAECKSTROM, GUSTAF. Ordained, June 6, 1915; 2d Degree, June 27, 1920. Pastor of the Society in Stockholm, Sweden. Address: Grefgatan, 57.

     BJORCK, ALBERT. Ordained, 1st and 2d Degrees, August 17, 1890. Address: 107 Shakespeare Ave., Bath, England.

     BOWERS, JOHN EBY. Ordained, 1st and 2d Degrees, May 11, 1873. General Missionary, 37 Lowther Ave., Toronto, Canada.

     BRICKMAN, WALTER EDWARD. Ordained, 1st and 2d Degrees, January 7, 1900. Address: 419 Evaline St., Pittsburgh, Pa.

     BROWN, REGINALD WILLIAM. Ordained, October 21, 1900; 2d Degree, October 12, 1919. Professor and Librarian, Academy of the New Church, Bryn Athyn, Pa.

     CALDWELL, WILLIAM BEEBE. Ordained, October 19, 1902; 2d Degree, October 23, 1904.

733

Secretary of the General Church. Professor of Theology, Academy of the New Church. Editor of NEW CHURCH LIFE, Bryn Athyn, Pa.

     CRANCH, RAYMOND GREENLEAF. Ordained, June 19, 1922. Minister of the Advent Church, Philadelphia, Pa. Address: Bryn Athyn, Pa.

     CRONLUND, EMIL ROBERT. Ordained, December 31, 1899; 2d Degree, May 18, 1902. Address: Bryn Athyn, Pa.

     DAVID, JOSEPH STEVENS. Ordained, 1st and 2d Degrees, April 6, 1882. Acting Pastor of the Society in Denver, Colorado. Address: 543 Delaware Street.

     DAVID, LLEWELLYN WARREN TOWNE. Ordained, June 28, 1914; 2d Degree, June 19, 1916. Pastor of the Carmel Church. Address: 667 King Street West, Kitchener, Ont., Canada.

     DE CHARMS, GEORGE. Ordained, June 28, 1914; 2d Degree, June 19, 1916. Assistant Pastor of the Bryn Athyn Church, Bryn Athyn, Pa.

     DELTENRE, ERNST. Ordained, 1st and 2d Degrees, May 26, 1912. Missionary in Belgium. Editor of LA NOUVELLE JERUSALEM. Address: Villa "At Home," Route de Rosieres, 27, La Hulpe-les-Brussels, Belgium.

     DOERING, CHARLES EMIL. Ordained, June 7, 1896; 2d Degree, January 29, 1899, Dean of Faculties, Academy of the New Church, Bryn Athyn, Pa.

     GLADISH, WILLIS LENDSAY. Ordained, 1st and 2d Degrees, June 3, 1894. Acting Pastor of Sharon Church, Chicago, Ill. Address: 336 N. Waller Ave.

     GYLLENHAAL, FREDERICK EDMUND. Ordained, June 23, 1907; 2d Degree, June 19, 1910. Pastor of the Societies in London (Peckham Rye) and Colchester. Address: 75, Turney Road, Dulwich, S. E. 21, London, England.

     HARRIS, THOMAS STARK. Ordained, 1st and 2d Degrees, April 8, 1897. Pastor of the Society in Arbutus, Maryland; Visiting Pastor of the Abington, Mass., and Meriden, Conn., Circles. Address: Halethorpe P. O., Maryland.

     HEADSTEN, JOHN. Ordained, June 19, 1913; 2d Degree, June 28, 1914. Pastor of the Swedenborg New Church Society, Chicago, Ill. Address: 3749 Janssen Avenue.

734

     HUSSENET, FERNAND. Ordained, 1st and 2d Degrees, October 10, 1909. Pastor of the Society in Paris, 84 Avenue de Breteuil. Address: 31 Rue Henri Regnault, St. Cloud, Seine et Oise, France.

     IUNGERICH, ELDRED EDWARD. Ordained, June 13, 1909; 2d Degree, May 26, 1912. Dean of the College and Professor of Theology, Academy of the New Church, Bryn Athyn, Pa.

     MORSE, RICHARD. Ordained, 1st and 2d Degrees, October 12, 1919. Pastor of the Society in Sydney. Address: Dudley Street, Hurstville, Sydney, N. S. W., Australia.

     ODHNER, HUGO LJUNGBERG. Ordained, June 23, 1914; 2d Degree, June 24, 1917. Pastor of the Society in Durban, Natal, South Africa. Address: Syringa Ave.

     PFEIFFER, ERNST. Ordained, June 20, 1920; 2d Degree, May 1, 1921. Pastor of the Society at The Hague, Holland. Address: Goudenregenstraat 200, The Hague, Holland.

     PITCAIRN, THEODORE. Ordained, June 19, 1917; 2d Degree, October 12, 1919. Address: "Alpha," Ladybrand, Orange Free State, South Africa.

     PRICE, ENOCH SPRADLING. Ordained, June 10, 1888; 2d Degree, June 19, 1891. Professor, Academy of the New Church. Pastor of the Society in Allentown, Pa. Address: Bryn Athyn, Pa.

     ROSENQVIST, JOSEPH ELIAS. Ordained, June 19, 1891; 2d Degree, June 23, 1895. Address: Huntingdon Valley, Pa.

     SMITH, GILBERT HAVEN. Ordained, June 25, 1911; 2d Degree, June 19, 1913. Pastor of the Immanuel Church, Glenview, Ill.

     STARKEY, GEORGE GODDARD. Ordained, June 3, 1894; 2d Degree, October 19, 1902. Address: Glenview, Ill.

     SYNNESTVEDT, HOMER. Ordained, June 19, 1891; 2d Degree, January 13, 1895. Pastor of the Pittsburgh Society. Address: 723 Ivy Street, Pittsburgh, Pa.

     TILSON, ROBERT JAMES. Ordained, 2d Degree, June 19, 1892. Pastor of the Michael Society, Burton Road, Brixton. Address: 7, Templar Street, Camberwell, London, S. E., England.

     WAELCHLI, FRED. EDWIN. Ordained, June 10, 1888; 2d Degree, June 19, 1891. Visiting Pastor, General Church. Address: 252 Ehrman Ave., Cincinnati, Ohio.

     WHITEHEAD, WILLIAM. Ordained, June 19, 1922. Professor, Academy of the New Church. Address: Bryn Athyn, Pa.

735

     Pastors, Pending Ordination.

     BRAGA, CARLOS FREDERICO DE OLIVEIRA. Authorized, July 27, 1921. Address: 25 rua Sachet, Rio de Janeiro, Brazil.

     LEONARDOS, HENRY. Authorized, May 2, 1921. Address: 25 rua Sachet, Rio de Janeiro, Brazil.

     LIMA, JOAO DE MENDONCA. Authorized, May 2, 1921. Address: 25 rua Sachet, Rio de Janeiro, Brazil.

     Minister in Basutoland.

     NYAREDI, EPAINETUS LEKHABU. Ordained, April 14, 1919.
DURATION OF LIFE IN THE WORLD 1922

DURATION OF LIFE IN THE WORLD 1922

"The life of every man is foreseen by the Lord, as to how long he will live, and in what manner; wherefore he is directed from first infancy with respect to his life to eternity; and thus the Providence of the Lord begins from first infancy. That some die boys, some youths, some adults, some old men, has the following causes: 1. On account of the man's use in the world to men. 2. On account of his use to spirits and angels while he is in the world; for man, as to his interiors, is with spirits; and he is there as long as he is in the world, in which all things in the spiritual world terminate. 3. On account of use to himself in the world, either that he may be regenerated, or that he may be let into his evils, lest they lie dormant and afterwards break out, which would be to his eternal ruin. 4. Thus, also, on account of his use afterwards in the other life, after death, to eternity. For all who are to be in heaven will have their places in the Gorand Man, or, if not, their places in hell. Wherever forces fail, they are balanced; thither, of the Lord's Providence, men are brought. In this manner is the Lord's kingdom consulted for, the safety of which is universal Providence." (Spiritual Diary 5002, 5003.)

736

Church News 1922

Church News Various 1922

     PITTSBURGH DISTRICT ASSEMBLY.

     Our Assembly this year, held October 13-15, was characterized by two outstanding features-first, a quality of stimulating breadth in the Bishop's teaching, which filled our minds with much to think about and meditate upon, and second, an informality and spontaneous bubbling over that were very welcome after a period of comparative songlessness.

     The opening banquet was beautifully prepared, with its decorations of flowers and ferns, its chicken and ice cream, and with the radiantly pink ladies in attendance. It was here that the Bishop addressed us, and we were rather startled by his saying that "whenever a Church ceases to derive new doctrine from its Revelation, it dies." What can this mean-"new doctrine!" Have we not the final and crowning Revelation? Are we not definitely told that we are not to expect another Advent, or any further written Divine Revelation? To be told that no truths-even the truths of written Revelation-are free from the need of constant interpretation, sounded like the ring of an alarm clock, or father's voice calling, "Son, it's time to wake up!" Our natural man sympathizes so cordially with the New Churchman who said: "I have now read all the Writings. I am through. What need to read them any more?" And with the old timer who said with disgust, "We settled all these matters of government, and church finance, and social life, away back in Father Benade's time; why thresh over the old straw again?" Yes, our Bishop can be somewhat disquieting! And when he is full of renewed vigor, as he seemed to be this time, he is especially challenging.

     The next evening, during a discussion of the need of reading the Writings, the Bishop expressed the belief that a few hours of really thoughtful study of the Writings was of more value than a daily reading when one was too tired or too hurried really to get into it and open up new vistas of light. But he agreed with Mr. Waelchli and others that this was quite a different thing from the devotional use of the Word and the Writings, which should be daily, as stated in the Doctrine of Charity. (Chap. VIII.) We rather agreed, too, that these two uses should be kept distinct, lest the children, being held too long at the daily devotions while the elders read the Writings at length, should acquire a distaste for the worship.

     Mr. Waelchli's appeal for more regular reading of the Writings in the home was most convincing. Our own society is already taking steps to "strengthen the things that remain" in this regard; and we are convinced that we are going to the right source for all that is strengthening and refreshing to our church. Located, as we are, in the midst of a modern city, with all its complexities and distractions, we can only hope to survive and grow by a most assiduous application to the sources of inspiration.

     Sunday was a lovely day for our Assembly Services, the Bishop preaching in the morning and administering the Sacrament in the afternoon. Mr. Waelchli addressed the Sunday School on the "Uses of the General Church." (Another day he gave a talk to our Day School on the subject of the "Tree of Life in the Midst of the Garden of Adramandoni.") Our Sunday visitors included two automobile loads from Youngstown, Ohio, Mrs. Sharpe, of Salem, and Miss Ritchie, of Blairsville.

     On Monday evening, all the men were entertained at the residence of Mr. and Mrs. August Trautman at West Hoffman in the country.

737

Six autos carried some twenty-five tuneful "philosophers" to this beauty spot, where we enjoyed an evening of thorough and most refreshing relaxation.

     On Tuesday afternoon, the ladies entertained the Bishop at a tea, and listened to his views on the subject of co-education-advocating a plan of segregation, beginning in the seventh grade and extending through High School, at least. They also asked him many questions upon other topics in which they are actively interested.

     On Wednesday evening, at our regular doctrinal class, we had a discussion of the whole series of the Assembly meetings, and it was agreed by the teachers that the Bishop's talk to the school children on Tuesday morning was, after all, about the best thing of the meetings. For forty minutes he kept them alert upon the great central truth of all religion,-the idea of God as Man. It seemed like a few minutes, but they will long remember what he said to them.
     H. S.
     CINCINNATI, OHIO.-Our Circle had the pleasure of a visit from the Bishop, Thursday to Sunday, October 26th to 29th. A Local Assembly was held. There were three evening meetings at the homes of members. At the first, the Bishop gave an address on "Interpretation"; at the second, he spoke of "New Church Education," specifically of the need of educating boys and girls separately after the sixth grade; at the third, his subject was the thought or sight of the Lord that we should have when approaching Him, namely, that we should see Him in glory, as He appeared at the Transfiguration. On each occasion, discussion followed; and after this, some time was spent socially. Also, on each of the three week-days, the men of the Circle met with the Bishop at lunch down town, and passed two hours or more discussing various topics, some in a lighter, some in a more serious vein.

     On Sunday morning, the Bishop conducted services and preached on "The Spirit of Prophecy" (Rev. 19:10). An infant baptism, most impressively administered, contributed greatly to the delightful sphere of worship that prevailed, and moved the affections of all. The attendance was the largest we have had for some time, twenty-two persons being present.

     The value of episcopal visits to the life of the church, and to the prosperity of its uses, is inestimable. There comes to those in the various centers a fuller realization of how great are the principles for which our church stands, and an increased affection for them; and thus these centers are strengthened in the spiritual brotherhood of the General Body, on the unity and harmony of which the growth and progress of the whole and of all its parts, depends. F. W.

     LONDON, MICHAEL CHURCH.-On October 1, 1922, being the Sunday nearest to the anniversary of the birth of the beloved Bishop Benade, this Church inaugurated the winter session of work by the holding of the Harvest Thanksgiving Service, the Pastor, Rev. R. J. Tilson, officiating. The chancel was tastefully decorated with corn and flowers, which were augmented during the service by many baskets of beautiful fruit brought up by the members of the congregation. These were reverently handed to the priest, and passed on by him to his attendant Deacon, Mr. E. W. Misson, who, clothed in his cassock, received, and with astonishing rapidity, but none the less reverently, arranged them to the best advantage, the sight and scent of the fruit adding appreciably to the sphere of gratitude which should especially prevail on such an occasion. It was taken on the following day to one of the great hospitals.

     The early part of the service followed the usual course, the hymns and lessons (Deut. 14:1 and 2; and 22-29; Matt. 12:1-9; A. C. 10360) being entirely appropriate, and tending to make of the service that perfect unit which adds so much to its impressiveness and power.

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The Address (the Pastor does not preach a "sermon" on these occasions) was a gem of concentrated instruction on the lessons to be drawn from the simple narrative of the text (Matt. 12:1-8), replete also with the teaching of the spiritual sense. May we all learn to "pluck the ears of corn," rubbing them in our hands-by applying true principles to life; lifting the true from the false by reflection, meditation and application.

     Then followed on, quite naturally as it seemed, the invitation to the Lord's Table, to "eat with Him" in the correspondential elements; and, dosing his instruction with the words "Come and dine," the Pastor proceeded to administer the Holy Supper, after which the reception of the Offertory and the pronouncing of the Benediction brought a most inspiring service to a close.

     At 6 p.m., a Feast of Charity was held, the Pastor presiding. After some time had been spent in general converse and the consumption of the good things provided, he rose, and in his opening remarks extended a welcome to Mr. Tilson, once again present after her long disability, and also to Miss Dicks and Miss Shaw, visitors from Margate and Kilburn (Yorks) respectively, who, while not able often to be with us, are most decidedly of us. He also received and welcomed a new member, in the person of Mr. A. Gallico. The Pastor made affectionate reference to those who were also "with us"-though now in the other world-Bishop Benade of ever-blessed memory, the Rev. G. C. Ottley, beloved friend and colleague, removed since our last Harvest Thanksgiving, and those of the laity, loyal and true, whose places here know them no more.

     He then proceeded to outline the work of the coming session, and we found ourselves wondering how he would compass it, and in a lesser degree, how we should! But it is going to be done! He also made appreciative reference to the recent Assembly at Colchester, and to the most generous hospitality extended to those of us who were there, thus providing the opportunity to meet those outside our own immediate borders.

     Several laymen now responded to the Pastor's invitation to speak, including Mr. Gallico, who, in a few well-chosen remarks, expressed his satisfaction and happiness in joining Michael Church.

     The President having voiced our thanks to Mr. J. Smith, of Oakham, for sending corn, and to Mrs. V. R. Tilson and Mrs. F. A. Harrison for arranging the Feast, a Hymn and the Benediction brought the meeting to a close.

     The laity has taken up the Pastor's challenge, and the work at Michael Church is in full swing, happily and hopefully. He had asked for Reading Meetings, and gave us much valuable teaching on the "Spiritual Idea" at one held at the house of Mr. and Mrs. Orme on behalf of their sister, Miss Dicks. The Theological Class, at which the book being studied is the Divine Love and Wisdom, is splendidly attended every week, and the same remark applies to the Ladies' Class held once month.

     The "Michael Social Club" is very much alive, having given us one most successful social and now looking forward to another which it has handed over to the "Old Timers." Its weekly meetings take a variety of forms, and all so far have been most enjoyable. There are also the Sunday Social Teas once a month. These have always been encouraged by our Pastor, perhaps because they afford him an opportunity of giving us the benefit of his "stock-taking," and of saying what he thinks of us-doubtless with reservations!

     Lastly, our School is happy, healthy and busy-and also deriving great satisfaction from the fact that Christmas, with its delights, is within reasonable distance! May we all spend a very happy one when it comes!
     K. M. D.

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     WASHINGTON, D. C.-The following is a report of the formal organization of the Washington Circle of the General Church of the New Jerusalem:

     On the evening of October 7, 1922, the Washington members of the General Church met with their Pastor, the Rev. Alfred Acton, at the home of Mr. and Mrs. Arthur Schott, and formally organized. The officers of the Circle are: Rev. Alfred Acton, Pastor; Fred. M. Grant, Secretary; Miss Chara Schott, Treasurer. The official address of the Circle is: Care of Mr. Arthur Schott, 2010 35th Street, N. W., Washington, D. C. At present there are twelve members, with an average attendance of fourteen at the services, which are held at Mr. Schott's' home on the second Sunday of each month at 10:30 a.m. A doctrinal class, followed by a supper, is held at the same place on the Saturday evening preceding the second Sunday.
     FRED. M. Grant,
          Secretary.

     CHICAGO, ILL.-The District Assembly met in Chicago this year, from October 20th to 24th. The opening banquet was held down town, in the dining room of the Hamilton Club. About 150 members and friends were present to partake of the repast and hear the good message which our Bishop always has in store for us. The Rev. W. L. Gladish was toastmaster, and the Bishop's address on the subject of "Interpretation" was listened to with keen interest, and afterwards discussed by a number of speakers.

     The following evening, Saturday, a reception was held at our church rooms in Center Street, affording an opportunity for old friends and new to greet the Bishop. Mr. Jesse Stevens and his assistants entertained us with some delightful music, after which refreshments were served.

     On Sunday, we spent a lovely October day in Glenview, the Park being rich and brilliant in its autumnal colors. At the service of the morning, the Bishop's sermon treated of Human Prudence and Divine Providence; the Holy Supper was administered in the afternoon. The quiet and rest of the country, and the warm, rich colors of the beautiful church, both added their charm to the sphere of deep peace and happiness which we all felt on that perfect afternoon.

     Monday evening brought us together again for a regular session of the Assembly, the attendance taxing the capacity of our Sharon Church rooms. After the reading of the Minutes by the Secretary, the Rev. Gilbert H. Smith, the three pastors of this District read very satisfactory reports of their year's activities. These were followed by the reading of papers, as follows: "The Origin of Man," by the Rev. John Headsten; "The Ultimate of Earth," by Dr. J. B. S. King; and "The Delights of Wisdom," by Dr. J. W. Marelius. Owing to the lateness of the hour, the papers were only briefly discussed.

     The concluding meeting of the Assembly was held on Tuesday evening, when the men of the three societies came together at our Sharon Church rooms for a supper provided by the ladies. We are given to understand that this was a most delightful occasion, combining the social amenities with highly instructive discussions, a report of which will be sent to the Life.
     E. V. W.

     TORONTO, CANADA.-The activities of the Parkdale Society are now in full swing. In the Doctrinal Class, the subject for the year will be the "History of the Israelites," from the Mt. Sinai period to the selection of Saul as king. The method of presentation employed is to trace the historical events and then develop the leading ideas of the internal sense. The attendance so far has been encouraging, averaging about 40. The suppers preceding the class have also been unusually well attended, having reached the high mark of 64.

     The Sunday School reopened on the last Sunday in September, the attendance being somewhat less than last year.

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The teachers are: Mrs. C. R. Brown, Infant Class; Miss Vera Craigie, Junior Class; while the Pastor instructs the Senior Class. Miss Mary Smith is the organist this year. All but the Senior Class are studying the Letter of the Word, the older group having taken up the History of the New Church, commencing with a detailed study of the Life of Swedenborg. On our Thanksgiving Sunday, the children continued the custom inaugurated last year, bringing an offering of fruit to the chancel, placing it thereon as a gift to the Lord. Afterwards, the children took the fruit to a nearby hospital, and personally distributed it among the patients.

     The Young Folks' Class is taking up the True Christian Religion this year, the plan being to have all the members of the class read one section each week at home. At the class following, the Pastor presents the subject and asks for questions. This has led to some interesting discussions. The force of the group has been much increased by their having organized themselves into a self-governing club with the ambitious name of "Polyopera." The first purpose of the club is to seek religious instruction from the Pastor. There are about twenty members, most of them being of the High School age. The class meets on Sunday evenings from 7 to 7:45 o'clock at the home of the Pastor. But the club is also a useful factor in providing for its own social life. On Hallowe'en, for example, they gave a most successful Mother Goose Party. Everyone came dressed as some character in the good old verses of childhood. We then played children's games. The decorations in orange and black were most artistic, and the whole affair was, in more ways than one, a howling success. On Armistice Day, Polyopera held its first banquet. Commencing with the spirit of Patriotism, the program wound its way through all the various uses of the Club and ended with the "Spiritual Welfare of the Club." Mr. Albert Lewis acted as toastmaster.

     In regard to the general society socials, a new policy has been adopted this year. The first Friday of each month is set apart for a social, and the members have been divided up into ten committees to attend to the social events. We have now held two of these socials. The first was in charge of Mr. and Mrs. Lorne Schierholtz. The feature of the evening was the displaying of the only New Church motion picture in the world,-the "D. F. Rose News Film." The evening was concluded with dancing and refreshments. The second social was held under the leadership of Mr. and Mrs. R. S. Anderson, and was in the form of a Euchre Party, which was well organized, and very much enjoyed by all present.

     The Ladies' Circle, under the presidency of Mrs. C. Ray Brown, has held two meetings, at the first of which the Pastor delivered an address which took the form of an appeal to the ladies to make their organization the perfect thing which its symbol,-the circle-indicated. This was followed by a business session, and refreshments were served by the hostess, Mrs. Lillian Rothermel. The second meeting was held at the home of Mrs. Edward Craigie. It was opened by worship, and followed by the beginning of a class which will study the Doctrine of Charity. There was a large gathering of ladies present, and the new Executive Committee gave them a treat in the form of an evening with Dickens, several of the ladies presenting different phases of his character.

     The Forward Club has held its annual elections, with the result that Mr. Theodore Bellinger was elected President for the ensuing year, supported by Mr. Raymond Kuhl, Vice-President, Mr. Morden Carter, Secretary, and Mr. Fred Longstaff, Treasurer. A new feature was introduced at the last meeting, when the Pastor was appointed Chaplain of the Club, and the meeting was opened with a short religious service. The toastmaster for the evening was Mr. Arthur Carter, who had chosen the subject of "Mohammed, in This World and the World to Come."

741

This was well presented by Messrs. Frank Wilson and Fred Bellinger, and the discussion was summed up in a masterly address by the toastmaster.

     On Thanksgiving Day, a number of the men celebrated by working at the church in the morning, though we could not boast the crowd of 34 that turned out a year ago to prepare for the dedication.

     Our New Church Day School held its first distinct party on October 27th, when the two upper grades entertained the two lower with a well-prepared Hallowe'en Party.
     K. R. A.

     JAPAN.-The Rev. Isamu L. Watanabe, Pastor of the New-Church Society in Tokio, Japan, spent a very active summer in visiting other points where the New-Church has been or could wisely be announced. In August he visited and spoke to larger or smaller groups in fully a dozen different cities and towns. In one place he preached in the Baptist Church, and gained the close interest of the Pastor, despite his former distrust of our doctrines. In several places individuals were baptized into the New Church. In many places small groups of friends met in private homes and discussed the doctrines with Mr. Watanabe, often until after midnight. Of special interest was his visit to the town where his father was in charge of an Episcopal Church years ago. In one town where a single New Churchman lives, ten people gathered in the evening to hear Mr. Watanabe, some coming from as far as ten miles for that definite purpose. The discussion continued past twelve o'clock and was resumed the next morning. At another place many hours were spent in the presentation of the New-Church doctrines to a young man who was formerly a student under Mr. Watanabe in a Presbyterian Theological School. The young man was deeply impressed with the new truth and promised future assistance in its propagation. Mr. Watanabe suffered from the intense heat of the summer and the hardships of the journey, but rejoiced in the unmistakable fruitage of the trip. The summer was the hottest in Japan in thirty years, the temperature going to 106 degrees in his neighborhood in Tokyo."-New-Church Messenger, Oct. 18, 1922.

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TREASURER'S REPORT-OCTOBER 31, 1922 1922

TREASURER'S REPORT-OCTOBER 31, 1922 H. HYATT 1922

     Announcements.

     GENERAL CHURCH OF THE NEW JERUSALEM.

     The following tabulation reports the cash contributions to the General Church received from JUNE 1st to OCTOBER 31st inclusive, with the approximate number of members (married couples counted as one) in each district, and the percentage who have contributed during the period.

     District.                     Members.      Contributors     Percentage      Contributions
Glenview                65           40           62           $167.39
Bryn Athyn                194           83           43           1305.75
Pittsburgh                45           14           31           178.50
Kitchener                59           17           29           38.
Southern States           51           13           25           200.25
New York City           28           7           25           54.
Pacific States                29           6           21           38.35
Other Districts.           15           3           20           6.69
Eastern States           31           6           19           22.
Ohio                     52           9           17           96.50
Central States           36           6           17           33.
Chicago                35           5           14           11.
Toronto                60           8           13           191.
Pennsylvania                45           6           13           16.25
Mountain States           25           2           8           6.
Canada                66           5           8           80.
Philadelphia                38           2           5           7.25
South Africa                25           I           4           5.
Sweden                47          1          2          1
Great Britain               102
South America           53
Continental Europe           41
Rio Janeiro Society                                         100.
Chicago District Assembly                                    65.57
Pittsburgh District Assembly                                        35.36
Toronto Society                                         29.53
Renovo, Penna., Circle                                        16.70
London "Michael" Society                                        12.38
Erie, Penna., Circle                                              6.66
Sydney, Australia, Society                                             4.44
Kilburn, England, Circle                                             2.25
Anonymous                                                       .60
                    1142           234           20           $2731.42

     Attention is drawn to the fact that approximately $15,000.00 is required before June, 1923. Your Treasurer asks that every member give periodically to the limit of his or her ability.

744

Five months of the fiscal year have now elapsed, with the contributions totaling $2731.42. It is hoped that by May 31st a tabulation similar to the above will show the requirement attained and a percentage of those contributing very much more closely approximating the ideal 100.

     During the month of October, and in addition to the above, $5231 was contributed to the Extension Fund, $14.25 to the Weekly Sermons, and $1.00 to New Church Life. One other contribution is that of a very fine desk from Mr. Raymond Pitcairn for the use of the Treasurer, who hereby records his thanks. This gift is particularly appreciated because its former use by Mr. John Pitcairn makes it a real source of inspiration to one's best work for the Church.
     Respectfully submitted,
          H. HYATT,
               Treasurer.
ANNUAL COUNCIL MEETINGS 1922

ANNUAL COUNCIL MEETINGS 1922

Wednesday, January 31st.-10:00 a.m. and 3:00 p.m.-Consistory.
Thursday, February 1st.-10:00 a.m.-Council of the Clergy.
     3:00 p.m.-Joint Meeting of the Council of the Clergy and the General Faculty of the Academy Schools.
Friday, Feb. 2d.-10:00 a.m.-Council of the Clergy.
     3:00 p.m.-Council of the Clergy and General Faculty.
     8:00 p.m.-Public Session of the Council of the Clergy. Annual Address by the Rev. William Whitehead.
Saturday, Feb. 3d_10:00 a.m. and 3:00 p.m.-Joint Council.
     8:00 p.m.-Philadelphia District Assembly. Address by the Bishop.
Sunday, Feb. 4th.-11:00 a.m.-Divine Worship.
     8:00 p.m.-Musical Service.
Monday, Feb. 5th.-10:00 a.m.-Council of the Clergy.
     3:00 p.m.-Council of the Clergy and General Faculty.
     8:00 p.m.-Philadelphia District Assembly.
Tuesday, February 6th,-General Church Anniversary, 1897-1923.
     10:00 a.m.-Council of the Clergy.
     7:00 p.m.-Banquet.