TWELVE APOSTLES 1924

TWELVE APOSTLES Rev. ERNST DELTENRE 1924

NEW CHURCH LIFE
VOL. XLIV JANUARY, 1924          No. 1
     (Delivered at the British Assembly, 1923.)

     According to the Gospel of Matthew, the names of the twelve apostles, in the order of their call by the Lord, are these:

     "First, Simon, who is called Peter, and Andrew his brother;

     James, the son of Zebedee, and John his brother;

     Philip, and Bartholomew;

     Thomas, and Matthew the publican;

     James the son of Alpheus, and Lebbeus, surnamed Thaddeus.

     Simon the Canaanite, and Judas Iscariot." (10:2-4.)

     By the twelve apostles, as by the twelve tribes of Israel, are represented, in the abstract sense, all the goods and truths of the church, or all things of faith and love; but, in the concrete sense, by the twelve apostles are meant all those who are in the goods and truths of doctrine, and who constitute the church. The number twelve, being the multiple of three and four, signifies what is complete as to truth and as to good. Thus, abstractly, each of the twelve apostles represents some universal or essential of the church, and concretely some universal or essential quality or function of those who constitute the church. The purpose of this exegetical study is to find out the universal and essential qualities or functions which are represented by each one of the twelve apostles, or the essential qualities of those who constitute the church. It would be an interesting study to ascertain the tribe of Israel to which each apostle corresponds, and what essential of the church each apostle represents in the abstract sense; but for the present we must confine ourselves to an endeavor to expound what elements of the church each apostle represents in the concrete sense.

     The representations of the first four apostles, and of Judas in the opposite sense, are plainly given in the Writings; but the signification or representation of the seven other apostles must be derived from the meaning of their names, and from what is said concerning them in the Gospels and in the Apostolic writings. It is well known that the names of the persons mentioned in Revelation have essentially no respect to the persons themselves, but to the things which they represent. The things represented by the names are spiritual qualities, spiritual states and functions. To find the spiritual quality or function represented by the persons named in Revelation we must study the meaning of their names, and what they said and did. Thus by investigating the meaning of the names, deeds and actions of those Apostles whose representation is not given in the Writings, we may find the spiritual quality or function which each represents.

     SIMON PETER.

     The name "Simon" is derived from a Hebrew verb which means "to hear." By Simon are thus represented those who "hear," who listen to what the Lord has revealed in His Revelation, and who are obedient to the laws of order promulgated by the Lord in His Holy Word. In short, the "Simons" are those who are in the affirmative principle, as it is described in the Writings. By Simon is thus represented the state which introduces into heaven, that is, into the church on earth; for only those who listen to and obey the Revelation, thus only those who recognize and acknowledge the Divine Authority of the Revelation given by the Lord to a specific church, can be introduced into this church. It is because Simon represents the quality which is required, if a man is to enter the church, that he is the first named in the list of the disciples. Those meant by Simon are ready to be introduced into the church by hearkening to and obeying the Revelation, and then they become "Peters."

     We read in Matthew 16 that, when Simon had confessed his belief in the Divinity of the Lord, he was named by the Lord "Cephas," a Hebrew name which signifies a rock.

According to the science of correspondences, "rocks" signify truths, and "The Rock" in the supreme sense signifies the Lord as to Divine Truth, and, in the respective sense, faith in the Lord. The Divine Truth is what establishes the church, and the reception of the Divine Truth in the understanding is what establishes the church in the man who listens to the Revelation and recognizes and acknowledges it to be the Lord. The Christian Church was built on the rock, that is, on the acknowledgment of the Divinity of the Human of the Lord, or, what amounts to the same, on the acknowledgment of the Divinity of the Revelation or Testament given to the Christian Church; for the Lord Jesus Christ was God revealed to man on earth, and every Revelation is also God revealed to man. The Revelation given to the New Church is the Revelation of God on the plane of the rational, or before man's spiritual sight, and the acknowledgment of the Divinity of this Revelation is what establishes the New Church in a man. Those who listen to the Revelation, and who recognize and acknowledge its Authority, and obey it, are those who are represented by Simon; and they are called "Simon Peter" when they recognize and acknowledge intellectually, or by the understanding, the Divinity of the new Revelation.

     Thus we see that what establishes the New Church in a man is faith in the Divinity of the Revelation given to the New Church. This faith is the first of the New Church, just as faith in the Divinity of Jesus Christ, and in the Divinity of the New Testament, was the first of the Christian Church. Faith in the Heavenly Doctrine is the foundation-rock on which the New Church is built. Nobody can enter the New Church, and be a member of the Church of the New Jerusalem in reality, without having this faith. It is for this reason that the keys of heaven were given to Simon Peter, who represents the faith that opens to a man the door of the New Church, which is the New Heaven upon earth.

     ANDREW.

     The second disciple called by the Lord was Andrew. The name "Andrew" is from the Greek, and means a "stout and strong man. In the Apocalypse Explained 821, we are told that Andrew represents the obedience of faith. Andrew is called the brother of Simon Peter.

Thus the quality which he represents relates to the will. He represents those who receive the Lord or the Revelation in the will.

     Peter and Andrew were the first disciples called by the Lord. We read that Peter was first called by Andrew his brother, and this because, in the abstract, Andrew represents the good of the church, and Peter the truth from good. Nevertheless, Peter is called the first of the apostles, because in point of time truth or faith in the understanding is the first of the church, and as to appearance precedes good, or truth in the will. In fact, truth is the first universal of the church, because a man who is regenerating or becoming a church must first learn the things which belong to truth; for if anything is unknown, as heavenly good is, man must first learn to know that it exists, and must understand its nature before he can will it.

     Good is said to be "stout and strong" because truth is made "stout and strong" by good. Truth without good is nothing but a mere speculation of the mind. Good is the soul of truth, and truth is the form of good, as the body is the form of the soul. Truth is the essence of faith, and faith without good is an empty affair. "Faith separated from good is like light without heat." (A. C. 7084.)

     By Peter and Andrew are represented all those in whom the marriage of good and truth takes place, and who are in the Lord's kingdom. The church is constituted of Peters and Andrews, and nobody can be a member of the church without possessing the qualities represented by Peter and Andrew; for faith and the good of faith are the two great essentials of the church. A man who is in the state represented by Peter and Andrew is a church. A man who has received the Revelation in his understanding, and who compels himself to obey its precepts, is a Peter and an Andrew.

     JAMES.

     The Lord, having called Simon Peter and Andrew his brother, "went further, and saw other two brethren, James the son of Zebedee, and John his brother, and He called them, and they followed Him." (Matt. 4:21, 22.) James and John represent two other essentials of the church.

James, or Jacob, in Hebrew means "he that supplants." James represents charity, which, when the man of the church is making progress in regeneration, supplants faith and the good of faith. Those who are in faith, and in the good of faith, are in the first state of the regenerating man. By the constant learning of the Heavenly Doctrines, and the custom of compelling one's self to live according to them, man becomes delighted with the study of the Doctrines, and loves truth for the sake of truth itself. In obedience, or in the practice of the truths of faith, he no longer feels any compulsion, but a delight. The man of the church who is represented by James is affected by the truth, and loves the truth in others, because he feels and sees that it is by means of truth, and by a life according to it, that he himself and mankind attain eternal life.

     Thus James represents charity, the internal affection of good and truth, which produces mutual love; for the one who is in this internal affection of good and truth loves also those in whom the goods and truths are received; hence he is willing to do good to them, to instruct and to help them, to bring them to higher states of regeneration. James is called the "son of Zebedee." The meaning of Zebedee is "an abundant portion," or "endowment of Jehovah," and it is by means of abundant and continued obedience to the truth, and an abundant portion of a life of faith which is a gift from the Lord, that man reaches the state meant by James,-the state in which the man of the church perceives charity.

     In the first state, before charity is perceived, it appears to man as though faith were in the first place, and charity in the second; but in the second state, when charity is perceived, faith takes the second place, and charity the first. The first state is called reformation, and the second regeneration. Thus charity, in taking the first rank, supplants faith and the good of faith.

     JOHN.

     John, whose name signifies "the grace, gift or mercy of the Lord," represents the good of charity, or good and truth in act, that is, good works. He is to James what Andrew on a lower plane is to his brother Peter. Faith without the good of faith is nothing but a speculation of the mind, and charity in the will without charity in act, that is, without charity made actual in good works, is mere sentimentality without end and use.

     John, brother of James, was beloved by the Lord more than the other disciples, and during the last Passover was allowed to lie on the breast or in the bosom of the Lord, by which is signified the good of charity, which is to do good from willing good; and it is because John represented this good that he was loved by the Lord.

     The difference between Andrew and John is, that those represented by Andrew do works from obedience, while those represented by John do works from love.

     John is the fourth named of the apostles, but he is in reality the first; for the greatest and first thing of the church is charity. We read: "Faith is only possible with those who are in charity.
Charity, in its first origin, is the affection of good; and as good loves truth, it produces the affection of truth, and through this the acknowledgment of truth, which is faith: through these in their series the affection of truth comes into manifestation, and becomes charity. This is the progression of charity from its first origin, which is the affection of good, through faith which is the acknowledgment of truth to its end which is charity; the end is act. Hence it is evident how love, which is the affection of good, produces faith, which is the same as the acknowledgment of truth, and through this produces charity, which is the same as the acts of love through faith." (F.
13.)

     The four apostles, Peter and Andrew, James and John, followed the Lord more than all the rest, and we read in the Gospels, that on many particular and most solemn occasions, as when the Lord ascended the mount of transfiguration, He did not permit any one to follow Him except Peter, James and John. It is also with these three that the Lord spoke concerning the consummation of the age, and concerning His Second Advent. The reason for this is, that the qualities or principles represented by these apostles are the cardinal essentials of the church,-the essentials which make the church to be a church in reality. We read that, when these apostles were together, they represented faith, charity and the works of charity as one. It is said "as one," because there is no faith, which is faith, without charity; and there is no charity, which is charity, without works. (A. E. 821.)

     From the fact that the first four apostles followed the Lord more than all the rest, and that they represented the cardinal essentials of the church, we are prone to suppose that the other apostles represented secondary essentials, qualities or functions in the church, which are more or less related to the four cardinal principles, qualities or functions represented by the first four apostles.

Another fact which seems to confirm my supposition is, that the meaning of the representation of the eight remaining apostles is not openly given in the Writings, but has to be investigated by applying the rules of the science of exposition, as drawn from the Writings of the New Church.

     PHILIP.

     The name of the fifth apostle, Philip, is from the Greek, and means "a lover of horses." It is well known that a horse, according to the science of correspondences, signifies the understanding, intelligence. Philip thus seems to represent those in the church who love to investigate the arcana of faith, those whose function or use is research work for the end of attaining a better and a deeper understanding of the Heavenly Doctrines. Philip belongs to the spiritual class, and is thus related to Peter, or faith. We are told in the Gospel of John, (chapter 12:20, 21), that there were certain Greeks who went to Philip and told him that they desired to see Jesus, and that Philip went and told Andrew, and again that Andrew and Philip went and told Jesus,-an episode which, translated into the spiritual sense, means that some Gentiles who were skilled in the doctrine of correspondences sought acquaintance with the Lord through intelligence (Philip) and the good of faith (Andrew.)

     Another episode, showing the quality of the function represented by Philip, is the one related in John 14, when Philip asked the Lord "to show him the Father." This question demonstrates that there was in Philip the desire to investigate by the intelligence (the understanding) the deepest of all the arcana of the faith of the church,-the knowledge of the glorification of the Lord's Humanity, and instruction concerning the Infinite Father and His manifestation or revelation by the Word.

     It would seem, therefore, that Philip represents those in the church who are especially devoted to the things of spiritual intelligence, and who give their lives to the development of the spiritual understanding of the Divine Revelation.

     BARTHOLOMEW.

     Bartholomew comes after Philip, and they are in a certain relation, for in the Gospels their two names are united by the copulative "and," which indicates a change of state, but one of less importance, thus a relation between the two; and it also signifies conjunction. (A. C. 4987.) The name "Bartholomew" in the Hebrew means "a son that suspends the waters." "Waters signify the spiritual things of man, the intellectual things of faith." (A. C. 739.) "To suspend the waters" would signify to bring spiritual and intellectual things together, to coordinate them, to embody them as doctrines. Bartholomew seems to be to Philip what Andrew is to Peter. Faith without the good of faith is a mere speculation of the mind. Intellectual research, in which things are not coordinated, compared one with the other, and brought together, may be a delightful work for those meant by Philip, but if the results of their spiritual investigations remain personal to them, if they are not so brought together that the church as a whole may benefit by them and grow as to the understanding of the holy doctrines, such investigations are useless. Here is a lesson for those who are engaged in research work. It is their duty to coordinate the results of their investigations, and to bring them to the church under the form of new doctrines for the benefit of all.

     Nothing is said in the New Testament or in the Writings about the doings and the representation of this apostle. He is only mentioned as to his name. We have nothing more than the signification of his name, and the fact that he is associated with Philip, from which to deduce the meaning of this apostle.

     THOMAS.

     After Philip and Bartholomew comes the apostle Thomas, who is joined to Matthew. The character of Thomas can plainly be deduced from what is said about him in the Gospel. Thomas was unwilling to believe in the Lord's resurrection, unless he saw in the Lord's hands the print of the nails, and put his fingers into the print of the nails, and put his hands into the Lord's side. Thomas, who was a devout follower of the Lord, would not be convinced of His Divinity except by an external way.

He represents those who are in sensual faith, a faith separated from the internal acknowledgment of truth, thus a faith of human authority or of miracles, which is a half faith. Hence the name "Thomas" in Hebrew signifies a twin, that is, the half of a double childbirth,- a childbirth signifying the "acknowledgment of truth and good." (A. C. 3905.)

     In the New Church, the Thomases are those who are in doubt about the Divinity and the Divine Authority of the Writings, and about the objective reality of the Second Coming of the Lord, which is His second resurrection. They, like Thomas, believe in the new Revelation, but they are not able or willing to perceive its Divinity, and they must be brought into this perception and acknowledgment by external arguments and reasonings.

     MATTHEW.

     Thomas is associated with Matthew, whose name in Hebrew signifies "a gift or a reward." He represents those in the church who are in the natural disposition to give, to assist, to reward people. Thomas stands for natural faith, and his associate Matthew stands for natural good. We read in the Gospels that Matthew was a hospitable man, that he received Jesus and His disciples into his house, and at the same time many publicans and sinners. Like Thomas in respect to truth, he represents the state of those who, whether born in the church or not, eagerly desire to be helpful to others. Being themselves in an initiatory state as to truth, they rush into indiscriminate missionary and other work which they think to be charitable. Matthew thus stands for the imperfect works done by a man at the beginning of his regenerating life,-"works without judgment." (A. C. 6405.) This state, like that represented by Thomas, is not an evil state, unless a man obstinately remains in it, and refuses to go forward in the life of regeneration.

     JAMES THE SON OF ALPHEUS.

     James in Hebrew means "he who supplants," and Alpheus means "a learned one, a chief." According to my knowledge, nothing is said in the Writings concerning the meaning of this apostle. No particulars about his life and doings are given in the Gospels.

The meaning of his surname suggests that he represents the learned in the church; and his first name, "he who supplants," suggests that this apostle represents the state of those learned men, scientists and philosophers, who, having acquired spiritual knowledges, put such knowledges above all the rest, and use the sciences to confirm the truths of the Word of God. The ordinary scientists in the world, in the cultivation of science, make their beginning from man and nature, and wish to enter into a knowledge of spiritual things by the forbidden way; but those who are meant by "James the son of Alpheus" begin, not from scientifics or matters of science, but from the truths of faith. (A. C. 6047.) By this apostle are meant those in the New Church whose function is to study and to teach the science and the philosophy of the New Church; for this science and this philosophy are "the natural exponent of spiritual and thus of Divine Truth."

     LEBBEUS.

     Lebbeus follows James the son of Alpheus, and he is surnamed Thaddeus. "Lebbeus" in Hebrew means "a man of heart," and Thaddeus means "one who praises and confesses." To praise the Lord means to worship Him as the only God of heaven and earth, and to confess the Lord means to recognize His quality. Lebbeus, according to the signification of his name and surname, seems to indicate that he represents those in the church who like to meditate on the Word of God and to cultivate worship. Lebbeus is connected or paired with James the son of Alpheus. This suggests that he represents those who, from a study of the science of correspondences and the rites of the Ancient Churches, seek to develop the liturgy and rubrics of the New Church accordingly, and this, not for a vain parade, but for the sake of stimulating the worship of God, and elevating the minds of the members of the church to God.

     Lebbeus may also represent those who, having examined nature in the light of heaven, feel in the presence of the marvels of creation a deep humiliation, and exclaim in adoration: "Great and wonderful are Thy works, O Lord God Almighty!"-confessing "from joy of heart that the Lord alone is the Savior, the Redeemer, and the God of heaven and earth, who created all things, and who alone is to be loved and worshiped." (Apoc. 15:3.)

     SIMON THE CANAANITE.

     The eleventh disciple is Simon, surnamed the Canaanite. In explaining the meaning of the apostle Simon Peter, we have seen that Simon in Hebrew means "one who hears and obeys." The difference between the representation of this Simon and the previous one, who was called "Cephas" or "Peter" by the Lord, is involved in his surname of "the Canaanite," which was given to this apostle because he was a native of Cana, a city of Galilee, where the Lord, on the
occasion of a wedding, performed His miracle by turning water into wine. We are told that Cana in Galilee means the church among the Gentiles. Galilee is called "Galilee of the Gentiles" in Matthew, and Galilee represents the natural degree of the church, or "the church among Gentiles who are in the good of life and receive truths, thus in the conjunction of these, and in combat against evils and falsities." (A. E. 449.) Simon the Canaanite seems thus to represent the gentiles who are well-disposed, who have the quality of Simon, who "hear " the Revelation. They are ignorant, but they are in the affection of truth and ready to obey the truth. Simon the Canaanite seems thus to stand for those in the church who are new converts coming from gentilism, and we are told in the Writings that by the gentiles are meant those who, not having the Word, worship idols but lead a moral life and are obedient and live in mutual charity. A gentile does not necessarily mean "a savage," or a "colored man." In the Christian Church, especially among the Catholics, there are many "gentiles." They are the simple, whose heart is pure, and who are the hope of the New Church. They are also the children born and educated in the New Church.

     JUDAS.

     The last named of the apostles is Judas, surnamed Iscariot, the one who betrayed the Lord.

     The name "Judas" (Judah) means "Confession of Jehovah." In connection with Simon the Canaanite, he represents the ultimate crown and fruition of the precedent states,-celestial love to the Lord, not the natural love of the person of the Lord Jesus Christ, but the celestial love of keeping the precepts of the Lord, the celestial love of the Word, and in the New Church the celestial love of the Lord in His Second Coming, the love of the new Revelation.

This celestial love of the Writings is common among the newcomers in the New Church, the converts from Gentilism, and is also the end of New Church distinctive education. But when the surname "Iscariot" is added to the name of the apostle Judas, the representation changes into the opposite. Then Judas Iscariot stands for those in the church who, on account of their love of self, and especially on account of their love of the world, reject the Lord in His new Revelation. "Iscariot," in Hebrew, means "an adversary, a man of enmity and violence."

The facts related about Judas in the New Testament are striking: He sold the Lord for a little money, and betrayed Him by giving Him a kiss. We are told that the apostle Judas Iscariot represented the Jewish Church, or the church as it was with the Jews. But we are also told that Judas Iscariot represents those in the present church who, having once recognized and acknowledged the Lord in His new Revelation, reject Him afterwards "for thirty pieces of money," that is, in the hope of gaining some consideration in the world. Like Judas, they betray the Lord by giving Him a kiss; that is, they have an external connection with the Lord in His new Revelation; they speak highly of the Revelator or of the human instrument by means of whom the Lord has given the Revelation of His Second Coming; they admire Swedenborg as a splendid philosopher, as a sublime Biblical expositor; but they do not admit that Swedenborg was Divinely inspired, and that, according to his own words, his Writings were written by the Lord through him (a Domino per me). And like Judas, they have come with a "great multitude, with swords and staves,"-that is, with a multitude of false reasonings originating in the love of the world or the pride of their own intelligence, and in their false and ungrounded prejudices,-to betray the New Word into the hands of sinners, that is, to put the new Revelation under the control of the negative principle, which, being infernal, rejects the New Word as being a human production without Divine Authority.

But the rejection of the Lord by Judas was not seen by the other apostles. When Judas went out during the feast of the last passover, they thought it was because, "having the bag, Jesus said unto him, Buy what we have need of for the feast, or that he should give something to the poor." (John 13:29).

According to the splendid exposition of John Clowes, this passage means, in the spiritual sense, "that the reason of the rejection of the Lord, even by those who are instructed in the knowledge of truth, is not seen by those who have received instruction in truth, until the rejection takes place and the church comes to its end." The same happens in the New Church. Many people do not see the Arian tendencies of the modernist, who, under the pretext of being scientific and up-to-date, and pleasing to the outer world, sacrifices the Divinity of the Revelation given to the New Church. These people, like the apostles of old, will not see the reason for this rejection, and its abomination, until the New Church, in an ostensible and irrefragable way, is taken from them. Yet, even at present, there are many signs of this taking away of the New Church from among those who are rejecting the Lord in His New Revelation of Himself. And these signs will be more and more multiplied in the future, and will at last open the eyes of all the faithful and real members of the New Church. And in that day the New Church will be one, even in the external form,-one under the Divine Authority and guidance of one Pastor,-the Lord in His New and Everlasting Gospel.

     Resume.

     In brief, Simon Peter and Andrew represent those in the church who, being in the affirmative principle, acknowledge with the understanding the Divine Authority of the Revelation of God, and who compel themselves to obey its precepts. They represent the great majority of church people, that is, those who are in the first state of the regenerate life, called reformation.

     James, the son of Zebedee, and John, represent those in the church who are in a higher state of regeneration. They are in a state of spiritual freedom, and they think and act from love. James represents charity, or truth in the will; and John represents truth in act, or the works of charity.

     These first four apostles represent the cardinal essentials of the church, and the remaining eight represent secondary qualities or functions.

     Philip and Bartholomew represent those who are in spiritual intelligence, and who coordinate spiritual truths into doctrinals for the sake of use.

     Thomas and Matthew represent those in the church who are in sensual truth and natural good.

     James the son of Alpheus, and Lebbeus surnamed Thaddeus, represent those who cultivate the scientifics and the philosophies according to order, and who, being able to see in the created universe the representative character of the Lord's kingdom, and an image of the Lord Himself, confess the Almighty Father of all.

     Simon the Canaanite and Judas represent those who are simple, pure and contrite of heart, who are in the genuine affection of truth, and to whom, consequently, it is given to behold the Lord in His New Revelation and to love Him there. In the opposite sense, by Judas is meant those who, having once recognized and acknowledged the Lord in the Revelation of Himself, reject Him afterwards for the sake of worldly loves.

     It is to be noted that there is a circle here. Peter, the first named of the Apostles, stands for the acknowledgment by the understanding of the Divine Authority of the Revelation, and Judas, the last named, stands for the acknowledgment from the heart, or by the will, of the Divine Authority of the Revelation. These two apostles, Peter and Judas, betrayed the Lord; yet both afterwards repented, and both are at present among the saints who "follow the Lamb." This means that those who have examined themselves, and have reason to think that they are among those represented by Peter or Judas in the opposite sense, need not despair of their salvation; for if they repent,-if they finally come into a genuine acknowledgment of the Lord in His Revelation, and of the Revelation as being the Lord Himself with man; indeed, as truly with man, and as ultimately with man, as when He walked on earth among men clothed with a human body like that of other men;-if both their repentance and acknowledgment is genuine, the doors of the New Jerusalem will be opened to them, and they will be received again, like the prodigal son of the parable, with great joy and jubilation. And it will be said of them, as of the apostles of old, "And they went forth and preached every where, the Lord working with them, and confirming the word with signs following."

REVELATION AND APPLIED SCIENCE 1924

REVELATION AND APPLIED SCIENCE VICTOR R. TILSON 1924

     THE INTEREST TO NEW CHURCHMEN OF MODERN INVENTIONS WHICH TEND TO ELIMINATE SPACE AND TIME.

     (A paper read at the British Assembly, 1923.)

     If a man tries to bring his religion into his everyday life, as every New Churchman should, he is sure to notice how possible it is to view present-day advances of applied science from the stand-point of the Writings; repeatedly finding confirmations in his surroundings of correspondences revealed therein; of the recurrence, again and again, of the trine of things, and also of pairs,-those two things that must always be together to make a complete unit, just as good and truth are inseparable. Anything which confirms in a practical way what is revealed must help one to understand and appreciate those revealed truths. That this confirmation is abundantly manifest, I hope to be able to show.

     The latest invention, which is popularly called "Wireless," is only one of several that seem to eliminate space and time. I say advisedly "seem to," because everything that is finite must have limitation,-a beginning and an ending.

     In Arcana Celestia 3908, we read that "every cause exists from a cause prior to itself, and thus everything in the natural world from a cause in the spiritual world." The beginning,-the creation of matter or substance,-is shrouded in mystery, just as deeply as the creation of the first man. Try as we will, we cannot go behind a certain point. Indeed, it is said that to do so, "that way madness lies." But it is permissible, and very useful, to try to find out by analysis, both chemical and mental, what form matter takes in its earliest known creation.

     We are told that Divine Life flows in, for in the Arcana Celestia we read these two passages: " There is one only life, and all live from it, and the inflowing life acts according to its reception" (4321), and "all things and everything in the world, even as they have existed from the Divine, continue to exist from the Divine." (5711.)

But there must be a natural plane, into which the spiritual can flow, and these planes must be according to use. Again, we read that "there is an influx through heaven from the Lord, which influx produces all things in the three kingdoms of the earth, and holds them together in form according to their uses." (A. C. 4322.)

What is the nearest, the first natural plane provided, that we can realize? It is the sun. In Divine Love and Wisdom 152, 153, we read: "The subsistence of the universe, and of all things thereof, is by the sun; therefore, the sun is the originant prime of creation; this means by the Lord, as the sun is created by the Lord through the sun of the spiritual world."

But the sun must have some beginnings to flow into. Substance,-or matter, as is the usual scientific term,-was created before man, so that when the human form of matter was ready, a plane could be found for the soul. But the beginnings of matter, what are they? Scientists used to tell us that it was the atom; that there are less than one hundred of such different kinds of atoms, and that all sub- stances are composed of these atoms and their chemical compounds. It is perfectly true that all substances can be split up into their primaries or elementals. These elements have become fewer during the past few years, and will probably go on becoming fewer as our knowledge of analysis grows, and as the power at our disposal increases, whereby to break up the so-called elements. A piece of wood, for example, is a chemical compound. To break it up into the elements of which it is composed, such as carbon, oxygen, nitrogen, etc., requires some form of force. There is already present a force which is holding in mutual attraction those elements in that particular form, as has just been seen from the Arcana Celestia; therefore, to part them a greater force must be applied. I do not mean, of course, a greater than the spiritual force-that is impossible-but a plane provided by other things, into which a more powerful spiritual force can flow. Heat will do this, or various acids. The two most used and most powerful of all reactive natural agents are heat and water. Does not this fact interest the New Churchman, because of the correspondence of heat and water?-heat to love, and water to truth. What can withstand the powerful influence of love, or the searchlight of truth? As it is mentally and morally, so it is physically and chemically.

     Here, too, I would draw your attention to a first instance of the trine. All substances can be in three forms,-gaseous, solid, or liquid. This is a scientific fact, and thus we see that the Holy Trinity is represented throughout nature. All matter can exist as a gas, as a liquid or as a solid; and the difference between the states is a matter of temperature or heat, and pressure.

     Having arrived, then, at our elements, we are in the position of having masses of elements. But to get nearer to the beginning of things, we must divide our masses. The atomic theory is, that all elements, (which, being elements, cannot be divided into two or more dissimilar bodies), are composed of molecules, which are groups of two or more atoms held together by cohesion. The atom of an element is that beginning of it which is so fine that it cannot be divided,-its esse, so to speak. But the cohesion of the atoms which form the molecules, what is that? That cohesion comes before the atom, surely? Flows into the atom from a prior source? The Divine Love and Wisdom 340, states, "It is the spiritual which derives origin from the sun, where the Lord is, and proceeds to the ultimates of nature, which produces the forms of vegetables and animals, and exhibits the marvels that exist in both." In all our researches into the creation of matter, we must never lose sight of the inflowing Divine life, from which all things are.

     It is quite conceivable that there are a number of different kinds of atoms forming matter. But each kind of atom receives the same, the only one, form of life; just as good is one, yet flows into many planes provided by the different kinds of atoms, as truths are many. At first glance, objects in nature seem to be separate, and suggest discontinuity. But realizing air, water, and other media, we think of continuity again. Then the atomic theory will suggest discontinuity once more. But, as I have said, scientists used to tell us that the atom was the first of matter. They now recognize, however, that the atoms themselves are formed by a group of tremulations, called "electrons," and that these electrons are kept together by means of the all-pervading ether. Thus we get continuity again. This is essential, that the Divine Life may flow from the Divine Esse, through the two suns, spiritual and natural, to the first natural planes, and thence, by a continuous progression, to the extreme ultimates of nature.

Reverting to the groups of atoms, called "molecules," of which matter is composed,-what holds these together? What is this natural cohesion? It has been found that electricity,-that wonderful and subtle force,-provides this plane, and keeps the atoms in the molecular form. But towards the end of the nineteenth century, it was found that electricity itself was atomic; that is to say, that it consists of extremely minute particles, much smaller than the atoms of matter, and that these particles of electricity were of two kinds, in equal numbers of each. Representative again, you see, of good and truth. One is the negative kind, called an "electron," and the other the positive kind, called the "proton." The electron was the first to be discovered, and at Present much more is known about it. Thus we see that the atom itself can be analyzed, and shown to consist of an aggregate of electrons and protons, grouped together according to well-defined and ascertainable laws. Therefore, the ultimate atom at present reached is not the atom of matter, which was thought to be indivisible, but is the atom of electricity; and of electricity all the atoms are made. These atoms of electricity are supposed to be constructed somewhat after the manner of a solar system,-at the centre a nucleus, consisting of a group of protons, with an equal number of electrons circulating round this nucleus, similar to the sun and its planets. But it may be observed that the solar system consists mostly of space. Denying the possibility of a vacuum, what is in this space? This is the ether. The same is true of both the atomic electrical solar system and the sun and its planets. The sun and planets are kept together by means of gravitation, which is due to some unknown properties in the ether. One day, perhaps, practical proof will be available that this is due to the aura which is in the ether.

In Coronis 17, we have this revelation: "In order that anything may be perfect, there must be a trine in just order, one under another, and a communication between, and that this trine must constitute a one. . . . Each world, both spiritual and natural, consists and subsists from three atmospheres; the first of which immediately encompasses the sun, and is called aura; the second is under this, and is called ether, and the third is under them both, and is called air." This word "under" implies around, i.e., the ether is around the aura, and the air is around them both; therefore, the air is under the ether, and the ether under the aura, from whatever angle or height it is observed.

This ether of space fills all space in the interior of atoms, just as in the solar system, thus making everything continuous.

     To show that the scientific world is beginning to realize what we know as revealed, I quote Sir Oliver Lodge, from an article written a short time ago. He says: "It will probably turn out that there is some kind of structure even in ether. But such structure has not yet been ascertained; and when it is ascertained, it is quite unlikely that it will be of a discontinuous character. Probably the ether is absolutely continuous, though it may some day be found to have a texture which might be pictured provisionally as a number of vortices, like spinning whirls in a continuous ocean of water or air." Some good spirits were helping him when he wrote that.

     That idea of vortices or spinning whirls is very valuable. Swedenborg wrote almost prophetically concerning this in his treatise, On Tremulation, which he wrote when he was about thirty-one years old, or thirty years before his illumination. One or two extracts will be useful to help us understand what follows. He says: "Tremulation is the most subtle form of motion that exists in nature; and if closely examined, it will be found that it most closely resembles an axillary motion, such a motion as takes place at the center alone. Tremulation is not subjected to the laws that govern local motion. Tremulatory motion can exist in the same thing that is subjected to local motion; and one tremulatory motion may be within another one; within this there may be a still smaller one, and finally one most minute." (On Tremulation, pp. 11, 12, 13.) That old friend, more or less, of our youth, Euclid, states that "a point is that which has position, but no magnitude." Imagine, if you can, that point, so minute that it has no size, revolving in itself as a vortex, and there you have, as clearly as I can conceive it, the beginning of all matter,-the first natural Plane into which the Divine Life can flow.

     Imagine, then, the universe full of these vortices or tremulatory atoms, each able to communicate any added notion from one to another without changing its own position, and you can see that vibration, undulation and all other manifestations of energy, are the natural consequence.

The universal speed at which the ether transmits its energy has been found to be 186,000 miles per second, from London to Bryn Athyn, for instance, in just under the 60th part of a second! That is an example of the apparent elimination of space and time; but there is the time, small as it is, and it is measurable.

It is because all the latest manifestations of applied science depend on the knowledge of the electrons, and of the ether, that it has been necessary for me to try to convey a meaning of these terms. These electrons are not imaginative; their velocity, mass, and approximate size can be and have been ascertained. They proceed in a wave-like form, and are answerable to certain laws. Everything in nature, from the circulatory esse in which it receives the inflowing life, proceeds in a wave-like form in all directions, the height and depth of the crests varying in different things. We receive all our light and heat from the sun. Naturally speaking, the sun is the source. How can that heat and light reach us, and in what form? It cannot travel on or through nothing. It was this thought that led men to think of something beyond our atmosphere, the common air,-which only extends to a comparatively small distance above the earth. The light and heat is borne to us in waves through and by means of the ether. Now the light from the sun can be divided up into seven primary rays of light, having their recognized wave-lengths. But it was found that the sun light ended abruptly, at a certain wave length, in the violet ray, with the small wave length of go millionths of a millimeter. Small enough for most people, but not for the scientist! What we term light is, strictly speaking, that kind of etherial radiation which is able to affect the eye; but there are rays of light which cannot be seen. The human eye is only a finite lens, and it can only convey to the brain the sensations to which it can respond. Of shorter length are the Finsen ultra-violet rays, used in the treatment of lupus; shorter still are the hard and soft X-rays, used in the treatment of cancer; and still shorter are the rays emitted by radium. It was through seeking a further knowledge of light that scientists found truth.

It has been by the analyzing of light by means of the spectrum, whether that spectrum be formed by visible or invisible light, that nearly all the knowledge of the intimate structure of the atom has been attained.

Heat, which is within all light, as good is within all truth, tomes to us on rays of a much longer wave-length. These rays are not seen, but are felt. Good affects the internals or feelings of man, while truth affects the externals, as light the eye. Just recently, there has been invented a most delicate apparatus for measuring the heat conveyed 6y the light of a star! Another confirmation of the truth just mentioned. These natural results, such as the life-giving comfort of heat, have their spiritual origin, which can be appreciated by New Churchmen. What added interest the science of correspondences gives to natural science! Sound, too, proceeds in waves, very much longer, borne on the air, not by the ether. If sound were borne on the ether, as is light, we should not only see the light and feel the heat from the sun, but we should be deafened by the sounds of combustion going on therein. A merciful Providence saw to that, however.

     But the knowledge that sound travels in waves, and the discovery of how to recreate these waves from their originals, through vibrations to their reproductions, was made use of in telephony and in the gramophone. In the gramophone, the original sounds are reduced to vibrations permanently recorded on what is called the "record." These vibrations are then given to the needle, which sets in motion the diaphragm, and this again sets the air waves in motion. These waves, coming against the drum of the ear, affect nerves, and when these react in the brain, we get what we call "sounds." The needle conveys many vibrations at once; and Swedenborg, in the treatise previously quoted, states that "one tremulation does not interfere with another simultaneous one." (On Tremulation, p. 3.)

     That it is the tremulations that affect the nerves, and so cause the brain to record sounds, can be shown by holding the ear-piece of a telephone tightly against the forehead, or by holding a watch between the teeth; in both cases, sounds are recorded in the brain, not through the ear, but by the tremulations set up in the nervous system, to which the brain reacts.

     Perhaps the greatest example of the apparent elimination of space and time is the more recent discovery of utilizing the electrical energy transmitted by ether waves, popularly known as Wireless. Wireless depends upon the capacity of the ether to convey at enormous speed, almost simultaneously, the tremulations of the electrons created by electricity at the sending end, and recreated into electrical energy at the receiving end.

The electrons, or atoms of electricity, do not move, but impart their tremulations to their immediate neighbors in all directions, and at the enormous speed of 186,000 miles a second. When a varying current of electricity flows along a wire, it causes disturbances in the etherial space surrounding that wire. This disturbance, which is really tremulations, varies with the variation of the current producing it, even changing its direction of flow as the current changes its course over the wire. A wireless transmitter is an elaborate mechanism for producing this varying current, originally set in motion by sound waves, along the sending wire or aerial. This, in the form of tremulations, is at once conducted by the ether in all directions, and at this remarkable speed. When these tremulations meet another aerial, they, in their turn, produce a like current, varying exactly as the original current, in that wire. The minute currents thus set up are taken from the aerial to the receiver, there rectified, and then the electrical vibrations are again converted into sound waves.

This rectification is effected by means of heat,-a point of interest to a New Churchman. The tremulations, as received, are oscillating to and fro. To be of use, they must proceed in one direction only; so half of them are rejected, which is done by rectifiers. Whether the rectification be by means of a crystal, or by the more elaborate thermionic valve, heat is the medium; this valve being so named from the Greek thermos, meaning heat. But it may not be generally known that it is the very slight degree of heat set up at the crystal's sensitive spot that allows the current to pass in one direction only, and so rectifies the incoming oscillations.

A further point to be noted is, that the receiver must be in sympathy with the sender, to be able to make use of the wireless waves. The waves are there-everywhere-but unless we have tuned our set, we shall not receive them; that is, the receiver has to adjust his set to the same wave-length as the sender. The term "wave-length" is not a mere figure of speech; but the electron discharges in the ether attain a maximum height, and then proceed to a maximum depth. This can be illustrated by taking a long length of rope by one end, and giving it a good shake. It will be observed that the hump or wave thus formed will travel right to the other end. It is the distance between the crests of the waves that is called the "wave-length," and their number per second is termed the "periodicity" or "frequency."

Wireless waves bear a resemblance to thoughts, but in a much grosser form. Thoughts, to be useful and helpful towards the eternal end of regeneration, must not only be stimulated by truth, as wireless waves are set in motion by the ether, but must also be guided and put right by the love of good, as these same waves are rectified by means of heat. In the case of telepathy, which undoubtedly does exist between two person whose minds are attuned by love, natural thought flows from one to the other. Thought must have a medium to convey it. Thought cannot travel via nothing. Nothing is nothing, and does not exist. Is the medium that conveys thought the aura? Does animal instinct operate through the aura? Do animals converse with each other by the aura?-by that aura which, as revealed, infils the ether, even as the ether infils the air? Shall science one day harness the aura, as it has to a certain extent harnessed the ether? Shall the day come when two persons, separated by distance but joined by love, can communicate their thoughts at will? Think of the elimination of space and time then! This may come, will come in God's own time, if it be of use.

In conclusion, let me give two instances where a knowledge of science can help one to understand spiritual things. First, let us take that wonderful glorification of the Lord when He rose with His whole body. Nothing of that body was left in the sepulcher; and yet no natural, material particles could be made spiritual. Remembering the scientific fact, already stated, that Life flows into inanimate things, such as wood, stone, or a corpse, and holds the particles together in their several formations, can we not appreciate the fact that, when the Lord glorified His Human, He not only withdrew the spirit which animated the human form, as is done when we die, but also withdrew that other Life? Thus the particles which constituted a corpse were immediately dissipated, not gradually, as in humans. Thus the Lord rose differently from any other, and glorified His whole Human. Secondly, I would give as an instance the case of spheres in the other world. If we think of our spheres emanating from us in all directions,-being broadcasted, as it were,-and coming into contact with another's tuned to ours, communication is at once set up, and so thought brings presence.

Just as wireless waves are everywhere, but only those that are in tune with our receivers are of use to us, so only those with spheres that respond to the spheres of our ruling love will be present. Others will be there, but we shall not be conscious of them.

Swedenborg had a wonderful store of scientific knowledge, which formed a plane into which spiritual truths could flow. Each one of us can with great profit learn more of natural science. The greater our knowledge, the larger the plane provided into which the Divine can flow. All scientific facts are truths; if not, they are not facts. To determine which are facts and which theories, the New Churchman, above all others, has the heavenly guidance of Divine Revelation. Learning more of correspondences, and taking all our difficulties to the source of all truth,-the Word of God, in its spirit and in its letter,-we may become more worthy of the heritage implied by the words, "Secret things belong unto the Lord our God; but those things which are revealed belong unto us and to our children forever." (Deut. 29:29.)
SKILL IN CALCULATION IN THE SPIRITUAL WORLD 1924

SKILL IN CALCULATION IN THE SPIRITUAL WORLD 1924

"They calculate also in the spiritual world. They have business transactions there, and have servants who render an account; and they give these charge of what they sell and buy, and enter it in journals or books, as is done in the world. When they inspect these books, they compute and examine the entries so skillfully that they accomplish in a quarter of an hour what takes men in the world some days and weeks to do. They instantly see where there is an error, and where there is deception or neglect. I was not previously aware of this, nor could I believe it; but still they took up the accounts which I had with a certain one in the world, and at once saw that the thing was correct. This they could do, because spiritual sight is such that it can traverse in a moment what the sight of the body can only do in a period of time. Hence it is that their servants are faithful, because they can immediately find out where there are frauds." (Spiritual Diary 5956)

MEDIUM THAT CONNECTS MAN WITH BOTH WORLDS 1924

MEDIUM THAT CONNECTS MAN WITH BOTH WORLDS Rev. ALBERT BJORCK 1924

     (A paper read at the British Assembly, 1923.)

     In the work on The Divine Wisdom, the following important statement occurs:

     "An angel and spirit, in consequence of having first been born a man in the world, derives that he subsists; for he takes with him from the inmosts of nature a medium between the spiritual and the natural, by which he is bounded, so that he may be subsistent and permanent. Through this he has what is relative to the things which are in nature, and also what is correspondent to them. Through this, also, spirits and angels can be adjoined and conjoined to the human race. For there is conjunction; and where there is conjunction, there must be a medium. That there is such a medium, the angels know; but because it is from the inmosts of nature, and the words of languages are from its ultimates, it cannot be described except by abstract things. From these considerations it now follows, that the angelic heaven, which was the end of creation, could not otherwise have existed; thus that the human race is its seminary and source of supply " (viii:4-6).

     We are not told in so many words what this medium is that connects man with both worlds; but if we link the teaching given us about the human mind and the spiritual body with what is told us about this medium, we may be able to understand it.

     I.

     The teaching of the Writings shows that the soul is distinct from the mind, which is subordinate to the soul. The interior degrees of the mind are created from substances proceeding from the Lord, alive with His Love and Wisdom; and these interior degrees of the mind are kept by the Lord in their integrity, in good men and bad alike. Man cannot corrupt them, and he never becomes conscious on any one of these interior degrees of his mind. Through the soul, the Love and Wisdom of the Lord flow into the mind of man.

We are told that "love and wisdom inflow into the soul of man, and through this into his mind, its affections and thoughts, and from them into the senses, speech and actions of the body " (I. 8).

Man's affections and thoughts belong to his natural mind, or that part of the mind which he is conscious of as his own, and through which he is enabled to feel the love and wisdom from the Lord, as if they were his own. The natural mind of man,-that is, the affections of his will and the thoughts of his understanding,-can be raised to heavenly life while he lives on earth, depending upon the measure of his admitting Divine Truths into his understanding, and willing to do them. In this way, man's natural mind after death becomes a spirit in human form; and, as said in D. P. 324 and other places, "his mind is this spirit;" or, as stated in T. C. R. 583, "man is born spiritual as to his soul, and is clothed with what is natural. . . . When the body is laid aside, his soul, clothed with a spiritual body, comes into a world where all things are spiritual."

The expression, "where all things are spiritual," brings to mind the general teaching that the things of a lower degree cannot enter into a higher; in other words, that natural substances cannot enter the spiritual world. The great majority of passages in the Writings that treat directly of the mind seem also to teach in conformity with that general truth, that man's spirit leaves all things of nature behind with the separation from the body by death. This teaching is very definitely stated in D. L. W. 90, where it is said that "every man as to the interiors of his mind is a spirit. When a man dies, he passes entirely out of the world of nature, and leaves all that is of it, and enters a world in which there is nothing of nature. In that world, he lives so separated from nature that there is no communication by continuity, that is, as between grosser and purer, but as between prior and posterior, between which there is no other communication than by correspondence." Yet we read in T. C. R. 109 that "the soul is of such things as are in the spiritual world. Every man after death retains only the spiritual which he had from the father, together with a kind of border from the purest things of nature around it." The one statement seems to contradict the other. But a consideration of what is taught us concerning the spiritual body and man's memory will show that this contradiction is only an appearance.

     II.

     Concerning the bodies of spirits and angels, we learn that the spirit of man after death is in a full human form, a form which is determined by the man's way of living while in the world, and which, therefore, remains the same after death. Though spiritual, instead of material, that form is as real as the natural form of man. It is, in fact, the reality of this human form of the spirits and angels that causes the appearance of space in the spiritual world. One spirit is distinct from another; the one can be seen and observed by the other; each one possesses organs which, though formed from spiritual substances, correspond in every way to the organs of man's physical body. Therefore, they appear to one another to be in a full human form, just as men on earth appear to each other, because they have bodies and bodily senses. The correspondence of the body of spirits and angels with the physical body of man is so complete that what is said about the natural forms of the body can be said about the spiritual forms of the mind. In this connection, the following passages should be considered:

     "Charity and faith with man are as the motion of the heart (or its contraction and dilation) and the motion of the lungs (or the respiration). There is also a complete correspondence of the heart and lungs with man's will and understanding, thus with his charity and faith. . . . So complete is the similitude between the heart and charity, and between the lungs and faith, that in the spiritual world everyone is known merely from his breathing as to what the quality of his faith is, and from the beating of his heart what the quality of his charity. For angels and spirits, equally as men, live from the heart and respiration; hence it is that they feel, think, act, and speak like men in the world." (Faith 19.)

     "The mind of man is his spirit, and the spirit is a man, because by the mind is meant all things of the will and the understanding of the man, and these things are in first principles in the brains, and in derivatives in the body; thus they are all things of man as to their forms. . . . From the things now said, it may also be seen that the mind of man is the man himself. For the first warp of the human form, or the human form itself, with all and single things of it, is from the first principles continued from the brain through the nerves.

This form it is, into which man comes after death, who is then called a spirit or an angel, and who is in all perfection a man, but spiritual." (D. L. W. 381, 388.)

     "Angels and spirits have a mind and a body; and the affections and derivative thoughts are of the mind, and the sensations and derivative pleasures are of the body." (C. L. 273.)

     "Spiritual things, thus clothed in a man, enable him to live a rational and moral man, thus a spiritually natural man. From the principle established above, that the soul clothes itself with a body as a man clothes himself with a garment, this follows as a conclusion. . . . The reason that he lives in a similar and yet dissimilar manner after death, is because his soul is then clothed with a substantial body, just as in the natural world it was clothed with a material body."

     "The angels of heaven know everyone with whom they speak; they perceive his love from the sound of his voice; they see his image from his face, and his character from the gestures of the body." (I. 17e)

     These passages teach conclusively that man after death has a body, with all the organs necessary for sensations, and by which he is enabled to feel pleasure from these sensations,-pleasures which, though spiritual in their nature, correspond to the pleasures derived from the bodily sensations of the natural man. The three degrees of the spiritual world, with their atmospheres, each with its own termination, provided by the Lord before time for the eternal home of angels from the human race, allow them, as spiritual beings with a substantial body, to live and sensate, to see, to hear, to smell, taste and touch spiritually, in a way exactly corresponding to that in which men living in the world through the organs of their natural bodies see, hear, smell, taste, and touch. Because they have bodies suited for the conditions in the spiritual world, as the natural bodies of men are suited to the conditions of the natural world, they have pleasures derived from the sensations of the body, and can perform uses in that world, serving one another as men can on earth, because they have a body through which they can carry intentions into effect.

     The teaching quoted above (I. 12), is of particular interest. It is because the spiritual things of man,-that is, his soul and mind,-are clothed in a natural body, that man can become a rational and moral man.

As a natural man on earth, he can, on account of this provision, live according to spiritual laws from his own choice,-in other words, become a spiritually natural man. And it is because his soul after death is clothed in a substantial body, just as in the natural world it was clothed with a material body, that he can continue to live in the spiritual world in a way similar, yet dissimilar, to the way he has chosen to live here. The angels are not simply organized vessels, through which the life from the Lord flows and reaches men on the earths, but they are spiritually as fully men as men are naturally here, and as active in performing uses for one another as men can be here. They act as of themselves, according to their individual intentions and understanding; and they are enabled to do so, because they have a real body. Therefore, they live after death in a similar manner to that in which they lived as men on earth, although it is dissimilar, because their bodies are spiritual, and not, as here, material.

     III.

     The statement quoted in the beginning of this paper from Divine Wisdom viii, that "man takes with him from the inmosts of nature a medium between the spiritual and the natural, by which he is bounded, so that he may be subsistent and permanent, and by which spirits and angels are adjoined and conjoined to the human race," throws light on the meaning of T. C. R. 103, where it is said that man "takes with him after the death of the body something like a border from the purest things of nature around it." It shows clearly that this "something" is the means for the spirit's subsistence and permanence; and as this "something" is derived from the purest things of nature, the teaching is, that, as spiritual beings, we depend on what we take with us from nature for continuous life in the spiritual world.

     In H. H. 454 we read: "That the form of the spirit is the human form, is because man, as to his spirit, is created to the form of heaven, for all things of heaven and its order are gathered together into the things which are of the mind of man."

     From the passages previously quoted, it may be inferred that to "the things of heaven, gathered into the things that are of the mind of man," is also added something from nature, and that, through this "something," man has that medium which connects him with both worlds.

All the things of the mind of man, into which all things of heaven have been gathered, are organized spiritual substances existing before the birth of man, and through them the soul clothes itself with a body, in order that man may be able to perform uses in the world, and from that world derive that which gives subsistence and permanence to the spirit.

     This is definitely taught in D. L. W. 388, which we have quoted in part above. There it is further said, that "the material form, which has been added and superinduced in the world, is not the human form from itself, but is from that spiritual form, and is added and superinduced, in order that man may be able to perform uses in the natural world, and may also take with him from the purer substances of the world some fixed containant of spiritual things, and thus continue and perpetuate life." [Italics mine.]

     This gives him to feel the life flowing into him from the Lord as if it were his own. Affections and thoughts are changes and modifications of the spiritual substances of the natural mind; but by the medium connecting him with both worlds, he wills and thinks as from himself, and through this the affections and thoughts which he has given expression to in deeds or works are made permanent, and exist in the spiritual world in a human form.

     "To have life in Himself is to be God; and the life of the soul is the life that flows in from God." (I. 8.) And as "the first of man is spiritual, like unto his soul, receptible of the Divine Love and the Divine Wisdom, this, separated from the body lapsing into nature, cannot but return to the Lord, from whom it has life." (Div. Wis. viii:2.) This being so, the mind of man, or his spirit, would dissolve and relapse into the infinite life of God, if it had not drawn from the substances of the world some fixed containant of spiritual life.

     It seems clear from this that the medium which man derives from his having been born a man in the world with a material body, and which connects him with the natural as well as with the spiritual world, belongs to his natural mind.

     IV.

     That the natural mind of man is formed, not only from spiritual substances, but also in part from natural, we are told in several passages:

     "The natural mind reacts against the spiritual, because the natural mind consists, not only of substances of the spiritual world, but also of substances of the natural world." (D. L. W. 2602.)

     "Evils and their falsities, both hereditary and acquired, reside in the natural mind, because that mind is in form or in image a world, while the spiritual mind is in form or image a heaven; and in heaven, evil cannot find a home; wherefore, the spiritual mind is not opened from birth, but is only in the capability of being opened.

     The natural mind derives its form in part from the substances of the natural world; but the spiritual mind derives its form only from the substances of the spiritual world, and is preserved in its integrity by the Lord, that man may be able to become a man; for he is born an animal, but becomes a man." (D. L. W. 270.)

     In D. L. W. 257, it is very clearly shown that the medium with man, through which he has a natural as well as a spiritual principle connecting him with both worlds, resides in the natural mind:

     "Man's natural mind consists of spiritual substances, and at the same time of natural substances; thought comes from its spiritual substances, but not from its natural substances; these substances recede when man dies, but not the spiritual substances; wherefore, the same mind after death, when man becomes a spirit or an angel, remains in a form similar to that in which it was in the world. The natural substances of that mind, which, as was said, recede with death, constitute the cutaneous covering of the spiritual body, in which spirits and angels are. Through such covering, which is taken from the natural world, their spiritual bodies subsist; for the natural is the ultimate containing form; hence it is that there is no spirit and no angel who was not born a man." (D. L. W. 257.)

     In several passages we are told that, besides the inclination to evil inherited with the soul from the father, this is the only thing that man takes with him from nature when he becomes a spirit; and in several Other places we are told that this only thing is the other or external memory.

     In the passage just quoted, it is said that the natural substances of the mind constitute the covering of the bodies of spirits and angels, because the natural is the ultimate containing form; and in H. H. 466, it says that " the exterior memory is the ultimate of order, in which spiritual and heavenly things softly terminate and reside, when goods and truths are there."

     The organism which enables men living in the world to remember the things that enter through the senses, namely, the external memory, must therefore be formed from natural substances. This seems to be the only possible inference to be drawn from the teaching in these various passages. That the memory belongs to the mind is obvious, but it is not easy to think of it as formed from natural substances in the brain. Thoughts and affections are of spiritual substances, and yet it would not be possible to think on the basis of sense impressions, or of experiences in the world in which we are born, if we had no memory of them after they had passed. Nor would the affections of our will have any but a momentary existence, if they were without a memory in which they are stored up and can be recalled. In order that we may become rational beings, we must have a memory in which are collected the things we see, experience and do, and the affections, thoughts and delights awakened by them, or to which our deeds correspond; and, therefore, the Lord has furnished us with such a memory.

     Because man has this external memory, the ability to think and to will, which resides in the spiritual substances of the natural mind, can come down into a containant derived from nature, and our affections and thoughts can be fixed and perpetuated in the form we ourselves decide by our choice. The external memory, therefore, is the plane into which affections and thoughts flow, and where they remain preserved. It is also like a border around the spirit, because the spiritual life of man cannot progress or grow, except on the plane of those goods and truths from the Word in his memory, which, during his life in the world, he has made serviceable for life by willing and doing them. This is clearly taught in A. C. 4038, where we read:

     "The things that enter by the senses reposit themselves in the natural as in a receptacle; and this receptacle is the memory. The enjoyment, the pleasure, and the desire therein, belong to the will, and are called natural goods; but the knowledges belong to the understanding, and are called natural truths. Man's natural, by means of the things now spoken of, communicates with his rational, which is the interior part. Such things as elevate themselves from the natural to the rational reposit themselves also in the rational as in a receptacle; and this receptacle is the interior memory.

What is blessed and happy therein belongs to the will, and is of rational good; and the interior intuitions of things, and the perceptions, belong to the understanding, and what are of these are called rational truths. These three are what constitute man; and between the three are given communications. The external senses are the means by which man's corporeal communicates with his natural, and the interior senses are those by which man's natural communicates with his rational." (A. C. 4038.)

     Although man at death takes with him this plane or border, also called the "limbus," it is not part of his conscious life, either in heaven or in hell, because, as he leaves his externals in the world of spirits, it becomes quiescent. Properly speaking, therefore, it cannot be said to be in the spiritual world, and accordingly we are also told that man after death no longer subsists on his own basis, but on the general basis, which is the human race. (L. J. 9.) And in H. H. 3451 we read that " those who die adults have a plane acquired from the earthly and material world, and carry it with them. This plane is their memory and its corporeal natural affection. This remains fixed, and is then quiescent; but still it serves their thought after death for an ultimate plane, since the thought flows into it."

     V.

     We have quoted the teaching of D. L. W. 270, that "evils and their falsities, both hereditary and acquired, reside in the natural mind, because that mind is in form or in image a world." In other words, the affections in the natural mind which are man's own are evil by inheritance, and this is the spiritual from the father, which, together with the external memory, the spirit of man takes with him after the death of the body. In angels, this is all that is their own. Everything else is from the Lord,-His goodness and truth received by them in the measure that their natural mind has been opened to receive the influx from the Lord in the Word, as well as through the spiritual degrees of the mind.

     In angels, as well as in devils, what is their own is evil. "Anyone can see, if only he elevates his understanding a little, that the Lord cannot dwell with the angels except in what is His own, that is, in His Proprium, which is Love and Wisdom, and that He cannot dwell at all in the proprium of the angels, which is evil." (D. L. W. 114.)

In evil spirits, none but their own evil natural degree is ever opened, and their evil affection, therefore, is also their interior life. They have nothing from the Lord, except the life from Him that flows into them and permits them to subsist as evil affections after death. On the other hand, the angels are given to feel the Lord's Love and Wisdom as if they were their very own, or as if a new proprium, like the Lord's, had been given them. This is so, because with them the affections of the will and the thoughts of the understanding, which are modifications and changes of the spiritual substances of the natural mind, have been determined by obedience to, understanding of, and love for the Divine Truths revealed by the Lord. The blessedness and delight in such obedience, understanding and love, are received in the internal memory, which is formed from the spiritual substances of the natural mind. It is so closely interwoven with the external memory, wherein the Lord's Revelation, in its natural form to men on earth, is stored up, that when the external memory becomes quiescent, the internal takes its place. The internal memory of a good spirit is stored with goods and truths, because, while a man on earth, he had taken from the external memory the Divine Truths stored there, and made them serviceable for life by willing and doing them. "The memory is given to man to be a receptacle, from which may be taken such things as are serviceable for his life, that is, when he wills and does them." (A. E. 105.)

The external forms of truths learned by man, and stored in his external memory, fall away when that memory becomes quiescent after death; but the internal memory gives to the spirit a remembrance of the spiritual teaching within the external form of the truth received, so far as the man has willed and done it. It also perpetuates the delight arising from acting according to the Lord's truth, and records his inner ends and intentions in so doing. The love and wisdom received from the Lord, through this willing and doing according to His revealed truth, he feels to be as if his own; and the more he has progressed in spiritual life, the more fully is this given him to feel.

The interior memory of evil spirits gives them remembrance of the affections, ends and intentions within their doings as men, with the evil delight attending it.

There is nothing of love and wisdom from the Lord therein, because, even if they had possessed Divine teaching in their external memory, they had not drawn from it things serviceable for spiritual life by willing and doing it.

     VI.

     If now, as seems evident from the passages quoted, the external memory is that "something" which man derives from the purest things of nature, and takes with him after death, we can form some idea of the manner in which man is connected with both worlds, the spiritual and the natural. By that memory, he comes into a relation to the things of nature which the senses alone could not provide, because it is only through the memory that he is able to connect one sense impression with another, and so gain knowledge from which he can think and reason. Through the memory, also, the many different corporeal delights, which a life in nature affords are preserved from oblivion, and he is able to pursue one in preference to others. Moreover, it is only through the memory that he can gather knowledge of the truths revealed by the Lord, and so be instructed about the things of spiritual life. Thought and reason are of the spiritual substances of the natural mind; but it is through the senses, assisted by the memory, that they are brought down to the natural plane, and have natural things for their objects. Thus man thinks and feels as of himself.

     By the close correspondence of the external memory with the internal, man is adjoined to spirits and angels. He is conjoined to angels, when the blessedness and delights of understanding and loving truths revealed by the Lord are stored in his internal memory. Although it is quiescent with them, angels depend on the plane of the external memory for their progress and growth in the spiritual world; for by the correspondence of their internal memory with men's external, they are adjoined to men, and understand spiritually the external forms of truth from the Word in external memories of men.

     From the functions of the external and internal memories, we may understand, as said in L. J. 9, how "there is an extension into heaven of all the affections of good and truth, and a communication and conjunction with those there who are in like affections, and an extension into hell of all the affections of evil and falsity, and a communication and conjunction with those there who are in like affections."

We can also see how "the human race and the angelic heaven make one, and mutually and reciprocally subsist from each other, and thus one cannot be taken away from the other," as said in the same number.

Finally, the seeming contradiction between the two sets of passages vanishes, the one teaching that when man dies he passes entirely out of the world of nature, leaving all that is of it, and entering a world where there is nothing of nature, where he lives so separated from nature that there is no communication except by correspondence (D. L. W. 90); and the other stating that he takes with him a kind of border from the purest things of nature. (T. C. R. 103.) The contradiction disappears, because, although the spirit takes the external memory with him from nature, it becomes quiescent, so that the only communication he has with the natural world is through the correspondence of his internal memory with man's external memory.

The plane of the external memory with men can thus be of service to spirits and angels, who are not distant in space, but present with men; and what men think and feel naturally, spirits and angels perceive spiritually. Thus the spirit after death subsists, not upon his own basis, but upon the common basis of the human race. Nothing of his life is derived from the sun of nature, but all from the spiritual sun. Men, however, live from both,-spiritually from the spiritual sun, and naturally, as to their bodies, from the sun of nature.

STIMULATING SYMPOSIUM 1924

NEW CHURCH LIFE
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     The Report of the British Assembly came to us in such complete form, thanks to the enterprise and energy of the Secretary, that we devote the major part of the present issue to its publication. The papers and discussions are thus kept together, and our readers are brought into active association with the currents of doctrinal thought among our brethren of the General Church in Europe. The subjects of all the papers, curiously enough, carry us into the domain of what may be considered debatable ground,-that twilight zone which lies between the unquestioned Truth of God and its application by men to various matters and circumstances. Thus Mr. De Charms, in his address to the General Assembly, repeated in England, deals with our attitude toward present-day Christian beliefs. Mr. Deltenre, treating of the spiritual meanings of the Twelve Apostles, undertakes a study of the seven whose representation is not revealed in the Writings. Mr. Victor Tilson makes a connecting link between the truths of our Revelation and certain discoveries of modern science; Mr. Bjorck furnishes a new study of the problem relating to the medium between the two worlds. The studious approach and undogmatic attitude evidenced in all these papers was reflected in the discussions, and the whole constitutes a very stimulating symposium.

NOTES AND REVIEWS 1924

     SIMON ZELOTES.

     In connection with the Rev. Ernst Deltenre's very interesting study of the spiritual signification of those apostles whose representation is not set forth in the Writings, we would venture to contribute a suggestion in regard to Simon Zelotes, so called in Luke vi:19, but designated "Simon the Canaanite" in the English Version of Matthew x:4 and Mark iii:18. According to various authorities, the term "Canaanite" is here misleading to the English reader, and should be spelled "Cananite" or "Cananean," or, better still, "Kananite," being derived from the Hebrew Kana, meaning zealous, thus the same as "Zelotes." We might suppose that Simon, when called "The Canaanite," was a descendant of Canaan, or a citizen of Cana in Galilee, though we are unable to find authorities for this meaning of his designation of "Canaanite," which is an unfortunate Anglicizing of the Greek Kananites. As belonging to the faction of Zealots, "conspicuous for their fiery advocacy of the Mosaic ritual" (McClintock and Strong), this disciple would represent something different from an inhabitant of Cana of Galilee, and we would be pleased to hear Mr. Deltenre's views on the matter.

     With respect to his derivation of "Iscariot" as meaning "an adversary, a man of enmity and violence," we presume this is based upon a Hebrew root involved in the word "Kerioth," since "Iscarlot" is commonly derived from the Hebrew Ish Keriot-Man of Kerioth, or Man of Cities-which seems to involve no evil meaning.

     A convincing alignment of the twelve disciples with the twelve tribes would be a welcome contribution to doctrinal study in the Church, in view of the repeated statement of the Writings to the effect that twelve disciples were chosen, in order that each might represent the same as a tribe of Israel. (Diary 1217, etc.)

SEVENTEENTH BRITISH ASSEMBLY 1924

SEVENTEENTH BRITISH ASSEMBLY F. E. GYLLENHAAL 1924

     The British Assembly of the General Church of the New Jerusalem met in London on August 4th, 5th, and 6th, 1923, the Rev. Robt. J. Tilson, under appointment by the Bishop, acting as President.

     The program was similar to that of recent years. It included two Divine Services, four sessions, and a social. The two services and all the sessions were held in Michael Church, Burton Road, Brixton. Tea on Saturday evening, dinner and tea on Sunday and Monday, were served in the Surrey Masonic Hall, Camberwell, New Road, at a total cost of nine shillings a person. Altogether 408 persons ate together, the largest number at one time, 102, being at dinner on Sunday. The congregation on Sunday morning numbered 162. In the afternoon, at the Holy Supper, there was a congregation of 118, of whom 101 took the sacrament. 436 attended the four sessions, giving an average of 109. 126 were present at the Social. 89 members of the General Church and 30 visitors signed the roll. The Rev. Dr. Ernst Deltenre, of Belgium, the Rev. and Mrs. George De Charms, and Mr. and Mrs. Harold F. Pitcairn, of Bryn Athyn, were the distinguished visitors from abroad. The Rev. and Mrs. W. H. Acton, the Rev. W. H. Claxton, Mr. E. H. Bayley, Mr. and Mrs. S. E. Parker, Mr. and Mrs. Alfred Godfrey, and Mr. W. E. Vickers, were among the members of the General Conference present.

     First Session-Saturday Evening.

     At 7:30 p.m., a short service was conducted by the President, who officiated in his robes.

     After taking the Chair, the President delivered an Address of Welcome. He then read portions of two letters from the Bishop: the first, appointing him President of the Assembly and Celebrant of the Holy Supper; the second, conveying to the Assembly the Bishop's greetings. The President also read greetings, posted in Italy, from the Rev. Alfred Acton, and from the Signorinas Gnocci, of Rome.

     After the Minutes of the 1922 Assembly had been read, approved and signed, the Rev. George de Charms delivered an address on "The Corner Stone of Christian Faith." [See NEW CHURCH LIFE, July, 1923, p. 416]

     The President: We have listened to an address which is heart-moving, an address which should be most carefully considered and most carefully weighed.

     DISCUSSION.

     The Rev. Albert Bjorck: While Mr. De Charms was speaking, many thoughts passed through my mind concerning my associations in former days. I have been a member of the General Church for only a few years. What I shall relate is in connection with that part of the address which deals with the need for the New Church to keep its students in the Church. I remember that, during the time I went to the Convention Theological School as a student, a visiting minister came in one afternoon to listen to a lesson. There was something forthcoming during the lesson which brought out the different standpoints of the Christian World about the Divinity of the Lord. One of the students had been impressed with the scientific modes of reasoning, and expressed the opinion that it was difficult, even for a New Churchman, to understand and believe in the Divinity of the Lord; it was very difficult, even if one accepted the fact from Divine Revelation. It was, he thought, difficult for the rational mind to see how God could come into the world in a human form like ours. The minister said he did not think it necessary for a New Churchman to believe that the Lord was born of the Virgin Mary, without the aid of a human father, exactly as recorded literally in the Gospel; but he needs to believe that the Divine mind, which was within the Lord, revealed itself in the actions and words of the Lord, as recorded in the Gospels. The minister's presentation of the subject interested me, as well as the other students, and one of them, who was later ordained, became interested in articles by higher critics and afterwards resigned from the New Church and joined the Unitarians! So we see how there can be Arianism in the New Church. The wonder was that the minister referred to could follow out his ideas without resigning also!

     Now I tell you this simply to show that it will be almost impossible for New Churchmen to withstand the onslaught of the world around us, the sphere of which they cannot but breathe, whether it comes from what Mr. De Charms called the "Fundamentalists" or the "Modernists." Even though able to see intellectually the truth of the doctrines of the Church, it will be difficult to stand against these, unless New Churchmen have the fundamental corner stone to stand upon and to build upon; and this corner stone is the absolute acknowledgment of the Writings as Divine Truth revealed to men; in other words, the acknowledgment of them as the Word of the Lord.

And I am glad that at every Assembly that I have attended since joining the General Church, I have found the Bishop's message has accentuated the need for an unequivocal acknowledgment of the Writings as the Word of the Lord; and it is this position which has given the General Church its strength. The General Church is the only New Church organization which has been able to keep its young people within the Church. Mr. De Charms has put the position plainly, but he must be followed by deeds, in order that the sphere from the world and the consummated church may be successfully combated and frustrated.

     Mr. J. S. Pryke: The subject of the paper is one of first importance to the Church. For the past hour, Mr. De Charms has been engaged in drawing a picture, and moulding around it a suitable frame. The framing was the vision of that which caused the fall of all previous churches, particularly the Christian Church. On the other side of the frame, there was a statement as to the state of the Christian Church and the world around us today. The scene of the picture itself was, I think, seeing the need, not only for New Church education, but also for a higher education which shall equip the men of the present day with the power of meeting all these subtle and false theories which are around us. It seems to me that unless we do realize the state of the world around us, and how much we ourselves are affected by its sphere, we cannot take the first step of putting ourselves in the way of Divine Providence to release us from that sphere; and the paper will help us considerably in that direction.

     The Rev. W. H Claxton: I should like to say that the subject which has been introduced to us tonight is one which, under other circumstances, might engage the whole attention of the British Assembly, for it affects the very existence of the New Church. We must remember that, in reality, there is only one Church in the world. We are apt to forget that sometimes. And as regards the Fundamentalists and Modernists, I maintain that we have, as a Church, no sympathy with either, though, of course, if we had, it would be with the Fundamentalists. The action of the Modernists, in pulling to pieces the bygone faith of the first Christian Church, is what we are bound to expect from our Lord's own declaration, and I hold that we have nothing to do with taking either one side or the other. Both of them have departed from the real truth. Whilst it was of the Divine Providence that the Athanasian Creed was allowed to come into existence, to preserve the central doctrine of the church, namely, belief in the Divinity of the Lord Jesus Christ, that has now performed its use.

     The point of the address that I hope will not be overlooked, or in any way whatever belittled, is that, if New Church doctrine is to have a real grip on the world today, which is essential in this rational age, we must do our utmost to reinforce the revealed truth by making perfectly clear to the minds of thinking men that the facts of science and the facts of philosophy are in accord with that truth, as they undoubtedly are. The Church that is losing its power in the world today is doing so, because it has taken the hypotheses of a science which is purely materialistic, and of a philosophy purely natural, as though they were facts, and that, being facts, any doctrine not in accord therewith cannot be accepted.

But no New Churchman need be afraid of scientific facts, because true scientific facts and New Church doctrine agree. The facts of science are in entire agreement with the Divinity of the Lord, and this fact is the basis, and must be the basis, of a true philosophy. The work that has been set before us tonight ought to be very definitely and very seriously engaged in, but it is a very great task indeed, and we are only in the day of preparing for it. We are not strong enough, even in our own conception of doctrine, to undertake informing others in regard to our doctrine or spiritual philosophy, or to enter that arena of conflict which is raging between science, philosophy, and theology. We must be prepared to wait, and in the meantime do our best to help our young people to distinguish between the supposed rational deductions of science and the really rational deductions from the facts which they learn.

Mr. Appleton: I should like to express my appreciation of Mr. De Charms' paper. It certainly has touched the basis that we need to build upon, in order that the Church may really grow in its acknowledgment of the Divinity of the Word. I understand that the Word is given in the way it is, in order that it may be received as a Revelation from the Lord in the first instance; also, that the facts concerning the Virgin Birth, etc., are to be accepted upon the authority of Revelation, because they cannot be explained from natural causes. The birth, life, and death of our Savior, and all they involved, were purely Divine works. As the Lord Himself taught, "I and my Father are one." "I am the way, the truth, and the life." These statements can be received as true only by the humble mind. But the minds of the laity must be content, to a great extent, with simple faith; and I think such a faith will lead them along right lines. It is man's will that has to be regenerated, and God's work is to move the will to accept Divine Truth. Truth is given through the Word for that purpose; therefore, so far as it is received, and especially so far as the spiritual sense of the Word is received, men may understand and see things more interiorly than they can see them from natural science, and they will accordingly have a stronger faith in the corner stone of Christian faith,-the Divinity of the Lord, This belief is the corner stone of the General Church, and "other foundation can no man lay."

The Rev. F. E Gyllenhaal: The outstanding points that impressed me were these: first, the address showed clearly how the negative principle is evident throughout the world, and pervades all mental atmospheric conditions; second, it pointed out that there is a separation between what is said by the lips and the thought of the mind, a state from which we in the New Church are not necessarily exempt; third, it drew attention to the destructive literature in the world, a literature destructive of everything spiritual, in which we can have little part. Yet we should have some part in the destruction that is going on; especially should the priesthood have some part, for by publicly preaching the truth, not only to our own congregations, but also to the outside world, the Lord brings about a judgment and a tearing down of false positions.

We ought to teach the truth, in order that it may effect a judgment in this world.

     The address also stated that there must be an upbuilding work, and that this should be done with the "remnant." This work may be summed up in the word "education." But education is not merely the work of the teaching profession, but also of the priesthood; and there is urgently required a highly educated priesthood, as well as highly educated teachers. It seems to me that it is almost folly for a Church to undertake this work, unless it has such a trained priesthood and a staff of teachers. It is written in the Gospels that a wise man, before he builds a house, counts the cost. We must do the same. The nature of the preparation required demands that many years be devoted to it. It is the duty of the members of the Church to make this preparation possible. And those who enter the teaching profession and the priesthood ought to realize that their preparation will require many years of devoted study. This preparation should include the training of the affections, the inrooting of the spiritual affections, in which work the whole Church can co-operate. Spiritual affections will be a protective sphere about students, teachers and priests.

     Mr. V. R. Tilson: One point particularly impressed me, that New Churchmen need not be afraid of true scientific facts; and it is because facts, which are facts, are truths. I differ a little from the speaker who suggested that we have to take Revelation only in these matters, for it is in seeking to understand it and them that the whole plea for higher education rests. The plea was, that young New Churchmen, who are brought face-to-face with facts in the course of their study in the world, might be helped by such education to realize that there is perfect agreement between Revelation and a true science. I don't believe that there are any miracles recorded, the Virgin Birth included, which cannot be explained from natural science, when one has first accepted the fact of their performance from Divine Revelation, and upon its authority. Because God is order, He cannot act out of order on any plane of life; and it is just a matter of educating ourselves in the knowledges of cause and effect. Swedenborg himself had to have years of study in the natural sciences and philosophies, so as to form a plane for the Divine Truths to how into later on; and I believe that the more we know of natural scientific facts, the stronger will be our faith in the New Church doctrines, because we shall have rationally seen the relation between the two.

     Mr. G. F. Poole: I think that only men with very strong minds should enter into the investigation of the great problems referred to; others should leave them severely alone. I may say, as regards myself, that no man in this Church had a stronger faith than I; and yet for the past few months I seem to have come under a great wave of doubt. That is why I have risen this evening, to say that I think that, unless we are very strong in mind and body, we had better leave this investigation alone, and rest in the spiritual truths which can be obtained from the Word of the Old and New Testaments.

     The Rev. Ernst Deltenre: I wish to congratulate my colleague on his magnificent paper.

Evidently we ought to do all that is within our strength to give to our students all the knowledges we can, for it is well known that "a little knowledge is a dangerous thing." Most of the people who judge scientific facts to be against Revelation, when you question them, will be found to know very little about either. They have read a book in a popular edition, or something like that. I agree that we should educate our students well, but I do not think it is necessary to make scientists of them, so long as they are able rationally to support their beliefs and contentions. We should certainly encourage them to develop their minds, and then they will be able to judge and see that the facts of science and true doctrine agree. Let them have a philosophical training in such a way that, when they come in contact with scientific teaching that is in opposition, they may have ground whereon to resist. Science is changing every day; it is unstable, unreliable. And, as a former speaker said, we have also to develop the life of their hearts and wills; for, in many cases, those who no longer believe in Revelation adopt other reasoning as a pretext to go their own way. If the heart is not pure, they will never see God.

Mr. James Waters: I should like to express the great pleasure I have derived from the very remarkable address given by the Rev. George De Charms. Surely he himself is a witness to the fine results that can be obtained by New Church education, and there is no reason why there should not be many more men of like quality, from the same cause. Mr. Victor Tilson is another witness. I think he gave us quite the correct view of the matter. The idea of the creation by God according to certain definite: laws of order is necessary. It is the sum and substance of all natural principles of science and of philosophy. The Word of God is written according to the order of creation; the whole method of our thought is based upon this foundation; and our very language is based upon nature. We cannot do better than strive to investigate the truths which nature will reveal to us. There is a statement in the Writings, when speaking of the nationalities of the earth, where it is said that with the English there is a peculiar light, which gives them a power of perception of the truth of things more clearly than other nations; and a confirmation of that appears to have been recognized by our Premier, who said: "Deep down in the heart of the Englishman, there is a recognition of that which is right, and this recognition led him to take on the war, and sustained him through it." The reason of that insight, Swedenborg says, is due to the fact that they are brought up to love the principle of freedom. And this gives us great hope for the world. And the idea, as we have seen, was not original with Mr. Baldwin; it was already in the Writings. I am perfectly in sympathy with the desire expressed to get highly trained men to aid the pastors in their work. Of course, we cannot get all we want at once, and have to do the best we can under the circumstances that exist. Better a little than none at all.

Mr. Harold F. Pitcairn: The thought that has been in my mind is, if you believe in New Church education over here, how is it that the children of all New Church parents don't come to this school here?

It is interesting to know that the school here is recognized by the State as being of good standing.

     The Rev. W. H. Acton: I came here as a visitor to listen and to renew old acquaintances, but when I hear such a stirring address as we have had this evening, I feel that I cannot help saying a word or two on the subject,-one very near to my own heart. We, of the present age, have gone in for compulsory education, and that is a fact which is going to interfere greatly with the future New Churchman having the right to teach his own children in the way in which he would have them taught. The time is rapidly approaching when the state to which our friend, Mr. Appleton, referred, will no longer exist; it is being murdered by the training given in the universities today. It is alive at present with some, and an endeavor is being made to preserve it among the simple good of the Old Church. But that will not remain. The time is rapidly approaching when all will be educated to a certain degree; and the sphere of the world will have had the greater influence in that education, to the destruction of those states of simple faith and innocence. And the so-called rationality of today is not real rationality. Few people today will take the trouble to listen to rational argument. We are only at the beginning of this new development of education,-compulsory education,-only where it is gaining a small, steady hold over the minds of the people, so we may recognize what it will be in the future when scientific education, which is so predominant at the present day, becomes more universal, and men are taught false scientific theories as facts. New Churchmen will not then be able to hold their own, unless educated within the sphere of the Church, in the affirmative attitude towards Divine Revelation.

     Reference has been made this evening to Arius. It is interesting to study the rise of this dogma; and it will be found that the heresies which crept into the early Christian Church came in largely through those who had been trained in the false philosophies established in Greece; and that these were imbibed by those in the Christian Church who wanted to understand the philosophy of their religion. Thus the false scientific theories were mixed with the truths of the Christian Church to the detriment of the latter. The leaders now are anxious that ministers should receive a higher education; but if it is based upon the universities of modern thought, and of false reasonings, it will serve to do the same thing. And falsities of modern scientific theories and philosophies will be introduced into the New Church also, unless those who see the necessity for a distinctive New Church education rise to a sense of their duty and make provision for it. It is necessary at the present day that men should be able to confirm the truths they believe by the natural sciences, and show that we have a Revelation given in a rational form; that is, that all the truths revealed by the Lord concerning spiritual things can be rationally comprehended.

     Sunday, August 5th.

     The Rev. George De Charms preached an excellent sermon at the morning service, taking as his text Jeremiah 50:5.

The service was conducted by the Rev. R. J. Tilson, who was assisted by the Revs. Deltenre and Gyllenhaal.

     At 4 p.m., the Holy Supper was administered by the Rev. R. J. Tilson, assisted by the Revs. Deltenre and De Charms.

     The music at both services, also at all the sessions, was especially enjoyable and unusually well rendered. Mr. V. R. Tilson is deserving of special mention for his acceptable services at the organ.

     Second Session-Sunday Evening.

     At 7:30 p.m., the President conducted the opening service, after which he introduced the Rev. Ernst Deltenre, who delivered an address on " The Twelve Apostles."

     DISCUSSION.

     The President: When we realize that the twelve apostles represent every shade of the qualities of virtue and of faith which make the Lord's Church in us, we will see how important it is to have a grasp of the subject. I think that our beloved friend has taken the right means to get at the signification of the eight apostles, because we are distinctly taught that by name is represented quality; and Dr. Deltenre has evidently taken great pains to find the names and the meanings, to trace them back to the oldest language given to man, and, going into the signification of the names, to deduce their meaning. He has offered us a digest of great study, which should be intensely useful to us. I hope there will be a keen and ready discussion.

     Mr. Weavings: What a grand thing for the Church to consider that the signification of the names of the twelve apostles applies to the New Church! It should sink into the hearts of every one of us, because if we slight or deny it, one of us might become a Judas Iscariot. That must be an awful thing.

     Mr. Alfred Godfrey: We read that the Lord called together, in the spiritual world, His twelve disciples who had followed Him in the world, and sent them forth to preach the Gospel anew. Judas renounced the world by throwing the money back, and renounced self, as it were, by committing suicide. Was Judas Iscariot among the twelve sent forth in the spiritual world?

     The Rev. E. Deltenre: We cannot judge the spiritual state of the departed, but, according to what you have just said, I am I am inclined to think that Judas is among the saints, among the angels. The Lord called His twelve disciples,-all those who had followed Him in the world,-thus Judas included. Judas was only a representative, and we are told that the representation never falls on the head of the one who represents.

     The President: We must remember, also, that it is distinctly stated in the Writings that Judas is in heaven.

Those represented by Judas Iscariot may well copy the example of Judas Iscariot and hang themselves. Those represented by Judas who repented may well hope to find their way to heaven.

     Mr. H. F. Pitcairn: The Rev. Mr. Iungerich has advanced the thought that Judas betrayed the Lord, not because he did not believe in Him, but because he wished to see the Lord overcome those who were against Him, and he thought the betrayal would force the Lord to do this. Why was it that the Lord called Judas a devil? For He said, "One of you is a devil," meaning Judas.

     The Rev. E. Deltenre: The Lord called Peter "Satan," and Judas "a devil"; and this I think confirms what I have said, that "Peter" means the rejection of the Lord by the understanding, and "Judas" the rejection of the Lord from worldly loves; because "Peter " represents the acknowledgment of the revelation by the understanding, and "Judas" represents recognition from the heart.

     The Rev. W. H. Claxton: It always seems to me that the very fact that the Lord chose Judas is evidence that he represents something that must be a continuous and constant element of the Church, because we are told that the twelve disciples represent all the essentials of the Church. Just as Peter represented the fluctuation of faith, which, when it is not joined with charity, rejects the Lord, so Judas seems to represent the fluctuation of the will, which rejects the Lord, but necessarily ultimately has to accept Him. I do not know how you can possibly say of Matthias, who was chosen by lot to replace Judas, that he "followed the Lord in the world"; and you cannot possibly say of Paul that he was an apostle. If Judas represents something that is entirely continuous, then the Church is incomplete without him. The subject is a vast one, and the essayist has given us an exceedingly suggestive and helpful idea as to the possible meaning and representative quality of those apostles who are not distinctly outlined in the Writings. As a final and conclusive statement I should hesitate to accept it, because I know that the whole question is hedged around with very considerable difficulties. The Rev. Samuel Noble set out to explain the representation of the twelve apostles. He gave an exhaustive statement in regard to the first four, because he had behind him the specific utterances of the Writings. He gave a full statement of Philip and Bartholomew. But when he reached the sixth, he did not continue, for what reason I do not know. With regard to Bartholomew, I should have liked to have heard a word as to his other name, Nathaniel. It is suggestive that this apostle had two names. The Lord said, "Behold an Israelite indeed, in whom there is no guile!" There is another aspect of Simon the Canaanite. I am not quite satisfied that that is the correct designation. He is also called Simon Zelotes,-the revolutionist of his day! A remarkable thing, that the Lord should include a man of that character among His disciples; and that aspect of his name needs consideration in fixing his representation.

     When we come to the meaning of names, as a basis of exposition, and of the representative quality of the men who bore them, my experience is, that you come across serious difficulties indeed, which cause you to pause before making any final conclusion.

When studying the original language, I find that the meanings given are based upon very conjectural data. Whilst I would not bar any such exposition, because it was based upon the meaning of the words as we know them, I think we must be cautious before coming to any final conclusion based upon the data we have at the present time. When he came to the identification of the representative quality of the eight apostles, the essayist did not carry convinction to my mind. There is,-I hope he will pardon me for saying so-a little tendency in our minds, when we are working out a theory, to look to those things which confirm the theory. I am not quite satisfied in regard to those who reject the Divinity of the Revelation given by the Lord. I do not reject the Divinity of the Revelation as given by the Lord through Swedenborg, although I do not call it by the same term. We have to be careful. I absolutely accept the Revelation given by the Lord through Swedenborg as the final Word, but I do not always accept somebody else's interpretation of it. Difference of opinion will arise, even in the New Church, and I should criticize a little those expositions which have direct relation to the New Church today.

Mr. James Waters: I see in the paper the value of the effort to gain knowledges, that we may be able to penetrate into the truths given to us in the Writings and the Word of God. When we think that the Divine end was the creation of man, that man is to be in the image and likeness of God; when we hear papers of the quality of that to which we have just listened; we begin to think that surely the Lord is present with this man, these men, when they acknowledge that from Him alone proceed these wonderful things. The twelve apostles represent all those qualities which belong to the worship of God. Peter says, "Thou art the Christ, the Son of the living God." That is the first acknowledgment of the truth. With that basis in mind, we can then acknowledge the Lord in all His presentations. I seem to see in the paper that the essayist acknowledges that first principle, that the Lord Jesus Christ is indeed the one and only God. And by an effort, and by the application of the science of correspondence, he has given a very able and most probable explanation of all those various qualities that attach to the four primary ones. The science of correspondence, Swedenborg says, is the means whereby you may attain to true doctrine. You must examine these things, and read the Writings from beginning to end. You must also study the philosophical and scientific works. There is not the slightest doubt that the Lord was with this man Swedenborg. He acknowledged from the beginning that the Lord Jesus Christ was God. Because, as he says, I emptied myself of all those things which belonged to me as a natural philosopher, then there was an opening, so that the Divine influx could flow in freely. There is no limit to the human mind, because it is from the Lord. The human mind is the end of creation. Hence we have some conception of the Infinite. I thank the Doctor very much for the careful exposition he has given us; and it shows that, if we enter into the science of correspondence, we are enabled to get papers such as the one presented tonight.

     The Rev. Albert Bjorck: The apostles, before they were apostles, were disciples; therefore, when we read in the Gospels about their names, we have to consider whether they were learning or teaching. Sometimes the remains of the old church are signified by those called by the Lord, and sometimes they are spoken of as those who have been instructed, but are teaching. The first chapter of John relates how the Lord chose the first four disciples, one of whom was Philip. Nathaniel is not mentioned in the Gospels, except in that first chapter and in the last chapter of John, where he was one of those with Peter, when Peter said "I go a fishing." They beheld the Lord on the shore, after fishing all night and catching nothing. Nathaniel means "the gift of God," and in one passage of the Writings it is said that Nathan means the doctrine of truth. I think Nathan is related to Nathaniel.

     It is remarkable that, in the first chapter of John, one disciple is not spoken of by name. Yet he is there. The two disciples of John the Baptist who left him and followed the Lord were Andrew and John. John and James, the sons of Zebedee, signify the remains of good from the Lord in man; one, the remnant of love to the Lord; the other, the remnant of love to the neighbor. The remnant of love to the Lord is that which draws them to hear the calling of the Lord. John, although not mentioned by name, is the first one to follow. Philip finds Nathaniel. Nathaniel is not only the doctrine of truth, but is evidently the good in the natural remaining from the spiritual, because Nathaniel was found under the fig tree. The fig tree represents that good in the natural. Nathaniel in the last chapter of John, acknowledging the Lord in His resurrected Humanity, is that doctrine of truth which is found by the spiritual of those who are called to the
Lord's New Church.

     The suggestion as to the meaning and signification of Thomas Didymus, the doubter, was, I think, very good. If Thomas stands for those who require external testimony for belief in the Lord's second coming, there is also this about it, that Thomas was one of those who loved the Lord. When Lazarus was sick, the disciples remonstrated with the Lord for thinking of going back, because the Jews had been trying to kill Him; but when He declared that He would go, Thomas said, "Let us also go with Him, that we may die with Him." So I think that, with our friends who do not believe in the Divinity of the Writings, there may still be a very strong love of the doctrine of the Lord, as they have it in the Word to the New Church; and the Lord will accommodate His truth with them, and will show them His fully resurrected Body in those Writings.

     The Rev. E. Deltenre: In reply to the Rev. Mr. Claxton, I would say my remarks with reference to the remaining eight disciples were only suggestions. With reference to Nathaniel, I do not dare to make a confusion between Bartholomew and Nathaniel, because I find in some critical studies that this identification of Bartholomew and Nathaniel is very doubtful. It was so doubtful that I did not wish to do more with it.

     I do not wish to identify people with Judas; it is only a state; and evidently I did not wish to be so insulting in my paper; I referred simply to a state. I think what I stated about Peter is quite certain.

Peter represents faith in the Lord, and thus faith in the New Testament. If you deny the Gospels, you must deny the Divinity of the Lord Jesus Christ. The same applies to our Church. If we do not know that the Lord has made His second coming in the Writings, such a faith is not a foundation rock for a Church. I believe Peter represents this intellectual acknowledgment of the Divinity of the Writings. I am sure that many friends, who do not believe that the Writings are the Word, in reality believe in something the same as we do.

     Mr. S. E. Parker: Was the sending forth of the twelve apostles the beginning of the New Church?

     The Rev. E. Deltenre: It was, I think it was the commencement of the New Church in the spiritual world, by means of the proclamation of the Gospel. The Last Judgment was finished. If the Lord has not made His second coming, the sending out of the twelve apostles is an impossibility.

     Mr. J. S. Pryke: Mr. Deltenre brought home to my mind the fundamental difference between the Words which have been given to men. The twelve apostles, in the same way as the twelve sons of Israel, represent all the goods and truths of the church; but the representation comes down and rests on personalities, and upon the quality and character of those persons. When we come to the explanation given in the Writings, we come to deal with states and qualities, and the explanation is removed entirely from persons, and brought up to the goods and truths of the Church. It seems to me something of a parallel with what will happen to us when we get to heaven. We shall know the goods and truths, and shall lose sight of the persons representing them. One of the speakers last night said something to this effect, that the laity cannot be expected, and cannot hope, to go deeply and interiorly into the truths which are presented by the priests. I agree with this, although, perhaps, it is not the whole statement of the position. It took me back to one of the great moments of my life. I was standing in the fane which represents the advent of Christianity to our country,-Canterbury. I was standing in front of a chained copy of the Bible, and I was told that the people used to come to that very spot and hear the Word read. Immediately it hashed into my mind that "the common people heard that Word gladly." I link that up with all that we have heard in this Assembly. We may not be able to respond; at any rate, we common People hear that Word gladly which you teach.

     The President: I was almost sorry that our good friend, Mr. Claxton, referred to the subject, but as he has done so, I take it as an indication of Divine Providence that we must once more nail our flag to the mast. I learn in the Writings that that which the Lord has revealed is the Word with us. It is my full conviction that the Writings are nothing less that the Word of God. It is my duty and my privilege to declare that the Writings of the New Church are the Word of the Lord, and upon that Word of the Lord alone can the New Church be built.

     Third Session-Monday Morning.

     The opening service, at 10:30 o'clock, was conducted by the Rev. F. E. Gyllenhaal.

     After the reports and letters had been read, the Secretary announced the appointment of Mr. Colley Pryke as Representative in the British Isles of the Treasurer of the General Church.

     Mr. V. R. Tilson then read a paper entitled, "The Interest and Importance to New Churchmen of Modern Inventions which Eliminate Space and Time."

     DISCUSSION.

     The Rev. A. Bjorck expressed appreciation of the paper, which made him wish for a more thorough acquaintance with science to enable him to say more upon it. He admired the way in which Mr. Tilson had brought his inside knowledge of science into touch with truth.

     Mr. A. E. Orme said that Mr. Appleton had stated at last evening's session that the average layman could not be expected to go into the intricacies of doctrine, and must be content with a simple faith. Here was an instance where a layman could instruct the priests as to the particulars of his own use.

     Mr. H. Howard remarked that, before he was swamped by the flow of eloquence, he would like to thank Mr. Tilson for his able paper, and to ask whether it was not a fact that light is conveyed by the ether, and affection by the aura.

     The Rev. George De Charms said that he hesitated to speak upon the subject, as it was one of peculiar interest to him, and he feared that, once started, he would not know where to stop. He was delighted in the fact that Mr. Tilson had devoted this study to the scientific phase of his own work in its relation to the Writings. The Church needed, not only a clergy who saw the vision, but also an instructed laity imbued with the same vision, so that every man might, to the fullest extent of his ability, look to the Writings for guidance in his own chosen use, and endeavor to bring the two together, in order that he may see the Divine light as it is there reflected. The Church will advance in this heavenly wisdom: it is an ideal towards which we should look. Every layman should be encouraged to go to the Writings, to read what they have to say in illustration of his own work and life.

     Commenting upon the reference made in the paper to Sir Oliver Lodge, the speaker gave an amusing account of a lecture by this celebrated scientist which he himself had attended in Philadelphia. After describing the attractiveness of the hall in which the lecture was delivered, and the intellectual importance of the audience, Mr. De Charms said that a question was asked as to how life actually began on our planet, to which the lecturer replied that life began upon our planet as water is distilled upon glass in a warm, damp room!

     He believed that, in every field of human endeavor, there lies a field of investigation for the laymen of the Church, to bring together the spiritual and the natural, which will give him an insight into the work of his life, and will fit him for the spiritual use which he will perform in that other world to which he is even now traveling. So the love of use in the Church will advance by leaps and bounds; and the uses of this natural world will be lifted up beyond what man can possibly conceive, and the inspiration will be such that he will find something of the joy of life throughout his life here in the world.

     Mr. J. S. Pryke said that the paper suggested to him the thought that there was nothing mysterious about science after all, nothing which even the simple-minded need fail to comprehend, if only Revelation be taken as a guide. It had also suggested the inseparability of the two worlds in man's mind; and he was especially delighted with the illustration Mr. Tilson gave of the law as to nature being the same in greatests and leasts, the planetary system revolving around its sun, and the electrons circulating round their center. Modern science was tending to eliminate time and space, and so was making it possible for man to be released from the burden of certain external duties; yet this greater freedom would prove a delusion, unless it were devoted to more internal ends. While the paper was being read, a comparison with the people of the Most Ancient Church passed through his mind. They, in great measure, were oblivious to their natural setting. In the return of the Church to the analogous state, would scientific discovery and invention serve to render the external world similarly quiescent in the remote future? He believed the time was near when, with the aid of "wireless," the voice of our beloved Bishop would be heard addressing the British Assembly from Bryn Athyn.

     The Rev. W. H. Claxton said Mr. Tilson's paper was the finest presentation of the subject in the light of the doctrines he had ever heard. One of the things to be kept dearly in mind was to study the facts of nature in the light of Revelation. The search through nature for truth was bound to be fruitless, because truth was not to be reached through nature, except with Revelation as a guide. There could be no contradiction in the facts of a creation Divinely created. The aura was being conjecturally acknowledged today by the scientific world, which was reaching out and thirsting for a true science. His general impression was, that the Writings taught that the aura is the correspondent of love, and the medium for the transmission of heat, white the ether is the medium for light.

     Mr. James Waters, in thanking Mr. Tilson for his paper, added the sentiment that it could only have proceeded from a mind that had been trained and formed from the doctrines of the Church. Only such a mind could find it possible to investigate the secrets of nature and explain them in the way that Mr. Tilson had done.

     Mr. V. R. Tilson, in a brief reply, returned thanks for the reception which had been given to the paper, and was glad it had evoked discussion. Where no direct revelation was given upon a subject, there was room for speculation; and in such a case, there were "many minds, many thoughts," and, therefore, different renderings of it.

     Fourth Session-Monday Afternoon.

     The last session of the Assembly commenced at 3 p.m.

     The Rev. A. Bjorck read a paper on "The Medium that Connects Man with Both Worlds."

     DISCUSSION.

     The President: We are greatly indebted to Mr. Bjorck. The subject is of intense importance. It is a subject from which no man or woman can get free. We are all hastening to that time, as natural as our birth, when we shall lay down the things of this world, as to our conscious existence, and pass into a conscious existence in the other world. It is a joyous fact that we shall be ourselves, for we should not be comfortable if we were any one else. After all, it is a serious question as to just what we shall be like on the other side. Now I know that when you come into the other world I shall be able to tell you what I am like, but I am not at all sure that I can make you understand now what I think I shall be like when I get there. I think the common perception of those in the New Church about this matter comes to this, that we shall be as completely men and women as we are here. I cannot conceive any other solution of the problem. In fact, any other solution would distress my mind, and place in my mind and heart an uncertainty concerning the reality of those who have gone before, which I would rather not have. I think Mr. Bjorck has struck the keynote of our difficulty. Nothing material can pass over; that is as plain as a pike-staff. The border of that which is natural cannot be material; it must be spiritual; and the external memory gives us a foundation, I think, for a firm and righteous faith.

     The Rev. F. E. Gyllenhaal stated that the natural is adjoined to the spiritual. The soul is created first. The body is adjoined to it for years in this world. All creation is for the sake of an angelic kingdom, and this in itself shows that what is natural must be in the position of that which is adjoined to what is spiritual, as clothing it. It follows that the spiritual is the real and the eternal. The circle of life through which man passes is from the innocence of infancy to the innocence of wisdom. Every man should pass through this circle, but, unfortunately, probably only a few pass through the complete circle. The man who lives to old age and regenerates has formed in him, by means of the spiritual flowing down into that which is adjoined in this world, an organism which becomes ever more perfect and interior; and if regeneration is complete, he comes to the innocence of wisdom, in which state the angelic man perceives, more dearly than is possible to any other man, the fact that all that is good is from the Lord and is the Lord. The Lord dwells in that which is His own with man, but an "own" which is marvelously organized. What is from the Lord is the real man, the real angel.

     Mr. James Waters felt considerately "bucked up" by the paper. He heartily agreed with all that Mr. Bjorck said in it. Those who remembered the controversy of a few years ago, he said, would know that one of the priests of the General Church presented a view somewhat dissimilar to that which has been presented to us today. This shows me that even in the priesthood there is difference of opinion on certain subjects. So I feel free to have a different opinion in some instances. I was also struck with the very dear analogy between the views given here on this subject and those belonging to the tabooed subject of yesterday. It seems to me that, as the spirit must rest on some ultimate plane, or must be clothed with a body, that there must be some more truth in the position we have taken on this other subject than some give us credit for.

     The Rev. George De Charms replied that it is not considered a crime among ministers of the General Church to have a difference of opinion with regard to matters philosophical. He had a somewhat different opinion on the subject of the paper. I quite agree with Mr. Bjorck, he continued, in his statement that the natural mind, that is, the external memory, is included, in the Writings, in that which is said to be quiescent, and therefore that on which the life of the spirit rests, and yet of which it is not a part. But I am not able to follow him in an identification of that with the limbus. The one is the organism of the other. It is said that thoughts are not things that are simply floating about in the air, but that they must be in an organism. I believe there is formed, as a result of our life on earth, an organism of the finest substances of nature which is the organic basis on which alone the spiritual life can take place. In man was formed the basis on which the Divine life could be caught and returned to the Divine, so that man can live on that plane. We cannot live on any plane, unless we have a vessel capable of receiving life on that plane. So we do not receive here the full realization of the spiritual, because as yet in us there has not been fully completed that basis of life which is to react to the Divine on a higher plane.

     There is, as your President has said, a longing in the heart of every man that he shall be himself when he comes into the spiritual world; that he shall be fully and completely human; and the great gospel of the New Church is, that men are fully and completely human in the other life. On this earth, we think of our material human as the real human. There we shall find that our real human, which gives us love, delight and joy, is not dependent upon this material body, but is independent of it, and above it, and goes on living without the body. That this is true, seems to be apparent from this. It is said that we are now living in the spiritual world, so far as we are human. Every thought is not a natural thing, and cannot be obtained merely by means of chemical reactions on physical matter. Every thought is a spiritual thing, in the spiritual world. As to our minds, we are in that world. Every thought, every love, every affection of human life that we enjoy, is not natural, but spiritual. It is the realization of what we now enjoy as life, as men, that will give us an idea of what life in the other world will be,-abstracted from time, space and person. We shall not pass into a strange world, but into another world, which, unless we compare them, we shall not know is different.

It will have the whole quality of our mind, and of our spiritual life.

     Mr. J. S. Pryke: The work of creation is one, and creation follows in an orderly sequence. From the Divine, there is the descent of the celestial, the spiritual, and the natural; and if there is the proper order of creation, it surely follows that the natural at no time can be abolished, or the whole would come tumbling down. There must be a distinction between the natural and the corporeal; and sometimes when we speak of the natural, we may have the corporeal in mind. Man leaves the natural world, and has no further conscious reception of it. Then comes in the necessity for a nexus or connection, and this, I understand, is formed from the purest substances of nature, called the limbus, which is spiritual on the inside and natural on the outside, partaking somewhat of the nature of both; and on that plane the natural memory resides. Man must be separated from his natural memory, in order that his regeneration may go on. There is continual formation on the part of the spirit. The spiritual is always formative, and the natural is always plastic.

     Mr. H. F. Pitcairn: An idea has occurred to me, illustrating that there is no time and space. We all feel as though the roof is over our heads, and that what is beneath our feet is below or down there. I feel very solid where I am standing, but our friends in the states are, with regard to us, pointing out in one direction, and those on the opposite side of the world would appear to be standing upside down. To me this seems to illustrate how there may be no time and space, but still the appearance that there is.

     The Rev. A. Bjorck: I cannot say that the organism which is of purely natural substances can be taken with us into the spiritual world. The organism we retain is a plane; our thoughts come down into that plane. The natural memory always connects us with the natural; yet we are directly taught in the Writings that, after a man has passed through the world of spirits, and has come into his interiors, the natural memory is quiescent, and he no longer exists on his own basis, but on the basis of the human race. The correspondence between the interior and the exterior memory is like the correspondence between the angelic heaven and the human race. I have no desire to bring up an old controversy, but I felt that it would hardly be possible to write the paper without bringing it to recollection.

     I would add a few words as to the way in which we recognize each other in the other world. What do we know of each other here? What if I see a stranger? I see his hair, his eyes, etc., and I recognize him by such features when I see him again. In the world of spirits, if we pass away at the same time, and the conditions draw us together, I would probably recognize him, because he would look just as he does here; but in the interior state, I would not recognize him; unless we were interiorly alike, I would never see him. If we know each other's minds and way of receiving the truth from the Lord, we shall always see and recognize that in the other world.

I am absolutely in accord with Mr. Acton, when he says that the human is not the form of the spirit. The ruling affection makes the form in which we are in the heavens or in the bells.

     The President: I think we have come to the dose of this Assembly, as far as the sessions are concerned. It was not my lot to be in the General Church when the controversy was on, but I followed it very closely. The fact of the matter is, that Mr. De Charms, in his dosing speech, has just performed a great use to me. Everything he said before in this Assembly has caused him to go up higher and higher, but this afternoon there was a nice reaction. What I want is something to rest my feet upon. When I am in the other world, I do not want to be a floating brain. I think I shall get on better if I am myself than if I am turned into some other fellow.

     Assembly Social.

     In the evening, the usual Assembly Social was held, and gave opportunity for our guests to get better acquainted with us all. The program of toasts and speeches was very short, but went with considerable spirit. There were the usual toasts. Mr. De Charms proposed one to the President of the Assembly, and commented on his long service to the Church. The young people then commenced dancing, and continued until about midnight.

     The Secretary acknowledges with gratitude the splendid services of Miss Greenwood and Messrs. J. S. and Colley Pryke, who reported the Assembly for him.
     Respectfully submitted,
          F. E. GYLLENHAAL,
               Secretary.

Church News 1924

Church News Various 1924

     COLCHESTER, ENG.-During the summer we have had the pleasure of welcoming a number of visiting ministers who conducted services for us,-on June 17th and July 1st, the Rev. R. J. Tilson, on July 22nd the Rev. Ernst Deltenre, and on July 29th the Rev. George de Charms, who, with Mrs. de Charms, paid us visit that was all too short. On September 2nd, the Rev. Theodore Pitcairn assisted our Pastor in Divine Worship, and on the 16th our old friend, the Rev. Alfred Acton, officiated. The latter's arrival was wholly unexpected and I might say that he";-pounced upon us." The delightful uncertainty-the how, when and where of these arrivals of our American friends,-adds, I think, not a little to the charm of their company.

     At our first social, on September 20, the undersigned read part of Mr. Raymond Pitcairn's article on "Art and Architecture" which appeared in New Church Life for 1920, the selection being prompted by the present activities of our society in that direction.

     On September 23, our Pastor preached an excellent sermon on the subject of "Betrothal," after which, at the home of Mr. and Mrs. F. R. Cooper, the betrothal of Mr. J. F. Cooper and Miss Maude Wheeler was celebrated.

     Mr. Colley Pryke, of Chelmsford, al has removed from Swiss Avenue, where he resided for some years, to 48 Broomfield Road, and on Thursday, October 25th, his new home was dedicated by the Rev. F. E. Gyllenhaal.
     F. R. COOPER.

     A COLCHESTER WEDDING.

     Sunday, October 21st, was a not able day for the Colchester Society, as it witnessed the nuptials of our of good friends, Mr. John F. Cooper and Miss Maude Wheeler. The key-note of the day was struck at the of morning service, when our Pastor gave valuable instruction on the subject of "Marriages" to a representative gathering of our members. The wedding ceremony was performed in the afternoon, when our little Hall of Worship was crowded to its capacity. The sphere prevailing at on this service was Peculiarly delightful one. It seemed manifest to all that the Lord had bestowed that blessing which it has been promised shall attend the nuptials of loyal members of the Church.

     The service opened with the singing of the Forty-fifth Psalm, which was followed by a Lesson from A. E. 1004. The bride and groom then entered, attended by two little girls,-Ruth Pryke and Zoe Gyllenhaal. At the conclusion of the ceremony the Holy Supper was administered to the husband and wife; and as they left the church, their little attendants strewed flower petals before them. The reception was held at the house of Mrs. Rey Gill. So many pleasant gatherings have been held at "No 202," that it bids fair to rival "The Studio" in the history of the society. The occasion was one of pure joy, as the happy pair received the affectionate congratulations of their friends, and fitting toasts were offered. We are profoundly grateful that, in the Providence of the Lord, another New Church home has been founded in Colchester.
     C. P.

     SYDNEY, AUSTRALIA.

     This year, the 11th of July proved very wintry, with heavy rainstorms, so that the children's social planned for the evening, which was to celebrate the founding of our Society had to be postponed until the following week, and was held on the 18th of July. The weather then was more agreeable, but too cold for a full attendance.

The number of fancy costumes was not as great as last year, but much credit is due those who donned them for the occasion. The girls' prize went to Viva Heldon, and the Boys' to Ossian Heldon.

     Our annual meeting was held on the afternoon of July 15th, the treasurer's report showing that our finances are in satisfactory condition, the year's working expenses having been met, materials purchased for paths in the church property, and the debt to Mr. Morse paid in full. We are now free to begin to reduce our mortgage of ?200 on the building.

     The infant son of Mr. and Mrs. Kirschstein was baptized on September 23d at the morning service. The future of the Church is with the children of New Church parents, and it is our wish that this little one may grow into a faithful member.

     Our Pastor has recently been delivering sermons in series, the first being on "The Four Loves," commencing with "The Love of Self," which was followed by " Love to the Lord," "Love of the World," and "Love of the Neighbor." Then began a new series on "The Ten Commandments." The sermons have proven very interesting and instructive, bringing to us the fruits of much study.

     While the question of advertising the Doctrines has often been considered among us, it was not until two weeks ago that anything was done. On October 19th, our Pastor inserted an advertisement in The Propeller, a local suburban paper. It consisted of the reprinting of the pamphlet, entitled "The New Church," by the Rev. Gilbert H. Smith, of Glenview, Ill. This pamphlet is concise and excellent statement of what the New Church really is, and we have also reprinted copies for distribution in missionary work. As a result of our advertizing, one stranger attended service last Sunday. We are not expecting great results in these days of small beginnings, but feel it our duty to proclaim the Truth, since we ourselves have been blest with the knowledge of it, so that whoever is willing may partake of the blessings so abundantly given to the world in the Writings of the New Church.

     The Assembly number of the Life was much enjoyed by members in Australia. Reading of all the happenings at Glenview brought to us in some measure the happy sphere that must have prevailed there.
     M. M. W.

     REPORT OF THE VISITING PASTOR.-There is now a circle of the General Church at WINDSOR, ONTARIO, and DETROIT, numbering fifteen adults and young people, all formerly of Kitchener, Ontario, and fifteen children. Besides, a number of New Church people, not of the General Church, attend our meetings in Detroit. Services were held at Windsor on November 18th, with an attendance of seventeen, of whom nine partook of the Holy Supper.-In the evening, a doctrinal class was held at Birmingham, near Detroit, with twenty-one in attendance. The subject was "Nunc Licet." (T. C. R. 508.) These words are the motto over the door of the temple representative of the New Church, and should therefore be the motto of every New Churchman. "Now it is allowable to enter intellectually into the mysteries of faith." He who truly has this as his motto, carries it out in life. And an organization of the Church, which has it as its motto, will, above all else, seek to enter ever more interiorly into the mysteries of faith revealed in the opened Word. It is the prime duty of the priesthood of the Church to awaken and encourage this state. This is evident from the relation concerning that temple; for it is said that its pulpit signifies the priesthood and preaching; and the Word upon the pulpit, the internal sense of the Word revealed.

     On Monday evening, there was a class at Windsor, at which we considered the necessity of cultivating what is spiritual, in order that there may be conjugial love. Tuesday evening, there was another class at Detroit, the subject being the nature of Swedenborg's inspiration.

During the consideration of the subject, reference was made to a recent new line of argument in the denial of the Writings as the Word, namely, that the Writings are a most excellent revelation, for no other reason than that Swedenborg was a most highly regenerate man, and therefore gifted with surpassing illustration. It was shown how this idea does away with all reliance upon the infallibility of the Writings, Something of this idea cannot otherwise than be present where ever there is denial that the Writings come to us with the force of "Thus saith the Lord." We use the word "denial"; for day by day it is becoming more and more the case that members of the New Church, in going to the Writings, do so either affirming or denying that they are the Word. The affirmation brings illustration; the denial closes the door to it. Such is the judgment that is taking place. During the visit, instruction was given four times to the children at Windsor.

     At ERIE, PA., a delightful social was held at the house of Mrs. Edward Cranch on Thursday evening, November 22d, in which eighteen persons, old and young, participated. Among those present was the wife of the pastor, who shared with him on this visit the pleasure of being with this loyal circle of the Church, and of enjoying the hospitality of its members. At the doctrinal class on Saturday evening, we concluded a several years' course of reading the Memorable Relations in the True Christian Religion. The services on Sunday morning included the rite of confirmation for Miss Wyneth Cranch. At the Holy Supper, there were twelve communicants. After services, the members, on invitation of Mrs. Edward Cranch, remained to dinner, and again we had a pleasant social time. In the evening, there was another doctrinal class, at which a little more progress was made in our study of Divine Love and Wisdom. Most active interest is always shown in the wonderful arcana of angelic wisdom revealed in this work.
     F. E. WAELCHLI.

     TORONTO, CANADA.-Our second Sunday Evening Musicale was held in the social room at the church on November 18th, the opening number of the program being an instrumental trio for piano, organ and violin, rendered by Mrs. Rudolph Potts, Miss Rhoda Ebert and Miss Edina Carswell. Miss Volita Wells, who had come down from Kitchener for the occasion, sang two groups of delightful solos. Miss Rhoda Ebert favored us with a piano group, and Miss Carswell played a movement from a violin concerto. The concluding number was by Mrs. E. K. Richardson, who seemed to return to her old time form, when she was in great demand as a concert pianiste.

     Our second Society Social was in charge of Mr. and Mrs. Fred Bellinger, with Mr. and Mrs. Peter Bellinger acting as host and hostess. The evening commenced with euchre and ended with a dance, made unusually successful by the presence of a fine musician.

     The monthly meeting of the Forward Club decided to hold a quoit tournament for the members, a challenge shield to be provided for the winner, to be held by him as long as victorious. The "Sons of the Academy" was the subject of discussion for the evening, Mr. Arnold Thompson acting as toastmaster. The Pastor was first called upon, and spoke on "The Ideals of the Sons of the Academy." Mr. Reginald Anderson then spoke on what the organization means to its members; Messrs. Wilson and Sargeant expressed views from the non-members' standpoint. Much was said in regard to the "broadening out" policy, proposed at the June meeting in Glenview, Mr. Wilson being strongly in favor of it, and Mr. Sargeant, with equal force, setting forth the other side of the subject. We hope that these speeches will shortly appear in The Bulletin of the Sons of the Academy.

     The Theta Alpha Chapter held its monthly meeting at the home of Mrs. Alec. Sargeant, the subject of our Elementary School being considered, and what the Chapter can do for it.

     A special service was held on Sunday, November 11th, which is not only Armistice Day but also Thanksgiving Day in Canada. Young and old entered together in procession, bearing baskets of fruit which were placed upon the chancel. The sermon was on the subject of "Patriotism." At the conclusion of the service, after the closing of the Word, but before the minister had retired, the congregation sang "God Save the King." The sphere of the occasion was delightful, and we felt joy in the children as they marched out singing "For Peace and For Plenty."

     Another enjoyable service was held on November 25th, which was the Sunday nearest to the anniversary of the dedication of the new chapel. This was our second anniversary, and 115 persons were present to take part in the service, which included all the music used at the dedication, while the sermon was on "The Dedication of Houses."

     Our third Sunday Evening Missionary Service was held on December 2d. There was a decided falling off in attendance, as compared with the former meetings, only 86 being present, of whom 9 were strangers. The pendulum must do a little swinging, it would seem, although there was no lack of enthusiasm this time. The subject of the sermon was "Who was Jesus?" The monthly meeting of the Ladies' Circle, held at the home of Mrs. Robert Carswell, was a record-breaker for us, with over 35 in attendance: An address on " The Uses of Charity" was given by the Pastor, who was followed by Miss Stewart, head of St. Mary's Hospital for Consumptive Children, who gave a most interesting account of the aims and growth of the work of the institution.

     It would be impossible to describe in detail the many enjoyable times we have recently had in the homes of the society; this form of social activity seems to be very popular at present.
     K. R. A.

     GLENVIEW, ILLINOIS.-With the passing of the General Assembly, residents of the Park-those who could-seemed to be trying to get as far away as possible. East, even to New England, west to Colorado, to northern Wisconsin, and to many local points of scenic interest, Glenview cars trailed the highways.

     In the fall, when organized activities were resumed in the society, the Pastor made a plea for the renewal of 'the Assembly spirit.' That this was accomplished seems manifest. A season of newly-aroused enthusiasm in each form of society activity has been observable. The regular observance of church worship on Sunday, the Friday doctrinal classes well attended, and a noticeable stimulation in social interests, are some noteworthy signs. Social life-that hydro- headed problem of every New Church community-has been tried experimentally for a number of years with various organizations. This year it has come back-like a homing pigeon-to the Woman's Guild. A series of pleasantly varied forms of social affairs has been inaugurated.

     On November 3d, the local chapters of Theta Alpha and the Sons of the Academy combined in a banquet, where they felt they might join with the Alma Mater in celebrating Charter Day and the founding of New Church education.

     A reception held for the congregation by the Pastor and Mrs. Smith was an affair satisfying to a degree. Following the formal receiving, and the serving of refreshments of an interesting variety and from a seemingly unlimited supply, our host introduced some less formal features. Young women were invited to participate in a competitive dance, a box of candy to reward the one who, with superlative grace, 'interpreted' the Selection played. A group of figures emerged from a farther door, shrouded individually in tablecloths hastily commandeered from the Friday-supper supply. Large and unfeminine betrayed these would-be female impersonators who cavorted rhythmically between flappings of tablecloth. One, it may be inadvertently, tripped and fell with a Chaplinesque bump-greeted with much laughter. The young women were again called for, and came forth in sober, stately style with dustpans, brooms and brushes, like some walking advertisement of a patent kitchen cleaner.

With remarkable grace and mock solemnity, the 'interpretation' began, one dancer with sugar bowl and cream pitcher giving a clever mimicry of the bacchanal, another holding a huge white pitcher atop one shoulder like the ancient shepherdess. Another feature of the entertainment was a pseudo telephone conversation with a friend from out of town. The speaker traced the houses around the circle of the Park with quips and jokes at everyone's expense. By a clever bit of naivete at the outset, the speaker insured for himself the sympathy of his audience. Solos were sung, other stunts were given and the evening ended in dancing by the young people.

     A musical social held on December 2d was under the direction of Mr. Seymour G. Nelson. There were solos by Miss Helen Wiedinger, soprano; Mr. Werner Hager, tenor; Mr. Jesse Stevens, violinist; Mrs. Ralph Synnestvedt, pianiste; and Mr. Jean Rydstrom, pianist. The choir sang several selections.

     The Immanuel Church has recently been the recipient of a silver communion service, a gift from the late Rev. John Headsten. The flagon, plates and goblets had been Mr. Headsten's personal possessions, and it was his expressed wish that they be presented to the Immanuel Church.
     V. P. G.

     DEATH OF MR. BHATT.

     We learn from The New-Church Herald that Mr. M. R. Bhatt, B.A., President of the Swedenborg Society of India, died on June 16th, 1923, at the Lahore Railway Station while returning alone from a pleasure trip to Kashmir. He was a regular reader of New Church Life, and during the years 1912-1916 our pages contained articles by him, as well as accounts of his activities on behalf of the New Church in India. As President of the Swedenborg Society, he is succeeded by Mr. D. Gopaul Chetty, whose recent book dealing with New Church Light and Indian Philosophy will be reviewed by us next month.-Editor.

     A NEW READER.

     The newspaper report to the effect that Madame Galli-Curci, the famous opera singer, is a reader of the Writings, receives confirmation in a letter to Mr. C. W. Barren, quoted in The Swedenborg Student for December, in which she states: "Yes, I have read in the past year the complete Swedenborg works; in fact, it is the Rotch Edition of Houghton, Mifflin & Co. that I have. You ask me what my relation is today to his works. Now that is a larger order. I can say certainly that the Bible to me is a greater work than it was before; by that I mean that it takes on a much deeper meaning. I have a tremendous respect for the intellect of Swedenborg. His direct simplicity of style and sincerity of purpose, together with the fact of his intensive study and accomplishment in other fields, are enough for me to put the stamp of truth on his entire works. I am certain that I shall continue to study them all my life. Believe me,
     Sincerely yours,
          A. GALLI-CURCI."

OPPORTUNITY 1924

Announcements.

For a young New Church woman, as nurse's assistant in the home. For further particulars, address Mrs. Raymond Pitcairn, Bryn Athyn, Pa.
PHILADELPHIA DISTRICT ASSEMBLY 1924

PHILADELPHIA DISTRICT ASSEMBLY GEORGE DE CHARMS 1924

     During the Annual Council Meetings of the General Church, the Philadelphia District Assembly will meet at Bryn Athyn, Pa., February 1st to 3d, 1924. See general program elsewhere in this issue. Members and friends of the General Church are cordially invited to attend, and those who expect to do so are requested to notify Mrs. C. E. Doering, Bryn Athyn, Pa., in order that provision may be made for their entertainment.
     GEORGE DE CHARMS,
          Secretary.

ANNUAL COUNCIL MEETINGS 1924

BRYN ATHYN, PA., JANUARY 31 TO FEBRUARY 6, 1924.

Thursday, January 31.
10:00 a.m.-Consistory.

Friday, February 1.
10:00 a.m.-Council of the Clergy.
6.30 p.m.-Supper Celebration of the Anniversary of the General Church of the New Jerusalem, 1897-1924. Address by the Bishop to the Philadelphia District Assembly.

Saturday, February 2.
10:00 a.m. and 3 p.m.-Joint Council.
8.00 p.m.-Public Meeting. Address by Rev. Theodore Pitcairn. Subject: "The Problem of Idealism."

Sunday, February 3.
11:00 a.m.-Divine Worship.
4.00 p.m.-Executive Committee.
8.00 p.m.-Service of Praise.

Monday, February 4.
10:00 a.m.-Council of the Clergy.
3.00 p.m.-Council of the Clergy and General Faculty. Address by Miss Venita Pendleton. Subject: "The Life of Primitive Man."

Tuesday, February 5.
10:00 a.m.-Council of the Clergy.
3.00 p.m.-Council of the Clergy and General Faculty. Address by Mr. Otho W. Heilman. Subject: "Visual Education."
8.00 p.m.-Public Session. Illustrated Address by Professor C. R. Pendleton. Subject: "Prehistoric Man-the Findings of Geology."

Wednesday, February 6.
10:00 a.m.-Council of the Clergy.
3.00 p.m.-Council of the Clergy and General Faculty. Address by Professor C. R. Pendleton. Subject: "Is the Pithecanthropus Human?"

GENERAL CHURCH OF THE NEW JERUSALEM 1924

GENERAL CHURCH OF THE NEW JERUSALEM H. HYATT 1924

     TREASURER'S REPORT.

     AS OF AND FOR THE FIVE MONTHS ENDING OCTOBER 31ST, 1923

     GENERAL CHURCH FUNDS.

     Assets.
Investments                              $10,494.56
Cash                                    2,140.33
Total Assets                               12,634.89
                                             $12,634.89
Expenditures.
Deficit, May 31st                          $742.65
Expenditures June 1st, 1923 to Oct. 31st, 1923      4,038.66
Transferred to General Assembly Fund           505.00
                                         5,286.31
Surplus, Oct. 31, 1923                     333.01
                                             $5,619.32

     Liabilities.
Endowment                              $11,088.28
General Assembly Fund                     505.00
New Church Life Subscriptions Paid in
     Advance, Net                          708.60
Total Liabilities                          12,301.88
Surplus, Oct. 31st, 1923                     333.01
                                   $12,634.89

     Cash Receipts.
Cash contributions to General Church           $4,352.89
Weekly Sermons                          33.10
New Church Life                          30.31
General Assembly Fund                    505.00
Sundries                               8.90
Interest                               348.43
New Church Life Subscriptions Paid           340.64
                                   5,619.32
                                   $5,619.32
Respectfully submitted,
     H. HYATT,
          Treasurer.
NOTICE TO BRITISH SUBSCRIBERS 1924

NOTICE TO BRITISH SUBSCRIBERS H. HYATT 1924

     NEW CHURCH LIFE.

     Arrangements have been made whereby subscribers in the British Isles may renew their subscriptions by remitting to Mr. Colley Pryke, "Cheriton," 48 Broomfield Road, Chelmsford, Essex, to whom, also, any other business communications relating to New Church Life may be addressed.
     H. HYATT,
          Business Manager.

MULTIPLICATION 1924

MULTIPLICATION Rev. WALTER E. BRICKMAN 1924

NEW CHURCH LIFE
VOL. XLIV      FEBRUARY, 1924          No. 2
     Once each year it is a good thing for a society of the Church to have a "get-together" meeting. We can then renew our spirit of devotion to the Church. We come together with zeal for the common bond that interiorly makes us brethren and friends. This common bond is the Heavenly Doctrine, which creates and forms our affections for the things of the Church. The Church is where the Word of the Lord is taught, and where men learn of it; where we consecrate our affections and thoughts in companionship with others, and receive and reciprocate the spheres of worship, extending them even to the societies of heaven; where we worship our loving and all-wise Father, and rejoice with gratitude for His wonderful works to the children of men. After the vacation period, it is good to come again into the courts of the Lord's House, to magnify His name and commune together, to the end that we may, from Him, fructify and multiply uses.

     Man cannot live alone in self-content, and expect to regenerate without companionship with others. His mental and worldly, as also his spiritual possessions, are but loans of the Lord which he must needs share with the neighbor. His failure to do this will rob him of that which he seemeth to have in the world to come, and leave him poor indeed. Too many guard with watchful eye their independence of others, falsely calling it the right of freedom and privilege; whereas charity enjoins upon man that he act from a spirit of interdependence and mutual good, called "good will towards mankind."

     The desiring of one's own way in running things pertaining to church uses and functions is evidence of self-esteem, self-importance and the love of dominion,-common loves of hell. From this comes the tendency to belittle others in our estimate of them, to be prejudiced without evidences of fact, to be indifferent to their acquaintance, friendship or society. We may even ignore, and more cruelly give the cut direct, for which offences we will inevitably pay the penalty some time.

     Acknowledgment of error is the first step in its correction. No one can progress who is satisfied with his state of charity or enlightenment; nor can one exercise a spirit of tolerance and forgiveness, if he does not see his constant tendencies to uncharity and conceit. Self-esteem is the greatest hindrance to progress, since it shirks individual responsibility, and puts the blame of the failure of this or that use upon the neighbor. A deliberate attempt must be made from time to time by him who would sincerely look into his memory, thought and heart, and answer honestly these questions of his conscience: Am I, every day in every way, doing all I can for my Church and spiritual neighbor! Have I the spirit of giving or of getting? Am I sharing my every possession and talent for the use and happiness of others? Do I put the Church first, as a necessary of life, and pay my debt to it before other debts of need or pleasure?

     The Writings tell us that no one can build and live in an individual, one-man heaven or kingdom of his own. They state that the joy of heaven is to communicate all knowledge and interest, as in speech which is of thought and affection, in common spheres of consociation, representations, etc. This communication and joy is an actual transmission, and not a mere hope or theory. (A. C. 1391, 1393.) Its communication is preceded by the determined removal from thought of what is sad or contrary to a common plane. What a true spirit of getting together is this! "Behold, how good and how pleasant it is for brethren to dwell together in unity!" When self-esteem is abnegated, our spiritual proprium, such as we have been able thus far to make it, comes into play; and charity and mutual esteem make a sphere of true service to the Lord and the neighbor,-a prelude to far-reaching spiritual uses. Then are excuses relegated to the limbo of things past, and with them the bogey of unrealized ideals.

Then can we be touched with the sphere of the celestial kingdom of Judah, wherein is innocence from the Lord, whose mercy is forever. Instead of criticizing, we are pleased to forgive and forget the neighbor's shortcomings; certainly we know that we have troubles and evils of our own. Holding the Divine Truth in thought, we can come into contact with the angels of the spiritual kingdom of Joseph, where true charity abides, guided by conscience that is enlightened by the Heavenly Doctrine. From contact with heaven, zeal and illustration are given, which keep the fires of church-loyalty glowing, and intelligence in spiritual uses constant.

     What is added to our life goes on forever, and multiplies. In A. C. 9333, we read that "whatever a man thinks, wills, speaks, and does adds itself to his life." And in Diary 4080: "Before any evil becomes actual with man, he should be on his guard against doing it; for as soon as it becomes actual, it becomes habitual and customary, and at length natural; and it is thus transmitted to the offspring and thus to posterity." What is said of evil is also true of good. Regenerative effort builds a new or spiritual proprium, to which evil becomes distasteful, and at length hateful.

     We can add to our spiritual state or estate by reading and meditation on what we learn from the Word in the Writings. This practice will make spiritual things congenial, and operate their principles into natural possessions and business. But the custom of reading and meditation alone is insufficient; it must also be entered into in companionship with others. We cannot hoard our spiritual wealth; we must share it, or it will be dissipated. But in giving of it to others, it grows in the mind and character, and renews itself like the oil of the prophet's widow. (II Kings 4:5.)

     "Fructification and multiplication are predicated of the interior or rational man." (A. C. 1015) "To be fruitful is predicated of love, and to be multiplied is predicated of truth." (A. C. 2846.) The mere knowing of truth is not sufficient to multiply use. Conjoined with the effort to know, must be the love of the neighbor, who is to be served and made happy. So is unity promoted, and charity. From the marriage of truth in the understanding with unselfish love in the will, church uses are born, developed, increased and multiplied.

     Is it not a matter of individual and collective responsibility, that the individual and the society give and intercommunicate personal companionship, and from it all light, zeal and uses?

What we give or contribute to church use and progress must be from the whole heart and mind and strength. To give half-heartedly, to come together in a lackadaisical spirit, without zeal and pep, floating along the current of events, and giving but a sop to the sense of duty,-this is not to multiply use to the church. If, from time to time, we give but a half of what we could and should give, no matter on what plane of life, be it spiritual, mental, social, physical or material, we do not increase use, but subtract from it. When we give our all once, and it then seems but one-half of what it should be, and we do this again, we give once from love and once from truth, and this adds itself as a unit of use to our life. But if we give but one-half of what we feel we can give, or half heartedly once and again, in this latter case we add nothing to our unit of use. One-half added to one-half makes a whole, but one-half multiplied by one-half makes but a fourth of what use we can and should contribute to the Church and to the neighbor.

The name "Joseph" means adding and gathering. We can store up our talents, accumulating virtues and graces of every sort, to the end that whatever, whenever, and however the Church evidences the need, we may contribute our part to multiply its states of truth and good. This will redound to our eternal salvation, and to the happiness of our posterity.

LASTING UNITY AMONG MEN 1924

LASTING UNITY AMONG MEN Rev. GEORGE DE CHARMS 1924

     "Come, and let us join ourselves unto the Lord, in a covenant of eternity that shall not be forgotten." (Jeremiah 50:5)

     It is of the Divine will and purpose of the Lord that all men should dwell together in unity. It was His specific promise to the race, at the time of His Advent into the world, that there would be one universal Church, binding together every nation, and kindred, and people, with bonds of heavenly love and charity. "I am the good shepherd, and know my sheep, and am known of mine. . . . And other sheep I have, which are not of this fold; them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd." Looking toward this universal brotherhood of men, He gave a new commandment unto His disciples, saying, "This is my commandment, that ye love one another, as I loved you." And John, in a vision of the spirit, heard the angels rejoicing, because they saw that the Divine prophecy of a world-wide kingdom was, in very truth, to be fulfilled, and singing from gladness of heart, "Who shall not fear Thee, O Lord, and glorify Thy name? For Thou alone art holy. For all nations shall come and worship before Thee, because Thy judgments are made manifest."

     It was this vision that inspired the early Christian Church to spread the Gospel far and wide over the face of the earth; that induced the apostles and their successors to devote their lives to patient labor among the gentiles, and gladly to suffer martyrdom in defense of their faith; that sent explorers into distant lands, to face the dangers of uncharted seas and trackless continents, that they might carry the message of man's universal brotherhood to savage tribes in the remotest corners of the world. But long e'er that exalted end could be achieved, the Church itself had fallen from its pristine glory, and had become a prey to the love of dominion. Out of selfish ambitions and worldly interests, there arose dissensions which tore the bonds of affection asunder.

Men fell apart into hostile camps, gave way to petty jealousies, and became intolerant of their differences. Explorers carried the Lord's Word in one hand, and wielded the sword of cruel conquest with the other. The outward end of all their risks and dangers was the conversion of new peoples to the true faith, but the inward intention and purpose was to acquire wealth and power above their neighbors. Before the onslaught of such evil passions, the Church founded by the Lord was broken into a thousand pieces, so that today we look upon a Christian World utterly divided,-not upon "one fold and one Shepherd," but upon many different sects, each with its own peculiar creed, claiming for itself the only truth, seeking to disrupt the others for its own upbuilding. In view of the Lord's undoubted promise; in view of the high hopes and noble sacrifice of those who first took up their cross to follow Him; sad indeed is the spectacle which the modern religious world presents to the impartial student.

Yet the vision remains. The Divine promise of eventual unity is still the source of inspiration. Even in the midst of strife, rival leaders vie with one another in proclaiming the spirit of mutual love, as the very essence of the Christian Faith. There is an earnest effort on the part of modern religious leaders to restore a greater unity to the Church. Why should the sects be so widely separated by differences of creed as to set them at variance, one against another? Might they not unite upon a common platform, from which the cause of all their enmity has been removed? Is it not possible to compose a broad, comprehensive statement of the Christian Faith, containing only those things to which all might subscribe, and so bring all together on the basis of mutual service to the cause of religion? Such a welding together of the scattered elements of Christendom is the increasing demand of the day,-a demand which the future will probably see more and more nearly satisfied. Great as are the difficulties standing in the way, the inevitable weakness of division has become too apparent; and the mutual advantage of united action has grown too obvious to be ignored.

And just at this point in the history of the Christian Church, when there gleams from the darkness a brighter hope of bringing order and cooperation out of the previously hopeless chaos, there arises a new ecclesiastical body, with its own distinctive faith, totally separate and apart from all the others, intent upon its own organic development, apparently adding a new element of strife and discord.

It displays no sympathy for those who would make it part of the proposed amalgamation of sects. Its attitude is one of unyielding purpose to erect an entirely separate structure. Its openly declared intent is to stand aloof, to pursue its own ends, to achieve its individual destiny. Its endeavor is to build up a mode of thought and life utterly alien to that of the world about it, and to enter into no compromise of its peculiar and characteristic teachings for the sake of attaining that cooperative unity toward which the many sects are striving.

Such is the position held by the New Church, as it appears to the natural mind. Does it express the truth? Does this desire for a distinctive development betoken narrowness of vision, a lack of Christian charity, and a determined effort to perpetuate that very spirit of intolerance which has proven to be the central weakness of the Church in the past, and the obvious cause of its decline and fall? Strong as is the evidence that points to such a conclusion, the very opposite is, in fact, the case. The purpose that impels the New Church to establish a totally distinct ecclesiastical polity is not to increase the number of petty strifes by which the united power of Christianity has been broken, but to lay the true foundation of a spiritual kingdom whose boundaries shall embrace the world. It has in view the restoration of a genuine charity, that men may be drawn together by bonds of internal affection and mutual love. It has its birth in a more interior conception of what is meant by the brotherhood of man, and of the forces that must be employed to bring about a real and lasting unity.

Men are consociated on the basis of ends and purposes which they hold in common. It is only the love of attaining a common goal that induces them to put aside personal differences, and work together. Love is the basis of all cooperation,-the medium of conjunction between man and man. It is in the degree that men love together that they can be led to work together. We say "in the degree," because there are degrees of love. The depth and permanence of the love determines the depth of the conjunction that can result from it. Men in the love of wealth may be associated together for the attainment of wealth, while yet, in the deeper things of the spirit, which do not directly or obviously bear upon this external end, they may remain totally at variance.

Men may be associated together for the attainment of some temporary goal, which, being achieved, leaves them without any bond of union. They may be drawn into close cooperation through the life of the body, in the common pursuit of mutual interests, and yet, in the other world, when those things which caused them to act together have been left behind, find themselves drawn apart by interior motives which are entirely opposed.

     If this is true, then where spiritual disharmony exists, where men are actuated by opposing loves, and are characterized by widely separated interests in matters of religious faith, how vain it is to seek to bring them into unity by merely ignoring their differences, by eliminating from the formal statement of their faith the contradictory elements in their real beliefs, that they may associate themselves in the prosecution of such purely external work as may be prompted by the worldly loves they hold in common. Such a compromise can indeed bring about an appearance of unity; but it will leave them interiorly as widely separated as before.

     Such external unity, however has its use. It has its appointed place; and without it civilization could not be preserved. But it is not the primary use for which the Church has been Divinely instituted by the Lord. The Church is a spiritual organization. Its function is to bind together the souls of men, to create between them an internal unity, a unity that is not dependent upon a common interest in what is temporal and worldly, but which finds its source in the things of the spirit, in a faith and a love that are eternal. Men are not really separated from one another because they do not cooperate in the carrying on of moral and civil uses, but because they love different things. Under the impulse of external ambitions, outward cooperation may be entirely restored, while yet their spiritual diversities remain as marked as ever. And a movement to ignore actual differences of faith, for the sake of coming into outward harmony, will never establish the kingdom of heaven in the world. And if the church embrace this as its final goal, and proclaim this as the end of all its efforts, it relinquishes the highest purpose for which it was established.

     The source of all spiritual unity between men is the Lord Himself. He alone can establish a lasting covenant between them. It is only when men are bound together by a common love to Him, as their Savior and their Redeemer, that there can be a real conjunction of spirit between them.

It is because there is one God of heaven and earth, One who alone is the Creator of the world and the Redeemer of mankind, that men of every race and nation, by receiving Him with all their hearts, by loving Him with all their mind and all their strength, can be brought together into a mighty organization as the subjects of a universal kingdom. It is for this reason that the Lord, in the Scriptures, is called "the Covenant." In Isaiah, where His coming into the world is foretold, it is said: "I, Jehovah, have called Thee in righteousness, and will hold Thy band, and will keep Thee, and will give Thee for a Covenant of the people" (42:6). And in Malachi: "The Lord whom ye seek shall suddenly come to His temple, even the Angel of the Covenant, whom ye desire " (3: 2). The Lord came into the world to reestablish the knowledge and worship of Himself as the only true God.

This knowledge, and this worship, constitute the essential covenant, by which men are interiorly, spiritually, united. It is because the Christian Church lost this knowledge, and fell away from this worship, that it has become broken into warring factions. And until this spiritual covenant is restored to men, there can be no real unity.

The spirit of the New Church is the acknowledgment that man cannot, by their own power, join themselves, one to another. Their differences are too great; the forms of their thought are too various; distinctions of nationality, of heredity, of environment, constitute a barrier to mutual understanding. It is the Lord alone who "formeth their hearts together." It is as they receive Him, as they love Him, as they learn of Him, that they can be blessed with spiritual charity, with mutual love. And it is for the purpose of leading men back to an understanding of His Word, that He may enter in to speak with them, and to instruct them in the way of wisdom, that the Writings of His Second Advent have been given. There the Lord is revealed in His Glorified Human, to be seen and known of men. And it is with the realization that men can only be drawn near to one another in the measure that they draw near to Him, that those who belong to the New Church reject the way to merely external conjunction and cooperation, seeking rather the restoration of that spiritual love, by which alone the souls of men can be brought into genuine unity. The cry of the New Church is: "Come, and let us join ourselves unto the Lord in a covenant of eternity that shall not be forgotten."

     These words were spoken by Jeremiah as a prophecy of what would take place at the last day, when the kingdom of God should be established. "In those days, and in that time, saith the Lord, the children of Israel shall come, they and the children of Judah together, going and weeping; they shall go, and seek the Lord their God. They shall ask the way to Zion with their faces thitherward, saying, Come, and let us join ourselves unto the Lord in a covenant of eternity that shall not be forgotten."

     Today is this prophecy being fulfilled by the Lord at His Second Coming. While the Christian World has become divided by various and contradictory opinions concerning God; while the true conception of Him has been replaced by a multiplicity of purely human ideas that will not hold together; while men are striving to close their eyes to these essential differences of faith and love, in the effort to bring about an appearance of unity, that they may work together more efficiently in the external uses of the church; the Lord has come again, setting forth His Divine attributes to human apprehension, revealing once more, "in all the Scriptures the things concerning Himself," and opening the way for an inmost harmony of thought and unity of love; to the end that the internal differences by which men have been divided may be gradually dissolved, and their souls conjoined in a community of spiritual ends and purposes.

     Such is the goal toward which He points the way. Such is the universal kingdom He would establish in the hearts of men. His call is not to any sect, to any nation, to any peculiar people. His invitation is to all in the whole world, to receive this faith and this love, now mercifully revealed from God out of heaven, that spiritual strife and internal dissension may give place to "peace on earth, and good will toward men." "Come unto me, all ye that labor, and are heavy laden, and I will give you rest." The future of the Church, the future of the world, the future of the Lord's everlasting kingdom, rests with those who together seek the Lord their God, saying from the heart, "Come, and let us join ourselves unto the Lord in a covenant of eternity that shall not be forgotten." Amen.

     Lessons: Isaiah 42:1-13. John 15:1-17. A. C. 1038:1

TOPICS FROM THE WRITINGS 1924

TOPICS FROM THE WRITINGS W. F. PENDLETON 1924

     XVII.

The Importance of Primary Truths.

     Primary truths are the first truths which the regenerating man learns, and they serve to introduce to all the truths he is afterward to learn. The teaching is (A. C. 8773) that good must be formed by truths, that the first formation is by primary truths; that primary truths are also general truths; and that all particular truths are contained in these primary truths. Examples of such truths are then given;-namely, that there is one God; that the Lord was born a man in order that he might save the human race; that there is a life after death, a heaven and a hell; that all come into heaven who have lived well, and into hell who have lived ill; that to love God and the neighbor are the fundamental precepts of the Word and of all religion; and that these two loves cannot be given except by faith in the Lord. It is then added that these and similar primary or general truths are the first truths insinuated by the Lord into the good which is in the man who is to be regenerated; and that these primary truths cannot be received except by those who are already in some degree of good,-the good that is called "simple good" in the Writings, a good not yet but to be formed by truths. Finally, that when these primary truths are conjoined with good, then particular truths are afterward added continually, and man as to his internal becomes a heavenly form, and in his spirit is consociated with the angels and conjoined with God. (See also A. C. 1482, 2089, 5082, 8578, 8585.)

     It is of interest to know that primary truths are found in some form in every religion, sufficient for salvation. (D. P. 254, 322, 325, 326, 330.)

More Concerning Primary Truths.

     The importance of primary truths, and their place in the establishment of the church, and in the regeneration of man, is shown by the distinguished position which they occupy among the representatives of the Word; such as the seventy elders of Israel; the twelve sons of Jacob, and the twelve tribes; the twelve apostles of the Lord; the twelve foundations of the wall of the New Jerusalem; the twelve gates and the twelve pearls; and by princes whenever mentioned in Scripture.

These, and many other representatives which appear in the letter of the Word, are significative of those primary truths which introduce to the interior things of the Word, and lead to heaven and to the Lord. They are also called the doctrine of genuine truth, which is spiritual truth appearing in the letter of Scripture.* It is essential that good should be formed by truths, that there may be the conjunction of good and truth, which is the goal of regeneration, and is the angelic state. When primary truths are conjoined with good, then particulars are insinuated, and man becomes more and more a heavenly form, and is more and more conjoined with God. It is made plain, therefore, that the beginnings of the church, and of regeneration, should be right beginnings; that the truths which make those beginnings,-primary or first truths,-should be pure, sound, and genuine, with no dress in them from the loves of self and the world, no falsities to obscure the understanding. The responsibility for this rests largely with the priests and leaders of the church; but first in time with parents and teachers of children.
     * See what has been collated from the Writings on the subject of Genuine Truth in the Science of Exposition, published by the Book Room of the Academy of the New Church.

     Concerning the importance of primary truths for the interpretation, and thus for the understanding, of the Word, see Arcana Celestia 4790, 4966, 5084, 5087.

At First Confined to a Few.

     The New Church will at first be confined to a few, and its numbers will gradually increase from a few to many. The reasons for this slow increase of the church are given as follows: "The falsities of the former church must first be removed,. . .and the new heaven must first be formed." (A. R. 547.) The church "will tarry among those who are not in truths because not in good; for at the end of the church, there are but few who are in truths from good, . . . by reason that the former church is become a desert. . . .

When the church is such, evils and falsities reign, which hinder the reception of its doctrine; . . . and when doctrine is not received, there is no church, for the church is a church from doctrine." (A. E. 730, 731.) Several reasons are then added why the New Church will have its beginning with a few (A. E. 732); "first, its doctrine can be acknowledged and thus received only by those who are interiorly affected by truths . . . and have not destroyed their intellectual faculty by the loves of self and of the world; second, the doctrine of that Church can be acknowledged and thus received only by those who have not confirmed themselves by doctrine and at the same time by life in faith alone;. . .third, that the New Church on earth grows according to its increase in the world of spirits. . . .These were the reasons also why the Christian Church, after the Lord had left the world, increased so slowly in Europe, and did not attain to its fulness until an age had elapsed." (A. E. 732.) Finally, the Church will be "as yet among a few, because it is among those who are not in a life of charity; but in the meantime provision will be made for the Church among many." (A. E. 760, 761.) For these reasons, especially because of a deficiency of charity, the New Church will at first be natural or external. (A. E. 40319.) That is, the church must, as it were, begin at the bottom, and gradually ascend to a state of spiritual intelligence and wisdom.

Danger from a Rapid Increase in Numbers.

As was shown above, a rapid increase of the New Church is not to be expected. The Doctrines are so reasonable that the first feeling of a new convert is that they have only to be presented to be received. It needs but a little experience to show the fallacy of this expectation. The New Church had its beginning over one hundred years ago, and yet its numbers are few. Many generations will elapse before she reaches her appointed station. Experience and revealed doctrine point in the same direction. It cannot be otherwise. The reasons are on account of conditions, mainly in the spiritual world. "These things are indeed made manifest, but they will not be received until those who are meant by the dragon, the beast, and the false prophet, are cast out of the world of spirits, because there would be danger if they were to be received before." (A. R. 473.)

By a rapid increase, the Church would be submerged in a flood of falsities and evils. This happened to the first Christian Church, through the conversion of the Emperor Constantine, from which that Church never recovered. It is not to be so with the New Church, which is to endure forever. A rapid increase of the Church, like the spiritual growth of a man, is not according to that Divine order which works gradually and not precipitately in its effects that are to be permanent and enduring. In the regenerate man, as in the church, an internal must first be formed, and then an external by means of the internal. (T. C. R. 591.) In the church, as in the regenerate man, there is a period of childhood, in which a beginning is made; but it is long before a full fruition is reached,-a lifetime with man, and longer with the church. Otherwise, an external would be formed before the internal, which would be attended with disastrous results. For the internal would then remain evil; and we are told that an external without an internal is a condition like that of hell. Hence the gradual formation of a spiritual internal, before the external is formed, is absolutely essential to the permanent establishment of the church. The internal is indeed formed on the basis of reformation in the external, but there is not as yet any regeneration there. This must come from within.

Regeneration is Preparation for a Use in Heaven.

The old idea of preparation for heaven is preparation for eternal worship. This is true, if rightly understood and applied; that is, if internal worship is meant, which is a perpetual life of use. The real truth is, that preparation for heaven is a preparation for use in heaven, for a function in some heavenly society. Regeneration is nothing else. Regeneration, continuing to the end of life in the world, is for no other purpose than that a man may be prepared to enter into the life of heaven, and perform his part in that life, that is, perform a use that is to be his use and function to eternity, and by which he is to have and receive eternal happiness. It parallels or corresponds with the preparation of the child and youth for use in adult life,-some use for which he is to be fitted; and he is fitted for it, not only by studies,-the acquisition of knowledge and understanding,-but also by the laying aside of bad habits that would interfere with his future usefulness, through obedience to parents and teachers.

The correspondence is complete.

     In adult life, the Lord is the Parent and Teacher. We go to school to Him, and He teaches us from His Word, and by the leadings of His Providence He is preparing us for some eternal use, when we, as His disciples,-His pupils,-acquire a knowledge of the truths of His Word, obey His commandments, shun evils as sins, -all the bad habits of thought and life. We are thus made ready to enter into some function in an angelic society; for every angel has a use to perform, and life in the world is preparation for it. Salvation is nothing else than being saved from the things that would destroy a possible use in heaven, and with it all eternal felicity.

Habit.

     It is our habits, good or evil, that go with us into the other life. The things that are in the memory alone, and have not passed into will and act, do not remain after death. Our habits of life alone stay with us, and continue with us, unless a beginning of removal has been made during the life of the body. A habit is literally what one has, what one has and holds as his, or what he has made a part of himself, by frequent repetition. It is what a man has learned from teaching or reading, and has made his own in thought, will, and act. "Unlike the brutes, man is not born into any exercise of life, but has to learn all things; and what he learns becomes by exercise a habit. . . . He cannot even speak or walk unless he is taught." (A. C. 1050.) He must be taught, and then
act as of himself, until it becomes by practice a habit of life. "Every one acquires to himself a character by frequent use or habit, and this from the things he is taught." (A. C. 3843.) And so when a man enters the other world, the habit is the man; and he cannot get away from his habits,-from his evil habits, unless he has ceased to love them, has willed to resist them, while still in this world.

     Another thing about habits, important to be known and remembered, especially by parents, is that "every evil which parents have acquired by actual life, or by frequent use or habit, . . . is derived into their children, and becomes hereditary with them." (A. C. 4317, 8550.)

Sometimes we realize this, but too late for a remedy, and the responsibility is left to our children to fight against the tendency to the evil habits which their parents have acquired and transmitted to them. We can at least hope and pray that they will not do as we have done, and thereby will stem the tide of hereditary evil, and transmit a milder inheritance to their children.

Nemesis.

It appears that the term "Nemesis" occurs but once in the Writings. In Conjugial Love 504, speaking of certain violations of marriage, it is said "that the Divine Nemesis pursues them." The word is used in a sense similar to its use in Greek mythology. The Greeks knew, as all men knew from ancient revelation, and by influx from heaven, that unjust and wicked deeds should be punished; or that "the evils which men do to others flow back or return upon themselves" (A. C. 8226); that "whatsoever anyone willed for another returns upon himself" (A. C. 391); that, especially "in the other life, evil returns upon him who does it, and becomes the evil of punishment" (A. C. 592); and in general that "good has in itself its own reward, and evil its own punishment." (A. C. 9033, 9049, and elsewhere.) This law, so frequently referred to in the Writings, being known to the ancients, was given a name, as of a person, according to the habit of those times. The Greeks called it "Nemesis," who was regarded as the goddess of retributive justice, who, with righteous wrath, punished those who brought evil upon others, bringing upon them the evil which they visited upon their fellow men.

The wiser Greeks knew that no persons, gods or goddesses, were meant by the many names in their mythology, but that qualities or laws in their operation were personified, that is, represented, by them. (See T. C. R. 9.) They knew that Nemesis was not a woman or a goddess, but that the quality of Divine vengeance was meant, or the return of the evil upon the doer. Every evil done is an assault upon the laws of Divine order. Those laws resist, and in the reaction or rebound the doer is himself punished. This is inevitable. There is no escape from it. As in the case of adulterers, "the Divine Nemesis pursues them." Or, as expressed in the Old Testament, "Then shall ye do unto him as he had thought to have done unto his brother . . . .

Life for life, eye for eye, tooth for tooth, hand for hand, foot for foot, burning for burning, wound for wound, stripe for stripe." (Deut. 19:19-21. Exod. 21:23-25. But compare Matt. 5:381 etc.)
ARIANISM IN THE NEW CHURCH 1924

ARIANISM IN THE NEW CHURCH Rev. ERNST DELTENRE 1924

     (An Address delivered at a meeting of the New Church Club, held at "Ye Olde London Restaurant," Ludgate Hill, August 3, 1923.)

     Most of the heresies which have infested the Church of God in all ages have arisen from the negative principle which denies an essential element of the Church, and from the confirmation of false principles based upon the appearances according to which much is spoken in Revelation, the real truths being overlooked and put aside. We read in True Christian Religion that the Christian Church, from its cradle, and even during the time of the Apostles, was vexed and torn by schisms and heresies, and that "the causes of these heresies and seditions were principally three: 1st, that the Divine Trinity was not understood; 2d, that there was no just knowledge of the Lord; 3d, that the passion of the cross was taken for redemption itself. These three are the very essentials of faith, from which the Christian Church is, and is called, a Church." (378.)

     The misunderstanding of the Trinity, the wrong idea concerning the Lord or the Word, and the fallacy that the passion of the cross was redemption itself, have arisen from the fact that appearances in Revelation have been confirmed as real truths, and turned into dogmas or principles of faith which the negative or infernal principle made use of in its endeavor to destroy the Church. The "negative principle," as defined in the Writings (A. C. 2568, 2588), is the
Antichrist spoken of by John in his Epistles. The attack of the "old serpent," or Antichrist, is principally against the Divinity of the Lord, and against the Divinity of the Word; thus the attack is against Revelation; for Revelation is God revealed to man, or the Word of God. And if the attack of the serpent is against the Divinity of the Word, or of the Revelation of God, it is because the "serpent" knows that when this Divinity is denied, no Church whatever is possible; this Divinity of the Revelation being the beginning and the foundation of the Church.

     From the very beginning of the Christian Church, the "serpent," or negative principle, has been rampant in the Church. Whenever a new heaven is established by the Lord, there is formed at the same time a new hell, and this new hell is antagonistic to the new church: hence, from the beginning of the church, the infernal endeavor of the "serpent" has been to destroy the church, and this by means of the denial of the Divinity of the Word; for the Word is the one God, Jehovah, under a Human Form, and unless God is acknowledged as Man, there is no church in reality. (Inv. I.)

     That the "serpent," or Antichrist, was present in the Christian Church from its beginning, is manifest from the First Epistle of John: "Little children, even now are there many Antichrists. . . . Who is a liar but he that denieth that Jesus is the Christ? He is Antichrist, that denieth the Father and the Son." (2: 18, 22.) "Every spirit that confesseth not that. Jesus Christ is come in the flesh is not of God; and this is that spirit of Antichrist, . . . now already . . . in the world." (4:3.) Thus, from the beginning, the Christian Church had to suffer from the action of the Antichrist.

     During the first three centuries, the Primitive Christian Church suffered especially from the Gnostic and Manichean heresies, which perverted the revealed truths by mixing them with doctrines drawn from the ancient perverted religions of India and Persia. But in the fourth century arose Arius, who is likened in the Writings to the serpent sent forth from hell into the garden of God. (T. C. R. 638.) Nevertheless, the seeds of the serpent were sown long before the days of Arius himself. For it is a well known fact that most of the Gnostics rejected the Divinity of the Old Testament, perverted the New Testament, and denied the first coming of the Lord, saying that His coming in the flesh was only an appearance. Among the Judaizing Christians of the first century, who were not able to understand that the Christian Church was a new dispensation, was the Antichrist, Cerinthus, and his disciples, who denied the Divinity of the Lord. Besides these, there were the Ebionites, who, like the Cerinthians, denied the Divinity of the Lord, denied that the Lord was the Logos, the Word, and rejected parts of the Pentateuch, and also the Gospels, with the exception of a portion of the Gospel of Matthew.

In the second century, we find many heretics, all denying the Divinity of the Lord and the Divinity of the Word; among them the Carpocratians, who rejected the Old Testament, and the Alogians, who rejected the Divinity of the Gospel of John. During the third century, there were the "Aquarians," who used water instead of wine in the Holy Supper, and by so doing turned this most holy sacrament into nothing.

And so we come to the time of Arius, whose dreadful heresy spread over the whole church, and resulted in the Council of Nice, where the Christian Church fell into dogmatic tritheism,-a product of the evil done from the beginning by the "negative principle," combined with the fallacy derived from the confirmation of appearances of truth. This "negative principle," which is induced by hell, and leads to all extravagance and insanity (A. C. 2568), is the conceit of self-intelligence, which pretends to understand everything, and which does not want to believe in the Revelation, and in the doctrines drawn from it, until it is persuaded by the rational that it is so. Then the doctrine of faith not only becomes nothing, say the Writings, but all of its contents are denied. For the more they who think from the negative principle consult the rational, and the more they interrogate philosophies, the more they cast themselves into darkness, until, in the end, they deny everything. (A. C. 2568.)

The Apostolic Church believed in the absolute Divinity of the Lord Jesus Christ. Although that Church had not a rational comprehension of the Holy Trinity, it believed that the infinite Father dwelt in the Divine Person of Jesus Christ. The only object of the worship of the Apostolic Church was the Lord Jesus Christ. They did not know the least thing, say the Writings, about three Divine persons from eternity. They knew that Jesus Christ was the one and only God,-God manifested; that in Him the fulness of the Godhead abides corporeally, and that to Him belongs all power in heaven and on earth. This faith, the foundation-stone of the Christian Church, was, in the Apostolic Church, a simple faith; although, from the very beginning, it was assaulted by the dragon, by the spirit of negation, which was working to destroy that faith. And when, under the Christian Fathers, who followed the Apostolic Fathers, philosophy entered the Church,-not a Christian philosophy, but the philosophy of the outside pagan world,-the serpent could easily induce confusion in the minds of those fathers who tried to understand the Holy Trinity philosophically, and to harmonize rationally the Divine Trinity of the essentials of Father, Son and Holy Spirit, with the unity of God, with the Divinity of the Lord Jesus Christ.

     Nevertheless; some of those Fathers,-such as Callistus, Noetus and Hippolytus,-came very near the true explanation of these Divine arcana; but they were, strange to say, considered as heretics by the other Fathers, who, more and more seduced by the serpent, more and more confirmed the evangelical appearance of a distinction between the Father, the Son, and the Holy Spirit, until finally, in order to explain the Divinity of the Son and of the Holy Spirit, they invented the tritheistic and absurd doctrine of three persons in the Godhead. And those who remained attached to monotheism, not being able to explain the Scriptural distinction between the Father and the Son, ended by denying the Divinity of the Son, and regarding Jesus Christ as a mere man. Thus two heresies,-Trinitarianism, or Tritheism, on the one hand, and Arianism on the other,-led the Christian Church to the pit.

     II.

     Arianism sprang from the thought of God as of three persons (D. P. 262), and, together with the denial of the Divinity of the Lord and the impossibility of God's revealing Himself, it involves the denial of the Christian Church as a Church, in the spiritual or real meaning of the word. By destroying faith in the Divinity of the Word, Arius destroyed the very foundation of the Christian Church. Those Christians who were faithful understood the danger, but were powerless; and they failed to grasp the true distinction between the three essentials of the Trinity, or the idea of the Divine Human of the Lord. They failed, because they departed from their simple faith; nor was the time at hand for the fulfilment of the Lord's promise to "speak plainly of the Father." (John 16: 25)

     In order that we may understand how Arianism involved the denial of the existence of the Christian Church, and even the possibility of any Church whatever, let us consider briefly what Arianism is. Arius and his followers, as the Writings state, based their argumentation upon the fact that, in the Gospels, the Son appears to be subordinate to the Father, and distinct from Him.

If the Son is a being or a person distinct from and subordinate to the Father, He cannot be absolutely God. Not being equal to the Father, He does not partake of the same essence; for if He did partake of the Divine essence, this essence being perfect, He ought to be perfect Himself, and there would be two Lords, equal in everything, which is absurd polytheism. On the other hand, the Divine substance being absolutely simple, indivisible and immutable, God cannot beget a "Deus de Deo;" for generation and creation are in this case synonymous. Next to the uncreate Being, there can only be created beings; and a created being has a beginning. Thus the Son is not eternal: He is a creature. Note that this argumentation is perfectly logical; for we read:

"A God from God is not possible, because the very essential Divine, which is Esse and Existere in Itself, is incommunicable in Him. It is the same, whether he be said to be begotten by God, or to proceed from Him; in either case, he would be produced by God, and this differs little from being created. Wherefore, to introduce into the Church the belief that there are three divine persons, each of whom singly is God, and of the same essence, and one born from eternity, and a third proceeding from eternity, is altogether to abolish the idea of the unity of God, and with this all notion of Divinity, and so to cause all the spiritual of reason to be cast into exile; thence man becomes no longer man, but altogether natural. . . . From this have originated such enormous heresies concerning God. Wherefore, a Divine Trinity divided into Persons has brought into the Church not only night, but also death." (T. C. R. 23.)

We know that Arius, when called before the famous Council of Nice, firmly sustained all his arguments. Making of the Divine Existere a Person distinct from the Divine Esse, he argued that the Word, the Logos, was neither eternal, like the Father, nor partaking of the same nature and the same substance. He maintained that the Word was not God, and that the Father was invisible and incomprehensible, even to the Son. This involved the denial of the possibility of God's manifesting Himself, or revealing Himself, and ipso facto the denial of the possibility of the existence of any church whatsoever.

     It is also a well-known fact that the Council of Nice did not put an end to the Arian heresy, but that, on the contrary, it made things worse; for it "devised, concluded, and confirmed by sanctions, that there were three divine persons from eternity, . . . each of whom had personality, existence, and subsistence by himself and in himself; " and also the Lord God was divided into two; and thus began the destruction of the temple erected by the Lord through the Apostles, and this so effectually that not one stone was left upon another. (T. C. R. 174.)

     The Christian Fathers and the Council of Nice could have avoided this catastrophe, if they had not overlooked the numerous passages of Scripture proving the Divinity of the Lord and His oneness with the Father; but the "negative principle,"-the result of self-conceit and the love of self,-was already too strongly established among them. The decisions of the Council of Nice did not put an end to the controversy between the two heretical factions which had mastered the Church. History teaches that, after the death of Constantine, Christendom had two centers: in the orient, Arianism was prevailing; in the occident, Tritheism, or, what amounts to the same, Trinitarianism. The struggle between Arianism and Tritheism was a long one. Under Theodosius, Arianism was quite destroyed; yet it revived in the Empire with the invasion of the barbarians; but finally it disappeared, apparently in the new barbarian kingdoms founded by the Franks. The apparent defeat of Arianism, in favor of the trinitarian doctrine promulgated by the Council of Nice, was permitted by the Lord, for the reason that in the Nicean doctrine there is a certain remnant of the acknowledgment of the Divinity of the Lord Jesus Christ. Accordingly, we read in The True Christian Religion that "Constantine the Great, . . . who was a Christian, and a zealot for religion, called together the bishops from Asia, Africa and Europe to his palace at Nice, a city of Bithynia, that he might cast the scandals of Arius out of his Empire. This was done of the Divine Providence of the Lord, since, if the Divinity of the Lord is denied, the Christian Church dies, and becomes like a sepulcher adorned with this epitaph, 'Hic jacet',-'Here it lies.'" (636.)

     But in spite of the official proclamation of the dreadful doctrine of three gods at the Council of Nice, a certain acknowledgment of the Divinity of the Lord was preserved among the simple in the Christian Church.

For the doctrine of the hypostatic union, and of the "communicataio idiomatum" or "communicatio proprietatum" is entirely unintelligible to the average layman, and is unknown at this day, except to theologians. Arianism, however, was not rooted out, but remained concealed in the inmost thought of the theologians of the Christian Church. (T. C. R. 380.) Thus faith in the Divinity of the Lord, as the only God of heaven and earth, became a faith of the lips only,-a spurious and adulterous faith.

     III.

     At this day, the Christian Church being entirely devastated, there is a widespread and open denial of the Divinity of the Lord and of the Revelation. In the Christian Churches today, the idea of the Divine Human of the Lord is altogether destroyed, especially with the learned therein; while something of it remains with the simple alone. (A. E. 808.)

     Remember the recent and sensational declarations concerning the Divinity of the Lord by Dr. Percy Grant, rector of the Episcopalian Church of the Ascension in New York, and the comments made upon them in the world press. The dominant note was, that the Divinity of the Lord is a medieval conception, repugnant to the modern intellectual and scientific mind. In all the Churches, indeed, the majority no longer believe in the Divinity of Jesus Christ, or in what is said concerning Him in the Scriptures. It is stated in the Writings that, "concerning the Lord, the idea of Divinity is lost, and with it all that is said in the Word concerning Him as the Son of God." (T. C. R. 94)

     Most of the Protestants, for instance, regard the Virgin Birth as a fable, and the Resurrection of the Lord as a symbol; thus, according to them, the advent of the Lord to the Christian Church has not taken place. But because the simple still believe something concerning the Lord, the rest conceal their Arian denials under a diffuse and deceitful theological phraseology. As they do not believe in the objectivity of the Lord's first advent, in His resurrection as an historical fact, or in the Divinity and transcendence of Revelation, they insist upon what they call "private" and "personal" revelations, which, according to them, occur mysteriously in the inmost of man's conscience.

"It is of no importance to know," they say, "whether God did or did not really come into the world, whether Christ was or was not really God incarnate, or whether He arose or did not arise from the dead on the third day." "Why seek the Lord in the Gospels, which only produce discussion and dispute? Let us rather seek Christ in our souls; it is there that He makes His advent; it is there that He reveals Himself as a friend,-a living friend to us. Living, thus risen,-risen in our hearts,-when we assimilate His loving doctrine." It is in this way that our modern Arians play with the faith of the simple. Christians are "interiorly so depraved in disposition and nature, that they will have it that God is invisible. Wherefore, they do not inwardly acknowledge the Lord as God, because He was a man." (S. D. 4772.)

     IV.

     Arianism reigns today universally, and its infernal sphere is so strong that it even permeates certain sections of the New Church. Thus there is Arianism in the New Church, or something analogous and very similar to it.

     History repeats itself in the occurrence of things more or less similar and analogous. As it was in the Christian Church, so in the New Church, heresies have infected the Church from its beginning. As in the Christian Church, heresies have arisen and do arise in the New Church from the confirmation of appearances, the real truths being overlooked and put aside, and from the negative principle,-"the dragon which persecutes the woman to devour her son" (Rev. 12), who is God revealed to the New Church,-the new Revelation in which the Lord has made His second coming, the beginning and the foundation of the New Church. (A. R. 543.) And it is this very beginning and foundation of the New Church that the "negative principle," by making use of the confirmed appearances of truth, is endeavoring to shake and destroy.

     History repeats itself. In the New Church, as in the first days of the Christian Church, we find non-separatists, who are similar to the Judaizing Christians; "Gnostics," who attempt to mix the Heavenly Doctrine with Hindooism, Theosophy, Christian Science, and with spiritism and other magical and infernal lucubrations; Alogians and Carpocratians, who reject certain parts of the Writings, as, for example, the Divine work on Conjugial Love; "Aguarians," who are using grape-juice or milk instead of wine in the Holy Supper, by this means taking away one of its correspondential elements, and thus profaning this most holy Sacrament.

We also find New Church fathers and theologians who, having confirmed appearances and overlooked the real truths of Revelation, have reduced the triune Divine Revelation to two, admitting the Divinity of the first two dispensations, but rejecting the Divine Authority of the third one, and so making it possible for the "negative principle" to develop Arianism in the New Church.

A striking example of this may be found in the pamphlet of a prominent New Church father, Dr. J. F. I. Tafel, entitled, "A Vindication of the Doctrines and Statements of Swedenborg, against the Perversions and Attacks of Dr. Moehler and Professor Perrone." Dr. Moehler, a famous Roman Catholic divine, in a work on "Symbolism," in which he explains the doctrinal differences between Roman Catholics and the various denominations of Protestantism, concluded, from what he had read in the Writings, that Swedenborg claimed to have received immediate revelations from God, and consequently that Swedenborg's Writings claimed to be the Word of God,-a New Testament. To Dr. Moehler, such a claim was blasphemous, inasmuch as the Christian theologians maintain that the series of universal and immediate revelations came to their close with the writings of the Apostles and the death of John the Revelator. This contention of the Christian theologians is perfectly logical; for the giving of a new, immediate, Divine Revelation would mean a new advent of the Lord, and consequently the instauration of a new church,-an eventuality they cannot admit, since, according to them, the Christian Church is the everlasting Church, which will endure until the end of the world.

In answering Dr. Moehler, Dr. Tafel did not see the snare that had been set for him, and so fell into it. I quote Dr. Tafel: "Now, although Dr. Moehler has entirely misrepresented Swedenborg's standpoint, or his true position in respect to the source of knowledge in the church, inasmuch as he has falsely alleged that Swedenborg received immediate revelation from the Lord, yet the Canon of Scripture maintained by Swedenborg, or the list of the Divinely inspired books which he names as constituting the Word of God, ought to have brought him again into the right path.

For if Swedenborg had received immediate revelation from God, his writings would have been placed on an equal footing with the Holy Word itself, and would have formed a third Testament. But in the years 1756 and 1758, he gives a list of the Divinely inspired books of the Word, in which his own writings are not enumerated. On the contrary, he announces a principle of the Canon, by virtue of which neither these nor the Epistles and Acts of the Apostles can be reckoned with the books which really constitute the Word of God; inasmuch as that only is the Word of God which was spoken by God Himself, that is, which God has taught or inspired immediately from Himself . . . . We are constrained to pity Dr. Moehler, who has taken upon himself to impute motives to Swedenborg in explaining the Canon which are purely gratuitous and groundless, and which consequently fall back upon the head of their author with vengeance, by blinding him in such a way that he becomes involved in a multitude of false conclusions and misrepresentations." (Pp. 24, 25.)

Alas! the one blinded was not Dr. Moehler! I said that he had set a snare for Dr. Tafel, who fell into it. For if, as Dr. Tafel held, the Writings are not an immediate Revelation, they are and can be nothing but a private revelation; and it is a fact, known even by the most ignorant student in theology, that a new Church, in the real and spiritual and theological sense of the Word, cannot be founded upon a private revelation. Dr. Moehler's conclusion was, that Dr. Tafel himself recognized that the New Church is new only in name, that this title is usurped and unmerited, and that this so-called New Church is only a new sect among the thousands of Protestantism and Catholicism, all of which are founded upon private or particular revelations or interpretations, and none of which ever pretended to be a new Church.

The fact is, nevertheless, that Dr. Moehler's interpretation of Swedenborg's claim is the right one, and that the reasoning of Dr. Tafel is based upon a confirmation of the Old Church prejudice concerning the Bible, and upon a misunderstanding of the passages in the Writings where Swedenborg gives the list of the books of the Bible which are the Word. In these passages, Swedenborg does not give the Canon or list of the books which constitute the New, Immediate Revelation,-the Word of God to the New Church; he simply clears the Bible of the Apocryphal books, which had wrongly been considered as the Word by the corrupted and devastated Jewish and Christian Churches; in fact, Swedenborg, in those passages, gave the true canon of the Scripture of the Old and New Testaments.

     Dr. Tafel's position was analogous to the case of the Christian Fathers who, in the New Testament texts where the Father, Son and Holy Spirit are mentioned, saw things that are not in those texts, overlooking the numerous Scripture texts which openly and clearly testify the identity of Jehovah and the Savior, Jesus Christ, thus the Divinity of the Lord and His personal oneness with the Father. For, misunderstanding one passage of the Writings, he concluded that they are not an immediate Revelation, thus the Word, overlooking all the other passages wherein Swedenborg himself claims that his Writings are "the immediate Revelation by which is understood the Second Coming of the Lord " (H. H. 1, in fine); that the books were written by the Lord by means of Swedenborg (Eccl. Hist.); that the internal sense, as expounded by him, had been dictated from heaven; that he enjoyed a perfect inspiration, and knew for certain that what he wrote was the living truth of God; that he did not take anything in his Writings from himself, nor from any angel, but from the Lord alone, and that the Lord alone had taught him; not to mention other similar passages, abundant and irrefutable proofs that the Writings are an Immediate Revelation, and consequently, as Dr. Tafel infers, that they form a New Testament, the Word or Lord coming to the New Church.

     V.

     As it was in the Christian Church, so it was and is in the New Church. The "old dragon"-the negative principle-has been at work in the New Church from its beginning; and as far back as 1799, the Divinity of the Writings was denied by prominent New Churchmen in England, as may be seen in the books and periodicals of that time. Since then, Arianism has made tremendous progress in the New Church, and so we find writers and theologians at this day whose reasonings concerning the Second Coming of the Lord are very similar to those of the modern Arians in the vastated Old Church. The Divine Authority of the Writings is denied by these men, and this denial with them is the result of the pride of self-intelligence and the fear of the opinion of the world.

They are ashamed to confess the Lord in His Second Coming before the sceptic, indifferent, and prevaricating pagan world. "If we proclaim," they say, "that the Writings are the Word, we will be considered by the world as being behind the times, not modern, but unintelligent and unscientific. We will be considered as the spiritual brothers of the Russelites and the Mormons" (NEW-CHURCH MESSENGER, 1923).

     Although it is plainly stated in the True Christian Religion 779, that "the Second Coming of the Lord has been effected by means of a man, [the man Swedenborg] before whom He has manifested Himself in Person, and whom He has filled with His Spirit, to teach the doctrine of the New Church," still our modern New Church Arians deny that the Lord has made His Second Coming; and their way of reasoning concerning the Second Advent of the Lord is very similar to the way in which the modern Arians of the Old Church reason concerning the First Advent, the Lord's resurrection, and the Divinity and Authority of the New Testament. The Writings of the New Church, they say, are sublime, splendid, but they are Swedenborg's own works; and as such, they are subject to mistakes, discussions, various interpretations, and in many respects are not up-to-date. It is not in the Writings that we must seek the Lord in His Second Coming, they also say, nor is it in the Writings that we must seek the true doctrine of the "New Christianity"; for the Lord has not made His Second Coming through Swedenborg in and by means of his Writings, and to believe this is "simply nonsense." But the Lord is making His Second Coming at present, and this Second Coming is entirely subjective; He is coming in the hearts and minds of men, by means of an intelligent and modern doctrine which men must draw by themselves from the Bible; and in this way a new, deeper and more intelligent understanding of the Bible will be obtained, which new understanding is the promised Second Coming of the Lord Jesus Christ to earth!

     Now, what does all this inane stuff imply? Exactly the same thing that Arianism implied,-simply the denial of the existence of the New Church.

     The Arian denial of the Divinity of the Logos, that is, of the Divine Existere, implied the impossibility of the Divine, Infinite Esse manifesting Himself as God, appearing and revealing Himself to mankind under forms accommodated, but nevertheless Divine.

This involved, for man the impossibility of his having any objective idea of God, and consequently any worship. It involved, also, the impossibility of the existence of any Church whatsoever.

     Now, the denial of the modern Arians in the New Church involves exactly the same things as to what concerns the New Church. If the Writings are not a Divine Revelation, that is, the Word of God to the New Church, this so-called New Church is nothing but a sect in the old Christian Church. The a, b, c, of theology teaches that no New Church whatever can be founded except on a new dispensation of Divine Truth, that is, on a new Word or immediate Revelation. Moreover, if the Lord has not made His Second Coming in an objective way, as stated in the Writings, there is, according to the testimony of the Writings themselves, no Church of the New Jerusalem in reality. For to deny that the Lord has made His Second Coming is equivalent to denying the consummation of the old Church, the Last Judgment on that Church, the formation of a new heaven and a new hell, and the institution of a New Church, produced by means of an immediate Revelation, which is the Word or the Coming of the Lord to His New Church on this earth.

     There is no room for doubt concerning what has just been stated, for the teaching of the Writings is explicit, emphatic and clearly evident. In the Coronis, it is written: "After the consummation or end of a church, the Lord Jehovih appears and executes a judgment upon the men of the former church, and separates the good from the evil, and raises the good to Himself into heaven, and removes the evil from Himself into hell. After these things, the Lord Jehovih founds a new heaven and a new hell. From this new heaven, the Lord Jehovih derives and produces a new church on earth, which is effected by means of a Revelation." (no. 10.)

     Well, then, how can the Last Judgment have taken place; how can a new heaven have been founded; and how can a new church on earth have been produced thence; if, previously to all this, the Lord had not made His Second Coming?

     And, finally, if there is not such a thing as a new, Divine, immediate Revelation, how can there be a new Church on earth at the present time, since the derivation and the production of this New Church is effected only by means of a new, immediate Revelation?

Were it not for the fact that the New Church has the promise of eternal duration, this dreadful and infernal modern Arianism would destroy the New Temple of God, and lead it to the pit. But the New Church cannot be destroyed. The powers of the dragon are impotent against her. The New Church will be taken from those who are confirmed in the negative principle, and will be transferred to those who are affirmative toward the objective reality of the Second Coming of the Lord, and toward the Divinity of the New Revelation, and who, therefore, are worthy of the blessings and privileges of the New Jerusalem.
APPEALING TO THE AFFECTIONS 1924

APPEALING TO THE AFFECTIONS H. GORDON DRUMMOND 1924

     (Reprinted from The New-Church Herald of November 24, 1921.)

     In the current number of the American NEW-CHURCH REVIEW (October, 1923), an article appears on "The Affectional Appeal in Missionary Work," in which the writer repeats and elaborates the familiar charge against our New-Church methods of propaganda, as employed both in the past and at present, of stressing the intellectual side of things to the neglect of the emotional. We appeal too much to the head and too little to the heart-so we are continually told. Who has not heard it, again and again? Who has not believed it true? And who, as an earnest advocate of the Church, has not striven to avoid the error?

     And still the charge is echoed, with all the naivete, the candor and the confidence of one who feels that he has made a fresh discovery, and has a quite original proposal to bring forth.

     In offering a brief contribution to the discussion of the question, I would entirely disavow the controversial aim. I write not in opposition or answer to the REVIEW writer, although from my point of view he not only is mistaken, but does some unintentional injustice to the rank and file of his fellow laborers in the vineyard, (I am sure his intention is right, and also that he is right in much that he says), but to call attention to what is very apt to be ignored when Swedenborg is quoted on the subject. The article in question makes effective use of passages from the Writings bearing upon the importance of the affections in the work of regeneration. The affections are indispensable to the accomplishment of that great work.

Nothing, in fact, can be effected without them. "Nothing can possibly enter into man's memory, and remain there, unless there is a certain affection or love which introduces it." "Nothing of doctrine can enter into man, save by means of affections." "Affections introduce truths." "All the implantation of truth, and the conjunction thereof with good, is effected by means of affection, and the greater the affection the stronger the conjunction." "Man is led by the Lord by means of affections, and not by means of thoughts." "If you do not hold man by his affection, reasons are of no avail." Such passages might be multiplied indefinitely. But what is it that they are intended to teach us? Can it be the superiority of the emotional or affectional appeal over the intellectual? This is the conclusion to which readers, who fancy they have discovered the prime reason why our New Church propaganda has not achieved the degree of success we all desire, are drawn. We are on the wrong tack, it seems. We must change our method and way of approach. We must speak to "the affections."

     To the affections of what are we to speak? I ask.

     What does Swedenborg really mean when he speaks of "the affections"? What do New Church people generally suppose him to mean? Is he speaking sentimentally, or scientifically? Are "the affections" the tender passions, the philanthropic impulses, the soft emotions of kindness and sympathy, and so on? Are they "innate" loves of God and man, the "better nature," the "Divine spark "in us all? What are they? Does the instructed New Churchman imagine that the affections of unregenerated human nature are things that can be indiscriminately appealed to and enlisted in our cause?

     It is indeed true that the Lord leads men by or through their affections, and not their thoughts. It must be so, because He leads them from within, and not from without. He is Himself the inmost of all. The influx of His life is immediately into the will, and thence into the understanding; thus through the affections, and not through the thoughts. Affections are states of the will. They are its various activities. When the will is affected, and thus disposed in a particular direction, it is the subject of an "affection." But the affection thus induced is an affection of something; it is not an abstract feeling or state, neither is it a mere indeterminate emotion.

When Swedenborg speaks to us of "affections," he means the affections of things; definite and specific inclinations towards things; the derivations and the applications of the reigning or ruling love. And especially does he mean the affections of good things. For when he refers to evil things, he is careful to use other terms. There are specific "affections of good and truth"; "the affection of natural truth," and "the affection of spiritual truth"; "the affection of knowing"; " the affection of understanding"; "the affection of becoming wise." There is also "the affection of charity." "It is the same thing whether we say the affection of truth, or the delight of truth; for there is no affection without delight." The delight one has in study, or in exercise of any kind, in music or art, in science or philosophy, in doctrine, or in debate, is an affection. All our interests are affections; our preferences are affections; our appetites and pleasures are affections. Affections are manifested in our chosen pursuits. " The outermost affections," we read, "are those which belong to the body, and are called appetites and pleasures; those which are proximately more interior belong to the lower mind, and are called natural affections; but the internal are those of the RATIONAL MIND, and are called spiritual affections." I venture to call particular attention to the statement that the internal affections are those of "the rational mind"!

It is to the affections of the mind that every school teacher, whatever his subject, makes appeal; he addresses himself to the "affection of knowing" in the child; in other words, he tries to stimulate, to meet, and to direct the natural desire of youth for information. He appeals to the "affection of understanding" in the more developed student. He speaks to the "affection of becoming wise" in the adult. Is it an "affectional appeal" he makes? That depends entirely on the interpretation put upon the phrase. It need not at all events be an "emotional " appeal in order to succeed; although doubtless the more emotion-of a kind-the teacher puts into his pedagogic effort, the more personal enthusiasm and appreciation of the subject he displays, the more likely he is to inspire his scholars with a like feeling.

Every preacher, without exception, appeals, consciously or unconsciously, to the affections of his congregation. If he is a sensational and "popular" preacher, he may appeal only or chiefly to the affections of the senses.

If he is a simple, natural preacher he may appeal directly to the natural affections. If he is a spiritual preacher, he will appeal definitely, and of intention, to the affections of the rational mind. And he will do so by means of truth-that is, by doctrine from the Word; the doctrine which is its spiritual sense. For he cannot otherwise fulfil his function as a preacher and a teacher of Divine things.

     The Lord leads man by or through his affections, and not his thoughts. But he does not lead man apart from his thoughts The man must think, before the Lord can begin to lead him. It is the province of the Church to help men from without to think what is true, in order that the Lord may lead them from within to love and to do what is right. To think what is true is to be rational.

     By all means let us, in our missionary work, make the affectional appeal; if by this is meant the appeal of personal delight in the things that are being offered; the appeal of a joyful understanding of them; the appeal of an eager and unselfish longing to communicate the great glad tidings of the Second Coming of the Lord, of a Savior risen and glorified, and of the wonderful permission that has been granted us in these days to "enter intellectually," that is, from a spiritually enlightened understanding, "into the things of faith."

     Let our "affectional appeal" be to the affections of good and truth from the Lord, in the rational mind-the affections of knowing, of understanding, and of becoming wise.
     H. GORDON DRUMMOND.

FAITH AND CONFIRMATIONS 1924

FAITH AND CONFIRMATIONS Editor 1924

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     II. TRANSITIONS.

     In our previous remarks on this subject (December, p. 747), we treated of that beginning or birth of faith with a New Churchman which is an acknowledgment of the Heavenly Doctrine from a perception of its truth,-a perception in the inmost of the rational mind from the love of truth there, this testifying and confirming of itself in a glow of spiritual light so satisfying and convincing that it demands no further proof and demonstration. We also pointed out that the capacity for such a beginning of faith is from the early remains of infancy and childhood, stored up in the form of a willingness to hear and obey revealed truth, with its affirmative attitude toward the Word of God. The plane thus formed during minority, whether it be with Christian children or those born and brought up in the New Church, makes possible in adult age that perception of the Heavenly Doctrine in its own light which is the birth of internal faith, at first self-confirmatory, though a host of confirmations soon follow, and ought to follow, if that faith is to be fully and firmly established. The perfection of order requires that the celestial and spiritual truths of Revelation be rooted in natural truths (Diary 1531); internal faith must find an enduring foundation and basis in external faith; rational perception may prove evanescent, if it be without its companion knowledge in the natural mind.

To meet this requirement, a novitiate in the faith is richly furnished with confirmations of the Doctrine in the Writings themselves,-Swedenborg's solemn declarations as to the Divine auspices under which the Doctrine itself was given, under which he was enabled to know and record the things heard and seen in the spiritual realm; not to mention the wealth of corroborative testimony from Scripture, science and experience, to be found throughout the Writings. All these provide ultimate foundation for the superstructure of a rational understanding of the Doctrine, and prepare the believer for that confirmation of the will which comes in a regenerative life according to the Doctrine.

But however great the need and use of confirmations, the fact remains that a faith truly characteristic of the New Church begins without them, without any further testimony than the perception of the truth itself, because it begins in the internal mind, where the Divine Celestial and Spiritual Truth of the Writings affect their corresponding planes in the interior rational of man, where the Lord in His Divine Human is manifested in glory, and received with adoration and unhesitating acknowledgment of heart and enlightenment of understanding. There is indeed preparation in man for such a receiving of the Lord in His Second Coming,-a Preparation of the natural mind by the truth of the Scripture and a reverential affection for it, preparation by an external faith which is stored up as remains in early years, to which, also, there should be continual recurrence for the strengthening of the rational faith of adult years. But in adopting the faith of childhood, the adult need not be as Thomas, who believed only on the evidence of sight and touch. For the Lord commended a higher form of faith when He said to Thomas: "Because thou hast seen me, thou hast believed; blessed are they that have not seen, and yet have believed." Two types of faith are here contrasted, the one believing spiritually without natural evidence, the other only after the evidence; for Thomas also believed. (F. 10.) Doubtless both shall always be found among men,-those in whom the internal rules, who accept revealed truth without confirmation, and those in whom the external demands proof before belief.

100

For so are there two kingdoms of angels, formed of these two types of men.

It is not to be expected, in the present age, that many will know the joyful experience of an instant acceptance of the Heavenly Doctrine on first hearing. As we have before observed, the ideal beginning of faith is a "love at first sight," as in the marriages of the Golden Age; but the modern mind is not tuned to such a perception of truth, the way to the soul being obstructed by the fallacies and falsities of inheritance and defective education, so that the formation of religious faith is only effected by a progressive acceptance of new truths. The transition from the faith of childhood to that of manhood is attended with states of doubt and questioning,-an asking for reasons, proofs, confirmations,-a period of intellectual trial and disquietude with nearly all at this day who eventually embrace the Heavenly Doctrine in settled conviction. And it is well that it should be so. For a freedom of choice is involved which is vital to any faith that is not compulsory and persuasive, not induced by external means, seeing that the internal rational is closed in the presence of undue outward influence.

The present-day clash between Fundamentalist and Liberal in the Old Church pictures a transition such as we have described, even though we may anticipate little direct benefit to the New Church as a result of this conflict. We can sympathize, indeed, with the fidelity to Scripture on the part of the Fundamentalist, but not with his rigid and blind adherence to traditional creed and dogma, which closes the door to an enlightened spiritual faith. There is greater possibility of this with the Liberal, if his desire is to "enter intellectually into the mysteries of faith," but not if he suffer scientific research and the higher criticism to invalidate and destroy the Word. Actually the controversy may be regarded as one of those signs of a continuing judgment among Christians, whereby the "man of the church is hereafter to be in a freer state to think about matters of faith, thus about the spiritual things of heaven," because the "servitude and captivity in which he has hitherto been has been removed "by the Last Judgment in the spiritual world, so that now, "from restored freedom, he can better perceive interior truths, if he is willing to perceive them." (L. J. 73, 74)

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These lesser judgments in the Christian Church, so far as they promote freedom to think on spiritual things, are of indirect benefit to the New Church, making possible that interior perception of the Heavenly Doctrine which is the true beginning of faith with newcomers from the Christian World, as well as with the young who are born and educated within our borders.

When the time of transition arrives-the passing from an old faith to a new, or from the beliefs instilled during minority to those adopted in adult years-it is of supreme importance that a full freedom of choice be preserved,-a freedom to doubt, to question, and to seek for causes and reasons, for proofs and confirmations; a freedom in which the truth of Revelation may be seen in the light of the individual mind; for "nothing enters the internal man except by means of intellectual ideas, which are reasons, and the ground which there receives is the enlightened rational." (A. C. 7290.) "It is a law of order," therefore, "that no one ought to be persuaded of a truth in a moment, that is, that a truth be so confirmed in a moment that no doubt remains. The reason is, that the truth which is impressed in this way becomes persuasive truth, admitting of no extension, and also incapable of yielding. Such truth is represented in the other life as hard, and as such as not to admit good into it, so that it may be applied. Hence it is that as soon as any truth is presented by manifest experience before good spirits in the other life, there is directly afterwards presented some opposite, which causes doubt. Thus an opportunity is given them to think and consider whether it be so, and to collect reasons, and thereby to bring that truth rationally into their mind; this gives the spiritual sight extension as regards that truth, even as far as to opposites." (A. C. 7298.)

The purpose in this freedom of choice is thus made plain,-that the individual may "bring the truth rationally into his mind," or may reject it, if he is unwilling to acknowledge it. The unsettled, transitory period of selection in matters of faith brings the man to a haven of rest and peace when he has reached full conviction of heart and mind, of will and understanding, and thus is confirmed in his belief in the essentials of the Heavenly Doctrine, to which he must "hold fast, that no man take his crown."

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As his new faith is of the interior rational, and thus is living and yielding, not hard and rigid, it is receptive of new confirmations continually, both from knowledge and experience; and with its growing strength, it rejects doubts and reasonings instinctively. To this state the man of the Church is brought by the Lord, as thus described: "At first, the knowledges of faith cannot but be confirmed by sensuous things and natural truths, since a man cannot believe without things that confirm; but afterwards, when they have been confirmed, the Lord bestows conscience upon him, so that he believes without confirmations; he then rejects all reasonings. This sphere is angelic, and evil spirits cannot be present in it." (Diary 3977)

You may think, perchance, that we have written paradoxes, since we have held that one ought to believe revealed truth on perceiving it, and because the Lord has said it, and without those more ultimate confirmations which yet are essential to a well-rounded and firmly established faith. An effort to compass any doctrine in its rational form, from opposite to opposite, presents such an appearance of contradiction and paradox. Both extremes within the rational view are true. A New Churchman should have supreme and unshakable confidence in the Divine Celestial and Spiritual Truth now revealed in the Writings; that faith will remain simple, and never become intelligent and wise, unless confirmed by the exercise of rational thought and application in the regenerate life, and furnished with a broad basis and foundation in the realm of natural truth and fact. How faith is to derive increase by confirmations will be considered in a subsequent editorial.
FRANCE AND THE VATICAN 1924

FRANCE AND THE VATICAN 1924

The announcement of a new agreement reached between the French Government and the Roman Catholic Church, after eighteen Years of strained relations following the separation in 1905, has peculiar interest for New Churchmen, in view of a prophetic phrase in the Writings with respect to this very thing.

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We refer to the passage in the Apocalypse Revealed where the internal sense of Revelation 17:12 is shown to apply directly to the state of the Church with the French nation, as follows:

     "'And the ten horns are ten kings, who have received no kingdom as yet,' signifies the Word as to power from Divine Truths with those who are in the kingdom of France, and are not fully under the yoke of the papal dominion, with whom, however, there has not yet been formed a church separated from the Roman Catholic Religion. . . . The church with those in the kingdom of France is said not yet to be separated from the Roman Catholic Religion, because it coheres with it in externals, but not so much in internals. The externals are formalities, and the internals are essentials. That they still adhere to it, is because there are so many monasteries there, and because the priesthood there is under the authority of the Pontiff; and these are in all formality, according to the papal edicts and statutes; and hence very many are still in the essentials of that Religion; wherefore, the church there is not yet separated. This is what is signified by their having `received no kingdom as yet.'" (A. R. 740. See A. E. 10702.)

     When, in 1909, the French Government withdrew financial support from the Catholic establishment in that country, ejecting the monks from the monasteries, and thus effecting a separation of church and state, may we not regard it as a fulfilment of the prophecy contained in the Book of Revelation, as revealed in the Writings? The item of news that calls forth this suggestion appeared in the newspapers on January 5, 1924, and read as follows:

     "Paris, Jan. 4.-Negotiations between France and the Vatican ended today in an agreement giving legal status to the Roman Catholic Church in France, which it has lacked since 1905, when the separation of church and state took place. The Pope is to issue a brief, recognizing that diocesan councils conform with the hierarchy of the Church. The councils, composed of clergy and laymen under the presidency of a Bishop, are to control finances and administer the property of the diocese. The Church thus becomes a civil association recognized by the French state."-Philadelphia PUBLIC LEDGER.

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AUTHORITY AND REASON 1924

AUTHORITY AND REASON E. E. IUNGERICH 1924

     In an article on "The Pride of Ishmael" in the December, 1923, issue of NEW CHURCH LIFE, the Rev. Homer Synnestvedt interestingly suggests that the state of learning in the world at this time has much in common with the Ishmaelite or "wild ass" state of the early rational, which boasts of its "healthy" doubts, and asserts in a challenging manner that it "would like to see anyone who could remove them," and which holds that no man who is really a man will consent to accept anything before he has comprehended it. Undoubtedly any immature student, who goes to the universities for the purpose of spoiling them of their Egyptian wares, incurs the risk of becoming attached to teachings that are nothing more than the husks which the prodigal son ate, and may also bring back Agag alive among the spoils, meanwhile having his faith undermined by the unbeliefs prevalent in modern institutions of learning.

     It is quite patent, indeed, that the opposition to the doctrine of the authority of the Writings has its real origin in an infection from these agnostic quarters in the learned world, having its influence at ii time when the mentality of students is in the Ishmaelite stage, and when they feel that to admit the authority of the Writings is tantamount to the renunciation of a faculty which distinguishes man from other creatures. Reason, however, is not man's chief characteristic, but only an auxiliary to his really distinctive endowment, which is the capacity of being conjoined to the Lord. As an adjunct to this higher gift, reason is but an imperfect crutch. Throughout life, man comprehends at best but a few things in fullness; and if he makes reason the final test of his beliefs, they will be as limited and defective as the weak crutch upon which he has leaned.

     The things an Old Churchman has not been able to grasp by his reason, he calls mysteries; but by this he means that they can never be explained by any power, and must be taken on trust without any effort to understand them. It is to these so-called mysteries that the doctrine of authority applies. The New Churchman who holds this doctrine believes that the Writings are the Divinely given means of bringing him light upon problems which his reason has not yet comprehended; provided, of course, that the solution of such problems, and the light gained upon them, are such as Providence would vouchsafe him for his specific uses.

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     The wild ass state, which in the Abrahamitic dispensation is typified by Ishmael, was represented in the previous or Noahtic Church by Noah's being "drunken" (Genesis 9:21); and the Arcana Celestia treatment of the spiritual meaning of this incident contains some very pertinent lessons bearing upon the things we have stated above. To quote:

     "'He was drunken,' signifies that he fell into errors, as is evident from the signification of a 'drunkard' in the Word. They are called 'drunkards' who believe nothing but what they comprehend, and on that account inquire into the mysteries of faith. And because this is done by means of sensual, or scientific, or philosophical things, according to the quality of the man, he cannot do otherwise than fall thereby into errors. The thought of man is merely terrestrial, corporeal and material, because it is from terrestrial, corporeal and material things, which are continually cleaving thereto, and in which the ideas of his thought are founded and terminated. Wherefore, to think and reason from these things concerning what is Divine, is to bring one's self into errors and perversions; and it is as impossible for a man to obtain faith from them as for a camel to pass through the eye of a needle. The error and insanity which are therefrom are called 'drunkenness' in the Word.

     "Yea, souls and spirits in the other life, who reason about the truths of faith, and against them, also become like drunkards, and behave in a similar manner. Spirits who are in the faith of charity are readily distinguished from those who are not. Those who are in the faith of charity do not reason about the truths of faith, but say that they are so; and also, as far as they can, they confirm them by means of sensual and scientific things, and by the analytical conclusions of reason. But as soon as anything obscure intervenes, which they do not comprehend, this they set aside, and never suffer such a thing to lead them into doubt; saying, that there are very few things which they are able to comprehend, and, therefore, to think that a thing is not true because they do not understand it, would be insane. These are they who are in charity.

     "But those, on the contrary, who are not in the faith of charity, desire nothing else than to reason whether a thing be so, and to know how it is; saying that unless they can understand how it is, they cannot believe that it is so.

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From this circumstance alone, it is instantly known that they are in no faith, and the proof of it is, that they not only doubt about all things, but in their hearts they deny them. And when they are instructed how the matter is, they cling to their views, and move all manner of scruples against them, and are never at rest, even though it were to eternity. They who thus adhere to their opinions, heap errors upon errors; and it is such as these who, in the Word, are called 'drunk with wine or strong drink.'" (A. C. 1072.)
E. E. IUNGERICH.
NOTES AND REVIEWS 1924

NOTES AND REVIEWS S. C. O 1924

     THREE NEW VOLUMES FROM SWEDEN.

     I. DREAMS AND VISIONS. (Driimmar och Syner.) By Rev. Gustaf Baeckstrom. Stockholm: Bokfarlaget Nova Ecciesia, 1923. Paper, 125 pages. Price, Kr. 2.50.

     Mr. Baeckstrom here discusses a variety of psychical phenomena, such as telepathy, clairvoyance, omens, prophecies, inspirations and dreams. The attractive and well-printed volume is dedicated to the author's friend and teacher, the Rev. Alfred Acton, whose articles on "Dreams" in NEW CHURCH LIFE for 1907-8 form the basis for several chapters of the book.

     The presence of an invisible world, in which, as to our spirits, we already dwell, is the only possible way of accounting for the nature of dreams, Mr. Baeckstrom contends in his opening chapter on "Our Dream Life." Fantastic dreams arise from a disordered condition of the body, of the brain, and of the external processes of thought. This, however, is not wholly sufficient to explain them; for they also arise from the spheres of surrounding spirits.

     The treatment throughout is enriched with numerous accounts of peculiar psychic phenomena, taken from the works of Flammarion, O. E. Lindberg, and others; and these, together with the author's conclusions and interpretations in the light of Revelation, make a very deep impression upon the reader. Reference is made to the remarkable dream prophecy of the Norwegian fisherman, Anton Johansen, concerning the World War, and Mr. Baeckstrom surmises that spirits could have communicated such a prophecy, since the causes of the war must have been existent in the spiritual world-the world of causes-before they became actual here.

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     The author defines very clearly his position in regard to spiritual substance. Speaking of telepathy as a spiritual phenomenon, he says: About those 'inner organs' which science does not as yet recognize, Swedenborg has a great deal to say, calling them spiritual organs in a spiritual body' " (p. 30). And he adds: "It is gratifying to see that modern science is beginning to realize that there is something more in existence than what we are able to measure or to analyze chemically. . . . If we admit the existence of a spiritual world and a spiritual life, and of influx from it, we need no longer hesitate before the difficult choice,-religion or science,-but can unite the two as religion and science." Science began with a study of what was simplest and most natural. From this came astronomy. Afterwards man turned his attention to the earth, and chemistry arose. Research continued from outer things to inner, and the laws of electricity and magnetism were discovered. "The whole development of scientific investigation thus goes from without in, and reveals more and more powerful forces, working in finer and finer substances. It has been proven that there are forces at work needing spiritual organs for their explanation. If there is such a spiritual world within the natural, there must also be spiritual substance. For what would a world be without substance? Thus the whole discussion becomes a plea for a rational view of psychical phenomena. This gives us an actual, substantial, spiritual world for man's spirit to live in, . . . out of the substances of which he is built, just as the material body is taken out of the dust of the earth, from the substances which make matter " (p. 96).

     II. THE UNSEEN WORLD (Den Osynliga Varlden). By Rev. Gustaf Baeckstrom. Stockholm: Bokfarlaget Nova Ecclesia, 1923. Paper, 140 pages. Price, Kr. 2.50.

     As a sequel to the foregoing, this volume deals with the following subjects: The reality of the spiritual life; what and where the spiritual world is; heaven; creation; the origin of the spiritual world; influx; our spiritual bodies and spiritual spheres. An attempt is made to give a clear, rational idea of the spiritual world and its relation to the world we live in. This book is dedicated to Bishop N. D. Pendleton.

108

     III. SPIRIT AND MATTER. (Anden och Materien.) By Rev. Gustaf Baeckstrom. Stockholm: Bokforlaget Nova Ecclesia, 1923. Paper, 112 pages. Price, Kr. 2.00.

     Opening with a picture of the dark state of the world at this day, typified in Scripture by Eli, the aged and infirm priest, this pamphlet, originally a series of sermons on the history of Saul and David, draws striking parallels with the conditions of modern life. The whole subject is treated in a poetic and beautiful style. Especially can this be said of the chapter on "Saul's Spirit Stilled by David's Harp."
     S. C. O.
NEW CHURCH A LIGHT UPON THE PHILOSOPHY OF INDIA. 1924

NEW CHURCH A LIGHT UPON THE PHILOSOPHY OF INDIA. W. H. ALDEN 1924

     NEW LIGHT UPON THE PHILOSOPHY OF INDIA. By D. Gopaul Chetty. London and Toronto: J. M. Dent & Sons, Ltd. New York: E. P. Dutton & Co. Pp. 215. Price, $1.50.

     A remarkable book, both for what it contains and its manner of presentation. Written by a native of India, its thesis is, that the Revelation to the New Church is so far germane to the philosophy of India as to meet with sympathy from the thinkers of that great country; nay more, that the Revelation to the New Church throws a flood of light upon the Indian philosophy, a light which is much needed. "Without it," says our author, "the educated Hindus have lost faith in their Saiva Siddhanta, because there is no one to explain it to them."

     This light the author refers to, not alone as given by the man Swedenborg, but also as a second Christian Revelation, advancing beyond the first Christian Revelation and appealing, not to miracles, but to reason and to faith.

     His treatment of his theme is to set forth briefly the several points of the Hindu theology, and then to show from the Writings themselves how the vague and inadequate glimmerings of truth in the Hindu philosophy are brought out as into clear day by the truth revealed to the New Church.

     Mr. Chetty does not argue; he states.

109

He does not undertake to paraphrase, but quotes the direct teaching of the Revelation to the New Church, quotes book and number,-from the Arcana Celestia, Divine Love and Wisdom, True Christian Religion,-in a way which shows wide acquaintance and hearty acceptance of their contents.

     After all, is not this the right method of presentation of the truth of the New Church? How many, desiring the acceptance by others of the truth of the New Age, have striven to make it known by interpretations of Swedenborg, rather than by the presentation of the Truth Itself! How many have endeavored to teach the truth in terms not used by Swedenborg, on the plea that his terms will not be understood! How many have endeavored to teach heaven-given truths as if they were the product of human intelligence, to be rationalistically worked out without reference to their source! Not so does Divine Revelation come. Its message has its very power from the "Thus saith the Lord," by which it is accredited. And is it not bound to have its just potency in the passing on of the word by those who receive it, not as "Thus I think"; not, "Does not this seem reasonable?" But, "I bear witness; the Lord has come again and this is His Word which we present."

     This is the method of our author. Listen to him:

     "It has been rightly asserted that the teachings of Swedenborg form the Second Christian Revelation. Hitherto the teachings of the Roman Catholic and Reformed Churches, as well as those of other religions, have been so obscure that men all over the world have not understood what religion means. The very terms 'God,' 'soul,' etc., are meaningless. But Swedenborg's revelations have been, for the last century and more, stemming the tide. The Roman Catholic and Reformed Churches, with their old traditional and theological statements, make no impression upon any thinking man in India. If only Saiva Siddhanta is preached in the light of Swedenborg's teachings, the result will be phenomenal. The Christians of the New Dispensation and Saiva Siddhanta will become united to each other in bonds of fraternal love as members of the same Church. Then only will there be true religion coming into existence in India. The spiritual conquest of India by Christ will take place through the teaching of Swedenborg. That revelation must be spread far and wide.

110

I am quite sure that in half a century such a Christianity will be able to do ten times as much work as the orthodox churches have done in the last three centuries."
W. H. ALDEN.
COMMANDMENTS IN HEBREW. 1924

COMMANDMENTS IN HEBREW. 1924

     THE DECALOGUE; Hebrew text, English transliteration and translation. This little pamphlet of four pages has been prepared by the Rev. Alfred Acton with a view to unifying the pronunciation of the Decalogue by the children and members of the General Church. In the course of years, much variety has crept into this pronunciation, so that the lack of uniformity is quite noticeable; moreover, several errors of pronunciation have been gradually developed.

     Mr. Acton's transliteration is based upon the Latin or German pronunciation of consonants and vowels. The accent is indicated by italics. Small super-letters are used to indicate shwa and half-vowels. These super-letters do not constitute separate syllables, but are to be pronounced as very short sounds before a syllable, thus: In "elo-him," the super-letter "e" is to be pronounced like the "e" in the second syllable of "every" (e-very). So in welo', 'asher, etc. We note that in some cases the super-letter "e" is omitted, as in the word "yi-h yeh," but this does not affect the pronunciation, which is the same as though the word were written "yi-heyeh."

     It will also be noticed that many of the words commence with 'or". These inverted commas indicate the letters Aleph and Ayin. Aleph is pronounced as a soft breathing, as at the commencement of "all" in the two words " at all." Ayin is a nasal sound which in English pronunciation is usually omitted.

     An important point to be observed, in the securing of a uniform and rhythmic translation, is the metheg (,). In the transliteration, this is marked as a horizontal line at the end of a syllable, as in the word Lo-yi-h yeh. The line indicates that there must be a distinct pause after "yi." In this connection it should be noted that, where there is a dash between the Hebrew words, the word preceding the dash has no accent. In the transliteration, this is also indicated by a dash, as in the words "w'eth-kol-'asher-bam," which must be pronounced as a single word of four syllables, with the accent on "bam."

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The reciting of the Ten Commandments in Hebrew has long been an established custom in the schools of the General Church, based upon doctrinal grounds which were developed by Bishop Benade. The custom has also been perpetuated in certain gatherings of our adult members. We hope, therefore, that all who have learned the Commandments in the past will study this new Print with a view to correcting their Hebrew pronunciation. With some, this will serve to revive their knowledge of the Hebrew letters, which doubtless has dimmed with the passing years.

The pamphlet may be obtained from the Academy Book Room for 25 cents.
BEYOND THE STARS. 1924

BEYOND THE STARS. 1924

     From Nova ECCLESIA, 1923, NO. 9, we quote the following review of a new Swedish novel:

     BORTOM STJARNORNAA (Beyond the Stars) By Hakan Hand. Stockholm: P. A. Norstedt & Soner.

     This is probably the first time that a Swedish New Church literary work of art has appeared in the bookstores. The book opens with a quotation from True Christian Religion: "If inner joys are not in the outer, there is no heavenly life in them, because they have no soul." And by the "inner joys" in this novel are evidently meant those of conjugial love. The book speaks of New Church ideals and conditions in a peculiarly intimate manner, while we also find therein human beings of radically different value and character, just as we do in real life and in other novels. It would perhaps be more correct to say that Beyond the Stass is simply a novel with a distinctly New Church point of view; on which account, and also because of its strong and living life-sketches, it is warmly recommended to all New Church men and women.-Olaf C. Nordenskiold. (Translated by Miss Sigrid C. Odhner.)

112

SUNDAY SCHOOL LESSON NOTES 1924

     LESSON NO. 18.

     CONQUEST OF THE NORTH. INHERITANCES OF THE TRIBES.

     (Joshua 11-19.)

Analysis:
Battle at the Waters of Merom          ch. 11:1-9
Destruction of the five cities               11:10-14
Complete conquest of the land reviewed      11:15-12:24
Division of the land commanded Joshua     ch. 13:1-7
Inheritances granted beyond Jordan:
     Reuben                     13:15-21
     Gad                          13:24-28
     Half Tribe of Manasseh          13:29-31

     Inheritances West of Jordan granted by lot:
      Judah                          ch. 15:1-12
      Ephraim                         16:5-10
      Manasseh                    17:7-11
      Benjamin                     18:11-28
      Simeon                         19:1-9
      Zebulon                          19:10-16
      Issachar                          19:17-13
      Asher                          19:24-31
      Naphtali                     19:32-39
      Dan                         19:40-48

     The conquest of the southern portion of the Land represents the establishment of the Church in the will or the love. This part of the Land later became the Kingdom of Judah. The conquest of the northern portion represented the establishment of the Church in the understanding. This part later became the Kingdom of Israel. Note that the southern part was conquered first, and then the northern, indicating that man must first love the things of the Church, and then, from love, learn the particulars concerning it.

113

     Note that some of the nations were not wholly subdued, but remained as the source of future troubles, during the rule of the Judges. The Israelites were established as the conquerors, but they had continually to defend their title against aggression. So when one has become a member of the Church, he must continually fight for it in himself.

     The Division of the Land represented the reduction of all things into order, so that there might be formed of the many tribes a unified federation of states,-a single mighty nation.

     The Order in which the inheritances were allotted is significant, and should be learned. If possible, a map of the country, showing how it was divided, should be drawn, and a clear picture of the order here described impressed upon the mind. The tribes beyond Jordan represent the external mind; those to the west represent the internal mind. Manasseh was the intermediate between them, being half to the east, and half to the west. The position of each tribe, in relation to the others, is full of spiritual significance; and while the children cannot grasp the wonder of this, a correct picture impressed upon their minds will be of the utmost assistance when they come to learn the internal meaning of each Tribe.

     LESSON NO. 19-JOSHUA'S FAREWELL. (Joshua 23, 24.)

     Analysis:
Joshua's two discourses                ch. 23:3-19; 24: 2-27
His exhortations before his death:
      (a) Former benefits                23:4
      (b) From Terah to the division of
      the nations into inheritance for
      Israel                          ch. 24:2-16

     Promises and threatenings               ch. 23:5; 24:8-12
Renewing the covenant                ch. 24:14-25
The Stone of Witness                24:26-28
Joshua's age and death               24:29-31
Joseph's bones are buried                24:32-33

114

     Joshua's second assembly came more than thirty years after the conquest of Canaan, and seven years after the division of the Land among the tribes. "The Lord had given rest unto Israel from all their enemies round about." This is like the peace of mind that follows after some wicked desires and thoughts have been fought and overcome. Amorites and Canaanites signify evil loves and false doctrines. (A. C. 6306 and 6859.)

     "Joshua" is the same name in Hebrew as "Jesus" in Greek, meaning " Jehovah the Savior." Joshua was the first Judge of Israel. But judges then were more like warriors and leaders than lawgivers. As such, Joshua represents the Lord as a Hero of War, the Redeemer of man from the hells, and the Judge of the whole spiritual world. Call attention to these words concerning the Lord: "He overcame the hells, and so delivered man;" and also, "Thus He became the Redeemer and Savior of the world." The Lord redeems man from hell to save and Prepare him for heaven. (A. C. 7236, 8657; A. E. 5736) Explain the spiritual significance of the conquest of Canaan.

     Joshua followed the custom of Moses in calling all the people together to hear what the Lord would say to them, through him. (Deuteronomy 31:24-30). Assemblies of the Church are to celebrate peace and renew the covenant, to promise anew our allegiance to the Lord in His Word and the Doctrines of the Church. Verses 4 and 5 of Chapter 23 show that judgment, division and redemption (expulsion of evil) work together as one. Verse 6 enjoins loyalty to the Truth; 7 and 8, because it is of God and is God (John 1:1). False gods or religions are here condemned; the older scholars can be told of the inconsistencies of agnosticism, rationalism, evolution, spiritism, etc. Verses 9 and 10 teach that the Lord alone fights for man in temptation. Verse 12 shows that good and falsity, truth and evil, cannot conjoin or marry. Note that the doctrine of the Lord and of conjugial love make a one, since the latter originates in and follows from the former. Note also (v. 13) the penalty of disobedience to this law. Disobedience, the first cause of evil and its punishment, runs through the whole of the Word from Genesis to Revelation. It begets ingratitude and unfaithfulness, and causes pain, captivity and spiritual death.

     The second discourse at Shechem, the second City of Refuge. (See Lesson No. 20.) The particular benefits are reviewed.

115

Tell why lesson reviews in books and in our memory of life are necessary. The Divine Providence is evidenced in the course and sequences of history, showing the advancement of states, the Lord's guiding hand and constant presence, His judgments, protection and deliverance, and the power of His Truth in establishing the church among men, and religion in their hearts, minds and lives.

The great stone, "Ed" or Witness, erected by the tribes of Reuben, Gad and the half tribe of Manasseh. Explain that it was not an altar for idolatrous worship, as the other tribes supposed, but a perpetual memorial of their covenant with the Lord and each other. Witnesses must swear on the Word that they will speak only the truth. The Word is the Rock of Ages. It conjoins the Lord and His angels with the devout man. By it he is examined after death; for "in it all his members,"-every affection, thought and act,-are recounted or "written." (Psalm 139:16). The Word is the "head of the corner " stone of the church, for all worship is in and from it. In our conscience, which is formed from it, it hears us and we hear according to it. We are judged by what we have learned and know of what is right and wrong from it, and it is turned on our own character. Read what is said of the Stone of Judgment at the parting of the ways in the world of spirits (H. H. 534.)

Joshua's death and burial in Shechem is like the truth of the spiritual sense buried in the letter of the Word, but which, by Divine Doctrine, signified by Joseph, is made to rise out of it and cause the affections of the devout reader to ascend up to heaven and the Lord. Death and burial signify life, for that is what follows the death of the body, the mind continuing to live and act forever. But only the good come into the resurrection of life which is heaven. The resurrection into death is hell, where the wicked dwell unhappily, because they cannot hurt the upright in heart.

116

     LESSON NO. 20.

     CONDITIONS IN THE LAND AT THE TIME OF THE JUDGES.

     (Judges 1, 2.)

Analysis:
Continuance of the conquest of Canaan; Adoni-Bezekch.                     1:1-7
Othniel smites Kirjath-Sepher and gains Achsah to wife                     :12-21
The acts of Benjamin and the other tribes                               :21-36
The angel of the Lord rebukes the people at Bochim for their idolatry           ch. 2:1-10
The idolatry of the new generation after Joshua                         :11-15
The reign of the Judges; continued idolatry; Canaanites left to prove Israel      :16-23

     Great as were Joshua's conquests, large tracts still remained in the hands of the Canaanites. Native races remained upon the soil, and in some places were dominant until the time of David.

     DIVISION OF THE LAND. (Review of Joshua 14.)
On the East of Jordan: Reuben, Gad, and Half-tribe of Manasseh.
Southern part of Land: Simeon, Judah, Benjamin, and Dan.
In the middle region: Joseph (Ephraim, Manasseh.)
Northern part of Land: Issachar, Zebulun, Asher, and Naphtali.

     One tribe received no allotment. The tribe of Levi was devoted to the service of the Priesthood and Sanctuary. Tithes of the produce of the land and cattle were theirs from each tribe. Four cities from each tribe, with their surburban pastures, or forty-eight in all, were set apart for them. Included in these were the six Cities of Refuge, three on each side of Jordan.

     CITIES OF REFUGE.
On the West.                          On the East.
1. Kedesh in Naphtali           4. Golan in Bashan
2. Shechem in Ephraim           5. Ramoth-Gilead in Gad
3. Hebron in Judah                6. Bezer in Reuben

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     The Cities of Refuge signify that everything of doctrine in the church is under the government of the priesthood to save souls. The teacher or parent should here read chapters 8 and 10 of The Science of Exposition, by Bishop W. F. Pendleton, which treat of the interpretation of the names of persons and places in the Word.

     The duty of subduing the natives of Canaan, enforced by Joshua, was continued by those who outlived him. No successor being appointed, the Lord commanded Judah and Simeon to attack Bezek. Adoni-Bezek means the "lord or king of Bezek," and was situated in Judah, westward of Bethlehem. The evils of self-love (Canaanites, A. C. 6859) and the love of the world (Perizzites) must be driven out of the external man. (A. C. 1573.) The love of self is evil, because it makes man a god in his own eyes. The love of the world is a false one, because it is only our temporary abiding place, and deceives our senses by appearances of things. Only the Lord and heaven are our real God and home. We must worship Him, and live for Him, and for the church that so teaches. The Lord, when in the world, cast out the hereditary inclinations to the love of self and the world which He derived through the ancestral strain from His mother's line of inheritance. He protects against these infesting our spiritual mind (the church). (See A. C. 9316.) They cut off the thumbs, so that they would be powerless. (v. 7.) "Thumbs" and "great toes" signify power of holding and warring. (A. C. 10062.) Deprived of these, they could not draw the bow or handle the sword, pursue or escape from enemies.

     At the time of a judgment, the spiritual world is like the unconquered Land of Canaan. Evil spirits have usurped the place of the true and good, and made them into imaginary heavens by assuming the semblance of outward good behavior, while insinuating the falsities and evil lusts that ruled them within. These entered by influencing spheres into the inhabitants of Canaan, and caused them to worship their evils as gods. These evils were the loves of natural things, and took form in the worship of the sun, moon and stars, and objects of the vegetable and animal kingdoms, or of such idols as Milcom, Chemosh, Baal, Ashtaroth, Dagon, etc.

     At the time of a Last Judgment, the Lord casts out hypocritical spirits from the imaginary heavens, and elevates the good into a new heaven. He then reveals His Word anew, and forms a new church upon earth.

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The new heaven and church are then like the Land of Canaan when occupied by the twelve tribes of Israel. The evil spirits were represented by the natives that had to be fought, subdued, driven out of the land, and even ruthlessly destroyed. Leaders and warriors who did this according to the Divine Law of the Lord were the Judges.

It is useful to learn who the Judges were in their order. There were fifteen: Joshua, Othniel, Ehud, Deborah with Barak, Gideon, Abimelech, Tola, Jair, Jephthah, Ibzan, Elon, Abdon, Samson, Eli and Samuel. In Acts 13:20, We read, "He gave . . . judges about the space of four hundred and fifty years, until Samuel the prophet." During this time, disobedience to the Lord and affiliation with the conquered nations brought punishments, and always new enemies to fight against and trouble them. Note the courage, generosity, (v. 13, 15) compassion (v. 24), toleration and compromise (25-36) in chapter 1. In chapter 2, we see the sorrow and despair (Bochim weeping) brought about by the mixture of good and falsity, truth and evil. Natural good must be disciplined and taught by Divine Truth, or we shall be led by hereditary impulses, and come to grief from the loss of our ideals, and of our conjunction or covenant with the Lord. (v. 1-5.) The love of self enlists deceitful cupidities and spiritistic and magical beliefs, by which we look for and worship our interior ruling loves. These turn us away from interest in the things of religion and the Word. As often as they do, we beget the Punishment of evil spirits, felt at times as regret, remorse, and pangs of conscience. Then the Lord gives us another chance to learn of Him, to live according to what the Word and the Writings teach. Always there is something of man's innate tendencies toward evil and the false remaining, represented by the Canaanites left to prove the land. (v. 16.) These remind us that, of ourselves, we are nothing but evil, and that, every moment of our lives, our minds must depend upon the Lord for the spiritual breath of Divine Truth, even as we must for our physical breath of life. This is why we must read daily from the Letter and Spirit of His Word, and try to practice it.

By the "Amorites" were meant all the nations of the Land of Canaan, because it was called the "Land of the Amorites." They signify what is evil in general. (A. C. 1857.) The Canaanite, when coupled with the Amorite, signifies falsity of doctrine. (A. C. 6859.)

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The other nations of Canaan signify derivatives cupidities and persuasions (A. C. 6306, 289), and the forms of idolatry therefrom. (A. C. 920; 1204, 1205.) Read B. E. 102, 103, concerning the preservation of conjugial love in the Church.

     LESSON NO. 21.-DEBORAH AND BARAK. (Judges 4, 5.)

Analysis:
Servitude to Jabin, King of Canaan                     ch. 4: 1-3
Deborah and Barak deliver Israel from Jabin and Sisera      :4-17
Jael kills Sisera                               :18-24
The song of Deborah and Barak                    ch. 5:1-31

     In Joshua 11:10 and 19:36, we saw how Joshua overcame Jabin, King of Hazer, and his allies, burnt the city with fire, and afterwards gave it to the tribe of Naphtali. But the Canaanites again erected a kingdom therein, and Jabin the Second governed it. Hazer is on the northwest side of Lake Merom. Locate the tribe of Naphtali on the map. (See A. R. 354) Look due southward, and locate Mt. Tabor. At its foot is the fertile plain of Esdraelon. Here is where Sisera came to grief. The Kishon river that overflowed (5:21) is seen by looking coastward toward Mt. Carmel. Southeastward, a very short way, lies Harosheth. Here dwelt the great Sisera. His routed army was pursued to its very gates.

     The children of Israel again did evil, and again became slaves to a heathen power. Whenever we do evil, the hells enslave us, first one, and then another. False doctrines, with cruel motives, are like the 990 chariots with iron scythes projecting from the axle on each side. (4:13.) They would destroy the church with man, when he is in a state of discouragement. When confession of our evils is made, the Lord can deliver from hell. He does this by the love of truth, signified by Deborah, and the understanding of it, signified by Barak. (A. E. 355, 434.) These must unite, as neither faith alone nor charity alone can conquer evil and falsity. Hence this universal principle underlying the lesson, that truth alone cannot save, but it must be united with good. (See A. E. 447)

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After the conquest of evils in the natural man, the spiritual man is purified as to its affections, and reformed as to its thoughts. But there must be no compromise with evil and falsity, or with the impure and the untrue and fallacious. We must trace evils to their very beginnings, and overcome every derivative principle of them,-every false premise and argument. (4:16.) Not one principle of a false sentiment or religious persuasion can be allowed to live in the mind. What the Lord teaches in His Word, that we must believe in and fight for in implicit faith and loyalty. We sometimes destroy side issues, while permitting the central, main and chief point of falsity to escape.

Did Jael do good or evil in using deceit to ensnare Sisera? She bore false witness and killed. The Lord regards the end or use from the motive. She protected the Israelites. It is false charity to help the evil. To do good to the evil is to do evil to the good. Jael practiced the common law of retaliation, to requite evil with evil. (Ex. 21:23.) Perhaps she though that to do evil to the evil is to do good to the good. While we are to be sorry to see evil in others, we must be unpitying toward our own evils. We can take a passage from the Word (nail), and drive it against our ruling love (head) with the hammer of doctrine. (4:21.) After temptation combat and deliverance from evil, as stated in the Lord's Prayer, we come into an exalted state of acknowledgment and glorification of the Lord, who alone is our Supreme Judge and Protector. We give praise and thanksgiving, because of the aid from heaven (5:20) and the peace that follows temptations. (5:31.) In A. C. 33913, we read that chapter 5, in the spiritual sense, signifies the rejoicing of will and understanding over the resuscitation of the spiritual church in the mind.

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Church News 1924

Church News Various 1924

     STOCKHOLM, SWEDEN.-Things are unsettled in Europe, and even the our immediate future is uncertain These conditions cannot but have their influence upon the work of the Church, especially in a country that lies so near to the uncertainties of Russia and Germany With many industries wholly or partially suspended, and the workers without employment, the problem of a livelihood is uppermost in the minds of many people. Others, the strange to Say, seem to think only of pleasure. It is, therefore, no easy thing to awaken an interest in spiritual things. This was easier when, during the war, so many men were dying, and the question of a future life was so active in the minds of the people. Now all this seems to have been forgotten, and their thought is for themselves and their own little concerns, just as before the great catastrophe came.

     In spite of the hard times, however, we have been able to sell a good deal of our New Church literature. Three new books by the undersigned have just been published In Dreams and Visions, he tries to prove the existence of a spiritual world from human experience In The Invisible World, the reality of such a spiritual world is shown from the Word and reason. And in Spirit and Matter-a series of expositions dealing with the stories of Saul and David-the writer demonstrates the way to a belief in spiritual approach to the Lord and His Kingdom, and treats of the strife between the spiritual and the natural man. These books have been advertized in the Swedish magazines, and in the two months that have elapsed since October, we have sold 464 copies of the books.

     Our periodical, Nova Ecclesia, formerly issued quarterly, is now published bimonthly, and is an important means of keeping us in touch with isolated receivers of the Doctrines, and with others who have purchased our books.

     In September, we enjoyed the visit of Mr. and Mrs. Peter Ahlberg, of Bryn Athyn, and had a very pleasant time with them.
     GUSTAF BAECKSTROM

     CHICAGO.-Our Christmas celebration was held on Sunday, December 23d, beginning with a service in which the children, as usual, had a large part. The children then adjourned to the parlor in the home of Mr. and Mrs. Gladish upstairs, where the Christmas tree was laden with presents for them, and where they also received fruit and candy, this being a generous contribution by Miss Eugenie Headsten. All present-sixty in number-then sat down to a fine chicken dinner, the tables being set in the dining room and church rooms downstairs. The chickens were a gift from the Van Epp's farm,-deliciously tender, and requiring little "carving," which would have been a difficult athletic performance in our close quarters. Many of the friends stayed and chatted until dark, but a few stole away at three o'clock to hear the beautiful carol singing of the children at Hull House.

     We are rejoicing in an addition of six new members who have recently signed the roll of Sharon Church,-of all of them formerly members of the congregation of the late Rev. John Headsten.
     E. V. W.

     REPORT OF THE VISITING PASTOR.-The account of the visit to MIDDLEPORT, OHIO, in October, told of increase in spirit and energy in the society, and of excellent attendance at meetings. Now I can report an even more successful visit, made in December. On Wednesday evening, the 12th, there was a social Christmas supper,-turkey and all accompaniments,-at which twenty-five persons including children, had a splendid time.

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After the supper a doctrinal class was held. There were classes also on Thursday and Friday evenings. At all of these, the subject was the Lord's Advent, and lively interest was shown. At the two afternoon children's services, the subject was likewise the Lord's Advent. On Sunday we had a big day. In the morning there was a Christmas service; attendance twenty-five. Two new receivers, Mr. and Mrs. Hart, of Pomeroy, were baptized. At the Holy Supper, there were fifteen communicants. In the evening we had a children's Christmas Festival, for which occasion the church was appropriately decorated. There were eight children, and quite a number of adults, present. The children had been well prepared, and entered most heartily into the singing, the responses, and the recitations from the Word. The address was on the Gifts of the Wise Men. Then the children, and all others present, brought their offerings to the altar. After the service, the tree was lit, gifts were presented to the children, and a delightful social hour was spent. The sentiment was unanimous that there must be similar celebration next year.

     At CINCINNATI, a Christmas service was held on Sunday, the 23d. The Sunday School Festival was on Christmas morning. As ever, the festival was greatly enjoyed by the older folks as well as the children. To sing the children's Christmas songs, and to join in the recitations, brings back happy childhood memories, and makes one for the time a child again with the children. The address was on the spirit that should enter into the giving of gifts to one another at Christmas time. There was an attendance of twenty. As a visitor, we had with us Mr. Hobart Smith, of Bryn Athyn.
     F. E. WAELCHLI.

     FLORIDA.-Mr. Joachim Fritz, probably the southernmost member of the General Church in the United States, in a letter of November 28, 1923, writes about the healing properties of the water at Miami Springs, Apopka, Florida, situated about two hundred miles north of Miami. Speaking of the benefits to his health, he adds: "This reminds me of the good men of my Church who may not have the means to take advantage of such a thing. The bachelor hall I have put up has a large living room with a fireplace, two bed rooms, and a 160 ft. porch partly screened. I do therefore issue through you, my friend, an invitation to all to come and help themselves. It will cost them nothing but the railroad fare, and will repay me by my having some one to talk to. At present I can only provide for one or two. I have a good boat for fishing and sailing."

     Mr. Fritz's property at Miami Springs is about to miles from Orlando, a railway station halfway between Jacksonville and St. Petersburg, and five miles from Lake Apopka. His business address is Box 184, Miami, Florida.
     E. E. IUNGERICH.

     BRYN ATHYN, PA.-We tried to be particularly beforehand this year in our Society preparations for Christmas; but the only result was that the inevitable day bore down upon us with a determined rush, and surprised us even more than usual. It was only by the strenuous efforts of the leaders, and the almost feverish assistance of many willing hands, that nebulous plans were at last induced to take on bodily shape, and to form themselves into the procession of events which mark our traditional celebration. And then we discovered that perhaps we had been sufficiently beforehand after all, for the greatest surprise of all lay in the fact that the program went through with a smoothness and lack of apparent difficulties which rendered it singularly enjoyable.

     The Service on Sunday, December 23d, was devoted to the administration of the Holy Supper. The simple but impressive ceremony, with a powerful sphere of worship attending it, introduced a spirit of devotion which permeated all that followed. Bishop Pendleton conducted the service, being assisted by the Revs. C. E. Doering, W. B. Caldwell, E. E. Iungerich, and George de Charms.

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Both the choir and the congregation sang with unusual spirit, and the 48th Psalm filled the lofty spaces of the Cathedral with its rich harmony. But the musical climax came after the participation of the Sacrament, when the "Te Dominum" sounded a triumphant note of thanksgiving for the Divine work of Redemption, whence all our spiritual blessings flow.

     The Children's Service, at four o'clock on the afternoon of the same day, with its lighted candles, its long procession, its Hebrew songs and recitations, and its skilled quartette of wind instruments, produced a most delightful effect. The repetition of these distinctive features, year by year, is beginning to build up a tradition that will mellow and ripen with age. The address by the Rev. Wm. Whitehead was both inspiring in content and artistic in form, retelling the Scriptural story of the Wise Men who journeyed across the desert to offer gifts to the new-born Savior, and pointing out that the wisdom they possessed was but a simple faith in the Lord, and that the New Church has come to restore this wisdom to a world from which it has been almost wholly banished. The speaker called upon the children of the Church to seek that wisdom, to cherish it, and to follow its leading, even until, like the Star of Bethlehem, it should bring them "to the place where the Young Child is." During the recession, opportunity was given to view a representation of the star, and of the stable scene of the nativity, reproduced with considerable attention to historical accuracy.

     On Monday, December 24th, at four o'clock, a religious Drama was enacted in the Auditorium, presenting a single theme from the life of the Prophet Jeremiah. The play was prepared and produced by Mr. Donald F. Rose, who took the leading part. Every spoken word was directly from the Scriptures, though with no attempt to preserve literal sequence. Selected passages illustrating the chosen theme were drawn from various parts of the Prophecy, and put into the mouth of symbolic characters. There were three scenes: the first represented the call of Jeremiah to the prophetic office; the second, his warning against the impending destruction of Jerusalem by the armies of Babylon, for which he was apprehended and brought to trial, but finally released; the third, the plea of the small remnant in the Land after the prophecy had been fulfilled, in response to which the prophet inquired of the Lord as to their fate, and foretold the glorious day of the Advent. Then followed immediately a single tableau of the Nativity. The scenes were interspersed with congregational singing, and the whole was very strikingly staged, under the able direction of Mr. Finkeldey, who works marvels with our limited facilities, and manages to produce effects of lighting and color that are very pleasing. Unfortunately, many of the finer touches failed to reach the audience, because of the disturbance of the very little children, who were frightened by the darkness. This applies especially to the musical accompaniment by trained voices behind the scenes, to which Miss Creda Glenn had devoted a great deal of painstaking preparation, and which, under normal conditions, would have added very greatly to the atmosphere of the production.

     At the conclusion of the Tableaux, all the children above Kindergarten age marched downstairs to Miss Ashby's room, where they found a prettily decorated tree, with gifts heaped high under it. Here, after they had danced and sung around the tree, the presents were distributed under the direction of Mr. Heilman and the teachers; while upstairs the Chancel Guild distributed fruit and other dainties to the babies, none being too young to receive something to commemorate a first Christmas.

     On Christmas Morning, a final service was held in the church, when Bishop W. F. Pendleton delivered an inspiring sermon on the text of Zechariah 14:4, speaking of the Lord's standing upon the Mount of Olives as His Coming in Divine Love to Redeem and Save.

     A sadness, keenly felt by everyone in the Society, was introduced by the sudden death of little Ivan Pitcairn which occurred late on the afternoon of Christmas eve.

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Our sympathy for the parents in this unexpected bereavement was increased by the thought that every Christmas must inevitably recall their loss. But none the less the inspiration of the time proved a great help in lifting our thoughts to the resurrection, and in bringing a realization of that comfort which the knowledge of the spiritual world ever holds for New Church people. A memorial service for the children was held in the church on Saturday, December 29th, when the Rev. Alfred Acton, speaking especially to Ivan's little schoolmates, gave them such a wonderful picture of his continued life and increased happiness in heaven, with an eternal use Divinely provided for him there,-a use which he could not have performed if he had remained on earth,-that the sense of sadness seemed to be lost in an acknowledgment of the never-failing mercy and lovingkindness of the Lord.

     After a long debate in a meeting of the Women's Guild, as to the best mode of celebrating the beginning of the New Year, which resulted in a majority opinion in favor of a Watch Night Service, it was decided to repeat the Sunrise Service and Breakfast which have been the custom of the past few years. The Rev. R. W. Brown conducted a simple but impressive service in the Academy Chapel, attended by a congregation of about 75 people, and delivered a most appropriate address on "Human Prudence and its Relation to the Operations of the Divine Providence," emphasizing the need for the exercise of the most mature judgment and foresight on the part of man, since only by the wise use of these God-given faculties can the Lord bless him with good, either natural or spiritual.

     At the breakfast which followed, Mr. Donald F. Rose entertained us with his usual sparkling wit, saying nothing in a way that elicited roars of appreciative laughter. The tables having been hastily removed, dancing began. The "Bryn Athyn Orchestra" here made its first appearance, acquitted itself well, and bids fair to become a welcome addition to our social life in the future. With Mr. Robert Caldwell playing the violin, Mr. Robert Synnestvedt the comet, Mrs. Robert Synnestvedt the piano, Mr. Sterling Smith the saxophone, Mr. Genzlinger the banjo, and Mr. Donald Freeman the drum, the ensemble proved a very happy one. The "band" was heartily congratulated, and when the basket was placed in the middle of the room, the immediate shower of coins showed that the appreciation was of that solid sort which will encourage and support them.
     G. DE C.

     SUNDRY NEWS ITEMS.

     The Rev. Junius B. Spiers, of Richmond, Va., has been engaged by the Convention Board of Missions to spend six months with the New Church group in British Guiana, who have been without a pastor since the death of the Rev. F. A. Wiltshire in December, 1921.-Messenger.

     The Board of Missions has also engaged Mr. A. Boo to devote his entire time to the New Church in India.-Herald.

     DENVER, COLO.-No report has appeared in the columns of the Life from the Denver Society since it entered into its full activities after the summer's rest. During the summer months, the Chapel had been renovated-repainted, repapered, and thoroughly house-cleaned-in preparation for the arrival of the Rev. and Mrs. Henry Heinrichs during the last week of August.

     Very appropriately, the activities of the season were ushered in by a wedding, the contracting couple being Mr. Robert Synnestvedt, of Bryn Athyn, and Miss Margaret Tyler of this Society. A reception in their honor was held at the home of the bride's parents. This Society, being numerically small, is not as fortunate as some of its sister societies, and has not had the pleasure of witnessing this impressive ceremony for some time. For this reason, the event and its associations were the more appreciated.

     The annual meeting of the Society was held on October 3d. With the exception of the President, the former officers were re-elected.

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The result of the election was as follows: The Rev. Henry Heinrichs, President; Mr. G. W. Tyler, Secretary; Mr. Alvin E. Lindrooth, Treasurer; and Mr. Oscar Bergstrom, Assistant Treasurer. The Denver Society, like many others, is burdened with a mortgage. At this meeting, the Treasurer reported that he had been able to reduce the mortgage by $250. Since then it has been reduced by another $150. It is the hope of the Society that they will be able to lift it entirely during the course of the next year.

     At the annual meeting, the plans for the year were discussed, several changes being made. Instead of having the doctrinal classes on Wednesday evenings, as has been the custom, it was decided to hold them on Friday, to make it possible for the young people of high-school age to attend. It was also decided to have a monthly supper on the second Friday of each month, the same to precede the doctrinal class. No change was made in the Ladies' Meetings, which have been held in the afternoon of the first Thursday of each month. At this meeting, also, Mr. Heinrichs announced the courses for the year's study,-for the doctrinal class, the work on the Divine Providence, and for the Ladies' Meeting, Bishop Benade's Conversations on Education. The attendance at both of these courses has been fairly good, with a slight increase over the past year. At one of the Ladies' Meetings, the Rev. R. W. Brown's paper on the "Fundamentals of Educational Method" was read with interest and profit.

     Socially, our Society has not been very active, the outstanding events being a tea given by Mrs. Heinrichs to the ladies of the society, and two parties for the children. One of the latter fell on November 10th, and was made the occasion for acquainting the children with Charter Day-how it is celebrated and why. Pennants were given to each, inscribed with his or her name, and the year in which they would graduate from the Academy, if so fortunate as to attend it. The committee in charge was Mrs. Harry Tyler, Miss Agnes Tyler, and Mrs. Henry Heinrichs. The latter two, being ex-students of the Girls' Seminary, rendered the Academy Song.

     Our Christmas program included a service on Sunday, December 23d, a Children's Festival at 5 p.m. of the same day, and a Holy Communion service on December 25th. New Year's Eve was celebrated with a watch night service at the home of Mr. and Mrs. A. E. Lindrooth, being so timed that the Lord's Prayer was recited at midnight. Owing to the severity of the weather, it was not well attended, but those who were present reported an excellent occasion. After the service, refreshments were served, and several toasts honored: To "The Church"; "The Society"; the "Minister and his Wife"; our "Host and Hostess"; and lastly the "Secretary, Mr. G. W. Tyler," who has recently suffered the amputation of his leg, due to blood poisoning.

     We have also had the pleasure of welcoming Mrs. Howland back to Denver, as one who has long been a faithful member of our congregation.
     H. H.

     GLENVIEW, ILL.-Glenview has the habit of showering each newly-married couple with as nearly a complete outfit of kitchenware as the exigencies of housekeeping demand. Of late this precedent has taken an added form. The first shower twenty-five years ago was for Mr. and Mrs. Alfred Goerwitz whose wedding was the first in the Park; and on the twenty-fifth anniversary of this event, they were showered with congratulations, reminiscences, and the gift of a silver cream-pitcher and sugar-bowl. Mr. and Mrs. Adolph Reuter, whose twenty-fifth anniversary also came in the fall, were presented with silver knives and forks by the society to commemorate the event.

     Those who were fortunate in arriving early for the Christmas Service enjoyed a not altogether unexpected treat. The school children assembled in the parish hall and sang the well-loved Christmas songs. Their clear child-voices, echoing into the still church, made an affecting prelude to this ever impressive service. Then followed their procession into the church, led by the minister and the choir.

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The subject of the Christmas Address was the representative meaning of the story of the Nativity, and the coming of the wise men was likened to the progress of the regenerating man. "To find the Lord in Bethlehem is to find Him in His Word."

     A procession from the church into the parish hall followed, where a representation illustrative of the sacred story had been produced. The pastor explained its meaning to the children, and then presented them with gifts and fruit. The hall was darkened to something approaching twilight, and lit by innumerable candles. The drawn curtains of the stage revealed what seemed to be a huge painting. One saw first a vault of purple night-blue sky, with its single lustrous star shining directly above a shadowy structure which hugged adjacent boulders. From this structure a Light came, and closer observation revealed a cradle within, whose Light suffused the face of the mother, Mary, leaning in anxious solicitude and wonder above the cradle. The figure of Joseph was vaguely to be felt within the recess of the manger. To the left was a group of date palms, behind which spread the plains, with groups of kneeling shepherds, their sheep, and in a mist overhead the forms of angels. In the background, the hills of Judea loomed, and houses of the town of Bethlehem. From the windows faint lights shone out upon the peaceful pastoral scene. From over the hills at the right, silhouetted against the night sky, figures of the three wise men upon their camels could be seen approaching. The scene had a living quality, enhanced undoubtedly by splendid lighting arrangements, but due in no small measure to the skillfully natural postures of the figures, and to the fact that the thought of the scene was to catch a single moment, and hold it suspended, when all these wonderful events were happening simultaneously. To the artistry and industry of Miss Virginia Junge and a score of assistants the unqualified success of the portrayal is due.

     A children's party is always held in the holidays, to which are bidden parents, grandparents, school children, and babies; and usually everyone comes. Little plays of real simplicity acted by the children depicted little ones in many other lands celebrating Christmas after their own customs. A huge Christmas tree gave up to each child a popcorn ball and favors of paper caps.

     The New Year's party, held in spite of wind and snow, seemed not to suffer. Several automobile parties of young people came out from Chicago for an evening of dancing and fun. A Scheme for promoting conversation and general good fellowship was very successful. Upon the back of each guest was pinned the title of a book which he had to guess. Questions had to be adroit, as no answer except "yes" and "no" could be given. The selection of titles included a wise variety of new books just from the press, last season's best sellers, those of several years ago, some classics, and some standard books which everyone has read. After guessing one's title, it remained to see how many authors one could name from the titles. At half-past eleven, Mr. William H. Junge gave a reading from Van Dyke of the story of the first Christmas tree. At the approach of the midnight hour, everyone repaired to the church for a service. The subject of the sermon was, in view of the approaching new year, what a New Churchman's attitude should be in regard to the future, and contrasted the rational and irrational outlook. After the service, greetings were exchanged, refreshments served, and a few more dances played before the party dispersed.

     Among the "official" social affairs, the monthly card party for the devotees of bridge must be included. These parties average eight to ten tables, and competition runs high for the prize. Ice skating is a favorite sport. The children seem to be custodians of the ice. They try to keep it clear of snow, play hockey, and stage their own parties of marshmallow roasts and bonfire suppers.
     V. P. G.

     KITCHENER, ONT.-We made some departures this year from former customs of observing Christmas and New Year's.

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On Sunday morning, the 23d, the Christmas service was held, and on Christmas morning the Holy Supper was administered; in the past, the Holy Supper was on New Year's Day, or on the first Sunday in the new year. The congregation as a whole seemed to like the change, as Christmas is the more important of the two days, and in some ways marks the beginning of a new state even more than the first of January does.

     On Christmas Eve, a children's service was held. No tableaux were given this year, but there were two very fine representation pictures, one at each side of the chancel. They represented the Annunciation to the Shepherds and the Worship of the Wise Men, respectively. The shepherds, in the rocky and hilly country with their sheep, were told of the wonderful event by a, beautiful company of angels which appeared above them. Grass freshly grown from seed, and a winding stream of actual water, made the picture most realistic. In the other scene was the Inn, with a wall surrounding an open court in which was a stable for the beasts, just as it might have stood in Bethlehem nearly two thousand years ago! It was built of limestone. Kitchener was searched for this material, because it was technically the right thing,-the stone that was used in Palestine. And it made a beautiful picture, with the wise men just alighting from their camels and entering the shelter with their gifts to worship. Both children and adults had been practicing Christmas music for some time, not only the favorite old carols, but also new ones. All the services were marked by more singing than usual.

     On New Year's Eve, after the supper was finished, the Pastor reminded us that we were entering upon Leap Year; and because, during this year, the ladies assume the privilege of speaking for themselves, we should be as patient as they are with the men, and thus glean some good ideas from their remarks and example, by which male speakers might in future guide themselves. Forthwith twelve of the women, in turn, made speeches on the twelve months of the year. Some were humorous, and created much laughter, while others were serious and thoughtful; but none took more than two minutes to deliver; and considering that there were twelve, this was a great merit. We drank toasts to certain outstanding days in some of the months. After an interlude for clearing the tables away, a varied program was enjoyed, leading up to an excellent though brief musicale. This closed the social evening, and was followed at midnight by the service of welcome for the New Year.
     G. K. D.

     TORONTO, ONT.-Wednesday, December 12, marked the close of the first half of the season's doctrinal classes, and it is perhaps not too much to say that in attendance, interest, excellence and practicality of the instruction given in the study of the New Jerusalem and Its Heavenly Doctrine, distinct progress has been made. It has been a privilege and delight to attend these classes.

     At the Forward Club meeting on December 13, we discussed the "Advantages and Disadvantages of our Missionary Movement," with Mr. C. H. Izzard as toastmaster. A useful outcome of the papers and discussions was the dispelling of possible doubts with some, as to the church's capacity to assimilate a rapid addition to its membership. At this meeting we had the pleasure of welcoming Mr. Raymond, of New Liskeard, and Mr. Rankin, who has recently come to us from Paisley, Scotland.

     Preparations for our Christmas celebration were well under way when we learned of our Pastor's illness which would prevent his conducting any of the services. For a moment we were dismayed; but the call to "carry on" came clear and strong. The Rev. Theodore Pitcairn stepped into the breach, and we would here record the deep appreciation of the Society for his sacrifice in coming to Toronto during the Christmas season, and so ably and acceptably substituting for our Pastor. We say thanks! and again thanks!!

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     The Children's Festival took much the same form as in previous years, with slight changes and adaptations here and there, commencing with the entrance of the children in procession carrying lighted candles; then recitations from the Word, the favorite songs, the address by the presiding Pastor, the impression upon the young mind of the spirit of giving at Christmas time by the offering for the Orphanage Fund, the bringing before young and old in an objective, living way the scenes from the Word, by tableaux; and finally the Christmas Tree, which this year groaned under the burden of gifts for 44 children, besides certain fortunate adults.

     The Tableaux, in charge of Mrs. Alec. Sergeant, presented "David crowned King of Israel"; "David Playing before the Ark after its Entry into Jerusalem"; "The Queen of Sheba's Visit to Solomon"; and "The Nativity." Appropriate music was provided under the direction of Miss Rhoda Ebert, and the whole effect and sphere was very beautiful and inspiring.

     A small party of singers went out on Christmas Eve, serenading with carols as many of the homes of our members as could be conveniently reached between the hours of nine and midnight. If the serenaded enjoyed it as much as the serenaders, then everybody was happy.

     Our New Year's Eve Social and Watch Night Service have come to be looked upon as one of our premier events. This year, under the direction of Mr. and Mrs. Fred Longstaff, with Mr. and Mrs. Emil Schierholtz as host and hostess, a very enjoyable time was spent together, and Miss Edina Carswell contributed largely by her inimitable rendition of a monologue entitled "The Family Album." It has been many a day since we had such a good, wholesome spell of laughter. In the quiet of the closing year, we adjourned to the chapel for worship, and our Pastor delivered an eloquent little sermon in which he spoke of the work of the society, past and prospective. At the close of the service we all sat down to breakfast, where toasts, impromptu speeches, and singing were followed by a good dance.

     Apparently our Pastor was too eager to get back among his dock, with the result that he had somewhat of a relapse. At this writing, however, he has again recovered and returned to his duties with his splendid enthusiasm.
     W.
TOPICS FROM THE WRITINGS 1924

TOPICS FROM THE WRITINGS W. F. PENDLETON 1924

     Announcements.

NEW CHURCH LIFE
VOL. XLIV MARCH, 1924           No. 3
     XVIII.

Total Abstinence.

     There is no error or fallacy that is not a truth when rightly understood and applied. Nowhere in Revelation is there found any teaching or command to abstain from alcoholic drink, except its abuse. The whole second table of the Decalogue is a command to total abstinence. Those shalt not commit murder, adultery, theft, or bear false witness; neither shalt thou covet or lust after these things-a total abstinence in speech and act, in thought and will, from the evils forbidden. This total abstinence is fundamental to regeneration and spiritual life. Any total abstinence in things non-essential is a human invention, a human substitute for what is Divine. The Heavenly Doctrine speaks of a genuine total abstinence as follows:

     "No man can receive the good of heaven until he abstains from evils." (A. C. 9346.)

     Those who are in evil of life are bent to good by the Lord, when they "abstain from evil and intend good, and do it according to their understanding." (A. C. 2364.)

     "Those who abstain-from evils are they who receive the Divine." (A. C. 8307.)

     "The life of heaven cannot be implanted in any one, unless he abstain from evil. . . . The Lord then, out of pure mercy, leads him by His Divine means from infancy to the end of life in the world, and afterwards to eternity." (H. H. 522.)

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     "Every one is regenerated by abstaining from the evils of sin." (T. C. R. 510. See also 530, 532)

     A New Churchman does not need to be told that by evils in the above passages are meant the evils forbidden in the Decalogue as sins against God, and in a broad sense all violations of the spiritual truths of the Word. All abuse, all excess, is sin; but a moderate and temperate use of the gifts of God is not a sin.

Reasoning With Children.

     There is a thought with some that children have reason that can be appealed to. But reason, or the rational faculty, is opened only by degrees. It begins to be opened about the age of puberty. All before this is but a preparation to begin, and the essential in this preparation is obedience. Little children are indeed to be taught, but the first teaching is in the form of command, even as the Commandments of the Decalogue are the first of the Word. This first of the Word is called the Law, and law is not anything unless it be enforced when necessary, even by resort to punishment, as Jehovah did with the Sons of Israel, when they did not obey. Punishment itself is teaching, and prepares the way for rational instruction later. The Hebrew word yasar, to instruct, means literally to chastise. See how it was that Gideon "taught the men of Succoth." (Judges 8:16).

     But let us not be extreme. When obedience, authority, law, are once established, then children can be led; then teaching can be affirmative, and not negative. But the negative is first in time. "Thou shalt not" is the beginning of all law, of all instruction.

     We read of what man would become, if not restrained from childhood up. (A. C. 987.) And of the need of the corporal punishment of children. (A. C. 8223, Cf. 4730, T. C. R. 407, 459. Char. 163.) And that the rational begins to be opened when the feeling of sex is aroused. (See C. L. 446.)

     Before reason is formed, compulsion is proper and in order, but afterward man is to compel himself.

No Regeneration Before Adult Age.

     All states before the age of puberty, or before adult age, are not states of regeneration, but states of preparation for it.

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This preparation is by degrees, or extends by gradual approaches to adult age. Not until then is man prepared for the actual work of the regenerate life, for not before does he come into the full exercise of the powers of freedom and reason; not until then does he think for himself, and in the light of his own mind. Before this, he did not think from himself, but from others outside of himself, that is, from his parents and teachers. It is from these causes that there is not a full play of the faculty of reason until adult age is reached, and that regeneration is not possible before.

     The teaching on this subject is as follows:

     "Regeneration is during adult age, for man before this does not think of the truths of faith from himself." (A. C. 5893.)

     "No man can be regenerated except in adult age, because he then first has possession of reason and judgment, and thus can receive good and truth from the Lord." (A. C. 2636.)

     "Man is not regenerated until he arrives at adult age when he has understanding; before this the good of love and the truth of faith fall like seed into ground altogether barren." (A. C. 6125.)

     As with regeneration, so it is with spiritual temptation; it cannot take place until adult age-with any man except the Lord.

     "Man does not come into temptations before he has arrived at adult age, . . . but the Lord in the age of childhood." (A. C. 1661, 4248.)

     "No one is admitted into any spiritual temptation until he is in adult age; . . . if before, he succumbs in the temptation." (A. C. 5044. See also H. D. 191.)

     A man does not go to war in the natural world until he is of age. Not until he is able to enter into natural war is he ready for spiritual war. The correspondence is complete. Correspondence in man,-the correspondence of the natural with the spiritual,-is when a man is able and does act as of himself from the Lord, and not from his parents, as before.

"As the Tree Falls."

     It is a common saying, "As the tree falls, so shall it lie." The original statement is found in Ecclesiastes (11:3), "In the place where the tree falleth, there it shall be." Solomon derived his wisdom from the ancients (A. C. 5223), by whom truths were expressed in correspondences.

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By a "tree" they meant a man, and by a tree remaining where it fell, they understood that a man's life cannot be changed after death. The general meaning of the saying has been handed down to the present time. But particulars are wanting, which are given in the Writings in the following and similar passages:

     "It is according to order that everyone carries along with him his life which he had lived in the world, and that his state in the other life is according to it. The Lord's mercy flows in with all, . . . but it is rejected by the evil; and since they have imbued evil in the world, they retain it in the other life; nor is amendment possible there, for the tree lies where it has fallen." (A. C. 7186.)

     "Every one's life remains with him after death; such as a man is when he dies, such he continues to be, according to the common saying, Where the tree falls, there it lies." (A. C. 8991.)

     "He who is in evil in the world is in evil after his departure out of the world; wherefore, if evil is not removed in the world, it cannot be removed afterward. Where the tree falls, there it lies." (D. P. 277.)

     A fuller explanation than elsewhere is given in the Spiritual Diary Minor, 4645, 4646, where it is shown that the common saying does not mean that he who is in good cannot be perfected in the other life, for he grows continually, but upon the basis of the life that had been acquired in the world. It is only with the evil that there is no progression after death. Thus the same law, but with a difference in result, applies to both the evil and the good.

The First State After Death.

     In many passages of the Writings, we are told of the first state after death, as being a continuation of life in the world, and that there is no essential change in the transfer from the one world to the other. Man awakes on the third day from the sleep of death, and finds himself to be the same man as before, with the same thoughts and feelings, and to all appearance in the same body that he had in the natural world, with all its senses complete. The appearance is so real that he at first thinks that he has merely awakened again in the natural world, until he is instructed by the angels as to the real truth,-information which he receives with great surprise.

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He is told that this is so provided by the Lord that he may realize in his actual experience that death is but continuation of life.

     There is one passage, however, (5 Mem. Rel. 33:4), in which some particulars are given that are barely touched upon elsewhere, as follows: "When any man after death comes into the spiritual world, which for the most part takes place the third day after he has expired, he appears to himself in a life similar to that in which he had been in the world, and in a similar house, chamber, and bed-chamber, in a similar coat and clothing, and in a similar companionship in the house, If he was a king or a prince, he appears in a similar palace; if a peasant, in a similar cottage; rustic things surround the latter, splendid things the former." Then the reason for this is given as was stated above, so "that the last of natural life may become the first of spiritual life, and that from this (first state) a man may progress to his goal, which will be either in heaven or in hell."

     It is thus of the Divine mercy that the transfer to the other world at death should not appear as a sudden and startling change, but easy and natural.

Cheating at Solitaire.

     In a late newspaper the question was asked, Do you cheat at solitaire? Though treated in a spirit of jest, the very raising of the question looks to a more serious consideration of the subject. Would you violate the rules of the game in order to win? Would you do this in a game with another person? Do the same principles apply in the one case as in the other? In playing with another, there is an agreement, expressed or understood, to abide by the rules; otherwise one may be called to account,-a condition which does not arise in solitaire, in which the player may violate the rules with impunity, unless one's conscience is aroused. Does this appear like placing too great emphasis upon a very small matter? At any rate, one is on the safe side in keeping strictly to rules, which there has been at least a tacit agreement to observe. Should not the conscience be clear in small things as in great? We are told that he that is faithful in what is least will be faithful in much. (Luke 16:10.)

     In this connection, the question arises as to the presence of the spiritual world, or of those in that world who love a strict observance of all the laws of order.

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There is also the teaching that the Divine Providence is present and operates in games of chance.

     The Divine Providence is the Divine Omnipresence. And heaven is present in a love of order, and in obedience to its laws.

Games of Chance.

     The teaching concerning chance, fortune, or so-called luck, is as follows:

     "Everything prosperous which appears in the ultimates of nature is, in its origin, from the Divine Providence of the Lord, . . . and everything that is said to be of fortune is from the same source." (A. C. 5049.)

     "Some by experience are altogether persuaded there is something secretly operating, which is called fortune; but they know not whence it is. It is from a spiritual sphere, and is the ultimate of Providence." (A. C. 5179.)

     "All things, yea, the least of all . . . are directed by the Providence of the Lord, . . . and there is no such thing as chance." (A. C. 6493.)

     "Once, when I was playing in company at a common game of chance with dice, the spirits who were with me talked with me about fortune in games, and said that what is fortunate was represented to them by a bright cloud, and what is unfortunate by a dusky cloud; and when a dusky cloud appeared to attend me, that it was impossible for me to win; and also from that sign they foretold me the turns of fortune in that game. Hence it was given me to know that what is attributed to fortune, even in games, is from the spiritual world; much more what befalls man as to the vicissitudes in the course of his life; and that what is called fortune is from the influx of Providence in the ultimate of order, where it so exists; thus that Providence is in the veriest singulars of all, according to the Lord's words that not even a hair falls from the head, without the will of God." (A. C. 6494. See also 7007, 8717, 9010. D. P. 212. S. D. 1088, 4393, 4562.)

     Since, then, the Providence of the Lord is present and operates even in games of chance, should anything be done that would interfere or obstruct the strict flow of the game according to the order of established rule, whether playing with another or alone?

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RULING THE NATURAL MAN 1924

RULING THE NATURAL MAN Rev. E. R. CRONLUND 1924

     "And God blessed them, and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it; and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth: upon the earth." (Genesis 1:28.)

     The Lord is the ruler of all things in heaven and on earth. All things are under His feet. And as man is an image and a likeness of the Lord, he also is intended to rule and to exercise dominion. But man is born to rule, not over his fellowmen, but over himself. The law of Divine order is that he should rule and govern his natural man. The innate desire of the natural man is to rule, to cast aside every law of order, Divine and human. His desire is to submit to no one, to acknowledge no one as his master. The spiritual man must therefore struggle and wage warfare against the natural man. The natural must be subdued; otherwise the man becomes a form of the love of ruling from the love of self, which is the infernal form itself.

     By the natural man is not meant the material body. The love of self, the love of the world, the love of eating and drinking, the love of pleasure, the love of ease and comfort,-these loves constitute the natural man; and to rule these loves, these desires and appetites, is to rule one's self. To learn to rule and control the natural man is the great task that the Lord has given us to perform in this world. It is a work that we must learn to do here, for we cannot learn to do it after death. Man should enter the spiritual world as a conqueror and a ruler. If he does not enter as a ruler, he enters as a slave, and will remain a slave forever. It is written in the Apocalypse, concerning the faithful, that "they shall reign for ever and ever." Those who are in heaven learned while in the world to rule their natural man, and they so "reign for ever and ever." And this is what is meant by "reigning with Christ."

     The natural is man's little world, over which he must rule; it is the land that he is to conquer, even as the Children of Israel conquered the Land of Canaan.

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History records of Alexander the Great that, although he conquered the whole world, he never learned to rule himself,-never acquired dominion over the passions and desires of his natural man; and such a one is not in reality a great man, no matter what else he may do. To acquire dominion over one's self is the greatest conquest that any one can make, for this confers the gift of eternal life. Even if a man has been able to do deeds which are accounted great in the eyes of the world, still, if he has not reduced his natural man to a state of obedience to the spiritual, he has accomplished nothing. "For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul!" (Matt. 16:26.)

When the Lord had created the earth, and the things of the vegetable and mineral kingdoms, He then created man; and man was told to "subdue the earth, and to have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that creepeth upon the earth." We know that man is able to exercise dominion over the things that are below him. He can harness the forces and powers of nature, and reduce them to a submission to his will and purposes. He can also force animals much stronger than himself to submit themselves unto him, and to fear him. Let us note that it is not through physical strength that he is able to do these things. It is through his rational mind. That rational mind can do things far greater and more wonderful than physical strength can do.

As man has the ability to subdue this earth, and to rule over the things of nature, so also he has the ability to subdue his natural man, and rule over it. His natural man is his little world. And he must rule over it, that it may be well with him. But man is able, even through his natural rational, to exercise dominion over nature. That he may exercise dominion over his own natural man, he must make use of his spiritual rational. The natural rational is the intellectual of the natural mind, and it is developed through education in the world, and through experience. The spiritual rational is of the spiritual or internal man. It is developed and cultivated through instruction from the Word of the Lord, and through a life according to the truth. Only in the degree that the spiritual rational is opened is man able to "have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that creepeth upon the earth."

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     By the "fishes of the sea" are signified natural knowledges and scientifics. These are gathered and stored in the memory. By the "birds of the air " are signified the rational things and the thoughts derived from those knowledges. By "creeping things," or the things that "move upon the earth," are signified corporeal and sensual pleasures and delights. Thus by "fishes" are signified the things of the memory; by "birds" the things of the understanding; and by "creeping or moving things" the things of the will. Thus by the things mentioned in the text, over which man is to "have dominion," are meant the whole of the natural mind, as well as the memory, which is not a part of the mind itself, but an entrance court to the mind.

     As man, through his natural rational, is able to control and subdue things far more powerful than himself, so through his spiritual rational he is able to control and rule over things still more powerful. For the pleasures and delights of the natural man are indeed mighty and powerful. They exceed in strength the power of the atmospheres and of the wild beasts of the earth; for while these can destroy the body of man, they can in no wise harm his soul. This the Lord taught when He said: "Fear not them which kill the body, but are not able to kill the soul; but rather fear him who is able to destroy both soul and body in hell." (Matt. 10:28.)

     The reason the natural mind is so strong, and so powerful, is because man inclines by nature to the things that constitute it. His natural tendency is to allow the pleasures and delights of the natural mind to rule over him completely, as a master over a slave. Moreover, all influx from hell is into the natural mind, and hell is as a monstrous giant, or as a huge lion. No one can fight against it unaided. Of himself, man has no power over evil. "Man, of himself, has no more power against evil and falsity than a fish has against the ocean, than a flea against a whale, or a particle of dust against a falling mountain; and far less than a locust has against an elephant, or a fly against a camel." (T. C. R. 68.) It is evident, therefore, that man is sent forth into the world to conquer enemies far stronger and more powerful than himself; even as the Lord said to the Children of Israel: "Hear, O Israel; thou art to pass over Jordan this day, to go in to possess nations greater and mightier than thyself." (Deut. 9: 1.)

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     These words were not spoken to the Israelites alone, but to all men; and everyone is able to act in accordance with them, not in his own name, but in the name of the Lord. The Lord says of those who believe: "In my name they shall cast out devils." And He also says, "Whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the Son. If ye shall ask anything in my name, I will do it." (John 14:13, 14.) To do a thing in the name of the Lord is to do it from Him, from love to Him and from faith in Him. By looking to the Lord, and by trusting in Him, man can overcome the enemies of his soul, who are far stronger and mightier than himself; for all evil is as nothing before the Lord; and it actually is nothing as to power. In the name of the Lord, man is able to cast out evil; and in the name of the Lord he is able to subdue the passions and the delights of the natural mind. And let us note that the Israelites were commanded to drive out and to destroy the nations that inhabited the Land of Canaan; and they were also commanded as follows: "Ye shall utterly destroy all the places wherein the nations which ye shall possess served their gods. . . . And ye shall overthrow their altars, and break their pillars, and burn their groves with fire; and ye shall hew down the graven images of their gods, and destroy the names of them out of that place." (Deut. 12:23.)

     But the command given in our text is of a very different character. The Children of Israel were commanded to drive out the nations, and to destroy them, together with their places of worship and their idols; for by those nations and their worship were represented gross evils and falsities, which must be shunned and cast out. But man is not told to destroy or to exterminate the "fish of the sea, the fowl of the air, and the living things that creep upon the earth." He is told to have dominion over them,-to rule them, and cause them to serve him. For the things of the natural man are not in themselves evil. The Lord is the Creator of the natural man, as well as of the spiritual; and nothing that the Lord created was evil; for it is written that "God saw everything that He had made, and behold it was very good."

     The pleasures and delights of the natural man are not in themselves evil. But they must be kept under control; they must be governed they must serve.

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If they are not governed, if they are not kept in a state of servitude, then they are turned into evil; for then the thoughts of the natural man become falsities, and his pleasures and delights become lusts. When the natural man is governed and controlled, he renders friendly service to the spiritual man, and there is harmony and correspondence between them; but when the natural man does not serve, he is in a state of opposition to the spiritual man, and is the enemy of the spiritual man.

     By the spiritual man is meant the love of good and the understanding of truth. Thus charity and faith are meant, or what is the same, love to the Lord and love to the neighbor. In other words, spiritual delights constitute the spiritual man. And when it is said that the spiritual man should rule over the natural, it means that spiritual delights should govern and control all natural delights. What is natural,-what is of self and of the world,-should always occupy a lower place; what is spiritual should be above and should rule. The master must first be fed, and afterwards the servants. (Luke 27:7-10.)

     There are those who hold that, to lead a spiritual life, man must renounce all external pleasures, and give his whole time to prayer and pious meditations. This, however, is not necessary, The Lord said concerning His disciples and followers, "I pray not that Thou shouldest take them out of the world, but that Thou shouldest keep them from the evil." (John 17:15.) We must keep ourselves from evil; we must shun unclean pleasures and excesses, and abuses of all kinds. We are not to live for natural pleasures; we are not to make them the ends of life. It is granted to have such pleasures, but they must be kept in their place. We are not to allow them to stand in the way of, or to interfere with, our spiritual or higher interests and delights.

     Man can only have dominion over his natural man in the degree that he serves the Lord. Man can rule only so far as he serves. A poor servant makes a poor master. If a man would govern himself, if he would exercise self-control, it is essential that he be a servant of the Lord, for if a man serve the Lord by keeping His Commandments, he will not make a wrong use of anything. Therefore "love the Lord, all ye His saints, and serve Him in sincerity and in truth." Amen.

     Lessons: Genesis I. Luke 17:1-19. A. C. 892.

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BASUTOLAND 1924

BASUTOLAND HUGO LJ. ODHNER 1924

AN IMPRESSION.

MOUNTAINS,
Majestic monuments of God's almighty laws,
Windblown-weirdly sculptured, grotesque-and
Gouged by cutting rains, but standing strongly, still unchanged,

Unconquered fastnesses;
Colored by rainbows, by
Sunsets serene and awful,
And by rocks of divers hues;
Treasuring ores and opals,
Mothering herds on grassy slopes,
And hiding unsought diamonds in the clayey plains,
Which, like a ragged mantle, spread below,
Cruelly gashed by sudden summer brooks.

Over this treeless vastity,
'Mongst rock debris and mealy fields,
Lie scattered, as by careless fate,
The round-walled, red-brown huts, almost
Invisible against the mountain sides,
Until the smokes of thousand villages ascend
At twilight, melting into air 'mid shout and song and stir.
Mud-huts, grass-thatched,-
Abodes of men, black-skinned, cut long adrift from onward-leading thought,-
Huts, picturesque, and lined with painted clay,
And fenced by plaited reeds;
With clean-swept earthen hearths, and tools
Conceived from nature's needs, and formed by half-awakened artistry.

And herdsmen
Of Basuto race,
Soul-stunted yet, but body-strong and proud,
Blanket-garbed, mounted on horses,

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Swoop playfully adown the hills in brilliant cavalcades;
Or, when famine strikes, emerge from semisavage life,
(Bundle on head, patient and smiling at the mile-long road)
To dig for coal or gold, and earn the winter's keep
In rumored far-off mines.

Half-clad women,
Toiling in the fields
Beneath a stinging sun,
Or grinding corn between the milling stones!
Shawl-covered wives, parading beads and paints,
And crooning over babes shiny with nudest blackness, but
With eyes of curiosity and marvel mixed!

When shall this people find the treasures of their hills,
Or magic forth the bounty of the plains,
When shall these souls-
Burdened with ignorance,
Tied down by witchcraft, and
Beset with evils never known as sins;
Obedient to the customs of an age gone by,
And ruled by strutting petty chiefs, spoiled, autocratic:-
When shall these souls,
So joyous and care free,
Unconscious of their psychic difference,
Pluck at the mystic bonds, and then
Be baptized with the sorrow wisdom brings,
And rise, the pain of travail passed, to join the march of Man?

When shall these souls,
Stamped by the seal of God,
Find their celestial heritage, long lost,
And, their humanity redeemed, raise opened eyes
To see the beauty of the heavens above,
And of the towering rocks,
And read the riddle of eternal law
-Undaunted Mercy-working still?
HUGO LJ. ODHNER.
Basutoland, March 16th, 1923.

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MISSIONARY WORK-ITS ADVANTAGES 1924

MISSIONARY WORK-ITS ADVANTAGES THEODORE BELLINGER 1924

     (A paper read before the Forward Club, Toronto, Canada.)

     What is the primary object or motive of missionary work within our Society? The first motive is to spread the Gospel or Doctrine of the New Church,-to warm new hearts with the light of Divine Truth. This can be done in various ways, but principally through the pulpit. But in order to make this method successful, the missionary services must be well attended by our own members, which will show those that come to listen that we are really, vitally, interested in our own Church. For when they come to us, and feel the sphere of enthusiasm which numbers give, they go away thinking, "Well, there must be something to a religion that holds the interest of its own members so thoroughly."

     The second distinct advantage of missionary work to the Society that undertakes it is, that it awakens interest and arouses enthusiasm amongst its own members. I would ask, is there a man amongst us who does not feel a thrill at the sight of a number of strangers sitting with us in our Chapel,-our Chapel which we have learned to love so well? Do we not feel thrilled when we know that they are about to receive those beloved Doctrines which we already possess, and which we are anxious to pass along to others? It is a feeling which is akin to the pleasure of giving.

     The missionary work entails a certain amount of labor on the part of the Pastor, and also on the part of the laymen; first, in attracting strangers, and second, in doing follow-up work after they have come. That a layman may carry on this work, he must have some very convincing arguments to set forth. It is not sufficient to say we believe that all evils must be shunned as sins against God. We must make an intensive study of the Writings, so that we may speak from knowledge and conviction. Is it not a fact that many of us who have attended these missionary services have found out how little we ourselves know of the great fundamental doctrines? The fact of visitors being present has caused us to turn our thoughts to the subject of what we ourselves, individually, have to give.

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     The fact is, if we are really enthused, we will turn to the Writings to make a closer study of them. This alone is a worthy benefit accruing from missionary work. I might add here, that many of us have been brought up in the Church, and have, as it were, acquired our religion by heredity; and, therefore, we are too often prone to accept things without giving them much thought, whereas the man who comes in by conversion has had to give considerable thought and study to the Writings. He has had a big problem to solve, and the energy brought out in solving it makes him a strong New Churchman, and full of zeal.

     A third advantage of missionary work is the infusion of new blood into the Society. This is the final result of the work. New blood is absolutely necessary to every society, from time to time, to keep it from becoming self-centered and stale. We may illustrate this by plants. If the same kind are planted in the same soil year after year, in time they will have drawn off all the nourishment they can get, become undernourished, and languish; but if given new soil, they again become active and grow. So with a society. We need new members to promote our growth.

     It sometimes takes a long time to see any material growth from our labors, and it is a fact that it takes longer to grow from fifty to a hundred than it does to grow from 100 to 150. The reason for this is the personal contact that comes with every new convert. He has friends and relations to whom he will pass on the good tidings. Thus growth is geometrical in its progression, and increases like the surface of a snowball. We must not become impatient when results come slowly. If we have the perseverance to stick to our guns and "carry-on," we will see a gradual increase, which, before we realize it, will astound us.

     Some have feared that an invasion of so many new members will rob us of the activities which we are carrying on today. I do not believe that this is really a cause for fear. There is plenty of room in the field of action to keep everyone of us busy, if that is our desire.

     Again, missionary work is a means of bringing to the attention of the rest of the community the existence of the New Church,-a fact which too few people are aware of. I hope to see the day when our Church will be great upon earth, as it is great in heaven.

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Missionary work provides new fields of labor for those who are anxious to serve the Church. With us, it has aroused latent interests which have become regular storage batteries of energy. If we apply the same amount of energy to our missionary work as we applied in the building of our Church, then it is bound to succeed!

In conclusion, may I enter a plea?-A plea that we put our shoulders to the wheel, and get behind the Pastor and his Missionary Committee, helping them to the very best of our ability, whether it be by actual work, by regular attendance, or by fostering the advertizing. For let us not lose sight of the fact that it is by command of the Lord that the Gospel is to be preached abroad: "Go ye into all the world, and preach the Gospel to every creature. He that believeth and is baptized shall be saved; but he that believeth not shall be damned." (Mark 16:15, 16.)
NEW VOLUME ON PSYCHOLOGY 1924

NEW VOLUME ON PSYCHOLOGY GEORGE DE CHARMS 1924

     PSYCHOLOGICA, BEING NOTES AND OBSERVATIONS ON CHRISTIAN WOLFF'S PSYCHOLOGIA EMPIRICA. By Emanuel Swedenborg. Translated by Alfred Acton, M.A., B.Th. Philadelphia, Pa.: Swedenborg Scientific Association, 1923 Latin and English. Pp. 169. Cloth, Price $5.00

     The material contained in this volume is now made available to the public for the first time. It has been translated from the photolithographed manuscripts, where it is found without any title among journal entries concerning Swedenborg's travels, notes on the Principia, on The Mechanism of the Soul and Body, and on sundry anatomical subjects. None of these were written for publication, and the portion reproduced in the Psychologica merely represents Swedenborg's reflections in 1733, when for the first time he came across the Psychologia Empirica of Christian Wolff. This latter is an inquiry into the existence, the nature, and the operation of the human soul, published in Halle, 1732.

     The elucidation of this same subject had been the avowed purpose of Swedenborg's own studies, and he consequently read Wolff's work with the deepest interest, making notes in his journal on the relation of his own philosophy to that of Wolff. His comments show that, in his philosophical deductions, he had already advanced far beyond the German thinker.

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Wolff, by inference from demonstrable effects and observations, had arrived at a vague idea of the soul and its operations. But Swedenborg had already formed a very distinct idea, not only from experience, but also from the higher light of a rational philosophy. He had become convinced that the soul is an organism. He had deduced the probable shape and structure of that organism, and this so distinctly that he had been able to set it forth by means of a drawing, with all its various parts named and described in the text. He had attained a sure belief that this organism must operate according to fixed laws which he calls mechanical. All this is the presupposition upon which his notes are based. It had already been established in his own mind by previous studies, and he merely takes note of those things in Wolff's treatment of the subject which are in accord or disagreement with this view.

To one who is familiar with Swedenborg's Theological Writings, but not with his earlier philosophical works, the conclusions presented in the Psychologica may, at first glance, seem to be merely the gropings of a mind in the dark; and it might appear as if the opinions of this period were largely discarded when the light of Revelation dawned for him. For the Writings draw a clear distinction between what is spiritual and what is natural, and insist upon the properties of one being wholly different from those of the other. Especially is it taught that mechanics and geometry belong to the material world, and that all spiritual things transcend them. The soul and the mind are there defined as spiritual, both in structure and operation. And it is contended that to seek to limit the understanding of spiritual things to what is geometrical and mechanical closes the internal rational, and leads to materialism and atheism. This is the position clearly taken, even in the early numbers of the Spiritual Diary, from which we quote the following:

"As respects mechanical (science), when one indulges too much in mechanical praxis, he then so forms his mind as to believe, not only that all nature consists of nothing but what is mechanical, but also that spiritual and celestial things are so; and if he cannot reduce these to mechanical principles and their powers, he believes nothing; thus he becomes corporeal and earthly." (768.) "As respects geometry and the like, even this science as it were concentrates the mind, and impedes it from advancing into universals, besides that it supposes nothing to exist but what is geometrical and mechanical, whereas geometry does not extend beyond terrestrial and corporeal forms." (769.)

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     If we compare the above, which is the consistent teaching of the later works, with what is said in no. 227 of the Psychologica, the direct contradiction between them would seem to be indisputable: "Why should we not reach forward, and establish that which surely our posterity will establish!-the truth, namely, that this body of ours is mechanical! that its organs are mechanical! that its senses are mechanical! the intellect, the reason, and the soul itself! Yet, in course of time, the learned world will come to this position. If the great body is mechanical, why not the small? There is no new reason, no new nature; in a word, two natures are impossible."

     Further study, however, will demonstrate that the contradiction is merely apparent. It is not real. It is a contradiction in terms rather than in ideas. And, indeed, if it were not so, then it would be necessary to reject the whole end and purpose of Swedenborg's philosophical works, and contend that he was prepared for his mission as a Revelator by the vain following of an intellectual mirage. We would have to hold that Swedenborg's mind was prepared for the reception of the Divine Truth by being first confirmed in a fundamental error. And this becomes unthinkable.

     The solution of the apparent difficulty is to be found in the fact that the mechanics and geometry which in the Psychologica, are applied to the soul, are not identical with such as are said in the Spiritual Diary not to "extend beyond terrestrial and corporeal things." Swedenborg's philosophical hypothesis is based on the assumption of another "mechanical,"-one that does transcend the terrestrial and the corporeal. It is something which cannot be understood as in the same sense geometrical and mechanical, and yet is governed by laws that can only be explained in terms of what is geometrical and mechanical. It can be derived from these natural laws by analogy. The spiritual, in itself wholly distinct from the natural, and free from its binding limitations, corresponds to mechanics and geometry at every point. If this were not true, because all our thought is built up from the sensation of the mechanical and geometric forms of nature, we could not form any distinct idea, any clear or rational conception, of the spiritual.

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     That it is such "another mechanical," of which Swedenborg is speaking in the Psychologica, is not clearly demonstrated in the work itself. For a full understanding of this fact, one needs a wider knowledge of Swedenborg's philosophical works. Because he is not writing for publication, he does not attempt to prove it. He merely takes it for granted. But in one passage, at least, he gives clear evidence of the presence of this idea. In no. 116, he says:

     "We doubt concerning the existence of the soul and its immortality; for we reason so grossly as to suppose that everything which is mechanical will perish; that everything of this nature will rot away; that everything of this nature is subject to change;-as though there were not a mechanical which can never perish, and which is immortal." (Italics our own.)

     And in an Appendix entitled "Eminent Generation," he recognizes the need for a knowledge of discrete degrees, and of the distinct difference between them, if a just idea of the operations of the soul is to be attained: "We are not permitted to go further without a mathematical philosophy of series and degrees." (p. 160.)

     It is evident from the whole teaching of the Writings, that, if the soul, which is spiritual, is to operate in the body, which is natural, there must be a correspondence between them. This correspondence must extend to the forms and the structures of the body, which are geometrical; and it must also extend to the motions and activities of the body, which are mechanical. It must, therefore, embrace within itself an analogous or correspondential geometry and mechanics. And this applies, not only to the soul, but also to everything spiritual. (See D. L. W. 173-178.)

     The Writings, from beginning to end, are a vindication and an illustration of this philosophy. It is precisely because, by their observed nature, the forms of material things reveal what is spiritual, that they have been created geometrical and mechanical. It is because these natural attributes are essential to the conception of what is spiritual. And, indeed, every idea of heavenly things that is given in the Writings is based on geometry and mechanics. The distinct picture of the life of the soul after death, of the world in which it lives, and of the visible objects which go to make up that world, rest upon these attributes of natural things as a basis. The mountains and valleys, the rocks and trees, the gardens and paradises,-all, as to the forms in which we think of them, are geometrical.

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It is said of the buildings and temples and palaces of the angels, that "there architecture is in its own art"; and we cannot conceive of architecture without geometry. So also the winds and waves, the birds and animals, all moving objects, including the spirits themselves, who are in the human form,-these, as to all their activities, are conceived to move according to mechanical laws. And if we could not picture them in this way, then we could form no idea of them at all; for this is the Divinely ordained mode by which alone they can be revealed to human minds. And this is the reason why men must be born into the natural world before they can live in the spiritual world. It is evident, therefore, that the Writings themselves, in some sense, and in spite of their apparent prohibition, ascribe these properties of matter to what is spiritual.

     If, then, we can recognize the distinction in Swedenborg's mind between the external mechanics and geometry of this outer world, and that law of structure and of motion which necessarily obtains in the spiritual world, we at once find the thesis propounded in the Psychologica to be in entire agreement with the teaching of the Theological Writings. And when so viewed, we discover in it a source of very valuable material, contributing to the perfection of our ideas concerning the human soul and its operations.

     Perhaps the strongest evidence of this fundamental agreement is the fact that Swedenborg, confirming, as he did, the idea of a geometry and mechanics which must be ascribed to spiritual things, nevertheless maintained a complete acknowledgment of the Lord Jesus Christ as God. According to his own testimony in the later works, it is this very application of the properties of matter to all created things, and the inability to recognize the existence of distinctly different properties as applying to spiritual things, that leads to the denial of spiritual things, the denial of the Lord's Divinity, the denial of any but a mechanical god, as the moving center of the universe. It is this very tendency, perceived in the science of his own day, that he deplores in the Psychologica, and from which he hopes to set men free by means of his own hypothesis of "another mechanical," on the basis of which a distinct and rational conception of the spiritual can be obtained. He says:

     "Ignorance is the shortest path to denial. Because we are ignorant of the soul, we doubt its existence; and because we cannot arrive at anything definite by doubt, we come at once to denial; and then nothing can be conceived of distinctly, but only confusedly, and if not confusedly, still nothing is produced which men are not most prone to deny. . . .

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Consequently men doubt concerning God, because they are ignorant of the soul, and doubt its existence. Moreover, if a thing is mechanical, they think that therefore it will perish. The soul is indeed mechanical, but there is a mechanical which cannot perish; and if this were shown, I do not think so much doubt would arise." (no. 52.)

     That he himself had no doubt concerning God, and that his whole philosophy is based upon a simple faith in the Lord Jesus Christ as God, appears most beautifully in the closing paragraph of the book, which is so striking, so clear and convincing, that we cannot refrain from quoting it in full:

     FAITH IN CHRIST.

     232. 1. It is Clear that no one can be saved except by faith in God. 2. That no one can be saved except through Christ. 3. The question is asked, whether we are saved solely by faith in Christ. 4. The answer is, that a distinction must be made between those who know of Christ, and those who do not know of Him. Those who know of Christ, or who are Christians, cannot make any distinction between Christ and God or the Father; hence they cannot be saved except by faith in Christ, since this faith is the same as faith in the Infinite. So true is this, that they who have not faith in Christ, or, what is the same thing, who deny Christ, cannot be saved; for faith cannot be separated, and be faith in God, and not at the same time faith in Christ. But they-who do not know that Christ came into the world, can still believe in God, or in the Infinite, and hence not deny Christ. Hence also they can be saved; for their faith is faith both in God and in Christ, since they do not deny, because they do not know. But their salvation cannot be effected save through Christ; for He suffered for the whole world,-both for those who know Him not, and for those who know Him. Therefore salvation is wrought through Christ alone. 5. Before Christ, not one thousandth part of the Jews believed that such a Messiah was to come,-a Messiah who would have care solely for souls; but [they expected a Messiah] by whom they would obtain empire over the whole world. Therefore, they could not be saved; for salvation is not wrought save through Christ.

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6. Had Christ been born in some corner of the world, and been known to none, men could nevertheless have been saved by faith in God; but there is no salvation save through Christ. 7. It pleased Him to show Himself, that He might tell and declare that He came for the sake of souls, and not for the sake of worldly empire; and that in Him we might see an image of the worship and life we must observe, if we are to come to the reception of faith, and to be rendered fit therefor.

     A mechanical hypothesis with reference to the soul which admits of such a faith as this, and which seeks to strengthen and support such a faith, cannot be mistaken for that modern materialism which is so prevalent in our own day, and which is so unequivocally condemned in the Writings.

     Perhaps the most useful contribution of Psychologica, from the standpoint of the careful student of Swedenborg's philosophy, is the correlation, more distinctly given here than in any other known work, between the structure of the human mind and the atmospheres of his cosmology. In this way, it affords a much needed link between the physiological and the cosmological works.

     Because of its deeply philosophical nature, the book is necessarily technical and abstruse. Being composed of personal notes, it is lacking in continuity, and displays no tangible design, other than that which is impressed upon it by Wolff's Psychologia Empirica. It is, therefore, better adapted to the student and the scholar than to the casual reader. But even for the latter, given a certain philosophic background, it contains passages of binding interest, and statements that challenge the attention of the thoughtful mind.

     The work contains, besides an historical and explanatory Preface by Professor Acton, 161 pages, the Latin and English having been reproduced side-by-side. The translation is by one who is not only a thorough Latin scholar, but also a deep student of Swedenborg's philosophy, and therefore equipped to give a correct interpretation of the author's meaning. The style of the translation is direct, clear, and attractive. We owe a debt of gratitude to Professor Iungerich for his original research in bringing the work to light, to Professor Acton for his efficient labors as editor and translator, and to Mr. Harold Pitcairn for providing the financial means necessary to place this valuable work within the reach of New Church students.
     GEORGE DE CHARMS.

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FAITH AND CONFIRMATIONS 1924

FAITH AND CONFIRMATIONS Editor 1924

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          H. Hyatt, Bryn Athyn, Pa.

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

     TERMS OF SUBSCRIPTION
One Year                $3.00 payable in advance
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     III. INCREASE.

     We have treated recently of the beginnings of a faith in the Heavenly Doctrine, and also of the transitions from early to later states of belief with the child or novitiate in the New Church. (See December and February issues.) We would now offer some thoughts upon the way of progress and growth in that faith, dwelling especially upon the fact that faith derives increase by confirmations, the sources of which are many.

     In our consideration of the general subject, we have seen that the inmost origin of faith with a New Churchman is the perception of the truth of the Heavenly Doctrine, and this in the light of the interior rational mind, where the Divine Truth testifies or bears witness of Itself, and is thus self-confirmatory. Here the Lord in His Divine Human bears witness of Himself, and is received in the glory of His Second Coming with acknowledgment of heart and mind, of will and understanding. Here the Divine Good and Divine Truth of His Divine Human testify and convince of Themselves, according to the Lord's words, "I am one that bear witness of myself, and the Father that sent me beareth witness of me." (John 8:18.)

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We have also noted that this interior faith in the Heavenly Doctrine finds abundant confirmation in the Writings themselves, in the Scripture there cited, as well as in the corroborative testimony from reason, science, and human experience, and from the Revelator's own testimony. From these sources come intellectual confirmations in abundance, while the new goods of life received by the will from the Lord support and strengthen the understanding from within, furnishing new perceptions of truth, new particulars that infill the generals already believed, and thus adding interior confirmation to intellectual faith. Both truths and goods, therefore, are the means of confirming faith in the Heavenly Doctrine, and of promoting the growth of that faith from its first state, that it may not perish, but become more and more firmly established as living and saving. For anything that is not growing is not living; and the faith that becomes fixed and rigid, lacking interior increase of light and life, lacking any advance from its first glad beginning, is either dying or dead. So it was with the old faith of instantaneous conversion, settling the matter of the soul's salvation once and for all, leaving nothing more to be done. It was like the fruitless fig tree, which withered away at the Lord's command.

Now it is of Providence that the primitive faith of every receiver of the Doctrines, with its simplicity, purity, and enthusiasm, is later assailed by doubts, which overshadow the clear perception of truth and bring the mind into obscurity,-an intellectual trial that is permitted as a test, imposing the need of returning to the first glad faith, and of strengthening it to resist the assault of doubting spirits. For no one is left in peaceful possession of any spiritual gift; infernal spirits immediately covet the newly-born faith, and seek to destroy it by injecting doubts, perhaps by stirring up the opposing fallacies in the natural man, which ascend as a cloud of dust into the formerly serene atmosphere of the rational mind, darkening its clear perception of the truth. The man is brought to the necessity of confirming his faith,-the chief means of which is to go to the Lord in Revelation, beseeching a renewal of light, and of power to resist the assaulting spirits of darkness; for the Divine Truth alone can dispel the falsity that attacks the truth of faith,-the Divine Truth as revealed, together with confirmations from the Word and nature, which may be of secondary aid to man in this conflict.

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     And with every such trial, successfully met, there is not only a strengthening, but also a growth and increase of the original faith, brought about by a seeking for the means of defense, and their employment in resistance and combat. This man must do as of himself, that he may make his own that which was loaned him at first by the Lord.

     That a victorious defense of one's faith is a primary means of confirmation, and also of increase, is thus set forth in the Writings:

     "All spiritual combat in which man is victor has this effect, that the goods and truths previously implanted are strengthened, and move are insinuated. This is evident from common experience; for he who defends his opinion against others who attack it, confirms himself the more in his own opinion, and also finds many confirmations of his opinion which he had not before noticed, as well as many contrary things in favor of the opposite; and thus he strengthens his own view, and also illustrates it by many things." (A. C. 66632.) The man of faith will be "tried in the furnace of affliction," and "as he is afflicted, so shall he multiply,"

     The increase of faith by resistance to falsity is meant by the answer to the petition of the apostles, "Lord, Increase our faith," when He said: "If ye had faith as a grain of mustard seed, ye might say unto this sycamine tree, Be thou plucked up by the root, and be thou planted in the sea; and it should obey you." (Luke 17:5, 6.) Their faith would be increased by removing the falsity of evil from themselves,-by uprooting the sycamine tree, and casting it into the sea. (A. E. 81510.) Continuing, the Lord spake of the "servant plowing or feeding cattle," who, "when he was come from the field," was to feed his master before he himself ate and drank. So is the natural man to serve and sustain the spiritual; so is the cultivation of the memory, and of the natural affections, to bring confirmations to spiritual faith, that this may grow and increase. In these two ways were the apostles to "increase their faith,"-namely, by resistance to falsity, and by cultivating confirmatory truths.

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With the disciple of the New Church, the petition for an increase of faith is primarily a prayer for an increased understanding, perception and life of the Heavenly Doctrine, these being the essence of that rational faith which receives the Lord at His Second Advent. As spiritual faith is a faith of understanding, it grows by the reception of new truths from Revelation, by understanding what was formerly obscure, by seeing clearly this year what it could not grasp last year, by advancing through intelligence to wisdom; and this is only to be accomplished by instruction, individual reading, study and mediation, and by the application of truths to life, even by repentance and regenerative effort, by combat against opposing forces, and victory over them through the power of faith in the Lord. These are the internal means involved in the Lord's answer to the apostles, when they besought Him to "increase their faith." In reality, they desired a miracle of Him,-an outward sign of His power. In the parable of the sycamine tree, and of the servant, He taught them the way of spiritual increase,-defense of the truth in temptation, and the cultivation of
confirmatory truth.

We need scarcely enlarge upon the fact that a rational faith in the Heavenly Doctrine derives increase by the continual acquisition of new truths from the Writings. This matter is clearly set forth as follows: "That faith is perfected according to the abundance and coherence of truths, is manifest to anyone who sees what multiplied series effect when they cohere as one; for then one thing confirms and strengthens another. . . .Because faith in its essence is truth, it follows that, according to the abundance and coherence of truths, it becomes more and more perfectly spiritual, thus less and less sensual-natural; for it is thus exalted into a higher region of the mind, when it sees beneath it numerous confirmations of itself in the nature of the world. True faith, by a copious store of coherent truths, also becomes more luminous, more perceptible, more evident, and more clear; it also becomes more capable of being conjoined with the goods of charity, and thence of being alienated from evils, and successively more removed from the allurements of the eye and the lusts of the flesh, consequently more happy in itself; especially does it become more powerful against evils and falsities, and thence more and more living and saving." (T. C. R. 352)

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But spiritual faith, formed and increased by the spiritual truths of Revelation, may also derive increase by means of confirmations from a natural origin,-that is, by reason, philosophy, science, and experience,-signified by the "servant plowing and feeding cattle," who returned from the field and served the master. This source of increase to spiritual faith is, perhaps, not so fully realized by New Churchmen; especially if they are content with continual instruction in the doctrine of spiritual truth itself, perceived and believed in rational perception without consulting truths of a lower order, or without conjoining these lower truths with the truths of Revelation, and thereby illustrating and confirming spiritual truths. Yet the desirability of more ultimate confirmation is indicated in the Writings themselves, where Divine Spiritual and Celestial Truths concerning the Lord and His Heavenly Kingdom are everywhere confirmed and illustrated by the facts and truths of His Natural Kingdom,-the one being for the internal mind of man, the other for his external mind, that both may be enlightened together.

There are those who say, "I believe without these things. I believe what the Writings reveal concerning the mental psychology of regeneration; what need have I for a knowledge of the corresponding operations of the brain, or of the heart and lungs?" But who shall say that a knowledge of these latter would not be beneficial to those who so speak, furnishing them with a broader basis of understanding, thus with a more enlightened faith in the revealed truths concerning the process of regeneration, not to mention an increased zeal in the regenerate life itself? And there are many in this age who, like Thomas, ask for demonstration before they believe. For such, indeed, the confirmations given in the Writings are indispensable. In addition, there are minds of simple cast, for whom the Heavenly Doctrine is "illustrated by comparisons, which is for the sake of the simple, who see better from comparisons than from deductions formed analytically from the Word and reason." (T. C. R. 131.) And who shall say that such illustrative comparisons are not of great use and benefit to the intelligent? For it is characteristic of the new spiritual age, now dawning for the Church, that the internal and external man should be enlightened in correspondence, without which there is not the perfection of order, nor fulness of light for either. (T. C. R. 109.)

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It must be remembered, however, that the truths of faith may derive either increase or decrease from truths of a lower order. The facts of science and the reasonings of philosophy may be employed either to strengthen or invalidate revealed verities. If the servant come from the field, and fail to minister to the master-if the truths and goods acquired from the world be not conjoined to those of the church, furnishing them ultimate support and sustenance-then is
spiritual faith weakened, diminished, and finally destroyed. As this is a prevailing condition in the modern Christian World, so that the men of the New Church are continually tempted to go the forbidden way, and to subordinate Divinely revealed truth to human conceptions derived from the world, we shall have something to say next month about that orderly mode of procedure which brings about the conjunction of faith and its confirmations, with blessing and not injury to the one who believes in the Heavenly Doctrine of the New Jerusalem.
NOTES AND REVIEWS 1924

NOTES AND REVIEWS 1924

REVIVAL OF HEBREW IN PALESTINE.

Peculiar interest attaches to the subjoined report of a revival of the use of ancient Hebrew in Palestine, which initiates a current of thought as to what may be the significance of such an unlooked for development. It is in line, however, with the teaching of our Revelation, that the Jewish race has been preserved because of its veneration for the Old Testament in its original, when it was foreseen that Christians would "almost totally reject that Word," (A. C. 3479)-as we know to be a fact in our day. It is on such assertions of the Writings that our own longtime effort to restore the singing and reciting of Hebrew Scripture in worship has been based, That the ancient Hebrew, so long restricted to the Synagogue, should now attain widespread use in the civil life of Palestinian Jews, is as remarkable as it is unexpected. We herewith reprint the source of our information, which is from an article appearing in the LONDON SPECTATOR:

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     A DEAD LANGUAGE REVIVED.

     The TIMES of Tuesday published a fascinating message from its Jerusalem correspondent. It was an account of the life and work of Eliezer ben Uehudah, who died just a year ago. Forty years ago this astonishing man came to Palestine, "aged about twenty-five, with no means, no fame, no influential backing, and not even a moderately healthy constitution. He possessed but one thing-a will power at which one stands aghast." At that date, Hebrew was to all intents and purposes a dead language, used only for liturgical purposes; and so it had been for a mere matter of some twenty centuries. More,-for the 50,000 Jews, who at that date were to be found in Palestine, Hebrew was not only dead but buried, since it was "the holy language," and it was blasphemous to use it outside the synagogue. Faced with this situation in the year 1881, this marvelous young Jew calmly determined to revive-one might almost say to recreate-the Hebrew language, and to make it the acknowledged and natural vehicle of thought for his people. At his death in 1922, he had done so.

     His task had been double. He had first to create what was practically a new language with which to express all the conceptions, and, indeed, the data which have been added to the knowledge of man- kind during the last two thousand years; and this new language he must graft on to the old primeval Hebrew rock (or, rather, he must make the old rock flower into these modern complexities); and when, having trained himself as a philologist, he had accomplished this gigantic task, he must induce his apathetic, or more often actively hostile, countrymen to use the new-old language. Somehow the thing was done. He saw the new Jerusalem, with its entertainments, theatrical performances, operas, public speeches, scientific discussions-all in Hebrew. He lived to see Hebrew recognized as the official language of his own country; the official publication in Hebrew of a Parliamentary White Paper; the insertion of a clause in the terms of the British mandate in Palestine; and a census return according to which 96 per cent. of the inhabitants of Palestine declared Hebrew to be their mother-tongue.

     Surely the achievement of Eliezer ben Yehudah is one of the most extraordinary in human history.

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SUNDAY SCHOOL LESSON NOTES 1924

     LESSON NO. 22. THE STORY OF GIDEON. (Judges 6, 7.)

Analysis:
The Midianite Oppression           ch. 6:1-10
The Call of Gideon                6:11-18
The Three Signs                          6:19-40
The Divine Stratagems           ch. 7:1-23
The Ephraimites slay Oreb and Zeeb     7:24-25

     The subject of these chapters is deliverance from evil by temptation combats. Each Judge represents the Lord (A. C. 901) as to some particular attribute of Truth the Redeemer. The cause of the evil (v. 1) was intermarriage and idolatry. In Isaiah 33:22, We read: " For the Lord is our Judge, the Lord is our Lawgiver (Statute Maker), the Lord is our King." Moses,. Joshua and David therefore represent the Lord as to the Word (A. C. 9160), as to Truth from Good (A. C. 98062) or Truth from Doctrine (A. E. 721). They represent the Lord as to Providence governing the man of the Spiritual Church. (A. C. 6766.) The seven captivities of this period signify the complete state of vastation that is necessary to the regenerating man in overcoming successive temptations. These seven servitudes were to: 1. Mesopotamia. 2. Moab. 3. Canaanites. 4. Midianites. 5. Ammonites. 6 and 7. The Philistines.

     Beginning at Joshua, we end with the last of the judges and deliverers,-Samuel. The general lesson of Gideon's triumphs is, that the Word of the Lord has power from heaven to overcome for us in our worst temptations. That Gideon, with but 300 men, could rout a large army, proves that the acknowledgment of the Lord in but a single truth has more power that the persuasions of many falsities. Gideon overthrew the altar of Baal, and set up an altar to Jehovah in its place, to show to the man of the Church that Doctrine from the Word destroys the worship of the love of self and the world (A. E. 730:40) and brings peace (Jehovah-Shalom) to the Church. (A. C. 2721.)

159

That falsity has no defense when seen in the light of Divine Truth, is meant by Baal not being able to plead his own cause. Gideon's name was then changed to Jerubbaal, "Let Baal plead!" The name "Baal" means lord or master, and when prefixed to the name of a place,-as Baal Peer (E. 6552), Baal-Tamar, Baal-Zebub, etc.,-it signifies a place where Baal was worshiped. He was originally a man, as were the other gods worshiped. (See A. 106422, T. 292). For the origin and nature of idolatry, see A. E. 32421. It originates in the dominating love of self and the world from cupidites of the natural man, (E. 730:40), or hereditary proprium of every kind (R. 1322), which profane the worship of the Lord. (A. 504411.) The pious Hebrews sometimes turned names containing the suffix "Baal" into "Bosheth" meaning shame. Thus the name "Jerubbaal" was later turned into Jerubbosheth. Compare chapter 6:32 with II Samuel 11:21. Meribaal was changed into Mephibosheth. (II Samuel 9:6.)

The name "Gideon" means one who breaks or bruises. He broke the oppression of the Midianites. Midian was between the Dead Sea and the Red Sea. Moses fled there when Pharaoh sought his life. It was to Midianitish merchants that Joseph was sold by his brethren. Gideon's hiding represents the fear that comes from the loss of freedom in temptation, and the consequent obscurity of mind. Ophrah was near Mt. Gerizim in the tribe of Manasseh. The name means "fawn," and signifies a natural affection from fear of the truth. (A. 6413.) Because innocence is in this, it changes to the lion-heart and fights for the Church. The Lord can be present in it with power, signified by the signs and miracles that followed. (A. E. 706, 727.) "Fire out of the rocks" is the saving celestial love within the Word in the Letter. This perfects the good and destroys the evil. (A. 8815.) The magic fleece signifies natural good from innocence. (R. 47.) This can be turned into truth (v. 38) or charity (v. 40), spiritual or celestial. Thus the Lord, by Divine Doctrine (Gideon) of the Letter of the Word, confirms the spiritual and celestial sense. Celestial love, spiritual truth and natural good are signified by the signs of fire from the rock, the wet and dry fleece. The process of elimination, in the selection of Gideon's little band, signifies that judgment of the power of truth is according to its quality, and not according to the number of nominal receivers.

160

A little truth in the heart has more power over evil than much knowledge or intellectual learning. Truth in the heart is loyal unto death, and will sacrifice everything of the world for the sake of the spiritual life of the church. This is the general meaning of chapter 7. The power of the trumpets was because of the influx of heaven into the sound, and the terror was from the presence of the sphere of the Divine Truth, or the Heavenly Word, (E. 502. Compare Numbers 31:1-8 with Joshua 6:1-20.) Trust disperses falsity when the Lord is in it.

     LESSON NO. 23-THE STORY OF SAMSON. (Judges 13-16.)

     Analysis:
The Philistine servitude-Promise and birth of Samson           ch. 13:1-24
He slays a lion and propounds a riddle                     ch. 14:1-18
Revenges his wife's treachery on her people                14:19-20
The fox-tail torches                                    ch. 15:1-5
Samson, bound by fearing Judah, delivered to the Philistines      15:6-10
Bursting his bonds, he slays a thousand with the jawbone          15:14-20
He carries away the gates of Gaza                          ch. 16:1-4
Enticed by Delilah, he is overcome, and his eyes put out           16:5-21
The feast of Dagon, and Samson's death                     16:22-31

     Zorah was a city of the Danites, near the border of Judah. Eshtaol and Timnath were southwest of Zorah. Etam was a city of Judah, near Bethlehem. The law of the Nazarites is found in Numbers 6. The Philistines represent natural love separate from spiritual love, and faith separate from charity. Merely natural love is destitute of unselfish and pure affections. It is therefore called "one uncircumcised," and is a state of worldliness that captivates the mind and turns it against the things of religion. Rationalism is difficult to overcome, as it admits no perception of spiritual truths, and argues from facts based on appearances and confirmations of the senses. (A. C. 127, 128.) Man is born into the love of this and belief in it.

161

It is a proprial love, and must be fought against.

     Samson represents the Lord as the Word in the letter. As the source of his great strength was in his hair, we read in n. E. 593: "All strength and power are in the ultimates of Divine Truth, thus in the natural sense of the Word, which is the Sense of the letter." To show the little children how the Lord is represented by Samson, compare similar events, namely, the supernatural manner of His birth, His separation to the service of the Divine, His resistance to Satan's temptations, His betrayal, His bursting asunder of the bands of death. The general lesson is, that simple faith in the Lord's Word, and obedience to the Commandments, give strength to overcome inherent selfishness and worldly pride.

     Samson represents the historicals of the Word, which can be used to confirm falsity as well as truth. Without a knowledge of the spiritual sense, many things in the Word can be made to appear unfit to read, untrue and even useless. When Samson acted of his own accord, he got into trouble (14:1-5), but when the Spirit of the Lord came mightily upon him, he did wondrous works. The letter, without the spiritual sense in revealed Divine Doctrine, can be used to excuse base motives, ideas and deeds. When an enlightened conscience is formed, the Word overcomes the seducing lusts of the natural man and the false reasonings that fight for these. The Lord constantly quoted Scripture to overcome false persuasions in temptation, and He also used rational argument to support doctrine. He said "It is written," and again, "Render unto Caesar the things that are Caesar's, and unto God the things that are God's." The doctrine which proclaims that a mere faith in the saving merit of Christ is sufficient, without the works of the Law, which doctrine was based upon a wrong interpretation of Paul's words, has been the means of causing false and damaging theology to spread abroad as the true faith of Christianity. Yet our Lord enjoins both faith in Him and the good deeds of charity: "A tree is known by its fruit." "Blessed are the dead that die in the Lord, . . . that they may rest from their labors (of temptation), and their works do follow with them."

     "Foxes' tails" represent confirmations of prudence (R. 438; P. 311.) fired with zeal for good, destroying the evils of self-derived intelligence.

162

"Three hundred" signifies that there are many proofs of the value of true faith and a good life in the Word. The jawbone of an ass denotes the power of natural science when infilled with spiritual truth which is rational from the Word. (E. 556; A. 1486.) The New Church has a true scientific religious faith, and its believers ever thirst for fresh knowledges in the Word as the "water of life." (Chap. 15:14-20.)

     Gaza, a Philistine city, was near the Mediterranean Sea. In A. C. 1207, it is indicated that the doctrines of falsity from appearances in the Letter of the Word, by which there is external without internal worship, are powerless when confronted by true doctrine in the spiritual church. (Hebron, A. C. 2909.) When the merely natural affections seduce, then the scientific, sensual and corporeal degrees of truth from the Word prevail. (Ch. 16:6-14.) But when truth surrenders to falsity of evil, the understanding (sight) and power of the Word are gone. (15:21.) But in the end a true worship from the Word will overthrow a false religion, and separate evil from good. (29-31; A. C. 3301.)

     LESSON NO. 24-THE CHILD SAMUEL. (I Samuel 1, 2, 3.)

     Analysis:
The birth of Samuel, who is loaned to the Lord          ch. 1:
Hannah's song of thankfulness                    ch. 2:1-11
The depravity of the house of Eli                     2:12-27
A prophecy against it                          2:28-36
The Word of the Lord revealed to Samuel                    ch. 3:1-18
Samuel established as a prophet of the ford                3:19-21

     Elkanah was an Ephraimite. "Ephraim" represents the spiritual understanding of the Word (T. 247), and "Samuel" the Word (E. 75021). Genealogies signify consociations of heavenly societies, (v. 1.) Read A. C. 7836. Israel and Judah represent the two kingdoms of heaven. Genealogies are also for those who wish to know how series of things are produced successively. (A. 9645.) The ark was at Shiloh (v. 3.) Thither all males were to go to attend the great festivals,-the Passover, Pentecost, and the Feast of Tabernacles. "Shiloh" signifies the Church in a state of peace from the goodness of a spiritual love. (A. C. 6373; A. E. 811.)

163

Both Samson and Samuel were Nazarites. Both the natural and spiritual minds must be purified, that there may be worship of the Lord in externals and internals.

Samuel, the judge, priest, and prophet of Israel, was like the Lord whom he prefigured. He grew in stature, and in favor with God and man. (2:26.) Jehovah was with him. (3:19.) He was ardently desired, and a special Providence attended his birth. Early he was fitted for and devoted to the service of God. He spoke with God and God with him. He performed miracles, fought against the enemies of Israel, as the Lord against the bells. He labored to restore the true worship of the one God. He was wickedly rejected by his brethren, the Jews, who desired a temporal deliverer. In his childhood, we find his later graces. He was obedient, attentive, trustful, considerate of others, and constantly inspired. The story of Samuel in general shows that true worship from the spiritual understanding of the Word gifts with illustration and intelligence in Divine things. (3:21; A. C. 5354.)

In chapter 3:1, we read that "the child Samuel ministered unto the Lord before Eli." This teaches that true worship is in a state of the innocence of wisdom. Verses 13 and 14 tell us that an evil life adulterates worship, and is profanation, destroying the affection of truth in man. Eli's sons were punished. (4:11.) In 2:26 and 3:19, we learn that truth is not to be learned for acquiring intellectual power or honor, or for mere external piety without internal reverence, but for the good of life, charity to the neighbor, and the worship of the Lord. As the affection of truth desires spiritual understanding of the Word, so Hannah desired Samuel. (E. 750:18.) Samson represents the letter of the Word, and Samuel its spiritual Sense. (A. 5354)

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SOME WELL-KNOWN HYMNS AND THEIR AUTHORS 1924

SOME WELL-KNOWN HYMNS AND THEIR AUTHORS GEORGE F. POOLE 1924

     Hymns having been recognized from an early age as an important aid and stimulus to Divine worship, the writer of the following lines proposes to call attention to some of the well-known hymns, commenting on their authors, and, when possible, on the circumstances which inspired them in their productions. Necessarily we shall make a small selection, which, however inadequate and imperfect, we think is fairly representative of the best hymns.

     Commencing with "Abide With Me," by the Rev. Henry F. Lyte, we find that he was the vicar of the little fishing town of Brixham in Devon. Suffering from consumption, his medical adviser ordered him away to Italy, as a possible means of prolonging his life. Lyte had preached what proved to be his last sermon on Sunday evening. The sun was setting on his beloved little town, with the fishing fleet riding at anchor in the Bay. Returning to his home at Berry Head, he was inspired to say:

Abide with me; fast falls the eventide;
The darkness deepens; Lord, with me abide:
When other helpers fail, and comforts flee,
Help of the helpless, O abide with me.

     Lyte never returned from Italy, dying there at the age of fifty-four. Some years ago, the writer visited Brixham, and following Lyte's footsteps from his church to his residence, pictured him taking a last look at the little town with the sun setting thereon, and thus composing his well-known lines. Lyte also composed " Praise, my Soul, the King of Heaven,"-a favorite hymn at Michael Church, Brixton.

     "Lead Kindly Light," by Newman, was written when he was about to secede to the Church of Rome. How well these lines reveal his states!

165

Lead, kindly Light, amid the encircling gloom,
Lead Thou me on:
The night is dark, and I am far from home,
Lead Thou me on:
Keep Thou my feet; I do not ask to see
The distant scene; one step enough for me.

     As to the wisdom of this step of Newman's, we offer no opinion, except to remark that although no one has commented more severely on the Church of Pome than has Swedenborg, yet he tells us that Catholics enter heaven more readily than do Protestants, because of their reverence for sacred things, and their belief in obedience to the Commandments as conducing to salvation, whereas faith alone is a terrible hindrance to salvation, which dogma even good Protestants in the spirit world find exceedingly difficult to abandon, as is seen in the case of Luther, who remained in that world for many years before he finally rejected faith alone and recanted his errors.

     To Cowper the Poet we are indebted for some very good hymns. He suffered from melancholia, amounting to insanity at times, and probably it was after deliverance from a severe temptation that he wrote:

God moves in a mysterious way
His wonders to perform;
He plants His footsteps in the sea,
And rides upon the storm.

     In another hymn, "O For a Closer Walk with God," we find him lamenting thus:

Where is the blessedness I knew
When first I saw the Lord?

     He departed this life in 1800, aged sixty-nine.

     Oliver Wendell Holmes, a medical man, and, we believe, a Unitarian, has given us a beautiful hymn, which might have been composed by the most orthodox New Churchman:

Lord of all being, throned afar;
Thy glory flames from sun and star;
Center and Soul of every sphere,
Yet to each loving heart how near!

166

     We have often thought that this hymn is one of the best in the Conference collection.

     Miss Adelaide Proctor was indeed a sweet singer of Israel, responsible for three hymns, all of equal value. We select the following:

Our God! we thank Thee, who hast made
The earth so bright;
So full of splendor and of joy,
Beauty and light;
So many glorious things are here,
Noble and right.

     Miss Proctor, always delicate, passed into the spiritual world at the early age of thirty-nine.

     The brothers Wesley have left us many hymns, particularly Charles, who composed:

To Jesus be praise without end,
For glories revealed in His Word;
We see the new city descend,
Adorned as a bride for her Lord.
Here nothing can enter unclean;
No evil can breathe in the air.
No gloom of affliction is seen,
No shadow of darkness is there.

     Charles Wesley, however, was overshadowed by his brother John, the great preacher, who, leaving his vicarage, commenced a great missionary tour, traveling all over the country, preaching and teaching. As a result thereof, meeting-houses sprang up in great numbers, especially in Cornwall. Wesley's idea, it is said, was that his Methodist converts should go to the Church of England for the sacraments, and not set up a separate sect. We remember, when a boy, while attending the Christmas Day services in our old parish church in Cornwall, seeing amongst the congregation the Methodist preachers of the district. This body has now organized itself into a separate "Church," administering Baptism, Holy Communion, and Marriage. In America, indeed, they have a branch entitled "The Methodist Episcopal Church."

     Wesley's great idea seemed to be to call attention to the new birth, which doctrine he thought was neglected in the Church of England.

167

The means to attain this was always Faith. In later years, Wesley is said to have modified his views, separating himself, indeed, from the Calvinistic Whitfield. We think he may have been exercised by Swedenborg, as at one time he is said to have expressed great approval of Swedenborg's Writings. Later, however, he attacked that great man most bitterly, even circulating in his magazine scandals about him. These, when investigated, proved utterly false; indeed, the man responsible for them, a Swedish minister, became insane himself. But, however much one may dissent from Wesley's theology, (and for a New Churchman this is inevitable), one must acknowledge that he was a great man, absolutely sincere in the belief that he was under Divine guidance. He died at the ripe old age of eighty-eight.

     As a sample of hymns written by him, we append this:

The Lord is here! Let us adore,
And own how holy is this place;
Let all within us feel His power,
And silent bow before His face.
Who know His name, His grace who prove,
Serve Him in fear, with reverence love.

     The Rev. S. Baring-Could, author of "Onward Christian Soldiers," is a very remarkable man. He is now nearing his ninetieth year,* and is a prolific writer on various subjects. A squire-parson in Devon, his manor house is surrounded with 3,000 acres, beautifully wooded. This hymn was written sixty years ago, When he fell in love with a Yorkshire mill-girl, had her educated, and married her. Mrs. Baring-Gould died seven years ago. It was a very happy marriage, and on the memorial cross erected over her mortal remains are these words in Latin, "Half my soul."
     * He died on January 2, 1924. His Hymn "Now the Day is Over" is in the General Church Hymnal. For an account of his career, see Literary Digest for January 26, 1924.-Editor.

     His latest work is on the Evangelical Movement, wherein the old warrior smites the evangelicals hip and thigh, calling in Swedenborg to help him. His well-known hymn is typical of the man, who evidently belongs to "The Church Militant."*
     * We are indebted to a recent edition of The Daily Chronicle, for some of these particulars.

168

     Quite recently our hymnals have been enriched by the contribution of the Rev. George Matheson's beautiful hymn, "O Love that will not let me go," which at once met with general approval. Dr. Matheson, a Presbyterian divine, suffered from blindness. We present here the first verse, and hope our readers will agree that it is full of beauty and pathos:

O Love that will not let me go,
I rest my weary soul in Thee:
I give Thee back the life I owe,
That in Thine ocean depths its flow
May richer, fuller be.

     The New Church, in its early days, was much restricted in the choice of hymns, and was obliged to rely upon the efforts of its members. About forty years ago, however, the General Conference produced a new hymn book, which contains contributions from all sources. In some New Church societies, a version of the first fifty Psalms is largely used in the services, put to music by a member of the New Church, of considerable musical abilities. These Psalms have been retranslated, and are said to be a more faithful rendering of the original text than the Authorized Version. Be that as it may (and not being a Hebrew scholar I cannot give an opinion), one misses nevertheless the fine old Anglo-Saxon of the Authorized Version. As regards the musical part of these Psalms, it has been very much praised; one enthusiastic friend exclaiming it was "music from heaven." So it is. So is all music. But all music is not of equal value. Speaking, maybe, for ourselves alone, we must confess that we prefer the beautiful chants used in the Church of England and the General Conference of the New Church.

     New Church hymns hardly come within the scope of this paper, for they are neither "well-known" nor popular, but we propose, with your permission, to call attention to two hymns by those well-known hymn writers, Mason and Proud. The former has twenty-two hymns to his credit, the latter over 100.

     The first hymn in the Conference Book is by Mason, thus:

To Jesus Christ be glory given,
By all on earth, by all in heaven:
Let His dominion wide extend,
His glorious kingdom never end.

169

For He, of all that's good and true
Is Alpha and Omega too;
The Fount of life, the Source of light,
The spring of every true delight.

     The Rev. William Mason took part in that great controversy on the nature of our Lord's Resurrection Body, which obtained many years ago in the New Church, when, in conjunction with the Rev. John Clowes, he advocated views which were considered by many as too literal, and indeed somewhat materialistic. Hindmarsh and Noble, on the other hand, contended for a more spiritual interpretation. Mr. Mason passed away in 1803, at the age of seventy-three.

     The Rev. Joseph Proud, the author of over one hundred hymns, was indeed a New Church stalwart. Two incidents in his life we recall: 1. That he officiated at the dedication of one of the first New Church places of worship in this country, wearing most elaborate canonicals, and 2, that, at one of his incumbencies, he received the magnificent stipend of ?12 per annum! As he was such a prolific hymn writer, it is difficult for us to make a selection therefrom, but we give the following example:

If we would enter in
New Salem's happy gate,
We must depart from sin
And every evil hate;
Nothing unclean must here be found,
No evil seen; 'tis holy ground.

No hypocrite's disguise,
No falsehood can come here;
From all deceit and lies
The conscience must be clear.
Jesus alone is sovereign Lord;
In Him are known each thought and word.

     Proud departed this life in 1826, aged eighty-one.

     Concluding this brief review of hymns, we ask ourselves what is the lesson to be taken to heart? Surely this-that beautiful thoughts should be expressed and handed on to others, not kept to ourselves, not hoarded. Then we are spiritual misers.

170

As the author of The Daydream, Mr. G. H. Green, says: "Our business is to utilize the idle thoughts that hit through our head in moments of dreaming and reverie, and make these ideas of value in a real world. Don't have any idle thoughts! Employ them all!"

     So thought Lyte, Newman, Cowper, Wendell Holmes, Adelaide Proctor, the Wesleys, Baring-Gould, George Matheson, Mason, Proud and a host of others. By so doing they carried hope, comfort and consolation to thousands of their fellow creatures. We cannot all be poets, but we all possess some gifts. Yes, all. Be it ours, then, to dedicate them to the glory of God and the good of mankind. Then we shall so let our light shine before men that, seeing our good works, they will glorify our Father in the heavens.
     GEORGE F. POOLE.

     EDITORIAL COMMENT.

     In connection with what our correspondent has to say of the Rev. Joseph Proud, we would recall other incidents connected with the first New Church temple in England, as recorded in the Annals:

     "Birmingham, June 19, 1791.-Dedication of the newly built Temple of the New Church in Birmingham,-the first New Church house of worship ever erected in this world. The services are conducted by the Rev. James Hindmarsh, of London, and the Rev. Joseph Proud, the local pastor, both robed in representative garments; worship is held three times during the day before crowded audiences. Among the visitors is the celebrated Unitarian preacher, Dr. Priestly, who on the same day converses with Robert Hindmarsh on the subject of the New Church. In July, the Temple narrowly escapes destruction during a series of politico-religious riots, directed especially against the Unitarians, whose two churches are demolished by a mob infuriated by the sympathy which Dr. Priestly and the Unitarians had shown toward the French revolutionary movement. The house and library of Dr. Priestly are destroyed, and with these the first manuscript of his work against the New Church. The Temple of the New Church is also attacked, but is saved by Mr. Proud, who lived in the adjoining house, and who, with great presence of mind, scatters among the crowd the last Sunday's collection of money, at the same time exclaiming that the New Church was neither Unitarian nor inimical to the government. The mob thereupon disperses, shouting 'New Jerusalem forever!'" (p. 158.)

171

"LIFE" READING MEETING 1924

"LIFE" READING MEETING G. A. MCQUEEN 1924

     It may be of interest to your readers to know that the men's "Life Meeting," held in a private house at Glenview for the purpose of reading and discussing articles that have appeared in NEW CHURCH LIFE, is still in existence, and that, during the four years of its history, there has been no sign of any decrease in its usefulness. We began in the spring of 1920 with the very first issues of the LIFE (1881), selecting material to be read at the meetings from the volumes in order, so that we have now reached the year 1915. Those who are well acquainted with the LIFE will be able to form an idea of the variety and scope of the subject-matter which has been considered at these weekly meetings. The best thought of our Church has been available in a form suited to study and discussion by laymen, who have attended with a regularity almost unheard-of in the case of meetings of the kind.

     We have found that, even though the articles contain teachings that are quite familiar to us, the fact that they set forth the individual understandings of the writers is simulating to our thought upon the doctrines involved, at the same time providing quite a history of the spiritual progress of the Church. In addition, we find a record of the history of the Church as an organization, made vivid by the late Rev. C. T. Odhner and other writers; and by these historical accounts we obtain a widened outlook of the relation existing between the New Church and all the Churches preceding it.

     As to the plan followed, we endeavor to read the more serious articles during-the first half of the meeting, reserving historical, biographical and like subjects for the period following refreshments, when we also draw upon other early publications of the Church, and thus learn much about the sayings and doings of the pioneers in this and other countries. The powerful, outspoken methods and sound teaching of our Church Fathers, before the Academy came into existence, fill us with satisfaction. At the present time we are reading the "Biography of Bishop Swedberg," as contained in the Tafel Documents, and many of the particulars there given are new to most of us.

     These meetings have impressed us with the fact that we are living with the second generation of the Academy movement, and that, on the part of our young members, there is a noticeable difference in the approach to the Doctrines, as compared with that of the first generation.

172

The young men trained in New Church schools may not talk as much about the Doctrines as the men of the previous generation were wont to do, but when they do take part in the conversation, they reveal a clearness of understanding which makes the hearts of the older men glad and thankful that the Academy was established in the world. They realize that the young people now start their intellectual acquaintance with the teachings of the Church where most of their elders are leaving off,-a though that is confirmed by the difference of attitude manifested in the discussions at our meetings.

For one thing, the older members whose education commenced in Old Church homes seem to experience great difficulty in rejecting and keeping out of sight some of the things taught them by their parents and teachers. This is especially noticeable when the subject of "The Word" comes up for study. Although the numerous articles and sermons on the subject are based upon the truth as revealed to the New Church, and which we all acknowledge, still, when the expression "Word" is used, some of us are inclined to thing only of the printed Bible, as it was given us in our childhood. This limitation of thought on the subject will not be experienced by the younger generation, who have been trained to think from the Writings. On the other hand, what a fine thing it is to start with a simple faith in the Letter of the Word, since without it we cannot receive the spiritual truth revealed to the New Church!
G. A. MCQUEEN.

173

ANNUAL COUNCIL MEETINGS 1924

ANNUAL COUNCIL MEETINGS Various 1924

     COUNCIL OF THE CLERGY.

     BRYN ATHYN, PA., FEB. 1 TO 6, 1924.

     The twenty-eighth annual meeting of the Council of the Clergy included four morning sessions and one open meeting held in the evening. There were in attendance: 21 Ministers, 1 Authorized Candidate, and 2 Theological Students. Among the subjects of commanding interest discussed were: Problems arising out of the growth and increasing complexity of our Church, and its spread to several widely scattered countries of the world; the distinctive power of New Church rites and ceremonies; a paper by the Rev. R. G. Cranch, presenting considerations connected with the Divinity of the Writings and the Canon of the New Revelation; a paper by the Rev. F. E. Waelchli, Setting forth the teaching of the Writings concerning Marriage and Divorce; and a paper by the Rev. E. E. Iungerich on "The Resurrection of the Body."

     There was present throughout a strong sphere of affection, together with a keen intellectual interest in the solution of the deeper problems of theology, as well as the more immediate, and practical concerns of ecclesiastical polity.

     At the open meeting, held on Saturday evening, February 2d, the Rev. Theodore Pitcairn delivered an address on "The Problem of Idealism." After a keenly critical analysis of the various shades of idealistic philosophy, with special reference to dualists and monists, the speaker contrasted them with the teaching of the Writings, which present a philosophy that is neither monistic nor dualistic, but trinalistic. While the address was necessarily technical in its language, and thus directed to minds trained in philosophical terminology, it offered a highly interesting contribution to the thought of the Church, especially as showing the entire distinctiveness of Swedenborg's Philosophy.

174

     JOINT COUNCIL.

     BRYN ATHYN, PA., FEBRUARY 2, 1924.

     First Session-10:00 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; Bishop Emeritus W. F. Pendleton; the Revs. Alfred Acton, K. R. Alden, R. W. Brown, W. B. Caldwell, R. G. Cranch, L. W. T. David, George de Charms, C. E. Doering, W. L. Gladish, E. E. Iungerich, Theodore Pitcairn, Enoch S. Price, Gilbert H. Smith, Homer Synnestvedt, F. E. Waelchli, William Whitehead, and T. S. Harris.

     OF THE EXECUTIVE COMMITTEE:

     Mr. Raymond Pitcairn, Vice President; Mr. Geoffrey S. Childs, Secretary; Mr. H. Hyatt, Treasurer; Dr. F. A. Boericke; Messrs. E. C. Bostock, Paul Carpenter, R. W. Childs, A. P. Lindsay, S. S. Lindsay, A. E. Nelson, and H. F. Pitcairn.

     3. The Secretary read the Minutes of the 30th Annual Meeting, which, on motion, were approved as corrected.

     4. The Secretary of the General Church then Presented his annual report as follows:

     REPORT OF THE SECRETARY OF THE GENERAL CHURCH.

     During the seven months between June 1 and December 31, 1923, or since my report to the General Assembly, 62 new members have been received. Deducting 7 deaths and 3 resignations, this made a net increase of 52, and brought our total membership to 1737.

     For the whole year 1923, the figures are as follows:
December 31, 1922-Total Membership      1612
Received during 1923-New Members      83
                              1755
Deducting: Deaths                12
Resignations                     6      18
December 31, 1923-Total Membership     1737

     Of the 83 new members, about one-half were born and educated in Academy circles; the rest came from other bodies of the New Church, or from the Old Church.

175

Geographically, the 83 were distributed as follows:
United States                42
Canada                24
South America           5
England                4
South Africa               2
Germany                2
Holland                1
Sweden                3
                                        83

     NEW MEMBERS.

     JUNE 1. TO DECEMBER 31, 1923.

     A. IN THE UNITED STATES.

     Los Angeles, California.
Miss Alice Sheppard

     Oakland, California.
Mr. Frederik David Bundsen

     Denver, Colorado.
Miss Agnes Florence Tyler

     Chicago, Illinois.
Mr. Howard Ranch Hollem
Mr. William Peter Lidman
Mrs. William Peter Lidman
Mrs. Emma Young

     Glenview, Illinois.
Miss Beatrice Nelson
Miss Susan Margaret Scalbom

     Arbutus, Maryland.
Mr. John Henry Gunther

     Detroit, Michigan.
Mr. Frank Edward Day

     Arlington, New Jersey.
Mrs. Gustaf Welander

     New York, N. Y.
Mr. William Thomas Caldwell
Mr. Maurice Joy

     Bryn Athyn, Pennsylvania.
Mr. George Austin Arrington
Miss Elsie Elmonah Ashley
Miss Dagny Margaret Hansen
Miss Ruth Hansen
Miss Cecilia Kintner
Mr. Raymond Harvey Synnestvedt
Miss Virginia Synnestvedt

     Erie, Pennsylvania.
Miss Wyneth Rouette Cranch
Miss Ida Williams Hunt

     Pittsburgh, Pennsylvania.
Miss Elizabeth Woods Fuller
Mrs. U. O. Heilman

     Odessa, Texas.
Mr. James Warrington Stockham

     Spokane, Washington.
Mr. Carith Ernald Hansen
Miss Margaret Elenore Hansen
Mr. Carl Sorensen

     B. IN CANADA.

     Kitchener, Ontario.
Miss Viola Corinne Iler
Miss Dorothy Amelia Kuhl
Mr. Ezra William Niebergall
Mr. Clarence Roy Schnarr
Mr. Wilfred Schnarr
Mr. George Hachborn Scott
Mrs. George Hachborn Scott
Miss Margaret Scott

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     Toronto, Ontario.
Mr. Stanley Hewings Anderson
Mr. Percy James Barber
Mr. Cecil Morden Carter
Miss Mabel Edith Fountain
Mr. Thomas Henry Fountain
Miss Vera Minerva Sinton Johnston
Dr. William Alexander McFall
Mrs. William Alexander McFall
Mr. John Alexander White
Mrs. John Alexander White

     Steinbach, Manitoba.
Mr. William G. Kornelsen

     Rosthern, Saskatchewan.
Miss Anna Lemky
Mr. John Lemky

     C. IN SOUTH AFRICA.

     Rio de Janeiro, Brasil.
Snra. Virginia Santos de Azevedo
Snr. Gilberto Caire de Roure
Snr. Hugo Dutra Hamann
Snr. Georges Leonardos
Snra. Olympia Ratisbona

     D. IN ENGLAND.

     London.
Mr. Wilfred Douglas Pike

     Wyvenhoe, Essex.
Miss Emily Amelia Coles

     E. IN SOUTH AFRICA.

     Durban, Natal.
Mr. Kenneth Howard Ridgway

     F. IN SWEDEN.

     Vaxio.
Miss Jenny Sofia Pamp

     G. IN HOLLAND.

     The Hague.
Mrs. Montauban van Swijndregt

     H. IN GERMANY.

     Cassel.
Mr. Emil Schultz
Mrs. Emil Schultz

     DEATHS.
Rev. John Headsten, Chicago, Ill., June 2, 1923.
Miss Anna Maria Elizabeth Xandry, Bryn Athyn, Pa., September 2, 1923.
Mr. James Bentley Candy, Langhorne, Pa., September 6, 1923.
Mrs. Mortimer Pollock, Bellaire, Ohio, September 28, 1923.
Mr. Eric Nathaniel Nielson, Philadelphia Pa., October 12, 1923.
Mr. Peter Ahlberg, Huntingdon Valley, Pa., November 30, 1923.
Mrs. John Waelchli, Allentown, Pa., December 12, 1923.

     RESIGNATIONS.
Mr. Frank Hodson Rose, Melbourne, England, June 16, 1923.
Mrs. Frank Hodson Rose, Melbourne, England, June 16, 1923.
Miss Louise Maria Giobel, London, England, October 12, 1923

     Respectfully submitted,
          W. B. CALDWELL,
               Secretary.

177

     5. Mr. Geoffrey S. Childs gave a short verbal report for the Executive Committee, which, on motion, was accepted.

     6. The Treasurer of the General Church then read his report, in which he stated that the financial condition of the Church had been steadily improving, the deficit of last year having been replaced with a small surplus. It was his ideal that every member of the General Church should make some contribution at least once a year. It is very important that the uses of the General Church should become well-known to its members, and the need of contributing fully realized. The Report was received with applause, and, on motion, duly filed.

     7. The Secretary then presented the following:

     REPORT OF THE COUNCIL OF THE CLERGY.

     January 1 to December 31, 1923.

     Since the last Annual Report, the Council of the Clergy has held one special meeting. This was on June 18th at Glenview, Ill., in connection with the General Assembly.

     There are now on the Roll two Bishops, thirty-one Pastors, four Ministers, and three Pastors pending ordination. The total number remains the same as last year, the death of the Rev. John Headsten having reduced the number of Pastors by one, while the number of Ministers was increased by one with the ordination of Mr. Henry Heinrichs into the First Degree. Two changes have been made during the year. The Rev. Henry Heinrichs has been called to minister to the Society in Denver, Colorado, the Rev. J. S. David, who was formerly acting Pastor there, retiring. And the Rev. Theodore Pitcairn returned in September from his work among the natives of South Africa, to join the teaching staff of the Academy Schools, leaving the Mission during his absence in charge of the Rev. H. L. Odhner.

     Of the 40 Ministers on the Roll, reports have been received from all except six, of whom five are resident in foreign countries. A summary of the reports received shows the following total number of rites performed and sacraments administered during the year:

     Baptism           91      (S. A. Natives 120)
Holy Supper           169
Confession of Faith      31
Betrothals           4
Marriages           28
Funerals           31
Ordinations           1
Home Dedications     2
Church Dedications     2

178

     There would seem to be an unwarranted discrepancy between the number of Marriages and the number of Betrothals. It is probable, however, that this is due in large measure to the fact that no provision is made on our printed blanks for the reporting of Betrothals. The same is true of the Dedications, both of homes and churches, which have to be specially noted in an appended statement. A suitable revision of the forms used in making reports would seem to be suggested, in order that our records may be more complete.

     In addition to these statistics, the following facts of general interest are noted:

     Bishop N. D. Pendleton presided at the Pittsburgh and Philadelphia District Assemblies, and at Local Assemblies held in New York, Kitchener, Toronto, and Philadelphia. On June 19th to 24th, he also presided at the Eleventh General Assembly, held in Glenview, Ill. At the Assembly Service on the 24th of June, he ordained Mr. Henry Heinrichs into the First Degree of the Priesthood, and received him as a Minister of the General Church.

     Rev. Alfred Acton gives an interesting account of his visit to the members and friends of the General Church in Pome, Trieste, Geneva, Vienna, Stuttgart, Leipsig, Brussels, The Hague, London, and Colchester. He received a cordial welcome in all of these places, wherever he found New Church people, and gave instruction by means of sermons, classes, and private conversations. In Rome, he visited two members of the General Church, the Misses Gnocchi, and administered the Holy Supper to them. In Trieste, he found a very enthusiastic group, including about 22 adults, together with an encouraging number of children and young people. The friends in Stuttgart were in great need of German translations of the Writings, and as a result of Mr. Acton's visit an edition of Heaven and Hell has been provided for them by Dr. F. A. Boericke at his own expense. In Brussels, Mr. Acton dedicated the new book room recently opened by the Rev. Ernst Deltenre.

     Rev. K. R. Alden, Pastor of the Olivet Church, Toronto, Canada, has been conducting a successful missionary campaign, as a result of which he has materially increased the average attendance at Sunday worship. Six adults, previously not connected with the New Church, have been baptized during the year. The work has been carried on chiefly by means of missionary discourses, delivered at the church on the first Sunday evening of each month. The attendance at these services has ranged from 85 to 113. Mr. Alden points out as a significant fact that the largest number of applications for baptism came immediately following a sermon on the subject of "Hell!" He also reports an increase of 6 pupils in the Sunday School, 3 of these being neighborhood children whose parents are not of the New Church. The internal growth of the Society, coincident with this numerical increase, is attested by a marked revival of interest in the individual reading of the Writings, which the Pastor has stimulated by means of his doctrinal classes.

     Rev. Gustaf Baeckstrom, of Stockholm, reports a net increase of I member in his society, and a large increase in the attendance at the general doctrinal classes, the latter having grown from an average of 45 to an average of 118.

179

Mr. Baeckstrom, in addition to his regular duties, has published 3 books during the year, one of which is entitled Visions and Dreams, another the Invisible World, and the third Spirit and Matter, the last being a series of expositions of the stories of Saul and David. Besides these, a first translation into the Swedish language of Swedenborg's Divine Love has been made by Mr. T. Holm, and published by the Society.

     Rev. Albert Bjorck, formerly of Bath, England, met with a serious accident early in the year, as a result of which he has been unable to do much active work. He conducted private worship for a small group at Godshill, Hants, and took some part in the British Assembly, but has since removed to Palma, on the Island of Majorca, off the east coast of Spain, seeking a more temperate climate in which to regain his health.

     Rev. J. E. Bowers has continued his missionary visits to isolated circles and individuals, as in the past, but notes that advancing years have compelled him to make his journeys somewhat less strenuous than heretofore.

     Rev. L. W. T. David has organized in Carmel Church, Kitchener, a group of men who follow a daily calendar of reading in the Writings, and who meet frequently to discuss the subject-matter of what has been read. He reports also that, at the Annual Meeting of the Society, it was unanimously voted to invite the General Church to hold its next General Assembly (1926) in Kitchener.

     Rev. E. Deltenre, of Brussels, Belgium, has continued the publication of La Nouvelle Jerusalem. He has also secured an apartment in the Ravenstein Castle, and has opened this as a Book Room and Library. It is advantageously situated near the University Buildings, and has been attractively furnished. He hopes that it may prove the means of a more active propagation of the Heavenly Doctrine in Brussels.

     The outstanding feature of the year in Sharon Church, Chicago, is the removal of the Society to a new place of worship. A building has been bought to serve as Pastor's residence, parish house, and worship-room. The Acting Pastor, Rev. W. L. Gladish, reports a larger attendance than last year at services, and the membership has been increased by the addition of 8 persons who were formerly members of the Society of the Rev. John Headsten.

     Rev. E. E. Iungerich visited Rio de Janeiro during the summer. He also presided as the Bishop's representative at a Local Assembly in Arbutus, Maryland.

     Rev. Richard Morse has given, during the past few months, a series of missionary discourses, the subjects of which were advertized in the principal daily papers of Sydney, Australia. It appears from an enclosure that Dr. Fosdick, of New York, who stirred the churches in this country by his attach on the doctrine of the Virgin Birth, visited Australia and raised a lively discussion there on the same topic. Mr. Morse took occasion to deliver an address on "The Incarnation of God," in which he set forth the New Church faith with regard to the absolute Divinity of Jesus Christ.

     Rev. H. L. Odhner states that, on December 2d, the cornerstone of the new church building being erected by the Durban Society on Musgrave Road was laid with an appropriate ceremony.

180

The building was delayed because of a change in the plans, but is now proceeding rapidly, the brickwork being nearly completed. He also speaks of assisting the Rev. Theodore Pitcairn in dedicating a new church building for the Natives at Luca's Village. Both these ceremonies were performed as episcopal functions under the Bishop's appointment. The former place of worship in Durban was sold, and will be used as a Salvation Army Home for Destitutes. Until the new building is completed, services and classes are being held at the parsonage. Attendance at services is not as large as the membership would warrant, owing to the fact that several families are out of the city for a greater part of the year. Mr. W. M. Buss and family have moved to Ixopo, Natal. Two other families reside in the suburbs, at a considerable distance from the church. The fact that the members of the society are so scattered makes social activities very difficult to provide. A Woman's Guild has been organized, and it has given a new impetus to the society life. This Guild has been largely instrumental in maintaining the New Church Day School, (called the Kainon High School), and has cooperated with Miss Elsie Champion in making the undertaking a success. Miss Champion has been engaged as teacher, and has carried the work forward with great zeal. A beginning was made looking toward the annual celebration of a Local Assembly, by holding a Social Assembly Week in the month of June.

     The two missions among the Zulus have progressed steadily. Moffat Mcanyana, Julius Jiyana, and Job. Lunga are the leading workers. The first office of the Liturgy has been translated, with some adaptation, into the vernacular, and a more complete Book of Worship, now in the press at Alpha, will soon be in use. Heaven and Hell is being translated for publication.

     A general report, covering all the South African Missions, has been received from Rev. Theodore Pitcairn, and from Mr. Fred. W. Elphick. The estimated membership, including isolated groups not definitely reported, now totals 503. The corresponding figure for last year was 382. The reported membership in 11 centers, from which Leaders report regular statistics, is 312. In these same centers, the average attendance at public worship is 342. The figure of 371, given last year, covers a somewhat wider area, and was an estimate. The center at Maseru has been abandoned, owing to the removal of many members to Alpha. Jonas Motsi, the former Leader in Quthing, is pursuing a course of study at Bryn Athyn, and the regular services in his center have been temporarily suspended. There are 129 members, widely scattered through the Transvaal District. They are visited as regularly as possible by three Leaders in charge of the work there. The six day-schools mentioned last year are being continued, and are educating a total of about 250 pupils. The Cathechism by Rev. C. T. Odhner, has been published in Sesuto, and a translation of The New Jerusalem and Its Heavenly Doctrine will soon be ready for distribution.

     In addition to his regular pastoral work in the Pittsburgh Society, the Rev. Homer Synnestvedt has visited isolated groups and members of the Church in Youngstown and vicinity. In the Society, he reports encouraging progress.

181

     Rev. R. J. Tilson, Pastor of Michael Church, Burton Road, Brixton, London, acted as the Bishop's Representative in presiding over the British Assembly. The meetings of this Assembly were held in the Burton Road Church, were well attended, and proved very successful.

     The Visiting Pastor, Rev. F. E. Waelchli, states that, in Middleport, Ohio, there has been an increase in attendance at services and a general revival of interest. In Detroit, he has formed a new circle, including about 19 members of the General Church, 19 children, and about to others who attend the meetings. During the summer, he made a trip to the Pacific Coast, visiting individuals and groups in Los Angeles, Ontario, Riverside, Oakland, and San Francisco, California, in La Gorande and Baker, Oregon, and in Walla Walla and Spokane, Washington. He speaks especially of Los Angeles and Spokane as promising centers, where a steady growth may be expected.
     GEORGE DE CHARMS, Secretary.

     8. A verbal report for the Orphanage Fund was given by the Rev. Alfred Acton, who explained that there were opportunities for enlarging the use of the Fund, if additional contributions were received.

     9. The Bishop then placed before the meeting an invitation extended by the Carmel Church, Kitchener, Ont., to hold the General Assembly in that place in 1926. A discussion of the various factors to be considered, in the matter of holding a General Assembly in that year, occupied the remainder of the session.

     10. The meeting adjourned at 12:30 p. m.

     Second Session-3:00 p. m.

     11. In addition to those present at the morning session, the meeting was attended by Mr. Paul Synnestvedt, of the Executive Committee, while the Revs. Alfred Acton and Enoch S. Price were absent.

     12. After further discussion of the question of the next General Assembly, it was Resolved, "That the invitation extended by the Kitchener Society be accepted con amore." Keen appreciation was voiced for the courage of the Kitchener friends in attempting so large an undertaking.

     13. The Secretary then read in brief summary a financial Report of the Orphanage Fund, just received from Mr. Walter C. Childs. On motion, the Report was received and filed.

     14. On motion, the subject of the "Order and Organization of the General Church" was taken up for consideration.

182

     15. On motion, the Bishop was requested to introduce the subject, and he thereupon read a statement he had prepared; similar to the one prepared by the Bishop Emeritus, and published in NEW CHURCH LIFE for August, 1914, but noting changes that have taken place since then. As the Bishop read his statement, section by section, suggestions were offered and various points discussed by those present.

     16. On motion, it was Resolved, That a statement such as the one presented, with such corrections or changes as may be considered advisable by the Bishop, be published.

     17. The meeting adjourned at 5:15 o'clock.

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

     FEBRUARY 4 TO 6, 1924.

     Following the custom inaugurated last year, a series of three afternoon sessions were provided for the joint meeting of the Council of the Clergy and the General Faculty.

     The first session, February 4th, was held in the Auditorium, De Charms Hall. The Bishop introduced Mr. O. W. Heilman, Principal of the Bryn Athyn Elementary School, as the speaker of the day, whose address was on the subject of "Visual Education." Mr. Heilman altered the title of his paper to "Visual Aids in Education." He showed how there had been a steadily growing effort on the part of educators to provide more perfect means of visualization, and how the microscope, the stereoscope, the stereopticon, and finally the cinema, had been introduced as mechanical aids of undoubted value. The cinema, though widely abused, and thus open to serious criticism, is in many respects the most perfect aid to visualization yet devised, and promises to become an increasingly valuable tool in the class-room. Central organizations are producing films specially designed for educational purposes, and a wide range of subjects is rapidly being brought within the reach of schools throughout the country. Through the generosity of the Rev. Theodore Pitcairn, a moving picture machine has been presented to the Bryn Athyn school, and we are thus enabled to take advantage of this newly developed field. The speaker then showed a moving picture, illustrating the way in which the structure and operation of the human eye can be taught with a minimum expenditure of time.

183

     A discussion followed, centering around the relative value of sight, as compared with the other senses, when regarded from the standpoint of the educator, and a distinction was made between what is "informative" and what is "educational." It was seen that the moving picture is of immense value, though chiefly as an informative agent.

     The Second Session, February 5th, was addressed by Prof. C. R. Pendleton, on the question, "Is the Pithecanthropus Human?" In spite of a rather staggering title, the paper proved of intense interest, as a constructive attempt to interpret the facts of human evolution in the light of the teachings of the Writings. The question of the possible origin of man from the anthropoid ape has always hinged upon the discovery of a so-called "missing link" which would bridge the gap between man and animal. Considering the size of the brain as an indication of intellectual capacity, the discovery, on the banks of the Trinil River in Java, of a portion of a human skull, which displays a cranial measurement intermediate between that of the highest known ape and that of the lowest type of prehistoric man, raised a question as to whether the long-sought missing link had not been discovered. The skull is called "Pithecanthropus," or "ape-man," and around it has raged a scientific controversy ever since its discovery in 1891. Professor Pendleton presented a mass of evidence pointing to the conclusion that this skull was the remains of a human being, and that it bore testimony to the existence of a race of Preadamites. His conclusion was, that the Pithecanthropus was not of the Preadamites themselves, but belonged to a possibly degenerated branch of their descendants.

     A lively discussion followed, not on the immediate question of the paper, which none felt competent, to say much about, but on subjects suggested by it.

     At the Third Session, February 6th, Miss Venita Pendleton read a paper on "The Life of Primitive Man," in which she presented the problem that is raised for our educators by the teachings of the Evolutionists, and pointed to a field of investigation for New Church scholars which has scarcely been touched as yet, but which is essential to an adequate solution of the problem.

184

The paper correlated the story of Creation, as given in the first chapter of Genesis, with the gradual ascent of man from his primitive state to the full development of the Most Ancient Church. It was pointed out that there must have been freedom, as the fundamental human characteristic, then as now; and because of this freedom, some must have turned to evil, and some to a lesser good, while others accepted the highest good, and thus formed the Most Ancient Church. Thus there must have been the formation of both good and evil societies in the other world. It was held to be evident that there must have been a great variety of peoples, each having its own distinct culture, and that these were as gentile nations, outside and around the Garden of Eden, where dwelt the people of the Most Ancient Church. While it was recognized that, among these people, there were greater and lesser evils, it was considered unwise to emphasize this teaching with young children in our schools, since it is most important to implant an ideal conception of that first beginning of the race. We should avoid the presentation of primitive men as brutal, selfish, ape-like, unclean, and repulsive, emphasizing the Lord's presence among them, and the innocence which, in general, characterized the age.

     A spirited discussion followed, addressed to two main points,-first, the existence of evil among the Preadamites, and second, whether or not there was an organic change in the physiological form of the brain or the body as a result of the Fall. With regard to the first, there was an almost unanimous acceptance of the position presented in the paper. The second, however, revealed a wide divergence of view.

     Bishop W. F. Pendleton, at the close of the meetings, expressed his great delight in the sphere of charity which had prevailed during the meetings this year, and in the live interest in spiritual things, which spoke encouragingly for the continued growth of the Church among us.

     At 4:30 each afternoon, coffee was served in the Faculty Room, under the efficient direction of Miss Jean Horigan. While the opportunity for social intercourse, thus afforded, lightened the very considerable strain of the meetings, these occasions proved a very enjoyable means of continuing the discussions in a more informal way.

185

     The meetings as a whole were pronounced by everyone successful in the highest degree,-stimulating, instructive and inspiring to ministers and teachers alike.

     THE PHILADELPHIA DISTRICT ASSEMBLY.

     BRYN ATHYN, PA., FEBRUARY 1 TO 4, 1924.

     The Assembly was opened on Friday evening with a most delightful Banquet, notable for the dainty simplicity of the menu, and for the ease with which it was served. Though not on the exact day, it was held in celebration of the 27th anniversary of the formation of the General Church, and the Church colors were prominent in the decorations. Bishop N. D. Pendleton delivered his Annual Address, which was on the subject of "Christian Rites and Ceremonies in the New Church." He pointed out the apparently close connection between the New Church and the First Christian Church in the matter of ritual, and called attention to the contrast between this and the sharp break existing between the First Christian and the Jewish dispensations. He stressed the fact, however, that, while this similarity exists in outward form, the rites and ceremonies of the New Church are altogether distinct in their spiritual effects, bringing about association with the New Heaven, and influx thence, which the ceremonies of Christendom cannot effect. An interesting discussion followed, in which both laymen and ministers took part.

     Among the guests at the Banquet were Mr. and Mrs. Frederick Frazee, passing through Bryn Athyn on their way to South Africa. A "bon voyage" with affectionate greetings to the friends abroad, was telegraphed from the Assembly to the vessel on which they sailed from New York next day. A message of greeting was received from the Toronto Society.

     On Sunday morning, February 3d, the Rev. K. R. Alden preached a very impressive sermon on "The Presence of the Lord in His Church," illustrating the operation of the Divine Human by the "pillar of cloud by day and fire by night," which led the Children of Israel in the wilderness. (Exodus 40:38). The Holy Supper was administered at the close of the service to about 130 communicants.

     Following the precedent of last year, the evening was devoted to a presentation of the religious drama prepared for the Christmas Festival.

186

The subject this year was the dramatization of the theme from the Prophecy of Jeremiah. As a literary production, it was, perhaps, the best that has yet been produced in the Church. The staging showed a distinct advance on the already high standard set by Mr. Finkeldey a year ago. The accompaniment of vocal music behind the scenes was extremely effective, and the acting was notably well done.

     On Monday evening, Prof. C. R. Pendleton delivered a lecture on "The Art of the Most Ancient Church," illustrated with stereopticon views. He presented a series of facts, drawn from the remarkable discoveries in the archaeological caves of France and Spain, showing that there was a gradual development of the race, traceable in the remains of their art, which shows a most remarkable advance in very ancient times. He showed the significant fact that there later appeared a sudden decline, and a second gradual rise, which suggests the confirmation of what is said in the Writings concerning the Most Ancient Church and the Fall. He suggested that what is called the "Cro-Magnon" race may possibly represent some branch of the Most Ancient Church. Pictures of their art, secured at great pains, and prepared for the lecture by Mr. D. F. Rose and Miss Muriel Gill, gave evidence of a very high artistic development. Mr. Pendleton had prepared a chart, illustrating roughly the cultural ascent of the race, its sudden fall, and a second rise, such as is suggestive of the teaching of the Writings, as well as concordant with the known facts.
     GEORGE DE CHARMS,
          Secretary.

187

Church News 1924

Church News Various 1924

     RIO DE JANEIRO.-Senhor de La Fayette appears to have discontinued publishing his periodical, A Nova Jerusalem, and to have substituted for his Portuguese journal one of the same appearance in the French language, bearing the same title as that of the Rev. Ernst Deltenre's La Nauvelle Jerusalem. The second issue of Senhor de La Fayette's new enterprise is
just received.

     Beyond two brief half-column statements of the purpose of the New Church, and concerning the Divine of the Lord which makes heaven, the main part of the journal is devoted to two articles, entitled "My Mission in France," and "The Money-Changers Driven from the Temple," the latter being in the form of a sermon. A year ago, Sr. de La Fayette addressed a public proclamation to France, copies of which were sent to the President of France, Professor Vinet, and other Frenchmen of his acquaintance, requesting them to give it the widest circulation. It was entitled "A Salute to France, the Great Victim." He now tells us that this made a profound impression among New Churchmen in France and Switzerland, and that President Miller and, through the French Ambassador to Brazil, has sent him an official expression of his thanks. All this, Sr. de La Fayette adds, is a fulfillment of a vision he had in 1909 and duly recorded in his diary, in which he saw himself graciously entertained by the President of France in the Palais de L'Elyee. His personal participation in this event is "to warn France to break absolutely with the Papal power in the Vatican." (p. 8.)

     The other article is in the nature of a diatribe, not only against the Old Church, but also against the various organizations of New Churchmen. Some of these, he holds, are under this or that malign Old Church influence; but the General Church is under both Babylon and the Dragon working in hateful harmony, and therefore has a papal organization, and "like a venomous toadstool since 1876 has been constantly attacking others." (p. 6.) Several columns of this caustic article are devoted to a recital of the spiritistic grounds upon which he bases his own infallibility as a spiritual agent directly by God. The most recent of these spiritistic experiences he gravely sets forth as follows: "Swedenborg has known for several years the mission which I must accomplish in this world, and which has been entrusted to me by the Lord since 1891 . . . Swedenborg has seen that I was in the right to say in an article entitled "The Failure and Death of Old Christianity"-published last August,-that 'the New Jerusalem would be repulsed by Christians, but accepted among the gentiles of Africa and Asia! . . .' He read it recently in a society of the New Heaven. . . . He has since set forth to several members of the Church the effect which this article produced in a society of Roman Catholics in the world of spirits. The article was greeted there with a tempest of protestations against me, and on all sides were heard such expressions as: 'Isn't he petulant! He thinks he knows more than the pope!'" (p. 3.)

     Elsewhere in the same article Sr. de La Fayette lays bare various conditions in his Geral Associacao at Rio de Janeiro, Drier to the withdrawal therefrom of the greater Dart of its membership to form the General Church society. To quote: "In 1898, after four years of propaganda, I founded a society of the New Jerusalem. For more than twenty years all went well." (p. 4.) In 1918, he established the priesthood, and ordained two priests, whom he subsequently unfrocked as seditious. He then goes on to relate how, at a Christmas service in 1920, he felt a sphere of opposition from a part of his audience that literally caused him to gasp for air and to discontinue the sermon.

188

This at once caused him to write a letter to the person he suspected, interdicting a return to the services for the period of a year. He complains then that the relatives of the person so treated failed to understand his perfect right to act in this way. "The prohibition to come to services," he says "was exploited as an insult [to the person involved]. . . . The letter was shown to all, and naturally used as a basis of attack . . . calumny, and insults . . . . Finally a great number withdrew, and 70 in all (the very number of those disciples of the Lord who walked with Him no more) rallied about the seditious leader. Yet these people cannot understand that it is the duty of the director of the worship to put away all sheep who are in condition to disaffect others." (p. 5.)
     E. E. I.

     DEATH OF SR. DE LA FAYETTE.

     Since the above was written, we have received news of the death of Sr. de La Fayette. This marks the close of what may be considered the first chapter in the history of the New Church in Brazil, for which he labored constantly and unremittingly for many years, breaking ground in this new field with results that have been remarkable in their promise for the future.
     E. E. I.

     REPORT OF THE VISITING PASTOR.-Well attended and enjoyable meetings were held in DETROIT and its suburbs, January 20th to 22d. On Sunday morning, the 20th, there were services at the house of Mr. and Mrs. Arthur Schnarr, in Royal Oak, at which the baptism of the infant daughter of Mr. and Mrs. Schnarr took place. In the evening, there was a gathering in the home of Mr. and Mrs. Field, at Birmingham. Despite zero weather, seventeen persons were present. A delightful time was spent during the social supper. Then followed a class at which the subject was "The Word Made Flesh." The endeavor was to present an interior idea of what is meant by the Word. On Tuesday evening another class was held, at the house of Mr. and Mrs. Birchman, in Detroit. The subject was "Creation," as presented both in the Writings and Swedenborg's Philosophical Works. It seemed impossible to come to a close, for some new question would open up a new line of thought; and even when refreshments were served, which should have called for a social time in lighter vein, the subject of the class was continued to quite a late hour. No work was done in Windsor, Ont., on account of illness there.

     ERIE, PA. was visited January 23d to 27th. Because of exceedingly unfavorable weather, very few persons came out to the meetings. Three evening doctrinal classes, an afternoon children's service, and Sunday morning services, were held as usual. The Sunday morning gathering took place for the last time at the home of Mrs. Edward Cranch; for within a few months, Mrs. Cranch and her daughter, Miss Edith, will leave Erie and make their home in Cleveland. They will be greatly missed in the Erie Circle, as also will the house in which are centered so many dear memories of the life of the Church.
     F. E. WAELCHLI.

     TORONTO, CANADA.-During the Pastor's illness, and his subsequent visit to Bryn Athyn, the pulpit was filled very acceptably by the Rev. J. S. David, now resident in Kitchener. His first sermon was upon the subject of the Lord's Transfiguration; his second upon the theme of Going into Jerusalem; and his last upon the topic of Feeding Elijah. From all accounts, the sermons made a profound impression upon the Society, and their thanks go to Mr. David for helping them out.

     The outstanding event of the month was the celebration of Swedenborg's birthday, which this year took on a twofold form. The first celebration was a children's affair. It took place on Saturday afternoon, January 27th, and the entertainment was provided for the parents by the members of our Local School.

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The first item on the program was an essay on "Swedenborg" by Master Ronald Potts. This was followed by a piano solo by Miss Nancy Wilson, and a violin duet by Master Raymond Carter and his teacher. Miss Edith Carter then read a paper on "Swedenborg," which was followed by a violin solo by Master Ralph Brown. The Pastor then gave an account of the place of the fairy story in Swedish legend, together with some account of Swedenborg and his fairies. The School then gave little play entitled "The Lost Slipper," which was adapted from a Swedish fairy tale. The children had had only two weeks to work it up, but under the able direction of Miss Ebert, assisted by Mrs. Frank Longstaff and Mrs. Eva Kuhl, it proved a great success. After the entertainment, tea and ice cream were served, which sent everyone away extremely happy.

     The second celebration was for the adults, and took the form of a Swedenborg's Birthday banquet on the evening of the 29th. Mr. Theodore Bellinger presided as toastmaster, and made a distinct success of his first experience. A silent toast was offered to the "King," after which the toastmaster called upon Mr. R. S. Anderson to propose a toast to the "Church," which Mr. Anderson did in a few well-chosen words. We then sang "Our Glorious Church," and Mr. Frank Wilson responded to the toast. His speech was earnest, and first of all reviewed the apparent slow growth of the Church, but he said this was due to the fact that, as individuals, we do not give our all in love and interest to it. He closed with an appeal for fuller cooperation. Mr. Rudolph Potts was then asked to propose toast to "Swedenborg" and reviewed the great work of the servant of the Lord, showing the many marvelous things which were accomplished by this great man. Mr. Alec. Sargeant responded to the toast, and in a masterly manner showed the development of Swedenborg's mind from the time of infancy to the opening of his spiritual eyes. The final toast of the evening was proposed by Mr. Frank Longstaff, and responded to by the Pastor. After the banquet, the tables were cleared away, and the time was given to some lively dancing. More than 80 people were present, and the whole affair will go down in the annals of the Society as one of the pleasantest events of its kind that we have ever had.

     On February 8th, the Pastor gave an account of the meetings which he had attended in Bryn Athyn.
     K. R. A.

     GLENVIEW, ILL.-The month of January took many liberties, with its versatile display of weather. But in spite of heavy snows, sub-zero temperatures, high winds, and complete thaws-a cycle which repeated itself several times-there has been surprisingly little sickness, and society affairs have kept an average of attendance.

     An ice carnival for the children was staged by the local chapter of Theta Alpha. Large colorful pinwheels and vivid dusters in the hands of each child gave kaleidoscopic color to the games and races, witnessed by an ever-increasing group of parents on the banks, attracted by the fun. A crackling bonfire, and relays of hot chocolate and sandwiches, kept the young faces glowing until darkness brought an end to the day.

     The banquet for Swedenborg's Birthday was held on the evening of the 28th, when many from Sharon Church came out for the celebration. After the dinner, instead of the customary speeches, a play suitable to the occasion was given. It dealt with several episodes in Swedenborg's life, as recorded in Tafel's Documents. The scenes were laid, partly in the house of Christopher Polhem, and partly at the home of General Tuxen. The characters, in the order of their appearance, were as follows:

Emanuel Swedenborg     Noel McQueen
Christopher Polhem          Benj. McQueen
Emerentia               Beatrice Nelson
Gabriel Polhem          Harald Klein
Mrs. Tuxen               Helen Wiedinger
Her Daughter               Hope Hager
Christine, the Maid          Dorothy Nelson
General Tuxen          George Starkey

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Mr. Cuno                Gilbert Smith
Merchant               George Fiske

     Arranged by Miss Gertrude Nelson, and directed by the Rev. Gilbert Smith, the episodes formed a total which, aside from its object to portray the life of Swedenborg as a man, rather strikingly presented the life of a regenerating man. The interpretation of Swedenborg, the young man, somewhat arrogant, conscious of his ability, harassed by discord in his family, bitter toward his enemies, was perhaps a little difficult to give, but contrasting with Swedenborg in the last years of his life, fired by zeal for the wonder of the Revelation which he had been permitted to reveal to men, mellowed, no longer bitter, tolerant of those whose minds could not believe the things he had been given to relate, a little weary, and of infinite sympathy and patience, was an interpretation in which Mr. Noel McQueen did some very fine work. As an older friend and counselor, and sympathetic admirer, of the young Swedenborg, Mr. Benjamin McQueen deserves much credit; while the part of Mr. Cuno, as played by Mr. Gilbert Smith, was at once charming and convincing. Each member of the cast acquitted himself well, and the performance had a quality above the average of amateur affairs.

     On the 29th, at noon, a banquet for the children was held. Papers on the life and work of Swedenborg were read by the members of the seventh grade, the oldest children of the elementary school. The ninth grade had been invited to the adult banquet the evening before. After the luncheon and papers, games were introduced to entertain the children.

     In the absence of the pastor to attend the meetings in Bryn Athyn, the Rev. George Starkey preached one Sunday and conducted one Friday class.
     V. P. G.

     CHICAGO, ILL.-Swedenborg's disappointing experience with Emerentia Polhem formed the theme of a playlet written by Mrs. Gladish and produced by the young people of Sharon Church as the central feature of our Swedenborg Birthday celebration. This took the form of a dinner following the service on January 27th, attended by sixty members and friends, some of whom had come great distances to the meeting. The dramatic performance came in the afternoon, and was enjoyed by all present.

     The Ladies recently held a very pleasant meeting at the home of Mrs. John Pollock. They are making special efforts to assist in raising money to meet payments upon our new building, and feel encouraged by their success in accumulating a fund from various sources.
     E. V. W.

     BRAZIL.

     Rev. Henry Leonardos, in his letter of January 14, states that a large number of the members of the General Church in Rio de Janeiro attended the funeral of Sr. La Fayette, having received a special invitation from his wife. From this and other letters, we learn the following details concerning the General Church group:

     Sr. Trindade, for many years faithful employee of the bank, died recently at the age of 66 years. In 1921, I had the pleasure of baptizing his son and two of his grandchildren.

     A child recently born to the Rev. and Sra. Mendonca Lima lived only a few hours. The mother was critically ill for weeks, but her friends now rejoice in her recovery. Sra. Camilla Jeudy has also been ill, but has been restored to excellent health by means of an operation.

     On Christmas Day, three daughters of Sr. Caire de Roure, a first cousin of Sra. La Fayette, were baptized by the Rev. Henry Leonardos, who also officiated at the baptism of his own granddaughter Stella, and of his wife's uncle, Sr. Armando de Sousasilva. Five new applications for membership in the General Church have been received, and there is a prospect of two new families and several individuals asking for baptism shortly-nine persons in all. Sr, Leonardos writes: "We are on the point of changing our hall of doctrine to 89 rua Ouvidor, where we can get a very comfortable suite of rooms.

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This is a clean and busy thoroughfare in the center of the city, and of ready access to all the members. As soon as we make the change we shall begin to hold Thursday evening reunions for the propagation of the Heavenly Doctrine."

     We have just received the January, 1924, issue of A Nova Jerusalem, founded by the late Sr. La Fayette, but now published under the direction of Sr. Joaquim Sarmanho. From this issue we learn that the Geral Associacao held a meeting on January 2, 1924, when a new directorate of five members, and a finance board of three, were elected. At the head of this directorate, as President, is the above-mentioned Sr. Joaquim Sarmanho, succeeding Sr. La Fayette. Sr. Sarmanho joined the General Church group in March, 1921, but returned to the La Fayette group in 1922. The present number of the journal consists of three articles, entitled "An Irreparable Loss," "From Adam to the New Jerusalem," and "Let No One Be Deceived"-the first commemorating the loss of the honored founder of the Geral Associacao, and the last being an argument in support of the contention that Sr. La Fayette had been instructed spiritually by dreams and visions. The character of these articles may be inferred from the following brief excerpts:

     "It is our sad duty to announce that, on December 18th, the luminous and kindly spirit of the great missionary and inspired apostle of the Lord, known in this world as Levindo Castro La Fayette, divested himself of his earthly envelope. Since Emanuel Swedenborg, the revelator of the Doctrine of the New Jerusalem,-a doctrine received by him, not by means of any angel or spirit, but from the Lord Himself,-no other man, no other disciple, has been instructed and prepared by the Lord Himself as much as or more than Pastor Levindo to diffuse among men the principles and ends of His true Church. For this mission the Lord opened to him his spiritual sight in a serene and perfect clairvoyance, in manner identical with that which took place with Swedenborg, and with the result that while acting and teaching in this world, he was also doing so in the spiritual world, receiving from the Lord's celestial kingdom the inspiration which was always the motor force with which he operated in both worlds. . . So great was his knowledge of correspondences, that his utterances were in parables, in imitation of the Lord, who so spake lest the common people should know sacred truths and profane them. He also spoke openly when he thought it well to do so. . . .He who writes these lines [J. S., presumably Joaquim Sarmanho] heard him speak many times in this way, and received, as it were occultly, perfect instructions in regard to eternal truths. On the eve of his departure to the mansions of the just, I saw him as it were transfigured, and he gave me his last instructions, speaking of things which are to happen, of catastrophes on this planet, etc."
     E. E. IUNGERICH.

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PROMISE OF ETERNAL LIFE 1924

PROMISE OF ETERNAL LIFE Rev. HOMER SYNNESTVEDT 1924

     Announcements.

NEW CHURCH LIFE
VOL. XLIV          APRIL, 1924           No. 4
     We have all noticed how, in the great crises of life, the children of men turn to their God, and seek the help and the consolation of religion. At such times we see revealed the fact, recorded in the Heavenly Doctrines, that every human being, in his soul or inmost perception, acknowledges that God is, and that He is Human; also that we, His creatures, live after death in the human form. Such an acknowledgment is notably manifest at the hour of death, or in contemplating death; and it is not unusual at funerals to hear persons-possibly when they are off their guard, and not moved to talk from some injected dogma-affirm their belief in a hereafter, and in the personal survival of their departed loved ones. This is due, no doubt, to the presence of the celestial angels at such times, their influence so softening hearts that the usual doubts and difficulties melt, as it were, into thin air.

     Something similar-at least as to the feeling of an exalted and doubt-free state of rejoicing and acknowledgment of the Divine beneficence-is to be observed at other great crises of life. The mother presently forgets the agonies of labor, "for joy that a child is born into the world," which would be quite impossible, were it not for the presence and most powerful activity of the celestial angels, and of the Divine sphere of use. That such a sphere, most powerful, most compelling, and most joyful in its moments of fulfillment, attends marriage, and the love activities that belong to marriage, is known to everyone, whether he be Jew or Gentile, religious or non-religious, civilized or non-civilized.

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In those great crises, we all share alike the emotions that are greater than ourselves, and which we would fain understand and interpret. All eyes are turned at such times to the shrine of their religion. But how pitifully inadequate at this day is the response, only the New Churchman can fully realize.

     With respect to the crisis of death, the Christian Church, in its earlier, more faithful days, was given a light of simple perception, based upon the historic facts of Christ's conquest over death, and His message of the simplest and yet the greatest of all truths of religion, "Because I live, ye shall live also." That He overcame death, and promised to take all to Himself in the heavenly mansions, was enough for the primitive Christians. The fact of His resurrection was abundantly testified, and the hope and faith were innate. In the light of this most simple but most intense faith, the shadows of the old pagan answers, with their oracles and superstitions, gradually fell away, except in the most remote corners of the earth.

     But alas for Christianity! It was soon rent by all manner of schisms; and within a few centuries, through unholy relations with political powers, and by other means, it became so beclouded with sophistications and perversions that, in spite of the Protestant Reformation, the Christian Church today can no longer give a true answer to any of the great questions that all the world is asking.

     Let us, then, in each blessed hour of our little flock's reunion, lift up our eyes in devout thankfulness to our loving Father, and resolve once more so to conduct the affairs of our life that we shall be able to abide, not only in His presence,-as we do whenever we think of Him,-but also in His love, as we do whenever we commit those thoughts to act, and become doers of His Word. Whenever we turn ourselves again, and begin to do this, our hearts, as well as our intellects, are quickened. Literally, we come to life.

     But it is not only in the greater crises of our lives that the Lord is now offering a darkened and despairing world the light that tests all things, that heals and purifies and builds all things. "By the Word of the Lord were the heavens made, and all the host of them by the breath of His mouth." Day by day, all through life, the Truth Divine creates, forms and molds all things, and most manifestly fashions all the destinies of man, and the blessed words of our Lord come into direct application to us: "Because I live, ye shall live also. He that liveth and believeth in me shall never die."

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DIVINE RATIONAL 1924

DIVINE RATIONAL N. D. PENDLETON 1924

     "And Abraham called the name of his son that was born to him, whom Sarah bare to him, Isaac." (Genesis 21:3.)

     When the promise was given Abraham that Sarah should bear him a son, he laughed. When this was told to Sarah, she also laughed. When, therefore, the son was born, he was named "laughter" (Isaac), to signify the outstanding affection on the occasion. And the affection signifies the essential quality of that which Isaac represents, namely, the rational mind; in this case, the Divine rational which was born with the Lord after the purification of the maternal human, after the first rational, signified by Ishmael, had come to birth and some maturity of development, after the first rational had come to birth in the way of men, that is, by an influx from the internal into the affection of the sciences. This was represented by the fact that Ishmael was born of Abraham by the Egyptian handmaid Hagar, who-represented the affection of the sciences,-the love of learning, which is instinctive in man, and which is the means whereby man in time develops the powers of his rational mind. It is obvious that, without knowledges derived through the senses, and without the love thereof, no rational of any kind can be developed; moreover, that the kind and quality of the rational subsequently formed is determined in a marked degree by the nature of the knowledges so obtained.

     It is so with every man, and it was the same with the Lord, since He was born according to the order of nature, and in the way of all men. With Him, therefore, this first or Ishmael mind was formed by and on the basis of the knowledges which He loved and learned,-a mind which derived its inmost essence and its power of being by an influx from above, or from the Divine within, called the internal man; although this influx was first mothered by knowledges coming from without through the senses, that is, by the Egyptian handmaid.

     This first rational, with its characteristic powers and peculiar temper, is of a passing or temporary nature with the regenerating man, and it was especially so with the Lord in the process of His glorification.

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In other words, this first rational mind is due to give place to another and superior rational, formed also by the inspiring influx from within and above, though not, as with the first rational, mothered by the love of external knowledges,-the Egyptian handmaid,-but by the genuine love of truth, that is, by Sarah, the true wife of Abraham. Here, then, we have the difference between these two rational formations. The influx from above,-the father,-was in both cases the same, but the mother in each case was different,-different in kind, quality, and also in degree. The love of truth is by no means the same as the affection of the sciences, though they are generally regarded as identical. We may distinguish them by saying that what the Writings mean by the affection of the sciences is fundamentally an innate curiosity directed to the things of the outer world, which come to the mind through the senses of the body, while the love of truth is a part of good; that is, it is concerned with those eternal verities which belong to the kingdom of the soul, which are of heaven, and are from above heaven, and which in man are the concern of all that is orderly, right, and good in human life. This is the love of truth for its own sake, or rather, for the sake of good; and good is that which is of right, and of eternal order, whether with reference to the things which are of heaven or of earth. This kind of love of truth is the true wife. It is that which mothers the influx from the Divine, and produces in man what is called the spiritual rational mind, and in the Lord His Divine rational. And that which is so born is called "laughter," to signify the joy at the birth.

When this true rational is born, there is laughter in the soul, for it is the fulfilment of the soul's inner purpose, the life of which goes forth into this formation, and suitably ultimates itself on a lower, subjoined plane of existence, which with man constitutes him a self-conscious individual, which is above the plane of nature, and above its dominance, although it is below that more universal plane which is purely the dwelling-place of the Divine. In a word, this subjoined rational is what constitutes man a man, and yet an angel man. With the Lord, the birth of this rational was the true beginning of that which was afterwards to be and become the Divine or glorified Human. Therefore, there was laughter when Isaac was born, to signify this beginning, which in its end was to lead to the union of the Human with the Divine, and thus also to the redemption of all men.

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     This significance of laughter-the outstanding affection manifest on the occasion of Isaac's birth,-does not appear from the letter. What does appear is, that this laughter signified a kind of incredulity, even of unbelief that a child should he born to Abraham and Sarah, they being old, and long past the period of childbearing. "And Abraham (when he heard the promise of God concerning the birth of Isaac) fell upon his face, and laughed, and said in his heart, Shall there be born to a son of a hundred years! And shall Sarah, that is a daughter of ninety years, bear!" (Genesis 17:17.) So also, when the promise was later repeated, and Sarah, standing in the tent door, heard it, she "laughed within herself, saying, After I am old, shall I have pleasure, and my lord old also? And Jehovah said unto Abraham, Wherefore did Sarah laugh! Shall anything be wonderful for Jehovah? And Sarah denied, saying, I laughed not; for she was afraid. And He said, Nay; but thou didst laugh." (18:12-15.)

     Here indeed was incredulity; but the incredulity was of the outer mind. It is always so with the Divine miracles. The inner perception of their truth is met by an outer incredulity; and Isaac was a miracle-child. This is the point of the story, and in this Isaac fittingly represented the last-born rational, which is not dependent for its formation upon the normal acquisition of knowledge, but is the result of an inner marriage of good with truth. There must indeed be a preceding rational, formed in the usual way as a base or ground (signified by Ishmael); but the spiritual rational is none the less a distinct inner structure. It is a product of regeneration. Its birth may never take place; and when given, it is in the nature of a miracle. And while the first premonitions of its birth excite incredulity, the laughter is in reality of the soul, because of the coming of the late-born child.

     Of all the words of human language, none more fittingly expresses the fundamental, and therefore the inmost, quality of the human rational, than laughter. For laughter and articulate speech are the signal marks of the human mind, or of the reasonable soul. And the two are companions one is not given without the other. As articulate speech expresses in form every definite thought, so laughter expresses every phase of human emotion as it conjoins itself with thought. A laughing animal is the height of mockery; there is nothing so unnatural, unreasonable, or shocking as the sound as of laughter in which there is no soul, no definite thought, no human affection.

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     Consider the affections that may be unmistakably expressed by laughter. Sometimes, the affection of joy, and then of sadness. Sometimes, there is indignation, or may be incredulity. Most often, perhaps, we laugh because of something which strikes the rational mind as ridiculous, which amusingly distorts its sense of proportion or relation,-a play upon words or ideas that leads to an unexpected conclusion, a double meaning, one of which is as not intended, but in the end is clearly revealed as the real intent. It is always something which challenges a rational, if not always serious, interpretation.

     Of all man's external traits, save that of speech, laughter indicates the presence of a reasonable soul, and is therefore significative of that rational mind which is formed in man below the plane of the soul itself, and yet above the body, and which intermediates between the two; a mind which, in its totality, constitutes the man an individual, and makes the spiritual being that lives after death a person distinguished from every other person. The souls of men are also distinguished, one from another, different and separate, even as are their bodies; but personality lies in this intermediate plane,-in the rational mind,-and is a gradual development, qualified and modified by influx through the soul above, and also by afflux from the outer world through the body.

     It is for this reason that the Writings say that the "human begins in the inmost of the rational," as if the soul above was something not human. But the meaning is, that the human personality of the individual man begins there,-the man, for instance, whom we are and know ourselves to be, and also who is known to others. The soul above this is indeed the very human itself, and a pure gift of God, but to us as individuals it is as a super-human, as that which imparts humanity, or rather, which imparts the faculty of becoming human. This soul above the mind is separated from the mind itself by a discrete degree. The soul lives incorruptible in a higher aura, but constantly descends into the lower, intermediate mind by influx, and so acts upon that mind by correspondence, imparting to it life and immortality, as well as the power to be and become rational; and this, as the vessels of truth derived from knowledge are updrawn by a process of unfolding.

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The intermediate plane, or the human mind so formed, is at first Ishmael-like; in it, that which is from below dominates. Later Isaac is born. In this later mind formation,-this spiritual rational,-that which is from the soul rules; and as it does so, Ishmael is expelled.

     The personal human, therefore, begins in the inmost of the rational. There is the beginning of the conscious individual, the man or spirit, whom we are. It was the same with the Lord. He was born into the world under all the conditiaments of human life, save that that finite formation with men, called the human internal, was with Him purely Divine. His rational mind and His bodily organism were of like formation to that of other men. In the inmost of His rational was therefore the beginning of His Human personality, the man Jesus. Here also His glorification began, that is, the making Divine of the assumed human; for here it was that the Divine Ipse came into immediate and first contact with the highest forms of human thought, of truth ascending. What happened at this point is treated of in the following chapter. It is involved in the story of Abraham's vision of the three men at his tent door. It here only remains to be said, that the concern of His rational mind was with the relation to be established between ascending human truth and descending Divine Good. The doctrine is, that the Good of His rational, even as His Soul, was purely Divine. That Good was indeed the Soul descending; and the need was, that rational truth ascending should be or become so highly developed, and so clearly purified, that it could conjoin or unite itself with the descending Good. This came to pass with Him by means of certain media; and as it came to pass, His Divine Rational, signified by Isaac, was born.

     The Divine Rational was born, conceived of the pure Divine descending, and mothered as by human truth ascending; but not at once did it come into the full flower of its glory. Its first birth, in the inmost of the rational, was followed by successive phases of development, as from a spark the Divine flame spread, until the field of the whole rational mind was filled; or, to make the figure of speech more human, rind more in accord with Scripture, the Divine rational passed through its periods as the miracle-child Isaac grew to man's estate and fulfilled in representative drama the mind-story of the Christ on earth. Amen.

     Lessons: Genesis 17. John 16. A. C. 2072.

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BENEFACTIONS 1924

BENEFACTIONS J. S. PRYKE 1924

     (A paper read before the New Church Club, London, England.)

     It will be expedient first to explain that this paper purports to be no more than the partial presentation of a lay idea concerning the teaching of the Church upon the subject chosen. The doctrine of the paper, as doctrine, is probably sound on its own plane, and in that sense unassailable. Its reflections are personal to the writer, and any application it may seem to suggest is also to be regarded as addressed to himself. In other words, the paper merely attempts to think audibly, with the Doctrines as a background; and every man is left in full freedom to pursue the question further, according to the promptings of his convictions.

     The present use of the word "benefactions" is not confined to the restricted meaning so often associated with it,-namely, the act of offering a benefit, especially a charitable donation; it rather goes back to the broader root idea inherent in the two well-known Latin words,-bene (well) and facere (to do)-well-doing; or as we would say, the performance of good works.

     For the sake of intellectual poise, we may remind ourselves that the exercise of benevolence is not a virtue rooted in the New Church, as such. The former Churches all practiced it, each in its own way; it flourished to a remarkable degree in the early and middle centuries of the First Christian Church; and is active to this day. The story of Christendom teems with examples of noble benefactions, and it is not too much to assert that cathedrals, churches, universities, colleges, parochial schools, almshouses, hospitals, and orphanages, largely owe their birth to the "pious founder" of former days. It would prove instructive and fascinating to examine into the forms taken by these ancient bequests. Many of them are couched in a quaintness and directness of language not without humor to the modern mind. No doubt some were in the nature of reparations or penalties exacted by an offended church, while others plainly breathe the hope of future honors. But when all has been said, there remains ground for supposing that a great number of them sprang from real charity, and bore witness to the duty of making some tangible and formal recognition of God's mercy, and of supplying the means whereby His work on earth might be perpetuated.

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     Nor are New Churchmen pioneers in the more general field of human beneficence. Men and women before us have attempted a literal obedience to the injunction to leave all and follow their Master, and moved by that noble, albeit mistaken, impulse, have pledged themselves to lives of poverty and good works. Let no one, therefore, permit any inlet to spiritual pride by reason of his work for the Church, since he is at best no better than his fathers, and only treads where others have trod. Moreover, there will probably be little to distinguish the external acts of the New Church from those of other Churches. What is different-and the difference is immense-is their internal quality, and the end to which they are directed.

     II.

     We are instructed that the seven commandments of the second table of the Decalogue, before their promulgation on Sinai, were already known throughout the kingdoms of the world as precepts of civil law, and so were familiar to the Jews while they were yet in Egypt. They were promulgated by Jehovah, and written with His finger on tables of stone, in order that they might be not only precepts of civil society but also of heavenly society. It is similar at this day. The laws of a moral charity are known and practiced in the world, but to New Churchmen are revealed in addition the laws of spiritual charity, without which the former avail little.

     All members of the Church will readily admit that man is a recipient of life, that his possession of it is an appearance, and that if he were cut off from the life-giving stream for a single instant, his death, absolute and final, would be the result. Do they just as freely believe that he is born to serve others, with all that this implies? Yet such is the doctrine. "Man is born, not for himself, but for others; that is, not to live for himself alone, but for others; and were it not so, society could not be kept together." (T. C. R. 406.) Thus there are two outstanding facts before us, First, that man has nothing in his own right, not even the power to breathe; and second, that it is incumbent upon him to devote to the service of others whatever is adjoined temporally to him. A third is, that true life depends upon the recognition of the preceding two.

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     It may be said, then, that the subject before us deals with the philosophy of human existence, with man's attitude to his Creator, with his relations to his neighbor, and with the value he places upon his own life. Or, expressed in another way, it refers to the universal law of action and reaction in its application to human development. Thus the practical question is, whether we shall act as though life were ours to do with it as we please-and this is powerfully urged by the spheres which reach us from the outside world-or whether we shall honestly regard ourselves as stewards, from whom a strict account will be required. There is no doubt as to what the decision will be; but to the end of our days we shall go on learning wiser ways of giving effect to it.

     An important passage in the Apocalypse Explained (242) tells us that the circle of man's life is to know, to understand, to will, and to do; since spiritual life commences from knowing, is thence continued into the understanding, afterwards into the will, and finally into action. An equally important number in Divine Love and Wisdom (214) states that, as all things of wisdom and love lie in use, so all things of faith and charity lie in good works. Two further passages in the True Christian Religion amplify these, namely, that when the spiritual man desires to perform uses, the natural man produces them by the wealth and other goods of fortune which he possesses (403); and that it is the nature and character of heavenly love to love for its own sake the use or good which the church requires of it (400).

     It is obvious from this teaching that New Churchmen are expected to return in service of one quality or another all that they receive from the Lord. Other passages make it equally clear that, failing this, there can be little spiritual growth. For instance, A. E. 823 states that neither faith nor charity can pertain to man before they actually exist in good works; A. C. 6073 says that good works are the complex of all the things of charity and faith in man; A. E. 963, that it is an established principle from an eternal statute of Divine order that, where there are not good works, there are evil works; and in A. C. 393 we read that John was permitted to lie in the bosom of Jesus because he signified good works.

203

     III

     In view of the foregoing extracts, and of the general teaching of the Church, how ought we to think of Benefactions, in order that we may perform them aright? The following outline is suggested:

     The Lord created man from pure love operating by pure wisdom, to the end that man, in turn, might attain a state of intelligent happiness analogous to the Divine. In doing this, the Lord did not, and could not, divide His own life, but merely fashioned man in such a manner as to enable him to use that life as though it were his inherently. At the same time, He ordained-and this, because it was essential to the scheme of human felicity-that man should employ the influent powers, not according to his personal desires, but for the promotion of the welfare of others, and for the advancement of true wisdom. To this end, again, the laws of life were revealed, in simplicity and in wisdom, so that men of all mental degrees might know what is required of them.

     There is thus teaching on the Lord's part, and there is to be obedience on the part of man. The teaching is, that man is allowed freedom of choice in dealing with the gift of life. Here is the birthplace of genuine faith, so necessary to the existence of genuine charity. This would seem to be the reason that in the Universal Theology for the New Church, the chapter on Faith immediately precedes that concerning Charity, and prepares for what is subsequently taught as to their interrelation and conjunction. In the light of this teaching, we learn to distinguish false from true, what to seek and what to avoid, what to will and bring into act, and what to reject,-a sifting process which must go on ceaselessly, if we are at last to be liberated from the obstacles of a false faith and its spurious charity.

     Now the doctrine is that, unless we react, we cannot be acted upon; if we fail to give, we cannot continue to receive. The more we strive, the stronger we become; the more we use, the more we shall have at our command. This will to use is the measure of our reception of wealth, as indeed it is written: "Seek ye first the kingdom of God, and all things necessary shall be added unto you." This applies to riches of every kind, whether of the heart, the head, or the purse.

204

It leaves the acquisition of money open to the regenerating man, the precise statement being that it is lawful for man to acquire riches and accumulate wealth, so far as opportunity is given him, provided that he uses no cunning or evil artifice (A.R. 358); or, as it might be expressed, provided be takes care to make equivalent return to the commonwealth.

     For man belongs to two worlds, and should prosper in both. Unless it was the intention that he should grow naturally, as well as spiritually, the faculty for doing so would not have been implanted within him, but in that case something of a proper ultimate would have been missing. On the contrary, he is required to employ all his gifts; and should his temporal possessions be increased as a result, he is so much the more able to clothe interior things. On this point we are taught that man is the subject of three main loves, namely, the love of heaven, the love of the world, and the love of self, and that the right subordination of these makes him perfect. When the love of self is as the feet to the others, there is no condemnation of wealth. Riches in the body politic are like blood in the animal body, while honors annexed to particular functions are like the hands of royalty, and are the pillars of society; this, with the proviso that the natural loves of those who enjoy them must be subservient to spiritual loves. (T. C. R. 394, 403.) It is apparent that natural possessions in themselves are neither good nor bad; they may draw either to heaven or its opposite; and that the man is wise who seeks to dissociate himself from them, and to regard himself as having nothing more than the usufruct. So he will be led by the Lord, his works will be good, and he will enter the state described in A. E. 825, when uses will be his enjoyments and truths his delights.

     IV.

     But being in lawful possession-and there is no person living without something to call his own, something of time, talent or money at his disposal after all obligations have been discharged-how is one to act so as to do genuine benefactions?

     It may possibly be inferred that these are identical with the duties of charity, but such is not the case. Charity and good works are as distinct as willing what is good and doing what is good (T. C. R. 420); good works are the vesture of charity; the benefactions of charity consist in all the good actions which the man who is a charity in form does of his own accord beyond the sphere of his calling. (C. 113.)

205

     The New Churchman will, of course, perform all the various works of charity in his association with his fellowmen; that is to say, whatever his office or business in the world, he will act justly, taking care to carry out to the best of his powers all the duties allotted to him, and finding his reward in the consciousness of being employed upon work beneficial to society, rather than in money payment; this, equally of king and peasant. Similarly, he will observe the public duties of charity, such as the payment of taxes; also those more domestic ones relating to his wife, children, or parents, and embracing the due provision of a dwelling-place, food, clothing, education, and so on. He will, further, pay regard to the more private charitable duties; as for example, the return of borrowed money, honoring pledges and agreements, and others of a like nature, some of which are grounded in statute law, some in civil law, and some in moral law.

     Yet these things may be looked upon as obligations which one must fulfill in his capacity as a member of society, and they might be performed equally well by a man who has no charity in him. Spiritual benefactions are the good works which a man does after all his prior obligations are met, when he is incited by benevolent feelings to look round and discover what good thing remains undone.

     The principle outlets for benevolence in the natural world-and C. L. 164 names benevolence as one of the virtues which pertain to the moral wisdom of man-are too familiar to need enumeration here. New Churchmen regard them with approval, and if they do not seem to engage actively in them, it is simply because they elect to devote their means to uses more closely connected with the Church, which otherwise would be neglected.

     So, at length, we reach the noble use to which every New Churchman would wish to consecrate his life,-namely, the support of his church, or the kingdom of the Lord. We speak of supporting the church, although in reality the church upholds us in every least thing. As men of good will, we love our neighbor; the church is that neighbor in the most extended sense; through it flows the stream of all blessings; we owe all we are to it.

     Time was, when, owing to quarrels between English king and foreign pope, England was laid under interdict.

206

The great churches were closed; the Word was not read; no Psalm surged through stately aisle, no sweet incense soared to vaulted roof; marriages were unblessed, the sick untended; the dead were buried without rite; the icy finger of religious blight pointed at our native land. Can we as New Churchmen contemplate an existence in which our Church has no part? It is not suggested that such a condition will be brought about by outside interference with our religion; but it may well come as the result of apathy and neglect. If we fall into those evils, we shall first interrupt our study of the Doctrines, then forget them, and finally it will be as though they did not exist; and we shall be left under ban.

V.

What, then, is demanded of us, in addition to the practice of civil and moral charity, that we may do good works specifically directed to the support of the Church? Benefactions which can be measured in terms of money are the most external means of such support, and for that reason, perhaps, come first to the mind. We will deal with them a moment later, and now urge the necessity for support of a more interior kind, and one which possibly demands greater personal sacrifice. We refer to the support which comes from the maintenance of an affirmative attitude towards the work,-the sending forth of an active sphere of encouragement to its servants, clerical or lay; the striving to understand and further the ideals of its responsible leaders; the constant endeavor to learn; the regular attendance at public worship, doctrinal classes, and social gatherings; the warm participation in all church activities, as though the existence of the church itself depended upon us; the resolve that our aspirations shall be based upon her great precepts; the determination to respond to anything and everything which is centered in them, to the exclusion of all else. Once let our affections be kindled and our imaginations fired by the vision of the church, as the one institution able to promote real human welfare, and our question will be, not-ought I to give? but, how much can I give? upon how little can I manage for myself? If this spirit were aroused, the church would sweep forward to victories hitherto unthought of; for, as we have seen, if we give, we shall have the ability to give.

207

     Yet, inspiring as such waves of enthusiasm would be to all true lovers of the church, it would still be necessary to second them by definite and reasoned external measures. Fine spiritual impulses tend to evaporate, unless conserved in act; hence the need for steady, stated monetary contributions, our vow being in the first place registered in heaven, and upon our consciences. The human body, without the support of its muscular and bony systems, would collapse. Just so with our intellectual life. We may intend well; but unless our intention grips externals, it may wither away. The need is for constant, steady, well-considered giving,-mechanical in its regularity, if you like.

     We are not greatly enamored of stunts, slogans, bazaars, etc. No doubt we shall be told that these are necessary to-day, and that new times call for new methods. But have we, in fact, become so degenerate? Has our love grown so weak that it will only react under the stimulus of external incitement? Have we actually come to the state when the staleness of the meats must be disguised by the pungency of the sauces? Time was when the proud saying ran: "Make the use known, and the support will follow." Is it no longer so? Let us cultivate the art and grace of giving. The poor need feel no hesitation, because of the relative smallness of their gifts; the rich feel no elation in the larger offering they are able to bring to the treasury. If both are doing their best, the gifts are of equal value in God's sight, and of equal use to His Church.

     In considering this aspect of the subject, the desire arises that some New Churchman may one day Produce a true philosophy of natural possessions, wherein we may be taught to regard rich and poor alike, first, from their disposition to good; their zeal and personal service for the church, and last of all, according to their riches. We occasionally wonder whether a New Church Thackeray, writing a second book of social satire, would really labor under a dearth of material. The saints preserve us from the opposite pitfall of a churchly-clannish satisfaction. The line of real spiritual values is the one to take. The point is of interest here, because a misconceived social sensitiveness gets into the way of a realization of our dependence upon the Heavenly Father, and our interdependence upon one another, and so obscures our duty to both.

208

     But the Church exists in an unsympathetic world, and in order to do its work, has to incur obligations to that world. For this reason, and for those mentioned before, it is well that New Churchmen should review their individual resources, and with a due sense of personal responsibility decide what portion ought to be separated and devoted to the Church. The decision will be the reflex of their esteem for the Church, and of the place it occupies in their affections.

     For the sake of its significance, one-tenth of our annual income, after the imperial taxes are paid, might prove to be a good proportion to start with. But whatever the percentage, and whether the sum is large or small in itself, it should be set apart as of privilege, and without regard to what the other man is doing. The suggestion is not that the whole sum so allocated should be handed over at once; it should preferably form a fund,-in our keeping, but not ours,- out of which the various calls can be met, as they arise, and without strain.

     But, having once made the offering, we have no further part or lot in it, no feeling of proprietorship, no connection whatever, excepting that it remains our duty to attend to its wise employment within the Church. Here we are called upon to exercise care as to the priority of different claims, all in themselves good. We must discriminate between the nearer and more domestic needs of our own society and the more universal uses of the larger Church organization; in our society affairs, as between the upholding of the priestly office, the provision of buildings and their appropriate furnishings, the calls of our local schools; in the larger Church, as between the support of the Bishop's office, the maintenance of professors and teachers, the uses of publication and evangelization, the furthering of advanced education by the founding of scholarships, and the like. All these require the New Churchman's careful thought, so that the available resources may be productive of the maximum good.

     The man doing this may be regarded as the unit of contribution; and the aggregate of such men in the society, and in the Church at large, provide the natural vehicle to carry along our spiritual uses. Men work tirelessly for the success of their worldly concerns. Will they do less for the proper establishment of the externalities of the Church? In point of fact, those in charge are already bringing spiritual enthusiasm and scientific exactness to bear upon the work.

209

     VI.

     Benefactions, in order to be truly good works, must be free from the idea of personal merit; all taint of selfhood must be removed. The benefactions of bad men may indeed be overruled for good; but so far as the doer is concerned, they avail nothing. The test is given in the Writings, as follows: "Spiritual use is what is done for the sake of the Lord, the neighbor, and salvation, while natural use is what is done for the sake of self and the world."

     If, then, we would dwell in broad spiritual places, we must be prepared to give to the full measure of our means. If we stop anywhere short of this, the knowledge of a languishing use, of a jaded teacher, of an overstrained priest, should bring the blush of shame to our cheeks. Every man and woman who has any control over money should welcome a share in the work as a high privilege. The wife in her especial domain, no less than the husband. The older children, too, might well be educated to a new conception of the functions of a money-box, and trained to the delight of surrendering something of their very own to the service of the Church.

     Two final thoughts. One, that all gifts ought to be made spontaneously, and it should be a point of honor to pay in our quota before the treasurer has any chance to issue a reminder. The other is, that we must not be too anxious to foresee the ultimate effect of our gift. Rather should we keep before us the higher teaching that the gift, once offered, is separated from the giver forever. By all means, let there be thought as to the wisdom of this or that line of action; let reason, enlightened by Revelation, have full play. Where endowments, for instance, are in question, it may be that with the lapse of time, the original intention is neglected, or even perverted. Yet, after all, we are dealing with what is God's own, and His Providence is over it. We may plant and water, but He alone can bring the harvest to the ripening. No, we must not hold back for fear of consequences. If we are convinced that the action is right, we must go ahead, or nothing will be done. Besides, we have no right to expect to see all the way at once. Wise spiritual giving is something which has to be learned; and the first essential is, that we be actuated by sound motives.

     Brethren, if I have made my point aright, it is, after all, simply that we ourselves need this work, and can attain no real freedom until the question of supporting the Church is squarely faced and settled.

210

We live in times when spiritual precepts are forgotten, and moral laws ignored, by the great mass of the people, when the foundations of civil society appear to be crumbling. Divine Revelation foreshadows this, and at the same time points the way to the one safe refuge. The age-long struggle between the forces of good and evil is today being fought upon fresh, yet strangely familiar, ground. A new crusade for the defense of the Holy City opens before our eyes. The Church of the living God beckons us to her side, and sets before us the opportunity to fight with a knightly courage, as never fought the early crusader in a lesser cause. All that we have and are comes through the Church; our powers cannot expand, save in the sphere of that recognition. So then, when New Churchmen of the willing heart hear the invitation to lay their gifts upon her altar, let there be an instant and joyous response.
TOPICS FROM THE WRITINGS 1924

TOPICS FROM THE WRITINGS W. F. PENDLETON 1924

     XIX.

Memory of Things Never Seen or Heard.

     It is not uncommon that a man will suddenly remember things which, as soon as he reflects, he knows never happened in his past experience. As with many problems of human life, otherwise unexplained, light is given upon this in the Writings. Not much is said. We are merely told that it is from the memory of spirits who are present, and there is added a reference to the conclusions of the ancients concerning it,

     "There was with some of the ancients the opinion that, after some thousands of years, they would return into their former life, and into all its acts, and also that they had so returned; they concluded this, because sometimes there had occurred to them as it were a recollection of things which yet they had never seen or heard; which came to Pass because spirits flowed from their own memory into the ideas of their thought." (H. H. 256.)

211

     What is said in the above passage about the opinion of the ancients has reference to the views of some of the Greek philosophers concerning metempsychosis, or the transmigration of souls, as held by Pythagoras, Socrates, Plate, and others. A belief in transmigration has existed in various parts of the world in ancient and in modern times; and the experience referred to in the above number was to the Greek philosophers a proof of the immortality of the soul. It was to them evidence that the soul existed, not only after death, but that man lived as a sentient being before his birth into the world; holding, also, that the soul could return to this life, and occupy the bodies of other men. What was needed was a revelation from heaven, direct and immediate, which they had not, giving them a true knowledge of the life after death, and of the actual presence of the inhabitants of the spiritual world with men. With this true knowledge, it would have been made plain to them that man did not live in a previous state of existence, nor that he would ever return, or wish to return to his former life in the world.

     It should be added that the ancient philosophers referred to are spoken of in the Writings as being wiser than the moderns, even though they were without direct revelation, and that they are now angels of heaven. (T. C. R. 692.)

The Fear of Death

     Why do men fear death? That such fear exists, is a matter of universal knowledge. But there are exceptions. The inhabitants of Jupiter "do not fear death, except on account of leaving the consort, their children, or parents; for they know that they will live after death." (E. U. 84; A. C. 8850.) "Nor are they made sad at the thought of death" (S. D. 545a) We may assume that the men of the Most Ancient Church did not have this fear. So it is possible to be without the fear of death. What is it that removes it? The men of Jupiter do not have it, because "they know that they will live after death." Men fear death, therefore, because they do not know that they will live after their decease; or if they know, they do not believe. They say that "no one has been there and come back to tell us." But the Lord Himself has told us in the Gospel. The Jews did not even know, but Christians know, because of what the Lord has said; yet they do not believe, except comparatively few.

212

     A New Churchman knows and believes, because the Heavenly Doctrine testifies in letters of light concerning the life after death. But are there states when even one in the New Church does not see clearly? He sees in states of illustration, when the thought is elevated into the light of heaven by means of the spiritual affection of truth. In this state the fear of death is removed. He does not see clearly when the cares of the world oppress. A prayer for faith would be in order,-a prayer that we may see and believe what we know. The Lord said, "All things are possible to him that believeth." The father of the child answered, "Lord, I believe, help thou mine unbelief." (Mark 9:23, 24.) Prayer, and a constant reading of the Writings, is the road to that faith which is spiritual sight.

     The dispersal of the black cloud which overshadows the life after death, covering it with dread and horror, is a delightful experience which one has in coming out of the darkness of the Old into the light of the New.

The End in Prayer.

     There are degrees of ends. In prayer there is the supreme end, the spiritual end, and the natural end. The supreme end in prayer is a looking with acknowledgment and worship to the Divine Man, Jesus Christ, our only God and Lord. The spiritual end in prayer is when one beseeches the Lord for help to resist evil, accompanied with a desire and asking for spiritual light, for understanding of truth, that we may see the way that leads to heaven and the Lord, and receive power to walk therein. The natural end in prayer is for protection against calamity, misfortune, loss of health and possessions, for worldly success, for removal of fear of natural dangers, accompanied by prayer for trust in Providence. And so prayer for natural blessings must be subordinated to spiritual ends. This must always be in view; otherwise, prayers for natural ends are without life and soul.

     Prayers with a spiritual end, from a profound acknowledgment of the Lord, and the confession of self as ignorant and unworthy, are answered. (See T. C. R. 570, 621.) Such prayers are heard, and angels sent by the Lord are present, through whom there is enlightenment and strength, and inspiration to do. It is like the appearance of "a friend in need," which seldom, if ever, fails.

213

Spiritually, the angels are the friends that come, even as a mother to her child who is hurt and cries for help.

Children should be taught to pray for natural blessings, and for natural and moral improvement, the spiritual end being in the mind of the parent. This is the beginning with children. For external worship is first in order of time, and introduces to internal worship, which is first with the regenerating adult; Children, being in the sensual, cannot as yet comprehend spiritual ends, except in a most general manner. It is the sensual objective that appeals in the early stages of life, and prepares for what is to follow.

Confession of Sin.

That a man should confess his sins before the Lord is not only taught, but to a mind spiritually enlightened, is a self-evident truth. But should one make confession of sin to the neighbor? It has been said that there is no need to confess to any other than the Lord. But this is a proposition that cannot be considered as self-evident, or if it be applied without admitting exceptional conditions. The teaching that confession should be made to the Lord admits of no doubt, and is expressed in actual statement in many passages of the Writings, such as this: "Confession ought to be made before the Lord God the Savior, and then supplication for help and power to resist evils." (T. C. R. 538) Then follow reasons why this should be done. But it cannot be said that confession to the neighbor is made obligatory in the Writings. It is left to the judgment of the individual to be exercised in freedom, and in the light of reason. There are undoubtedly conditions that would seem to call for such action. Sometimes the burden of sin is such that need of counsel is felt, and of the judgment and enlightened experience of another in whom there is confidence. Then there is the case where one has done injury to the neighbor in word or deed. If there is sincere repentance, and confession has been made to the Lord, would if not be useful at times to make acknowledgment and confession to the one who has been injured? There are undoubtedly occasions when confession would not be complete without such a course. There is a statement bearing on this question which, while it looks to the custom of confession in the Catholic Church, is capable of a more general application.

214

"It is not hurtful for any one whose conscience is burdened to enumerate his sins before a minister of the church, for the sake of absolution and alleviation, because he is thus introduced into the habit of examining himself and reflecting upon his daily evils. But this confession is natural, while that described above (confession to the Lord) is spiritual." (T. C. R. 539.)

Heaping Coals of Fire on His Head.

"If thine enemy hunger, feed him; if he thirst, give him drink; for in so doing thou shalt heap coals of fire on his head." (Romans 12:20; Proverbs 25: 21, 22.) We have here a phrase much used in common discourse, although it is frequently spoken in a negative spirit, meaning that, by good deeds or kind words to an enemy, he is disarmed, placed on the defensive or under obligation; establishing thus an ascendancy over him, not having in view his real good, but rather the furtherance of some selfish design on the part of the speaker, assuming an appearance of charity that is not really felt. That such is not the spirit of these words, is evident from their context in both places where they occur.

The passage is found in the Epistle of Paul to the Romans, quoted by him from the Book of Proverbs. We are told that Solomon derived his wisdom from the Ancient Church (A. C. 5223), and that he had a knowledge of the correspondences and representatives of that Church. (A. C. 1756.) The context of both passages, noted above, shows that the words are spoken in an affirmative spirit, or in the charity and good will which prevailed in the Ancient Church; that what is said and done should be from the heart, and not merely for the sake of the outward appearance of charity, the real charitable spirit being absent. Not only does the context show that charity is treated of, but we learn the same from the signification of "coals of fire." A "live coal" (Ezek. 1:27) signifies the "celestial of love," (A. C. 1042, 6832) and "a coal from the altar" (Isa. 6: 6) the Divine Love. (A. E. 580.) "Fire," in Scripture, and in the ancient representatives, always signifies love and charity, or their opposites. Hence to "heap coals of fire on the head" of another is to speak and act from love, so as to inspire love in return. A similar thing is signified by "pouring oil upon the head." (A. C. 3728, 10011.)

215

The Signification of "Enemies" in the Word.

     The term "enemy," in the passage quoted above as originally used by Solomon, was derived from the Ancient Church, and indicates what the men of that Church meant by an enemy. A personal enemy, or an enemy in the natural sense, was not meant, but an enemy in the spiritual sense,-one who is hostile to the Church, and to its teachings concerning the Lord and eternal life. The Jews received this form of statement from the ancients, but it was applied naturally by them. The Gentiles,-all other nations besides their own,-were their enemies, and therefore to be hated. The Apostles at first shared the same view; but since the Christian Church was to be established with the Gentiles, it was necessary that the thought of them as enemies, to be treated in a hostile spirit, should be removed from the Apostolic mind. Hence came the Divine command to them: "Love your enemies." (Matt. 5:44. Luke 6: 27, 35.) We learn from the Doctrine that these words, "in the proximate sense, signify to love the Gentiles and do good to them, which is to be done by teaching them truth and leading by truth to good; for the Jewish people called their own (people) brethren and friends, but the Gentiles they called foes and enemies." (A. E. 695.) We read further that "enemies are loved, and good is done to them, when they are instructed and by suitable means amended." (A. C. 9174. See also 9255, 9256.)

     The context of the passage quoted from Paul and Solomon, concerning the treatment of an enemy, shows that ministering to his need is meant. The ancients understood ministering to his spiritual need, by instructing him in the truths of the Word. This is signified by giving him food and drink, bread and wine, as in the Holy Supper.

More than One Organization.

     Should there be more than one organized body in the New Church? Where fundamental differences of doctrine exist, differences in practice will arise, resulting in a curtailment of freedom, if there be present anything of a spirit of domination, and a consequent lack of charity. In the history of states and nations, we find a resort to revolution often justified and excused, because it looks to the preservation of freedom of thought and action, which must be preserved, even if war be the result.

216

It is similar in the history of churches. It is an essential truth that the law of charity cannot be enforced, and that separation is better than any attempt to establish charity by compulsion; in which case, something is established, but not charity. Leaving these points out of present consideration, one thing is to be remembered, that variety in organization provides for freedom of choice, without which there is no way open to the future establishment of fraternal relations. And the freedom of choice provides for rationality. Without these two, there is no spiritual understanding of the Word, no spiritual life to man. (D. P. 71, etc.)

In the spiritual world, there are innumerable societies, and everyone is led to his own place in full freedom according to his reason. In a heavenly society, he is in his own use of charity, and lives there forever in charity with his neighbor, and in full delight of life. It is, in fact, pointed out to us that in the New Church, as in the world, there will be many societies, because of a great variety in reception. (A. R. 66.) If all have charity, the New Church will be one in the harmony of many, and the freedom of the individual to choose his proper place and alignment will be fully recognized and acted upon. (See A. C. 1285, 1799, 1834, 3241, 6628.) In itself, there is no reason why there should not be the union of various bodies in most general uses, leaving the parts free to live their own life, unhampered by pressure from without, or anything that is alien to the spirit of charity.

217

COMMUNITY PLAYS 1924

COMMUNITY PLAYS SIGRID CYRIEL ODHNER 1924

Drama is the most vital art we have in the world today. It has been said that the essence of drama is crisis. Our age, teeming with problems and questions, calls for dramatic expression to embody the idea of crisis, and speaks in the language of drama as naturally as did the age of Elizabeth or Pericles. We do not mince along in periodic sentences, as did the eighteenth century, any more than we sway to pastoral rhythms in the manner of earlier times. Ours is an age of deeds, of achievements; we must see things in their most vital aspect; and so drama is returning to that relation to society which it held anciently, and which it has not occupied since the days of the Miracle Plays, namely, to the function of representing the community ideals of a people. The drama is said to have been "born at the foot of the altar." There is now no longer an altar for it to cling to, but it takes refuge-in its highest forms-in the noblest moral aspirations of democracy.

From east to west, questions have been put before the forum of the world in dramatic form. In q Doll's House, the question is, Has everyone a right to happiness? Hers is a woman whose married life is a sham. Shall she leave her home? Shall individualism prevail? Again, in Ghosts, Ibsen shows us a woman who does not leave her degenerate husband, and depicts the evils that ensue. Hauptmann puts the problem of starved and enslaved Weavers. Shall they rebel? See what happens, he says. Brieux tells of social institutions where it is impossible to find justice. Galsworthy presents a strife between capital and labor. Strindberg pictures the hells of hatred as they have never before been shown. And above all this tumult is heard the voice of Shaw, the satirist, laughing at our obsolete adherence to conventions whose meaning has long been lost, to customs whose idea we have forgotten. Be laughs at hero worship, and tears down our heroes, in Major Barbara, where we see organized society and its use of tainted money, and Mr. Undershaft, the moral munitions maker. What have we, as New Churchmen, to do with this? Are we to regard it as did the pious old lady, who, on being told that the church organ was out of tune exclaimed, "Oh, what blasphemy!"

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     Modern drama thus has exposed false ideals in marriage, society and religion,-ideals that the world blindly upheld, yet in secret evaded. It was the breaking up of the old life-by-tradition state of the Christian World, the swan song of a people before their great day of weakening, the drama of a fallen Church, of pity and revolt, of infinite pathos. For the answer to all these clamorous voices came in August, 1914, when the drama of ideas made way for the stupendous drama of reality for four dark seasons. Since the war, quite a different note has become dominant,-reorganization instead of devastation. Great pageants are now the order of the day. Whole communities, if not nations, are celebrating the stories of their past in huge dramatic acts. Sleeping towns have been seen to rise and array themselves as Founders, Pilgrims, Indians, to act out the parts their ancestors took, and feel their own lives inspired and refreshed by the exercise.

     Is this, perhaps, but an expression, on our natural plane of effects, of upheavals and reorganizations in the other world, where a new heaven is being formed, and latent forces are being set free to form new communities?

     Community drama is hailed as a powerful agent in arousing and strengthening feeling in every line of work where people act together inspired by a similar love. It is seen that true delight for every member of the community lies in the fullness of self-expression, in artistic output, or participation. The ideal attained by the Greeks was a democracy educated in dramatic insight, sensitive to poetry and beauty. Our American civilization is very far from this, in depth and nobility and sincerity. The flower of the fine arts, for one thing, is here largely an artificial blossom, because it has so little soil to grow in, so few folk-feelings and traditions.

     But in the New Church there is no limit to the height to which our spiritual emotions may rise. The palm is a noble tree. Its head is in the blazing heavens, its feet in the cool, moist earth. "In heaven there are plays and spectacles in the highest perfection," we are told.

     The winds that are sweeping over us from the realm of art are not all from a celestial source. Of the products of this dramatic age, many are vulgar and bad. Pestilential vapours and deadly gases are intermixed with the pure air. New Church people are more discriminating than others in what they see, because they know that what is insinuated in states of delight is retained.

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Obviously, the best way to guard against bad art of any kind is to cultivate the love for true art. This must start with the formation of good taste early in childhood. Can we not look forward to a race educated to look upon the best of drama as theirs; a community that will take hold of and carry through with true co-operation such wonderful representations as are hinted at in the Writings? Let us not forget that ideal quest for the Great New Church Play which is a deep conviction with us; and let us so work that it will prove something more than "a direct insult to the spiritual world," as one has expressed it.

It seems that the first step towards something artistic and distinctive in tone has already taken place in our New Church communities, in the original plays, pageants, and representations that have recently been written and produced in various centers. Most first steps are weak and shaky, and over appreciated by fond parents, but they are always in the direction in which a strong love calls, and should be encouraged. It is to encourage these first steps, and to make accessible the pioneer work in the direction of New Church drama as a foundation for improved versions, that the present list has been compiled for the benefit of New Church communities.
SIGRID CYRIEL ODHNER.
TABLEAUX, PAGEANTS AND PLAYS 1924

TABLEAUX, PAGEANTS AND PLAYS 1924

     SUITABLE FOR NEW CHURCH SCHOOLS AND COMMUNITIES.

     (The descriptive material for the giving of any of the productions here listed can be furnished by the Academy Library upon payment of a moderate charge. Suggestions as to new material or omissions from the list gladly received.)

     I. FROM SACRED TEXTS.

     1. The Christmas Story. A series of sacred tableaux, originated by Bishop W. F. Pendleton, and given in Bryn Athyn at Christmas time every year from 1903 to 1916. The tableaux varied somewhat each year, usually beginning with scenes depicting the prophecy of the Lord's birth on earth, or some character representing the Lord, and always ending with the fulfilment of the prophecy in the Nativity scene.

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A partial list follows: Abraham the Shepherd, David the Warrior, The Captivity, Elijah the Prophet, Hagar in the Wilderness, Lot Escaping from Sodom, Betrothal of Isaac and Rebekah, Angel Speaking to Zacharias, The Meeting of Mary and Elizabeth, Angel Appearing to Joseph, Angels Appearing to Shepherds, The Annunciation, The Wise Men, The Nativity. Appropriate music accompanied these tableaux, sung either by the characters on the stage, or by chorus or solo behind the scenes. Words taken from the story in the Word were also often spoken by the characters. An added sphere of worship, and a realization of the sacredness of the subject, was given by the presence of the minister in his robes in front of the stage, with the open Word on an altar. Before each tableau, he described what was to come, thus making the tableaux more real to the children. Hymns were also sung by the congregation between the scenes. Time, one hour or less.

     Tableaux based on those given in Bryn Athyn have been presented in Pittsburgh, Glenview, Kitchener, Toronto, and Philadelphia.

     2. The Fulfilment of Promise. A Religious Pageant, by the Rev. Alfred Acton and the Rev. William Whitehead. Given by the students of the Academy of the New Church, June, 1922. In five episodes, as follows: I. The Promise to Abraham, a scene in the plains of Mamre. II. The Deliverance and the Law, a scene on the eastern shore of the Red Sea. III. The Restoration of Worship, a scene in a field near Susa. IV. The Annunciation and the Coming of the Word, a scene in a desert. V. The Second Coming, a scene near the "Nunc Licet" Temple. The first three episodes are in Hebrew, enriched by numerous songs. The fourth episode is in Greek, and the last in Latin. This pageant is played on an outdoor stage with a natural setting of trees and shrubs. The audience joins in several of the religious songs. All the spoken lines are from the letter of the Word. It was reported as "the most notable pageant so far given in the Church, alike for its artistic setting, skillful production, and religious power."

     As it stands, this pageant requires 4 male and 4 female characters, and several large choruses. Can be simplified and adapted for a smaller number. Time, including intermissions, 2 hours. (See accounts and discussion in NEW CHURCH LIFE, 1922, pp. 453 and 478.)

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     3. The College of the Twelve. A Religious Pageant by the Rev. Gilbert H. Smith. Produced in Glenview, Ill., at the General Assembly, 1913, and again on the Nineteenth of June, 1923, in Bryn Athyn. Opens with a poetical introduction by the Herald, enjoining silence and reverence. This is followed by a pantomime episode in which Swedenborg, accompanied by two angels, inscribes a copy of the True Christian Religion. The angels summon the Twelve Apostles. Six groups, costumed to suggest inhabitants of the spiritual world from various races, receive the New Evangel. A general glorification follows, with singing by a choir in Hebrew and English, the spectators joining in the last song. Time, about 40 minutes. (See NEW CHURCH LIFE, 1913, pp. 479, 494, 563.)

     4. The Two Olive Trees. A Religious Pageant by the Rev. Gilbert H. Smith, produced at the Eleventh General Assembly of the General Church, Glenview, Ill., June, 1923, on the occasion of the unveiling of the stained-glass window of the church building. A Herald opens the Pageant, and also binds the episodes together by recitations between them. A dialogue concerning the Two Olive Trees is held between an Angel and a Prophet. Then the following parables are enacted: The Pharisee and the Publican; The Two Sons sent into the Vineyard; the Prodigal Son; the Good Samaritan; the Ten Virgins. The next episode shows the slaying of the Two Witnesses, and their final resurrection and conquest over the evil spirits. The final scene pictures Swedenborg, the calling of the disciples, and a glorification in the heavens. (Described in NEW CHURCH LIFE, JULY 1923, p. 407.)

     5. Balaam, the Prophet. A Religious Drama for Christmas, by the Rev. George de Charms. Based on Numbers xxii-xxiv. Produced in Bryn Athyn, December 24th, 1920. In Five Scenes: 1. The messengers of King Balak appear before Balaam and request that he curse the Children of Israel, lately come out of the Land of Egypt. Balaam promises to do as the Lord shall say. 2. The Lord speaks to Balaam in a vision. 3. The Princes of Moab come a second time, promising Balaam great honor and riches, if he will curse the people; but Balaam cannot go beyond the Word of the Lord. 4. Balaam, at the Lord's command, prepares to follow the servants of Moab. 5. Balaam, before the three altars in the land of Moab, prophesies that a "star shall come out of Jacob."

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A closing scene may show the fulfilment of the prophecy in the Nativity. Time, one hour, 30 minutes.

     6. Isaiah. A Christmas Festival, arranged by Donald F. Rose, presented in Bryn Athyn, 1922. In one scene, picturing a single theme, based on the fortieth chapter of Isaiah, and ending in a tableau of the Nativity. A group of Hebrews lament their fallen condition, "Oh, that Thou wouldest rend the heavens, that Thou wouldest come down!" Isaiah announces the giving of a sign: "Behold, a virgin shall conceive!" A Divine voice cries: "Comfort ye, my people!" They give thanks for the coming of salvation. This scene, which is largely in the nature of a tableau, with the added dramatic force of alternating speakers, requires careful scene-setting and lighting effects. g characters; 6 male, 3 female. Time, 40 minutes.

     7. The Prophecy of Jeremiah. By Donald F. Rose, 1923. Three Scenes and a Tableau. Represents a single theme from the life of Jeremiah, illustrating his persecution, and ending with the direct prophecy of the coming of the Lord. The first scene presents his call to the prophetic office. The second relates to his prophecy against Jerusalem, and foretells its destruction by the king of Babylon, for which he is apprehended to be put to death; and the contradiction of his words by the false prophet Hananiah. The third scene occurs after Jeremiah's prophecy has been fulfilled by the captivity of a large part of the people. A small remnant ask Jeremiah for the Word of the Lord; he foretells the Coming of the Savior, and the eventual establishment of the Kingdom. The tableau of the Nativity follows. 10 characters, 8 male, 2 female. Produced in Bryn Athyn, December 24th, 1923.

     II. FROM VARIOUS SOURCES.

     8. The Drama of Job. By Frances M. Buell and Amena Pendleton. Produced in Bryn Athyn, 1917. A serious drama in one act, based upon the Book of Job, a book of the Ancient Church, and commonly regarded as the oldest play in the world. The scene is laid outside the walls of a little eastern town, on an ash heap. The opening of the play shows Satan "going to and fro upon the earth, and up and down upon it." He speaks with the Lord, and is permitted by Him to afflict Job with disease, the loss of house, children and riches.

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Job's three friends try to comfort him, explaining to their own satisfaction the reason of Job's affliction. But the voice of the Lord comes in a whirlwind, and justifies Job, whose former happiness is restored. 5 characters, and supernumeraries. Time, about one hour.

     9. Three Scenes from the Spiritual World. By the Rev. Gilbert H. Smith. 1. The Disciples in Heaven. Peter, James, and John discuss the probability of the Second Advent; an angel brings a message from the Lord. The disciples are blessed, and sent forth on their mission. Time, half an hour. 2. Choirs Invisible. An angel shows Swedenborg the vision of "the abomination of desolation," followed by the glorification in the heavens at the Second Coming of the Lord. A dialogue between the two characters with alternate singing by a choir. Time, half an hour. 3. The Indignant Spirit. A Dialogue between Swedenborg and a spirit On the subject of the Trinity. Time, 20 minutes.

     10. Dawn. An Allegory by Evelyn Frankish Stroh. Produced in Bryn Athyn, 1901, and printed in NEW CHURCH LIFE, June, 1910. Drama, the Queen of the Kingdom of Histrionia, calls together her subjects, the personified elements of dramatic art,-Poetry, Comedy, Tragedy, Art, Song, Wit, Valor, Pathos, Beauty, and Love, to hold council over a message she has received from Knowledge, a spirit of the world, telling of the New Revelation which has been given, and which, though received by few, will prove a vital element in the shaping of the world's future history. The message affects her subjects variously, and calls forth characteristic expressions from each. Twelve characters. Time, one hour.

     11. Education, a Senior Interpretation by the Seminary Class of 1920. A symbolic dance in four parts, preceded by a spoken prelude. Virgins in crimson garments play with gayly colored balloons, "which stand for goods and truths, or remains of the state of innocence," and which are presented, at the end of the dance, to a figure representing The Academy. The second movement is representative of Early Adolescence and Education, symbolized by lighted lamps. Late Adolescence, the third part, is characterized by Temptation; and the final movement represents Regeneration. Thoroughly artistic and effective. 15 minutes.

     12. The Academy Girl. A play by the Rev. Gilbert H. Smith.

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Presented in Glenview, Ill., in 1910, and to be had on application to the author.

     13. Two SPRING FESTIVAL PLAYS, by Sigrid C. Odhner:

     1. Spring-Bringing, a symbolic masque to be played outdoors. Three scenes and two comic interludes. Presented by the pupils of the Elementary School, Bryn Athyn, in May, 1920. Synopsis of the masque: The first part represents the desolation of Winter. Two Fauns complain of the cruel tyrant, Winter-Waster, and decide to set the Spring-Virgin free by the aid of Water, Earth, Sun and Wind. The Bread-Giver, Mother Earth, tells them that spiritual powers also are necessary to free her daughter, and departs to seek them in the cottages of men. The second part represents the awakening of Spring. Zephyr-South-Wind blows the dark clouds away. Four Sunbeams awaken the River, which goes out to find the Buds. Spring is finally awakened, when gifts of love are rendered by Four Greek Girls on the Altar of Heart Wishes. The third part represents the rejoicing of the Grass, Flowers, and Butterflies, because the Spring-Virgin has come back to them. She tells them that while she seemed asleep she was

     "Far from this world in that unseen abode
Where time is all today, all seasons spring."

     Depends largely on interpretive dancing and music. Requires 13 characters, 9 male, 4 female; 8 choruses and extras. 1 to 2 hours. May be simplified.

     2. Romance of the Rose, a Medieval Allegory, to be played outdoors. Produced by the Elementary School, Bryn Athyn, 1923. This pageant, a dramatization of the old French poem of the same name, combines poetry, music and dancing in a form simple enough to appeal to children. A Minstrel tells of a wonderful dream of his youth, when he was admitted to a Paradise. The play is an acting out of his dream. Hatred, Envy, Wicked-Tongue, and other Evils, which have shut him out from Paradise, are overcome by Courtesy, Gladness, Bounty and all the friends of Mirth's court. At last he wins the lost Rose for his own, after Reason has pointed out the way to conquest. 26 characters, and 4 groups of dancers. Only one difficult part, that of the Dreamer or Minstrel. Time, one hour, 30 minutes.

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     14. EIGHT PLAYS FOR CHILDREN, arranged and adapted by Sigrid C. Odhner.

     1. Robin Hood, in three scenes: Robin and the Tinker; the Bishop visits Robin; the Entertainment of King Richard. From Howard Pyle's version. For an outdoor production. 10 boys and extras. 1 to 2 hours.

     2. Feathertop, a liberal dramatic version of Hawthorne's story. The Adventures of a broom-stick man, whose noble life is kept up by the smoking of a bewitched pipe. 12 characters, 7 male, 5 female.

     3. The Tar Baby, a humorous incident from "Uncle Remus," dramatized by Mrs. Jenny Prince Grant. 5 characters. 20 minutes.

     4. The Princess Who Only Wanted to Laugh, English version of a pretty little play, written in Swedish by Auda Alm for the Princess Ingrid of Sweden, with whose permission the translation was made. 8 characters.

     5. The Yule Elves, a Christmas play by S. C. Odhner, in three acts. Greta, an inquisitive little girl, hidden in the barn, sees the elves celebrate their Christmas revelry. An unfortunate sneeze complicates matters. She spends an eventful year under the earth, until Adolf rescues her. Very simple and popular.

     7 characters and extras.

     6. The Case of Doctor Quack. By S. C. Odhner. A Thanksgiving play in two scenes. Two human characters and 6 barnyard fowls. 30 minutes.

     7. The Very Truly Queen, a fantasy for young folks, by S. C. Odhner. An episode in the lives of two ordinary young persons; whom Cupid introduces into a land of fancy. The question is, Who is the very truly queen? A clown and a courtier aid in the solution. 4 characters, 3 male, 1 female.

     8. Swedenborg and the Little Girl, a play for children, by Ella Roy Brown. A sketch written around the incident celebrated in Snoilsky's poem. (Translated in NEW CHURCH LIFE, 1887, p. 62.) Scene, Swedenborg's summer house; dialogue between Swedenborg and Anna. 20 minutes.

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GLEANINGS FROM NEW CHURCH HISTORY 1924

GLEANINGS FROM NEW CHURCH HISTORY JOHN E. BOWERS 1924

     REMINISCENCE OF MEETING AN ISOLATED BELIEVER IN THE DOCTRINES.

     When traveling on a Gorand Trunk Railway train in Huron County, Ontario, during the summer of 1892, I was reading a copy of the NEW CHURCH MESSENGER. In the seat behind me sat a gentleman who, on looking over my shoulder, noticed what I was reading. After I had finished a page and turned over the leaf, he spoke to me, inquiring whether my faith in religion were that of a New Churchman? On my replying in the affirmative, we immediately entered into conversation, and it soon became evident that he was earnestly interested in the doctrines and principles of the Church of the New Jerusalem. I found that his name was Dennis Mitchell.

     As there is no such thing as chance, but all things which come to pass are of the Divine Providence of the Lord, it was so in this case. There were two brothers, Dennis and John Mitchell; but only the former was decidedly a believer in the Heavenly Doctrines. Their home was in the town of Lucknow, Huron County, Ontario. They possessed several volumes of the Writings, and I supplied them with more; and they also subscribed for NEW CHURCH LIFE. It was my privilege, and also my pleasant duty, to administer the sacrament of baptism for Mr. Dennis Mitchell. This service was at their home, on December 17th, 1893.

     Later, the family moved to Holland Center, Ontario, where I visited them several times, the first being early in July, 1894. It happened that the minister of the Presbyterian Church was then away on a vacation, a young student for the ministry occupying the pulpit in his absence. The Mitchells had announced that we would hold meetings in the Town Hall on the following Sunday and Monday evenings. I was to speak on "The Divine Trinity in the Person of our Lord and Savior Jesus Christ," and on "The Spiritual World and the "Reality of the Future Life of Man."

     The Monday was a holiday, and the student mentioned above desired to be away on a visit to his relatives on that Sunday.

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And so he came with Mr. John Mitchell to request me to preach for him Sunday morning and evening in the Presbyterian Church. I consented to do so, and preached on the subjects referred to above. When speaking to the general public in those days, I did not use manuscript. There were good congregations both morning and evening. In the preliminary service on both occasions, the New Church Creed was recited. The new Doctrines were forcibly presented, and confirmed by passages from the Word in the sense of the letter, as also from the Epistles of the Apostles. The Mitchell brothers told me afterwards that several persons had expressed themselves favorably concerning the discourses they had heard, and that they did not remember hearing anyone saying anything to the contrary.

There were some reasons why my visits to the Mitchell brothers were not continued, but what those reasons were has entirely passed out of my remembrance.
JOHN E. BOWERS.
SUBLIME IDEA OF THE LORD 1924

SUBLIME IDEA OF THE LORD 1924

There were at the right side, high above the head, certain angelic ones who were in a sublime idea, because they thought, apperceived, and heard so many things concerning the Divine, the Human, and the Holy of the Lord. Wherefore I was brought into a sublime idea that those three were one, which idea cannot be described, because it is possible only in the other life, and words will not express it. The Divine was for the celestial; the Human for the rest who were beneath, also Divine, but applicable to them; the proceeding Holy was all the sphere thence, because there is nothing in the Lord except the Divine Holy. These things were represented by an angelic idea, and thus as a one applicable to the whole heaven; in which idea they had their bliss. (Spiritual Diary 4442.)

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FAITH AND CONFIRMATIONS 1924

FAITH AND CONFIRMATIONS Editor 1924

NEW CHURCH LIFE
Office of Publication, Lancaster, Pa.
Published Monthly By
THE GENERAL CHURCH OF THE NEW JERUSALEM
BRYN ATHYN, PA.

Editor                    Rev. W. B. Caldwell, Bryn Athyn, Pa.
Business Manager          H. Hyatt, Bryn Athyn, Pa.

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

     TERMS OF SUBSCRIPTION
One Year                $3.00 payable in advance
Single Copy          30 cents
     IV. ORDER.

     "WHY SEEK YE THE LIVING AMONG THE DEAD?"

     It was inevitable that the curiosity of the modern mind should more and more concentrate itself upon a scientific investigation of the great central mysteries of the Christian faith,-the Lord's coming into the world, and His going out of the world, or His birth and resurrection,-and that we should witness in our day the fruits of a century of university influence upon the Protestant clergy. Those fruits do not include an increased acknowledgment of the Divinity of the Lord, but rather a growth of doubt and denial. The more learned, the more agnostic, it would seem. In the degree that genuine spirituality and piety are lacking, naturalism will prevail. So far as the scientific and intellectual approach to holy ground is not made in that sanctified spirit which first "removes the shoes from off the feet," while seeking only for greater light that it may more truly love and worship, so far will the result be disastrous to faith. Against this prevailing trend among the Protestant sects, there is a reaction on the part of conservatives who are alarmed at the iconoclasm of the liberals. The history of the third century is being repeated. Under the guise of Fundamentalist and Modern, Athanasius and Arius again stalk through the Christian World, the one holding to his dogmatic Trinitarianism, the other going so far as to deny the Divine mode of the Savior's birth and resurrection, thus being openly Arian and Socinian.

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Now these latter, in the exercise of their boasted intellectual liberties, approach the mysteries of theology from the standpoint of science and reason, thus from the natural rational, with its characteristic proneness to self-intelligence and the negative spirit. But we know that those who attempt this way of entrance remain forever outside the courts of wisdom. They are like the camel trying to pass through the eye of a needle. (H. 365.) Lacking spiritual insight from a faith in revealed truth, they are unwilling, and thence unable, to maintain a belief in the holiness and inspiration of the Scriptures, and have more and more subjected the Word to the profane scrutiny of historical and linguistic criticism. Thus blinded by mere literalism, they no longer see the living God of the Word. The miracle of the incarnation and glorification, they have reduced to the level of an experiment in biological science. And while digging in scholastic dust or among the bones of the past for the purpose of "proving" the inspiration of Scripture and the Divinity of Christ, they have in reality been "seeking for the living among the dead," heedless of the warning given those pious but simpleminded women who came to the sepulcher, but "found not the body of the Lord Jesus," to whom the angels said, "Why seek ye the living among the dead? He is not here, but is risen!" (Luke 24:5,6).
UBI CADAVER, IBI AQUILAE 1924

UBI CADAVER, IBI AQUILAE Editor 1924

The risen and glorified Lord has betaken Himself to a new and living Church, where He has revealed Himself in a light that removes the veil from former theological mysteries, answering the questionings of the modern mind. Curiously enough, and significantly, few of the moderns come to this light, preferring to "climb up another way," preferring the way of self-discovery to the way of Divine instruction, forgetting the Scripture promise, "If with all your hearts ye truly seek me, we shall ever surely find me; thus saith our God." It is claimed, indeed, that there is an awakening of interest in religious questions among Christians, brought about by the present controversies. But can this truly be a sign of life, or of the return of a living faith?

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There are even New Churchmen who affect to believe so, mistaking the signs of continuing judgment and vastation for a permeating revival of the dead Church. "Why seek ye the living among the dead?"

     In neither of the warring factions do we find a true idea of the Lord. Out of the welter of the existing agitation, this fact emerges, that most Fundamentalists are Modernist at heart, because naturalism prevails universally in Christendom-a natural idea of the Lord as a man, not as God; consequently, as the Writings declare, Arianism secretly reigns, whatsoever the appearance to the contrary. (T. C. R. 380). Except with a few who possess a remnant of simple faith, materialism beclouds the minds of ministry and laity alike. Men think in terms of matter and sense, of science and reasoning therefrom; and this because the spirit of faith and true rationality has departed from the former Church. And "ubi cadaver, ibi aquilae"-Wheresoever the carcase is, there will the eagles be gathered together." (Matthew 24:28).

     In revealing that the "carcase" is here prophetic of the Christian Church at its end, the Writings also leave us in no doubt as to who the "eagles" are. Two classes of Christians are meant;-Trinitarians and Rationalists; in other words, those who hold to the tripersonality creed of "faith alone," and those who emphasize intellectual freedom, and wish to interpret Revelation in the light of science and reasoning therefrom. We think the Fundamentalist and Modernist are clearly indicated. For we read:

     "When the faith in three Gods was introduced into the Christian Church at the time of the Nicene Council, from that time began the desolation predicted by Daniel, and to that faith were the eagles gathered together. By 'eagles' there are meant the lynx-eyed leaders of the Church." (Matt. 24:15, 28. T. C. R. 634).

     Again we read: "Wheresoever the carcase is, thither shall the eagles be gathered together, signifies that confirmations of falsity by reasonings will be multiplied in the vastate Church. For when the Church is without good, and without the truth of faith thence, or when it has been vastated, then it is said to be dead, and is compared to a corpse. . .

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That the last state of the Church is compared to eagles which are gathered to the corpse or body, is because eagles signify the rational things of man; when these are predicated of good, they are rational truths, but when of evils, they are false reasonings or ratiocinations." (A. C. 3900, 3901).

     If we could be given to see a living picture of the present dispute over theological things, presented to our view in the spiritual world, there is little doubt that we should there look upon the eagles gathered to the carrion, and should hear nearby a gnashing of teeth among those Christian disputants who are seeking only to establish their own false opinions, caring nothing for revealed truth.

     Those of the New Church who are looking for a genuine revival of faith and charity in the Old Church, we would again ask: "Why seek ye the living among the dead?" An enlightened, spiritual idea of the Lord, upon which any spiritual faith and charity must be based, is not now to be found anywhere outside of the New Church, where alone the Divine Human is revealed in glory. And so the New Churchman, if he be well instructed in that Heavenly Doctrine which reveals the Lord at His Second Coming, remains unshaken and unmoved by the present controversies, serene in his faith in Revelation. If the question be that of the Virgin Birth, or of the Lord's Resurrection, he believes implicitly in the Old Testament prophecy and the Gospel fulfilment, and has deep grounds of rational understanding in the Heavenly Doctrine that expounds the inner meaning of the Scriptures. It scarcely occurs to him to doubt these things; albeit, he seeks an ever better understanding, which the Divine philosophy now revealed makes possible. He also knows that a true science will confirm revealed truths, and is not disturbed by the negative findings of a materialistic age.

     Yet the New Churchman cannot be impervious to the currents of thought in the world about him. That he may not dwell in a false security, let him fortify his faith by seeking anew the Lord's light in Revelation. When, for example, he hears with distress of mind how the Divine conception of our Lord is doubted and denied, let him recall the clear teachings of the Word and the Writings on the subject. Let him recall that even the creation of a human being is not the work of nature, but of God. Let him read in the Writings how "the Lord conjoins Himself to man in the womb of the mother from first conception, and forms him"-conjoins Himself to that soul of man which is a finite receptacle of life from the father. (Divine Wisdom III-V).

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Let him read how the " Lord assumed the human according to His own Divine order " (T. C. R. 89-94); how His Soul was Jehovah the Father, Life Itself, both conceiving and forming the Body in which He was to be born as the "Word made flesh;" how that Word, which was "with God, and was God," was the Divine Truth, the Divine Proceeding, or the Holy Spirit that overshadowed Mary, to whom it was said: "The Holy Spirit shall come upon thee, and the power of the Highest shall overshadow thee; therefore also that holy thing which shall be born of thee shall be called the Son of God." (Luke 1:35). Let him hold these truths in holy faith, so that in all his pursuit of the philosophy and science of creation, he may seek only to confirm and enlarge that faith, and so enrich his love and charity. We thus briefly indicate how the man of the New Church will turn aside the infesting spheres that invade the Church from the false reasonings now so rampant in Christendom.

That these perverted reasonings concerning the central truths of Christian theology are not new, although increased and accentuated by the weight of modern learning, is evident from many teachings of the Writings, where, indeed, the essential features of the rift in the old Christian Church at this day is clearly anticipated and described, notably in the following passage:

"In the Christian churches of the present day, it is customary to call the Lord our Savior the son of Mary, and rarely the Son of God, except when a Son of God born from eternity is meant. . . . When, however, the Lord glorified His Human, He put Off everything that was of His mother, and put on everything that was of His Father. . . . From this saying, so common with all, that the Lord is the son of Mary, many enormities have flowed into the Church, especially with those who have not taken into consideration what is said of the Lord in the Word; as that the Father and He are one, that He is in the Father and the Father in Him, that all things of the Father are His, that He called Jehovah His Father, and that Jehovah the Father called Him His Son.

233

The enormities that have flowed into the church as a result of His being called the son of Mary, and not the Son of God, are: that the idea of Divinity with respect to the Lord perishes, and with it all that is said of Him in the Word as the Son of God; also that through this, Judaism, Arianism, Socinianism, Calvinism, as it was at its beginning, gain entrance; and at length Naturalism, and with it the phantasm that He was the son of Mary by Joseph, and that His soul was from the mother; and therefore that He is not the Son of God, although He is so called. Let everyone, whether clergyman or layman, question himself whether he has conceived and cherishes any other idea of the Lord as the son of Mary than that He was merely man.

"Because, even in the third century, when Arianism arose, such an idea had begun to prevail among Christians, the Nicene Council, for the purpose of maintaining the Divinity of the Lord, fabricated a Son of God born from eternity. By this fiction, the Human of the Lord was then exalted to Divinity, and with many is still so exalted. But it is not so exalted by those who understand a hypostatic union like that between two beings, one of whom is superior and the other inferior. Yet what else results from this than the destruction of the entire Christian Church, which was founded solely upon the worship of Jehovah in the Human, consequently upon the God Man?" (T. C. R. 94).

There is this object lesson to be derived by New Churchmen from observing the results of an inverted order of approach to sacred mysteries among Christians of today, namely, that the doctrine of the Lord, and the nature of His Glorification, is not to be approached in the scientific and rationalistic spirit, but always from pious faith in truths revealed, and with a holy fear lest our desire for increased understanding of the greatest of mysteries become an unseasonable curiosity of the natural mind,-a passion far removed from the celestial heights of love to the Lord, to which all truth and all knowledge should lead us. Outside of the Church, the men today who are doubting and denying the Divinity of the Lord, because they wish to be convinced by scientific evidence of his Divine birth and resurrection, and this apart from the spiritual light than can enter the mind only from Revelation, are not of the character to accept what is demonstrated in the rational light of the Writings. There are not many Thomases among them; for Thomas believed when he had been reasonably convinced.

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The truths concerning the process of the Lord's glorification, as given in the Heavenly Doctrine, are not there revealed to gratify the curiosity of the natural mind, but to bring the Thomases of the New Church to faith in the Lord as God, as also to enlarge the faith of those who believe without the confirmations demanded by the Thomas form of mind. This truth is thus strikingly Set forth in the Arcana Celestia, where it is treating of the conception and birth of the Rational with the Lord, and how it was made Divine:

"Some may suppose that to know these things is of little importance to faith, provided only it be known that the Lord's Human Essence was made Divine, and that the Lord is God as to both Essences. The case, however, is thus: Those who believe this in simplicity have no need to know how it was effected; for the knowledge of how it was effected is solely for the end that they may believe it to be so. There are many at this day who believe nothing, unless they know by reason that it is so; as is manifestly evident from the fact that few believe in the Lord, although they confess Him with their mouth, because it is according to the doctrine of faith; but still they say within themselves, and amongst themselves, that if they knew that it could be so, they would believe. The reason why they so speak, and yet do not believe, is because the Lord was born as another man, and was in external form like another man. Such persons can never receive any faith, unless they first apprehend in some measure how it can be so; therefore these things are made manifest. But those who believe the Word in simplicity have no need to know all these things, because they are in the end to which the former cannot attain except through the knowledge of such things. Moreover, these are the things that are contained in the internal sense, which is the Word of the Lord in the heavens, and those who are in the heavens perceive it so." (A. C. 2094).

235

A further consideration of the orderly relation that should exist between faith and its confirmations in the realm of science and philosophy, must be reserved for a subsequent editorial.
NOTES AND REVIEWS 1924

NOTES AND REVIEWS 1924

     GLEANINGS FROM SWEDISH PERIODICALS.

     It will probably be a surprise to many to learn that the Irish poet, William Butler Yeats, famous as the author of "The Land of Heart's Desire" and many other delightful plays, has acknowledged himself a New Churchman. This is the news we receive from the New Church magazines and the daily press of Stockholm, where the celebrated poet has lately been awarded the distinction of the Nobel Prize for literature. While in Stockholm, Mr. Yeats was entertained at the home of Mrs. O. W. Nordenskiold. As reported in NYA KYRKANS TIDNING, December, 1923, "he declared his high estimation of Swedenborg. He was formerly a spiritist, but since studying Swedenborg, of whose works he owns an almost complete set in English, he has become a convinced adherent of the doctrines of the New Church. However, he does not belong to any New Church organization in England. He had intended, when he married, that the ceremony should take place in a New Church temple in London, but circumstances prevented this."

     In the beginning of the year 1890, there was in Europe a great interest in mysticism and spiritism. Havelock Ellis and William Butler Yeats dug up from the British Museum the forgotten works of William Blake. In STOCKHOLMS DAGBLAD, December 11, 1923, Gustaf Uddgren reports an interview with Yeats, in which the latter stated that it was only after he had studied Swedenborg that he was able to understand Blake's symbols. Yeats had been a pupil of Madame Blavatsky in spiritism, and himself used to hold dances. Afterwards he became critical. To quote Mr. Uddgren: "Yeats did not accept everything in this line. He spoke with a certain irony of Madame Blavatsky's inexplicable friendship for himself. She openly admitted to him that 'she was an old Russian heathen' who, if a spiritistic seance was not successful, had no conscientious scruples about so 'arranging' it that a spirit appeared somehow.

236

"But Yeats felt quite a different respect for Swedenborg. Through him he had gotten an insight into the mysteries of the spirit-world; and he declared that he absolutely believed in this spirit-seer, rejected of his own countrymen, and in the forms of spirit-existence which he so minutely describes. By reading Swedenborg he had received quite a different conception of the old Irish story-world, from which he has gathered material for the rejuvenation, in modern form, of Irish poetry." As an example, Yeats pointed to his beautiful play, " The Land of Heart's Desire."
Title Unspecified 1924

Title Unspecified 1924

FORSAMLINGSBLAD-is the title of a bimonthly New Church paper just issued in Stockholm under the direction of the Rev. David Rundstrom, pastor of the Convention society. This makes three regular New Church periodicals for that city! The first issue of the new periodical includes a report of the services in commemoration of the unveiling of a statue to the late Pastor C. J. N. Manby in the Northern Cemetery. This stately monument in bronze is the work of Adolf Jonsson, a noted sculptor who only recently completed the bust of Swedenborg that was purchased by Mrs. L. B. Bishop, of Chicago, and which is shortly to be placed in one of the parks of that city. The bust was pictured in the January number of NEW CHURCH LIFE, 1923. The base of the memorial to Pastor Manby is of black granite. The full-sized seated figure, whose right hand is pointing upwards, illustrates the words of the angels at the sepulcher, " He is not here; He is risen! A choir from the Royal Opera House sang several selections at the service, one of them composed for the occasion by the choir leader.
Title Unspecified 1924

Title Unspecified 1924

The death of Dr. Emil Kleen, the Swedish scientist and writer, brings again to mind the remarkable biography of Swedenborg published by him in 1914. This work of two volumes, or 940 pages, is an attempted technical analysis of Swedenborg's life and writings, with a view to proving, through modern psyche-analytical methods, that he was insane. It has never been more than cursorily reviewed in our English journals. The death is noted in the first number of FORSAMLINGSBLAD.

Mr. Baeckstrom's NOVA ECCLESIA for Nov.-Dec., 1923, quotes Bishop W. F. Pendleton's "Topics from the Writings" on "Speaking Ill of the Dead," in which reference is made to the passage in the Spiritual Diary where it is said "that one ought to deplore the evil, and not speak hard words of them, because this causes them pain in the other world, and is not consistent with charity and mercy." (1246).

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Title Unspecified 1924

Title Unspecified SIGRID CYRIEL ODHNER 1924

Mr. F. G. Lindh, in a series of inconceivably far-fetched articles bearing the title of "Why was Swedenborg a Sweden?" has for years been laboring assiduously on interpreting the outward circumstances of Swedenborg's birth, and, in bringing the series to a close, has finally arrived at the conclusion that he was of the Jews! In NYA KYRKANS TIDNING, December, 1923, he says that Swedenborg's real name should be "Emanuel Jacobson Star,. . . for the Lord Himself witnessed that Swedenborg is a prince of the Jewish people, and from King David. . . . If, therefore, in the future, Swedenborg becomes known as the Star of Jacob, i. e., in a literal sense, it is clear that through this means the Jews possibly may go directly over to the New Church, without the mediation of the old Christianity which they heartily despise. The same will be true of the Mohammedans, who without question acknowledge the five books of Moses as the Word of God, equally valid with their own Bible, the Koran." Another of Mr. Lindh's conclusions is, that Swedenborg's inscription upon the Brief Exposition-" This Book is the Coming of the Lord"-applies to that work only, and ought not to be stretched to include the rest.
SIGRID CYRIEL ODHNER.
SHALL SWEDENBORGIANS AND SPIRITUALISTS UNITE? 1924

SHALL SWEDENBORGIANS AND SPIRITUALISTS UNITE? 1924

     THE NEW CHURCH HERALD (London) of March 1, 1924, prints a letter recently received by the Rev. W. T. Lardge from Sir A. Conan Doyle, who, " as the whole world knows, is now entirely devoted to spiritualism," as the HERALD remarks. The letter is as follows:

     "Dear Sir.

     "I should personally like to see the Swedenborgians and Spiritualists all unite under the name of the New Church.

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To accomplish this, all that would be needed would be for Swedenborgians to study their great master in the light of subsequent knowledge. He was clearly a great clairvoyant in the same sense as A. J. Davis, though the latter is in some ways more remarkable as attaining similar deep results when he was an absolutely uneducated man. Hudson Tuttle was another of the same order. So is Vale Owen, though his revelation comes indirectly, not directly. They all agree in the main facts. The only big error which Swedenborg made was as to the desirability of communication. He did not make sufficient allowance for the fact that the good spirits can always predominate, if our own motives are pure. Swedenborg was the first and probably the greatest of mediums, and his bust should be in all our Temples. If Swedenborgians take a broader view, and study our evidences, all would be well.
     Yours sincerely,
          A. CONAN DOYLE."

     In an extended reply, the Editor of the HERALD deals with the proposal as it deserves, and on the whole in a very satisfying manner. At one point in the editorial, a distinction between "Spiritualism" and "Spiritism" is drawn. As the difference is commonly overlooked, we are glad of this opportunity to quote a clear statement on the subject:

     "When the six million spiritualists come to a true appreciation of the revelation through Swedenborg, if ever they do, they will desist from their quest for phenomena, and devote themselves to the higher issues of the religious life. When they do this, they will justify their appellation of 'Spiritualists.' So long as they rest in the seance, they are not spiritualists, but spiritists. The true spiritualist is surely one who stands for and cultivates the spiritual life. The spiritist may be anything but a spiritualist, as we know from experience. We are not alone in deploring the mania for phenomena; we find that the more spiritual thinkers in the ranks of spiritists are not slow to condemn ii; and to the credit of the editor of LIGHT, the chief spiritualistic periodical in this country, we may point out that he has written most caustically in condemnation of the credulity and even materialism of the phenomena seekers." (p. 131).

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SUNDAY SCHOOL LESSON NOTES 1924

     LESSON NO. 25-THE CAPTURE OF THE ARK. (I Samuel 4, 5, 6, 7.)

     Analysis:
The Philistines capture the Ark          ch. 4:
The Ark plagues the Philistines          ch. 5:
The Ark sent back                    ch. 6:
Israel defeats the Philistines               ch. 7:

     The Philistines were a strong tribe southwest of the Israelites. They occupied territory that belonged to the Promised Land, but they were not conquered or driven out. They often made war against the Children of Israel, and when the Israelites were disobedient to the Lord, the Philistines had the mastery of them, and made their lives miserable.

     The evil sons of Eli had led the Israelites into wicked ways, and so when the Philistines came up to battle, the Israelites were defeated by them. Then the elders of Israel, instead of searching out the evil-doers and punishing them, sent to Shiloh for the Ark of the Covenant. They thought that if the Ark were in the camp, the Lord would surely protect them and give them the victory. But He did not. Israel was smitten, many thousands were slain, and the rest fled. The Ark of God was taken, and carried into the land of the Philistines, who carried it to Ashdod, and placed it by the side of Dagon, their god. Dagon had the head and hands of a man, but the tail of a fish instead of legs and feet. In the morning, Dagon lay upon his face before the Ark of God. They set the idol in place again, but on the second morning it was again prostrate before the Ark, and his head and his hands were broken off. Moreover, the men of Ashdod were smitten with emerods or tumors, and many of them died; so they sent the Ark to other cities of Philistia. But wherever the Ark of God came; the Philistines were smitten with mice and emerods, and with death.

     So the Philistines determined to return the Ark to the Sons of Israel.

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And in order to appease the wrath of this powerful God, they sent with it a trespass offering,-golden images of the mice and emerods with which they had been smitten. Read how the milk kine carried the Ark back, lowing as they went, in chapter 6:7-16.

     Years afterwards, when Israel had put away the strange gods which were among them, the Lord gave them the victory over the Philistines.

     Many interesting things concerning the spiritual meaning of these chapters may be found in A. E. 700:19-24.

     LESSON NO. 26-SAUL CHOSEN KING. (I Sam. 8, 9, 10.)

Analysis:
Israel rejects the Lord               ch. 8:
Saul sent to Samuel               ch. 9:
Saul anointed                    ch. 10:1
Filled with the Spirit               10:2-13
Chosen by lot                    10:17-27
     Had the people been willing, the Lord would have governed them by judges who were at the same time priests, like Eli and Samuel-both good men who loved both the Lord and the people. Thus the Lord would have represented His own government of good men and angels, which is by His love and His truth united. But the people wanted a king who would govern with pomp, ceremony and power, like the kings of the evil nations about them.

     The Lord charged Samuel to tell them straightly the manner of the kingdom they would have; how they would have to pay for this magnificence with the vineyards and olive yards, their sons and their daughters. He showed them that they were rejecting the Lord, and the peace and contentment of those who are led by Him. Still they wanted a king, and Samuel told them to go to their homes, and a king would be found for them.

     The Lord chose Saul for their king, and led him by a way that he knew not, that he might come to Samuel and be anointed.

     The money taken by the servant as a present to Samuel was worth about 18 cents. The Lord had told Samuel the day before that He was bringing him a man who should be king; and when Samuel saw Saul, the Lord told him that this was he.

241

The shoulder was then esteemed the choicest part to eat (9:24), and the guest chamber upon the housetop was the choicest room. (9:26.)

     Saul was secretly anointed, but afterwards the Lord's will was openly manifested when Saul was chosen by lot before all the people gathered together in Mizpeh. The Lord always provides leaders, as good as men are willing to have; He anoints them secretly with the love of leading, and then manifests His will by the public choice of the people. (See A. C. 6148, 8779, on priests, kings and the separation of the two; also A. C. 25670-10.)

     LESSON NO. 27-SAUL ESTABLISHED AND REJECTED.

     (I Samuel 11-15.)

Analysis:
Nahash conquered               ch. 11:
The kingdom renewed          11:12-15; 12
Rule of the Philistines          ch. 13:5-7, 19-22
Saul usurps the Priesthood           13:8-14
Deliverance by Jonathan          ch. 14:1-23
Saul troubles the Land          14:24-30
Saul fights against many enemies      14:47, 48
Saul rejected                    ch. 15:

     It is hard for us to realize how little feeling of unity and nationality there was among the Children of Israel at this time. They had had no king or ruler, no law or government, as we understand these words. They paid no taxes. Occasionally a leader was raised up to deliver them from some oppressor. Samuel judged such cases as were brought before him. But every man "did that which was right in his own eyes."

     When Nahash, the Ammonite, encamped against Jabesh, a town in Gilead, east of the Jordan, the men of Jabesh were all willing to make a covenant with him and serve him; they did not think of appealing to their brethren across the Jordan to save them. But Nahash would make a covenant with them only on condition that he might thrust out their right eyes, and lay it for a reproach upon all Israel. Then they asked for seven days respite, that they might send messengers throughout all the coasts of Israel, asking for help, that they might be saved from this cruel sentence.

242

Notice the means Saul took to stir up the men of Israel. The reason that Nahash wished to put out their right eyes was probably to make them useless as soldiers. In fighting, the left eye was hidden behind the shield, which was held on the left arm. So he who had his right eye put out could not very well fight with spear or sword. Saul, in his triumph, behaved wisely, and all the people rejoiced to confirm him in his kingdom.

     The 12th chapter gives a touching account of Samuel's government. He had not defrauded or oppressed anyone, nor taken ought from anyone. How terribly oppressed the Israelites were by the Philistines, appears from the 13th chapter, verses 19-22. It seemed impossible for them to be delivered, when no man but Saul and Jonathan had sword or spear. Yet the Lord brought deliverance by the hand of Jonathan. Trusting in the Lord, Jonathan attacked the whole Philistine army, with only his armor-bearer to help him; and the Philistines fled before him.

     Saul twice disobeyed the Lord. We usurped the office of the priesthood, which he had no right to do; and he saved the king of the Amalekites, and the best of the flock and herd, when he had been commanded to destroy them utterly. Hence the kingdom was taken away from him-or rather from his sons-and given to a man who would obey the voice of the Lord. (Concerning Amalek, see A. C. 8593) That repentance attributed to the Lord signifies His mercy. (Chapter 15:11, 35; A. C. 10441.)

     LESSON NO. 28-DAVID. (I Samuel 16, 17.)

Analysis:
David anointed               ch. 16:1-13
David finds favor with Saul           16:14-23
David defeats Goliath          ch. 17:

     David's anointing must have been private, and kept secret for some time. How plainly the Lord's Providence is shown in David's being recommended to Saul. No doubt there were many others who could have played upon the harp, but David was to be king; and to be such a king as the Lord desired, he must be trained in the king's house, even as Moses was brought up in Pharaoh's palace.

243

This also brought him to the notice of the leaders of Israel. That the evil spirit was from God does not mean that God sent him, but only that God permitted him to plague Saul. So long as we obey the Lord, angels are with us; when we disobey, the angels withdraw, and then the Lord permits evil spirits to come. And because the Lord always turns evil to good, and brings good out of their coming, it is to Saul that the Lord sends the evil spirits.

     David had returned from Saul to feed his father's sheep. He plainly shows the spirit that made him worthy to be king. (17:24-26, 32-37.) Notice especially v. 37, 45-47, for the source of David's courage. Goliath's height was six cubits and a span. (v. 4.) A cubit was the length of a man's arm from his elbow to the tip of his fingers, which would average about 18 inches; a span is the spread of the hand from thumb to little finger, about 8 inches. Goliath's height was about g feet, 8 inches. The coat of mail was of thin plates of brass, overlapping like the scales of a fish. Its weight was about 156 pounds. His spear's head weighed 18 or 19 pounds. (See A. E. 78112; and concerning David, A. C. 3441:4, 5335e 5314:4; A. E. 205.)

     LESSON NO. 29-DAVID AND JONATHAN. (2. Sam. 18-20.)

Analysis:
Jonathan loves David                    ch. 18:1-4
Saul is jealous                    18:6-13
David becomes the King's son-in-law      18:17-29
Jonathan intercedes for David          ch.19:1-7
David escapes, and begins his wanderings      19:9-24
Jonathan saves David                    ch. 20:

     Jonathan loved David as his own soul (v. 1; Ch. 20:17), and with a love "passing the love of women" (II Sam. 1:26). He gave David his robe, his sword, his bow and girdle (v. 4), and was willing that David should have the kingdom. But when the army returned from the conquest of the Philistines, and the women said, "Saul hath slain his thousand, and David his ten thousands" Saul was very angry, and tried to slay David. The Lord departed from Saul, and was with David (v. 12), and Saul was afraid of him.

244

Saul promised his elder daughter to David to be his wife, but gave her to another; then he promised him his younger daughter, Michal, who loved David, but he sought to make this a snare by which to bring about David's death; for Saul said that he did not wish any dowry, but proof that David had slain one hundred Philistines; thinking that David would be slain by the Philistines before he could kill so many. But David and his men slew two hundred Philistines. So Saul was obliged to give him his daughter Michal to wife.

     Still Saul was jealous of David, and told Jonathan and all his servants that they should kill David. But Jonathan interceded for David, and reminded Saul, his father, that David had taken his life in his hand, and had slain Goliath, and wrought a great salvation for all Israel. "Thou sawest it, and didst rejoice; wherefore then wilt thou sin against innocent blood, to slay David without a cause?" (v. 5.) Then Saul hearkened unto Jonathan, and swore that David should not be slain. But as soon as David gained more renown, Saul tried to kill him, and when he fled, sent messengers to take him. But Michal, his wife, helped David to get away. So he began his wanderings, and for many years was obliged to flee from place to place to escape from Saul. (On David and Jonathan see A. E. 3579, 3951.)

     LESSON NO. 30-DAVID'S WANDERINGS (I Samuel 21-31)

Analysis:
David at Nob                    ch. 21:1-9
David in Gath                    21:10-15
The cave of Adullam               ch. 22:1, 2
David in Moab                22:3, 4
David in Keilah               ch. 23:1-13
David with Jonathan               23:16-18
Saul pursues David                23:19-29; 24:1-3
David spares Saul               ch. 24:3-8; 26:5-25
David and Abigail               ch. 25:
David with Achish               ch. 27, 28:1, 2; 29:
David and Amalek               ch. 30:
Saul's Death                    ch. 31:

245

     David fled without weapons and almost alone, and went to Nob, the city of the priests. Ahimelech gave him hallowed bread and the sword of Goliath, and he went to Achish, the King of Gath. Fearing to stay there, however, he went to the cave of Adullam in Judah, where his father's house and four hundred men gathered themselves unto him, and he became a captain over them.

     Nothing shows the determined hatred of Saul for David more than his slaying eighty-five priests, and their wives and little ones, and destroying all that they had, because Ahimelech had helped David. Yet David would never lift his hand against Saul, because he was the Lord's anointed. (24:51 6; 26:9-11.) On both occasions, after David had spared Saul's life, Saul acknowledged that he had sinned, and that David was more righteous than he. He even acknowledged that David would be king, and asked him to swear that he would not cut off his seed and destroy his name out of Israel. And David sware unto him, and yet Saul returned to the pursuit of David.

     Finally, David fled from the Land of Israel, and dwelt in the land of the Philistines; and Achish, the King of the Philistines, trusted David. And Achish made David and his men his own bodyguard, and would have taken him with him to fight against Saul, if the captains of the Philistines had not distrusted David, so that Achish sent him back to Ziklag. When David returned to Ziklag, he found that the Amalekites had destroyed the city, and carried off the wives and little ones of David's band, and all that they had. David pursued, and recovered everything, and slew all of the Amalekites, except four hundred young men who rode on camels and escaped.

     In the meantime, Saul and the Philistines had joined in battle, and Saul and Jonathan were slain.

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"IMMANUELITES." 1924

"IMMANUELITES." E. J. E. SCHRECK 1924

     About a year ago, NEW CHURCH LIFE reprinted from the NEW CHURCH HERALD a letter of mine calling attention to a unique copy of the Word bound according to the New Church canon, and furnished with an explanatory preface, the title-page bearing date 1809, and the legend that it was "Printed for the Society of the Immanuelites, or the Worshipers of the Lord Jesus Christ, as the only God of Heaven and Earth." (See NEW CHURCH LIFE, May, 1923, p. 292).

     Although I inquired in my letter whether any one could give me further information about that Society, yet I have received no answer either from Great Britain or America, and conclude that a discovery I have since made will be new to all, and of especial interest to your readers, who have ever manifested a deep interest in the remarkable man whom my discovery proves to have been the publisher of this edition of the Word.

     It is none other than Robert Hindmarsh. And the "Society of Immanuelites" was his creation, though I doubt whether it had half a dozen members. The date of the title-page of the Word belongs to a period in his life which has been rather obscure, as he was not actively associated with other prominent members of the Church at that time. See Odhner's Biography of Hindmarsh, pages 42 to 45. Hindmarsh does not refer to the "Immanuelites" in his Rise and Progress of the New Jerusalem Church. He probably thought better of this use of the Lord's Name, in later years.

     The identification of Hindmarsh with this "Society" is to be found in a very rare, if not unique, copy of a circular in folio, consisting of the prospectus of a new work by Hindmarsh, to be entitled "Immanuel," and giving a very full "synopsis," in the course of which it is proposed to name the New Church after that holy name. He uses the terms "Immanuelism" and "Immanuelites."

     As it is of historic interest, and there is, so far as I can ascertain, no record of this proposed work in any of the periodicals or other books of the New Church, a brief account of the very discursive "synopsis," as printed in this double-columned broad-sheet, will be of interest to your present readers, and to future investigators.

247

     The general advertisement is thus set out:

"Synopsis of a Work,
entitled,
Immanuel.
With a proposal for printing and publishing the same, by the aid
of a general subscription.
By Robert Hindmarsh,
Author of a Defence of the New Church, signified by the New
Jerusalem in the Apocalypse:
In Letters to Dr. Priestley," etc., etc.

     Then follows a review of the four great Churches that have existed in the world preparatory to the "New and True Christian Church." The New Church should "assume to itself a name, which shall have the effect of distinguishing it from all others." And he proposes that it shall be " Immanuel," as being indicative of God Incarnate, and standing for all the great doctrines of revelation, and at the same time for their reception in heart and in life. There can be no question that it means God in Human Form and life eternal, whereas the name "Christ" (as in "Christian") does not necessarily involve this "significant and heaven-derived interpretation."

     The proposed Work was to be divided into a number of sections. Section 1, would treat of the five great Churches. Section 2, of the names given to or assumed by the various Churches, and of the new name to be claimed and adopted by the New Church. Section 3, would give further reasons why the name of the New Church should be distinct from that of "Christian," in consideration of its relation to the heathens or gentiles. Section 4, would treat of the same in relation to Jews and Mohammedans. This section was to contain a circumstantial account of a conversation which he had in the year 1805 with a company of Jews. Note that date in connection with the date of "The Word." Section 5, would anticipate objections to the adoption of a new name, and would answer them. Section 6, would give a collection of passages of Scripture, wherein the Doctrine of Immanuelism is either alluded to, or expressed in plain terms.

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Section 7, would consist of remarks on, and illustrations of, various passages of Scripture in support of the Doctrine of Immanuelism. Section 8, proceeds to organization, arranging the Immanuelites into three distinct classes, answering to the three degrees of life in man, and to the three heavens. The "synopsis" of this section alone occupies an entire column of the circular. Section 9, was to be a plain and compendious Account of the Principles of the Immanuelites, or the Heavenly Doctrines of the New Jerusalem. Section 10, would propose a Form of Worship, taken entirely from the Word, and intended solely for the use of Immanuelites.

     In addition to the above, the Work was to contain two essays, on "The Resurrection of the Lord," and an "Analogy or Coincidence between the Lord as a Person, and the Lord as the Word."

     The whole was to be published either in one volume quarto, or in two volumes 8vo., for about fifteen shillings. Subscriptions would be received by T. Kelly, Bookseller, No. 52 Paternoster Row, London, and by secretaries or other active members of the New Jerusalem Societies, who were requested to forward them to the author "now resident at-." So far the print; then follows a blank space. This, in the copy which I am describing, is filled in by hand, "25 Hodson Street, Salford." This is crossed out, and below it are written the name and address of "Mr. Parry, No. 71 Banner St., near Finsbury Square."

     The circular was printed by "W. Cowdroy, Printer, Bury Street, Salford."

     It seems from this that, although Hindmarsh was not settled anywhere at this time, he was either visiting or had come to stay at Salford, or Manchester. The two cities are contiguous.
     E. J. E. SCHRECK.
HANDSWORTH, BIRMINGHAM, ENGLAND.

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Church News 1924

Church News Various 1924

     SYDNEY, AUSTRALIA.- Since November 10, 1923, our Sunday morning services at Hurstville have been advertised in two leading daily newspapers of Sydney, as well as in the local weekly. This has brought several strangers to the services, though none has attended more than once as yet. By persevering, however, we hope to interest a few persons in the Doctrines of the Lord's Second Advent.

     On the Sunday before Christmas, two services were held in celebration of the First Advent. The Pastor's sermon in the morning was on "The Incarnation of God," and was a powerful exposition of the New Church teachings on that sublime subject. In the afternoon, in place of the usual Sunday School classes, a children's service was held, when the Christmas music in the Hymnal was heartily sung by the children, who also paid close attention to the Pastor's address on the subject of the infancy and childhood of our Lord while in the world.

     On the evening of the 25th, we had a Christmas tree for the children. The gifts displayed among the lighted candles on the tree looked very tempting to childish eyes. Before the distribution of the presents, we all sang a Christmas hymn, and Mr. Morse spoke to the assembly of children, parents and teachers on the subject of "Gifts," leading up to the idea of the Lord as the Giver of all good things, and who, in His wonderful love for the human race, came on earth for our salvation. The idea is well expressed in a few lines by Sydney's New Church poet, Dr. le Gay Brereton, where he says:

Love a little Child is born:
     Who would deem that Thou could'st stem
Hell's dark torrent, tearing on,
     Little Babe of Bethlehem?

     Our annual Sunday School picnic was held at Brighton le Sands on January 12th. The children had a very enjoyable time, if appearances can be relied on; for they bathed in the sea, ran races, and ate heartily at various intervals during the day. Beautiful weather, so essential to the success of a picnic, added greatly to the success of the day.
     M. M. W.

     LONDON, MICHAEL CHURCH.-On Thursday, December 20, the Christmas term of the school connected with this Church was brought to a close with a very successful Children's Social. The program was arranged with special regard to the tastes of the juveniles, several items being contributed (very creditably) by themselves, and others included by their desire. A combined dance (minuet) and recitation given by Dorothea Tilson, in which her grace of movement and clearness of diction left nothing to be desired, is deserving of special mention. Refreshments, as became the season, were a somewhat important feature; and just as we had reached the bon-bons stage, "Father Christmas," in the person of Mr. E. W. Misson, arrived with a loud rat-tat, and with a huge sack on his back, the contents of which had been most generously supplied by Mr. Gallico. All those present who were under sixteen (and there were upwards of thirty) were called up in turn by Father Christmas, who caused much merriment by his jokes as he distributed his favors, while those of older growth looked on with amused interest. Later on, the "Christmas Waits" arrived (many thanks to the Committee of the Social Club!) and, delighting us with the old familiar tunes, reminded us that it was nearly time for us to be going home. After singing "Auld Lang Syne" and the National Anthem, we dispersed, all feeling the better for having been children once again.

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     In the New Year, we received the gratifying intelligence that the two girls who had recently taken the College of Preceptors Preliminary Examination,-Dorothea Tilson and Evelyn Stone,-had passed with credit to themselves and satisfaction to their teachers. Dorothea had been placed in the Honor Division, and had obtained "Distinction" in five subjects, including Religious Instruction, out of eight taken; while Evelyn had obtained a Pass (missing Honors by five marks only) with "Distinction in two subjects, again including Religious Instruction. This is as it should be in a New Church School.

     The service on Christmas morning was a full and satisfying one, and all the better appreciated from the fact that the preceding Advent Sundays had as usual been devoted by our Pastor to preparation for the approaching Festival. The Holy Supper was administered, and gifts for the Church and School were received. The chancel was appropriately decorated, and the music in keeping with the occasion. In short, the service was a harmonious whole, and the spirit of Christmas everywhere prevailed.

     The Michael Social Club flourishes. A Fancy Dress Dance was held on New Year's Day, and a social of a more ordinary but no less enjoyable nature has taken place since. Whist drives, lectures, dramatic and competition evenings succeed one another each week. On January 29th, the Pastor gave a most interesting and instructive lecture on Emanuel Swedenborg, illustrated with numerous and excellent lantern slides. As the wonderful life and unique work of this "prophet and seer of the world's crowning glory" was unfolded to us, surely all present must have realized anew how great a privilege it is, to be partakers of this same glory. Vivat Nova Ecclesia!
     K. M. D.

     COLCHESTER, ENGLAND.-At a special meeting of our Society on November 11th, our Pastor pointed out how necessary it is that the whole society enter with spiritual affection into the proposed building of a church, if such a building is to be truly our spiritual home, and is to receive the Divine blessing. Trustees and committees were appointed to consider and report upon the preliminaries of the work. In this connection, I quote the closing paragraph of our Pastor's Annual Report, presented at the annual meeting of the Society on January to, 1924:

     "The momentum to be gained by the work of planning, erecting and preparing a new building should be sufficient to carry us forward a considerable distance in our subsequent efforts of evangelization. The new spheres that will environ us should be conducive to greater influx from the Lord through the heavens. The experience gained by active participation in the work of the new building should be serviceable in evangelization. And all these should clarify our vision and sharpen our judgment, so that when the new building is dedicated, we will, in large measure, be prepared to go forward in the opening way. Our work for the year, therefore, is this: 1. To continue the uses in hand. 2. To provide religious instruction for the children. 3. To proceed with the erection of our new building. 4. To initiate external evangelization. This is a large program, and its successful performance will demand all our thought and strength. If we undertake it, we must carry it through, cost what it may. I counsel that we undertake it, and that we be confident in the successful accomplishment of the whole of it, mindful of our limitations, aware of the unsettled state of our country, and of the whole world, knowing that we may fail in the realization of all our dreams and hopes. I nevertheless urge you to the performance of the whole program outlined, because I am confident that you have in you the enthusiasm, the courage, the ability, and the will to do it."

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     On Armistice Day, November 11th, a special service commenced at 10:45, enabling us to observe the two minutes' silence at 11 o'clock. At the sound of the siren, the congregation rose, and our Pastor read an appropriate passage from the Writings; and at the dose of the period another short passage concluded the ceremony. The marriage of Mr. Charles J. Ashley and Miss Emily Coles was celebrated at the Hall of Worship on the afternoon of December 9th, with a large congregation attending. The bridesmaids were the Misses Lois and Eunice Motum; Mr. Philip Motum was best man. After the service, guests to the number of fifty attended the reception at the home of Mrs. Rey Gill, where congratulations and toasts were offered and a festive occasion enjoyed, following which Mr. and Mrs. Ashley left for their home at Wyvonhoe. This is the third wedding during the year, and we trust that history may repeat itself; for twenty years ago Colchester had its resident pastor, and a New Church day school of thirty children, for a period of three years.

     The home of Mr. and Mrs. J. F. Cooper was dedicated by our Pastor on December 17th. On December 23rd, the Christmas Service was held in the usual form, with an offering this time to the building fund, amounting to L8-0-0 At the New Year's Social, Mr. J. F. Cooper, as toastmaster, expressed the hope that our next social of this kind might be held in our new building. Among other speakers, our Pastor dwelt upon the necessity of daily reading of the Word, as being encumbent upon every member of the Church. This was more actively maintained in the early days; self-compulsion in the matter was often useful and necessary. After a short service at midnight, the first two hours of 1924 were passed in dancing, various humorous activities, and came to an end with Sir Roger de Coverley and Auld Lang Syne. The children also had a romping New Year's Social on January 3rd.

     Visitors from London were among the thirty-six who attended the Swedenborg's Birthday celebration held on February 3rd, with our Pastor presiding and delivering the opening address on "Reasons Why We Should Annually Celebrate Swedenborg's Birthday." This was followed by a series of papers, as follows: 1. Outlines of Swedenborg's Life. 2. His Character. 3. His Use. 4. His Death. These were presented in order by Messrs. Charles Ashley, J. F. Cooper, F. R. Cooper, and A. H. Appleton. When supper had been served, our Pastor reviewed the papers, and a long toast list was honored. It was one of the best celebrations on record.

     The Colchester Society has recently been the recipient of a generous gift of $100.00 from Mrs. Breitstein, of Brooklyn, N. Y., as a memorial to her brother, our late beloved Pastor, the Rev. Andrew Czerny.

     At the annual Feste of the Colchester Arts Club recently, our friend, Mr. John Potter, was elected Fellow of the Royal Astronomical Society, and presented with a formidable engrossment expressive of the Club's congratulations upon the valuable services he has rendered to astronomy by lectures, articles, etc., during the last thirty years.

     That Tripersonality is not a vanished belief among Christians was brought forcibly to our attention by a recent address on "The Holy Spirit" by a Rector of this city, in which he said that. "Of the Divine Persons, the Holy Ghost is the least known, loved and worshiped, and this ought not to be the case. The Holy Spirit is really a Divine Person, and not merely an influence, as some people think!"
     F. R. COOPER.
February 25, 1924.

     KITCHENER, ONT.-Our thoughts are now definitely turning to that not too far-distant time,-June, 1926,-when many of us will attend our first General Assembly. And we are looking forward eagerly, not only to the Assembly itself, but to the work and plans which will necessarily precede it.

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     January 28 was the occasion for a very enjoyable supper and evening, in celebration of Swedenborg's Birthday. The Rev. J. S. David presented a paper on "The Timeliness of Swedenborg." It explained in a very lucid way why Swedenborg could not have come sooner-why he could not come until after the world had passed through the "Dark Ages," and also why, since his coming, the growth of the Church has been so slow. A discussion followed, in which a number of the men expressed appreciation, and commented on the paper.

     On the same holiday, the Sunday School children were given a supper and party by the Theta Alpha women. Theirs was a Swedish costume affair, and they had been taught some Swedish dances by their dancing teacher, Miss Evangeline Iler. The older children of the school read compositions about some of the great people of whom Swedenborg has told us. The younger ones very creditably recited the "Rules of Life" and "Swedenborg, the Norsemen." Then they abandoned themselves to gathering "Nuts in May," "The Farmer in the Deli," and other games in which they always find delight.

     On February 19th, the quarterly meeting of the Young People's Club was held. There were thirty-five people present, which was practically a one hundred per cent. attendance. Special invitations to young married people and others netted seven new members for the evening, which was very gratifying. We hope to maintain this record, and for the benefit of others would suggest that the formula for full attendance is a good supper, dance, or some other equally interesting entertainment, promised in advance. The young people, as such, are very few here at present, and we find that, to take care of the social life of the society, as well as their own, all are needed who are interested and willing to help. Preparations were begun towards establishing an "Assembly Fund."

     On February 29th, the Society held a leap-year social, at which there were contests and trials of wit and matching of partners-married and unmarried. Altogether it was a gay and "different" social.

     On March 2d, we had a short visit from Mr. W. Kornelson, who was on his way to his Manitoba home after attending the College in Bryn Athyn.
     G. D. K.

     GLENVIEW, ILL.-For the social calendar, February offers two affairs of predetermined character. On St. Valentine's Day, a dance cotillion was the order of the day, with appropriate decorative effects. A huge white trellis, erected in front of the stage and garlanded with flowers, arched over a flight of steps to the stage. Feeling the lure, an engaged couple wandered up the steps, and paused for a moment in a human valentine.

     Washington's Birthday was occasion for a fancy dress party for the children of the school. The seventh grade, as colonial dames and white-wigged gentlemen, danced minuet and took part in scenes depicting several phases of Washington's life. Americans seemed in preponderance, as befitted the affair, with a generous sprinkling of Indians. The presence of a small Mexican with an enormous sombrero, a Chinaman and his inevitable queue, and a Turkish lady, besides their picturesque qualities, might have suggested to older minds our somewhat futile national discussions of America's aloofness.

     There is a movement afoot in Glenview which has been merely an undercurrent or rumbling for a long time, and suddenly burst upon us as an overwhelming surprise. This was the debut of the Little Symphony Orchestra, whose members are of the Immanuel Church. Under the vigorous and inspirational leadership of Mr. Jesse Stevens, they have organized, and have been practicing for a long time. Their aim at first was individual enjoyment and progress, but as the contagion spread, new members added themselves, young aspirants arose from juniors in the society, and so its use and purposes of necessity enlarged.

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The present personnel includes: Violins, John Gyllenhaal, Virginia Junge, Arthur King, Werner Hager, John Goerwitz, George Fuller; Cello, Arthur Burnham; Saxophone, Gerald Nelson; Trombone, Edwin Burnham; Flute, John Fuller; Piano, Eleanor Lindrooth. Among the numbers for the debut were selections from the operas, Tannhauser, William Tell and Cavalleria Rusticana. New players who are studying the necessary instruments will make the total of membership about twenty-five. An interesting feature of the organization is the plan to acquire a fund wherewith to help new members with loans, making it possible for them to buy their instruments and take lessons. Some of the members have formed a dance orchestra which on two occasions was hired, enabling them to start a nucleus for the fund. Patrons have come forward with checks to promote further activities, being impressed with the far-reaching and inestimable results which the movement may have.

     Following the orchestra program, our young men gave another form of entertainment. A classroom formed the background of the affair, and each "student" took a turn in wit. Many local hits, bringing down the house, song hits of original composition, and clever doggerel, passed a refreshing hour.
     V. P. G.

     NEW YORK.-The monthly Saturday evening doctrinal class and supper has been held regularly at the home of. Mr. and Mrs. Maurice Joy, and is generally well attended, much interest and pleasure being derived from our able Pastor's earnest and scholarly exposition of Swedenborg's work on The Soul. Following the class on February 2d, a Swedenborg's Birthday celebration was held, during the course of which Mr. Acton delivered a very enlightening address on "The Mental Preparation of Swedenborg for his Great Mission." This was greatly enjoyed by all present.

     The ladies' Friday afternoon class has also been held regularly, meeting at the home of Mrs. Geoffrey Childs, and Mr. Acton has taken for his subject Swedenborg's work on Tremulation, that fragmentary treatise which was so providentially rescued from oblivion. A great deal of interest is aroused at these meetings, as evinced by the questions that follow one another after the Pastor has finished speaking (and very often before) relative to Swedenborg's statements concerning scientific facts. Being women, we want to know the why and wherefore of as much as possible!

     The men's doctrinal classes meet regularly at the homes of Mr. Geoffrey Childs and Mr. Anton Sellner, alternately, the subject so far being The Worship and Love of God. The attendance is perhaps not all that could be desired at every meeting, but Mr. Acton's disquisitions are tremendously appreciated by those fortunate enough to be present. And not the least blessing, by any means, is the truly social and friendly atmosphere of these several classes. As congregation, we are scattered by long distances, and excepting at the Sabbath services we see very little of each other. In addition to their immense theological and spiritual value to ourselves, these gatherings for worship serve to bind us closer together in good fellowship and love.

     In January, we were visited by the Rev. William Whitehead; in February, by the Rev. F. E. Waelchli; and on March 9, by the Rev. Theodore Pitcairn; each of whom gave us well thought out and illuminating sermons. The writer was especially impressed with the one by Mr. Waelchli on "The Letter of the Word."
     F. W.

     ACADEMY SCHOOLS.

     At the meeting of the General Faculty on March 3d, 1924, the President of the Academy announced that the Rev. Karl R. Alden, Pastor of the Olivet Church, Toronto, Canada, had accepted a call to become Principal of the Boys' Academy and Housemaster of Stuart Hall, his engagement to begin with the reopening of the Schools next September.

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The Rev. C. E. Doering remains Dean of Faculties, and Mr. Fred A. Finkeldey as Physical Director, besides teaching in the Schools.

     SUNDRY NEWS ITEMS.

     Among the periodicals published in the General Church, we have received Nos. 1 and 2 of De Ware Christelijke Godsdienst, being the issues for January and February, 1924, of the monthly published in Dutch by the Society at The Hague, of which the Rev. Ernst Pfeiffer is Pastor. On entering its second year, the mimeographed form gives place to a neatly printed 8-page publication of convenient pocket-size, which doubtless continues to perform an important use among the members and friends of the General Church in Holland. Mr. Pfeiffer has also kindly sent us a printed List of the Members, Honorary Members, and Directors of the Swedenborg Genoostchap, known as the "Dutch Swedenborg Society," all students and admirers of Swedenborg being entitled to membership. The main purposes of this organization are the translation and publication of the Writings and collateral literature, the giving of public lectures, and the forming of a library. At the present time, there are 36 members.

     A recent number of Novy Jerusalem, the magazine published by the Rev. J. I. Janacek at Prague, contains a Bohemian translation of a story selected from Miss Amena Pendleton's Golden Heart and Other Stories. Another of these tales has appeared in a Swedish version in Nova Ecclesia for Sept.-Oct., 1923, translated, we presume, by the Editor, Rev. Gustaf Baeckstrom.

     "Dr. Felix A. Boericke, Agent of the German Missionary Union of the New Church, with headquarters at 1011 Arch Street, Philadelphia, Pa., in cooperation with Mr. Heinrich Joh, of Constance, Germany, has had a German paper edition of Swedenborg's Heaven and Hell printed in Germany. The book costs only 15 cents in Germany, but 30 cents in the United States; where it may be obtained from the Rev. L. G. Landenberger, 3741 Windsor Place, St. Louis, Mo."-New-Church Messenger.

     A Nova Igreja, the official organ of the General Church Society at Rio de Janeiro, has recently come to hand, being the number for October-December, 1923. The contents include articles by our Brazilian friends, as well as translations from the French and English. Among the latter is a sermon by the Rev. Theodore Pitcairn on "Egotism, or The Love of Self."

     The latest number of the Rev. Ernst Deltenre's La Nouvelle Jerusalem to reach us (No. 4, 1923) contains the usual variety of material in the form of articles translated from the English, Editorial Notes on "The New Church and Illustration," "The Customs of the Dead Church," etc., and a short instalment of the French version of De Verbo that has been appearing in this periodical for some time.

     The English General Conference will meet this year at Glasgow, Scotland, the sessions opening on May 24th. It is expected that the visitors will include the Rev. William Worcester, President of the American General Convention. The latter body will meet at Brockton, Massachusetts, on June 21st.

     "The Camden Road Society, London, with appropriate jubilations, has been celebrating the fiftieth anniversary of the opening of their present place of worship. With her twin sister, the Argyle Square Society, she is a direct descendant of the very first New Church congregation, which met for worship in the Chapel in Great Eastcheap, London, on January 27th, 1788-exactly 136 years prior to the Special Thanksgiving Sunday which closed recent rejoicings. From Great Eastcheap went forth two congregations, one finding its present home at Argyle Square in 1844, the other at Camden Road in 1874.

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The latter occupied the first temple built in London for the New Church, in Cross Street, Hatton Garden, consecrated by the Rev. Joseph Proud, their first minister, in 1797. . . . Among the pastors who followed were the Rev. Samuel Noble in 1819, and the Rev. R. L. Tafel in 1810, beginning a pastorate of twenty-three years."-New Church Herald, February 23, 1924, illustrated with photographs.

     From an announcement in the New-Church Messenger for February 27th, we learn that Urbana University is hereafter to be a Junior College, abandoning for the present any but senior high school courses and the freshman and sophomore classes of College. An extended statement by the new President, Mr. Henry E. Schradieck, makes clear also the general policy of the University with respect to distinctive New Church education. As the institution is now administered under the General Convention, it is logical to find this policy dominated by the prevailing "New Christianity" or permeation idea. Thus Mr. Schradieck writes:

     "The wishes of New Church parents will be faithfully observed, and instruction in New Church doctrine and philosophy will be required of the student when so desired by the parents. The school is now and, so far as the writer knows, always has been non-sectarian. At present the majority of both teachers and students are not of the New Church organization. There is a sphere of influence outside of the classroom, however, not a matter of courses or credit, or measurable in any tangible way, which exerts its force for a more thoughtful, helpful, Christian life."

     Speaking later of the development of educational institutions in the United States, he says further: "Most of the burden of higher education has fallen on the endowed institutions. Most of these endowed colleges were originally sectarian colleges Supported by the Catholic, Presbyterian, Episcopal, Methodist, Lutheran, and other Church organizations, and practically all of them are today non-sectarian. It seems eminently proper, therefore, for Urbana University to take its place among the endowed colleges for the furtherance of higher education. By subscribing to the endowment and contributing to its further support, the New Church is only doing its Christian duty and properly sharing the burden of this great educational advancement." In closing, he states that "a strong appeal will be made for students outside of the New Church."
     W. B. C.

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CORRECTION 1924

Announcements.

In the address on "Arianism in the New Church" by the Rev. Ernst Deltenre, which appeared in our February issue, an error occurred on page 90, line 22, where "Word" should not be capitalized. The meaning of the phrase is, that a new church, in the real and spiritual and theological sense of the word "church," cannot be founded upon a private revelation.

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SANCTUARY 1924

SANCTUARY J. S. PRYKE 1924

NEW CHURCH LIFE
VOL. XLIV          MAY, 1924           No. 5
     There is a quality in the very sound of this word both gracious and inviting, suggesting withdrawal from turmoil, and transcending mere philological interest. A quality which derives from the sphere of living use, perhaps, rather than from a knowledge of root meanings or verbal mutations; as though it were intended that the idea of ever-present help should be kept alive in the human mind by the agency of a word. As presented to us by the dictionaries, the word yields two distinct groups of ideas; the one group relating to a place which is sacred, set apart, consecrated, most holy; the other group suggesting protection, retreat, refuge. I hope to show that, in reality, these ideas are the same under the surface.

     If we reflect for a single moment, it will be borne in upon us that the human need for some place of retreat is as old as humanity itself, and that, ever since the primeval state ended, there has been no time when man did not long for some refuge from his internal or external foes. In all probability, an overmastering desire to find relief for the soul by revealing its troubles to another was the origin of the practice of Confession,-a need which a misguided and self-seeking priesthood was quick to turn to its own ends.

     There can be no greater error for the New Churchman to fall into than to imagine that it is possible to lead a self-sufficing, self-centered existence. He must weather numberless storms before he can enter the haven of regenerated peace. Many a time and oft will his feet sink into miry places where there is no standing, ere he can hope to walk the Elysian fields in the consciousness of having beaten back his evils to quiescence.

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And through all these experiences he will need outside aid. In saying this, I have in mind, not so much the doctrinal recognition, which is so easily given, as the active and reactive consent in the daily life; this is a much more difficult matter, and often the fruit of years of study and discipline. The truth is usually sweet to the taste, but exceeding bitter in the belly; and so it is with the practical acknowledgment of the need of Sanctuary.

     Like all subjects which are examined in the light of New Church teaching, this one is seen to have a dual aspect,-an inner and an outer one. At times, these are distinct and separate; at others, they appear to merge into unity.

     That this need for Sanctuary is fundamental, is evidenced by the fact that Sanctuary has been provided from the beginning. To take the subject in its outward aspect, and to disregard for the moment what is interior, we may refer to the Six Cities of Refuge mentioned in the book of Numbers, to which the manslayer might flee for safety until such time as he might stand before the congregation in judgment. A similar sentiment was implicit in the sanctuaries established by the Church in feudal times. These were holy places wherein it was forbidden to shed blood. Moreover, if a man who had wronged another took refuge in a church, he could remain there secure; for the clergy would keep him until some terms had been arranged between the two. In an age where there was but little authority, this was an excellent provision, though liable to abuse, of course. In point of fact, the custom was not entirely abolished from our own land until well into the eighteenth century. Where law was not respected, and the weak went down to the strong, the Church, at that time the most powerful factor in human society, stepped in and secured a breathing space for those who otherwise would have been destroyed out of hand.

     Then there was the desire for withdrawal, which was intended to be met by the monastic or conventual life. Enormous as were the abuses which grew up around this system, the origin of it was undoubtedly a desire-mistaken, and terribly mistaken, as it was-to withdraw from the strife and hollowness of the secular world, for the purpose of devoting the life more specifically to pious works and the regulated worship of God.

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Yet these, and the other forms of Sanctuary, at their best did no more than seclude a man from his fellows. If he felt circumstances pressing too hardly upon him; if he encountered some worldly disaster; if he had, either unintentionally or by malice presence, incurred the enmity of another; if he felt his crimes too heavy upon him; or, again, if a woman desired to escape from a distasteful marriage, or if a wife had been bereaved of her husband; there was always the shelter of the Church and of the religious life. But this, as I say, was seclusion from the outside world, and but little affected the growth of the soul. What we, as New Churchmen, are more concerned with-and we must take our share in the political, business and social life around us is to investigate the methods by which we may lawfully obtain spiritual relief and refreshment, and so be fitted to carry out the work appointed us.

The one outstanding example of the hungering for solace is the cry uttered by the human of our Lord, not yet made Divine: "My God, my God, why hast Thou forsaken me!" And inevitably, sooner or later, this finds its echo in every regenerating soul. It is quite true that the Lord has wrought redemption; true, that salvation is possible for all; yet, with the weight of accumulated hereditary tendencies and actual experiences heavy upon it, the human soul struggling to its rebirth cannot hope to escape conflict and pain. At some point, there dawns the realization that our ends are in opposition to Divine order; that our aspirations are colored more by falsity than by truth; in a word, that all seems futile and hopeless beyond striving. At such times, it is difficult to render thanks for the gift of life; total oblivion is almost desired. "O wretched man that I am, who shall deliver me from the body of this death!"

The sufferer calls upon the hills to cover him; but with the longing for oblivion comes the remembrance of the impossibility of escaping from existence. "Whither shall I flee from Thy presence? If I ascend up into heaven, Thou art there; if I make my bed in hell, behold Thou are there. If I take the wings of the morning, and dwell in the uttermost parts of the sea, even there shall Thy hand lead me, and Thy right hand shall hold me. "Yes, for the purpose of God is life, and not death. Man may develop, or arrest, or pervert his life, if he so wills. What he cannot do is to divest himself of it.

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     You will recall the incident described in the Spiritual Diary, where the good spirit who was undergoing vastation appeared to be pursued by murderers who thrust at him with knives. He was caught in a pit, with no way of escape. Driven to the very verge of despair, he could only cry: "O God, save me! O God, save me!" And just at the last moment, when annihilation seemed upon him, an arm was stretched down, and lifted him up to safety. This was the method employed to bring home to him a perception of the Lord's saving power. "I looked on my right hand, and beheld, but there was no man that knew me; refuge failed me; no man cared for my soul. I cried unto Thee, O Lord; I said, Thou art my refuge, and my portion in the land of the living."

     I trust nobody will consider these reflections too dismal or depressing; but, as I understand it, that which formerly made up our lives can only be uprooted by anxiety, if the new will is to be established. If the Lord's glorification is a pattern of man's regeneration, then assuredly His states of exinanition are indicative of man's temptations and transient distresses. Moreover, the intensity of the assault will be proportionate to the ardor of the love, and proportionate also to the sense of personal peace and security which follows victory. "For great is Thy mercy towards me, and Thou hast delivered my soul from the lowest hell."

     I quote the Psalms. In some respects, they are the most precious heritage of the Word in its letter, portraying, as they do, every human state. They are filled with passages, almost antiphonal in their sequence, telling of human extremity and Divine opportunity. An intimate acquaintance with the Psalms, a reverent and frequent recourse to them, will be potent to carry man triumphantly through his earthly states.

     The point I wish to bring out is, that trial and temptation are bound up in the very process of regeneration. Early or late, every regenerating person will encounter them; not one individual being immune. But having said that much, I hasten to add that the Lord is ever at hand, solicitous to help, the very moment that man recognizes his condition and need. The Lord is an ever-present refuge, an invisible sanctuary, a safe retreat. Indeed, temptation and deliverance really grow from the same root,-the mercy of God!

     On the spiritual plane, this Sanctuary is to be found in Divine Truth.

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Revelation is given, in order that man may know himself as he is in the light of heaven, and the way of God with him. By it alone can the human mind be liberated from the influences of the evil and the false, and by it alone can the fashion of man's mental house be changed into that of a mansion of heaven. The teaching here is, that faith is perfected in proportion to the number and coherence of truths. True faith, by means of such a number of truths cohering, becomes more illustrated, more perceptible, more secure; it acquires a greater capacity of being conjoined with the goods of charity, is rendered happier in itself, and becomes spiritually more powerful against evils and falses.

There you have the case of spiritual progress in a nutshell,-to learn, to love, to do. And in this sequence is to be found a Sanctuary from every assault that call be made against us. Knowing this, who would be sufficiently craven to wish to avoid the trial when it threatens him? No! we have to live our life with external conditions as they are, striving to conquer adverse elements, within and without; and, if we will only believe it, here and now is the very set of circumstances most conducive to our eternal welfare. No withdrawal from the natural world for us. This point of spiritual refuge is important, because the Lord's work here is not merely to rescue us from the dominion of the merciless destroyer of the souls of men, but is also to set our feet upon a rock, and turn our faces towards the Holy City, that we ourselves may be ready to enter our next state. "I will go in the strength of the Lord God; I will make mention of Thy justice, of Thine alone."

It was suggested that the idea of a place made sacred, and of a place of safety, are fundamentally identical. This seems particularly true on the spiritual plane; for only that which is true is really protective. It might be useful to trace this thought back to its origin, which I think would be found in the Ten Commandments. Though an atheistical generation may mock at a belief in the existence of a Divine Creator, it must nevertheless live within the boundaries of His Laws. So much is this the case, that not even the most debased specimen of humanity has the power of self-destruction. In the nausea following upon perversion, in the fear of the consequences of evil-doing, the evil may call upon the hills to hide them. They can only call. They cannot command.

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So it is that, willingly or unwillingly, in the last resort, they obey the laws of the one Supreme Being. And in His laws alone, which come to mankind as revealed truth, are solace and sanctuary found. "This is my comfort in my affliction; for Thy Word has quickened me."

     The same truth in another aspect is taught by the fact that when the Lord, during His sojourn upon earth, was tempted of the devil, the tempter was repelled by Scripture. "Then the devil saith unto Him, if Thou be the Son of God, cast Thyself down; for it is written, He shall give His angels charge concerning Thee, and in their hands they shall bear Thee up, lest Thou dash Thy foot against a stone. Jesus saith unto him, It is also written, Thou shalt not tempt the Lord thy God." Sanctuary in Divine Truth!

     Similarly when man is attacked by the fury of the hells, or tried by their no less fatal seductiveness; when earthly advancement is made easy, if only some principle be forgotten for a time, if only some piece of self-intelligence or some neglect of duty be condoned; then man's hope is to summon his knowledge of Divine Truth, and to will that this shall win the victory for him. Such, in reality, is the representation of Sanctuary in the temple, and such is the practical meaning of it to the regenerating man.

     Sanctuary, in the supreme sense, means the truth of faith which is from the Lord; in the representative sense, it means the Lord's spiritual kingdom, the spiritual church, and the regenerated man; in an abstract sense, the truth of faith, and so faith itself. Again, a sanctuary is a holy place; and as nothing is holy except what is Divine, so heaven is a sanctuary, because it is from the Divine there, and because Divine Truth is not holy until it is in its ultimate, which is the Word in the sense of the letter; consequently Divine Truth there is holy, and may be called a sanctuary.

     Need we wonder that, with such teaching before them, New Churchmen seek to fashion an ultimate memorial of it? Surely the place where the Word reposes is of right the most holy spot in our temples. For let us not forget that this Word is a glorified living Word,-the ultimate representation of the Lord in His Divine Human, inviting, teaching, saving and protecting. Need the provision of such a holy place connote anything more or anything less than the observance, in one aspect, of the command: "Thou shalt make for Me a Sanctuary."

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A silent but irresistible reminder of the inner import of the Divine declaration, "Behold, the tabernacle of God is with men," and at the same time a warning to the individual that, if he would gain deliverance, he must set apart in his innermost being a secret, sacred chamber, Whence he can withdraw, where the Lord only has admittance, and within the sphere of which he is prepared humbly to listen to the still small voice of Divine exhortation. "I will hear what God the Lord will speak; for He will speak peace unto His people."

     So we arrive at a recognition of the three cardinal facts of the New Churchman's career,-a career which stretches through eternity. The first is, that to be divested of hereditary and acquired evil is a Process painful to despair. This is human need. The second is, that our Heavenly Father, knowing this, is ever near to support and comfort us. That is Divine compassion. The third is, that victory depends upon the acknowledgment of Divine Truth, which implies obedience. That is human effort. "Let Thy hand help me, for I have chosen Thy precepts."

     Permit one word of practical application. It will readily be conceded, I imagine, that the first thing to do is to establish the habit of quiet, reflective, daily reading; and, if it is practicable to reserve a room, or even a portion of a room, in our homes for this exercise, and for the reposing of the sacred books, so much the better. The sphere associated with a place literally devoted to private meditation and worship is inestimable in its worth; strong, affirmative, holy, protecting. And with this habit of private reading should go the habit of faithful attendance at Public worship and doctrinal classes, and the acceptance of the opportunities offered by our religious and social church life.

     The adoption of a family motto, to indicate some outstanding doctrinal truth, or to remind us of some special quality which we hope to attain, performs a distinct service in withdrawing us from the influences of the world, and in confirming our resolve to seek Divine governance in all our affairs. Failing this, we might memorize some passage of Scripture, to act as our guide throughout the year; as, for instance, "Put a guard upon my lips, O Lord, keep the door of my heart." Or, "The human mind may be compared to a garden, which acquires a quality according to its cultivation." And so on.

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     Then, too, how helpful it would be, if it were possible to enter an actual church building for a few moments of prayer and meditation, when we feel the world pressing too insistently. The time will come when churches erected in the faith of the New Jerusalem will stand open for this purpose.

     It may well be, also, that in future there will grow up a custom of taking Retreats, where those who wish may gather for a short period, in order to converse upon the teachings of the Church, to practise self-examination, to correct their mental outlook, and to join in acts of special worship. Indeed, our annual Assemblies would seem to be pointing to that very use.

     Again, a Sanctuary or Refuge may be provided by means of our intercourse with each other, in the world, in the home, in the Church. Let us try to be tolerant, patient and sympathetic. There is no occasion to grow either maudlin or morbid, but we can give our brother an opportunity of talking over his difficulties, if he so desires. We never know what state the other man may be struggling with, nor what a true refuge a quiet hearing and friendly understanding may prove to be.

     Lastly, we can see to it that a sphere of welcome and spiritual homeliness goes out to all newcomers whom the Lord's Providence may lead to our societies. Here is an opportunity for furnishing a Sanctuary in a very real sense, and it is incumbent upon us, who have ourselves experienced this blessing, to pass it on, in turn, to others. The Church, with everything it stands for, is not our personal property; we must hand it on wherever there is a recipient; and in that very use, our own souls will find consolation and refuge.

     Brethren, the human mind cannot exist for long without some vision, and one which is capable of thrilling the imagination by the variety of its aspects. I have tried to suggest-it is but a suggestion-the vision of a faith which is not only educative, but is I protective also; of a love which is both sanctifying and saving.

The reality is
"Beyond all knowing beautiful,
Beyond all knowing wonderful,
Beautiful in holiness."

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RESTORING ORDER TO NATURAL LIFE 1924

RESTORING ORDER TO NATURAL LIFE Rev. GILBERT H. SMITH 1924

     "Which of you shall have an ass or an ox fallen into a pit, and will not straightway draw him out on the Sabbath day?" (Luke 14:5.)

     The Lord asked this question of the Pharisees by way of justifying Himself for healing a man Of the dropsy on the Sabbath day. And the two things have a similar meaning. The ass and the ox, so often mentioned together in the Word, signify truth and good in the natural. But when these are " fallen into a pit," the idea presented in the spiritual sense is that of truth and good in the natural which have become perverted. Dropsy also signifies the perversion of good and truth in the natural.

     The Lord's question is, then, "Who will not seek to free and elevate his natural mind and life from perverted good and truth on the Sabbath day?" To do this on the Sabbath means so to redeem the natural thought from error, and the natural will from cupidity, that a perfect state of the conjunction of good and truth in the natural will be the result; for this conjunction is what is signified by the Sabbath.

     An idea of what is meant by perverted good and truth in the natural may be had from what is first said in this chapter, where we read that Jesus "went into the house of a prince of the Pharisees to eat bread." Perverted good and truth in the natural is Pharisaical good and truth. The Lord would eat bread even with the Pharisees; that is, He willed to restore With them the genuine good and truth in the natural which they had perverted. He wished to restore their natural life to true order. And the same is meant by drawing the ass or the ox out of the pit on the Sabbath. Which of you would not be willing to have his natural mind and life delivered from Pharisaical good and truth on the Sabbath day? Who does not wish his natural mind to be brought into the Sabbath state, in which genuine good and genuine truth are united in the heavenly marriage? This is the purport of the Lord's question.

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     The Sabbath was most holy in the Jewish Church, because it signified that heavenly marriage which is regeneration,-the regeneration and restoration of the natural with men. The Lord usually performed His miracles of healing on that day, since His healing of bodily diseases signified the healing of the spiritual life, when perversions had entered into and taken possession of the natural mind. The "pit" signifies falsity in the natural mind. Hence the Lord said in another place, "If the blind lead the blind, both shall fall into the pit." The "pit" here signifies perverted, Pharisaical good and truth. And who does not wish to be delivered from this? The Sabbath day also signifies doctrine and instruction from the Lord, by which the natural minds of men may be lifted up from their perversions. Therefore the Lord declared that " it is lawful to heal on the Sabbath days."

     Men suffer good and truth, or the "ox" and the "ass," to "fall into a pit," when they act from Pharisaical motives, that is, when they live their lives doing Uses for the sake of recompense, compensation, and reward. To do good for the sake of reputation is what is meant in this chapter by "loving the uppermost rooms," by taking the seat in the highest place at the wedding. Heaven is this wedding. All people are invited to it. But they who think themselves worthy of the highest place there, are they in whom the natural mind is in the highest degree perverted. To take the lowest seat is to desire, in humility, no preeminence among men as a reward of merit, as a compensation for well-doing. We have seen that the "ox and the ass" signify the good and truth of the natural mind. These are "fallen into a pit" when men love preeminence above others, and seek it as an end in life. The less one makes his own promotion and reputation an ambition and end, for the sake of himself, the more can the Lord promote his usefulness, and cause him to enter into higher uses. This is the meaning of taking the lowest room at the wedding, and being told to "go up higher."

     How very prevalent this Pharisaism is in our own times! Men doing their work in life for the sake of the reward of the highest position and honor! Children taught to strive for the highest position, as the reward of service and labor, rather than to strive to be of the greatest possible use, as the reward itself! Youth deliberately choosing the life's work with reference only to the recompense!

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The "ox and ass" of the people of our day have woefully "fallen into a pit," by reason of this perversion of natural good and truth,- that men so universally seek eminence as the end, with uses as the means; and not usefulness as the end, and eminence as the means. To "pull them out on the Sabbath day," instruction in the Heavenly Doctrine is needed.

The parable of taking the lowest room is continued into another parable: "When thou makest a dinner or a supper, call not thy friends, nor thy brethren, neither thy kinsmen, nor thy rich neighbors; lest they also bid thee again, and a recompense be made thee; ... but call the poor, the maimed, the lame, the blind; and thou shalt be blessed; for they cannot recompense thee; but thou shalt be recompensed at the resurrection of the just." This would be a strange teaching indeed, if it were intended to be taken literally. But spiritually it contributes to the general theme of the chapter. To "give a supper or a dinner," is to give food and drink, and this again signifies to serve the neighbor, and to teach. To give a feast to "the poor, the maimed, the lame, and the blind," means to do the uses of one's life, not from the motive of recompense, but for the sake of good and truth, or for the sake of the uses themselves; from a heavenly love, and not a selfish one; from the love of service and of good itself, and not from the love of reward. Moreover, the "friends, brethren, kinsmen, and rich neighbors," signify all the things of our human proprium, and these must not be served and fed for the sake of the delight which it is theirs to give in return. But the "poor, the maimed, the lame, and the blind," signify the things of the interior and spiritual mind,-the interior and spiritual life; and men should seek through their work to feed their spiritual needs, and those of others.

They who conduct the uses of their life with the primary motive of recompense are they of whom it may be said that their "ox and their ass have fallen into a pit," or that their natural life is perverted. Whereas the former parable Was spoken against the love of supereminence, this one is spoken against the love of gain as a motive from which to live. There is but one motive for the spiritual man, namely, to live a life of truth and use for the sake of truth and use. In this alone is there happiness and healing for the natural mind. And he who is capable of making this motive his own, he is the one who lifts the ox and the ass on the Sabbath out of the pit into which they have fallen.

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The whole of the natural is then lifted up, and filled with the spiritual from the Lord. Hence it is said that the reward of those who live from no motive of recompense is "in the resurrection of the dead." The "resurrection of the dead" is the proper translation, not "the resurrection of the just," as given in the common version. For the natural life of men is indeed spiritually dead, until they learn to work and labor from the affection of use, and for the sake of good to others, and not from the love of reward and for their own good.

The Lord now speaks another parable, in which the kingdom of heaven is called a "feast" or "great supper," and describes how those who were invited refused to come, giving various excuses. One had to see a piece of ground which he had bought; another went to "prove five yoke of oxen"; a third had "married a wife." Then a servant was sent by the master with the command, "Go out quickly into the streets and lanes of the city, and bring in hither the poor, the maimed, the lame, and the blind!" It is evident that the excuses offered by those first bidden involve the love of external and worldly things without the love of heavenly and internal things. The "piece of ground" is the whole natural mind; the "five yoke of oxen" (ten in all) are merely natural affections; the "wife " is here the love of merely natural delights, to which one may wed himself. But "the poor, the maimed, the lame, and the blind," are they who feel themselves to be such spiritually, who see their spiritual infirmities, and hence are brought into the heavenly kingdom "from the streets and lanes of the city" by a kind of compulsion, which, however, is self-compulsion,-the compelling power of the truth of doctrine, once seen, and revealing our infirmities. Hence it means the compulsion from which temptation arises, and also temptation itself. The "servant" sent to call them means one who is in spiritual servitude, or in the exercise of self-compulsion, thus in the distress of temptation.

We are familiar with the teaching that the "streets and lanes of a city," especially of a city where a feast is to be held, represent truths of doctrine,-the ways in which men may walk spiritually. The "lanes" and the "highways and hedges" here signify the same thing, but in lesser degree.

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They who walk in the genuine truths of doctrine, some more constantly, some less, are here described as being "in the streets and lanes of the city." And by the light of the truth which they receive, they can see themselves to be "poor, and maimed, and lame, and blind." And they are pressed unto the wedding feast.

     To raise up the natural from its perversions; to liberate the natural mind,-its will, which is the "ox fallen into a pit," and its understanding, which is the "ass" in similar distress,-is to rescue the natural by means of Heavenly Doctrine, and by self-denial. Whatever is truly meant by self-denial, the rest of the chapter impresses upon us that it is altogether necessary, if one is to be a true disciple of the Lord. One must "hate his father and mother, his wife, and children, and brethren, and sisters, yea, and his own soul also," or he cannot be the Lord's disciple. He must take up his cross, and follow the Lord. Whatever may be the true nature of the self-denial here spoken of, it is something to be carefully considered.

     It is like the cost of building a tower. "For which of you, intending to build a tower, sitteth not down first, and counteth the cost, whether he have sufficient to finish it? Lest haply, after he hath laid the foundation, and is not able to finish it, all that behold it begin to mock him. Or what king, going to make war against another king, sitteth not down first and consulteth whether he be able with ten thousand men to meet him that cometh against him with twenty thousand?" Finally, the Lord declared, summing up the whole matter: "Whosoever he be of you that forsaketh not all that he hath, he cannot be my disciple."

     "All that he hath," in the original language, is "all his faculties," "all his powers,"-that is, all the natural mind, its will and its thought. The disciple of the Lord must cease to think naturally, cease to will naturally; and in so doing, he will build up a true interior rationality, which is the "tower" to be built; and he will also "make war," as one king against another. To "build this tower " is to procure interior truths for oneself from the Word. And to "make war like a king" is to fight for them,-to fight from these interior truths. It is to enter into temptation on account of them,-to resist the attack of one's own natural mind against them. But one must count the cost before he begins. He must know what spiritual thought and will are going to require of him. He must be able to finish the work.

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If he begin, and is not able to continue in the way of self-denial, he will be like "salt that has lost its saltiness,"-that has lost its power to conjoin the elements of food and drink. Such are not fit for any spiritual use, either positive or negative. The salt is then "neither fit for the ground, nor yet for the dunghill."

That a man must "give up all that he hath," means simply that he must give up all those things which minister to his self-love, which things are called "father, mother, wife, children, brothers and sisters,"-nay, which are called his own animal-his own soul or life. For no one can perform any spiritual use, either positive or negative, as long as he attempts to love the Lord and himself in equal degree. To be a disciple, he must serve and love the Lord above all things. The cost of this is the "cost of building the tower," which must be counted, and it is the preparation for war, one king against another, which must be counseled and planned. The self-denial that is meant by the "cost" is that which is necessary to procure interior truths and to fight from them. And this is but the larger and fuller meaning of "lifting the ox or the ass out of the pit on the Sabbath day." By doing this, the natural life of man is no longer perverted. Natural life is perverted only when there is no spiritual life within it. Men may enjoy all the things of natural life, if only, for the sake of spiritual use, they will totally deny themselves the evils of natural life, if only they will "pull the ass or the ox out of the pit " where it may have fallen. And men abstain from the evils of natural life when they cease to regard their life and work from the standpoint of reputation and recompense to themselves.

Let us only consider how we may be of the greatest use, both naturally and spiritually, and prosecute our work with this as the dominating motive. Let us not be as those in whom religion is dead, who excuse themselves from the Lord's feast, and who are dominated by the great king that "cometh against them with his twenty thousand men,"-that great king of perverse life,-material recompense. If we are not able to meet this king, with the ten thousand truths of genuine doctrine behind us; if we cannot stand against the twice as many arguments in favor of worldly position and prosperity as the ruling motive, then we might as well seek conditions of peace with the world, and make no fight against its perversions. But the price of capitulation is, that we cannot be the Lord's disciples; we cannot be the Church.

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     If we cannot finish the tower, the foundations of which we may have laid in the knowledge of the Heavenly Doctrine; if we cannot be led by the interior truths that will build up our rational minds like a tower, then we might as well leave off the effort to be spiritual men and women.

     If we will not raise the "ass or the ox" of our natural minds out of the pit, by means of spiritual doctrine, then we might as well let them remain there, and go on observing the Sabbath in the Pharisaical way.

     What keeps the natural minds of so many people in the pit,-in a state of perversion,-is the love of the external delights of life, represented by material reward and position among men, without the love of the interior delights of the rational mind and of the soul, which are the delights of being useful and of service to others without recompense, accompanied with the recognition,-from our being "in the streets and lanes of the city," that is, from knowledge of Divine Truth we possess,-the recognition and acknowledgment that we are " poor, and maimed, and lame, and blind," and have need of all possible spiritual help from the Lord. "Which of you shall have an ass or an ox fallen into a pit, and will not straightway pull him out on the Sabbath day?" Amen.
SCRUPLES 1924

SCRUPLES 1924

"With those who are in the negative, that is, with whom the negative reigns universally, doubts cannot in anywise be removed, because one scruple is of more avail with them than a thousand confirmations; for one scruple is like a grain of sand placed close before the pupil of the eye, which, though it is but one small grain, shuts off the whole vision. But they who are in the affirmative, that is, with whom the affirmative reigns universally, reject the scruples that arise from fallacies which are contrary to truths. And if there are some things which they do not comprehend, they cast them aside, saying that they do not as yet understand them; and they still remain in their belief in the truth." (A. C. 6479.)

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EVANGELIZATION 1924

EVANGELIZATION Rev. R. J. TILSON 1924

     ITS RIGHTFUL AIMS, AND ITS RATIONAL METHODS.

     A paper read at the New Church Club, London, England. Passages suggested for reading: A. C. 9925; A. E. 342, 612; C. L. 316. Matthew 28:19, 20. Mark 16:15-18. Luke 24:49. John 21:1-11.

     To evangelize the Evangel of the Second Coming of the Lord is the most precious use given by the Lord at this day; and all who essay to do it should indeed give the greatest heed to what it is that they are attempting to do.

     The greatest fact to be known by men today is that the Lord has made His Second Advent in a concrete, definite form; for whilst that Coming, unlike the First Advent, is in Spirit, even in the Revelation of the spiritual sense of His Word, still that Coming is made to our very senses, inasmuch as He has come to us in that which men can handle, namely, in those Books written by His servant, Swedenborg, upon all of which in the spiritual world, and upon some of which in this world, was written the Divine inscription, "Adventus Domini."

     Those Books, and those Books alone, contain the Evangel-the Gospel-of the Lord's Advent. This is a new Advent, perfectly distinct from the former, yet one with it; for the two are really and internally one Advent, the Second making full and complete the First. Concerning this Second Advent, He that sat upon the throne said, "Behold, I make all things new!" (Apoc. 21:5) And these words are said to signify that the Lord is to create "a new heaven and a new earth, and also a new church, with all things which are in them." (A. R. 886.) Thus the Evangel of the Second Advent is a New Evangel, and everything in it is also new,-new as to all that it contains and involves.

     Has this fact-the newness of the Evangel, and the newness of everything about it, its substance and its promulgation,-been sufficiently recognized in the past by those who have professed to accept it, and by those who have essayed to announce it? I trow not.

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From considerable study, and from many years' experience, I am convinced that those who have endeavored to announce the Evangel of the Second Advent have too slavishly followed the methods of those who have labored in the cause of that First Christian Church, which, as a saving power, is now no more. In this respect, I suggest, it may be said that we have all erred. And the error has unquestionably arisen because we have not internally realized the inwardness, and the complete distinctiveness, of the Second Advent. f have ventured, therefore, to ask your attention in the first place this evening to the Rightful Aims of the Evangelization of the Second Advent.

     It is the Lord's own Advent-not Swedenborg's, still less ours-which is to be evangelized. Is it said that this is self-evident? I reply that it is not so evident in the endeavors of the past as might be imagined. To this fact I would call especial attention; for herein lies a basic error, as I conceive it. We have followed too much the plan of the men of the past dispensation, and have not diligently studied the instructions given by the Lord Himself in the Evangel of His new Coming. This has appeared in the very words which have been used in connection with the preaching of the Gospel of the Second Advent. Too readily have men adopted the term "Missionary" from the decadent former Church. Again and again has it been declared that "the New Church is a "Missionary Church." And this oft-repeated assertion smacks too much of that into which the proprium of man is so liable to enter. Had men more seriously realized that the spiritual sense of the Word, as revealed in the Theological Writings of Swedenborg, is the very Evangel, the very Gospel, of the Lord at His Second Coming, equally as are the four Gospels of the New Testament, then would they the more readily have used the terms of the Writings themselves, which are "Evangel" and "Evangelization".

     Brethren, there is more in this than may at first appear. To see its fullness, turn at your leisure to Pott's Concordance, and read under the word "Gospel", and you will find abundant proof for the statement.

     To emphasize this, may I express the hope that some of you have read the first passage given you in the invitation to this meeting. I refer to A. C. 9925.

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Read this passage in the ordinary English version; then turn to Pott's Concordance, and read it as there given in a more literal translation, and you will at once see the increased force which comes from the words as the Lord gave them. In the ordinary translation, you have this rendering: "By the preaching of the Gospel are meant all the things which in the Word treat of the Lord, and all the things by which He was represented in worship; for the preaching of the Gospel means the promulgation of the Lord, of His coming, and of the things which are from Him, and which relate to salvation and eternal life." In the Concordance, you read: "For by evangelization are meant all things in the Word which treat of the Lord, and all things which in worship represented Him; for evangelization is annunciation concerning the Lord, His Advent, and concerning the things which are from Him, which belong to salvation and eternal life."

     I plead, therefore, for the use by New Churchmen of the term "Gospel," as applied to the Writings, and of Evangelization, as indicating the annunciation of that Gospel to the world. Nowhere in the whole of the Writings will you find the priest who teaches called a "Missionary". His designation therein is "Evangelist," and the use he performs is called "Evangelization." (See A. R. 478, 626, A. E. 621, 365.)

     Remember, Brethren, it is a new Gospel which is given to the world in the Writings. And, therefore, a somewhat new terminology should be used to indicate and express it; for assuredly this will more certainly arrest the attention of the thoughtful. Let us not fear to be distinctive, though careful not to be cranky, pedantic or peculiar. But, more than in words, important though they be, let us see to it that in our methods we are strictly rational in the work of evangelization. And this can only be, if our methods are taken from the Gospel itself, and not merely copied from those of a bygone dispensation,-a dispensation which has fallen from light into thick darkness.

     II.

     The subject of "Evangelization" has offtimes engaged the attention of the Church. Particularly in the years 1886, 1887 and 1888 was it considered by those of the General Church of Pennsylvania, under the guidance of that great priest of the Lord's New Church, Bishop Benade.

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Some remarkable speeches were made during the discussion of the subject, and some of the concluding speeches of the Bishop were intensely illuminating. Since those days it has again been considered by priests of the General Church of the New Jerusalem, especially in the year 1907. NEW CHURCH LIFE for that year is full of interesting matter on this question. But the subject will ever bear re-examination. Think of it! The very salvation of the human race depends upon the reception of that Gospel which the Lord revealed in the Books of Swedenborg, called by us the "Writings." (T. C. R. 3.) What a privilege it is, therefore, to be called to know those Books, to be able to study them, and, if rightly and duly called, to be able to announce their glad tidings to those who will hear!

It is the Gospel of a New Church-the Church of the Second Advent; but, coming from the One Only God, it is one with the former Gospel of the New Testament; and the bridge, the intermediate between the two Words, may be said to be the Book called the Apocalypse. In the Writings, that Book of the New Testament is called a "Prophetic Book," and it is said to treat of "those who will be in the New Jerusalem, and concerning those who will not be therein." (A. E. 224.) Note!-"Of those who will be in the New Jerusalem, and of those who will not be therein!" How comprehensive the Book! Surely the very Text Book for the evangelist!-the one he should most consult, and with the contents of which he should be most familiar. Has that been the case with the "missionaries" of the past? To ask the question is to have the reply immediately forthcoming, and that decidedly in the negative.

But turn to this "Prophetic Book,"-this Divine Book which treats of "those who will be in the New Jerusalem, and of those who will not be therein." What are its opening words? "The revelation of Jesus Christ which God gave unto Him, to shew unto His servants things which must shortly come to pass." Significant words these, to stand at the opening of this Prophetic Book! What other inference can the sincere evangelist draw from this fact than that he must make the very first of his work the annunciation that the Evangel he has to announce is a Divine Revelation, coming down from Him,-a Gospel from heaven, originating in the Divine, and being of His authority and His alone?

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In this the evangelist is surely confirmed by the remarkable fact that nearly every book of the Writings opens with a distinct declaration of its Divine Authority, as may be seen from A. C. 5, 14; T. C. R. 3; H. H. 1; A. R. Preface; Doct. of the Lord, Preface; C. L. 1; A. E. 2; B. E. 98; S. D. 4123; Docu. II, p. 416.

The Apocalypse, then, is an intermediate between the Word of the First Advent and the Word of the Second Advent; and that leads to the further fact that the two Books of the Writings, namely, the Apocalypse Revealed and the Apocalypse Explained, are the very two books which the New Church evangelist should make his special objects of study, ere he starts out on the very responsible work of evangelization. And the very mention of these two Divine Books of the Second Advent calls up the idea that evangelization must be both internal and external,-internal with those who are called to the Specific Church, and external with those who are outside the Specific Church, and with the children. The Apocalypse Revealed may be said to be for the purpose of internal evangelization, and the Apocalypse Explained for the purpose of external evangelization. And, with both of these, the Book called the Brief Exposition may well be taken as a Text Book for evangelizing. Then, too, the New Church evangelist may, and possibly will, find the need for a concise Creed; and for this let him not look primarily to any concoction of man, but let him take that which has been provided by the Lord in the very opening of the True Christian Religion, containing the Universal Theology of the New Church, and which is there called "The Faith of the New Heaven and the New Church." (T. C. R. 1-3.)

Now all of this implies much and careful preparation; and surely it must follow that the work of evangelization should be done only by those who have been admitted into the Priesthood by the gate of ordination. Is it not written in A. C. 9925: "Evangelization is the annunciation of the Lord, of His Advent, and of the things which are from Himself, and which relate to salvation and eternal life. And because all things in the Word, in its inmost sense, treat concerning the Lord alone, and since all the things of worship represent Him, therefore the whole Word is an Evangel, in like manner the whole of the worship which was performed according to the things commanded in the Word.

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And because priests were put over the worship, and likewise taught, therefore worship and evangelization were signified by their ministry."

     True it is-abundantly true-that good and useful work in the matter of evangelization may have been done in the past by laymen. Yet surely no careful student of the Divine Doctrines will claim that that was of the ordination of Providence, but rather of its permission; and the New Churchman should ever seek the ordinations of heaven, that he may be in the full stream of the Divine Providence. As to the greatest need for most careful and complete training and preparation of the evangelist, this appears most plainly from the spiritual sense of the Lord's admonition to His disciples, just before His Ascension, when He said: "Tarry ye in the city of Jerusalem, until ye be endued with power from on high." (Luke 24:49.) This preparation and training must be a sine qua non with the evangelist. Without it, though he essay the work of evangelization, he may do more harm than good, because, all unwittingly, he may injure the remains of those whom he fain would teach.

     III.

     A cry goes forth today in the New Church press that, for the preachers and evangelists of the New Church, we need men who shall have taken degrees at some well-recognized university. Results in the past give no encouragement to this idea. Hindmarsh, Proud, Noble, de Charms, Benade, among the priests, and Richard Gunton among the laymen, possessed no university degrees. With what other names in the history of the Church can any honest man associate like success, so far as it is allowed us to judge? And those names by no means exhaust the list of those who have worthily labored, without possessing university degrees. We have already made appeal for the most thorough preparation for the work of evangelization. But will that preparation be furthered by association with university professors, students, and their consequent spheres, wherein materialism runs riot, the Word is practically denied, and God is held as a sentimental abstraction? What is the worth of such degrees? How great is the danger that, in acquiring them, the mind may be closed as to all the higher avenues of true rationality!

     The first necessity of the New Church evangelist is that he become a thoroughly sound theologian, well-equipped with a profound knowledge of the particulars of Doctrine.

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And then should follow that he has a working efficiency in the knowledge of the three sacred languages,-Hebrew, Greek and Latin,-the three Divinely chosen languages in which the triune Word was given. To this there should be added a thorough knowledge of the scientific or preparatory works of the human instrument of the Lord's Second Coming. To all of which there must still be added a knowledge of the right usage of the words of the grand old English tongue.

     But, given a most careful preparation for the great use of evangelization, given the illustration conferred by ordination, and the determination to declare unequivocally the Divine Authority of the Heavenly Doctrines-given all this, the evangelist who would faithfully follow the teachings and example of the angelic Word must make very distinctly prominent in his teaching the true state of the so-called Christian World, and the utter consummation of the Old Church. There must be no hesitation here, no fear of giving offence to auditors or friends in what are euphemistically called "other denominations." The New Church has nothing to do with any other denominations. They are all theologically wrong, and the Divine exhortation is: " Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues!" (Apoc. 18:4.)

     To hide the truth about the state of the Christian World, and to camouflage the teaching concerning it, is to act the part of the coward, and to be faithless in the great duty of evangelization.

     The worlds around us today,-religious, political, social, and commercial,-are being increasingly lulled into indifference, are being blinded as to those things which alone make for true peace; and this is being done, because the devastating principles underlying all are not faithfully exposed by the would-be teachers and leaders, who cry, "Peace!" where there is no peace, and who are wilfully ignorant of, or faithless to, those heaven-given principles which alone can produce true and lasting peace, either in the church, the world, the home, or the busy mart. Those principles are to be found nowhere else than in the Opened Word-not in the Word in the Letter only, but in those Divine books wherein the spiritual sense of the Word is given, and, by their light, in the Word in its Letter.

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Seeing the state of the world today, in every department, what use has the conscientious and well-informed evangelist of the Lord's New Church for such forms of religious activity as the "League of Pity" and the "League of No Offence," which are boomed as forming a bond between all Christians, and giving a powerful incentive to Christian work! Away with all these childish baubles of mere externalism, thirsting for popularity, and born of the lust of mere sentiment! Away with all these forms of insipid humanitarianism, which profess so loudly to care equally for all people, because internally they really care so little for any! What is needed today is for the evangelist and re-former to do their work in the Lord's way, using the materials which the Lord Himself has provided in His opened Word, which materials can be acquired by diligent study and careful reflection.

     IV.

     As to the use of evangelization at this time of the Second Advent, it is a universal use. As the Lord is the Father of all, so is His Advent meant for all-all, in all universes of worlds. No man can limit the extent of His Coming, neither can any man say "Lo, here!" or "Lo, there!" as to the definite kingdom of the Lord. Evangelization is a universal use, reaching unto the ends of the earth,-a use in which both the priest and the layman are necessary, each on his own plane and in his own degree. To His disciples at His First Advent, the Lord gave the command: "Go ye into all the world, and preach the Gospel (the Evangel) to every creature." (Mark 16:15.) In the Apocalypse Explained, these words are explained as follows: "Every creature" means all who receive the Gospel, and can be reformed by it; the rest are not meant by "creatures," because they do not receive, but hear and reject." And in the True Christian Religion, it is written: "By 'creatures' are meant all who can be regenerated." (T. C. R. 573.)

     At the time of His Second Advent, the Lord "called together His twelve disciples who had followed Him in the world, and sent them forth into the whole spiritual world to preach the Gospel that the Lord God Jesus Christ reigns." (T. C. R. 791.) The Evangel was intended for all,-for every creature. Yet all would not receive it; and no blame attached to the Lord Himself, or to the evangelist, for those who did not receive, but who put themselves outside the role of "creature."

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     And, here, Brethren, are we not faced with an important thought,-one which should regulate the activities of the evangelist, and remove anxiety from the minds of all who do receive, and who ardently desire that every one should share the same blessing of receiving the Lord in His Coming? Man cannot tell who will receive. Man can make no better invitation than that which the Lord has given to all the world. Man cannot improve the Revelation which has come straight from the "Father of lights." Man can indeed alter that Revelation, can "accommodate" it, soften it, make it more attractive, bring it more up-to-date;-all this he can do, according to his rampant conceit; but in doing so, he will but mar the Revelation, and the results obtained will be a race or school of mongrels, good for neither the church nor the world. The so-called New Church world is full of such by-products of man's vain imaginings, who have made it very largely the tempestuous aggregations of the cranks and dissatisfied of all denominations, such as it really has been, and still largely is, and of which we may all have made our unhappy part at some time or other. But some have been taught better, and have grown better, and they have found that the Lord's way is the best way; and, taking His way, have ceased to be unduly anxious, and have ceased to indulge in irrational or merely sentimental methods.

     The Lord is ever mindful of His own, and in His own good time will bring into His Church those who are ready to come. To this end He will use human instrumentalities; and He will see that they are forthcoming when the time is ripe and the comer is ready. Ours-each in his own position-it is to be ready to do whatever the Lord calls upon us to do, just as it is given us to see the need and the way. Let us not be overanxious. Let us never strain the method, nor force the opportunity; but let us ever quickly rise to the occasion which presents itself.

     It is according to order that the priest only should publicly proclaim and teach the Evangel of the Lord's Advent; yet it is given to all to "insinuate good;" and good is greater than truth, and is the goal unto which all truth is Divinely intended to lead. Let not the layman be discouraged or hindered in his duty by the teaching that only the priest should publicly teach and proclaim the Gospel. The layman's use, privilege and responsibility, in the matter of rightful evangelization, are as great, in his degree and on his own plane, as are those of the priest.

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Every layman, in his own home and circle of friends, should make known the blessings he has received from the Second Advent of the Lord. At home, let the layman take his proper position as the head of the house. Let him see to it that family worship, and daily reading of the Word, however brief, are duly observed. Let him urge upon all the household the necessity of attending the doctrinal classes provided by the church. And, in his professional or business relationships, and friendly intercourse, let him, in due season, and judiciously, zealously and with due respect for the freedom of his fellows, call attention to the Heavenly Doctrines of the New Jerusalem. In a Word, let him see to it that the Church is first with himself, and let him take that first down into all the succeeding things of life.

     But, as both priest and layman seek conscientiously to fulfill their respective duties, let the Divine teaching never be lost sight of, as it is revealed: "It is of the Divine Providence that the Church should at first be among a few, and that its numbers should gradually increase, because the falsities of the former Church must first be removed." (A. R. 547.) Or, as also revealed in the A. E. 730: "A New Church, which is called the Holy Jerusalem, can as yet be instituted only with a few." Just how many the "few" may mean, and how long the "at first" may extend, the Lord alone can tell. The number and the time belong not to us.

     Doctrine teaches that the Lord's Advent will be received only by those who are in the good of charity; for the Apocalypse was given to John, who represents the good of charity. We cannot tell just where these are, or who they are, but the Lord knows, and He will bring them to the Church in His own good time. Meanwhile, let us be patient, let us learn of Him, and faithfully follow His leading.

     V.

     And at this point, Brethren, I feel that I should do you a serious wrong, if I withheld from you some noble words, full of ripe wisdom, which formed part of Bishop Benade's address on "True Church Extension," as given to the 62d Meeting of the General Church of Pennsylvania in 1887. He said:

     "The real extension of the Church does not consist primarily in the gathering together of numbers of professing believers from the world around, but in a growth of a love of conjoining truth with good, or of doing the truth so that it becomes good, or, what is the same thing, of performing uses to the neighbor.

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From this love, there is produced in man conjugial love,-the love of husband and wife; and from conjugial love, as a highest form receptive of His Divine Love, the Lord causes children to be born into the world, having `the inclination and faculty, if sons, to perceive the things relating to wisdom, and if daughters, to love those things which wisdom teaches.' (C. L. 202.)

     "When, as a Church, we shall be ready to offer to the world the Divine Doctrines of the New Church, as the very Word of God, given at this day by immediate Revelation from the Lord in accommodation to the present state of humanity, then, and not till then, will the world hear the heavenly sound of the good tidings of the Lord's Second Advent.

     "When we cease to separate, in thought and word, the Spirit from the Body of Divine Truth, by discriminating between the Doctrines of the Church and the Letter of the Word, as if they were not one Word, one Lord,-then, and not till then, shall we be able to approach the rational minds of men with the highest reason for their acceptance of the truths of the New Church, in the affirmation, 'Thus saith the Lord.'

     "Every New Churchman ought to know that a truth does not take on the form, the real form, of truth in his mind, until he sees that it proceeds from the Lord, who is the Truth Itself."

     In the same address, the Bishop also said: "It lies not within the measure of our ability to increase the capacity of others to desire the Truth, but we can add to our own capacity day by day, if we will do the Lord's will, and follow on to know the truth."

     These are noble words, and they were spoken by the Founder of the greatest institution for evangelization which has yet been witnessed upon earth. No results from the efforts thus far made for the establishment of the Lord's New Church upon earth can compare with those which, in His mercy, have come from the work of that once-upon-a-time despised institution. And these results have come, because its work has been done under the unequivocal acknowledgment that the Lord has made His Second Advent in the Books of Emanuel Swedenborg, and that those Books, together with the Old and New Testaments, are the very Word of God; that they are indeed "Emanuel," God with us, "The Word made flesh."

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     VI.

     In conclusion, Brethren, let us recall the words of the Lord at His First Coming, when He asked the momentous question: "When the Son of Man cometh, shall He find faith on the earth?" (Luke 18:8.) How very little was the "faith" which He found among men when He first came in the flesh! It is, and will be, so in this day of His Second Coming. For the spiritual sense of the question just quoted is thus given: "When the Divine Truth is revealed from heaven, it will not be believed." (A. C. 9807.) And again it is written: "That neither would they in the Christian World at this day believe that the Lord is one with the Father, and thence the God of heaven and earth, is meant by the Lord's words in Luke, 'When the Son of Man cometh, shall He find faith on the earth'?" (A. E. 815.)

     In the light of this Divine teaching, is it well to be at all disheartened over the slow progress which seems to attend the establishment of the New Church upon earth? What else have we the right to expect? And what does it matter? The Crowning Church of all the Churches will be established in full supremacy, in the Lord's good time. Neither men nor the hells will be able to prevent its ultimate triumph. Of that we may rest assured, and in that assurance find our hope and our strength. The promise has been given by the Lord Himself, that "it shall come to pass in the last days that the mountain of the Lord's house shall be established in the top of the mountains, and shall be exalted above the hills, and all nations shall flow unto it." (Isaiah 11:2.)

     Brethren, our duty is ever before us, and that duty, in the words of the beloved Bishop, is: "To our own capacity (of desiring the truth) we can add day by day, if we will do the Lord's will, and follow on to know the truth." Let the priests of the Church go forth and evangelize with no equivocation, and with no holding back of the truth. Let them judiciously but fearlessly teach the truth, and nothing but the truth; always taking care to "cast the net (of doctrine) on the right side of the ship" (John 21:6); that is, always teaching from the good of charity, and with the good of charity in view.

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As preachers and as pastors, let them seek first and always the kingdom of God, making their one and sole end and aim "that the Divine shall be among the people." Let the laity of the Church realize their great privileges, and their equal responsibilities. Let them listen well and affirmatively; let them cooperate loyally, rationally and faithfully. Let them read diligently, reflect carefully, give liberally, and treat in a kindly and considerate manner those whom the priests bring into the Church. Let them shun fads and fancies, avoid cliques and prejudices, and do all in their power to fulfill every office and duty undertaken in the cause of the Church, in the whole spirit of doing it as of and from the Lord.

So shall the work of Evangelization go on as the Lord would have it go on, and be crowned with success. For the Lord hath spoken, and in His Word has promised, saying, "As truly as I live, all the earth shall be filled with the glory of the Lord." (Numbers 24:2.)
REAL RECEPTION OF THE HEAVENLY DOCTRINE 1924

REAL RECEPTION OF THE HEAVENLY DOCTRINE 1924

"I was in a state of sadness, but did not know the cause. Then I heard that a vast number was being let down out of heaven toward the lower places. They were such as had rejoiced that they possessed the heavenly doctrine, saying that they want to receive it, because thy believe all things that are in it, and many also perceive that they are true. But as soon as they heard that that doctrine is not only a doctrine of faith, thus that what is therein is not only to be known and acknowledged, but that it is a doctrine of life, and is to be willed and done; and that the doctrine effects nothing with those who merely know and affirm it, but only with those who at the same time do it, who therefore love it from the heart and receive it;-then they became sad, and all rejected it, not wanting it. Hence came my sadness." (S. D. 5540.)

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FORMULATION OF DOCTRINE BY THE CHURCH 1924

FORMULATION OF DOCTRINE BY THE CHURCH Rev. ALBERT BJORCK 1924

     In the course of an address on the subject of "The Soundness and Purity of Doctrine," delivered at the British Assembly in 1921, Bishop N. D. Pendleton gave utterance to a thought which especially impressed me, and which is of very great importance. As I am at present removed from my library, and only have at hand the publications of the last few months, I cannot quote the Bishop's words, but I have a very distinct recollection of their import. What he said was, in substance, that the Church must ever be formulating doctrine, and that if it cease to do so, it will be the sign of a stagnation that will lead to its death.*
     * See New Church Life for January, 1922, p. 15.-EDITOR.

     The truth of this is apparent to anyone who considers the development of the General Church. The New Church has from its inception been formulating doctrine. And the Academy and the General Church were organized because certain New Churchmen had formulated a doctrine which the majority of that day were not ready or willing to accept,-the doctrine of the Divine Authority of the Writings. To these men, that doctrine was of so great importance that they felt obliged to form a church organization based upon it, with a government in accord with the Divinely revealed order. The soundness of their judgment has been vindicated by the subsequent history of the Church. Those who could not or would not accept the doctrine of the Divine authority of the Writings remained without such a government, and with them doctrine has come into steadily increasing disrepute. As a consequence, that branch of the Church has reverted more and more towards the old Christian Church, the majority now disclaiming any Divine Revelation besides that of the Bible, and regarding the Writings as the work of a human commentator in the same class as Luther or Calvin, and with none but a human authority. Hence we have seen that branch of the Church petitioning to be accepted as one of the denominations of the Old Church, which Church is shown in the Writings to be spiritually dead.

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     Later, the General Church formulated the doctrine that the Writings are the Word. This doctrine is the logical outcome of the other, and it was seen by some of the leaders in the Church long before it became the recognized doctrine of the General Church.

     Since then, still another doctrine has been in the process of formulation, and at present, as I have been informed, it is held by the majority of teachers and priests. The exact wording of the doctrine is, I think, yet to be made, but for the purpose of this paper it may be stated as the doctrine that the Writings are the Word in a literal sense, or in a letter.

     II.

     The formulation of doctrine by the Church has at all times met with opposition. And if such opposition is not caused by hostility to truth in doctrinal form, it is useful. Without opposition, the formulation of doctrine might be made too hastily, without sufficiently clear, or on more or less superficial, support in the Writings, upon which all doctrines formulated by the Church must be based.

     The whole Divine Truth is given to men in the Writings. But men's, thus the Church's, understanding of the particular truths there stated or implied is relative to their interior rational grasp of what the Writings state. And it must always remain so. The priests of the General Church are, I suppose, unanimously of the conception that the whole Divine Truth needed for the regeneration and spiritual progress of men is revealed in the Writings, and that in the Writings, therefore, we have the basis for spiritual progress without end. In other words, we are united in thinking that the revelation of Divine Truth in the Writings is final; that no other revelation will be given, except that which will come to the minds of men through the instrumentality of the Writings. It is principally because of this fact that the New Church can become the crown of all the Churches. The Writings, as the Word of the Lord's Second Advent, enable men to enter intellectually into the mysteries of faith. Therefore, the New Church, with those who endeavor to live in accordance with their understanding of what the Writings teach, shall never share the fate of preceding Churches, and their understanding of the Revelation that contains all truth will grow more interior and perfect from generation to generation.

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     Without doubt, this is the position held by the majority of the members of the General Church. It involves the necessity of constant study of the Writings, from a love of truth for the sake of truth and use. And the result of such study must sooner or later show the necessity of reformulating doctrines taught by the Church. Doctrinal standpoints, based upon what men at one time have seen in the Writings, must be recast as to form, in order to express a more interior understanding of the truth there revealed; and particulars of doctrine, stated or implied in the Writings, but not before seen, or only dimly seen, by men of the Church, will come to light and call for formulation. Necessarily, this process must go on forever, from generation to generation, because, as long as we live in the natural world, spiritual and Divine truths cannot be revealed to
us except in a natural or literal form; and the Writings are no exception to that general truth.

     They who, in earlier days, opposed the doctrine that the Writings are a Divine Revelation, and therefore have Divine authority, advanced as one of their main arguments that the Writings never claim Divine authority for themselves, and that Swedenborg often speaks of them as his own works. But, although it is true that the Writings do not in so many words claim Divine authority for themselves, it is plainly implied in a great many instances.

     From a critical examination and rational comparison and coordination of passages of both classes, the General Church has drawn the doctrine that the Writings are a Divine Revelation, and therefore have Divine authority. Later on, consistent with this, the Church has drawn from the Writings the doctrine that the Writings are the Word.

     Naturally enough, because very humanly, though it appears strange at first sight, there have been, and are to this day, members of the General Church who have accepted the first doctrine, and yet are opposed to the second. The chief argument of the opponents to the doctrine that the Writings are the Word is similar to that advanced by the opponents of the first-mentioned doctrine. They say that the Writings never declare that they are the Word, and that, where the Word is mentioned in the Writings, the reference is always to those books in the Bible that have a connected spiritual sense.

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Hence they think it wrong to call the Writings the Word, though they unquestionably are a Divine Revelation, and therefore have Divine authority. I know a New Church minister, once a priest of the General Church, who opposes the doctrine that the Writings are the Word, but voices his belief in them as a Divine Revelation by describing them as "a Divine Revelation from the mouth of the Lord."

     The argument of these opponents is based upon a strictly literal interpretation of the Writings,-an interpretation that prevents them from seeing how illogical their position is, and also blinds them to the fact that the Writings themselves often speak of the Word in a wider sense, and, indeed, give us a clear definition of what is meant by the Word. This definition is found in the several passages that declare that "Divine Truth revealed is to men the Word." If we accept this general definition of the term "The Word," and acknowledge that the Writings reveal Divine Truth to us, we cannot but accept the doctrine, as it has been formulated in the General Church, that the Writings are the Ward of the Lord's Second Advent; that is, unless we allow a previously taken standpoint to hold such a dominion over us that we lose our power of logical and rational thinking.

     But the acceptance of the doctrine does not prevent us from seeing that the Writings, when speaking of the Word, in most cases refer to that Revelation of Divine Truth which was given to men, and existed in the world of men, before the Writings were given.

     III.

     The Church on earth grows as an individual grows, from childhood to youth and manhood. The Revelation given to the childhood state of the Church is, in its outward form, adapted to the capacity of that state to receive and understand spiritual things. That Revelation contains all the truths to be given in subsequent Revelations, but they are not apparent in its outward form or literal sense, except some most general ones; and the Church sees no others than these. The Revelation given to the Church when it has reached the state of youth, when the first rational has been opened to the understanding of spiritual things, though still in a natural way, is adapted to the receptivity of that state.

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Many of the truths representatively stated in the Word given to the Church in its childhood are therefore restated in the new Word, in words that in some measure bring them within the understanding of men in the Church, although many are restated in the form of new representations, because they cannot as yet be expressed directly in a way that the Church can understand. Not until some one man in the Church has grown into spiritual rationality can a Revelation of Divine Truth be given in such a way that, with its aid, men can enter intellectually into what had before been mysteries of faith, and which at the same time show them how the truths plainly stated in the new Revelation were involved or contained in the words of the former Revelations.

     Each and every one of these Revelations of Divine Truth, adapted to different states of growth with men, are the Word with them, because the Divine: Truth leading to the Lord and heaven is contained in them, though differently stated in each, and necessarily so, because adapted to different states in the growth of the Church. And it is this very plain teaching which has caused men in the Church in our day to formulate the doctrine that the Writings are the Word in a letter, or that the Word of the Lord's Second Advent has a literal sense.

     That doctrine is opposed by some who say that, when the Writings speak of the literal sense of the Word, this invariably refers to the literal sense of the Old and New Testaments. They further claim that the Writings are the spiritual sense of the Word, and they point to the passages which state that doctrine must be drawn from the literal sense of the Word, as meaning the literal sense of the previously given Word.

     The soundness of this standpoint can be disproved by a consideration of some plain statements of general truths given in the Writings. In the little work which treats specifically of the Word,-the Doctrine concerning the Sacred Scripture, which is one of the four "leading" doctrines, we are told that " in every Divine work, there is a first, a middle, and a last (or ultimate); and the first passes through the middle to the last, and so comes into manifest being and subsists. Hence the last or ultimate is the Basis. But the first is in the middle, and through the middle in the ultimate, so that the ultimate is the Containant. And as the ultimate is the containant and the basis, it is also the Support." (No. 27.)

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     The opponents of the doctrine within the General Church acknowledge that the Writings are a Divine work, and therefore the Word, yet hold that they are not the Word in a literal, but in a spiritual, sense. The passage quoted just above, however, is the first number in a chapter, and the heading of the chapter is as follows: "The sense of the letter of the Word is the basis, the containant, and the support of its spiritual and celestial senses." Accordingly, the Divine work generally designated by the term "the Writings," like previously given Divine works or Words, must have a literal sense which is the basis, containant and support of the spiritual and celestial senses within it.

     The teaching of this number alone is sufficiently clear to show the necessity of reconsidering the position generally held by the Church up to recent times, and still tenaciously clung to by some.

     IV.

     In connection with S. S. 27, quoted above, it must be kept in mind that the general teaching given us in the Writings is, that it is the natural or literal form, in which Divine Truth at different periods has been given, which is the Word with men living in the natural world. With the angels, the spiritual sense, or the Divine Truth made known to them in the Word they had on earth, and which guided them as men, is itself the Word in an external form, because they are in the spiritual world. Not so with men, however spiritual they may be in another sense. The interior sense, or spiritual and Divine truths, if they are to be brought to the knowledge of men living in nature, must always be expressed in natural language, and this language must more or less remotely correspond to the Divine Truth in the heavens, which is the Lord as the very Word itself. The external form must correspond to the internal sense.

     In the Word of the Lord's Second Advent, the natural form, or the literal sense, corresponds to the teaching of Divine Love and Wisdom in the same way that spoken words correspond to the thoughts of the mind. Its literal sense, therefore, corresponds to the internal in a different, and much less remote, way than that in which the literal sense of the formerly given Words corresponds to the interior.

     If the statement that doctrine should be drawn from the literal sense is understood to mean only the literal sense of the formerly given Words, then the Church has been at fault during its whole existence.

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Moreover, unless the Church continues to draw doctrine from the literal sense of that Word which is the cause and reason for its existence, there will be no progress in the intellectual and interior understanding of the mysteries of faith. By the teaching of Divine Truth given us in the Word of the Lord's Second Advent, those mysteries are brought within the capacity of the human intellect. But the human intellect does not grasp all at once the teaching of Divine Truth given us in that Word, but develops a true understanding of it only gradually, as its spiritual rationality grows by life according to revealed Divine order. Many details in the teaching of Divine Love and Wisdom must necessarily remain mysteries to a less developed spiritual rationality, while they may seem plain to more developed minds. And, as the spiritual capacity of men's minds grows, new mysteries will present themselves for solution. The basis and means for their solution, we have in the literal sense of the Word which the Lord has given us, and which is His Second Advent to men; and on that literal sense all our efforts to arrive at a clear understanding of the Divine Truth it contains must be based.

     V.

     By way of example, we may note that there have been different interpretations of what the Word to the New Church teaches concerning the Lord's Divine Human Body. None of us doubts that all the truths about the Lord's Divine Human, which are prophetically and representatively contained in the Words given to the Jewish and first Christian Churches, are given us in the doctrinal form of our Word. Consistently with this, we must come to the conclusion, that there will always be details of the doctrine that are beyond the apprehension of both men and angels. For the Word of the Lord with men is the basis for all true progress and spiritual understanding of the Lord, not only for men, but also for angels, to eternity.

     The doctrine, or the Church's interpretation of the revealed doctrine concerning the Lord's Resurrection Body, is not fully formulated. The literature of the Church shows plainly that on this subject there always has been, and still is, considerable divergence in the views of teachers within the Church. And if, at any time, a formulated interpretation of the teaching is to be generally accepted, it must be one which provides for progressive interior understanding, thus for later reformulation of details.

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There is a craving in the spiritually awakened human mind to progress in the understanding of Him Who is Life Itself, our Creator and Savior, from Whom we live, Who is very Man, and in Whom we are truly men. And that craving can be satisfied gradually, as the mind makes the effort by going to the literal sense of the Word of the Lord's Second Advent for light.

The literal sense of that Word is the teaching of the Divine Truth contained within the literal sense of the Words given to earlier Churches. It may be said that the literal sense of the Word upon which our Church should be based is the interior sense of the former Words, now given to men in the form of doctrine. If my memory does not deceive me, Bishop Benade did so define his understanding of the Writings, in Words for the New Church many years ago. This doctrinal form of the interior senses of the former Words is the literal sense of the Word given to the New Church; and to that the Church must always resort for progressive understanding and formulation of what Divine Truth teaches.
MIRACLES IN THE PRIMITIVE CHURCH 1924

MIRACLES IN THE PRIMITIVE CHURCH 1924

"Why miracles mere performed b the time of the apostles, for the raising up of the church.

"I have spoken with the angels about the miracles in the time of the apostles, as that they spoke with other tongues, and sensibly perceived the influx of the spirit. This was because it was entirely unknown everywhere that the Lord had come into the world, who would save souls, and this would never have been received by anyone without miracles; and neither would it have been so received by any such as worship idols or men after death; in which case, idolatry would have been the worship. For these reasons, miracles were performed; but now, when doctrine is received, they are performed no longer. The inrooting of truth and good with the gentiles is effected by external means; but with Christians, who are in the knowledge of internal things, otherwise." (Lesser Diary 4724)

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SOCIETY COOPERATION 1924

SOCIETY COOPERATION Rev. K. R. ALDEN 1924

     (Delivered at a meeting of the Pittsburgh Society, March 12, 1924.)

     1. Cooperation of a society with its poster. 2. Cooperation of a society with the Academy. 3. Cooperation of the members, one with another.

     Your Pastor has asked me to speak to you tonight, and he has left me free to choose the subject of my remarks. There is one subject which is of common interest the Church over. It is just as interesting to you here in Pittsburgh as it is to us in Toronto. And that subject is: How can our societies be made stronger, larger, and more vigorous bodies of the General Church?

     I think that we must all confess a certain amount of failure to reach the ideal of our possibilities. We have not as fine societies as we might have, were things to operate on an ideal basis. Ideals are the first things necessary. They are the beacon lights that lead onward through the dark; they are the guiding stars; they are our hope, our inspiration,-the only power on earth that will drag us forth out of our natural states, and bring us safely into spiritual states. I have a profound belief in ideals; not ideals so lofty that they can never be reached, but ideals which are just a little beyond our present reach, which will require a good deal of energy to accomplish, yet ideals that will bring a fine measure of satisfaction when they have been realized. And so you must submit for a time this evening to the remarks of an idealist,-an idealist, however, who believes that dreams can come true, who believes that the chief hindrance to the fulfilment of the dream is the native inertia which we meet with in any body of men, and which is an evidence that the     ideal has not yet carried across.

     I wish to set before you the ideal of what would happen in any society, if it were to come into a state of thorough and complete cooperation, first, with its pastor, second, with the Academy, and thirdly, cooperation of the members with one another. Let me define, first of all, what I mean by "cooperation."

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Cooperation is the ability to work together It is the power to profit by, and make use of, the experience and usefulness of another person or persons. Cooperation demands a knowledge of one's own function, and a willingness to put that peculiar talent with which every one is gifted at the disposal of the larger group. It also demands an appreciation of the gifts which others may contribute, and a ready ability to profit by them, to assimilate them, to take them into the life, and make them a part of it, so that the individual ceases to be an impediment, and becomes a source of strength to the whole.

The finest illustration of cooperation is the human body. There is not one part of the human body that is not in absolute need of all the other parts; and the well-being of each Part depends upon its connection with the whole, and upon the state of cooperation existing between all the other parts. But all the other parts also depend upon it, and upon the quality of the use which it performs. In heaven, this form exists in perfection. There, we are told, each angel is held in continual connection with the whole heaven, so that he draws strength and inspiration from the wonder-connection which he maintains with all the rest. And so delicate is this connection, and so perfect, that all the heavens rejoice at the coming of a single new angel. The reason for this is simple, when the cooperation is perfect. In God Himself, there are infinite things. "Infinite things in Him are distinctly one." And the Divine of the Lord makes the heavens; yet the angels constitute it, In God, and in the sphere of love and wisdom proceeding from Him, there is everything that will ever come to pass,-infinite things; but only so much of this is received as there are angels to receive it. That is, each angel, each angelic personality, each heavenly individual or character, catches, as it were, a little of this sunshine because of his individual form, each angel receives something of the Divine that inflows into the heavens, thus receives what is not received by any other angel. And through this individual, the whale of the heavens receive a gift which they otherwise would not. He, as it were, finites a certain portion of the infinite, which otherwise would remain infinite, and infinitely transcend the minds of men and angels. The new gifts which the heavens receive are due to the distinct personalities of the incoming angels; but the fact that the whole of the heavens are enabled to share these gifts is due to the wonderful cooperation between all its parts.

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     But cooperation, real cooperation, must be a labor of love, not a mere duty. The sense of duty is an admirable trait, but some people make a crutch of it. They go through life, driven here and driven there by the sense of duty. Nearly everything they do is done from a sense of duty, and usually with a long face in consequence. Thus they swell the "long-face brigade," and do not contribute nearly as much of the joy of life as they ought to contribute. Cooperation should be from a sense of duty, if that is the only means at your command whereby you may dispose yourself into this attitude; but cooperation merely from a sense of duty will fall far short of the mark. If it is the least that you can give on the positive side, it will silence criticism, maybe, but it will not warm men's hearts toward you; it will not enable your relationship with others to strike forth that spark of love which alone has the power of accomplishing great things. Cooperation from love,-from a large, deep, generous love,-this alone will meet the real needs of the case. Let us, then, apply the principle of cooperation as a means of building fine, strong New Church centers,-centers which can stand the strain and twist of adverse circumstances. Let us apply it first to the relation of the people to the pastor, then of the society to the Academy, and lastly among the varied parts of a society.

     COOPERATION WITH A PASTOR.

     There is no human relationship that demands a finer type of cooperation than that which is needed between a pastor and his people, if the best results are to be secured. Now every society in the church should realize at once that each pastor has his special gifts, and also his limitations. One pastor's forte may be his theological insight, his brilliant doctrinal studies, his penetration into the mysteries of faith. Another may have the gift of the social leader; he may be unusually well-adapted to lead the young folk, and to grain their confidence and affection. Still another may be an educational genius, having the powers of vision and insight in this field. Still another may excel in his ability to meet strangers, and to adapt the truth to their understanding. And so with many more traits. The ideal minister would possess all of these qualities, but we rarely find an ideal man in any walk of life, and we should not expect to find our pastors a blending of all these qualities.

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Yet we will find in each man some peculiar gift in which he excels, which is his specialty, his individual contribution to the church. It is well for us to realize this, and then we shall not expect too much of our pastors; we shall not expect them to give us something which is foreign to their temperaments. And yet the ideal society must have all these forces at work for its upbuilding; and this is where cooperation becomes such an important element in the success of a society.

The doctrine of the priesthood, as I understand it, is of the "queen-bee type." That is to say, every worker bee might have been a queen; they are all undeveloped queens, as naturalists tell us. Had any one of them been given the proper food and the proper surroundings, it would have become a queen. So with the priesthood. All men are priests in their own households; all men have the inherent possibility of becoming priests; if they receive the training and the ordination, they can become priests. The pastor, then, must look to the inherent gifts of his laymen to supplement the particular limitations which he realizes in himself. And this is where real cooperation begins, in a realization of the gifts of its pastor, and a determination to get the very best out of him that he has to give, through a loving support of his ideals and his policies. When a pastor works among those who have an affirmative attitude, he can accomplish ten times as much as if he has to remove a thousand difficulties before he can really begin work. On the other hand, a society that is in full cooperation with its pastor will largely fill in from itself any gaps which may exist in his leadership. We never know what stuff men are made of, until it is called forth; and no society can reach the limit of its ideal, until it has called forth what is in each man and woman, and has made use of it for the benefit of the whole society.

I consider the first essential of cooperation with the pastor to be absolute honesty and frankness with him. The things that destroy are the biting, gnawing, destructive innuendos that pass around on the side. One thing that every pastor deserves of his people is, that at all times they feel free to come to him, and to tell him frankly, and in confidence, if they are disturbed over any matter. The pastor will welcome such frankness, and he will do all that is in his power to satisfy his parishioners; and out of such a conference many things may be born.

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The pastor may recognize the criticism as a just and valid one; he may also realize that his gifts run along other lines; and he may be frank enough to admit it. Then there is a chance to get down to cooperation,-a chance to look among the men and women of the society, to see whether the lack cannot be made up by using some dormant talent already existing in the society. If the pastor asks you to perform a task for the church, do not make him feel that it is a personal service to himself, but do it eagerly, with love and enthusiasm, because you love the church, and because you want it to succeed more than anything else in the world. The first element, therefore, in the success of any society is the cooperation between the pastor and the people.

     COOPERATION WITH THE ACADEMY.

     The next opportunity for cooperation is with the Academy. By the "Academy" I do not mean the Academy merely as it exists at Bryn Athyn, but I mean the sum total of ideals relating to New Church education which have come down to us as the "Academy ideals." By the "Academy" I mean both the schools for higher learning at Bryn Athyn, and our local schools in the various societies. Without cooperation with the Academy in this sense of the word, our societies cannot succeed. And this raises a very important, interesting, and vital point: "Are the Academy Schools the heart of the General Church?" At the recent ministers' meetings in Bryn Athyn it was stated by the Bishop that the Academy Schools are the "heart of our work," and that our work would rise or fall according to the criterion of the work done by the Academy Schools, both at home and in Bryn Athyn, I believe that we must all, if we reflect, admit this to be an absolute truth.

     What is it that has caused the General Church to go steadily forward during the last twenty-five years, while the rest of the New Church has gone as steadily backward? What is it that has characterized our body? You will say: "Purity of doctrine,-belief in the Divinity of the Writings." And this is true. But where do they who hold this belief come from, from generation to generation? Is there any other answer than "the Academy Schools?" Could we uphold those ideals in their purity for two successive generations without the Academy Schools? Could we, in the face of all the opposite tendencies of the world, all the lure of natural science and learning, all the incitements to indulge in the pleasures of the world,-could we, in the face of all this, resist the tendency to gravitate to the world, were it not for the Academy, and for the bright vision of the future implanted in the hearts of our young people?

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No, we could not. The future of the Church would be desolate, were it not for the Academy, and all that the Academy stands for. The Academy, then, is the heart of our work; and to the Academy we must look with love, and with a longing to cooperate with her. And this brings me to a very practical point. It is often said that the Academy is always striving to draw to itself the best men of the Church. If we grant that the fact involved in this criticism is true, is it right or wrong? The Academy is educating your children, your flesh and blood. The Academy is putting the quality of the Church of tomorrow into the stream of youth that passes through her portals. Should it be the very best that the Church can provide? If the Academy calls, can there be a higher use in the Church to bind a man? True growth is from the center, and the circumference can only prosper in so far as it is fed from the center; and if the quality of the center is improved, the quality of the circumference will immediately be improved likewise. And so, in the long run, the Church will grow and prosper, if the center is strengthened. This will require sacrifice and cooperation on the part of societies. But this sacrifice is not to Bryn Athyn; it is to the Academy; and in the end the society, through its own young people, will be the gainer. Every society, therefore, must continue to hold dear that cooperation and loyalty to the Academy which has been the cause of our past success, and will be the rock upon which our future growth must be builded.

COOPERATION AMONG MEMBERS.

And, lastly, I come to the subject of cooperation among the members of a society. No one but a pastor can fully know what this means to the life of a society. Whether you like it or not, every individual member of a society is bound to every other individual. Together they form a society, an entity, a group. It may be a deformed group, but still a group. Now the Writings bring out this interesting doctrine: Everything starts in unity,-in individuality, if you please. God is unity itself, but from God proceed infinite things,-the things that made creation possible, the things that preserve creation, and make it live from age to age.

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There are infinite things in God. Universal nature is but an image, a mirror, of some few of the phases of truth and goodness that exist in Him. The various and diverse genius of mankind but reflects some of the infinite qualities of God; yet all of these together form a one.

     "Infinite things in God are distinctly one." This is a fundamental law of creation; it is the law of number, and may be stated thus. Number commences in unity, proceeds to diversity, and ends again in unity. There is one God. Then innumerable things are sent forth or emitted from Him, and we have creation. So it is with individuality. Into man's composition, thousands of elements enter, and into his mind thousands of sense-impressions and truths; and yet, through the wonder-working of God, they are all made into one personality, one consciousness, one character, one man.

     Here is the illustration of cooperation among parts to which I would particularly like to draw your attention. We cannot go through life hoeing a single row, or playing a lone hand. At every turning, one comes into contact with his fellow man; for, after all, we are only a small part of that Gorand Man which is the Church; and if we refuse cooperation, we become isolated, and our life is of little value to the whole. The perfection of the whole form depends upon the mutuality and the reciprocal cooperation of the parts; and to have this cooperation, everyone must have a knowledge of and a sympathy with his neighbors. At least, the splendor and the ardor of the great all-pervading love must be sufficient to consume all individual differences, and make a unit of the greater whole.

     Remember this: Everyone has a fund of interesting experience behind his present life, and if we can only get at it, we will be benefited by it, and it will enrich our own appreciation of the experiences of life. When we do not appreciate others, the lack is often,-yes, most often,-in ourselves. We need broadening out to that point where we will have some common ground upon which to meet and cooperate with our brethren in the Church. The one element that is necessary for cooperation among parts in a society is "love,"-a great love of the common ideal; for the warmth of that love can alone fuse the various parts of the whole together, and make a one out of them.

     Let me illustrate this very simply. We take a large crystal of salt, and drop it into cold water.

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There it will remain for days and days undissolved; but put the same crystal into hot water, and it will almost immediately give up its individual form and become part of the whole. In the life of our Church, and of our societies, love is the great force which enables them to take up all the varying personalities, of which the New Church is composed, and, from a heterogeneous mass, weld a single unit,-a compact Church, a Church militant, wherein the members are ever ready to give up individual hobbies for the sake of cooperation with the whole.

The study of water, as the great universal symbol of truth, and its relation to heat, the great universal symbol of love, is intensely interesting. On a Tuesday night in the middle of February, we had a very bad blizzard in Toronto. At the supper the following evening, one of the members arose and said: "I have a question which I would like to put to our Pastor. What is the meaning of these little frozen particles of water which we call snow, and especially the meaning of a descent of them in such quantities that the roads and by-ways of the city are completely blocked?" I thought for some moments, and then the answer became clear to me. "Water," I said, corresponds to truth, and fire or heat corresponds to love. Now, when fire is conjoined to water after the manner of a steam engine, immense power is developed,-power that can draw car after car in long trains, power that can motivate whole factories, power that can produce tremendous quantities of electricity; and so forth. In steam, each particle of water is extremely active, and it is from the activity of these tiny but indefinitely numerous little parts that the power of the whole is derived. So it is with the truths that men warm by love. When a man loves a truth, that truth begins to get active in his mind, and it begins to generate power. That was the power of the Academy in its early days; that is the power of the General Church; that is the power of the Sons of the Academy today. Today we have a group of young men who are intensely interested in the Sons; they add love in abundance to the truths they possess,-and see what is happening! They are doing big things,-lasting things,-things which will profit the Church for many days to come.

But to get back to the snow. That is truth in the opposite form,-cold, white, beautiful truth, but inactive truth,-the truth of "faith alone," the truth of memory, truth unconjoined to love.

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When man clutters up his mind with a great quantity of such truth, more than he can conjoin to love, it begins to block the avenues of thought. It paralyzes action, it destroys initiative, and causes famine and suffering. So the only kind of truth that does us any good is the kind of truth that our hearts can warm to, the kind of truth that we are going to grow enthusiastic over, the kind of truth that we are willing to fight for, yea, willing to die for. This truth will never clog the avenues of thought. It will never pile up in undigested masses, and make our companionship boring to our neighbor. It will give us a message at all times,-a message to our neighbor, a message to the Church at large, a message to the world.

CONCLUSION.

Ladies and Gentlemen, when all is said and done, to learn to cooperate in full measure with our pastor, to learn to give to the Academy our best love and thought and devotion, to learn to love one another, and work with one another in the broad fields of the society, in its educational and church uses, is but another name for the attaining of character! Character is the embodiment of those finer qualities which will enable us to perform in perfect harmony a responsible place in the Gorand Man of heaven. In heaven, they have perfect cooperation. Those who learn to cooperate in this world are in reality preparing themselves for heaven. And bear in mind that man goes, not merely to heaven or hell; he goes to some definite place in heaven or in hell. We are told that the men of this world form part of the skin of the Gorand Man, but that does not mean the external skin only. Every cortical gland has a skin of its own; and so with the heart and lungs, and all the other finer organs of the body. They all have their skins. It is for us in this world to determine what kind of skin we are going to be to eternity, whether the skin of the finger nail, or the skin of some highly developed brain cell. Our place there depends wholly upon our usefulness here, our ability to adapt ourselves to environment, our ability to work with other men and women, our ability to place higher uses above lower ones, and, above all, our ability to put ourselves in the background, and to serve with singleness of purpose the high ideals of our religion.

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GLEANINGS FROM NEW CHURCH HISTORY 1924

GLEANINGS FROM NEW CHURCH HISTORY ROBERT HINDMARSH 1924

     A PRECIOUS MANUSCRIPT.

     THE STORY OF ITS ESCAPE FROM DESTRUCTION BY FIRE.

     About the beginning of the year 1785, the Society* procured from Sweden that interesting Posthumous Work of the Author, entitled Apocalypsis Explicata, secundum Sensum Spiritualem, etc. This was neatly written for the Press, and, as it appears by the title-page, intended to be printed in London. Some doubts, however, being entertained by several gentlemen, whether the Explanations given in this Work might not be supposed by some readers to clash with those contained in the Apocalypse Revealed, in consequence of the latter being a very general, while the former is a more particular, elucidation of the internal sense of the book of Revelation, it was thought advisable by the Society, in their aggregate capacity, to decline the printing and publishing of the Work in question.
     * Known as "The Theosophical Society, instituted for the purpose of promoting the Heavenly Doctrines of the New Jerusalem, by translating, printing, and publishing the Theological Writings of the Honorable Emanuel Swedenborg," of which Robert Hindmarsh was the Secretary.

     Several members of the Society, however, were not satisfied with this conclusion; rightly judging that no possible injury, but much real benefit, would accrue from the publication of such an invaluable production. Four of them immediately volunteered to print and publish the Work at their own joint expense. The names of these four persons were Henry Peckitt, William Spence, George Adams, and Robert Hindmarsh. To this list of Editors was added the name of Benedict Chastanier, a French Surgeon, resident for more than forty years in London, who was distinguished for his extraordinary zeal in promoting the cause of the New Church, though, unable to assist with his purse in any undertaking of magnitude. The Work was then put to press without further delay, and was printed by me in 4 quarto volumes, bearing date from 1785 to 1789, though not finished till the latter end of the year 1799.

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     The resolution thus taken and acted upon by the Editors, was evidently in conformity with the original design and intention of the enlightened Author, who, as before observed, had marked an the title-page the word "LONDINI," as the place where he wished it to be printed, and also the date "1759," though the actual Printer of it was only born in that year. That the undertaking was a judicious and happy one, has long since been proved by the great satisfaction it has given to the New Church at large, and even to those very persons who at first objected to its appearing in print, and by the extraordinary benefits which its numerous illustrations of the Four Gospels and other parts of the Word have conferred upon the public.

     A remarkable circumstance, worthy of being recorded, took place while I was printing the first volume of this same Work in 1785. Mr. Peckitt, as one of the Editors, had in his possession the Manuscript of the second volume, containing from the 7th to the 11th chapters inclusive. By some accident, a fire broke out in his neighborhood at midnight, which soon extended its ravages to his house. In the alarm and confusion common in such cases, the firemen and others endeavored to save whatever property came first to their hands; but while in the act of performing so dangerous an office, the house fell in, and covered them with its ruins; from which, however, they were afterwards extricated without much injury. Mr. Peckitt himself, who assisted in the removal of his goods till the flames compelled him to quit the house, narrowly escaped with his life; and it was not till the next morning, when the agitation of his mind was somewhat abated, that he bethought himself of the Manuscript Volume of Apocalypsis Explicata, which he now concluded must have been burnt, with the immense multitude of other books which were consumed. What added to his distress on the occasion was the recollection that the Manuscript was in his desk in the parlor, and that desk was destroyed.

     Early on the next morning he visited the ruins, yet with slender hopes of recovering what he now considered as the most valuable jewel which had been in his possession, and consequently as the most serious loss which had befallen him. But his search was vain; neither desk nor book was to be found. Soon after, one of the neighbors (Mr. William Yarnold, a Coal Merchant, of No. 16 Soho Square), informed Mr. Peckitt that he had picked up several books in the street in the course of the preceding night, and had taken them to his own house, in order to preserve them in safety.

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Entertaining a faint hope that the Latin Manuscript was among the books so preserved, Mr. Peckitt immediately accompanied him to his house, where he actually found the very Volume in question, which did not appear to have sustained the smallest injury.* On inquiry, it was ascertained that one of the firemen, in the midst of the general confusion, finding the desk too heavy to be easily removed, had opened it, and thrown its contents at random into the street, where the Manuscript was taken up and secured, as before observed.
     * Except being singed at one of the centers.

     These particulars I had from Mr. Peckitt himself, who communicated the information in a very affecting manner. The Society was holding its usual meeting in the Temple a few evenings after the fire, and conversing on the calamity which had been permitted to fall on one of the worthiest members of its body, when Mr. Peckitt entered the room with the lost and recovered Volume under his arm. Throwing it on the table, he burst into a flood of tears, being unable for a few moments to give any other kind of utterance to his feelings. When restored to his self-possession, "There," said he, "the greatest treasure which I had in my house is preserved in safety; and for the sake of that, I willingly submit to my great loss."

     (Rise and Progress of the New Jerusalem Church, pp. 30-33.)

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FAITH AND CONFIRMATIONS 1924

FAITH AND CONFIRMATIONS Editor 1924

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          H. Hyatt, Bryn Athyn, Pa.

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

     TERMS OF SUBSCRIPTION
One Year                $3.00 payable in advance
Single Copy          30 cents
     V. USE.

     In our consideration of this general subject, we have traced the course of faith from its beginnings through its transitory phases to the later progress and increase with the regenerating man of the Church. In doing so, we have endeavored to set forth that orderly relationship of faith and its confirmations, or of internal and external forms of truth, which is properly one of conjunction and mutual benefit, in contrast with that separation of the two which is an imperfection in the man of the Church, seeing that the ideal of order requires that the internal and external man be enlightened together and in correspondence, for which the Lord in His Second Coming has made full provision in the Revelation given to the New Church. This double enlightenment, indeed, is the great gift that has been vouchsafed to the man of this age. And since it is of so great importance to know how he may receive this gracious provision of the Lord, he ought to consider well the way of order, according to which he must proceed, if he would enjoy the benefits held out to him in the Writings of the New Church. Those benefits are the spiritual uses bestowed by the conjunction of spiritual and natural light in the mind,-the conjunction of a rational faith in revealed truth with its corresponding natural ideas, as also of rational good with its corresponding natural good; in other words, the conjunction of spiritual faith and charity with their natural confirmations. What are those uses, and how are they to be attained?

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     It is a spiritual law that all uses are produced by the conjunction of an active and a passive; the active conjoining the passive to itself, making it reactive and thus productive. According to this universal law, all forms of use in the kingdoms of nature are produced by the heat and light of the sun, which conjoin or adjoin themselves to the passive elements of the soil, rendering these reactive, and thus serviceable as clothing and embodiments of the life that inflows from the sun of the spiritual world. So it is that God the Creator, Who is Use Itself, by influx of His Life through the spheres of the universe, raises up forms of use in ultimates; that influx proceeding from firsts through ultimates to intermediates. Thus the angelic heavens are formed of men born upon the earths of the universe.

     The same law of order applies to the operations of the human mind, where spiritual uses, or new ideas and affections, are produced by the conjunction of the active and reactive therein,-the active of influx through the soul, and the reactive of knowledges in the memory. Without that reactive, the influx from the Lord through the soul into the mind can produce nothing. "For the Divine operation does not fall into an empty and inane man. It is necessary, first of all, that there be in the memory the knowledges of spiritual, as well as of natural, things; for these are the storehouses into which the Lord, by means of the light of heaven, operates; and the fuller these are, and the more free they are from confirmed falsities, the more enlightened is the perception, and the more certain the conclusion." (De Verbo XII.) And these perceptions and conclusions are the spiritual uses produced in the mind according to the law of action and reaction.

     Now it is according to this same law that the conjunction of faith with its confirmations is productive of new spiritual ideas, and that the conjunction of charity with its works gives birth to new spiritual affections.

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For the internal man, which is a form of faith when it loves and perceives spiritual truth, seeks out the corresponding truths in the external man, and conjoins itself to them, rendering them reactive and responsive, and thus serviceable to itself as an embodiment and ultimate containant. In this manner the revealed truths of the spiritual sense of the Word find their confirmations in the Letter, and powerfully illustrate the mind by reaction. And a similar thing is effected when spiritual verities are conjoined to the corresponding science and philosophy of nature, and when spiritual affections are ultimated in acts of charity and worship.

But these spiritual uses are not produced in the mind unless the operation is according to the law of order that the internal should inflow and adapt the external to itself, and not the reverse. "Science is such that it desires nothing more than to introduce itself into celestial things and explore them; but this is contrary to order; for it thus does violence to celestial things. Order itself is, that the celestial, through the spiritual, should introduce itself into the rational, and thus into the scientific, and should adapt this to itself; and unless this order is observed, there is never any wisdom." (A. C. 1475, 1495.) The reverse of this order is attempted by men when they would make a faith in revealed truth depend primarily upon the evidence of the senses, or upon the findings of science and reasonings therefrom. This order is violated by men today who would interpret the Scriptures in the light of human learning alone; and it is violated by those in the New Church who would interpret the Writings in the light of the Letter of the Word, or in the light of reason, so-called. Order requires that the beginning be made from above, not from below; from faith in what the Lord has revealed, not from the plane of confirmations; in the New Church, from the Divine Celestial and Spiritual Truth of the Heavenly Doctrine, not from the Divine Truth as clothed in the correspondential appearances of Scripture. When this order is not observed, the beginning is made from the self-intelligence of the human proprium. This is then the active which seeks to make revealed truth passive and subordinate to itself, with an endeavor to confirm its own false reasonings, whereby that higher truth is perverted and rejected, which closes the mind to any heavenly light, and casts it into spiritual blindness and insanity.

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USE FOLLOWS ORDER 1924

USE FOLLOWS ORDER Editor 1924

In what we have just said, this guiding principle is plainly indicated, that confirmations perform their use when true order is observed. This true order is clearly set forth in the following passage from the Arcana Celestia, where it is treating of "the conjunction of the truths of the church with its scientifics," the latter including both sacred and secular knowledges, thus both revealed knowledges and those acquired from nature, reposing in the natural memory, and there furnishing the man of the church with confirmations of spiritual truth. The number reads:

"The subject here treated of is the conjunction of the truths of the church with its scientifics; but it should be known how they are to be conjoined; for the beginning is not to be made from scientifics, nor is entrance to be made through them into the truths of faith, inasmuch as scientifics with man are from things sensual, thus from the world, from which arise innumerable fallacies; but the beginning is to be made from the truths of faith, and in the following way. The doctrinals of the church are first to be learned, and then they are to be examined from the Word as to whether they are true. . . . When this is done from the affection of truth, the man is enlightened by the Lord, so as to perceive what is true without knowing whence; and he is confirmed therein according to the good in which he is. . . . Afterwards, when he has been confirmed and is thus in an affirmative from the Word that those (doctrinals) are truths of faith, then it is allowable for him to confirm them by all the scientifics that are with him, of whatsoever name and nature they may be. For then, because the affirmative reigns universally, he accepts the scientifics which agree, and rejects those which, owing to the fallacies that are in them, do not agree. By means of scientifics faith is strengthened; wherefore, no one is forbidden to search the Scriptures from the affection of knowing whether the doctrinals of the church within which he was born are true; for unless he does this, he can never be enlightened. Neither is he forbidden afterwards to strengthen himself by means of scientifics; but it is not allowed him to do so before. This is the way of conjoining the truths of faith with scientifics, not only with the scientifics of the church, but also with scientifics of every kind whatsoever; and there is no other way." (A. C. 6047.)

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Applying this teaching to the case of a New Churchman, he first "learns the doctrinals of the church," not only from the Writings, wherein the truths of faith are revealed in the form of Divine Doctrine from the Lord, but also from the preaching and writing in the church whereby doctrinals have been formulated and set forth there. If he desires to be spiritually enlightened,-to see the truth in the light of his own mind, and not accept doctrine in simple faith only, thus blindly and persuasively, or on the authority of others,-he will read for himself the Books of Divine Revelation,-the Word of the Scriptures and of the Heavenly Doctrine, to ascertain "whether the doctrinals he has learned are true." And if he do this from a genuine affection of truth, he will be "enlightened by the Lord, so as to perceive what is true, without knowing whence, and will be confirmed therein according to the good in which he is." We have before pointed out that the real beginning of a rational and spiritual faith is of this character,-a self-confirmatory perception of revealed truth, and this a gift from the Lord. For this is an "eating of the tree of life that is in the midst of the paradise of God." And so long as the man of the church eats of this tree of interior Perception from the Lord, he is not forbidden to eat of the tree of knowledge." The penalty for eating of this latter tree apart from the former, of acquiring knowledges apart from faith, is ejection from the paradise of heavenly wisdom. "Afterwards, when he has been confirmed, and is thus in an affirmative from the Word that the doctrinals of the church are truths of faith, then it is allowable for him to confirm them by all the scientifics that are with him, of whatsoever name and nature they may be.... But it is not allowed him to do so before." That is, if he would enjoy the benefits, the uses, that are provided in the way of order.

This brings us to a brief outlining of the actual uses performed by the confirmations of faith, or by scientifics when conjoined to the truths of the church. In the passage quoted, one of these uses is mentioned, namely, that faith is strengthened, corroborated, by scientifics. But there are other uses.

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USES PERFORMED BY CONFIRMATIONS 1924

USES PERFORMED BY CONFIRMATIONS Editor 1924

     First, let us note that the "scientifics" which confirm the truths of faith are "all things of the external or natural memory " (A. C. 9922), including knowledges "of every name and nature." (A. C. 6047.) In this all-inclusive sense, "scientifics" embrace the knowledges of revealed truths and facts, as well as knowledges of nature, of human life, of science and philosophy in general; in short, of everything that may be gathered by the individual experience, or impressed upon the natural memory through the senses. For in our earth all these things have been reduced to writing, and can be received by the memory, and there repose as mere knowledges, to be drawn upon for various uses, and forming the basis for thought and imagination. All scientifics, thus stored in the memory, may be applied in natural works or uses, but that is not their highest function, which is performed when they are of service in cultivating the mind, as when man thinks and reasons from them, and especially when this mental exercise is employed in confirming the intellect in its perception and faith in revealed truth, and the will in its love to the Lord and charity. "On this earth," we read, "sciences are the means of opening the intellectual sight, which sight is in the light of heaven, and instructs in such things as are of the spiritual life." (A. C. 8628.) Again, "Scientifics are the means of becoming wise, and also of becoming insane." (A. C. 9922.) They make insane when they are used to confirm evils and falsities.

     The Writings mention a number of specific uses performed for the spiritual mind by confirmatory scientifics. One has already been mentioned,-that of corroborating or strengthening internal faith. Perceptive faith is subjective, the confirmation objective. We say that we are "morally certain" that a thing is so. When the evidence of sight and sense, or of positive knowledge, is added, we say that it "makes assurance doubly sure." We do not discard our faith when full confirmation is not found, but faith is strengthened when we do. On this we read:

     "They who have faith from Revelation can confirm it by many things in nature, and thus corroborate their faith. The reason is, that man still has a natural idea of all heavenly things, and without some idea there is no comprehension, no memory, yea, no belief in anything whatsoever.

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Wherefore, if the things of faith are confirmed by natural verities, which are of the sciences, faith is strengthened." (S. D. 4758.)

     "Man has never been forbidden to confirm the truths of faith, and spiritual things, by means of the things which are in nature, because there is a correspondence of all things. Then the truth commands, and natural verities serve to confirm it. Human minds are such that in this manner they can better acknowledge spiritual things; for no one can have any idea of purely spiritual things, except by means of those things which are in the world; yea, the ideas of the words, by which the meanings are expressed, are material. For then the Lord leads and inflows, Who is Truth Itself; and thus the Lord illumines the mind by means of confirmations.". . . (S. D. 2301.)

     "To regard rational things from the doctrine of faith, means to believe first in the Word and doctrine thence, and afterwards to confirm it by rational things. This is the genuine order, and causes man to believe better. . . . Then, also, the doctrine lives, and everything of it is affirmed." (A. C. 2568.)

     That confirmations are the means of illustrating the spiritual truths of faith, and thus of enlightening the internal mind by a reaction from the external mind, is evident from the parables of the Gospel, and from the frequent use of "illustrations" and comparisons in the Writings. It is also explained in many places, as in the following:

     "With those who are in the affirmative, that is, who believe that things are true because the Lord has said so, truths are constantly confirmed, and their ideas illustrated and strengthened, by means of rational and scientific, and even sensual, things. . . . They who are in the affirmative toward the first and principal thing of doctrine, which is love to the Lord and charity towards the neighbor, can enter into whatever rational and scientific, yea, sensual, things they please, everyone according to his native gifts, his knowledge, and his experience; and the more they enter, the more they are confirmed; for universal nature is full of confirmation." (A. C. 2588)

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     "With one who is truly rational, light inflows from heaven, and enlightens his intellectual, and causes the reasons which he sees in his understanding to be so many rays of light. That same light also illumines the scientifics so that they confirm, and also disposes them into the heavenly form. With such a one, scientifics are the means of perfecting the rational, and thus of his becoming wise." (A. C. 4157.)

     These few citations from the Writings will serve to confirm the use of confirmations to rational faith,-a use accomplished only by the conjoining of scientifics to the truths of the church. By this, at least, the intellectual is enlightened, strengthened, and established in its spiritual faith, and preparation made for the confirming of the will in its spiritual love and charity, effected by ultimate acts of worship and work.

     But before leaving the phase of our subject which has dealt more especially with intellectual confirmations and their uses, we would dwell upon the fact that the Divinely guided career of Emanuel Swedenborg furnishes New Churchmen with the outstanding exemplar of the true order and its uses. Reared in a simple Christian faith by pious parents, he was later "forbidden to read writers on dogmatic theology, before heaven was opened to him; because unfounded opinions and inventions might thereby have easily insinuated themselves, which afterwards could only have been removed with difficulty." (Docu. ii, p. 260.) With such an early-formed faith as a background, he entered the domain of science and philosophy, and expatiated therein from his twenty-second to his fifty-sixth year, the record whereof we find in writings that are characterized throughout by a pious acknowledgment of the Creator and the kingdom of the human soul, culminating in the book entitled The Worship and Love of God. And so, by this extended experience, his faith was not weakened, but confirmed, and he was thus prepared to teach the Doctrine of the New Church both rationally and naturally, as he said.

     As with Swedenborg, so with the man of the New Church, the interiors of that Doctrine can never be grasped in fulness without a knowledge of the interiors of nature, to which the Revelator was introduced during that long preparatory period.

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However rationally and perceptively we may receive the purely spiritual and celestial truths of the Heavenly Doctrine, our faith lacks fulness of illustration and comprehension, if it be without the confirmatory illumination of an organic philosophy of the universe and the human body. And far this cause we find confirmations from this source throughout the Writings.

On a certain occasion, there were present with Swedenborg some spirits who were unwilling to hear and admit the more interior things of the Word. And he spoke to them about the weariness with which they affected him, because, in what he was writing, he "treated of interior and unknown things, such as things philosophical, and those pertaining to interior viscera of the human body." And he went on to say to them that he could not be silent on such matters merely "because scarcely one in a thousand understands them, seeing that the states of spirits and angels cannot otherwise be made evident." "Moreover," he continued, "there are those who perceive and love such things; and there are those who admit them, even though they do not understand them, because they see that they confirm universal truths. Wherefore such things are written for these persons only, and not for others. For I can testify that the angels exquisitely understand such things, the confirmation whereof is sought from anatomical and philosophical truths." (S. D. 1145.)
OYSTERS 1924

OYSTERS 1924

"Those who ratiocinate were likened to oyster shells with nothing in them; but a soft and fat oyster inside signifies the natural things by which spiritual and celestial things are well confirmed." (S. D. 3611.)
HORSE-RADISH 1924

HORSE-RADISH 1924

"They who have not denied God, the worship of God, and the theology, but still have not reflected any upon them, like to eat horse-radish, strong." (S. D. 6027:19.)

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Church News 1924

Church News Various 1924

     DURBAN, NATAL.-We are informed in a letter from the Rev. H. L. Odhner that the church building for the Durban Society was to be dedicated on March 16th. The Natal Mercury of December 14, 1923, contains an account of the laying of the corner stone of the new building, from which we quote as follows:

     "Before the ceremony, a short service was held at the pastor's residence. The Forty-second Psalm was sung to the music of the English composer, C. J. Whittington. After the sermon, which treated of the Divinity of Christ, the congregation proceeded to the site of the new building. The stone was laid by the pastor, Rev. H. L. Odhner, acting for the Bishop of the General Church of the New Jerusalem. It was an unhewn stone, inscribed with "The Head of the Corner" in Hebrew characters, and with the references, Ps. cxviii and Matt. xxi, 42., and was dedicated 'as a symbol of the doctrine concerning the sole Deity of Jesus Christ, who was the Word made flesh, or God Incarnate; the acknowledgment of this central truth being that rock upon which the Lord said He would found His church, and the cornerstone of the true Christian religion.' A children's choir sang the 118th Psalm in Hebrew, after which the architect presented the Rev. Odhner with an inscribed silver trowel for the official laying."

     The above is recorded in the New Church Open Letter for December, just received in America, Among the news items in this issue, we note that the home-coming of Mr. and Mrs. J. H. Ridgway, with their daughter Doris, who were visitors in America last summer, occurred just before Hallowe'en.

     The same number contains a timely editorial on "The Writings and Temperance versus Prohibition" and a striking article by the editor, entitled "The Bible in a Sentence."

     TORONTO, CANADA.-One of the most interesting of recent events was an address given to the Ladies' Circle by Miss Dent, a veteran Kindergartner of this city, ripe with many years of practical experience, and a woman of striking personality. She came to give us a talk on the "Best Stories to Tell Children," and covered the field with great skill, incidentally giving us many reasons why parents should not neglect this phase of the child's development.

     As Miss Norah Fountain is soon to leave us as Mrs. Norman, two "showers" have been given for her recently, one at the home of Mr. and Mrs. Craigie, the other at the home of Dr. and Mrs. Becker. We are informed that both events were real surprises, and very enjoyable to all concerned.

     In February, the Forward Club held a Ladies' Night, when each member came accompanied with a lady. The program was carried through in its regular form, in order to show our fair visitors, and especially the wives, why their men folk reach home so late after a lively Forward Club meeting. An address of welcome by the President, Mr. Frank Longstaff, was followed by a short business meeting. Mr. John White then gave a most interesting talk on "Precious Stones," illustrated with more than one hundred specimens. It need hardly be said that this subject quite captivated the ladies. Musical numbers were then rendered by a male quartet, a trio of two violins and piano, and a vocal soloist. After this, a recess allowed for the playing of a match game in our quoit championship tournament, the ladies proving to be good rooters, while the men were inspired by their presence.

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Meanwhile, the tables were spread for the feast of the evening, with Mr. Alec. Sargeant as toastmaster, and the stage set for a debate, the subject being: "Resolved that the present Labor Government is for the best interests of England." Mr. Frank Wilson upheld the affirmative in a masterly way, while Mr. Arthur Carter took the opposing view with his characteristic vigor. A hot and protracted argument followed, with practically every member joining in. It was one o'clock in the morning when we finally brought the meeting to a close; and now the ladies know why we are so late in reaching home after the gatherings of the Forward Club.

     The March meeting of the Club had for discussion the subject of the Tariff. Mr. Sargeant espoused the cause of a moderate protective tariff, while Mr. Craigie argued for free trade. The debate proved very interesting, and it was again late in the evening when the gathering broke up.

     On March 28th, the Polyopera Club held its big annual dance. To those who have attended the Fraternity dances in Bryn Athyn, it is sufficient to say that this resembled one of those dances more than anything else. The decorations were splendid. Our social room was transformed into the courtyard of an ancient inn,-"The Blue Lion," to be exact. The refreshments were served in The Inn itself,-our school rooms so disguised that not the smartest pupil would have recognized the place of daily drill. The refreshments were above reproach, the music splendid, the dresses gorgeous; and altogether the evening was a signal success. May the Polyopera long live to produce such memorable occasions.

     The Pastor has continued the series of sermons on the first and last verses of each Book of the Word, and has now delivered seventeen sermons in the series. In the doctrinal class we have reached Chapter xiii of New Jerusalem end its Heavenly Doctrine. The young men's and young women's classes have been making satisfactory progress in the subjects studied this year, both of which are connected with the doctrine of marriage.

     The Missionary Service on Sunday evening, April 6, is worthy of special mention. A feature which lent strong sphere to the occasion was baptism of Mrs. Fred Bellinger. To commence a missionary service with an adult baptism seemed a particularly happy circumstance. The roses with which the chancel was decorated, and the rays of light upon our golden altar cloths, made a very beautiful sight. In point of attendance, also, this service surpassed all previous missionary services, 115 persons being present, at least 30 of these being strangers. The subject of the sermon was "The Virgin Birth and the Resurrection."
     K. R. A.

     KITCHENER, ONT.-One of the interesting events of the Carmel Church during the past month was the talk on "Precious Stones" given us by Mr. John White, of Toronto a new member of the Olivet Church there. He is the third generation of his family in the jewelry business. Happening to be in Kitchener on a visit, he kindly consented to impart to us some of the knowledge he has acquired in this business. All who attended were much pleased, and gained considerable information about precious and semiprecious stones, and about synthetics and other imitations. Moreover, we came away more than ever convinced that we should trust in a good jeweler only, if we wish to purchase a genuine stone. Following Mr. White's talk, the pastor and the Rev. J. S. David spoke to us concerning the spiritual signification of stones, and explained some passages in the Writings on the subject. Mr. White had brought with him an exhibit which proved intensely interesting, and the people lingered for some time after the talk, examining the display of stones and asking questions, at the same time making comparisons with their own, which, of course, they were wearing for the evening.

     We had an enjoyable society social in March, at which Mrs. E. W. Niebergall displayed her family album for the edification of the company.

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Her "forty-gravvies were accompanied with suitable explanations and anecdotes which created much amusement.

     Our Music Committee-this year's innovation "as indeed been busy, and, in cooperation with the Musical Director of the Society Mr. Nathaniel Stroh,-have produced substantial proof of their labors. An orchestra has sprung into being which promises to be a great stimulus and use in the Society. At present, the ensemble includes organ, piano, four violins, viola, cello, bass viol, saxophone, two mandolins, and two flutes; and there is promise of a cornet, a trombone, and a drum in the near future. Not long ago the society was treated to a musicale at which the orchestra played several numbers. While these were, of necessity, rather simple selections, they served to arouse a hearty interest in the enterprise and full sympathy with the undertaking. In our Sunday services, we have enjoyed frequent solo and quartet singing, Miss Wells and Mr. R. Robert Schnarr being the chief soloists, to whom we are indebted for many beautiful numbers.
     G. K. D.

     REPORT OF THE VISITING PASTOR.-Two doctrinal classes, a children's service, and Sunday services were held at ERIE, PA., March 20th to 23rd. The services on Sunday were at the home of Mr. and Mrs. Evens. The congregation, numbering fifteen, remained to a dinner, given as a farewell to Mrs. Edward Cranch and Miss Edith Cranch, who will shortly leave Erie to make their home in Cleveland. Tokens of affection were presented by the circle. In making the presentation, the pastor spoke of the Cranch home as having been the center of the life of the church in Erie for nearly half a century. The passing of this home from our midst, therefore, almost seems as if the circle were left without a center. This must now be made good by all the other homes supplying more fully than ever those qualities which made that home the center, namely, a love and devotion to the church which found no effort or sacrifice too great for the good of the cause. The pastor also dwelt upon the teaching that, so long as we remain in this world, we have no permanent home, either here or in the other world; but that, after the life here, we come to the home which will be ours forever. So, all our life on earth is a preparation for the eternal home. Mrs. Cranch, responding, spoke of the remarkable fact that, during all the years of the existence of the Erie Circle, there had never been any serious friction, but that harmony and good will had always prevailed. On behalf of Miss Edith and herself, she expressed appreciation of the affection for them which this gathering had shown, and said that they hoped to come to visit the circle from time to time.-After the dinner, a meeting was held, at which several steps were taken, looking to greater activity of church life.

     On the way home from Erie, two most enjoyable days were spent with the friends at Pittsburgh.
     F. E. WAELCHLI.

     DENVER, COLO.-Since our news report, there have been several interesting events quite worthy of mention, the first being our celebration of Swedenborg's Birthday. With the adults, this took the usual form of a banquet, which was prepared by the ladies of the society. Mr. A. E. Lindrooth acted as toastmaster, and inspiring speeches were made by Messrs. Oscar and Ellis Bergstrom, Harold Lindrooth and the Rev. Henry Heinrichs. The children's celebration was quite different from anything we have had before. As it was held on Sunday evening, January 27th, Sunday School was omitted in the morning, and the usual childrens' service was held in the afternoon at 4 o'clock. Following this, the children partook of a simple supper, and read the speeches they had prepared. It is the opinion of the adults who were present that the children spoke remarkably well on this, their first attempt.

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     With the removal of the Sampson family to Los Angeles, we have lost two members of the congregation and two children from the Sunday School.

     Mr. G. W. Tyler, one of our oldest and most active members, has been unable to enter into the uses of the society for some time, but we are most happy to have him with us once more.

     The Friday suppers, we are glad to say, have been continued and are well attended and much enjoyed by all. Instead of the regular doctrinal class following the supper, our pastor has recently adopted the plan of reading a paper by some other minister, which will be a means of keeping us in closer touch with the other societies.

     A luncheon given by Mrs. Schroder in honor of Miss Mildred Goerwitz, who was passing through Denver with the Chicago Opera Company, was attended by the young people of the society, and the opportunity to talk over "the good old days at B. A." was seized upon.

     To celebrate their twenty-fifth wedding anniversary, Mr. and Mrs. Alvin E. Lindrooth invited the members of the society to their home on March 30th. After a delicious supper, there were toasts to "The Church" and to "Our Host and Hostess." Mr. Heinrichs then delivered a very appropriate address, and presented Mr. and Mrs. Lindrooth with solid silver salt and pepper shakers as a gift from us all. The evening was attended with a very happy sphere, and everyone had a most delightful time.
     A. T.

     CHICAGO, ILL.-The twenty-fifth anniversary of the wedding of Dr. and Mrs. Harvey Farrington was celebrated at their North Side home on Friday evening, April 11th, when their New Church friends of Chicago and Glenview gathered in such numbers as to fill the parlors to over-flowing. When all had assembled, our pastor read the beautiful numbers in Conjugial Love (42, 43) descriptive of the marriages of the Golden Age, and spoke of the progress necessary in this age, of we ye would even remotely approach the exquisite happiness of the heavenly pair there described. At the conclusion of his remarks, he proposed a toast of congratulation to our host and hostess upon their twenty-five years of happiness and usefulness. In this we all heartily joined with appropriate songs.

     Mr. William H. Junge was then called upon, and gave us one of his witty, original speeches, in which he pictured Dr. Farrington's remote ancestors as physicians in Egypt, when a doctor was also priest and undertaker, thus reaping emoluments from all sources! Mr. Alvin E. Nelson, speaking on the subject of the evening, commented upon the hopeful signs for the future of Sharon Church in the number of engaged couples now among us. These were then called forward, and toasted in turn,-Theodore Farrington and Ruth Sonneborn, Victor Gladish and Lucy Wright, Neville Wright and Katherine Weirbach. Dr. Farrington,-on behalf of Mrs. Farrington and himself, spoke in acknowledgment of our good wishes, and incidentally gave us a description of their wedding in the old Club House at Bryn Athyn on April 11th, 1899.

     We were entertained during the evening by much good singing and instrumental music, contributed by Miss Norna Bergman, Mrs. Henry Jasmer and Mr. Norman Jasmer, Miss Esther Rich and Miss Beatrice Farrington.

     The young people of the society have organized the Sharon Church Social Club, with Mr. Joseph B. Headsten as President. The Club gave a card party at the church rooms lately, and we have also had a box social which added $24.00 to our building fund. In addition to these social events, Miss Eugenie Headsten gave a very delightful Valentine Party in February, which was greatly enjoyed by all the young folk.

     Sunday dinners have been held once a month after service, with a doctrinal class in the afternoon. On one of these occasions recently the attendance was 49.

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There has also been a good attendance at the doctrinal class for young people, with a sustained interest in the instruction and given by the pastor from the work ice on the Divine Providence. The pastor also holds a class for young men on Sunday evenings twice a month, at which they are studying the work on Conjugial Love. In March, there was very successful joint meeting of the men of the Immanuel and Sharon Churches.

     At our annual meeting on April 11th, it was shown that we have had a prosperous year, with an increase of 15 new members, and of $2100.00 in our net resources.
     E. V. W.

     PHILADELPHIA.-The Advent Church has recently enjoyed two notable occasions. On Sunday, April 13, the Bishop made his annual visit to the society, preaching the sermon, and administering the Holy Supper to about thirty communicants This service was followed by a dinner in the assembly room, at which Mr. William Cooper acted as toastmaster, and there were addresses by the Bishop and the Revs. W. H. Alden, William Whitehead and R. G. Cranch. The subject discussed was the Relation of the New Church to the Modernist-Fundamentalist Question, and the addresses dealt with several phases of the problem, its history, and the two kinds of Fundamentalists, one blindly fighting for ecclesiastical tradition, the other struggling to retain a vital faith in the Divinity of the Lord Jesus Christ. It was also shown that the Modernists are divided into two camps, one in favor of Evolution and the denial of all Divinity in Jesus Christ, the other seeking to hold what was good in early Christianity without being bound to accept the rigid precepts of Calvinistic and Lutheran thought. It was concluded that those who wish and love to receive greater light from the Lord are the only ones to whom the New Church can have a message, because of the prevailing spirit of self-intelligence existing throughout the world.

     On April 6th, the society was favored by a visit from the Rev. Homer Synnestvedt, who officiated at the wedding of Mr. Harold Lindsay and Miss Emma Roehner. The service was impressive, and pervaded by a delightful sphere. After the ceremony, Mr. Synnestvedt preached an enlightening sermon. In the afternoon, a reception was tendered the bride and groom and their friends by Mr. and Mrs. Roehner, which was greatly enjoyed by all.

     The society has had several other social events during the season, notably a Hallowe'en party at the home of Mr. and Mrs. Paxton, a gathering in celebration of Swedenborg's Birthday at the home of Mr. and Mrs. Walters, a farewell party to Mrs. Good, given by her daughters at their house, and a midwinter social at the home of the minister.
     R. G. C.

     REPORT OF THE VISITING PASTOR.-An encouraging series of meetings was held at MIDDLEPORT, OHIO, April 9th to 11th. Besides the Sunday services, there were two children's services and three doctrinal classes. The reports of the two preceding visits told of improvement in attendance This time it was better still, there being twenty-eight persons, including children, at the Sunday services. Of these, fifteen partook of the Holy Supper. At the doctrinal class, held that evening in the home of Mr. and Mrs. DeMaine, twenty were present. This was followed by a very enjoyable social.
     F. E. WAELCHLI

     SOUTH AFRICAN MISSION.

     We learn from the Open Letter that the outstanding event at the Annual Meetings of the Mission of the General Church, held in January at Alpha, the Mission headquarters, was the dedication of the new church on January 20th. The handsome Gothic building is of rough-hewn sandstone, and stands prominently upon a high hill overlooking the Caledon River, which divides Orange Free State from Basutoland The congregation inside the church numbered twenty-seven Europeans and over three hundred Natives, while an estimated three hundred more were unable to find room inside for the service.

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The ceremony of consecration was performed by the Rev. Hugo L. Odhner, acting for the Bishop of the General Church. Baptisms and the Holy Supper were administered at an afternoon service, when the church was again filled. In the absence of the Rev. Theodore Pitcairn, who is spending this season in America, Mr. Odhner presided at the Annual Council Meetings, which were attended by twelve Native leaders and councilors.

     ACADEMY SCHOOLS.

     We hear that the students of the Boys' Academy are publishing a booklet similar to the one issued last year, which proved of general interest to members of the Church as affording a glimpse of the work and spirit of the student body. The annual for 1924 is to come from the press soon, and will be known as The Dragon. It will contain, besides articles and photographs, a synopsis of the activities of the Phi Alpha Fraternity and accounts of doings in the different departments of the Academy Schools: Copies at 50 cents each may be ordered from the Academy Book Room.

     SOUTH AMERICA.

     The New-Church Messenger for April 16th contains an interesting account of the visit of the Rev. Junius B. Spiers to a group of New Churchmen at Paramaribo, Dutch Guiana, where he was surprised to find so many full receivers of the Doctrines, and others interested. Mr. Spiers, on behalf of the General Convention, is ministering for a time to the society in Georgetown, British Guiana. He writes: "Our chapel, which was built by the late Mr. Wiltshire, is adequate for present purposes, but with a regular pastor who can give his full time to the work it will not be long before a church building will be a necessity. There is such a pastor in view. Mr. Walter F. Fraser has been the efficient preacher since Mr. Wiltshire's death. He is now leaving for the Theological School in Cambridge, where he will remain until Convention. It is then expected that he will receive ordination, and return as the permanent Pastor of the Society. I know of no place where the opportunities for New Church growth are greater than here."

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PASTORAL VISIT TO THE PACIFIC COAST 1924

Announcements.

During the coming summer, the Rev. F. E. Waelchli will again visit the Pacific Coast. He would be pleased to hear from members of the General Church whom he did not meet last year, so that, if possible, arrangements may be made for his visiting them, or for their coming to the meetings of the circle nearest their locality. His address is 252 Ehrman Ave., Cincinnati, Ohio.
ONTARIO DISTRICT ASSEMBLY 1924

ONTARIO DISTRICT ASSEMBLY K. R. ALDEN 1924

Members and friends of the General Church are cordially invited to attend the Fifteenth Ontario District Assembly, to be held at the Olivet Church, Toronto, May 23rd to 26th, inclusive. Those expecting to be present are requested to notify Mr. Frank Longstaff, 7 Close Ave., Toronto, Ont.
K. R. ALDEN, Secretary.
TO RENT 1924

TO RENT 1924

Furnished 8-room House to Rent for the summer. Apply to
MRS. R. H. SMITH, Bryn Athyn, Pa.

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ADVERSARIA 1924

ADVERSARIA EMANUEL SWEDENBORG 1924

NEW CHURCH LIFE
VOL. XLIV          JUNE, 1924           No. 6
     EXTRACT FROM VOLUME II (NOS. 1272-1287) EXPLAINING THE WORDS OF JACOB CONCERNING DAN. (GENESIS 49:18.)

     TRANSLATED BY THE REV. ALFRED ACTON.

     2871. 1272. Dan shall be a serpent on the way, an adder in the path; he shall bite the heels of the horse, and his rider shall fall backwards (verse 17). I await thy salvation, O Jehovah (verse 18). Here it must first be understood what is signified in the metaphorical sense by a serpent and an adder, and by a way and a path; and likewise what by a horse and his rider, and by a horse's heels. Without an explanation of all these terms, it can never be comprehended what it is that these words declare. In our day, they are so obscure that no one sees that there is anything involved here except the densest shade; and yet, in former times, these words were so manifest that men saw them absolutely as though they were without coverings. But for the explanation:

     2872. 1273. A serpent signifies science, that is to say, when a serpent is taken in a better sense. So likewise an adder, for this is also a serpent, but furnished with a sharper tooth. Consequently, an adder signifies a more acute science, thus prudence, and also reasoning from science. That a serpent signifies science, is also rendered clear by the Word of God Messiah, and likewise by the very nature or disposition of serpents; for in the metaphorical sense an animal stands for its disposition. Moreover, we read in the Word of God Messiah that man should be prudent as a serpent and mild as a dove. [Matt. 10:16.]

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Thus prudence, and reasoning from science, are compared to a serpent. This also is the reason why, in the midst of paradise, there was a Tree of the Science of Good and Evil, by which tree the serpent deceived the woman. When he had deceived her, however, the serpent is taken, not in a good sense, but in a bad, and, in fact, as standing for cunning, which is the very poison of the serpent. He could not have deceived her by any other Tree than that which is predicated of science, for it was by means of science that he deceived them, as already observed in treating of that passage.

     2873. 1274. As regards horses, it has been observed above that horses signify the human understanding, and, in fact, its whole faculty, horses being represented according to the differences of this faculty, and thus in various ways. This was so customary in the primitive church that the maker of fables frequently called it into use, comparing the understanding itself to horses, such as Pegasus, and the gifts of the understanding, to fountains, as is well known from their fables. But we pass this by.

     2874. 1275. The horses heels are the deepest or lowest part of the human intellect; for heel everywhere signifies the deepest or lowest part. We shall learn what this part is in man, when we inquire into the formation of the understanding. It is the lowest of the parts which form the understanding. This part is the senses of the body, called also the external senses, and likewise that part where lies the proximately interior sensation, that is to say, the memory, where are laid up the sciences drawn in and insinuated by the senses; for, as may be known to everyone, it is from this that the objects of the understanding are taken. These parts are here called the horse's heels.

     2875. 1276. The rider, however, is the man himself, who is a man from his intelligence; for he is called man by virtue of his intellectual mind. His human consists in a will coming from an understanding rightly formed, that is, reformed. Therefore, man himself is represented as a horseman, while his understanding is represented as a horse.

     2876. 1277. As concerns the way or path, this is the object about which science and human reasoning, called by man prudence, is engaged. In the best sense, a way is the truth; hence we say "the way of truth," or "to walk in that way," that is, to follow truths, which is to walk before God.

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     2877. 1278. With these premises, the sense of the words of the text may now become clear,-a sense which, at this day, is mystical; that is to say, since the serpent signifies science; the adder, a more acute science, and consequently reasoning and prudence; the way and path, the object or truth itself which is searched out by means of the sciences and of prudence; the horse, the understanding, and the horse's heels, those things which are lowest therein, and which constitute and form the understanding, as shown above; and the rider is the man himself, furnished with an understanding.

     2878. 1279. By Dan, therefore, are signified all those who, by reasoning, that is, by means of their own science, which from its origin is natural, wish to scrutinize and search out things superior, such as things spiritual and celestial. These are they who bite the horse's heels, that is, who draw out all things from what they have derived by the senses, and by the experience of the senses, and also by sciences, and wish from them to deduce things which are superior; and who, moreover, do this of their own daring. What we here read of Dan, namely, that the rider falls backward, fits in with all such men. For when they wish to search out celestial things by means of things natural, the resultant effect is, that, in place of ascending to the knowledge of things spiritual and celestial, the man actually descends, so that he falls backwards, and thus lapses into continual errors, which is what is properly meant by falling backwards.

     2879. 1280. This is so common, namely, for everyone to desire to scrutinize and search out things celestial, nay, and Divine, from mere sciences, and by means of an understanding formed by the sciences, that nothing is more common. Hence man is now led astray into such great errors that he fails completely backwards; that is to say, backwards from things spiritual, nay, and celestial, to things natural and corporeal. For by means of things natural such shade is induced, that the man sees nothing at all; and if he thinks that he sees, what he sees are mere fallacies, for natural lumen puts on the appearance of celestial light. Things natural can never enter into things celestial, but things celestial should enter into things natural, in which case the horseman does not fall backwards.*

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As with the understanding, so also with the will, formed by means of the understanding. Imbued with its own affections, that is, with the affections of the world and the body, this will can never enter into things celestial; but the latter, together with the love of heaven, must enter into the will and form the understanding.**
     *The following is here crossed off: From this, then, it came, that the first men in paradise fell completely.
     **Here follows an unnumbered paragraph, crossed off by the author, which reads: Since this is so dangerous, namely, the scrutinizing and searching out of things spiritual and celestial by means of human sciences, therefore it is frequently said that human philosophy is entirely ignorant of things Divine, and that. . . .

     2880. 1281. Since this is so dangerous, namely, the scrutinizing and searching out of things spiritual and celestial by means of the sciences, therefore, of the Divine mercy of God Messiah, it has been granted me to venture to do this, not from

     2881. 1282. my own daring, but from the inspiration of God Messiah, as may be seen above. Still, I must confess that whenever I have desired to consult the understanding in those things which are celestial, I seemed to myself to fall backward; and this so clearly, and on such innumerable occasions, that unless, by the Divine mercy of God Messiah, I had been at once returned to the way, I would have quickly fallen backwards. Thus I have the clearest experience before my eyes. Wherefore, human philosophy can never enter into things which are spiritual and celestial, but things spiritual and celestial must themselves introduce things natural.

     2882. 1283. These particulars, therefore, are absolutely clear from experience itself; for who has more doubts concerning things spiritual and celestial than men who study philosophy? Nay, these are the ones who fall completely backwards, and become worshipers of nature, and who have rejected all faith in God Messiah. Hence comes the worship of nature, and the favoring of things which are corporeal and natural. Hence also came the philosophy of the Egyptians, which was turned into magic; and hence comes every perverse human state, even from the very first man, who fell backwards and lapsed.

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Hence it is said by God Messiah that the learned of the world comprehend nothing of those things which are celestial; and hence it is that, with His disciples, such philosophy was rejected; wherefore, faith could be found only with the unlearned and the simple, who could be converted; and not with the learned, such as the Jews and Pharisees then were, for at that time there were many sectarians.

     2883. 1284. They, therefore, are called Dans who are like serpents in the way and [adders] on the path; that is, who desire to comprehend all things by means of reasoning and the sciences, and do not wish to have faith in anything except what they grasp with their understanding. Things which are above the understanding, or which are to be derived by means of things intellectual by way of sublime comparison, these they reject; for they bite the horse's heels, and thus fall backwards from the horse. Nay, they fall into the natural state itself, into idolatry, and so into the love of self and the world, and therefore into all errors. Thus they are worse and more unlearned even than brute animals, which latter, however, do rightly, and this according to their nature, from their disposition. Now, because these things are the cause of all errors, and also of the perversity of the state of human minds, and of the loss of faith in God Messiah, therefore, lest

     2884. 1285. mortal beings should err, and should fall backwards, and thus from life into death, God Messiah, of His Divine mercy, has so opened heaven that it has been granted me now for almost an entire year to join speech with the heavenly inhabitants, and thereby to derive experience in things spiritual, as well as knowledges; and this, in order that things natural may be conjoined with things spiritual. But one thing I should confess, namely, that whenever it has been permitted me to consult the understanding, I would have fallen prone, unless on every occasion I had been elevated by God Messiah, solely through His mercy, and had thus been held in the way.

     2885. 1286. Since, therefore, the state of human minds is such that they are not willing to have faith in anything except what they grasp with the understanding, and yet the understanding is what must judge the man himself,-for it must be conscience that shall judge him,-hence it is now said that "Dan shall judge his people, as being one tribe of Israel" [v. 16].

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2886. 1287. They, therefore, who are Dans in this sense,-for it is here treating of those who are admitted into the heaven or kingdom of God Messiah, and not of those who by means of sciences fall backwards, and thus fall into the worship of nature, and of the world and self, being thus cast down from heaven, as it were;-they, therefore, are Dans who are reformed, and, indeed, who at the same time are intelligent, that is, who are possessed of same understanding. With those who take, as their foundations or principles, the things that are revealed by God Messiah concerning things spiritual and celestial, which are eternal truths, and who thus enter into natural knowledges from these principles;-with them, things spiritual are then so insinuated into things natural, that the two make as it were one body, like a soul entering into its body, but never like a body entering into its soul, which, as is dear to everyone, is absurd. Dans, therefore, are spiritual and reformed men, to whom the sciences of natural things are of service as instruments for the demonstrating of those things which are their principles; and never in the reverse order.
ON DREAMS 1924

ON DREAMS 1924

EXTRACT FROM VOLUME II (NOS. 180-184), WHERE IT IS TREATING OF JOSEPH'S DREAMS. (GENESIS 37.)

1893. 180. As regards the dreams themselves, by dreams here, in the more interior sense, are meant all revelations which were made before the Word of God Messiah was published; for afterwards, namely, in verse 8, it is said, "Therefore they hated him yet the more because of his dreams, and because of his words." Thus there are two distinct things, in that they hated him because of his dreams, and because of his words. Wherefore, dreams here signify all those things which were revealed from primitive times, and from which it could be concluded that God Messiah Himself was adored, as He was adored from the time of Adam. After the serpent had deceived Adam, then, by means of the sacrifices of Abel [Adam] at once perceived what this involved; and afterwards it was perceived by means of the sacrifices of many others after the flood; and also by means of the sacrifices of Noah and Abraham, etc.

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That these things were revealed to them, as well in dreams as by words, and also by the revelations of angels, is clear. For it can be quite evident that angels of God Messiah then spoke with those who were in His Church; for men were then of a more simple character, and suffered themselves to be led by truths. Not so when malice increased. In their posterity, evil was added to evils, and thus evils increased and became heredity. Then, in place of truths, came falsities and lies. That revelations of this kind, and the speech of men with the angels of God Messiah, then ceased, is plain, a fact which can the less be called into doubt,

     1894. 181. since such living speech has been made with me for so great a space of time, and this continually in various ways, like the speech of man with man. Therefore, the speech of Jehovah by means of angels, with Adam and Abel, and with Noah, both before and after the flood; with Abraham, Isaac and Jacob; with Moses, and afterwards with others who are treated of in the Word of God Messiah; such speech so indubitable that no one should ever call it into question. There are, moreover, many modes of revelation, of which we shall speak elsewhere. Nay, what is more, all that has been written up to the present time has been written in the council of many spirits and angels of God Messiah, who have long been deceased. Indeed, so true is this, that they have spoken with me concerning these writings both before and afterwards. Nevertheless, I may here be allowed to add merely this; namely, that it was not allowed me to tell anything here of what had been dictated to me orally by any one of them. When this was done-as happened at times-it had to be obliterated; but I was allowed to tell only those things which flowed in from God Messiah alone, both mediately through them, and also immediately, as was manifest to me. (But of these matters, by the grace of God Messiah, I shall speak elsewhere).*
     *The words in parentheses are squeezed in at the end of the paragraph at the bottom of the page, and were perhaps added at a later time.

     1895. 182. As regards dreams in particular, I wish here to say merely that they are induced on man by spirits, "reams in which future events, and also truths, are revealed being induced by the spirits of God Messiah, and all other dreams by spirits who are not spirits of God Messiah.

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Those dreams by which men are deceived are induced by evil spirits, and thus by the crew of the devil, and this either by living voices, or, what is most common, by representations and their innumerable species. One who is ignorant of these representations can never know what representative dreams signify; for representations of things in heaven are effected by means of things of the same kind as are seen especially on earth, and thus by means of things natural. These are sometimes so put together that they can hardly be unfolded, unless one know the several species of representations. That they are of such a nature, is most clearly apparent from Joseph's dreams, and also from Pharaoh's, and especially from the Prophets, where much is said of dreams, not to mention the visions which the prophets had when they were awake, and which also were exactly like dreams, being similar representations, effected wholly to the life, as if in clear day, and occurring also in the time of wakefulness before and after sleep, and also in other ways; similarly actual representations, when they appear just as really present as when one man appears to another;* but this happened to me when I was in another state. (With some, the dreams of spirits are mere illusions, and contain almost nothing but mockery; they seize hold of such things as are brought up by the blood and by the past thoughts.**
     * As originally written, this sentence reads: "Likewise actual representation, when it happens that they not only see, but also [perceive] by the sense of touch and hearing, when they appear, etc." The italics indicate the words crossed off by the author.
     ** The words in parentheses are written in the left-hand margin of the manuscript, opposite the last seven lines of n. 182 and the first three of n. 183.

     1896. 183 That the above particulars are as stated, this I can so attest that there ought to be the less doubt about them, inasmuch as, by the Divine mercy of God Messiah, they have happened to me so frequently as to have become quite familiar. They have also become familiar by means of former dreams, and this for a time of many years, during which time I learned in part the significations, and also other revelations, and more things besides, as, for instance, that written letters appeared before my eyes, and were read to me, etc., etc.

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But of these matters it is not as yet allowed me to say more.

     1897. 184. As regards dreams in particular, they are brought in by spirits, as already stated. This was made so plain to me that I know it for certain. Nay, frequently I have spoken with the spirits who were present and had introduced the dreams, and was thus fully informed that dreams flow in from no other source. But dreams are of a twofold, nay, of a threefold kind, as said above, like the spirits themselves who are permitted to induce them,-which matter rests with the Messiah alone.

     SWEDENBORG'S MISSION.

     "The things which are represented spiritually by the acts of life do not come to the knowledge of the men themselves, unless this be the good pleasure of God Messiah. Sometimes this happens a long time afterwards, as was also the case with me, by the Divine mercy of God Messiah. At the time, I did not perceive what the acts of my life involved, but afterwards I was instructed concerning some of them, nay, concerning a number of them; and from these I could then plainly see that the tenor of Divine Providence has ruled the acts of my life from my very youth, and has so governed them that I might finally come to the present end; that thus, by means of the knowledges of natural things, I might be able to understand those things which lie more interiorly within the Word of God Messiah, and so, of the Divine mercy of God Messiah, might serve as an instrument for opening them. Thus those things now become clear which up to the present have not been clear." (II:838, 839.)

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MARRIAGE SUPPER 1924

MARRIAGE SUPPER Rev. L. W. T. DAVID 1924

     "Blessed is he that readeth, and they that hear the words of this prophecy, and keep the things written therein." (Revelation 1:3.)

     After the Last Judgment had been performed, and the spiritual world brought into an order and perfection greater than had existed before; and after the Heavenly Doctrine had been revealed in its entirety, to furnish the regions of spiritual thought and affection with Divine Truths immediately from the Lord; then the New Church, the Crown of all the Churches, had its beginning, from which it is to go on forever.

     The New Church had its beginning in the proclamation of Divine Truth in heaven, and from heaven in the world; which proclamation has been heard by men, by a few men, and received with great joy. For now they see and know their Lord, their Maker and Sustainer, their Redeemer and Regenerator. Now they may see the wonderful works of His wisdom, and perceive the goodness of His mercy, and thus internally, in love and intelligence, may be conjoined with Him. So the Church began, and shall continue to be.

     The truth proclaimed in both worlds for the establishing of this New Church, with its New Heaven, is the whole Divine Doctrine revealed by the Lord. And this Doctrine has two universal themes; namely, the absolute supremacy of the Lord Jesus Christ as the only God of heaven and earth; and, the blessedness of being conjoined with Him in the life of love, charity, and use. These two things are in every part of the Heavenly Doctrine, and are meant when it is said "that the Lord called together His twelve disciples who followed Him in the world, and the next day sent them forth into the whole spiritual world to preach the Gospel that the Lord God Jesus Christ reigns, whose kingdom shall be for ages of ages, and that 'Blessed are they who come to the marriage supper of the Lamb.'" (T. C. R. 791.)

     In this proclamation, there are notes of newness, triumph, and rejoicing which we must not pass over without heeding.

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It is a fact that from eternity the Lord has been the supreme God, with no intermission of His power. It is also a fact that in every age some men have truly loved and served Him, and so have been blessed in life. And yet it is to be preached by a new thing, that the Lord Jesus Christ reigns, and that they are blessed who come to Him. By the implantation of the new doctrine of Divine Truth in men's hearts, by the opening of the eyes of their understandings to see in the light of heaven, and so by the conception and bringing forth of internal, spiritual affections of love and faith, a new state has been given among men, such as has not been before; and in this new state the Lord is present With the fulness of His power, to protect from the assaults of evil, and to give the blessings of His good.

It is in an internal church, and in the opening internal spiritual man, that the Lord reigns. When the church turns itself away from the pure Divine Doctrine given by the Lord, and closes up the fountains of heavenly love and charity, looking instead to the externals of the world, to doctrines of merely human device, to lusts of power and dominance, then the Lord no longer reigns. Still, His rule is in nowise abated; His power is complete, His government secure; and, in externals, men worship and are obedient, and call themselves a church; but the Lord's government is then as a strong king must rule a rebellious province,-with a rod of iron, maintaining order, administering the law, protecting from violence even those who secretly hate Him. Of such an external church the Lord said, "They bless with their mouth, but they curse inwardly." (Ps. 62:4.) "This people draweth nigh unto me with their mouth, and honoreth me with their lips; but their heart is far from me. In vain do they worship me, teaching for doctrines the commandments of men." (Matt. 15:8-9. Is. 29:13.)

But how different is the rule of a king when his own people heartily acknowledge and serve him, and accord him love and loyalty! With these he reigns, for he is in their hearts, and their hearts are his. So, comparatively, it is in the church. Now first, since the age of the Apostles, have the internals of the church been opened. Now is Jesus Christ seen in His glory, as King and Lord of all. Now does His pure truth shine in the rational mind, creating a new heart there, filled with heavenly love, and a new life of use and happiness. In this new heart and life, the Lord's reign begins, and shall continue to eternity.

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     And this announcement of the commencement of the Divine reign within men is triumphant. For the Lord has been victorious over hosts of enemies. Every evil incitement and every device of falsity have been used to turn men away from the internals of the church, to close their hearts against love and charity, to immerse them in externals, until all the remains of heavenly life are extinguished, and there is no longer any genuine good, and the genuine truth of the Word is despised. Over these enemies the Lord has been, and shall continue to be, victorious. He has triumphed gloriously, not alone preserving the church from destruction, but leading it forward into a greater light and a more blessed life than ever before. And so, though many have conspired to overthrow His kingdom among men, with joy is it proclaimed: "The Lord God Jesus Christ Reigneth!"

     The triumph is celebrated with a great feast. For He who sat upon the White Horse, the One Faithful and True, who made war in righteousness, whose name is called "The Word of God," and who reigns in love as King of kings and Lord of lords,-He sent an angel to cry with a loud voice, "Come, and gather yourselves together unto the supper of the great God!" And because now, for the first, is there an internal church which is conjoined with Him in the life of love, therefore the feast is called the "Marriage Supper of the Lamb." (Rev. 19:11-17, 6-9.)

     And it is said that those who come to this supper are "blessed." Those who come are all of whom it is said that "they are blessed," or that they "shall be blessed." For blessedness is from the Lord in every state of conjunction with Him. Blessed are they whose hunger and thirst are satisfied, they who are comforted, they who obtain mercy, they who see God, they who become the children of God. All these come; and in their new state of release from evils, and of approach to the Lord, they rejoice and are exceeding glad.

     What this blessedness is, can hardly be realized by man while still in this world, for it belongs to his internal and spiritual part, and does not come to his keen sensation until that internal is released from its material cumbrances, and opens its faculties to full use and consciousness in the spiritual world. But the Lord tells of it; and He inspires hope for it with the hope of life in heaven, with the expectation of the resurrection. Indeed, He does more than this.

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He furnishes every means by which that blessedness may be communicated, to the end that a secret treasury may be built in the church,-an abiding-place for a heavenly affection that will, in His time, be opened to full expression and delight. For the secret place of blessedness is built of truth,-the Lord's own Divine Truth, given immediately from Him for this purpose. On a certain occasion, a woman came to Jesus, and, being filled with wonder and admiration, and with the innocent jealousy of a mother, exclaimed, "Blessed is the womb that bare Thee, and the paps that Thou hast sucked!" He answered her: "Yea, rather, Blessed are they who hear the Word of God, and keep it!" (Luke 11:27, 28.) Of like import is the declaration at the beginning of the Apocalypse, "Blessed is he that readeth, and they that hear the words of this prophecy, and keep the things that are written therein."

     The spirit of the age is not affirmative to the reception of truth from the Lord. It does not aspire to intelligence, much less to wisdom. Novel conceits of self-expression are the goals of mental effort; they are loudly acclaimed as learned and wise, and are quickly forgotten in the momentary glare of a newer fantasy.

     "At this day, man cares not what is taking place interiorly with him, because external things occupy him. Such an obscurity of understanding never existed among the ancients. It was their wisdom to cultivate interior things, and so to perfect both the intellectual and voluntary faculties, and thereby to provide for the welfare of the soul. That the ancients gave their attention to things like these, is clear from their writings, which are even now extant, and also from the desire or' all to hear the wisdom of Solomon, even all kings of the earth, who had heard of his wisdom. (I Kings 4:34.) And therefore came the Queen of Sheba, who, from her joy at the wisdom of Solomon, exclaimed, 'Happy are thy men; happy are these, thy servants, who stand continually before thee, and hear thy wisdom!.' (I Kings 10:8.) Who at this day would call himself happy for this reason?" (A. C. 5224:8.)

     The natural man is in his blessedness when he is opulent beyond others, and possesses the world's wealth; but the spiritual man is in his blessedness when he is in the knowledge of good and truth, and still more when he is in the practice of good according to truths. (A. C. 3913:3) When a new life has been born in the natural, so that its thinking, willing and productive use is but the servant and expression of the spiritual, then man receives good from the Lord; and when he receives good, he is gifted with truths, which are as it were his own, being of his life; and when he is gifted with truths, he is perfected in intelligence and wisdom; and when he is perfected in intelligence and wisdom, he is blessed with happiness to eternity. (A. C. 5651e.)

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     The Divine things relative to the Lord and the glorification of His Human, which are contained in the internal sense of the Word, affect the angels to such a degree that they perceive thence all the blessedness of their wisdom and intelligence. (A. C. 5316e.)

     The Heavenly Doctrine of the New Jerusalem is the internal sense of the Word, which, when it affects the heart, gives internal blessedness. All its truths are truths of love, mercy, and charity; and in the life of love and charity from those truths is blessedness perceived. Further, we are told that the Divine Doctrine of the New Jerusalem, and nothing else, is the prophecy of our text, which imparts blessedness to those "who read, and hear, and keep the things written therein." To wish to know, that Doctrine, to understand what is therein, and to do it, is to feed upon the veritable bread of life which cometh down from heaven.

     The truths of wisdom from the Lord, then, are the "marriage supper of the Lamb," in the partaking of which there is blessedness for men. In the Heavenly Doctrine, the Lord sets for us a table, where, in spite of the hosts of the enemy, we may eat in peace and be satisfied, where He "filleth with the finest of the wheat," and "our cup runneth over." "The Lord thy God led thee these forty years in the wilderness, and fed thee with mama, that He might make thee know that man doth not live by bread only, but that by every word that proceedeth out of the mouth of the Lord doth man live." (Deut. 8:3.) "The bread of God is He which cometh down from heaven, and giveth life unto the world. I am the bread of life." (John 6:33-35.)

     Let us be ready, then,-watching-, so that now, as He returns in triumph to reign in His Kingdom, which shall not pass away, and claims for His own the bride prepared and adorned for her Husband, we may enter in, to sit down with Him, and sup with Him. Amen.

Lessons: Deuteronomy 8. Revelation 1. A. R. Preface.

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TOPICS FROM THE WRITINGS 1924

TOPICS FROM THE WRITINGS W. F. PENDLETON 1924

     XX.

Snow in Heaven.

     Does snow appear in heaven? In the absence of direct statement, we may conclude that snow is seen there, since it is used in a good sense in the letter of the Word. That which corresponds to some spiritual truth is itself a good, and would appear in outward representative form in the spiritual world. Snow has a natural use, and in this, its use, it corresponds to some spiritual truth or good. We know from the Writings that snow has a good correspondence, based upon its whiteness and beauty, and on account of its use in nature. There is also a more interior beauty, as seen under the microscope, consisting of clear and transparent crystals. Hence the conclusion is manifest that snow, and all offer things in the Word that have a good natural use, thus having a good correspondence, would appear to the sight of angels and good spirits in the ultimates of heaven.

     Snow, as appearing in the natural heaven, seems to explain why children are delighted with it; for that heaven is the heaven of children. They are there as to their spirits; and to that heaven are taken those who die in childhood. In that heaven also their first instruction takes place, which is by means of representative appearances. (H. H. 334-338.)

     But snow is also used in the Word in an evil sense,-truths in the memory without good, without love, cold and lifeless, soon becoming like slush and mud in the streets, performing naught but an evil use. And so we read of heaps of snow in the other world, covering the places of worship where those are who believe in salvation by faith alone, that is, by truth alone, which truth with them has become the falsity of evil. (T. C. R. 185. See also A. C. 7626. H. H. 132, 482.) It follows that if snow appears where the evil are, it will also appear where the good are. (See Diary 5144.)

Snow Used in a Good Sense.

     In the following passages of Scripture, snow is used in correspondence with some spiritual truth in heaven.

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     "Wash me, and I shall be whiter than snow." (Psalm 91:7.)

     "Snow is here predicated of truth." (A. C. 7918)

     "As the rain cometh down and the snow from heaven." (Isaiah 55:10.) "Snow here signifies natural truth, which becomes spiritual by love as snow becomes rain water by heat." (A. E. 644.)

     "Waters of snow (Job 24:19) signify genuine truths." (A. E. 481.)

     It is shown (A. R. 47; A. E. 67, 372) that snow signifies truth in ultimates, such as is in the literal sense of the Word.

     "He giveth snow like wool." (Psalm 147:16.) "Though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool." (Isaiah 1:18.) In these passages, "wool" signifies good in ultimates, and "snow" truth in ultimates. (A. R. 47; A. E. 67.)

     In the five following passages, "snow is predicated of truth from its whiteness." (A. C. 8459) "Her Nazarites were purer than snow." (Lam. 4:7.) The garment of the Ancient of Days "was white as snow." (Dan. 7:9.) The garment of the angel at the sepulcher "was white as snow." (Matt. 28:3.) The raiment of the Lord, when He was transfigured, "became shining, exceeding white as snow." (Mark 9:3.) Of the Son of Man in the midst of the golden candlesticks, it is said that " His head and His hairs were white like wool, as white as snow." (Rev. 1:14.) In these passages a comparison is made with snow; but all comparisons in the Word are correspondences. (A. R. 334 and elsewhere.)

     Since snow signifies truth in the memory, its beauty would represent first states, when the mind is affected by the beauty of truth, and not as yet by its use.

Origin of the Literal Sense from Appearances in the Spiritual World.

     In further proof that snow and similar things are seen in the ultimates of heaven, we have the teaching that the literal sense of the Word is mostly from appearances in the spiritual world. (A. E. 5032 and elsewhere.) These appearances, as seen in the natural heaven, and also in the world of spirits, are representative of the thoughts and affections of the angels of the higher heavens. Those angels are, in fact, in the internal sense of the Word, and when their thoughts are active in that sense, these thoughts descend and take on representative forms below. (A. C. 5658, 6048, 9457.)

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The appearances so produced constitute materials out of which the external or literal sense of the Word was formed. By the opening of their spiritual sight, Moses, the prophets, and John, saw those representative appearances, and were commanded to write what they saw; and under the Divine guidance they were led to write the Word in a series, as it exists with us in its literal form. The thoughts and affections of evil spirits, for reasons of the Divine Providence, were also allowed expression, and permitted to appear in the literal sense of the Word. These false and evil appearances were also seen by the prophets, and were written down by them, according to command.

     Now by reasoning backward, as it were, or from the letter to the spiritual world, we are prepared to see that the things mentioned in the literal sense, having a good or evil correspondence, exist in outward form in the spiritual world, in heaven, in hell, or in the world of spirits; for instance, that of which we have spoken, namely, snow.

The Two Loves of the Natural Man.

     The two loves of the natural man are the loves of self and of the world. These loves are not in themselves evil, and hence are not to be, nor intended to be, destroyed in the processes of regeneration, but brought into order. They are evil only when they assume a place of rule instead of a place of service. The end to be accomplished by regeneration is to remove them from their place of dominion to their proper state of subordination. Even as we read, "The love of self and the love of the world are by creation heavenly; for they are the loves of the natural man for the service of the spiritual loves, as foundations serve for houses." (D. L. W. 396.) And so these loves are as necessary for the spiritual man as the foundation is for a house, or as the earth is for heaven. It is only when they endeavor to dominate that they are to be resisted, fought against, and made to serve. For "as the world ought to serve heaven, so the external man ought to serve the internal." (A. C. 9776.)

     Let us note here that these two loves are first in time. They are the dominant loves in childhood and early youth. By their activity the natural mind is formed, preparatory to the formation of the spiritual mind in adult life, serving that end through life, and after death to eternity. For the angels have a natural mind as men have, even the two loves of the natural mind,-always serving, never ruling in heaven, as they do with men in the world.

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In hell they are the only loves, and their confirmed activity there causes that the evil can never rise out of hell into heaven.

     By these two natural loves a man so provides for himself that he may have a sound mind in a sound body, and thus be rendered efficient for natural and spiritual uses (A. C. 3951, 4459, 5949, 6936), not only for himself, but for those dependent on him, both for the present and for the future. (A. C. 6934; T. C. R. 406.) All natural loves are included in love of self and love of the world, and proceed from them; so that what is said of the two loves is true of all the loves derived from them in the natural man.

No Will and Understanding Before Birth.

     It is not uncommon in the New Church to speak of man as having will and understanding before birth; but this is said without reflection, and without reference to the teaching. It is at least a misuse of terms, as if one should say that respiration exists before man is born. He indeed has lungs, but they do not yet function. He has before birth that which is to become understanding, and that which is to become will, but they do not exist as yet in actuality. The teaching is as follows:

     "The rational is not born with man, but only the faculty of becoming rational." (A. C. 1893, 2557.) "Man is born into no science, still less into any intelligence and wisdom, but only into the faculty of receiving and imbibing them." (A. C. 5081.) "Man is not born with science, . . . but he is born faculty and inclination; faculty to know, and inclination to love." (C. L. 134, 202; T. C. R. 335, 480.) "A man has nothing of understanding at his birth, and also nothing of will.... For his understanding and his will are formed by degrees from infancy." (A. C. 10298.) It is thus made plain that man has neither understanding nor will before birth, but has faculty which becomes understanding, and inclination which becomes will; that is, he is, after birth, and not before, able to think, to reason, and to love.

     It is well known that man has neither sensation nor voluntary motion before birth. All motion is then from the cerebellum, thus involuntary. Conscious motion is from the cerebrum, but this organ is then passive. The cerebrum exists as a structure, but does not exercise its function of thought and will; even as the lungs exist, but without respiration.

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When the child is born, respiration begins, sensation and voluntary motion follow, and finally understanding and will; but all these wait for the act of respiration.

Sacrifices not Commanded.

     In the Jewish Church, "the sacrifices and burnt offerings were not commanded but permitted." (A. C. 10079, also 2180.) Hence "they were not well-pleasing in the heavens." (Ibid.) But the bread and wine used in the worship was "well-pleasing," for they mere true correspondences. (Ibid.) The sacrifices were, however, covered over, so to speak, with a good signification by being called "bread." (A. C. 10079, 2165.) Because the sacrifices were not commanded, not being according to Divine order, "they were abrogated by the Lord, but the bread and wine were retained." (Ibid.)

     There is indeed in the letter of Scripture a certain appearance of command, but the displeasure of the Lord was made manifest in certain passages. "Thou desirest not sacrifice that I should give it." (Psalm 51:16.) "I desired mercy, and not sacrifice; and the knowledge of God more than burnt offerings." (Hosea 6:6.) "Hath the Lord delight in burnt offerings and sacrifices, as in obeying the voice of the Lord! Behold, to obey is better than sacrifice, and to hearken than the fat of rams." (I Samuel 19:22.) "Shall I come before Him with burnt offerings, with calves a year old? Will the Lord be pleased with thousands of rams?" (Micah 6:6-8.) And it is plainly said in Jeremiah (7:22-24) that sacrifices and burnt offerings were not commanded. These passages contain the genuine truth, but it was not seen at that time. For the reason, see below.

     In order still further to modify the effect of their sacrificial worship, and make it less displeasing in heaven, they were forbidden to use evil animals, or those having no correspondence with the spiritual things of the Word.

     When the Lord came, He abolished sacrifices, but retained for the Christian Church certain things of the former worship that could be made of use by reason of a true correspondence with heaven, such as water, wine, and bread, for baptism and the holy supper. (Concerning the abrogation of sacrificial worship, see A. C. 4489, 10637; T. C. R. 670.)

340

     The abolishing of sacrifices was foretold in Daniel (9:27): "In the midst of the week, He shall cause the sacrifice and oblation to cease."

Why Permitted.

     Worship by sacrifices did not begin with the Israelitish nation, but had its origin in the decline of the Ancient Church. It was inherited by Abraham and his decedents from the second Ancient Church, called the Church Eber, or the Hebrew Church. It is from this that the Israelitish and Jewish Church was also called Hebrew. From the same source, sacrificial worship spread over the whole world, in most places where there was religion. (A. C. 921, 1083, 1343, 2177, 2180, 4449, 10603.) It is a law of the Divine Providence that the principles which a man receives from infancy, the Lord never breaks but bends. (A. C. 1255, also in A. C. 25, 2053; A. E. 627:6.) That is, the things that a man cherishes as holy, "if not contrary to Divine and natural order," He permits man to remain in them, never using violence for their removal. This is what is meant by the words, "A bruised reed shall He not break, and the smoking flax shall He not quench." (Isaiah 42:31Matt. 21:20. See references just above.) We have also the further information that, wherever worship by sacrifices existed, it was permitted in order that "they might not sacrifice their sons and daughters." (A. C. 1241, 2818, 8080.) History, both sacred and profane, so-called, furnishes abundant evidence of the widespread tendency to this abomination. (Concerning Abraham himself in this connection, see A. C. 2819.)

     Closely related to this general subject is the fact that the Jewish nation was to be made use of in preparation for the written Word, and for the coming of the Lord. But as this is too large a subject to be treated here, the consideration of it is postponed for the present.

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LEARNING BY DOING 1924

LEARNING BY DOING Rev. REGINALD W. BROWN 1924

     THE REPRESENTATIVES OF USES, AND THEIR FUNCTION IN EDUCATION.

     The descriptions of the methods of education carried out in the spiritual world give us a wealth of suggestion as to ideals to be sought after; they give us a far-reaching insight into procedure based upon sound educational psychology. We read that "instruction in the heavens differs from instruction upon the earth, in that knowledges are not committed to memory, but to life." For since spirits are affections, which constitute their life, they can only receive what is in harmony with their affections. "Being such, they are constantly inspired by an affection of truth that looks to the uses of life; for the Lord provides for everyone's loving the uses suited to his genius. . . . An affection of truth that is suited to the use is insinuated by various means, most of which are unknown in the world; but chiefly by means of representatives of uses, which in the spiritual world are exhibited in a thousand ways, with delights that penetrate the spirit from the interiors of his mind to the exteriors of his body, and thus affect the whole. In consequence, the spirit becomes as it were his use. Wherefore, when he comes into his society, into which he is initiated by means of (such) instruction, he is in his life by being in his use. From all this it is clear that knowledges, which are external truths, do not bring anyone into heaven, but the life itself, which is a life of uses implanted by means of knowledges." (H. H. 517.)

     This type of education by means of acting out in a living way things representative of uses, and of living truths in ways adapted to the genius, is still further described and illustrated in Conjugial Love: "Children are instructed especially by means of representatives adapted and suited to their genius; and it can hardly be believed in the world how beautiful, and at the same time how full of interior wisdom, these representatives are. It is allowed to adduce here two representations, from which a conclusion may be formed in regard to the rest.

342

They once represented the Lord ascending out of the sepulchre, and at the same time the unition of His Human with the Divine. At first they presented the idea of a sepulcher, but not at the same time the idea of the Lard, except so remotely, that it was scarcely perceived that it was the Lord, except as it were at a distance, because in the idea of a sepulchre there is something funereal, which they thereby removed. Afterwards they discreetly admitted into the sepulchre a sort of atmospheric element, appearing at last as a thin watery element, by which they signified spiritual life in baptism, and this also by a becoming remoteness. Afterwards I saw represented by them the Lord's descent to those who were bound, and His ascent with them into heaven; and, what was really child-like, they let down small cords that were almost invisible, and very soft and delicate, to aid the Lord in the ascent, being always in a holy fear lest anything in the representative should touch upon something in which there was nothing heavenly. Not to mention other representations, whereby children are introduced at the same time into the cognitions of truth and the affections of good, as by games adapted to their infant minds (animi). To these and similar things children are led by the Lord by means of innocence passing through the third heaven; and thus spiritual things are insinuated into their affections, and thence into their tender thoughts, in order that they may know no otherwise than that they do and think such things from themselves; by means of this, their understanding begins to be formed." (C. L. 412.)

The implication is that the children took part in these representations, as children seriously absorbed in play; and that through actual participation they were led to do and think as of themselves, spiritual things being thus insinuated into their affections, their understandings being imbued with living meanings.

There is a wealth of practical educational philosophy involved in these teachings. Measured in the light of it, much that passes as education is surely wide of the mark. Committing knowledge to life rather than to memory is the burden of it. Moreover, the chief means of committing knowledge to life, of making it living, of insinuating affection and desire for it, is clearly suggested; namely, that it is by representatives of the uses of life, adapted to the genius and affection of those who are to be taught to live.

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I take it from these and other teachings in the Writings that these representatives are of two kinds,-first, those which-are simply seen enacted in a living manner, and in which the individual does not necessarily take an active part, except as an eye witness, but which portray to the life the things which are to be lived; and secondly, those in which the learner himself does take an active part, and which are inscribed on his life through his participation in doing.

     The first kind of representatives operates on the principle that example is more powerful, persuasive, convincing, and affection-inspiring than precept. The second kind of representatives of uses operates on the principle that learning, in its last analysis, is doing, that that which is learned is that which is done, and not some other thing which is not done. When the doing consists simply in memorizing, the learning is simply ability to memorize; and ability to memorize one kind of thing does not necessarily mean the acquisition of ability to memorize things of other sorts. When the doing consists merely in abstract thinking, that which is learned is the ability to think abstractly; by itself, it has no relation to the learning to live a life of uses. Learning to live a life of uses is not the result of learning about them; it is the result of exercising them.

     Exercise in doing develops and strengthens an organic disposition and power to do. In the participation in doing or in ultimating the uses of life, or in the representatives of these uses, there is such a complete cooperation of all the faculties in the learner that he is the more fully permeated with delight from the interiors of his mind to the exteriors of his body, his whole life being affected.

     Bishop Benade, in his Conversations on Education, called attention to the educative possibilities in experience in doing. He said that in the formation of habits of doing "lie the possibilities of the greatest good to the child and the future man; the good of eternal living according to Divine Order; the good of a genuine moral life and a true citizenship; for present needs, an ever-available source of occupation as a relief from the weariness of study; a means of restraint from frivolous and mischievous moods; and, on the other hand, an opening of the way for the exercise of the inventive faculty and an excitation of the love of discovery. Doing is use, and use is life." And now let me call your particular attention to the far-reaching implications of the words that follow.

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Bishop Benade says: "The child that finds delight in doing, unconsciously finds delight as something provided, and not altogether of its own acquisition. In this plane of feeling, there may be implanted by the angels gratitude, with love and reverence for those who have prepared the way for the coming of things so pleasant, and in these there will be some force, more or less strong, to counteract the tendency to the development of the pride of self-intelligence,-that potent foe to all true intelligence and wisdom." (pp. 137-138.)

This kind of doing implies things to do which are within the child's comprehension of usefulness, and which he can enter into with whole-hearted interest and purpose, and feel as a part of his life. It implies activities which are representatives of those uses which the child cannot as yet comprehend. These representatives are the uses themselves of childhood. If entered into from the heart, they develop power, effort, concentration, imagination, originality, thoughtfulness, and withal the habit of doing what is worth while; for they lead to the expression and unfolding of life from within. According to this dynamic conception of education, the chief function of the teacher is to draw out and guide worth while and representative activities, by providing suitable occasions for their unfolding; to modify and bend less desirable tendencies, by directing them to activities which will reveal more desirable and useful interests; to inhibit still less desirable tendencies, by foreseeing them, providing against occasions for their manifestation; meanwhile so strengthening desirable activities and resulting interests that they will have the power to reject and shun what is adverse.

The positive counteracting power developed through the habit of doing in which there is interest and delight, and the tendency to furnish a plane for the influx of gratitude, with love and reverence for those who have prepared the way, referred to by Bishop Benade, involve another fundamental phase of the educational philosophy of the Writings, namely, the power of disposing the mind for the reception of affection and truth, through the doing of what is felt to be useful. "Love and wisdom," it is said, "exist only ideally . . . in the affection and thought of the mind; but in use they exist really, because they exist at the same time in an act and work of the body; and where they exist really, there they also subsist in use. It is uses that affect us, and use consists in faithfully, sincerely, and diligently discharging the works of one's own function.

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The love of use, and a consequent busying of oneself in use, keeps the mind together and prevents it from melting away, and from wandering about, and from imbibing all the lusts which flow in through the senses with allurements from the body and the world, whereby the truths of religion and the truths of morality, with their goods, become scattered to every wind. But the busying of the mind in use keeps and binds those truths together, and disposes the mind into a form capable of receiving the wisdom derived from those truths; and then it exterminates from the sides the idle sports and pastimes, both of falsities and vanities." (C. L. 163.)

But what are the educative representatives of the uses of life adapted to the genius of the learner? What are the representatives of uses which are adapted to the genius of infancy, childhood, adolescence, and youth, in which the learners of these various stages may participate, through which they may learn the joy of living useful lives, by means of which in one age they may be initiated into the more extended representatives of uses in succeeding ages? This is the most vital problem of education for living and doing. Here again the educational philosophy of the Writings points the way. The way, moreover, is said to be not so difficult as is commonly supposed. It is not so difficult, because life is brimful of opportunities for educative representatives of uses, of kinds so varied that they may be found suited to the genius and disposition of every age, and to the modes of living most desirable and worth while to learn to live.

The general nature of the representatives of uses is implied in the teachings concerning the uses by which man is prepared for heaven. It is taught that, as long as man lives in the world, there is but one way by which he can learn to live, and be initiated thereby into the life of heaven; namely, by living the life of the world, by participating whole-heartedly in its social responsibilities, and by faithfully and justly performing the obvious uses of life there. This preparation, it is said, is not so difficult as is commonly supposed. The supposed difficulty is due to the tendency to imagine that the life which leads to heaven is something different,-something abstracted from the life of the world; in short, a life of continuous pious meditation concerning God, concerning salvation, concerning eternal life,-a life spent in prayers, and in reading the Word and pious books.

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But that such is neither a wholesome nor a heavenly life, the Writings point out in very emphatic terms. "On the contrary," it is said, " in order that man may receive the life of heaven, he must by all means live in the world, and in employments and businesses there, since while so doing he may, by means of a moral and civil life, receive a spiritual one. In no other way is it possible for spiritual life to be formed in man, or for his spirit to be prepared for heaven; for to live an internal life, and not at the same time an external one, is like dwelling in a house which has no foundation, which gradually either sinks down, or becomes cracked and rent asunder, or totters until it falls." (H. H. 528.)

The moral, political, and economic responsibilities of this world, in all their diversified forms, are the representatives of the uses of heaven. It is only through whole-hearted sharing in them that man can live the life of heaven upon earth. This may sound trite to the New Churchman, but we may well ask how far it has influenced our educational philosophy and practice. We may well examine whether the traditional educational curricula and methods of instruction, which we have carried over from a faith alone age, are adapted, as well as they ought to be, to inculcate the habit and power of doing,-of actually entering into and performing the moral, civil, and economic responsibilities of this world, instead of a merely dilettante, intellectual attitude in regard to them.

What is true of the uses of this world as a whole, as the representatives through, which man is initiated into the life of heaven, is also true of the educative activities at every stage of learning, from infancy onward. Each stage has its representative uses,-uses which, because of the fact that they represent, prepare in a living way for those of the succeeding stage. They consist of activities which can be apprehended and felt as uses by the learner at each stage of his development, and which he can therefore enter into in cooperation with his associates, with felt purpose, living interest, concentrated effort, and with the delight that attends the realization of accomplishment. The play-world of the child is a world of real activities and employments, a world of use to him. In respect to what follows, it is a world of representatives of uses. All the foundations of useful activities may be laid through such representatives.

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The most deep-seated learnings are brought about through the fullness and completeness of activity entered into as play, or through occupations carried on in the spirit of play. There is no limit to the useful forms of child activity which can be entered into in this spirit of play; and this means in the spirit of affection and delight. Where the end is learning to live, the most essential function of the educator is to provide opportunity for participation in representative activities adapted to the genius of the child.

The law school has realized the educative power of participation in the representatives of uses, in its application of the case method and the moot court as a means for initiating its learners into the practical, as well as the theoretical, working of law and equity. The same principle may be applied with the same success throughout the educational process, from the beginning to the end of life. I would call your attention to the significant fact that, in the descriptions of education in the spiritual world, even in those of a more purely intellectual character, a problem of life, or a project, is presented for consideration, in the discussion of which the learners participate and are thereby disposed to an appreciative reception of conclusions arrived at, or to the final instruction given.

You may remember the group of school boys who followed Swedenborg to his home in the spiritual world, and stood by him for a little while as he was writing. These boys saw a cockroach; or some such insect, run across Swedenborg's paper. It was evidently new to them, and aroused their interest, and they listened with delight to the wonderful things Swedenborg told them about it, and to the wider application of the principles involved, which they were told were new and theretofore unheard of. As a result, these boys, after taking their leave, " went to their headmaster, and entreated him to propose some time or other in the public school something new and unheard of as a problem." When asked, "What?" they proposed as a problem for discussion the thesis, " That everything divided is more and more manifold, and not more and more simple, because it approaches nearer and nearer to the infinite, in which are all things infinitely." The headmaster accepted this entreaty very sympathetically, and promised to propose the problem. (C. L. 329.) But why let the boys suggest the topic for school discussion, a topic growing out of their interest in such an insignificant thing as a cockroach, and in listening to Swedenborg's comments thereon?

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SEA OF LIFE 1924

SEA OF LIFE PHILIP OYLER 1924

With great self-confidence I put to sea
When I was young, nor heeded sympathy,
Nor yet advice; for what were they to me?

The world was mine to conquer if I would,
Nor did I pause to question if I could,
Because the things I meant to do-I should.

A hefty body and a forceful mind
Would take me anywhere I felt inclined,
And what displeased me-I could leave behind.

'Twas pleasant sailing at the start, I thought,
To do just what I wished, not what I ought,
And jettison the stuff that I was taught.

What freedom and what fun it was to drift
Before each breeze of fancy, mock at thrift,
Forgetful of the Giver and the gift

Of life and all its needs. The current tide
Of public morals, dress and thought was wide
Enough, perhaps, and little was denied

The senses. Boys and girls had put to sea
In boats of their own making, and to me
This was a splendid sign of liberty.

For ages long the cables of the past
Had held the thoughts of all mankind too fast.
"Weigh anchor, boys, and let them stand aghast

Who will not take to ship, and brave the waves
Of destiny! The old are near their graves,
And hug the thoughts of which they are the slaves!"

Such was my call to youth-irreverent
To ripened counsels, and self-confident
Of victory in life's experiment.

What need was there of compass or of chart?
What need of pilot or the pilot's art?
Sure, anyone who had the smallest part

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Of sense could sail a boat! So I put out
Into the unknown ocean with a shout
Of joy at this such freedom and no doubt

Of my own power. I had not a thought
Whither my course was set, nor to what port
I made, nor even what it was I sought.

The deeps of human hearts, the shallow minds
Of others and myself, the stormy winds
Of feeling, and the stupid pride that blinds

Man's sight of heaven-none of these was known
To me. No wonder, then, that I was blown
Hither and thither, and at last was thrown

Deserted-in the dark-on rocks unseen,
Because I saw no clear-cut line between
Evil and good, wrong and right, foul and clean.

A moral shipwreck I, hull-down in sin.
With all the world's wide waters flowing in;
Saw heaven shut, and felt the devils grin.

The remnants of my childhood's faith returned
In my despair, and showed me I had earned
The fate I met-ignoring Him I spurned.

'Twas clear that human help could not avail
To save me. Clearer, too, that I could bail
With all my strength, both day and night, yet fail

To salve my ship. My signal of distress
Was seen by Him, who did not cease to bless
Me, drowning though I was in wickedness.

"Lord! Be my pilot! Steer me to the land,-
The promised land,-and let me know Thy hand
Is at the wheel! O help me understand

Thy way, my errors. Make my mind a chart
Of Thy commands, a compass of my heart,
My soul a transport of the love Thou art!"

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NOTES AND REVIEWS 1924

"TO POINT A MORAL AND ADORN A TALE." 1924

     It may be new to many of our readers, as it was to us, to learn that this well-known phrase is from Dr. Samuel Johnson's poem on "Charles the Twelfth," the concluding lines of which read:

     "He left the name at which the world grew pale,
"To point a moral and adorn a tale."

     Mr. Acton has called our attention to the fact that these are quoted in the INTELLECTUAL. REPOSITORY, 1842, p. 84, in connection with an English version of Swedenborg's triumphal ode to Stenbok, whose name is coupled with that of Charles in this youthful paean of victory.

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"THE ORIGIN OF MAN" AND "PSYCHOLOGICA" REVIEWED 1924

In the April NEW-CHURCH REVIEW, the Rev. Alfred Acton's Origin of Man is reviewed at considerable length by Professor Frank W. Very, who defends the doctrine of evolution as held by scientists of a certain type today, and regrets that, "at a time when the Fundamentalists are stressing the literal sense of Scripture, and calling upon State Legislatures to hamper the freedom of science, and to resurrect the old prejudice of religionists against evolution, Mr. Acton chooses to employ his invective against science." In the same number, the Rev. L. F. Hite, in a brief notice of the recently published Psychologica, welcomes this latest addition to the growing list of Swedenborg translations by Mr. Acton, of whose labors in this field he speaks most appreciatively.
CONAN DOYLE WRITES AGAIN 1924

CONAN DOYLE WRITES AGAIN CHARLES A. HALL 1924

New Churchmen who heard Sir Arthur Conan Doyle lecture when he visited America a year or two ago were satisfied that he had obtained considerable of his information about the other world from the Writings of Swedenborg, although he did not publicly acknowledge the source of his information, but ascribed it to revelations received through spirit mediums in general. That he has now granted Swedenborg an exalted place in his estimation as "the first and probably the greatest of mediums," was made known in a letter to the Rev. W. T. Lardge, reprinted from the NEW-CHURCH HERALD in our issue for last April. (p. 237.) The publication of this letter in the HERALD, and the very frank editorial observations thereon, has called forth another communication from this prominent Spiritualist, addressed to the Editor of the HERALD, who, in the number for March 29th, prints it in sections with further frank comments upon the nature of Spiritism in the light of the New Church.

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     We think this editorial of sufficient general interest to lay before our readers in full. And while we can agree, in general, with the position taken on behalf of the New Church, we must deplore what amounts to a quibbling in the face of the enemy when the Editor derogates from the value of the Spiritual Diary, which he says "has nothing to do with Swedenborg's fuller illumination." As this has reference to the Lord's appearing to Swedenborg in Person, the effect of yielding ground in such an important matter must raise a doubt in the mind of an outsider as to whether we, of the New Church, really believe that the Lord did appear to Swedenborg in Person, according to the solemn declaration to that effect in the last of the Writings, True Christian Religion, no. 779, not to mention other testimonies by the revelator himself. The Editor of the HERALD indeed calls attention to the acknowledgment of the Lord in His Divine Human as the central teaching of Swedenborg. But to follow this with an apology for the Robsahm and Beyer records of the Lord's appearing to Swedenborg at dinner in London will impress the Spiritualist as a making of concessions under fire. The reason men turn to spiritism is because they are unwilling to receive Divine Revelation from the Lord, and in dealing with them the New Churchman should never compromise the vital fact and truth that the Lord has made His Second Coming by means of a man, before whom He has manifested Himself in Person. (T. C. R. 779.)

     The editorial, as it appeared in the Herald for March 29, 1924, pp. 193-196, follows:

     EDITORIAL OBSERVATIONS.

     Sir Arthur Conan Doyle has done us the honor of replying in some detail to the observations which we offered in our issue for March 1st. We had not intended to carry the matter any further, for we think, in the said observations, we made a fair statement of the general attitude of members of the New Church organization towards spiritism, and towards Sir Arthur's suggestion that "Swedenborgians and Spiritualists all unite under the name of the New Church." But we do not think Sir Arthur has fully appreciated our position; otherwise he might have replied in different terms. We propose to divide his letter into sections, and to offer our remarks on each section as it is presented.

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Now for the first section. Sir Arthur writes: "I have no doubt that Spiritualists have something to learn from Swedenborgians in the necessity of devotion of thought, and I am equally sure that Swedenborgians have something to learn from Spiritualists in the direction of breadth of thought, and that is why it seems to me that it is eminently desirable that they should draw near to each other. Of course, some concessions would have to be made upon both sides; but to call upon Spiritualists, who are far more numerous, to make all the concessions, is to imitate the attitude of the Roman Church when any attempt is made to unify religions. It brings all such attempts to an abrupt end."

Well, there is no man in the world from whom the wisest may not learn something; indeed, we are bound in the order of things to learn from one another, and there is nothing to prevent our learning some good things from spiritists. One thing we have learned from their general experience is the wisdom of Swedenborg's warning against the dangers of psychic practices. Sir William Barrett and Sir Oliver Lodge, who are claimed as Spiritualists, have hardly been less strenuous than ourselves in deploring what is almost a mania for phenomena among the rank and file of spiritists. It is a dangerous thing and a grave risk for any untutored and credulous person to cultivate psychism. It seems to us that spiritism is practically founded upon the seance, and if it goes, there is nothing left to justify a separate movement. And we of the New Church are adamant on this point: we cannot encourage the dance, and so long as spiritism is what it is, there cannot be the remotest possibility of the union which Sir Arthur suggests. It is not a matter of "breadth of thought," but of deep conviction. We are broad enough to love all our fellows; and to spiritists, as individuals, we extend nothing but affection. But our broad disposition does not close our eyes to what we know to be disorderly, and with that we can have no sympathy. And as to breadth of thought, it occurs to us that New Churchmen are much broader than spiritists: we embrace the whole gamut of life and thought in matters spiritual, whereas the spiritists, as such, confine their attention to but one aspect of such thought, and that frequently a very materialistic one. Nor is this a matter of concessions. We want no wretched compromises, for they are inevitably disastrous. And it is now commonly realized that unity in religion can only be unity of spirit, not of form.

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Uniformity in religious externals would be one of the greatest evils that could be imposed on human society.

     Section number two. Sir Arthur writes: "I have shown my respect for the great Swedish Seer when I describe him as the first and greatest of mediums. But to say that he was not to be described as a medium is surely an impossible position to assume. Any intermediary between this material plane and the next is a medium. That is the meaning of the word. How can it be said that Swedenborg was anything else?"

     Our objection to speaking of Swedenborg as a medium is that the word has come to be used in description of the mediums who go "under control" at dances. In the wider sense, of course, Swedenborg was a medium: we think, a medium of a very wonderful revelation; so wonderful, indeed, as to be utterly incomparable with the vast volume of nonsense that is talked through mediums who go under control. A friend writes us on this point as follows: "Swedenborg had plenty of experiences which are just the same as those of 'mediums,'... and this causes spiritists to regard him just as one of themselves, only with some 'orthodox' controls which he would have been a more progressed soul if he had shunted. I used to think so myself. But while he undoubtedly did have these experiences, he had a developed spirit which the merely mediumistic person has not. He was a medium, and more than a medium."

     Sir Arthur continues: "Those objective points upon which we can test him, such as his description of the fire which he saw 300 miles away, or his finding of the lost document, can be paralleled many times over among our own clairvoyants. Why then should it be supposed that he belonged to some entirely different class?"

     Our friend should understand that we base no doctrine upon the experience to which reference is made. Those experiences have been magnified beyond all reason. Indeed, they were trifling details that we should probably never have heard of, if it were not for the chronicles of men who were intrigued by them. A trifle of that order is not a matter to found a doctrine or an "ism" on. And it is because spiritists so insistently stress such trifles that we almost lose patience with them. Swedenborg is certainly not to be classed with clairvoyants whose sole experience is parallel with description of distant happenings and finding of lost documents.

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He was the revelator of a vast body of spiritual truth.

     But we must hurry on. Section number three of Sir Arthur's letter runs thus: "His (Swedenborg's) visions also have been paralleled and largely confirmed by other observers in our ranks. With all deference to your opinion, many look upon A. J. Davis' Harmonial Philosophy as not inferior to Swedenborg's Arcana, and, indeed, according to Davis, it was the spirit of Swedenborg which dictated the ideas. Many also have found the Vale Owen Script as helpful and as lofty as anything ever written. There are large portions of it which agree, even in detail, with what Swedenborg has described, and yet Vale Owen knows very little of your philosophy, having read many years ago `The New Jerusalem,' and nothing else."

     It seems to us that in this section, as in others, Conan Doyle shows very clearly that he has utterly failed to grasp the inwardness of Swedenborg. His thought is set on the phenomena of vision and control, and his comparisons are largely based on these details which, with us, are quite subsidiary. On the other hand, we are concerned mainly with the body of spiritual truth and religious philosophy which has come to us through Swedenborg. Our interest is in the opening of the inner sense of the Divine Word, and to this, which is the main feature of Swedenborg's "mission, Conan Doyle gives no attention. The Harmonial Philosophy of A. J. Davis bears no comparison with the truth contained in-the Arcana, and if, as Davis contended, Swedenborg controlled him, it seems to us that our Seer must have greatly changed, and for the worse, since his departure from this mundane sphere. But we have no faith in Davis' declaration: we deem it an absurd claim. With his attitude to psychism, we are certain that Swedenborg would have nothing whatever to do with the control of a medium.

     Our interpretation of Davis' claim is that he had read something of Swedenborg, and that what he had read entered his subconscious mind and influenced his thought. His writings were, so we think, the product of an uprush from the subconscious. But the Harmonial Philosophy, if it owes anything to Swedenborg, is a most garbled result of badly digested mental pabulum. But if Doyle agrees that Swedenborg controlled Davis, why does he not pay more attention to the controlling mind than to the medium?

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We should say it would be wiser to consult the writings of Swedenborg than to pay serious attention to the work of a medium. A friend who met Davis in America assures us that he was sadly disappointed in him: he evaded questions, and his general character was far from the high order of that of Swedenborg. "His old age was as barren as Swedenborg's was prolific." "As to his works," our friend writes, "I could never find much value in them. The diffuse kind of rhetoric, of which so many half-educated Americans have been guilty. Little truth amid error." The Vale Owen scripts are admittedly of a much higher order, but they are incomparable with the writings of Swedenborg because they have not the same claim; they make no pretense of revealing the inner sense of the Word and the Heavenly Doctrine. And it is always this claim that is passed over by spiritists, whose main interest is in the phenomenal side.

As to the next point raised by Sir Arthur, he says: "Therefore the attempt to build a ring fence round what is really a part of Spiritualism, to call it 'New Church,' and to warn off all trespassers, seems to me futile. There is either no New Church, or else we are all of the New Church, just as there is either no medium, or Swedenborg is one."

We suppose the alleged "ring fence" has reference to making a "garden walled around" of the phenomenal characteristics of Swedenborg. But we have made it plain that our interest is less in the phenomena than in the truth revealed. And Sir Arthur evidently does not know what the New Church really is. It is not an ecclesiasticism, but an order of affection, thought and conduct based upon an inner evaluation of the Divine Mind. A "ring fence" round Swedenborg is the last thing in our thought, and we accept his assertion that all, of whatever race or creed, or -ism, who acknowledge the Lord and live according to His commandments, are spiritually of the New Church, whether they are associated with our organization or no. It does not follow that "we are all of the New Church," just because the New Church exists: membership in that great body is determined by life and character. Unfortunately, there are those who are without, and there are dangerous trespassers, particularly among the spirits who control mediums at seances, and who do all they can to get us to deny the Divinity of the Lord and the Holiness of His Word.

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     In the next section, Sir Arthur addresses himself to the subject of the spiritual revelation. Quoth he: "But the spiritual revelation is too broad to be run on particular lines. Our own view is that the knowledge of spirit-land derived from our 'dead' is too vital to be the property of any small sect or clique. We put it at the disposal of all mankind, whatever their creed, and so create a common factor in all, which may at last draw them together. This seems to be a broad and noble conception, and I trust no more narrow one will ever find acceptance."

     Presumably the "spiritual revelation" referred to is, to Sir Arthur, "the knowledge of spirit-land." Again the emphasis on phenomena. But in all ages there, has been some knowledge of spirit-land. Our knowledge has certainly increased, but we respectfully submit that there is nothing unifying about mere knowledge. To our minds a "spiritual" revelation is a disclosure of infinitely more than the existence of spirit-land: it embraces the truth about God the Lord, the Word, the Divine Providence, the end of creation, and the essentially religious nature of man as a spiritual being: indeed, a really spiritual revelation has to do with those heavenly and Divine factors which make eternal existence in spirit land endurable. To make knowledge of spirit-land the chief element in a conception of union is, surely, to narrow rather than broaden the basis. Mere knowledge tends to divide. There is but one unifying force, and that is the love of the Highest and good will to all.

     Then comes a reference to theology, which, by the way, is not so easily set aside as Sir Arthur imagines. It will not disappear on his dictum, or that of any other iconoclast. He says: "As to theology and strict definitions of things which are beyond our comprehension, we are convinced that they have brought nothing but strife and misery to the world, and that they are now to be avoided by all progressive religions. With the worship of the Great Central Intelligence, and with admiration for and loyalty to the actual teachings of Jesus, we are in complete accord."

     Sir Arthur speaks for himself and some others, but we happen to have known spiritists who are atheists, and others who have nothing but a hardly-veiled contempt for the Lord Jesus. They are admittedly rare, but they prove that spiritism in itself has no power to change the heart, and is not necessarily a convincing revelation of the Divine or an ethical standard.

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And why dismiss theology in so cavalier a fashion? If ill-advised theologians have behaved foolishly, and even criminally, is it because theology is an evil? Of course, a bad theology is an evil, but the study of the science and experience of the Divine is surely as proper a thing as the study of the phenomena of spirit-land! And you can't avoid theology and strict definition. The simple always involves the complex, and the simplest man of religion ever hankers after definition. We must avoid over-dogmatism and the spirit of the heresy hunt, but so soon as we come face to face with an arresting phenomenon we demand an explanation. Theology has grown out of the need to express our experience of the Divine and spiritual in terms of thought. Spiritists are ever in the effort to define, and it is impossible for them to convey their ideas to others without definition. As the spiritist movement develops, the need to define will become more insistent. Loyalty to the actual teachings of Jesus is a sound proposition which we cordially endorse; but that involves some theology. As to the worship of the "Great Central Intelligence" we confess to difficulty in being able to reverence anything so nebulous. The Divine Mind must appear to our finite minds in some apprehensible form, or, to us it is unknowable, and we know no fairer apprehensible form than the Divine Human of the Lord Jesus. But the acknowledgment of the Lord in His Divine Human, so central to the teaching of Swedenborg, is quietly ignored by Sir Arthur, who is so taken up with the phenomena of spirit-land that he has no time for the diviner things.

For the following admission of Sir Arthur we are grateful, even as we are always grateful for small mercies. He says: "I agree that the senseless pursuit of phenomena is to be deprecated. But preternatural signs in this material age have been specially sent by God, as are all things which reach us, in order to start new lines of thought which, when followed, will lead to psychic truths. That has been their actual effect upon many of the noblest minds of the age,-Crookes, Lodge, Myers, Gerald Massey, and so many others."

Yes, there are truly signs from God, and all things are under His Providence. Nothing can escape His law. But there are signs sent from God, and signs merely permitted by God.

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There is a difference, and we must learn to discriminate. Some of the permitted signs are anything but Divine, as any candid spiritist will admit. Conan Doyle's loyalty to Jesus and His teachings should help him to appreciate the significance of the saying, "If they believe not Moses and the prophets, neither will they believe though one rose from the dead." Mere belief in spirit-land, and the possibility of communicating with the "dead," is not capable of producing a spiritual reformation. Said the Lord, "An evil and adulterous generation seeketh after a sign; and there shall be no sign given unto it, but the sign of the prophet Jonas." Yes, the sign of Jonas, who was impelled to teach the truth of life leading to repentance. Men today need repentance far more than psychic phenomena.

And now to the end. Sir Arthur concludes: "Our seventy-five years of experience have taught us never to believe what any medium says merely because he says it, but always to test it with our own reason, and also with the accumulated experiences of other mediums. This is as necessary with Swedenborg as with any other. He had nothing to guide him, and so occasionally he erred greatly. When, for example, a spirit appeared to him and told him that he ate too much, he gravely recorded that it was God who had done so. We could have told him that it was probably his own control or guardian spirit which was advising him, since we have had similar experiences among ourselves. Yet, whatever his shortcomings, which were due to his want of experience, he remains one of the very purest of mediums, and as such merits the respect of every Spiritualist. However aloof the New Church may stand, we shall always take the broader view that their founder was really one of the leaders of that spiritual tidal wave which is visibly rising, and which will soon cover the earth."

We hold no brief for the inerrancy of Swedenborg, who ever advocated that his teachings should be rationally tested. We accept his principles because we think they are a good gift from God. Slight literal errors of science, and so forth, are trifling details. But we do not think that Swedenborg ever erred on the matter of great principles. He is consistent throughout. The trouble with Sir Arthur is that he is lost in trifles of no moment, and so, at present, unable to give his mind to the bigger and profounder things. It is hardly necessary to point out that, in the alleged example of error, Sir Arthur has got his story all wrong.

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We dealt with that matter rather fully in our issue for February 9th. The whole matter has evidently been garbled by Robsahm and Beyer. In his Diary record, which has nothing to do with the matter of Swedenborg's fuller illumination, he makes no claim that God appeared to him at the dinner referred to, but an angel. We hope Sir Arthur will do us the justice of correcting an entirely erroneous impression, if ever he has occasion publicly to refer to the matter. And will he also disabuse his mind of the notion that Swedenborg was the founder of our organization, for that is a complete error, and the fact that Conan Doyle repeats it, shows how little he really knows about the New Church, and anything about Swedenborg other than a few trifling details of psychic experience which confirm his own predilections. We fear Sir Arthur's "broadness" involves a degree of shallowness inevitably associated with a one-idea-ism. In the effort to see a little, he ignores so much, and we feel that he has a very long way to travel ere he arrives at the big, broad thing of which he speaks and writes.

Let it be understood that we have written at this unusual length out of respect for a gentleman whom we hold in high esteem, and whose services to literature are of a high order. And we have not a little admiration for a man in Sir Arthur's position who has embraced a not altogether popular cause, and given himself to it without reserve or regard for the favor of man. We should not have spent so much energy on a less worthy champion. We hope Sir Arthur will do the New Church the honor of a more earnest and open-minded examination. When he does so, he will see how impossible it is for us to narrow ourselves down to a single issue, and to throw in our lot with a well-meaning, but, we think, mistaken propaganda. We wish to give the bereaved all the comfort we can, and to make all men realize that there is no death: but there is something more, and infinitely more important, the teaching of those sound principles which go to the making of a spiritualized character and a happy existence throughout eternity.
CHARLES A. HALL.
LORD'S MANIFESTING HIMSELF IN PERSON TO SWEDENBORG 1924

LORD'S MANIFESTING HIMSELF IN PERSON TO SWEDENBORG 1924

We are at a loss to know what there is to be ashamed of, or to apologize for, in the reported appearing of the Lord to Swedenborg at the meal in London when the command not to eat so much was given, and again later the same night, according to Robsahm's record of what Swedenborg himself declared.

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We can understand why Doyle, the spiritist, should write disdainfully of the incident, but we are surprised that the Editor of the HERALD should be at such pains to discredit the possibility of the Lord's so appearing, and that he should lose such an excellent opportunity to assure Conan Doyle that the Lord Jesus Christ did manifest Himself in Person to Swedenborg, calling him to the office of receiving the most excellent revelation that has been given to mankind since the foundation of the world,-a revelation that was received, not from any spirit or angel, but from the Lord alone. Instead, the Editor says of the occasion in London that the "whole matter has evidently been garbled by Robsahm and Beyer," and that Swedenborg, " in his Diary record, which has nothing to do with the matter of his fuller illumination, makes no claim that God appeared to him at the dinner referred to, but an angel."

Leaving for a moment the question as to the authenticity of the Robsahm record, we ask again whether there is anything discreditable about the place and circumstances of this alleged Divine appearing? It took place in April, 1745, and Swedenborg was already devoting himself to the execution of the Divine commission, received from the Lord Himself in 1743, to be the instrument in receiving and publishing a Divine Revelation,-a task that would require the concentration of the highest faculties of his mind. But, at the dinner in London, he had too liberally indulged "those appetites of the body which obscure and debilitate the intellect in the degree that they predominate." (H. H. 462.) For ourselves, we have no difficulty in believing that the warning given by the "man sitting in the corner of the room,"-the warning, "Eat not so much!"-was a Divine injunction, whether given by the Lord Himself in Person, or by an angel sent by the Lord, and that it had regard to the revelator's preparation. It was a warning against the evil effects of intemperate eating, and against the Spirits who accompany it. As such it is cited in the Adversaria and the Diary, as we shall note presently.

If there be those who doubt the possibility of the Lord's presence at such a time and place, let them recall how the Pharisees objected when the Lord sat at meat with publicans and sinners.

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"When Jesus heard it, He said unto them, They that be whole need not a physician, but they that are sick." (Matthew 9:12.) And let them also remember the words of the Gospel: "The Son of Man came eating and drinking, and they say, Behold a man gluttonous, and a wine bibber, a friend of publicans and sinners. But wisdom is justified of her children." (Matthew 11:19.)

     Assuming, however, that the objection to the Robsahm record is not on account of the circumstances surrounding the apparition, but rather on account of the claim that the Lord Himself was then manifested to Swedenborg, we would place the evidence before our readers for judgment. Our chief interest in the matter has reference to the manner of defending the New Church in case of attack. Conan Doyle speaks rather contemptuously of the claim that "it was God" who appeared, and this is the kind of assault we might expect from any spiritist when we claim that the Lord God did appear to Swedenborg. In the present case, the assault was met by a doubt expressed as to the authenticity of the Robsahm account, which is said to be "garbled," and also a doubt as to the value of Swedenborg's Diary statement that it was an angel who appeared to him at the meal in London. (No. 397.) Surely converts are not made by doubters, even supposing the spiritist in the present instance could be converted, which is unlikely. Better tactics would have brought forward some of the solemn declarations of the Lord's actual appearing to the revelator of the New Church, instead of asking Sir Arthur to "do us the justice of correcting an entirely erroneous impression, if ever he has occasion publicly to refer to the matter."

     Carl Robsahm's "Memoirs of Swedenborg" are dated at Stockholm, March 29, 1782, or ten years after the revelator's death. The passage in question is herewith quoted in full from Tafel's Documents:

     Extract from Robsahm's Memoirs.

     This conversation gave me an opportunity of asking him, where and how it was granted him to see and to hear what takes place in the world of spirits, in heaven, and in hell. Whereupon Swedenborg answered as follows: "I was in London and dined rather late at the inn where I was in the habit of dining, and where I had my own room [table?].

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My thoughts were engaged on the subjects we have been discussing. I was hungry, and ate with a good appetite. Towards the close of the meal I noticed a sort of dimness before my eyes: this became denser, and I then saw the floor covered with the most horrid crawling reptiles, such as snakes, frogs, and similar creatures. I was amazed; for I was perfectly conscious, and my thoughts were clear. At last the darkness increased still more; but it disappeared all at once, and I then saw a man sitting in a corner of the room; as I was then alone, I was very much frightened at his words, for he said: 'Eat not so much!' All became black again before my eyes, but immediately it cleared away, and I found
myself alone in the room.

     "Such an unexpected terror hastened my return home; I did not let the landlord notice anything; but I considered well what had happened, and could not look upon it as a mere matter of chance, or as if it had been produced by a physical cause.

     "I went home; and during the night the same man revealed himself to me again, but I was not frightened now. He then said that He was the Lord God, the Creator of the world, and the Redeemer, and that He had chosen me to explain to men the spiritual sense of the Scripture, and that He Himself would explain to me what I should write on this subject; that same night also were opened to me, so that I became thoroughly convinced of their reality, the worlds of spirits, heaven, and hell, and I recognized there many acquaintances of every condition of life. From that day I gave up the study of all worldly science, and labored in spiritual things, according as the Lord had commanded me to write. Afterwards the Lord opened, daily very often, my bodily (lekamlig) eyes, so that, in the middle of the day I could see into the other world, and in a state of perfect wakefulness converse with angels and spirits."
     (Documents, Vol. I, pp. 35, 36.)

     The same is quoted with some variations, and in part from Dr. Beyer, in "Pernety's Account," which will be found in the same volume of the Documents. (Pp. 68, 69.) As to whether Robsahm and Beyer "garbled the whole matter," we will not undertake to say, but we have no hesitation in saying that the use of the term "garbled" in the circumstances, and in dealing with a matter of such solemn moment, was in very bad taste, to put it mildly.

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For Robsahm was recording with all reverence what may rightly be described as the most solemn event in the history of mankind,-the appearing of the Lord God, the Creator of the world, and the Redeemer, and His Divine call of the man who was chosen to be the means of His Second Advent. If the recorder of this event, writing so many years after, erred as to the time and place of the call, and in stating the seer's own words, he was in no error as to the event itself.

We can have little doubt that the incident at the dinner in London, and later when "the same man revealed himself again," marked an important step in Swedenborg's gradual introduction into his function as revelator. Early in the Adversaria, he writes: "I am able to attest that, of the pure mercy and grace of the Messiah, I have now lived among those who are in heaven for a space of eight months, just as among my familiars here on earth, and this almost continually, . . . namely, from the middle of April, 1745, to the 29th of January, 1746, except one month, during which I was on my journey into Sweden, where I arrived on the 19th day of August." (Vol. 1:1003.)

     That the apparition at the dinner in London occurred in April, 1745, is evident from the description of it in the Spiritual Diary, no. 397, to which that date is subscribed. It reads:

     "A Vision by day, concerning those who have been given to feasting, and who thus indulge the flesh.

     397. In the middle of the day, about dinner-time, an angel spoke to me, who was with me: that I should not indulge the stomach too much at the table. While he was with me, there distinctly appeared to me as it were a vapor exuding from the pores of the body, plainly visible like steam, which fell down to the earth, where a carpet was seen, upon which the vapor collected and was turned into worms, which collected under the table, and in a moment exploded with a noise and the appearance of a fiery light. I supposed that in this way there had been cast out of my body all the worms which can be generated by an immoderate appetite ... and that I had then been cleansed from them . . . 1745, April."

     Even before writing this in the Diary, Swedenborg had spoken of this vision in the Adversaria where he was treating of the plague of frogs in Egypt, as follows:

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     "The various luxuries of the body from the sense of taste are unclean spirits who rule the outmosts of man, . . . and so are called frogs, . . . . and which once in like manner appeared to me as they were going out,... so that I saw them creeping before my eyes, and presently they were gathered together into one, and were as it were fire, and exploded with a noise which came to my ears like a crackling sound as they burst. That place was afterwards cleansed-it was in London, in April, 1745." (Vol. II:1956, 7.)

     In the latter passage, he does not speak of the angel appearing to him, as he does in the Diary. According to Robsahm, it was in the night following that "the same man revealed himself again: and said that He was the Lord God, the Creator of the world."

     Our own interpretation of the series of statements is this: Aside from the general lesson on the evils of intemperance, which all may learn from the occurrence in London, it was an experience whereby Swedenborg was delivered from certain unclean spirits, that he might be more fully prepared to be among those who are in heaven. To this end, an angel was sent to him by the Lord, or the Lord Himself appeared to him in the form of an angel, opening his eyes to see the nature of the spirits who are present with those who indulge the taste too freely, from which he was to be delivered. The incident was not "gravely recorded " by Swedenborg himself, as stated by Conan Doyle, but he has "gravely recorded" a number of times the fact of his Divine call, when the Lord Himself appeared before him in Person. We now leave the matter with our readers, and especially with those students of documentary history who may be able to shed further light upon the Robsahm record.

     THE YEAR OF SWEDENBORG'S CALL.

     It is well-known to New Churchmen that, among the many declarations made by Swedenborg concerning His Divine commission as the revelator of the Lord in His Second Coming, some would ascribe that call to the year 1745, some to 1744, and others to 1743. In the Adversaria, and up to Spiritual Diary 4228, the year 1745 seems to be indicated. From then on, the declarations in the Writings assign the year 1744. Both in Conjugial Love and True Christian Religion, the last of the Theological Works, it would appear that he was called by the Lord in 1743, and this is definitely confirmed by two letters, which we will quote in conclusion, along with several of the notable statements to be found throughout the Writings.

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     LETTER TO HARTLEY.

     "I have been called to a holy office by the Lord Himself, who most mercifully appeared before me, His servant, in the year 1743, when He opened my sight into the spiritual world, and enabled me to converse with spirits and angels, in which state I have continued up to the present day." (Documents Vol. I, p. 9.)

     LETTER TO THE LANDGRAVE OF HESSE-DARMSTADT.

     "As the Lord our Savior cannot come into the world in Person, it was necessary that He should do it by means of a man, who should not only receive the doctrine of that Church by his understanding, but also publish it by means of the press. And as the Lord had prepared me for this from my childhood, He manifested Himself in Person before me, His servant, and sent me to do this work. This took place in the year 1743; and He afterwards opened the sight of my spirit, and thus introduced me into the spiritual world.... I declare in truth that this is so. This took place with me On account of the New Church, the doctrine of which is contained in my books."
(Document 246.)

     LETTER TO OETINGER.

     "I can solemnly bear witness that the Lord Himself has appeared to me, and that He sent me to do what I am doing now." (DOCU. 229.)

     FROM THE WRITINGS.

     "When the Lord manifests Himself to the angels in Person, He manifests Himself as a Man; and this, sometimes in the Sun, and sometimes outside of the Sun." (D. L. W. 97.)

     "It has pleased the Lord to manifest Himself to me, and to send me to teach those things which will be of the New Church." (C. L. 1.)

     "This Second Advent of the Lord takes place by means of a man, before whom He has manifested Himself in Person. . . .

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That the Lord manifested Himself before me, His servant, and sent me to this office, and that He afterwards opened the sight of my spirit, . . . I testify in truth; equally, that from the first day of that call, I have received nothing whatever pertaining to the Doctrines of that Church from any angel, but from the Lord alone while I read the Word." (T. C. R. 779. See also Invitation 43.)

Students of the subject are referred to the Documents, Vol. III, pages 1118 to 1127, where Dr. R. L. Tafel records the results of his investigation of "The Date of the Opening of Swedenborg's Spiritual Sight," and gives a list of the various statements bearing on the matter, from which he concludes: "As Swedenborg, in proportion to his increase in spiritual light, antedated uniformly and consistently the opening of his spiritual sight, it seems but fit and proper that we should accept his final judgment in his matter, and declare likewise in favor of the year 1743; with the understanding, however, that the opening of his spiritual sight was progressive; that there was a distinct step made by him in 1743, another in 1744, a third in 1745, and still another in 1747."

It was in the latter year that he wrote in the Index Biblicus: "There was a change of state in me, into the Celestial Kingdom, in an image. Aug. 7th, 1747, o. s."
PERMEATION DRIFT 1924

PERMEATION DRIFT WILLIAM HYDE ALDEN 1924

We feel moved to remark the amazing volte-face that is taking place at the present time in the General Convention. In the latter half of the last century, the Rev. B. F. Barrett took the position that insistence upon the distinctive organization of the New Church was a mistake, and that the truths of the New Church should be taught by ministers of the Old Church without disclosure of their origin. At the time, this was regarded by the organization as a movement of doubtful honesty. Mr. Barrett did, however, advocate the reading and teaching of the Heavenly Doctrines. In the year 1886, the Rev. John Worcester made the pronouncement that the General Christian Church consisted of all the various denominations of the Christian World, of which the New Church was the heart and lungs.

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This, to Academy minds, seemed a doubtful teaching, but it did at any rate acknowledge the Writings as the center, and those who held and taught them distinctively as the heart and lungs of the Christian World.

     But today we find the Editor of the NEW-CHURCH MESSENGER, the official organ of the Convention,-in company with the Principal of the Theological School, and aided and abetted by others, clerical and lay,-taking the extraordinary stand that the New Church is not established by the Doctrines given through the Lord's servant, Emanuel Swedenborg, but by the Divine Spirit acting immediately upon the minds of men. There is some opposition to this view, indeed, on the part of a number of ministers in the Convention, and it found notable expression in a communication from the Rev. L. G. Landenberger to the MESSENGER for January 30th, taking firm ground against the "liberal" ideas of the Rev. Horatio W. Dresser.

     An editorial utterance in the same issue of the MESSENGER denies all authority: "There are those in our body who would shift that infallible authority which Luther transferred from the Pope to the Bible on to the capacious shoulders of Emanuel Swedenborg. These are the real sectarians." Again, in the issue for February 13: "The doctrine of the so-called 'authority' of a literal revelation is doomed. It has become as much an anachronism among civilized peoples as has civil despotism."

     If not in the Heavenly Doctrine, with its Divine authority, where shall we look for the Lord? The Editor indeed says, "So far as we know, there is not a liberal in the New Church body who questions the truth or the Divine origin of the teachings made known through Emanuel Swedenborg." Yet he goes on to declare: "We take sides because loyalty to the Lord in His Second Coming forces us to do so, because we feel that denial of His presence in the modern world and in the modern spirit is denial of Him," (Jan. 30, p. 68.) These very brief citations will indicate the permeation drift which seems to be the prevailing idea in the Convention, in spite of opposition on the part of a few.

     The belief that the Lord's Second Coming is taking place, not through the reception of the Heavenly Doctrine, but by an immediate operation of the Spirit of the Lord in the minds of men of all creeds and professions, is made the special theme of the NEW-CHURCH REVIEW for April, just to hand.

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The leading article, entitled "The Lord Comes in His Church," is by the Rev. William F. Wunsch, Principal of the Theological School at Cambridge, and was delivered as an address before the New York Association on February 22, 1924. It is, however, the concluding article of five by Mr. Wunsch that have appeared in the REVIEW, all dealing with the general subject of the Second Coming of the Lord. We need not dwell upon the preceding articles of the series. It is sufficient to say that one might read them all without finding much reference to the Second Coming as set forth in the Writings of Swedenborg. Arguments and evidences are exactly of the type and manner and material that one might find in any scholarly periodical not of the New Church. And this final article,-which professes to see the Lord coming immediately through the minds of men in ways which the author finds difficult of definition, but which appeal to him as convincing, omits entirely the solemn statement of Swedenborg that "this Second Advent of the Lord takes place by means of a man, who not only can receive the Doctrines of this Church in his understanding, but also publish them through the press." (T. C. R. 779.)

Instead of this emphatic and central affirmation, we find the theologians of the Old Church quoted abundantly, as finding the Second Coming in a renewed allegiance to Jesus Christ. And, in agreeing with them, Mr. Wunsch does not find it necessary to discover among them any acknowledgment of the sole Divinity of Jesus Christ. He confidently asserts: "It is my conviction that in the book of Revelation, as it is interpreted in The Apocalypse Revealed, we are challenged to see in this transition and turning-point in Christendom a spent first Christian day and a coming new day. The Lord is offering Himself for fresh and better apprehended loyalty; He is by His Spirit drawing men into a second Christian era; in judgments slowly working out, He has crossed off an old day; and He is reviving the spiritual life epochally." (p. 132.) He admits, indeed, that "of official droppings of old teachings, and official adoptings of new teachings, we shall find none." Yet "the Lord is turned to for spiritual leadership to-day as never before. More men submit more of the affairs of human life to Him than ever for guidance. . . . His standard is studied for our corporate activities as well as for our individual lives. Now, this promises to be the reign of the Lord Jesus Christ.

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Is the acceptance of the idea that He is the one God of heaven and earth the equivalent thing? Or is that the theological warrant for submitting our life and the earth's problems to Him? Means to an end? And what shall we say if the end is coming to be!" (Pp. 133, 4.)

In another article of the same number of the REVIEW, treating of "The Mind and Spirit of the Church," the Rev. John W. Spiers, of Newtonville, gives a concrete illustration of the new state which he believes to be coming in the Christian World: "In Newtonville, Mass.," he tells us, 'L at the Church of the New Jerusalem, there is conducted every Monday night a Community School of Religious Education. Some two hundred and more people from five different Protestant churches assemble to be instructed in all phases of the Christian message and life by highly specialized professors of at least four 'different faiths.' The present writer has been listening for some weeks to all of these teachers, he has been dropping in suggestions and helpful insights whenever it seemed useful, and as yet he has heard or found hardly anything fundamentally out of sympathy with the insights of Swedenborg. Moreover, there is no objection to Swedenborg's name or writings being quoted; the only objection comes when anyone is quoted as the Catholics quote a Papal pronouncement. It is only the imperialism of the Catholics that is antagonistic to this new democracy." (P. 165.)

Still another article under the same general topic is one on "The New Church and Its Relation to Other Church Bodies," by Mr. George C. Warren. "I should hate to believe," says Mr. Warren, "that our little body of a few thousand persons constitute all of 'The Lord's New Church.' I am glad to believe that the term fairly applies to unnumbered people throughout the world, who, under the best progressive thought of the New Age, have come to have some insight into some truths of the New Church, and endeavor to practice charity, however much their church rituals may cling to old and quite generally exploded doctrines of prior ages. As I see the matter, inclusion in such broader New Church does not necessarily mean a direct knowledge of Swedenborg or personal reading of his theological writings, although such reading and knowledge are highly important and helpful in the understanding of, and in the effort to practice, the tenets of true modern doctrine and life.

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I am glad to believe that the broad New Church is coming into religious thought with wonderful rapidity, and to a far greater extent than any of us realize; and that, within the natural lives of some of us, it will be the general religious thought of the world. . . . It means much along this line, when we see the ecclesiastical denominational bodies joining in federations for the charitable good of mankind, with no suggestion of ecclesiastical differences. It means much, when a leader of such interdenominational cooperation, after frequent federation meetings in our New Church house of worship in Boston, can reverently say, `You have the form of the Christian religion in which all the churches can unite'; further, when other ministers of the older bodies can say that they believe what bur ritual teaches, and that they do not see our distinctive difference, nor why it is necessary for us to maintain a separate organization." (Pp. 170, 171.)

In all the history of the New Church, until within very recent times, there have been few such utterances as we have briefly quoted. And in all these assertions in regard to the Lord's coming in Spirit to establish His New Church, we find no evidence or claim that, outside of the professed organization of the New Church, the Lord is recognized as the one God of heaven and earth. The Fundamentalist rigidly holds to the tripersonal dogma; the Modernist denies the Lord's Divinity altogether, unless perchance it is acknowledged in some vague manner that makes possible the same sharing in Divinity by any man. But the teaching of the doctrine is: "The acknowledgment that the Lord is the God of heaven and earth, and a life according to His precepts, is the all of the Word and of doctrine thence." (A. R. 819.) "The Lord is the gate through which men enter the Church." (A. R. 917.) "No others are received into the New Church but those who believe in the Lord and live according to His precepts in the Word." (A. R. 925.) Such passages can be multiplied indefinitely. But most forcible of all is the teaching: "If, at the end of the Church, they do not approach the Lord Himself, and live according to His precepts, they are left by the Lord; and when left by the Lord, they become as pagans who have no religion." (A. R. 750.)
WILLIAM HYDE ALDEN.

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COMMON HYMN BOOK 1924

     Editor of NEW CHURCH LIFE:

     Referring to the communication on "Some Well-known Hymns and their Authors," by George F. Poole, which appeared in your March number, may I submit that it would be a step in the right direction, if the New Church, in all its branches, would agree to use a Common Hymn Book. While uniformity in Doctrine, Government and Ritual is impracticable, and indeed not desirable, can we not obtain a unity in our Hymnology? It would, I think, be a connecting link between the different organizations. Should such a suggestion be favorably considered, I hold that the Conference hymn book holds the field, and is miles ahead of any other hymn book. The only thing therein which is open to criticism is that the compilers have expunged the word "cross " from every hymn in which it occurred, a most unwarranted and uncalled for alteration; and I trust that, should the General Church ever adopt this book, it will restore the "cross" to its rightful place.

     Regarding the Psalm Book [Psalmody], I have often been struck with the imperfect English of the translations, and would ask whether it was necessary, for the sake of the spiritual sense, to murder the King's English in this manner? I could give numerous instances of this, but I believe they are well-known to the members of the Church.
     M. G. C.

     A REPLY.

     With regard to our correspondent's suggestion that the various branches of the New Church adopt a common hymn book, we are of the opinion that it would be even more difficult to obtain an agreement in this matter than to secure uniformity in doctrine, government and ritual. In the General Church, for example, we have uniformity in doctrine, government and ritual, but a great variety of local and individual preferences in the matter of hymns, from both a literary and musical standpoint.

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The same doubtless applies to the other general bodies of the Church, each of which would agree to the adoption of a common hymn book, provided its own were chosen, as being "miles ahead of any others."

As to the English rendering of the Psalms used in the Psalmody, the intention of the translator was to preserve the ideas of the original Hebrew, and this in the light of the internal sense, as revealed in the Writings. This led to a frequent departure from the King James Version. To what extent this was justified is a matter of judgment and taste. We do not believe that there is much "murdering of the King's English" in the Psalmody, though we believe there might have been legs change from the King James. After all, the ideas are what should be in the minds of worshiping men when they sing the Psalms. At such times, the angels are greatly delighted-when the "thoughts of men agree with their ideas." (Diary 491.)

As a practical matter whatever objection the members of the General Church may have felt to the English of the Psalmody when it was first used in our churches, this has largely disappeared. The book has been used regularly for years in all the larger societies of the General Church, and our members have a strong affection for it, chiefly, perhaps, because there is a sphere of what is distinctively New Church about the words and music. It is a great pity that the volume is not widely used in the New Church, at least by choirs.-EDITOR.
ANGELIC LIGHT FROM THE HEAVENLY DOCTRINE 1924

ANGELIC LIGHT FROM THE HEAVENLY DOCTRINE 1924

"The angels said that when their thoughts are turned to those things which are in my thought from the heavenly doctrine, they are in greater clearness than at any other time." (S. D. 5616.)

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Church News 1924

Church News Various 1924

     DURBAN, SOUTH AFRICA. March 25th.-After our summer recess, we did not resume all our society activities until after the Dedication of the new church building on Musgrave Road. Previous to that event, we held two services at the home of the Pastor, and had several congregational practices of the music for the Dedication Service. The Dedication took place on March 16th, with a congregation numbering 120, including about 20 visitors. The lessons and music were all specially selected for the occasion, and the latter included a vocal quartet beautifully rendered by Mrs. Kenneth Ridgway, Mrs. Garth Pemberton, Mr. Forfar and Mr. Garth Pemberton. Our Pastor preached a very appropriate sermon, taking as his text Revelation 21:3," Behold, the tabernacle of God is now with men, etc." After the sermon, the architect made a formal statement of what he had accomplished, and presented a golden key suitably inscribed. This was received, on behalf of the Building Committee, by Mr. D'Arcy Cockerell, and handed to the Pastor, who then gave a preparation address, which was followed by the Dedication of the new building to the worship of the Lord, according to the rites of the New Church. In the afternoon, there was a special service for the Holy Supper, previous to which the rite of Confirmation was performed for Miss Doris Ridgway and Miss Joan Braby.

     The following Wednesday a special meeting of the Society was held to consider the financing of a new hall. It was announced that an extra monthly contribution would be needed to make this possible, and this amount was fully subscribed before the close of the meeting. The Building Committee was then authorized to prepare plans, and these were submitted for inspection a few days later. So we hope to see the bricks arriving within a month-if we're lucky!

     On Monday, March 24th, the Durban Chapter of Theta Alpha celebrated its first birthday with an afternoon tea party in the grounds of Haraldene, kindly lent for the occasion by Mr. and Mrs. G. A. Champion.

     The Kainon High School continues to flourish. The number of pupils is increasing, and will soon reach to. The girl scholars are very much thrilled over the acquisition of red "gym" tunics, the same red as their school colors, which will distinguish them from other schools. Three of them are hoping to bring glory to their school by winning the bronze medallion that is offered for swimming and life-saving.

     We in Durban were greatly disappointed that Mr. and Mrs. Fred Frazee went direct from Cape Town to Alpha, without giving us a chance to meet them. Those of us who have been in Bryn Athyn were looking forward eagerly to renewing our acquaintance with "Miss Olive," and will hope to have that pleasure before long.
     E. M. C.

     CINCINNATI, OHIO.-Easter was celebrated in this Society with one of the most beautiful and impressive services that we have ever enjoyed. With the baptism of the infant daughter of Mr. and Mrs. Donald Merrell, and the confirmation of Miss Cora Merrell, followed by the administration of the Holy Supper to the whole congregation, the service I was filled with the sphere of the worship of the Lord Jesus Christ,-the worship of the living God. To those familiar with the funereal feeling so often associated with Easter services in the Old Church, where the predominant thought is that of the crucifixion and the shedding of innocent blood to atone for the evils of mankind, it comes as a blessed contrast to perceive the joy expressed in the New Church worship of the Risen and Glorified Lord, and in the thought, associated with the Resurrection, of man's new hope of salvation as the result of the Lord's subjugation and ordering of the hells.

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Our Pastor preached a very appropriate sermon on the Lord's Resurrection, dwelling especially upon the New Church idea of the relation of the Resurrection to Baptism and Instruction, and to the Holy Supper. This sermon served to lead up to the Communion, and to prepare the congregation for it.

     In the evening, there was a social gathering at the home of the Pastor and Mrs. Waelchli in honor of Miss Cora Merrell, who is soon to be married to Mr. Hobart Smith, of Bryn Athyn. Miss Merrell was completely surprised to find that Mrs. Waelchli had arranged a miscellaneous "shower" for the bride-to-be. After a delightful buffet supper, Mr. Waelchli opened the more formal part of the evening with a toast to the Church. There then followed a toast to the parents of the newly baptized baby, to which Mr. Donald Merrell responded, expressing his delight at having his little daughter introduced into the guardianship and protection of an angelic society. A toast to Miss Cora Merrell, upon the occasion of her formal entrance into the Church, was acknowledged by her father, Mr. Charles G. Merrell, who spoke of the satisfaction parents feel when the effort to bring children up in the Church is rewarded by their entering the Church of their own volition. This concluded the formal part of the evening. The young folks then got up a game of charades, and before long everyone entered whole-heartedly into it with great delight.
     D. M.

     TORONTO, ONT.-Out Easter celebration this year began with the service on Palm Sunday. Custom has made it necessary to hold a combined service for old and young on this day, and it has grown in the affections of the people. 113 were in attendance. The music was chosen from the children's Hymnal, but in order that all might have the words before them, a little mimeographed service book, having a purple cover fastened with a silk thread, was very kindly prepared by Mrs. Rothaermel. The children entered in procession, led by two bearing a purple banner on which was written in letters of gold: "Glory to God in the Highest!" The second pair carried a similar banner inscribed with the words: "On Earth Peace, Good Will To Men." Then came the Pastor, followed by the Sunday School children and teachers, walking two-by-two, and carrying golden daffodils in their hands. As the procession reached the chancel, the banners were hung, one on the pulpit, the other on the lectern, and the flowers were placed in receptacles along the whole length of the communion rail. Thus the many flowers brought to the chancel an atmosphere of spring and sunshine.

     The sermon on this occasion treated of the inscription on the cross, written in Hebrew, Greek and Latin, and one of the pleasing features of the service was the recitation by the children of the first three of the Ten Commandments in Hebrew, the Lord's Prayer in Greek, and the Creed in Latin. And this formed a good basis for the remarks of the Pastor in regard to the importance of the sacred languages. He pointed out that it is hardly necessary to teach these children that the Writings are the Word, since the idea is woven into their vocabulary. Another thing that made this service so enjoyable was our singing together the songs of childhood. What adult does not love to sing again the songs associated in his memory with his early celebrations of Easter? At the close of the service, the children marched out in the same order, and after they had left the chapel the words of the Great Commandment, recited in unison, were heard in the distance. It was indeed a lovely service.

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     Our usual Wednesday supper was held on the evening of Good Friday, and the girls of Polyopera had volunteered to prepare the meal, which was, in fact, a banquet, the tables being placed in the large room and decorated with Easter favors. The seventy-five who were present had scarcely been seated, when one of the members arose and read a verse about some other person or family in the society, and this was repeated at intervals all through the meal, affording considerable mirth. We found out afterwards that all the verses had been written by Miss Vera Craigie.

     At the close of the supper, Mr. Frank Wilson, on behalf of a committee which had been appointed to secure a new offering-box, presented to the Pastor as representing the society a beautiful hand-made box, octagonal in shape, and matching the rest of the chancel furniture in color and design. It was the work and gift of Mr. Thomas Smith, who was then given a hearty vote of thanks. On receiving the gift, the Pastor spoke of the benefits to be derived from working for the Church, and said this gift reminded him of the joy we had all felt in the building of our new chapel. All then joined in singing Mrs. Brown's song, "The Church Which We All Love," followed by "Our Own Academy."

     The meeting then adjourned, and, after an interval of half an hour, reassembled in the chapel for a service befitting the remembrance of the Lord's Passion. The text of the sermon was: "If Thou be the Son of God, come down from the cross!" The general sphere of this service was deeply inspiring, the music being appropriate and well-known. A beautiful trio for voice, violin and organ was rendered by the Misses Volita Wells, Edina Carswell and Rhoda Ebert.

     On Easter morning, the chancel was bright with flowers and palms,-probably the most beautiful decorations we :have ever had. The sermon treated of the words, "Why seek ye the living among the dead?" and the Easter music included a violin rendering of "The Palms." The service was followed by the administration of the Lord's Supper to sixty-three communicants.

     Three weddings have been celebrated during the month, the first being that of Mr. Frank Norman, of Pittsburgh, and Miss Norah Fountain, which was followed by a general reception at the church. After a speech of congratulation, the evening was devoted to dancing, and a feature of this was a Paul Jones, in the course of which each of the men present danced with the bride, and each lady with the bridegroom, this being accomplished by a process of elimination. Finally, the bride and groom danced together amid prolonged applause. Then we had a very pretty afternoon wedding at the church when Miss     Florence Bellinger was married to Mr. William Collett. This was followed by a private reception at the home of the bride. The third wedding was a private occasion,-that of Mr. F. H. Dawson to Miss Charlotte Grieve.

     The monthly meeting of the Forward Club was in charge of Mr. Albert Lewis, who had selected a long list of subjects upon which the members were invited to make extemporaneous remarks. We then had speeches on "Bobbed Hair," "Capital Punishment," and like topics, some of them evoking much mirth.

     The annual meeting of the Ladies Circle took place at the home of Mrs. K. R. Alden. The Executive Committee, with Mrs. C. Ray Brown at the head, declined to run for office again, feeling that a change of officers from time to time would be in the best interests of the Circle. This was regretted, as the past two years have been very successful. However, after some discussion, it was agreed that a change from time to time is best. The election of officers resulted as follows: President, Mrs. Peter Bellinger; Vice President, Mrs. Edward Craigie; Secretary, Mrs. Frank Longstaff; Treasurer, Mrs. Fred Longstaff. The business of the meeting was chiefly the discussion of plans for the approaching Ontario Assembly, and after refreshments a social time was enjoyed.

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     Two Sunday evening missionary services have been held since our last report, the one on the first Sunday in April establishing a record attendance of 115, on which occasion the sermon was on "The Virgin Birth and the Resurrection." The May meeting was attended by 82 persons, and the Pastor spoke on the subject of a Money."
     K. R. A.

     GLENVIEW.-We have had a sort of revival of dramatics in the last few months. The last time the stage was put to use was when the local chapter of Theta Alpha gave an entertainment to raise money for scholarships. The program included a light and pleasing phantasy, "The Maker of Dreams," a comic skit written by Dr. King, with an all star cast,-Dr. King himself and Miss Frieda Junge. It was an intensive dialogue spoken in total darkness, which disclosed a highly amusing denouement when, at the right moment, the lights were turned on. Eye-witnesses affirm that people in the audience whose decorum has seemed unassailable gave themselves up to helpless, rocking laughter. The third act was also a fantasy. A wise judge, acted by Dr. King, attempts to set aright some of humanity's complaints by a system of exchange. The unsuiting complexities provided much fun for the audience and an opportunity for caricature which the actors availed themselves of with much success.

     The Easter season was observed with a series of Special services, beginning with the one on Palm Sunday, which is devoted to the children. Their procession and floral offering of potted flowering plants is one of the events of the year, for which the childish heart looks with anticipation. Even the very young participate. With their plants tightly clasped, they make a pilgrimage to the chancel, and return with faces aglow. A spectacle from which the adults derive much delight.

     On Good Friday, the usual supper and class was dispensed with, and instead an evening service was held in the church, and the Sacrament of the Holy Supper administered. Two services were held on Easter Sunday,-one in the morning for the adults, which many children attended, and one in the afternoon for the children, which a great many adults attended.

     Easter Sunday was one of those rare, deceptively warm days which beguiled one into the false belief that Spring had arrived. When nature and promenaders both come forth in new array, some change takes place in the individual. One greets one's fellow community-ite with a sense of strangeness. He, too, has had a re-birth. Never does charity exude from the New Churchman so easily as on such a day.

     At a recent Friday Supper, the Pastor made a congratulatory speech, and, on behalf of the society, presented Mr. and Mrs. Herbert Fuller with a bread tray of silver, commemorating the twenty-fifth anniversary of their wedding.
     V. P. G.

     KITCHENER, ONT.-Time rules us all in this world, and according to time our events come and go. So came Easter in Kitchener, and was celebrated according to calendar date. But the weather unfortunately became confused with Christmas, and the ground was covered with snow on Easter morning. It soon disappeared, however, under the influence of rain and belated sunshine, although the day remained cold.

     Two services were held on Easter Sunday,-the regular morning service, and another in the afternoon for the administration of the Holy Supper. In the morning, the text was from Psalm 80:17, "Let Thy hand be upon the Man of Thy right hand, upon the Son of Man whom Thou madest strong for Thyself." The distinction of meaning between the expressions "Man" and "Son of Man," or between "Son of God" and "Son of Man," was pointed out.

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It was shown that "Son of God" is used when it treats of the Lord's Divinity, His Divine Power, and life from Him, and when He is thought of as to the Divine Human from eternity, which is the Source of life to all created things; and that "Son of Man" means the Lord as to the Word, and is used where it is treating of His Advent and His passion, of redemption and regeneration, and thus of the human assumed in time and glorified.

     A service was also held on Good Friday evening, when the Pastor spoke on the words: "We have no king but Caesar. This confession by the Jews was shown to signify a repudiation of the use the Jewish Church had hitherto performed in preserving the Word and the prophecies concerning the Lord, and thus maintaining a representative connection with the spiritual world. Pilate tried as long as he could to save Jesus from the cross; but after the declaration of the text, heaven was closed, Christ could no longer stay with the Jews, and Pilate's efforts ceased. Thus closed the spiritual representation of the Jewish Church.

     On Easter Monday, there was a society supper and social, to which a fairly large number came, despite the fact that more snow had fallen and the day was cold. The room was arranged with small tables, each seating four and being attractively appointed, with traces of the Easter rabbit in the white and purple nests full of eggs which made centerpieces for each table. One of the features of the evening was the violin playing of Mr. Lang, a recent arrival from Germany whom Mr. Nathaniel Stroh had secured for the evening. Mr. Stroh is ever on the lookout for a musical treat, and we greatly appreciated the opportunity to hear Mr. Lang.

     A short time before Easter, the young People's Club presented a play entitled "Paul Pry. The director, Mr. Robert Schnarr, as well as the players, deserve great credit for the performance. The cast of characters included the Misses Volita Wells, Edith Kuhl, Dorothy Kuhl, and Mrs. Nelson Glebe; Messrs. Carl Kuhl, Harold Kuhl, Werner Schnarr, Gerald Schnarr, Archie Scott, Reynold Deppish, Eugene Roschman, and the Rev. J. S. David. The scenery was more elaborate than at any former play here, and this added considerably to the enjoyment of the audience. Nor were the periods for scene-shifting found tedious, because the orchestra rendered delightful music during these intervals.

     A meeting of the society was held on April 30th for the purpose of discussing the subject of Education and general phases of the work of the Carmel Church School. Our Pastor has felt the need of keeping this subject open and alive, and while it is always on the docket of our society meetings, a discussion is usually prevented by other business. He has decided, therefore, to hold several meetings at opportune times during the year for the purpose of keeping the members in touch with the school. The meeting this time took the form of a general discussion of the aims of New Church Education, and was opened with doctrinal teaching on the subject by the Pastor.
     G. K. D.

     NEW YORK.-The various monthly classes have been regularly held and keenly enjoyed and appreciated by those attending them. It was with many regrets that a number of us were unable to get to the Friday afternoon Ladies' Meeting last held, owing to the phenomenal downpour of rain on that day. Mr. Acton's subject was "The Nature of the Lord's Providence. This, being gleaned from one of the few who were present, only served to increase our disappointment at being absent.

     New York is very much a port of call for voyagers. Often times, unexpected friends drop in for the Sabbath service. Mr. Victor Gladish, on his way from Chicago to relaxation in the form of an ocean voyage, visited us a few days ago. Then we had Mrs. Halliday and her children, whose stay in New York eventually proved to be a visit, as they went to Bermuda to join husband and father, instead of all settling here as originally intended.

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Another Sunday we were more than agreeably surprised to welcome Bishop and Mrs. Pendleton, who, with the Rev. Theodore Pitcairn, looked in upon us on their way home from Boston. All these very like "ships that pass in the night," but not as Beatrice Harraden's (with apologies to her!), who speak each other in passing, and "are seen no more"; for happily we do "speak" some of them again. Also, there is Dumont Ott, a recent Bryn Athyn student, who lives at some distance, but joins us occasionally at worship.

     The Local Assembly of the New York Society was held May, 3, and 4, most of the activities taking place in the evenings, because this was found to be more suited to the convenience of the members generally this year. The proceedings opened on the evening of May 2d with a dance and reception at the home of Mr. and Mrs. Maurice Joy, in honor of Mr. and Mrs. Daric Acton, who were spending part of their honeymoon in New York, and who were the recipients of many toasts and the united wishes of the society for their happiness. Quite a goodly number were present, and a very enjoyable evening was spent, particularly as the Bishop graced the festivities with his presence, as also did our Pastor.

     On the evening of May 3d, a social supper was followed by the Bishop's paper on "The Rites of the Christian Church" and a lively discussion of the many interesting and erudite points which Bishop Pendleton never fails to touch upon whenever we have the pleasure of listening to him. Mr. Acton's summing up was very dear and to the point. Numerous healths and other toasts were sung, especially those to "The Church " and "Our Own Academy," with dear Uncle Walter Child's voice and guitar leading as usual, no gathering being complete without!

     On Sunday, Bishop Pendleton and our Pastor officiated, and it seemed to us that both gave of their very best to the service of the Lord that day. The Bishop's sermon was on "The Lord's Perception of the Trinity within Himself," and he took as his tent the appearance of the three angels to Abraham while at the door of his tent in the plains of Mamre. (Genesis 18.) We all felt that the Bishop had given us a further conception of what is involved in the reality of the Trinity. After service, many cordial greetings and au revoirs, and our Assembly for this year over, leaving in our memories the fine flavor of hours spent together in rich discourse and affection. One must not fail to add that we all feel greatly indebted to Mr. and Mrs. Joy for their efforts to make these meetings truly happy ones, by giving their home for the use of the society on all occasions.

     On Sunday, May 11th, the Rev. William Whitehead visited us, and preached on "The New Covenant between God and Man," spoken of in Jeremiah's prophecy.
     F. W.

     WASHINGTON, D. C.-Our Society began its second year of regular monthly meetings last October with the Rev. Alfred Acton as our most able pastor and leader. The doctrinal class is held on Saturday evenings, and is followed by a supper. The different subjects taken up for instruction at these classes have been much appreciated by all, the variety being more suited to monthly meetings, as it is difficult to keep the thread of a continued subject fresh in mind.

     Last September, a Sunday School was begun under the direction of Miss Chara Schott, with the children of Mr. and Mrs. Robert C. Hilldale attending. It is held every Sunday morning, and the instruction given is based upon the Sunday School Lesson Notes published in Neu, Church Life. The members of Theta Alpha had planned a Christmas celebration for the children, but it became necessary to postpone it Until next year, owing to sickness.

     One of our members, Miss Margaret Cowley, has moved to Bryn Athyn, and we have a new member in Mr. Ralph Hicks.

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Three of our monthly doctrinal classes and suppers have been held at the home of Mr. and Mrs. Fred Grant, and were delightful meetings. One month, the Rev. Homer Synnestvedt exchanged pulpits with our Pastor, and we much enjoyed having Mr. Synnestvedt with us, as many of our members have been members of the Pittsburgh Society at one time or another.

     There have recently been three very enjoyable social events. On January 26th, Mr. and Mrs. Grant entertained the society at a card party, where we played Five Hundred and had real prizes and lots of fun. On Washing ton's Birthday, we met at the home of Mr. and Mrs. Schott for a surprise party on the occasion of Mr. Philip Stebbing's twenty-first birthday. There were cards again, and plenty of good wishes for Mr. Stebbing. On April 23d, our good friend, Mrs. S. H. Hicks, of Bryn Athyn, was passing through Washington on her return from Florida, and we all gathered at the home of Mr. and Mrs. Schott for a sociable evening. And we did have such a good time, for you must cannot help it when Mrs. Hicks is around!

     We are looking forward to our joint Assembly with the Arbutus Society, which is to take place on May 10 and 11, the meeting on the 10th to be held at Washington, and the Sunday service, followed by a banquet, at Arbutus, the Bishop presiding.
     C. M. S.

     BALTIMORE-WASHINGTON ASSEMBLY.

     The Second Joint Local Assembly of the Baltimore and Washington Societies opened on Saturday evening, May 10th, when the first session was held in Washington at the home of Mr. and Mrs. Schott, 2010 35th Street, seven delegates from the Baltimore Society being present. The Bishop read a paper which treated of the controversy now being waged between Fundamentalists and Modernists. A delicious collation was then served, after which the Bishop's address was discussed.

     The second meeting was in the Chapel at Arbutus on Sunday morning, where the Bishop conducted Divine Worship and preached the sermon, and was assisted in the service by the Pastor. Owing to the heavy rain, only eleven of the friends from Washington were able to make the trip, but there were forty in all present at the service.

     On Sunday afternoon, the last session of the Assembly took the form of a banquet, at which the Pastor of the Washington Society acted as toastmaster, and the Bishop delivered an address on "The Rites and Ceremonies of the Christian Church." After the toast to "Our Glorious Church," the toastmaster's enthusiastic speech and skillful tactics were successful in leading eight of the men present to contribute remarks, either by way of general discussion or in response to toasts.

     The Bishop's visit was a great delight to Baltimore and Washington members of the General Church, and his sermon and papers were very inspiring to them. At all the meetings, the sphere of affection for the Church was strongly evident, and the hope was expressed at the close of the banquet that these joint assemblies might be annual events, and this was echoed in the hearts of all who were present.
     T. S. H.

     REPORT OF THE VISITING PASTOR.-May 3d to 6th was spent with the circles at WINDSOR, ONT., and DETROIT, MICH. Services were held at Windsor on Sunday morning, May 9th, with an attendance of ten, including children. In the evening there was a gathering at the home of Mr. and Mrs. Frank Day, in Detroit. After a delightful social supper, at which sixteen persons were present, a class was held, the subject being "Betrothal and Marriage." The betrothal and marriage of the Lord and the Church were first considered, and then it was shown that, in the New Church, when two desire to enter into marriage, a solemn betrothal should precede.

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The teaching of the Doctrines as to the vital importance of this rite is clear, and should come with the force of "Thus saith the Lord" to all for whom the Heavenly Doctrines are the Word of the Lord in His Second Advent. Consequently, a service of betrothal is contained in the Liturgy of the General Church.

     On Monday evening, a class was held at Windsor, at which the teaching that Divine Providence is the conservation of the union of Divine Love and Divine Wisdom was considered. On Tuesday evening, there was another class in Detroit, at the home of Mr. and Mrs. Walker, the subject being the Divine Omnipresence. During the visit, the children at Windsor were instructed three times.

     At ERIE, PA., doctrinal classes were held in the evenings of May 8th and 10th. At the first of these, our study of Divine Love end Wisdom was continued. At the second, in reply to a question, it was shown why the Writings of the New Church are the final revelation, and why the New Church will endure forever. On one afternoon there was a children's service. On Sunday morning, the 11th, services were held at the home of Mr. and Mrs. Evens, eleven persons being present.
     F. E. WAELCHLI.

     RIO DE JANEIRO.-On Easter Sunday, the Rev. Henry Leonardos officiated at the baptism of two adults and two children, and, assisted by the Revs. Braga and Lima, administered the Holy Supper to the largest number that has partaken on a single occasion. Since February, the congregation has been worshiping in the new hall of worship at 89 rua Ouvidor. This makes the fourth change since 1921, when they joined the General Church, and began holding services at 5 rua Sachet, where the undersigned preached eight times in July and August of that year. A year later, they returned to 35 rua de Visconde de Itaborahy, as Senhor La Fayette then discontinued services in that place. In 1923, they moved to 58 Praca da Republica, where I attended five services during July and August, preaching on one occasion. And now, February, 1924, they have made their latest change, concerning which the Rev. Henry Leonardos writes in No. 11 of A Nova Igreje, as follows:

     "We have transferred our place of worship to 89 rua Ouvidor, and although we are now in the most important street in the city, which is always clean and noiseless on Sundays, since all vehicular traffic is forbidden; and although we now have a vast, airy and joyous hall; this new change has come to remind us of our great need for a site exclusively our own, where we may erect a House of the Lord. This is becoming more and more urgent, year by year, month by month, and day by day, not only because such a Temple ought to be the golden dream of all members of the New Jerusalem, but also because the value of real estate in the city is rapidly climbing, and thus making the purchase of a satisfactory piece of land difficult. We therefore take the present occasion to direct one more appeal to the good will of our brethren, urging them to make a special effort to realize this ideal. Our previous attempts ought not to dissuade or discourage us, because then the Church was not really organized in Brazil. Since 1921, however, the Church has been organized and inaugurated, obeying the criterion of reason, being loosed from the shackles of personal and earthly things, and looking solely to the kingdom of uses, endeavoring to extend itself, not only to all Brazil, but contributing to this effort throughout the world; and this, because it has in its marrows love towards the neighbor and love to God. Its priests and members are all penetrated with the sentiment that they are only to serve and not to be waited on by others. Though still fallible, from many worldly standards, they are soundly anchored in regard to basic spiritual principles.

     "Let us forget, therefore, that we saw ourselves deprived of the furniture, vessels and sacred books which ought to have been immune to petty human claims. Let us disregard the fact that former gifts to a building fund for a Sacred Edifice were diverted through the fallible intelligence of men. Let us aim solely for a Church that is the Lord's and not man's.

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Let us redeem the faults of our blindness and lack of foresight, and give all that we can to an end so useful; not looking backward, but forward, ever forward. If we do this, we shall not only see the building of the Lord's House, but we shall also see the establishment of many other works of importance to the uses of good and truth." (p. 204.)

     The contents of No. 11 of A Nova Igreja, which is dated January-March, 1924, include three translated articles of the Rev. Ernest Deltenre, Rev. E. C. Mitchell, and M. Ed. Richer, a philosophical disquisition on "The Body and the Soul" by F. Xafredo, and a thorough exegesis of "Oil and the Olive " by the Rev. Henry Leonardos, who thus presents a minute study of many passages of the Old and New Testaments.

     From the news columns we learn that Snr. Oswaldo Velloso, second son of Snr. Oscar Velloso, has just announced his engagement to Sarta. Aladia Santos Guimades, who is favorably disposed toward the New Church. We regret to hear of the death, at the age of twenty-four, of Dr. Renato Daniel de Deus, the eldest son of Snr. Carlos Daniel de Deus, who is one of the active members of the General Church in Rio.
      E. E. I.

     BRYN ATHYN.-After an absence of three years, the Rev. Ernst Pfeiffer, Pastor of the General Church Society at The Hague, has returned to Bryn Athyn for a visit of two months. He is accompanied by M. Philippe Smit, the noted artist, and a party of friends. They are the guests of the Rev. Theodore Pitcairn, who has commissioned M. Smit to paint the portraits of Bishop Emeritus W. F. Pendleton and Bishop N. D. Pendleton.
PLACING MERIT IN TEMPTATIONS 1924

PLACING MERIT IN TEMPTATIONS 1924

"No one is saved merely because he undergoes temptations, for there are some who undergo temptations who succumb therein. Neither is a man saved by reason of temptations, if he places anything of merit in them; if he does this, it is from the love of self, in that he boasts of them, and believes he has merited heaven above others, and at the same time thinks of his preeminence over others, despising others in comparison with himself, all which things are contrary to mutual love and the heavenly blessedness thence derived. The temptations in which man conquers are attended with a belief that all others are more worthy than himself, and that he is rather infernal than heavenly; for such thoughts occur to him in temptations. When, therefore, after temptations, he comes into thoughts contrary to these, it is an indication that he has not conquered; for the thoughts which he had in temptations are those to which can be bent the thoughts which he has after temptations; and if the latter cannot be bent to the former, he has either succumbed in the temptation, or he again comes into similar ones, and sometimes into more grievous ones, until he is reduced to such sanity that he believes he has merited nothing." (A. C. 2273.)

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ACADEMY OF THE NEW CHURCH 1924

Announcements.

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 14, 1924, at 10 a. m. and 3 p. m. The public is cordially invited to attend.
BRITISH ASSEMBLY 1924

BRITISH ASSEMBLY Various 1924

OFFICE HELP WANTED H. HYATT 1924

     The Treasurer of the General Church needs the services of a young lady who is capable of being generally useful in his office. The work to be done includes stenography, typing, book-keeping, etc., and offers a steady and remunerative occupation to one who can satisfy the requirements. For further particulars, address the undersigned in your own handwriting and briefly describe your qualifications.
     H. HYATT,
          Treasurer, Bryn Athyn, Pa.

385

DIVINE PROVIDENCE AND HUMAN FREEDOM 1924

DIVINE PROVIDENCE AND HUMAN FREEDOM Rev. GEORGE DE CHARMS 1924

NEW CHURCH LIFE
VOL. XLIV          JULY, 1924           No. 7
     Religion depends for its spiritual power upon the belief in a personal God, who has an all-embracing love, an immanent presence, and an infinite power to help and to Save. He must be one upon whom we may call in the day of distress with assurance that He will hear, that He will understand, that He will be able and willing to intercede in our behalf. However far away He, in His infinite perfection, may seem, yet, if we are to love Him from the heart, to put in Him our deepest trust and confidence, we must know that He is near. We must be able spiritually to feel His presence, that our hearts may be touched, and moved, and uplifted by His hand. Such a relation to the Divine is of the very essence of religion.

     To suppose that this intimate presence of God is true for ourselves, of necessity supposes that it is equally true for all men,-for all who are now living, or who ever have lived in this world, whether high or low, whether important or insignificant in the sight of men,-for all who have ever lived, in any of the countless earths of the starry heaven. Such a supposition, on the part of any individual man, at once ascribes to the Divine an infinite knowledge,-past, present, and future,-a knowledge of all things, even the most minute, from eternity to eternity.

     If any man can say, "O Lord, Thou hast searched me and known me; Thou knowest my downsitting and mine uprising; Thou understandest my thought afar off; for there is not a word in my tongue, but lo, O Lord, Thou knowest it altogether;" then there is nothing in the entire universe of creation, however small or insignificant, which that man can logically withhold from the immediate touch and understanding control of God.

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This is a stupendous thought; and yet there is no middle ground. Either the Lord must know all things, and hold them constantly in His Divine hand, or else I have no assurance that He is aware of my life, that He will answer when I call upon Him, that He can alter the moving conditions of my existence, either for good or evil.

For "when I consider Thy heavens, the work of Thy fingers, the moon and stars which Thou hast ordained, what is man, that Thou art mindful of him? or the son of man, that Thou visitest him?" Compared with the human race,-past, present, and future,-my own life is inconceivably small and insignificant. It is microscopic to the last degree. And yet, without an assurance that the Lord does see me, that He does know and understand the longings of my heart and the needs of my existence, religion loses its power to uplift my soul. So it is with all of us. Without such a personal trust and confidence in God, there is none to whom we may call from the end of the earth, when our heart faileth, "Lead me to the Rock that is higher than I; for Thou art a refuge for me, a tower of strength from the face of the enemy." Without it, there is no end or purpose in prayer; no reward in keeping the Word of God; no punishment for breaking His law; no Being who excites our love, or offers us love in return. And without this, there is no religion.

Yet there are few among the learned of our modern Christian World who find it possible to believe in such a personal Savior. In place of this human God, there has been enthroned in the internal thought of men the idea of a universal Law. But a Divine Being who, from love and mercy, acts by special Providence, who employs supernatural means, who interrupts the normal progress of events, in order that He may bring help to the sufferer, or answer the prayer of an individual human suppliant, is contrary to the enlightened understanding of the day. At least, such a view of God is rejected by the great mass of men, in states of cold, rational analysis, upon the basis of scientific knowledge. Our learned men have discovered too much to leave room any longer for such a faith.

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Every instance that has been sufficiently examined has been traced back to some natural cause. Every belief in supernatural interference with the laws of nature, upon which the searching light of scientific investigation has been turned; has vanished as a fleeting shadow into the realm of superstition. Every advance of nature has been proved to result from the understandable working of some law. The entire world has come to be seen as but the unfolding of a universal law.

Behind that law, or above it, there may be a personal God. The longing of all men to believe in such a God, not excepting the enlightened products of our modern civilization, is itself a scientific fact to be accounted for. There is reason to Suppose that there must be an end and a purpose in it all, an orderly working toward some definite goal, which necessarily implies what is human,-will or love, foresight or wisdom, and thus providence. But if this be so, then this human God operates only by means of Law. So far as He may come to our knowledge or our touch at all, He is wrapped up in the demonstrable laws of the universe,-the law of continual development in an unbroken chain which men call EVOLUTION. If there is a God, then this law so covers Him over that such human form and figure, such personal love and wisdom, as He may possess is completely hidden from our view. Theoretically, in response to an irrepressible longing of the human heart, we may think of Him as a Man, even as the Prophets symbolically pictured Him in the Sacred Scripture. But, practically, we can know Him only as a Law,-inevitable, unchanging, impersonal, acting always from an inherent necessity.

The relinquishment of the traditional Christian view of an arbitrary God, acting from caprice, and without regard for Law, was the logical outcome of the modern scientific development. It was to be expected; nor was it wholly to be deplored. For while that view retained a childlike faith and trust in God which was of inestimable value in the preservation of religion, it was not in accord with rational, spiritual or natural truth. But is it not evident that, with the exchange of the personal idea of God for that which is impersonal, religion becomes merely a sentimental adjunct to the realities of life?

388

For if practically we can have no personal knowledge, or touch, or human relation with God, then practically we can have no religion. We can indeed think of him; we can pray to Him; we can maintain the external forms of worship and adoration; but in our inmost hearts we can hope for no response. We necessarily come to regard such acts as of no real avail. For God cannot know the persona loves and longings of our hearts. He cannot change the inevitable operation of the universal law, along the current of which we are being borne. Our real hope lies, not in Him, or in His merciful interference in our behalf, but only in our own power to understand and analyze the law of human evolution, and to adjust ourselves to it in such a sway that it may be made to serve the secret ends, and assist us to attain the secret ambitions, or our lives. Our real hope lies in our intellectual conquest of that law, in or human power to overcome it and harness it to our will. Such is the internal state of the learned world about us; and it is for this reason that Christianity, as a spiritual religion, has lost its vital force. It is for this reason that the educated, the thinking, population of Christendom has turned for practical guidance from the Church to the University, form the pulpit to the laboratory, from the Lord as a Divine Man to the doctrine of Evolution as an all-pervading Law.

It is indeed true that all the Lord's operation is by means of law. The Law of the Lord is His Divine Word, which was "in the beginning with God," and by which "all things were made that were made." By this Word, the Lord not only created all things in the beginning, but by the same Word He constantly sustains all things of the universe. For, in the language of the Heavenly Doctrine, "Preservation is perpetual creation." According to this Word, the Lord continually operates, insomuch that, to all eternity, "not one jot or one tittle of the Law shall fail." It is not by denying the operation of law that we may attain to such a vision of a personally God as will be rationally admissible in the light of present day scientific knowledge. It is not by ascribing to God and His actions what is above law, contrary to order, and wholly arbitrary. It is by perceiving law itself as a human thing, constantly manifesting the love and mercy of a personal God, constantly moved and conrolled by His hand, and this, not from a preordained necessity, but from a Providence that always adapts itself to the highest needs of men and of individuals.

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     In the Arcana Coelestia, it is said that "the Lord foresaw from eternity what the human race would be, and what would be the quality of each member of it." (n. 3854.) That is, form the beginning He has foreseen and foreknown all things, even the most minute. He has foreseen the individual life of every many, and has foreknown every incident, an every seeming accident, connected with it. He now foresees every happening of the future, in the life of every individual now living, and of countless generations yet unborn. Does not this teaching necessarily involve a most rigid and irrevocable law? Does it not bind the future to the most minute fulfilment of a preordained plan, by necessities that cannot in the least be altered to all eternity? Does it not make of Providence a cold, impersonal fate which no power in heaven or on earth can move? And if s, then is not man's choice of good and evil a mere name? Does it not preclude all human freedom, and make any human appeal to God a useless thing?

     Preordained necessity does preclude freedom. It shuts out every possibility of exercising love and mercy toward individual men. It at once makes of law a thing that is wholly impersonal, and therefore inhuman. But this Divine Law is not. It is not the Divine Love working. It does not restrict, or bind, or check the operation the Divine Love. It is merely the tool in the hand of God whereby He brings to pass the end which His love has set for itself. It is the highest end o the Lord's love that man should be free,-not merely imagine that he is free, but really be free to choose as of himself (that is, from the life which the Lord gives him) between good and evil. It is the Lord's will that man should be able freely to think, either in favor of God or against Him; that he should be able to receive the Divine Love or reject it; that he should be able to direct his life toward heaven or toward hell, from his own free choice. "I call heaven and earth to record against you this day, that I have set before you life and death, blessing and cursing; therefore choose life, that both thou and thy seed may live," saith the Lord. (Deut. 30:19.)

     Divine foresight, therefore, must be such as does not take away this freedom. It must be such as is not bound by a preordained necessity.

390

If we conceive of the Lord as knowing all things from eternity, in the sense that He knew every possible state into which men could come, if they were left in real freedom to choose for themselves; if we can conceive of Him as infinitely understanding every mode and degree by which any human being might receive Him, and every mode and degree in which he might reject Him; if, then, we think of Him as foreknowing every possible combination of human loves and thoughts, in infinite number, to all eternity; then must we say of Him that He foreknows and foresees all possible things. Nothing can possibly come to pass which He has not foreseen. However we may choose, whatever we may do with the freedom He grants us, the result of our free choice will be something that He has foreseen.

Now if we conceive of Him as having perceived all these possible combinations, and in addition, as having provided for every possible contingency in the whole course of human history and development, and this by means of Divine Laws, adequate to meet every eventuality; and if, finally, we consider Him as constantly present, immediately in touch with every man, ever adjusting the operation of His Laws and His Providence to the man's free choice; then will we attain to a conception of God which accounts for the operation of law, and which at the same time preserves real human freedom unimpaired, and provides for the vision of a personal God, always present, and always working from infinite love for the individual salvation of every man. In the very laws of the universe, we will gain the vision of a God to whom we can appeal, to whom we can pray, to whom we can lift up our hearts in love, and faith, and trust, with the sure knowledge that He will hear, that He will do, that He will understand our needs, and will "send help from the sanctuary, and strengthen us out of Zion." (Psalm 20:2.) The same law which, by our willful disobedience of Him, inevitably works our spiritual destruction, will so adapt itself under His merciful hand that, if we turn to Him, and keep His Word, it will as inevitably protect us from evil, and lead us into everlasting good.

We are free to choose the one or the other. No preordained necessity restricts that choice. But the Lord has provided for both. Nor does He forsake us, if we choose the evil way; but He so adjusts the operation of His Providence to our lives that we may still be kept in freedom, and may be given the opportunity to choose again. If we refuse the right choice the second time, His love will still pursue us.

391

Again He will adjust the operation of His Providence, and, by the working of His laws, alter the conditions of our life, both here and in the spiritual world, bringing us by a way which He has provided, but which we have ourselves chosen, first punishment and correction, and then another choice. Thus does the Lord forgive men, "not seven times, but seventy times seven," following them even into the depths of hell, and seeking to draw them out thence, with a marvelous adaptation of His laws to them,-to their freely chosen states,-so that, by means of these: laws, His infinite love ever restrains them from further evil, and, so far as they will freely follow, leads them into good.

That such is the case with the Lord's Providence, is the further teaching of the number already cited from the Arcana Coelestia, In the sight of the Lord, "every smallest moment of a man's life: involves a series of consequences extending to eternity, each moment: being as a new beginning to those which follow." (n. 3854.) If each moment is a new beginning to those which follow, then is man free to make a choice every moment; and that choice having been made, the Lord then begins anew, with a different adaptation of His laws, with a new adjustment of His Providence, to effect the man's salvation according to the series which that choice involves, extending even to eternity. In doing this, the Lord always acts according to law. He acts according to laws, both spiritual and natural, that have been established and provided from eternity.

From law, that is, from order, proceeds everything that the Lord does. For the Lord is Order Itself, and order is of the very essence of His being. But this law is so universal, so all-inclusive in its scope, that its operation, under the constant guidance of the Divine: hand, is not that of a cold, impersonal, brutal thing, working mechanically, moved by necessity, and irrespective of the loves, the griefs, the sufferings of individual men. But it permits of the Lord's immediate, personal, care of every individual, in adaptation to the special needs of his own life. Swedenborg describes a conversation he had with certain spirits which aptly illustrates this point. It was on the subject of Providence. The spirits had "impressed on themselves some notion about fate or absolute necessity. They supposed the Lord to act from this necessity, because He cannot proceed otherwise than according to the most essential things, thus according to the things that belong to the most perfect order.

392

But they were told that man has freedom, and that if he acts from freedom, it is not from necessity. . . . All the things which are from the Lord are most essential; but they do not follow in order from necessity, but in a manner applicable to the freedom of man." (A. C. 6487.)

Here is a wonderful vision of the Lord's Providence. We see Him, a Divine Man,-using His laws for our salvation. Whatever the circumstances of our lives, the Lord of Hosts is with us, foreseeing every possible choice we can make, providing for every possible contingency that may arise, drawing us to Him just so far as we are willing to follow. He is here, in immediate touch with our desires, knowing all our needs, ready and able to alter the conditions under which we live, to change them, to adapt them always to a more perfect reception of Him, and of the blessings of heaven, if only we will turn to Him in love and faith. "Behold, I stand at the door, and knock!" We are ever free to open that door, that He may "come in to us, and sup with us." On this, our free reception of Him, depends the beneficent work of His Providence. Only let us turn to this ever-present, living, immanent, personal Lord, in daily trust and confidence, and our religion will become a vital, practical, essential thing in our lives. "For this God is our God, to eternity and forever. He will be our Guide, even unto death."
SPIRITS WHO ARE VASTATED IN SLEEP 1924

SPIRITS WHO ARE VASTATED IN SLEEP 1924

"Some, by a peculiar mercy, are prepared for heaven by deep sleep, and by dreams which infest them in sleep. I was instructed that certain ones are let into such sleeps, in order that they may bear the vastations effected by dreams, as also by brief periods of waking, even until they have been deprived of phantasies which they have brought with them from the world." (S. D. 421.)

393

LORD'S ANOINTED 1924

LORD'S ANOINTED Rev. E. E. IUNGERICH 1924

     "Fret not thyself because of evil doers, neither be thou envious against the workers of iniquity." (Psalm 37:1.)

     Thus stated in the King James' Version, and especially because of using the words "fret" and "envious," our text is made to emphasize unduly the lesson that we are not to be unhappy because evil men prosper for a time in the bounties of the natural life and the riches of this world.

     Many, including David, to whom the Psalm is addressed, have regarded it as a promise by God of a speedy punishment of their enemies, or, as stated in the following verse, that they "would be cut down like the grass, and wither as the green herb." The Psalmist himself regarded it as counseling him how to comport himself toward his royal persecutor, Saul, who, in spite of repeated promises to the contrary, had on several occasions, and treacherously, tried to destroy David. Though so deeply wronged, and having what the proprium of every man would regard as a just cause for showing resentment, inflicting punishment, and taking a bitter vengeance on his enemy, David yet spared him on every occasion. He spared Saul, although the proprium bade him not stay his hand. It is from the proprium that man takes delight in brooding over the wrongs he feels or fancies others have done him, that he likes to shower pity on himself as a being abused, discriminated against, and unfairly treated. It is from the proprium that he then justifies himself in taking a bitter, resentful, unforgiving attitude toward those who have wronged him, as he supposes; that he feels justified in shunning their company, and taking no part in the uses that will suffer from a lack of cooperation.

     David actually cherished all these feelings in regard to Saul, though he locked them in his bosom, and showed in his conduct naught but forbearance. That this is so, is plain from many of his cruel acts when he afterwards came into power, and also from his unhappy state in the other life, which the Writings now depict.

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He locked such bitter feelings in his heart, and gave no expression to them, knowing that, if he bided his time patiently, he would eventually come into power, and have things his own way, and also because he considered that he was especially favored by God, who would take delight in avenging him.

     The Lord allows evil men who cannot be withdrawn from the bitterness of their animus to feed on and comfort themselves by such thoughts as these. To restrain the wicked one within the bonds of an external good order, He allows him to take cheer in the thought that vengeance belongs to God, who will speedily punish the foes of the man He favors, and this far more effectively than the man could. Anticipating their destruction, the man then restrains himself, and becomes a mere spectator, like Jonah encamped outside of Nineveh in the hope of witnessing its destruction.

     Our text, in this sense, which is subordinately involved in it, is a gem of merely moral wisdom or human prudence; and as such was treasured by the Psalmist's son, Solomon, whose genius led him to collect proverbs of a merely moral wisdom, by which a man, without conquering the loves of self and the world which sway the proprium, may yet so act as to gain the favor and praise of men, and become successful in the world. We accordingly find our text stated in virtually the same words in Proverbs, Chap. 24:19, and standing there merely as a lesson of moral wisdom, as is plain from the maxims that immediately precede and follow it: "Rejoice not when thine enemy falleth, and let not thine heart be glad when he stumbleth; lest the Lord see it, and it displease Him, and He turn away His wrath from him." Then come the identical words of our text: "Fret not thyself because of evil doers, neither be thou envious against the workers of iniquity." And thereupon is explained again the practical advantage of this course: "For there shall be no reward to the evil; the candle of the wicked shall be put out. My son, fear thou the Lord and the king; and meddle not With them that are given to change; for their calamity shall rise suddenly; and who knoweth the ruin of them both!"

     Although our text is usually taken in this sense, and thus stands for a maxim of mere human prudence, it should not be forgotten that it is useful in this respect even to men who are conquering the loves of self and the world, and who, from spiritual principles, are subduing the enmity, spite, or revengefulness they have cherished against their neighbor.

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There are times when a regenerating man comes into states of severe infestation, and the infestation may last a long while, and he be unable in that state to act from spiritual principles. Let him then act from this law of moral wisdom. Let him even say to himself that his enemy is a wrongdoer, and that he cannot avoid being punished by the Lord in the end. Let him even reason, as Solomon did, that if he take upon himself to punish his enemy, the Lord will stop punishing him. Let him even reason that he is favored of God, and will eventually come into power, and control things, if he but patiently bide his time. All such reasoning; are of the cunning of the serpent. In themselves, they do not help a man to regenerate; but they are of temporary benefit, as they soothe and mollify the animus, and keep the man from anguish and distress of mind, with resulting sickness of body, which might plunge him into a state where no reformation can take place. Besides this, such reasonings of worldly wisdom serve to keep his external in the semblance of order; just as the entire Jewish Church was so kept for centuries, to the benefit of the human race and the angelic heavens. There is no man who does not come into states, of long or short duration, in which it may be an advantage to quell the turbulence of the wounded animus by such prudent reasonings of the wisdom of serpents.

When a man is in a state of aroused and bitter animus, he is not one to whom the pearls of spiritual truth can be given, else he would trample upon them, and then inveigh against the Church and its servants. But he can be given something as a substitute,-that is, the moral wisdom of the serpent, to soothe and calm his animus. When the storm has abated, and a calm has ensued, the pearls of spiritual truth may then be presented, and he be led to see that such peace as comes from principles that favor his personal comfort and ease is not the peace of heaven; and that the evils which are momentarily checked and lulled under moral prudence are not really put aside until he war against them with a sword that does not cut for his own pride and predominance, but for the Lord and His kingdom.

In turning our attention to this genuine and effective warfare, let us consider our text as translated more literally into language that will express the Heavenly Doctrine of the New Church.

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     "Unto David. Be not kindled against the evil. Be not overzealous against the makers of perversion."

     The words, "Unto David," are part of the Word, and the true introductory words of the text. For we are taught in the Writings that the prefatory words of the various Psalms, such as "To the chief Musician on Neginoth, Maschil of Asaph," "Unto David," etc., are part of the Word, and have an internal sense. This is a matter not known in the world outside of the New Church. It is of importance, in view of the law of Divine exposition set forth in the Writings, that the leading doctrine of any verse or series of verses actually appears in the first word of the verse, and, in the case of the Hebrew Word, even in its initial letter. In the present case, the leading doctrine appears in the words, "Unto David," which in Hebrew is but a single word, and even in the first letter thereof. The correspondence of its initial letter, the Hebrew Lamedh, is that of the Roman letter L, which the angels told Swedenborg had the spiritual significance of a horse harnessed to a chariot, and therefore meant interiorly the understanding of doctrine. (See De Verbo.)

     The understanding of doctrine is given to man precisely for the purpose of understanding what is involved in our text: "Be not kindled against the evil, be not overzealous against the makers of perversion." And it is succinctly epitomized in its prefatory word, "Unto David." Just as man's entire cooperation in the work of salvation consists in the negative work of shunning as sins the evils mentioned in the second table of the Decalogue, so the understanding of doctrine, for which intellect and intelligence were given, is primarily and always concerned with our text's message as to how these evils are to be shunned, that is: "Be not kindled against the evil; be not overzealous against the makers of perversion."

     "David" means the Divine Human, and derivatively the available Truth of Good, or Truth proceeding from the Good of the Lord's Love, which seeks entrance into man's will. "Be not kindled against the evil," means not to be inflamed from self as to the will, and not to act from self in the removal of evil, but from the Lord. Else you have not David in the will,-the "Beloved," the truth of good; and your actions are not from the Lord, since you look not unto this spiritual David.

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     "Be not overzealous against the makers of perversion," means not to act from mere self-intelligence in the exposure or removal of falsities, for then truth from good finds no nest in your understanding, and the "Son of Man hath no place to lay His head." The perversions against which the understanding fights are such truths of the Word as an evil will has perverted, so as to excuse and make itself secure in the continuance of its unregenerate life.

     No successful warfare can be waged against the evil of the will, or: against the excusatory perversions of the understanding, until you discover these by self-examination, and then resolutely set about removing them; doing this not from self, but from the Lord. You are not to act from the fire of the love of self in removing the evils of the will. For Beelzebub cannot cast out Beelzebub. The Lord alone can give the fire that will burn up as stubble the evils that delight the unregenerate will. You are not to act from self as to the understanding, that is, you are not to "be overzealous as to the makers of perversion," because God alone is a jealous or zealous God, since He alone, when present in your understanding by the truths learnt from the Writings, is able to break the hold which the excusatory falsities have there.

     In the spiritual sense, the application of our text is primarily for the individual in his combats against the evils of his will and the falsities of his understanding. This is a work so important and engrossing that, if entered into earnestly, it will give little time to trouble oneself about the evils and falsities that are noticed in others. But the unregenerate man finds it not so. Making no self- examination, and imagining himself to be pure, he then, with self-righteous criticism, attempts to act the part of Providence in the affairs of his neighbors; not for the purpose of doing his neighbor any good,-for no one can remove a mote who has a beam of unexplored evils with himself,-but for the sake of condemning, injuring, and wounding, in the love of which the unregenerate find delight.

     It is a merciful thing, however, that you can discern evils in the neighbor, because that may lead to a useful acquaintance with evils as a stepping-stone to seeing them in yourself. If you lived among blameless saints, and did not read the Doctrines of the Church, there would be very slender hope of your becoming acquainted with your evils, and still less of your shunning them.

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You are, to be sure, concerned, in a subordinate way, with the spiritual state of the neighbor. For the Lord's priesthood, in its wars against the evils and falses that assail the church and the individual, is not only vested in the clergy, but has derivative extension into all who act in unity with that consecrated arm. And in this work, valuable practical instruction is found in our text: "Be not kindled against the evil." Heat begets heat. You are less likely to inspire another to shun an evil of the will, if you further inflame him by immoderate anger on your own part. "Be not overzealous against the makers of perversion." You will fail to show your neighbor that he is illogical, irrational, and harbors falsities, if you seem in his eyes to have a lust to ridicule or blight the intellectual principles in which he has been trusting. Providence may make use of you as an instrument for either of these purposes, and in your intercourse with the neighbor you may even be kindled and properly zealous in defense of rectitude and truth. But unless he then or later be made to realize that you have no intention to malign or injure, he will not see that you bear him no ill-will, and that you are still his friend, and ever willing to forget and forgive, and to go more than halfway to restore the friendship that should exist between members of the Lord's New Church. If he will not go the rest of the way to meet you, you can afford to wait. Till then, do not become affected by what evil you may have noticed in him, but turn to what is really worth while,-the shunning of your own evils. As David would not allow Abishai to slay the Lord's anointed, neither can you regard his state as hopeless, for he has received the truths of the Writings, and so long as these have some lodgment in his will or understanding, he is the Lord's anointed; he is potentially a useful member of the church, and one whose future service to it the Lord may need.

When we consider how little hope there is of winning members to the New Church out of the Christian World, and how important, therefore, is the material already gathered together for its truths to work on; and how a lack of self-control, impatience, and unfavorable criticism may obstruct the very cause for which this earth continues to exist; it is impossible not to value the opportunity and privilege before us in the work to which the Lord has called us,-an opportunity to study the Doctrines and cultivate mutual love with our brethren, a privilege to give our children those benefits of a spiritual training which we ourselves were only won to value at a later time in our lives.

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Can any of you see all this, and yet not "put his hand to the plow," as though he had no work to do here for the Lord?

     In the supreme sense, the text refers to the Lord's subjugation of the hells while in the world, and His continual subduing of them in all members of the church who implore His help. It is, therefore, an invocation to the spiritual David, or to the Divine Human, in which is the Divine Itself. If the Lord had not come upon the earth, the destruction of the bells would have been necessary. But the verse of the text, "Unto David, be not kindled against the evil," means that the Divine Love, without the Incarnation, would have destroyed the evil, and that He therefore came on earth out of mercy to the hells, to "bend the bruised reed," and not break it. "Be not overzealous against the makers of perversion," means that the Lord leaves men in full freedom intellectually to come into His Church. He uses no external compulsion by threats or miracles. The truth is taught, man is fed to hear it, and all are left in freedom to accept or reject.

     If the Lord's love to protect the hells, which can never be regenerated, involved such a stupendous work of mercy and love as His incarnation, it ought not to be too much for the members of His New Church to steel themselves against being affected by that from hell which they discern in one another, especially when they realize that all who have the Writings are not hopeless, are not beyond reclaim, are perhaps already far advanced in the way of regeneration, and are the Lord's anointed, having already that which is of the Lord, and which is that very Lord to whom you bow in acknowledgment.

     So far as you value your neighbor, not according to the things of hell from which he has not yet been liberated, but according to that of the Lord for which he is striving, you approach your neighbor with the holy awe of being in the presence of the Lord, from whom we have much to receive. And to those of you who, as faithful disciples, have followed the Lord in this path of life, it will be given in the other life to love the neighbor more than yourselves. And it will be told you by Him who is Very Life and the Only Neighbor: "As far as you have done these things unto the least of these my brethren, ye have done them to me." Amen.

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WHAT ARE THE NEW DOCUMENTS? 1924

WHAT ARE THE NEW DOCUMENTS? SIGRID CYRIEL ODHNER 1924

     In the midst of so many pressing uses for students of Swedenborg to take up, it seems as if the dusty labor of collecting and preserving manuscripts could well be left to a day when our budding efforts in the work of education and establishment are bearing greater fruit than now. For when we regard the vastness of the work that lies before it, the New Church of the present day is just in its beginning. All other organizations in the world have it as their aim to produce or sustain systems of thought or systems of government; but the New Church has as its aim to produce a new kind of human beings, to change human nature itself,-a tremendous undertaking.

     However, there have always been institutions interested in the important function of preserving Swedenborg's manuscripts, and in this respect the Academy, the Convention, the General Conference, and the Swedenborg Scientific Association, have won the lasting praise of posterity for their work of preserving, for all time, the record of Swedenborg's works in his own handwriting. Page after page has been photographed with scrupulous exactness, until a whole library stands reproducing forever the very letters of the revelator's pen, as it wrote down the message, not from any angel, but from the Lord alone. For

The words of the Lord are pure words,
Silver purified in a crucible of earth;
Thou, O Lord, wilt keep them,
Thou wilt preserve everyone,
From this generation, even to eternity.
(Psalm XII.)

This is a noble work that any institution may well feel privileged to carry on, and is surely the greatest honor to the men who initiated, supported, and carried it out.

     But there are still things to be done, and time runs on. For Time is a young leaper, with swift, swift feet.

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They fall, ever so lightly, on the crisp leaves of past autumns,-leaves now brown and sear that then were golden. And it is for us to deal gently with these leaves that Time tramples on. We may not pass them by, or relinquish them to decay, but must stoop to hunt among them diligently, carefully, for the stories of other days. And so, in the leaping flight of Time, ever and anon is turned up some little scrap of information-a city buried in the heart of Honduras, a crock from Ur of the Chaldees, a tomb of ancient Egypt-or a document concerning Swedenborg. All precious!

     For among the crumbling parchments, and between the creamy vellums, there are still to be found some forgotten trifles,-a handful of leaves from the life book of the man beloved of angels and men, and slandered of men. When all are gathered together, listed, preserved, and finally issued in print, they will yield a rich return of reading for the public, of facts for the biographer, of evidence against the maligner.

     To make my meaning plain, let me tell here of just a few of the interesting new documents that have turned up in various odd corners of the earth since the year 1875, when Dr. Tafel gave to the world his masterly work,-not only a reproduction of texts, but also a scholarly, interpretative discussion of all the material. For it is now ten years since any real advance has been made in this study; and there has been no attempt as yet to publish the list of all the new documents that have been collected in the past fifty years, although the work is nearly finished, and lies almost ready for the press, while the documents themselves are scattered over the face of the earth, subject to all the mutations of perishable things. The probable reason for this lies in the; fact that the material is mostly in the Swedish language, and is thus cut off from the attention of scholars in general. For this reason, also, it may be well to give a slight description of it, so that the public may no longer be in doubt as to its import.

     It must be understood that we do not claim that every one of the items mentioned as new is entirely unknown. Half of them, at least, have been published in English by various persons, such as William White, Dr. R. L. Tafel, the Revs. E. J. E. Schreck, C. Th. Odhner, James Hyde, Mr. Alfred H. Stroh, and the writer, appearing in NEW CHURCH LIFE, the NEW-CHURCH MAGAZINE, THE BULLETIN OF THE SONS OF THE ACADEMY, MORNING LIGHT, NYA KYRKANS TIDNING, THE NEW PHILOSOPHY, and other publications.

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Of the remaining fifty per cent., there exist accessible copies of probably another thirty per cent. We are but gleaning the corners of the field, and do not claim that this material is of such vital importance as the great bulk of what was published in Dr. Tafel's original collection. The outlines of the monumental figure that is Swedenborg have been before us since 1875. It only remains to fill in some of the details-a stroke here and a touch of color there-a little light on this side, a shadow on that-but of inestimable value to the future biographer!

     Of course, it is well known that all the credit for this work is due to Mr. Stroh, on whose initiative the collection was undertaken, and who, with painstaking solicitude, unearthed the great majority of the new documents, and laid down masterly plans for the completion of the work.

     II.

     The following items are chosen for their special interest:

     1. There has always been a modicum of doubt attached to the exact place where Swedenborg was born. Some biographers have gone so far as to make Upsala his birthplace, although most are agreed that he was born in Stockholm. This fact was established once for all in 1914, when Mr. F. G. Lindh discovered, in the Stockholm City Archives, the Birth Register for the year 1688, containing not only the date of Swedenborg's birth, but the signatures of his six god-parents. It is also proven thereby that Jesper Swedberg's house was on Regeringsgatan, not far from the Square of Gustavus Adolphus, directly opposite the Royal Palace, in the parish of St. James, the aristocratic portion of the city. Unfortunately, the phototype that accompanied the article has been lost from the Academy Library copy.

     2. In 1699, on June 15, occurred Swedenborg's matriculation in the University of Upsala at the age of eleven years. A youth "of the best disposition," is the comment after his name; and by another hand at a later date is the remark, "afterwards that very famous Assessor Swedenborg." He is mentioned many times after this in the records of the University, and of the "nation" or club to which he belonged, and there we learn of his marked interest in debating.

403

From the curriculum we are able to gain an exact knowledge of the subjects he studied.

     3. Swedenborg's earliest known autograph, in 1699, occurs on a "Physico-Medical" treatise recently presented to the Academy of Sciences by the Linnaean Society of London. Other autographs have also been found.

     4. Several Latin poems by Swedenborg were found by Mr. Stroh and reprinted in the collected poetical works, but, so far as we are aware, few of them have received the honor of a translation into English.

     5. During Swedenborg's visit to London in 1710, and subsequently many times, he subscribed small sums to the Swedish Church with which he was evidently connected during his entire life, as indicated by the Church records.

     6. Especial interest attaches to a letter discovered in the Diocesan Library of Linnkoping in 1914. It is addressed by Bishop Troilius to Eric Benzelius, and tells of such intimate things as meals and board, and we see Benzelius as the solicitous uncle looking out for his nephew's welfare. They are making arrangements with Polhem to receive the young man into his family, "because the widow who formerly kept an inn, and supplied meals to several of those who stayed with Director Polhem, is not able to keep it up any longer and there is no one else at that place with whom he can board." An agreement was arrived at, in spite of the fact that " the director and his very honorable and virtuous wife had this time made up their minds, for the sake of their own better ease and convenience, not to have any more strangers in their home. . . . So he could not assume this inconvenience for less than four riksdalers a week," which, of course, was " to be counted as nothing in comparison with the pleasure that Mr. Swedberg would derive from Dir. Polhammar's conversation, especially if he had the requisite foundation in mathematics." This was pretty steep, but young Swedberg was prepared, and we think got full value for his outlay. He himself has told us the rest of the story, and we can guess the damage done to his young heart by the beautiful daughters of the house.

     Troilius will be remembered as the subject of an anecdote by Dr. Kahl, many years later. He asked Swedenborg, for the amusement of the company, "By the bye, Assessor, tell us something about the spirit-world.

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How does my friend Broman spend his time?" Swedenborg answered instantly, "I saw him but a few hours ago shuffling his cards in the company of the evil one, and he was only waiting for your worship to make up a game of tressett."

     7. The following bit of information comes as a surprise to many. Dr. Kleen, in his biography, states: "Dr. Tafel, and others who have written about Swedenborg, have supposed that, after Emerentia Polhem had broken her engagement to him, he entirely relinquished all thoughts of marriage. This, however, seems to be a mistake. For the Rev. H. Lundstram quotes the following passage from a letter found by him in 1904 in Skara Gymnasium Library (Skara Stift-och Gymnasiebibliotek), written the 20th of March, 1726, by Bishop J. Steuchius to his father: 'My beloved daughter, Stina Maja, just about this time has had various suitors for her hand, such as the Master of Arts, Assessor Swedenborg, and Gentleman Usher Cedercreutz. . . I notice, however, that she prefers Cedercreutz.'" (p. 378.)

     8. Swedenborg had the usual struggles of an ambitious young man to establish himself in a good position. Our next document shows how Bishop Swedberg used his influence with the King to this end. On November 2, 1714, he writes to Charles XII: "In my last humble letter, I mentioned that I have a son, Emanuel by name, who has now been four years in England, Holland, and France, and is at present residing in Griefswald. He has studied extensively, is proficient in languages, and well versed in mathematics and mechanics. If Your Majesty is in need of such a one, I assure you that he will be found satisfactory, etc." This document turned up at the State Archives during a hunt for biographical material.

     9. It is not so generally known that Swedenborg applied for a position as teacher in the University of Upsala, but this is established by two documents which Mr. Stroh found, one a letter of Swedenborg to the University, the other a report of its discussion in the Acts of the Consistory. This occurred in November, 1716.

     10. He was unsuccessful then, but three years later, it appears, there was finally a vacancy in Upsala, and Prof. Olof Rudbeck nominated Assessor Swedberg. But, as he had not applied for it then, nothing more was done. What a change in his life this would have made!

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     11. The problem of his life work was solved in a different way. A new letter from Bishop Swedberg, dated November, 1716, states: "Emanuel came home eight days ago, and afterwards went with Assessor Polheimer to Scania to wait upon His Majesty."

     12. And a month later, he wrote to Secretary Cederholm: "I am glad to learn that my son Emanuel has the happiness of lodging in the same house with you. His drawback, according to human judgment, seems to be that he is young; but surely, when God has given a youth as great intelligence and skill as a grown person, then God must be given the honor for it. You will oblige me by being a good friend to him. When the opportunity arises,-I also shall prove myself ready to serve your relatives. No one knows what may yet come to pass."

     13. The last sentence refers to the disastrous campaign in Norway. He had previously written in another letter: "His Royal Majesty has held a great day of prayer, the text being taken from Jeremiah. . . . But those at the Palace in Stockholm held a masquerade ball. God have mercy on them!" Typical of Jesper Swedberg, who hated frivolity.

     14. Soon after this, Swedenborg was appointed Extraordinary Assessor of Mines. A copy, in his own handwriting, of the Royal Warrant for this grant has been found, and also a Royal Letter of recommendation from the King to the College.

     15. Results of this appointment were not slow in forthcoming, Our next new document is a four-page report in Swedenborg's hand, but signed "C. P." It is entitled, "A Short Relation, and Remarks concerning the Construction of Locks at Trollhettan." The next is a memorial " Concerning the Improvement of Manufactures," and is much more in Swedenborg's style than that of Polhem.

     16. In 1718, Swedenborg wrote a New Arithmetic, mentioned by Hyde and Stroh,-an autograph manuscript of twenty-eight pages preserved in the Royal Library, but unknown in Dr. Tafel's day. In it he recommends that 8 be used instead of 10, as the basis of counting. This little treatise has not been translated into English.

     17. A very curious new manuscript of this period is the "Dialog between Mechanica and Chymia on the Essence of Nature." It is in Swedenborg's hand, but there is some uncertainty as to whether it was composed by Polhem or himself.

406

Chymia opens the discussion with the words: "Of what branch and origin my mother Physica is, I shall not now discourse, . . . but as for me, I am the one who examines all visible and tangible things; and if I dared, I well might tell in what consists the health and sickness, life and death, of Man." Mechanica then accuses her friend of seeking after fame, and declares herself an enemy to flattery, etc.

     18. Among the missing works by Swedenborg, there is evidently one dealing with the extraction of vitriol; for in the Registers of the State Archives, there is a notice of Her Royal Majesty Ulrica, Eleonora's sending "Assessor Swedenborg's humble supplication to us regarding the establishment of a factory in Great Copper Berg for the extraction of vitriol," on which the approval of the College is desired.

     19. Another memorial, in the same year, appeals to the King for the establishment of Paper Mills, which nowadays are "highly necessary . . . . for the sake of printing presses and other things." This was granted; for we find that Bishop Swedberg later wrote to King Frederick to thank him for having granted Emanuel permission to establish a paper mill on the estate of Madame Maria Christina Bonde in Fremstad, Scaraborg Province, in Westrogothia.

     20. The appointment to work on the Locks was not an empty honor. Swedenborg was to receive three dalers in silver every day, according to Charles the Twelfth's order of June 22, 1718, from Stromstadt. But there was some little hitch, evidently, for in August he found it necessary to remind the Deputation on Finance to grant him the money. It should here be recalled to mind what a desperate situation the country was in, after Charles' disastrous wars had plunged it into bankruptcy. The government was unable to meet its obligations, and was loaded down with the unwieldy "copper plate" coinage of the Need-Year.

     21. With this in mind, let us glance at our next item,-an unsolved problem. In 1913 or 1914, an official of the State Archives called the attention of the writer to a statement in the printed report of Parliament for 1719, as follows:

     "Mr. Olbers thought that all the tokens (mynttecken) ought to be reduced to 2 ore in silver, the rest to be redeemed in 25, 10, 5 or 2 years, according to the proposal which, it was thought, Emanuel Swedenborg had presented."

407

     The Minutes of the Deputation on Tokens for the same date contain a similar reference, and after a careful search of the Acts of the Secret Committee, the Memorial itself was at last found,-an undated document of ten folio pages, which, so far as we are aware, has not been referred to before. While not in Swedenborg's handwriting; its very interesting contents bear internal evidence of his authorship, and warrant us in claiming it as one of his writings.

     There has also turned up recently in the State Archives a very interesting letter from Urban Hjarne, the great opponent of Bishop Swedberg's "Shibboleth,"-a plea for the puritjr of the Swedish language. (See Docu. 10, p. 133.) Hjarne says: "His son, the Assessor in the College of Mines, having seen from my lectures some rays of the knowledge of nature: which pleased him, has tried to secure an armistice between us, to compose our quarrel; but this is against my will. . . . I shall treat him [the Bishopl the same [as he treats me], and publicly throw some winged ants into his beard, so that he will have enough to do pulling to rights his venerandam barbam." Bishop Swedberg had previously written his son: "I hope that you, by virtue of your office, will not allow him: [Hjarne] to go on with his abuse." ( See Tafel's Documents.)

     22. Several interesting and hitherto unnoticed reviews of Swedenborg's pamphlet, "On Ebb and Flood," and of those dealing with various other topics, occur in the Minutes of the Society of Sciences. The following will serve as an example:

     1720, March 4: "On the occasion of the reading of something written by Assessor Swedenborg concerning the nerves and their tremulations, Professor Roberg suggested that, when there was an opportunity, this difficulty should be brought up to the Assessor for explanation, if he please, namely: In what way does it happen, can one say, that, through one and the same nerve, there flows, without doubt continually and quickly, that power which, in a waking person, runs from the brain to the surface of the body; while, at the same time, [there flows] from the surface of the body, up and into the brain, the impressions of external objects, or tremulations?"

     23. An unpublished letter of Swedenborg's, a copy of which was formerly in the possession of Mr. Stroh, is addressed to Anton Swab. It concerns a, certain Dr. Dilling from Utrecht. The original of this document, and that of two more letters, was purchased in a public auction by Consul Kempe, of Stockholm.

408

     The second letter is in English, and is curious as being, we believe, the only extant writing of his in that tongue. It is addressed to an English Nobleman. The third is in Latin, to Professor Chr. Langefeld.

     24. Four new documents regarding Swedenborg's application for the position of ordinary assessor have been found, one of them being his father's request to His Royal Majesty that this honor be granted his son, as "it would be a great happiness to me in my old age."

     25. Another interesting item is a document in Swedenborg's hand, an "Observation of a Solar Eclipse."

     26. Swedenborg's two letters to Ambassador Preis, among the documents discovered in 1896 by the Rev. C. Th. Odhner, were published in NEW CHURCH LIFE of the following year.

     27. Two items of very great interest, as showing Swedenborg's importance in contemporary political life, are concerned with the discussion of his "Views on the Rise and Fall of Swedish Money" in the Royal College of Chancery. This was considered by the Censors as too dangerous a pamphlet to be trusted to the newspapers.

     28. In the Archives of Svea Court of Appeals, there are numerous legal documents concerning Swedenborg's property and lawsuits, but these have not been thoroughly examined.

     29. A great source of information not yet exhausted are the reviews of Swedenborg's works in contemporary scientific literature. Some of those yielding references are:

Acta Literaria Svecia
Neuer Zeitungen von Gelehrten Sachen
Acta Eruditorum
Historie der Gelehrsamkeit
Allgemeine Deutsche Bibliotek
Svenska Mercurius

     III.

     But it would be too prolix to tell more about the numerous items that have come to light. Those we have briefly described run up to the year 1723 only. Let us glance at the next ten years. We find forty-two new documents by Swedenborg, and fifty-four about him, that are not mentioned in Tafel's Documents. A rough estimate would run about as follows:

409

     NEW ITEMS NOTED SINCE 1872.

By Swedenborg.                Concerning Swedenborg.
1688-1723      47                    128
1723-1733      42                54
1733-1768      40                110
129                          292 Tota1 421.

     The number belonging to the last four years of his life (1768-1772) would be difficult to estimate.

     We cannot leave the subject without a reference to one letter discovered by the writer in the Diocesan Library at Linnkoping. It is from the pen of Anders Celsius, famous originator of the centigrade thermometer, and is dated Paris, May 6, 1735. Particular interest attaches to it as a demonstration of the value of the new documents in throwing light upon the estimate of Swedenborg's works by contemporary learned men. Celsius writes: . . . . " Mr. Swedenborg's Principia is popular enough with those here who still are Cartesians and content themselves with the philosophical particle. But Englishmen and Frenchmen who follow the manner of Venetanus and Newton in Physics declare that 100,000 years from now would still be too early to try to determine the figure and size of the elements."

     It is to be hoped that in a near future day this great fund of information will be published, and the charming story of its preservation told. We know how the second volume of Apocalypse Explained was saved from the burning house of Mr. Peckitt by the firemen throwing out the contents of his desk; how the fire in Southern Stockholm stopped before it reached Swedenborg's house, where other precious manuscripts rested; how the Appendix to the White Horse was sent to Dr. Hartley in a basket of hay; how poor old Benedict Chastanier gave a portion of the Diary to Mr. Proud as a pledge, and subsequently died of poverty and exposure, and how Miss Sibly sold it for ten pounds; how, when a fragment of the doronis was found in England by Nordenskiold, half of the copy had been mislaid and finally lost; how the theological letters were offered for sale to an antiquarian bookseller, and how one of them found its way into the private museum of a Chicago candy maker. The impression is almost that no works have suffered more than those of this great man.

410

But this is wrong. The real marvel is that so many have been preserved.

For these things are unique! and so fragile! When one thinks of the fate that may overtake them any moment, is it any wonder that the heart is moved? The manuscripts of Ptolemaic learning were carefully preserved in Alexandria-until Omar conquered the city and burned them up. Arabic philosophers left their records in the beautiful palace of Goranada-but the ardor of the Inquisition consumed them in an evil day. As for the picture-writing manuscripts of Aztec civilization, the followers of Cortez piled them mountain-high, and made of them an ash heap. Henry VIII destroyed most of the Saxon literature in England, though some were reserved for scouring candlesticks, or for rubbing boots, while others they sold to the grocers and soap-sellers, or to be used in the binding of other books; what wonder the Beozerulf survived! And in our own day, William of Hohenzollern's troops burned the Library of Louvain!

Leaves, dead leaves; crisp, perishable leaves! Today their form portrays, by vein and network, the story of their structure and their lives. What do they whisper to the rustling feet of Time?

"Tomorrow? Why, tomorrow I may be
Myself with yesterday's seven thousand years."

411

ADVERSARIA 1924

ADVERSARIA EMANUEL SWEDENBORG 1924

     EXTRACT FROM VOLUME III, TREATING OF THE PRESENCE OF GOD MESSIAH IN THE TABERNACLE. (EXODUS CHAPTER 25: VERSES 1 TO 23 INCLUSIVE.)

     TRANSLATED BY THE REV. ALFRED ACTON.

     1258. The subject now treated of is the tabernacle which was to be built, and in which, as told in what follows, God Messiah would dwell.

     1259. That God Messiah would dwell in this habitation or tabernacle, as afterwards he dwelt in the temple, and thus, as it were, in a place, will be mentioned in many passages below.

     1260. That one place is more holy than another, as in the case of Mount Sinai, etc., etc., may be seen treated of above. That God Messiah appears in a place before human eyes and with glory, as He appeared in Mount Horeb, Mount Sinai, in a pillar of cloud and fire, and afterwards in the tabernacle, and finally in the temple, is because a choir of His angels is in that place; and since they are holy, He is in their midst.

     1261. God Messiah is everywhere, but in the saints He is more present than elsewhere, and with another power, that is to say, with truth and love. Wherefore it is said that He can dwell with anyone (as said later); that He cannot accompany them to the Land of Canaan; and yet He is present everywhere; and therefore, also, in the prayer of the benediction, He is asked to look upon them, when He is continually seeing,-and seeing the most minute things in the universe. But when they are sinners, He is said to turn his face away, because there is no such presence, that is to say, presence with light and flame, that is, with truth and love. This presence, by the Divine

     1262. Mercy of God Messiah, it has been allowed me to experience; as was the case in London in the street, and at home in the temple in Stockholm.

412

Hence His presence can be inferred, and so described. It is an inmost affection, which can never be described; and even if it were described in many words, yet it would never be exhausted.

     1263. Moreover, there are other presences which manifest themselves by peace, felicity, and an inmost sensation, which I have frequently experienced during two years, and which also cannot be described. For it is a manifest sense of felicity,-respecting which in the description, if this be pleasing.

     1264. Hence, then, in certain places, there is a presence by the holy angels, in whose midst He thus dwells. The tabernacle was the place in which they were, for the reason that He might be there in a choir of holy angels, as in the center.

     1265. Hence, also, it now follows that, in the tabernacle and temple, it is God Messiah who is represented, because in the center, as it were, there are angels, who make a small effigy of His Kingdom, while as stated above, He Himself is His kingdom.
DEGREES OF SLEEP 1924

DEGREES OF SLEEP 1924

The life of the external senses, and of the body, is mere shade and sleep relatively to the life of the interior sense, that is, of the natural mind. This also is a sleep relatively to that of the more interior faculty, which is properly human. This, too, is a sleep relatively to man's inmost life, which is that of the soul; and this is nothing but a sleep relatively to the Verimost Life, which is that of God Messiah, Who is Life. Thus each and all things in man are nothing but shade and sleep; and so there are degrees of sleep, as there are of angels and spirits. (Adversaria III:2654)

413

GLEANINGS FROM NEW CHURCH HISTORY 1924

     A CATHOLIC VIEW.

     The following statement is quoted from the American edition of the History of the Church by the Rev. Dr. John Alzog, a standard historical work of the Roman Catholic Church, and first published in German by the author, a Professor of Theology in the University of Freiburg, Brisgau, Baden. Omitting his scanty list of reference works, the passage reads:

     The Swedenborgians or Church of the New Jerusalem.

     Emanuel Swedenborg (1688-1772) was the son of Jesper Swedberg, the Lutheran titular Bishop of Skara, in West Gothland. He was highly educated, held the office of Assessor of the Royal Metallic College at Stockholm; traveled much through Europe for scientific purposes, and when about fifty-five years of age began to fancy himself the recipient of supernatural revelations. He professed to have been lifted up to Heaven, and there to have received a commission to restore true Christianity and to inaugurate a new and endless era for the Church. This era was to open precisely on the 19th of June, 1770. This was to be the New Heaven and the New Earth, the Celestial Jerusalem foretold in the Apocalypse. Notwithstanding the theosophic and speculative character of the doctrine of Swedenborg, it had also an eminently practical bearing.

     After attacking the doctrine of justification, as held by Protestants, with a view of showing that it is dangerously subversive of morality, he went on to draw out a strangely grotesque system of his own, substituting for the mystery of the Trinity and the dogma of redemption through Christ's death a triple manifestation of the Godhead, first in the person of our Lord, and again in Swedenborg himself. This he did because a belief in the Trinity and Christ's vicarious death was the groundwork of the Protestant view of justification by faith alone, which he regarded as detrimental to purity of morals. As a consequence, he was obliged to reject the doctrines of original sin and man's fall.

414

All these teachings, he said, were errors introduced into Christianity by the Council of Nice, previously to which his was the prevailing idea of the Trinity. Angels and demons, according to him, are only other names for the souls of the just and the reprobate; and the doctrines of satisfaction through Christ, predestination, and the resurrection of the flesh, are only idle inventions. Having elaborated his system, he set about arranging the canon of the Sacred Books so as to fit into it, and neither retained nor quoted, as revealed and authentic, any portion of either the Old Testament or the New, except the Four Gospels and the Apocalypse, on which he put his own novel and arbitrary interpretation.

The followers of Swedenborg, who were chiefly of the better classes, were quite numerous in Sweden, England, North America, France, and Wurtemberg. In the last-named country, his fantastic writings, published by Tafel, were extensively circulated. In an age characterized by every sort of intellectual and religious lawlessness; when society was rent asunder by schism and made dreary by unbelief; when the first stirrings of reviving faith were beginning to be felt, and the religious sense to be purified, by the very excesses of Protestantism; and when the intellect was not yet sufficiently emancipated from its old habits to seize what was simple and logical, and appreciate what was pure, and on this very account liable to be fascinated and led captive by what was new and strange, the incoherent reveries of Swedenborg found acceptance, because they answered a state of mind not fully prepared: for the majesty of truth yet repelled by the deformity of error. (Alzog's History of the Church, Vol. III, p. 614.)

[EDITORIAL NOTE: We need scarcely call attention to the palpable and inexcusable error in the statement above, that Swedenborg "neither retained nor quoted, as revealed or authentic, any portion of either the Old Testament or the New, except the Four Gospels and the Apocalypse."]

415

NEW CHURCH AND THE MODERN WORLD 1924

NEW CHURCH AND THE MODERN WORLD Editor 1924

NEW CHURCH LIFE
Office of Publication, Lancaster, Pa.
Published Monthly By
THE GENERAL CHURCH OF THE NEW JERUSALEM
BRYN ATHYN, PA.

Editor                    Rev. W. B. Caldwell, Bryn Athyn, Pa.
Business Manager          H. Hyatt, Bryn Athyn, Pa.

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

     TERMS OF SUBSCRIPTION
One Year                $3.00 payable in advance
Single Copy          30 cents
     To the New Churchman of this day, it is a matter of direct and immediate importance to acquire a correct view of the relation of the New Church to the world at large. For that view will be at the center of his thought in practical affairs, and will thus qualify and determine the acts of his daily life. He is in daily contact with the world of men, and his appraisal of modern states and conditions will have much to do with his inner attitude toward his own natural man and its regeneration, which he rightly regards as the chief business of his earthly career, because he is not one who prefers worldly success to his soul's salvation. Everyone in the Church is called upon to focus his spiritual ideals of faith and charity upon his dealings with the fellow man. In his effort toward intelligent and wise action, he wishes to be guided by the principles he has imbued from Divine Revelation, and not by the cupidity and phantasy of the proprium. Above all things, be wishes to be just, since justice is the highest charity. And so he can scarcely overrate the need of a true perspective and general outlook as the directing light in his relations with the world he lives in.

     If we were concerned only with the relation of the Church to the evil and falsity of the world, our attitude and practice would be more easily determined.

416

Evil and falsity are contrary to the good and truth of the Church, and usually appear as repulsive, as things to be condemned, resisted and combated, even while there is pity and mercy toward those who are in them, since we ourselves ask that mercy and pity of God. But it is more difficult to formulate the proper relation of the spiritual goods and truths of the Church to the natural goods and truths of the world, the truths of Revelation to natural science and philosophy, and the goods of spiritual charity to the moral and material goods of civilization, both Christian and pagan. For these outer goods and truths with men in general may have the good of religion within, and they may not. And while it is not for us to pass final judgment upon any individual, a modicum of judgment is called for, and to this end it is necessary that we adopt some general view of the spiritual and natural condition of the race.

Now the New Churchman has two sources of light by which to determine such a general judgment, namely, Divine Revelation and the natural evidence. But because a rational choice is here demanded, it is not surprising that, among receivers of the Heavenly Doctrine, we find two distinct views concerning the general state of the world, one claiming that it is spiritually improving, the other that it is spiritually deteriorating. And because these views are really opposed and irreconcilable, most of the members of the organized Church have aligned themselves with one or the other. This is an old subject, but it is also perennial and persistent, and some phases of it will bear frequent consideration.

Among avowed New Churchmen there are those who hold it to be in accord with the Writings to believe that the New Church of this day is like the ark of Noah upon the flood of waters which has not yet subsided, like the armies of Israel safe upon the shore and delivered from the fate of the Egyptian hosts, or like the disciples sent forth as sheep among wolves, as also like the woman in the wilderness, nourished for a time and protected from the serpent. In other words, they believe that the present-day New Church, like all former Churches in their beginnings, is the Divinely provided means of conserving a remnant of spirituality among a few who are the hope and promise of a decadent race,-a few with whom the Church is to grow until it is gradually given to many.

417

     And by the New Church they mean the organized body of professed believers, who openly acknowledge the Lord as He has made His Second Coming in the Heavenly Doctrine of the New Jerusalem, and who openly worship and live according to that Doctrine. They hold that the New Church, like all former Churches, is to be centrally established among people who do this; who, with the courage of their convictions, have separated from the former Church. While they shun the pride of superiority as a deadly evil, they also shun that false modesty, and that overweening desire for a rapid extension of the Church, which subtly persuade the natural man to regard all good as New Church good. They know better of the spurious goods of their own natural man.

     These believe, therefore, that the New Church is to be distinct from the Old in doctrine, faith, and worship, and that it is to have a social life and an education of its own. And further, they hold that any compromise with the apparent goods of the Old Church and the world opens the way to the submergence of the ark in the flood of waters; that it is equivalent to a covenanting of the Israelites with the gods of the gentiles, and a marrying with their sons and daughters; that the disciples would thus be as sheep devoured by wolves, and the woman with her man-child in the wilderness swallowed up by the flood cast forth by the serpent. They hold that such a compromise is effected when the goods and truths that are outwardly with the Old Church and the world are held to be genuine goods and truths of the New Church, made so by a permeating spiritual influence, apart from any knowledge of the Heavenly Doctrine or belief in it.

     They know, indeed, that there is still a remnant of religion among Christians and gentiles, which is a saving grace within the natural good of those who possess such religion. They well know that the goods and truths of the world are to be serviceable to the genuine spiritual church in many ways, though mainly on the principle that the Egyptians are to be spoiled, and that the men of the Church are to make to themselves "friends of the mammon of unrighteousness."

418

For they hold that the Lord's Church has infinitely more to give to the world than the world can ever give to the Church; that, as the nations of old came from the ends of the earth to hear the wisdom of Solomon, so all nations must eventually come to the light of the New Church, because "a greater than Solomon is here." But they know that only those will truly come to the New Church who are prepared to receive its Doctrine in a faith of enlightened understanding and a life of individual repentance, involving a renunciation of their former faith and life. Therefore, they find no justification whatever in Divine Revelation for a belief that the New Church will be established by permeation, or by any other way than that of a life-long individual combat against the evil and falsity of the natural man, and also against the spurious good and truth of the natural man, these latter being the most deadly foes with which the New Church at this day has to contend,-the "wolves in sheep's clothing," not easy to detect.

And so the New Churchman cannot be undiscriminating toward the world, or toward his own natural man, unless he would endanger his effort to cultivate spiritual good, both in himself and in his children. In his attitude and outlook toward the world, and in all his dealings with men, let him be "prudent as a serpent, but harmless as a dove."
NOTES AND REVIEWS 1924

NOTES AND REVIEWS 1924

     AMONG OUR CONTEMPORARIES.

     Mr. Victor Tilson's paper on "Revelation and Applied Science," which was read before the last British Assembly, and printed in our January number, has been translated into Spanish for publication in HERALDO DE LA NUEVA IGLESIA, the 8-page monthly edited by Mr. J. H. Anderson, of Valencia. HERALDO is now in its third year, and its contents during this period have been mainly in the form of Spanish versions of passages from the Writings and translations of the works of the Revs. Chauncey Giles and E. C. Mitchell.

     Mr. Tilson's paper has also aroused special interest in the antipodes. THE NEW AGE (Sydney, Australia) for April, 1924, refers to it as "a most illuminating and interesting paper," and further notes that " it deals with the fascinating subject of the beginning of matter, and with the lately-discovered fact concerning the ether and the suspected aura, as illustrated by the phenomena of the phonograph and the wireless, pointing out the wonderful interest they have for New Churchmen in the confirmation and illustration they give of the natural and spiritual truths revealed to us in the writing of Swedenborg." (p. 10.)

419

This number of THE NEW AGE also prints a communication on the subject of "The Command of Love" from the pen of the Rev. Richard Morse, with a reply by the Editor, Mr. D. Ashby, of Melbourne, who now occupies the editorial chair, in place of the late W. J. Spencer.
CONSERVATIVES AND LIBERALS IN THE CONVENTION 1924

CONSERVATIVES AND LIBERALS IN THE CONVENTION 1924

     Typical of the opposition aroused among the "conservatives" in the General Convention by the "liberal " views espoused by the Editor of THE NEW-CHURCH MESSENGER and other writers, the Rev. L. G. Landenberger writes of "Injurious and Destructive Ideas "in the issue of the MESSENGER for May 21st. We fully sympathize with his remarks, and especially with the opening words of his communication:

     "I have been not only greatly disturbed of late by some of the statements made in the MESSENGER, but fearfully shocked and appalled. I refer to things written which make it appear as if the doctrine of the Virgin Birth of the Lord were not an absolutely essential doctrine of the whole theology of the New Church signified by the New Jerusalem. I dislike to be looked upon as a critic in our organization, but I cannot refrain from protesting against the position that some of the writers have lately taken in the MESSENGER in regard to a principle which the Word and the Theological Writings of Swedenborg set forth in all distinctiveness and clearness, as fundamental to the whole system of New-Church truth."

     Mr. Landenberger then takes issue with two writers who advance a view of the Virgin Birth which has a decidedly Tulkite flavor, namely, that it is sufficient to acknowledge its "spiritual significance" without believing in it as a "historic event." Of this, he says:

     "Now, over against the position which these two brethren seek to maintain,-a position which seeks to make it appear that the essential teaching contained in the Virgin Birth is one that applies to the regeneration of the individual, I would point out what we are taught in regard to those who teach that Jesus Christ was the son of Joseph, consequently that He was not of Virgin Birth.

420

It is not possible to take more than one position here in regard to this Scripture teaching; either Jesus Christ was Virgin Born, or he was the son of Joseph. If He had not been the Son of God, uniquely born and thus Divine as to His Soul, how could redemption have been wrought? If He was not Divinely conceived, and if His Soul was not thus the 'Father,' what becomes of the theology of the New Church, as set forth in The True Christian Religion and all the other works of the Lord's servant. They become fundamentally fallacious, and are not worthy of our acceptance!"

That the Writings clearly anticipate the present-day doubt and denial on this subject in the Old Church, is made plain from Mr. Landenberger's closing quotation from The True Christian Religion:

"Everyone who wishes to be truly a Christian, and to be saved by Christ, ought to believe that Jesus is the Son of the living God. He who does not believe this, but only that He is the Son of Mary, implants in his mind various ideas respecting Him which are injurious and destructive to that salvation. (See above, nos. 92, 94, 102.) Of such it may be said, as of the Jews, that, instead of a royal crown, they place upon His head a crown of thorns, and also give Him vinegar to drink, and they cry out, If Thou art the Son of God, come down from the cross. Or, as the devil, the tempter, said, If Thou art the Son of God, command that these stones be made bread; or, if Thou art the Son of God, cast Thyself down. Such profane His Church and temple, and make it a den of robbers. These are they who make the worship of Him like the worship of Mohammed, and do not distinguish between true Christianity, which is the worship of the Lord, and naturalism. They may be compared to men riding in a carriage or coach over thin ice, and the ice breaks under them, and they sink, and they, with their horses and vehicle, are covered by the icy water. They may also be likened to men who make a little boat of woven reeds and rushes, daubing it with pitch that it may hold together, and in it put to sea; but there the cohesiveness of the pitch is destroyed, and they are choked by the waters of the sea, and, swallowed up, and are buried in its depths." (No. 342.)

421

     The kind of "liberalism" objected to by Mr. Landenberger is well exemplified in a letter from the Rev. Horatio W. Dresser appearing in a later issue of the MESSENGER. As to whether the doctrine of the Virgin Birth is fundamental, he says it is rather a "question of marketing New Church teachings," and continues:

     "This doctrine is much discussed today, and many suggestive things have been said about it. Shall we neglect all this, and make no effort to appeal to people who see great force in other views? Shall we cling to a literal way of reading the doctrine, and discount the interests of those who find a surer approach to Divine truth in terms of values than in an argument limited by old-time psychology? Shall the main question be the Lord's Divine-Human nature, the meaning of the Incarnation; or the mode of birth as a literal fact? Shall we say that 'true Christianity' means, first of all, acceptance of this doctrine; or agree with ministers, both within and without the organized New Church, that the doctrine in question is not of primary importance, but that a man can be as good a Christian who cannot yet accept it as those are who do believe it?' One is inclined to believe that it is the doctrine of the Lord that is fundamental, and that the fundamental doctrine should not be made so to turn upon literal belief in the Virgin Birth that Christians will be excluded who find the actual text of the Gospels baffling on this point." (MESSENGER, June 4, p. 371.)

     That there are also "conservatives" among the laymen of the General Convention, is shown by a letter appearing in the MESSENGER of May 14th, (p. 322), in which the writer implies, by his opening words, that the Fundamentalist-Modernist feud in the Old Church has been imported into the New Church in an unwarranted manner. For this is just what has been done by that "liberal" group which affects to believe that the Protestant sects are being permeated with the spirit of the New Age by an unconscious cerebration or something of the sort, and who, therefore, take over bodily the doubts and problems of the Old Church as though they belonged to the New Church. The fact is, however, that the members of this group are themselves the victims of a permeation which is destructive of any distinctive New Church light, as is shown by their adoption of Old Church controversies which never need becloud the mind once established in the Heavenly Doctrine.

422

A significant sign of this preponderating influence from without is the increasing use of the language of modern Christian theology in place of the clear and distinctive terms of the Writings. Thus we hear much of "God in Christ" and of the "Master," but seldom of the "Lord in His Divine Human."

We take pleasure in reprinting the following letter which we may regard as addressed to the type of mind we have been describing:
OUR MISSION 1924

OUR MISSION T. M. TRIPLETT 1924

     To the Editor of the MESSENGER:

     It is apparent that in the controversy put upon us we have been missing the mark; and we may have been missing it a long time. And if attention is not focused on the mark, we may continue to miss it.

     To discerning perception we have one clear call,-to proclaim the new Revelation of the Bible, or "the Word," as we call it. Revelation has been progressive. The Lord first revealed the Divine laws of order as found in the Old Testament. In and after His Incarnation, He gave the literal Gospel, the revelation of the first Revelation and a discrete degree above it. "Ye have heard that it hath been said, Thou shalt love thy neighbor and hate thine enemy; but I say unto you, Love your enemies." The Lord has now made a higher revelation of His second Revelation-higher, because, in its opened spiritual sense, it and the first Revelation can be clearly understood. This is a discrete degree above the second Revelation. The Gospel Revelation Divinely regenerates the first Revelation by converting law to liberty. The third Revelation, that of the spiritual or internal sense of the Word, Divinely regenerates the entire external face of the Bible, regenerates the imperfections in it, taken from the degenerate states of men.

     The second Revelation was preached by the apostles, and the First Christian Church was founded upon it.

423

The Church of the New Jerusalem, the regenerated and spiritually enlightened Christian Church of the Lord's Second Advent, and a discrete degree above the First Christian Church, is built upon the third Revelation; and this should be the inspiring theme of the new apostolic ministry. But some of our ministers seldom refer to it, and touch it lightly when they do.

     By the third Revelation, the literal Word is Divinely illuminated and so is Understood from heaven, from the inside out, and hence is definitely and clearly known. And in this finally revealed understanding of the Word, we have a rational knowledge of its Holiness; of the Virgin Birth; of the Incarnation of Jehovah in His Divinely Regenerated Humanity, in which He is Jehovah-Jesus, one in Person, in whom is the Father, Son and Spirit; and of the nature and time of His Second Advent. All other truths of religion follow in their order from these primary truths.

     We should not argue, nor much refer to, the old falses inevitable to a common dictionary understanding of the Bible. The spiritual apprehension of the Word is more a matter of perception than of intellectual assault. We should show that the literal Word has been revealed, disclosing its heavenly meaning,-show and illustrate it in many ways, show it distinctly and persistently. We should be as much concentrated on this and related truths as Paul was on the reality and resurrection of Jesus in the then new dispensation. We know that the fundamental truths of this, the third Revelation referred to above, are those proclaimed in the middle spiritual world to determine the proceeding judgment and fix the plane of separation between those who can receive the light and enter the state of the Second Advent and those who will remain in the mere morality of ecclesiasticism. And these truths will direct and complete the same judgment here. As the spiritual world is that of causes, and this world that of effects, the same judgment must be going on there to make the one here and now possible.

     Herein is our opportunity to enlighten equally Fundamentalism and Modernism; and herein is our chance to reconcile the Bible to the truths of science, and science to Revelation. Again, herein is our mission to raise the New Church to a higher spiritual life, and thus give it a more distinct sense of the Lord's Second Coming.

424

Thus also may it emerge from its predicted slow growth in its beginning,-slow in part from the sense darkness and low life that oppose and oppress it.
T. M. TRIPLETT.
NEW CHURCH DOCTRINE OR UNITARIAN PHILOSOPHY? 1924

NEW CHURCH DOCTRINE OR UNITARIAN PHILOSOPHY? 1924

     Another plea for the promulgation of a distinctively New Church message was made recently at Glasgow during the annual meeting of the Scottish Association, an organization founded to coordinate the missionary work of the New Church in Scotland. In an address on "Missionary Institutions and the Message of the New Church," the President of the Association, Mr. Wm. C. Dick, M. A., took the ground that " the distinctive message of the New Church is of first and vital importance," and in the course of his remarks truly characterized the prevailing Unitarianism among Christians. To quote:

     "The need for the message of the New Church is great. Christianity is fast losing hold of all classes,-that Christianity which connotes a knowledge of our Lord as the Divine Human and a life in accordance with the Divine spirit of His teaching. There is taking the place of this real interior view of life a philosophy of life based upon the merely natural aspect of our Lord and His teaching, a philosophy which claims to be practical above all things, and that would include, along with the teaching of our Lord, as being equal in value to it, the maxims and the examples of the best men who ever lived. Christianity, without the essential Divinity, is thus brought down to the dull dead level of natural good, and becomes, in fact, the highest good of the materialist.

     Thus an ideal is set up which is a composite one,-a fusion of the Humanity of our Lord with the selected qualities of Washington, Lincoln, or other great and good men. Such an ideal is at the best human, and to offer it to humanity is to invite men to raise themselves to higher things by pulling at their own waist belt. The Christianity the world needs is that founded on the life and teaching of our risen Lord, at one with the Father, 'in whom dwells all the fulness of the Godhead bodily.' A faith in one God in one Person is the all-powerful influence, founded upon the eternal potentiality of the Divine Itself, that can, if truly held and truly used, clear away the evils that beset the steps of the wayward and remove the false ideas that obstruct the right mental, spiritual development."

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Later on he says: "Cooperation in the external works of charity is a good thing; . . . so is the amalgamation of external forces to combat the prevalent evils of our time. . . . All these efforts will be more or less successful; but success in any full sense of the term can never be achieved until all these external measures are infused with the all-powerful Spirit of the Divine, until there stands at the heart of them all, as their acknowledged source and origin, the Divine Human, and until all human agencies are acknowledged to be merely instruments in His hands. This Divinity can only come down to earth through the living Presence of our Divine Lord in the mind of the individual. The Divinity of Christ must be in us before Christianity can truly exist in the world; and the world will never be truly Christian till the first and greatest message of the New Church is spread abroad and universally lived,-the doctrine of the Divinity of our Lord." (NEW-CHURCH HERALD, May 31, 1924, P. 342.)
FUNDAMENTALLY FALSE OR TRUE? 1924

FUNDAMENTALLY FALSE OR TRUE? 1924

In the foregoing items from Our Contemporaries in the journalistic field of the New Church, we have endeavored to furnish our readers a brief glimpse of the contrasting ideas current in the Conference and Convention. We would add but one more,-an editorial utterance in the MESSENGER, which may be set over against the sound and healthy attitude manifested in Mr. Dick's remarks on the New Church Message. In the issue of the MESSENGER for May 28, 1924, the Editor says:

"A New-Church minister writes of the two schools of thought in the modern world, 'They are both fundamentally false.' One doubts whether it would be wise to make such a statement publicly, if it were true; but is it even that? Swedenborg says (Divine Providence, n. 259): "There are three essentials of the Church,-an acknowledgment of the Divine in the Lord, an acknowledgment of the holiness of the Word, and the life that is called charity."

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Are not these the real 'fundamentals'? And are they not purposely so broadly stated? Allowing for such differences in interpretation as we think our author may well have had in his mind, there are few Christian churches which would not today accept the 'three essentials' unreservedly. That which made Swedenborg speak of the church of his own day as dead, was that faith had been put in place of charity. Who but a few reactionaries do that now? The views of truth of most of the denominations are imperfect from the New-Church standpoint, but most of them would admit anyhow that they have still much to learn. But to say that they are all 'fundamentally false' seems to us as unfair as it is un-Christian." (Pp. 347, 348.)

A careful reading of Divine Providence, 259, has not encouraged any such conclusion, much as we would like to believe that spiritual charity has brought the denominations of Christendom into a fundamental agreement on those three essentials. In that number, it is treating of the fact that "there have been and still are so many heresies in the Christian world," and at the close we read: "If these three had been held as essentials of the Church, intellectual dissensions would not have divided, but only varied it, as light varies colors in beautiful objects, and as various gems give beauty in the crown of a king." Are we to persuade ourselves that all this has changed since Swedenborg's day, and that the "intellectual dissensions" now admittedly abundant in the Christian world are signs of a fundamental agreement?
INVERTED TEMPLE 1924

INVERTED TEMPLE 1924

THE NEW CHRISTIAN MINISTER, weekly folder published by the Rev. W. R. Reece, Pastor of the Portland, Oregon, Society, in the issue for May 22d prints photographic views of the exterior and interior of the recently completed church building of that Society which is to be dedicated on June 22d next. The erection of edifices of this kind, set apart for the worship of the Lord in His Second Advent, and for the attendant uses of a New Church Society, must ever be a matter of rejoicing.

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One would wish to speak without criticism of things undertaken and accomplished in such a good cause, but, in the interests of distinctive New Church architecture and symbolism, we are obliged to comment unfavorably upon one or two of the features of this building, as described in the folder.

     We read: "The building opens toward the rising sun. Every New Churchman will at once see the significance of this fact." We fear that most New Churchmen will regard this placing of the entrance on the east, and the Repository in the west, as a reversion to the Jewish Temple at Jerusalem. Granting that it is not always possible to build according to an ideal symbolism, when, for instance, the location of available property, limited financial resources, and other obstacles, prevent the placing of the Repository in the east, we think it would be well not to try to make out a case for the inverted arrangement, but to admit the imperfection frankly. We may be permitted to quote two well-known statements bearing directly upon the ideal direction of a temple:

     "Because the Lord is the East, it was a holy observance in the representative Jewish Church, before the temple was built, to turn the face to the east when they prayed." (A. C. 101.)

     "Since the Lord as a Sun is constantly in the east, the ancients, with whom all things of worship were representative of spiritual things, turned their faces to the east in their adorations. And in order that they might do the like in all worship, they also turned their temples in that direction. From this it is, that temples at the present day are built in like manner." (D. L. W. 123. See also A. C. 9642e and H. H. 119e.)

     Mr. Reece seeks to justify his placing of the chancel and repository in the west by quoting the description of the "Nunc Licet" temple from T. C. R. 508, as follows: "Within, on the south side toward the west, was a pulpit, on the right hand side of which lay the opened Word enveloped in a sphere of light. In the center of the temple was a sanctuary before which was a veil, at that time raised, and there a golden cherub stood with a sword turning hither and thither in his hand." This temple was representative of the New Church, and the sanctuary (adytum) in the middle answers to the repository in the east of our churches, so that we think it hardly possible as a practical matter to reproduce that representative temple upon earth.

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What is in the middle, or interior, in the spiritual world, is represented upon earth by the east, where the sun rises, and not by the west, where it sets. Yet Mr. Reece says: "The heart of this House of the Lord is the Repository for the Word. In this, at the pulpit or west end of the 'Upper Room,' are the 34 Books of the Old and New Testaments, which contain in their sacred letter that spiritual light whose very Center is the Lord of Light. This Repository is lined with gold satin, surmounted by golden cherubs, and veiled with curtains of blue, purple and scarlet. All this represents the Lord at the very inmost of man and angel."

When we noticed by the photograph of the chancel that this Repository contained, not only the Word in the Letter, but also the Writings, we were pleasantly surprised, until we read further in the description: "The curtains are drawn aside at the beginning of service to represent the opening of the Word as to Its inner glory in the NEW Christian Church. Below the Word are the Doctrines for the New Christian Church as drawn from the Word. Note that they are not above the Word, nor even beside it, but beneath. This is to show that these Doctrines are derived from the Word," etc.

There are, of course, various ways of placing the Writings in a Repository, along with the Word of the Old and New Testaments. But here they are deliberately placed beneath the Word,-a logical ultimation and confirmation of the prevailing view in the General Convention,-a view which insists upon subordinating the Writings to the Word. Whether they will admit it or not, this means a subordination of the higher to the lower, of the spiritual sense to the natural sense of the Word. And this inverted order, thus deliberately represented in the repository of the church at Portland, is, we believe, unconsciously typified by the inverted direction of the same building. The Jews entered their temple from the east, because, in spirit, their backs were turned toward the Lord; and they faced the holy of holies in the west of the temple, because therein were the Ten Commandments, representing the whole Hebrew Word, by which alone the Lord could find entrance to their minds-externally, because they had no internal light. (See A. C. 9668, 10235e.)

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Before the time of this temple, the ancients, including the Jews, worshiped toward the east; and the same holy observance was restored in Christian worship. Why, then, should the "New Christian Church" go back to the Jewish inversion?

There is a plain fallacy in the oft-repeated assertion that the "Doctrines are drawn from the Word," or are "derived from the Word," meaning that the Heavenly Doctrine revealed in the Writings was derived from the letter of the Word. In reality, the Heavenly Doctrine is from the Lord Himself, who is the Word Itself, and is the Divine Truth revealed to Swedenborg "while he read the Word" (T. C. R. 779e), which Divine Truth was the means whereby he was enabled to understand the spiritual sense and expound the letter in its light. It is only in this sense that the Doctrine was "drawn" or "derived" from the letter of the Word. That Doctrine was the Lord Himself in His Second Coming in the clouds of the letter. "He that is from above is above all," was said of the Lord by John the Baptist, who represented the Letter of the Word. And John also said: "He that cometh after me is preferred before me, whose shoe's latchet I am not worthy to unloose," signifying how the letter cannot unlock the mysteries of the Word, but the Lord alone can do this, and has done this by means of the Heavenly Doctrine in the volumes of the Writings of the New Church.
ODIUM THEOLOGICUM 1924

ODIUM THEOLOGICUM K. R. ALDEN 1924

Years ago, in Leyden-the scene of the famous and classical debates between Calvinists and Arminians-there lived a sagacious cobler. Many theological debates were carried on in Latin. This cobler had no Latin and less Greek. Yet he attended the debates. Some one asked him if he understood the language to which he listened. "No," he replied, "but I know who is wrong in the argument, by seeing who is angry first!"-NEW-CHURCH MESSENGER.

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FIFTEENTH ONTARIO DISTRICT ASSEMBLY 1924

     TORONTO, MAY 23-26TH, 1924.

     Friday, May 23rd, 8 p. m. The Assembly commenced with a Reception and Ball. Elaborate preparations had been made for this social event. Our assembly hall had literally been converted into a most charming old English ballroom. Brown panels broke the sameness of the plastered walls, while lace curtains, old-fashioned wall-lamps, and a very attractive fireplace added a glowing warmth to the whole room. The reception committee consisted of Bishop N. D. Pendleton, Rev. and Mrs. K. R. Alden, and Mr. and Mrs. Frank Wilson. For more than an hour the room hummed with the greetings of old friends and that cordial interchange of salutations which is a feature of General Church Assemblies. At about 9:30, the orchestra struck up the first dance,-a Paul Jones in which everyone joined. Many new and beautiful dresses graced the occasion, and the thrill of young life communicated itself to all. At about 11:00 o'clock, a "Lucky Number Dance" was announced. Each couple was given a number, and all were requested to join in. Then, as these numbers were called, the couple left the floor, received their refreshments, and went upstairs, where attractive tables had been placed in the School Room. After refreshments, the dancing continued late into the night, and the departing guests and hosts attested by their happy faces that the Assembly was away to a good start.

     Saturday, May 24th.-At 2:00 p. m., the Bishop arose to deliver his annual message and paper to the Assembly. He faced an audience that filled the room to capacity and gave him a very cordial reception. His paper was on the rituals of the New Church, with a very exhaustive treatment of their origin, and their difference from the sacraments of the same name in the Old Church. The paper was characterized by the Bishop's usual broad-minded treatment, and was so simply stated that all could understand it.

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     In the discussion after this address, the following points were brought out: It was strange that the Old Church feared the New so much, considering its numerical strength. The reason for this fear, the speaker pointed out, was, that our Doctrines were so true that they realized that if they were ever candidly studied, there might be a landslide into the New Church. Mr. Rudolph Roschman insisted that there was no such danger, and that we must look primarily to our own institutions for the growth of our Church. He said it had been shown by an early New Churchman that, if all the children had been kept in the Church, the New Church would be numbered in tens of thousands today.

     Mr. Sargent asked the Bishop whether the connection with the spiritual world effected by the administration of the sacraments in the Old Church was with societies in the world of spirits or with societies in heaven. The Bishop pointed out that the connection was always effected by the intermediate state, that is, by those dwelling in the world of spirits, into whom, in turn, the heavens flowed, or the hells, according to their state.

     The Rev. L. W. T. David, Pastor of the Kitchener Society, expressed his pleasure at hearing the Bishop's paper, which expression of delight was echoed by others.

     The Bishop concluded the discussion by stating that he had sufficient confidence in the Writings and their truths to face squarely any issue that arose from them. He pointed out that, in the early Academy days, it was maintained that the New Church is as distinct from the Old Church as the first Christian Church was from the Jewish Church. He said that this would not hold, because the Christian Church had not only a new doctrine, but also new sacraments, whereas the New Church had a new doctrine, but no new, Divinely commanded, ultimate sacrament.

     At 8:00 p. m., the Ladies met at the home of Mrs. Frank Wilson. The meeting was opened with a piano solo by Mrs. Dr. Richardson. It was rendered in her temperamental and inspiring manner, and gave true delight to all who heard it. The next number on the program was a paper on "Loyalty," by Mrs. Theodore Rothermel, whose able style and convincing manner helped her to make an abstract and difficult subject interesting. It was followed by discussion. A number of the Toronto ladies then gave one of Barrie's short plays.

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It was exceedingly funny, and evoked considerable mirth. The refreshments were all that could be desired, and the fact that the ladies tarried until after twelve attested the success of the evening.

     While the ladies were making merry at Mrs. Wilson's home, the men had convened at the church. The Forward Club acted as the hosts of the occasion, with the President, Mr. Frank Longstaff, in the chair. The meeting was opened with a prayer and a lesson from the Word, conducted by the Chaplain. A short business meeting followed. The Pastor of the Society was voted a life member of the club. It was decided to have the annual election of officers in June, instead of September. Much mirth was introduced in the form of good-natured "kidding" between Kitchener and Toronto in regard to baseball and quoits. Finally, Mr. John Schnarr, of Kitchener, stated that they could play Toronto at any game, under any rules, and beat them. This was followed by bursts of laughter.

     The business meeting then gave way to a delightful musical program. The Forward Club quartette rendered two songs. Mr. Nathaniel Stroh, of Kitchener, played two beautiful piano solos, and Messrs. Bellinger, Barber and Alden a two violin and piano trio.

     By this time, all were hungry, and we sat down to an ample repast. The President of the Club acted as chairman, and was extremely happy, both in his choice of a subject, and in his choice of speakers. The subject for the evening was "Forward." The first speaker, Mr. Arnold Thompson, pointed out that everything seemed to move in circles. What, then, moved forward? The answer he gave was, that the soul alone moves ever forward. The next speaker was Mr. Nathaniel Stroh, who spoke to the subject of "Why Forward." His speech was able, and he pointed out how it is through cooperation that we can go forward in a way to bring new life into our societies. The third speaker was the Rev. L. W. T. David who spoke on the subject of "How Forward?" He showed that we must make use of the past as a means of gaining proportion and experience, and then strike forward into the future; that the patient task of daily regeneration accomplished the real forward movement of the Church. The last speaker was Mr. Frank Wilson who spoke to the question "When Forward?"

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His answer was "Here and Now!" He pointed out the necessity of not waiting to begin tomorrow, and also the necessity of every man's doing his bit. He especially addressed himself to the young men, whom he urged to get busy with the important things of the Church while they were still young. "Will a man rob God?" The speaker said that too often man would, and that we rob God when we put aside His interests, and indulge our own. His speech reached a climax in the words, "Our hats are off to the past; but, gentlemen, let's take off our coats to the future!" Mr. Craigie, Mr. Albert Lewis, Dr. Richardson, and others joined in the discussion, and finally the toastmaster called upon the Bishop to conclude the evening. He told the following story: There was a Bishop attending an Assembly, and there was a man who could not help observing him and he noticed that everyone to whom the Bishop spoke instantly began talking earnestly to the Bishop, who had to say almost nothing. But the man could never get near enough to the Bishop to find out what it was that he said to the people to start them in such animated conversation. Some days later, he met the Bishop privately, and said, "Bishop, I watched you with great interest at the recent Assembly, and I noted the way people responded to your few words. What was it that you said to them?" The Bishop replied: "I said, "How are you, my dear friend, I'm awfully glad to see you, how is your old complaint?" This story furnished the Bishop a starting point to show that everyone is naturally interested in his complaints, but that the only real way to progress was to get rid of our inhibitions, to get rid of our complaints, forget about them, and go forward! This brought a delightful meeting to a close with the singing of "Our Own Academy."

Sunday, May 25th. 11:00 a. m.-Divine worship was conducted by the Bishop, assisted by the Revs. L. W. T. David and K. R. Alden. The chapel was beautifully decorated with palms and cut flowers, and nothing but the old and well-known Hymns and Psalm IX found their way into the service, with the result that the singing was truly inspiring. The Bishop preached on the text, "Ye shall know the truth, and the truth shall make you free." He traced the history of freedom from its lower natural forms to its highest spiritual forms, and pointed out that the great gift of the New Church Revelation was the truth which gives us spiritual freedom. An exquisite interlude, in the form of a trio, was rendered by the Misses, Volita Wells, Edina Carswell and Rhoda Ebert.

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There were 126 present. In the afternoon, a special Holy Supper service was conducted by the Bishop, assisted by the two Pastors. It was remarked afterwards by many that the occasion was unusually impressive.

     Monday, May 26th. 10:00 a. m.-The opening worship was followed by a business meeting. Reports were received from the two Pastors, and from the Treasurer of the Ontario District Assembly. The Rev. K. R. Alden tendered his resignation as Secretary of the Assembly, and the Rev. L. W. T. David was unanimously elected to succeed him.

     Mr. David then read a paper on "The Twelve Sons of Jacob." The paper will no doubt be published in full. It is only necessary to remark here that the treatment was a new one. He divided the sons into three groups, and then showed that each of the names of these three groups in their order corresponded to the same thing on an ascending higher scale. The paper was very clear, and received a hearty response. The Bishop said that he hoped the paper would be published, and congratulated the speaker upon it.

     7.00 p. m.-The Assembly was brought to a close by a Banquet, at which 106 were present. The Pastor of the Toronto Society acted as toastmaster, and read messages from the Rt. Rev. W. F. Pendleton, Messrs. Walter C. Childs, Geoffrey Childs, Fred. Cooper, Raymond Pitcairn, from the Immanuel Church, and from the Editor of NEW CHURCH LIFE. These messages were received with much enthusiasm. The subject for the evening was "Internal and External Fundamentals of Growth." Mr. Rudolph Roschman presented the former in a masterly and concise speech, while Mr. Fred Dawson presented the latter side of the question in a very eloquent appeal. In the discussion that followed, Messrs. Carswell, Craigie, Nathaniel Stroh, Frank Wilson, and others joined. The Bishop made the closing speech, and in his quiet, earnest way laid down the great fundamentals which have characterized the General Church from its commencement, showing that around these might be grouped many different forms of useful activities. He laid especial emphasis upon the fact that the men with enthusiasms must not expect others to lead in these; they must lead themselves. Thus ended a very happy and useful Assembly.
     K. R. ALDEN,
          Secretary.

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Church News 1924

Church News Various 1924

     KITCHENER, ONT.-In May we enjoyed our annual visit from the Bishop, and, though it was only for a day, we derived from it a great deal of pleasure and food for thought.

     The Bishop arrived on the afternoon of May 22nd, and that evening the society gathered at a supper to welcome him, and to hear whatever message he might have for us. The message proved to be an inspiring paper on the relation of the New Church to Modernism and Fundamentalism The true foundation of the New Church, it was explained, rests upon neither side of the present controversy, but upon a firm and steadfast faith in the Word of the Lord, both-as to the Letter and the Writings. The utter devastation of a Church which rejects the Divinity of the Lord was pointed out, and light was given on the Glorification of the Divine Human. As one speaker remarked at the close of the paper, the Bishop rarely gives a paper which does not in some way elucidate the Doctrine of the Lord. A number of others arose to express their appreciation and thanks, and, at the suggestion of the pastor, to voice the ideas and thoughts which the paper had aroused, even though they were only partially formed crystals.

     The following morning, the Bishop paid a short visit to the school, making the children feel excited and happy. Our school has recently added another pupil to the roll, one who had formerly lived too far away to make attendance possible.

     The Bishop went from here to Toronto, where the District Assembly was held, and all those who were fortunate enough to be there say it was an unqualified success. Those who stayed behind in Kitchener did their best to have a picnic on the Twenty-fourth of May, but the weather was so cold they were obliged to hold it in the school room. However, the attendance included about thirty children and babies, and they managed to have a very good time. After supper, Mr. Jacob Stroh gave a short talk on Queen Victoria, and then we organized a grand march for young and old alike. This was followed by dancing, in which the children took an active part.

     On May 13, the Young People's Club held its quarterly meeting conjointly with a Five Hundred party and dance. This made a full evening, and gave considerable variety to the entertainment, which was enjoyed by quite a large gathering.

     The men and boys have been exceedingly active this year in caring for the grounds. Every few nights a group may be seen busily raking, mowing, pruning, fixing the drives, or cleaning up some neglected corner; and we expect to show the Sons of the Academy a very attractive place on July 1st.
     G. K. D.

     COLCHESTER, ENG.-Thursday, May 22nd, 1924, is a date likely to be long remembered in the annals of the Church in Great Britain. It was the occasion of the Laying of the Corner Stone of the Church Building which is being erected by the Colchester Society of the General Church. This is the first New Church Temple to be erected in Colchester, in spite of the fact that there has been an organized Society in the historic town for more than thirty years. It is also the first New Church Building to be erected in Great Britain directly under the auspices of the General Church. As was to be expected, the Pastor had arranged a service in every way fitting for so important an occasion; he was assisted by Rev. R. J. Tilson, Pastor of Michael Church, London.

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Almost a full gathering of the Society, including some of the members living at a distance, were present. Those who were prevented from being present by the urgent requirements of business were undoubtedly there in spirit, as indeed were friends in all parts of the country; for the erection of this Building has aroused great interest amongst our fellow church members, and the Secretary has received many cordial letters conveying good wishes; many of them also sending contributions to the funds.

     The Pastor, the Rev. F. E. Gyllenhaal, opened the service by reading some very beautiful passages from the Word; and this was followed by readings from the Writings by the Rev. R. J. Tilson. Then came the antiphonal reading of Psalm 24, and suitable prayers. Mr. Tilson then gave a short, but stirring address on the significance of the ceremony. The Pastor then prepared the cement, and four young men of the Society,-Messrs. A. J. Appleton, W. S. Appleton, J. Cooper, and N. Motum,-lifted the stone into position at the southeast corner of the building. The climax of the ceremony followed. It was a most impressive moment when the Pastor, his hand resting upon this corner stone of our Church Building, pronounced words which summed up our feelings of gratitude, invoked the blessing of the Lord, and consecrated the stone to its most important use. Then followed the benediction. It was difficult to realize that the service was over. A strong sphere of grateful happiness prevailed, and the congregation seemed loath to leave the spot.

     Afterwards, all adjourned to the home of Mrs. Rey Gill, where tea was served and later toasts were honored,-to Our Guests, to Friends in other Societies, to Church Music, to Conjugial Love, to The Academy, and to The Church. Much could be written of the stirring and enthusiastic speeches delivered, but your space is too valuable.

     The stone itself will be a distinct addition to the Building. It is of pleasing color, and is splendidly carved with the words (in the original Hebrew): "The stone which the builders rejected has become the head of the corner." (Psalm 118:22, Matt. 21:42.) All interest now looks forward to the dedication service, which we hope will be conducted by our Bishop during his visit to Europe this summer.
     C. PRYKE.

     CHICAGO, ILL.-The ladies of Sharon Church had the pleasure of entertaining the ladies of the Immanuel Church, Glenview, on Saturday, May 24th, at the church building on Wayne Avenue. We were also glad to have with us on this occasion a few friends from the parishes of the Chicago Convention Society. After luncheon, Mrs. Harvey Farrington made a speech of welcome, and promised the ladies a personally conducted tour of our new building later in the day. Responses were made by Mrs. John Synnestvedt and Mrs. G. A. McQueen, of Glenview, the latter informing us that we were (without knowing it) celebrating the anniversary of her wedding, even though her husband, like John Gilpin, was celebrating it by himself in Glenview! Mrs. Pearse spoke for the Kenwood ladies, and Mrs. L. Brackett Bishop told us some very interesting incidents of her travels in the Far East, and also mentioned the fact that the bronze bust of Swedenborg, which is to be placed in Lincoln Park, Chicago, had been paid for by contributions from all the New Church societies in the world. Adolf Jonsson was the sculptor, and a photograph of the bust appeared in New Church Life for January, 1923. After the remarks by these ladies, we had recitations by Mrs. Kimball and Miss Katherine Weirbach, and vocal and instrumental music contributed by Mrs. Jasmer and the Misses Lucy Wright, Beatrice Farrington, and Irma Curtis.

     On Easter Sunday, April 20, the service and sermon were appropriate to the day, and the rite of Confession of Faith was administered for Mr. Victor Gladish.

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     The wedding of Mr. Theodore Farrington and Miss Ruth C. Sonneborn, on April 26th, was to have been a private affair at the church building, but a number of the bride's friends unconsciously strolled in at the right moment, so that quite a gathering wished the young couple Godspeed.
     E. V. W.

     REPORT OF THE VISITING PASTOR.-The last visit of the season to MIDDLEPORT, OHIO, was made May 28th to June 1st. Three well-attended doctrinal classes were held. At one of these, in response to a question, the subject of the Divine Human from Eternity was considered. At the other two, the subject was the Divine Omnipresence. There were two children's services, with seven present on each occasion. At services on Sunday, June 1st, there was an attendance of twenty-one, including children. Since the previous visit, an altar rail had been built. The need of this has long been felt, and it is a great pleasure to all that it has at length been supplied. Before the sermon, the pastor spoke of the signification of this addition to the chancel, as distinguishing "the holy" and "the most holy" of the house of worship. He also announced that an important change can now be made, and would this day be made, in the administration of the Holy Supper, namely, that instead of the communicants having the sacrament brought to them, they would now come forward to receive it, thus more fully ultimating what is meant by "approaching" the Holy Supper.
     F. E. WAELCHLI.

     PITTSBURGH, PA.-It is written that "first states enter into and qualify all those that follow," and we think we can trace back to our well-planned and energetic get-together meetings last fall the impetus that has so improved both the spirit and the achievements which have marked our whole year's work. Our annual meeting also was moved from midwinter to September, in order to grapple with our budget right from the start, and prevent unforeseen deficits. Moreover, we had the Bishop with us in October for our District Assembly, and that is always a big stimulus. Then there was the Jacob Schoenberger Golden Wedding, probably the most deeply happy occasion of the year, unless it was the wedding of Miss Sarah Schoenberger to Mr. Daric Acton on April 30th last. These affairs mean much socially to a society; for then there seems to be an opening of the higher heavens; and a quieting of our everyday selves, furnishing a foretaste of the peace promised to those who "endure unto the end."

     Another element that has contributed to the deepening and strengthening of our zeal was the series of intellectual feasts that followed each other in rapid succession, growing out of the big Sons of the Academy banquet given by Mr. Alexander P. Lindsay on March 14th, in conjunction with the Philosophy Club. This affair, most notable in itself, was managed in such a way that the Rev. Karl Alden addressed the school and society before the banquet, and the Rev. George de Charms after it. Later, we were able to secure the services of the Rev. Alfred Acton for a sermon in the morning and a lecture in the evening. Now what pleased us most was that, instead of acting as a surfeit of good things, the interest and delight were cumulative. And so, when the Rev. F. E. Waelchli later paid us one of his rare visits, everybody turned out and listened with keenest pleasure to his address. The children heard all of these gentlemen, and a most useful experience it was for them.

     I pass over the activities of our Social Club, except to say that they have had an excellent spirit, and have given one much enjoyed benefit performance. But their chief efforts have been given to unorganized affairs of various kinds.

     At one of the Joint Council Meetings in Bryn Athyn, the Bishop Emeritus called attention to the fact that the development of our General Church seems to proceed in cycles of about twenty years.

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Perhaps the most strenuous of all, and the most productive of changes-and incidentally of realignments and upheavals-was our first period under Bishop Benade. The next period of the General Church, under Bishop W. F. Pendleton, was avowedly one of consolidation and quiet assimilation and growth. But, as ever under such conditions, there is a tendency on the part of many to settle down to a standpat conservatism, which can hardly endure under the conditions of this world. It is bound to be challenged whenever a new generation comes along, which must have its own experience of thrashing things out for themselves. The only way for them to assimilate spiritual truths, it would seem, is by going through for themselves the whole cycle of investigation, discovery, realization and a fresh start, making readjustments to meet their own states and conditions. This is the law of human growth. But this cycle can never be satisfactorily effected in the New Church solely by the weight of tradition or merely human authority. A church that has become merely traditional, in which the battles of the fathers are relied upon to settle a permanent and untroubled peace upon the children, becomes gradually a persuasive state, and as such is lacking in vigor and adaptability.

     Now all this is by way of breaking it gently to our friends that we are not suffering from a state of stagnant peace; on the contrary, after passing through a brief intermediate period of calms, with sails somewhat relaxed, we have come into a latitude of strong trade winds from a new quarter. Even the Philosophy Club, with its dignified indignities, and its habit of toying with constitutions and such, must needs wipe its spectacles, and look again to make sure what it is that all these boys are fussing about.

     And so with the Ladies Meeting. As the elders relax, younger hands are impatient, apparently, to busy themselves anew in the making of things for the various needs and funds of the church. Let us hope that we shall proceed with the rare, but most needful, combination of virtues which is able to learn patiently and sympathetically what the elders have established, and why, before talking over the work that belongs to their age. There is abroad in the world, as well as in the church, a spirit of impatience that is not content to carry on by way of evolution, but rather by cutting off, throwing aside and despising things which are not yet understood.

     This year, in response to the query, "Why do we spend so much on elementary education, when we might have a fine new church building for the same outlay?" we held a series of four supper lectures on the subject of Religious Education. These were followed by round table meetings of the teachers, with discussions as to what we were actually accomplishing. The series proved most interesting, and brought to notice much that is coming to be taken for granted. Next year, perhaps, we shall take up for discussion some more of our principles of education. Meanwhile, the principles and practices that we have so far developed as to order, organization and government, must soon be taken up for review.

     We made a good start on May 28th when we had our first "General Church Night," and were addressed by the three members of our society who are members of the Executive Committee of the General Church. This will be repeated each year in February, when we return from the Joint Council Meetings in Bryn Athyn. It seems that the unity of our General Church, and the full participation of our growing membership, requires more than the reading of printed reports. Each society must take this subject up, and make it a matter of its own intimate concern, so that participation may be active and constant, and not merely occasional and remote.

     Our School has had another year of first class work, and now graduates four pupils, who unfortunately will be obliged to take the first year or so of secondary work in outside schools.

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We hope eventually to carry every pupil directly to the doors of the Academy Schools in Bryn Athyn, both for their sake and our own. Our greatest lack is that of children. We could care for a larger number to good advantage. Still, we have all there are, and doubtless ought to be well content.

     As to more recent happenings, we had a stirring celebration of Decoration Day, and our school closing exercises were well attended, and gave striking illustration of the kind of thinking and acting together that our children are being trained for.

     The Nineteenth of June was celebrated this year by a service at the church, followed by the usual picnic at the country home of Mr. and Mrs. A. J. Trautman.

     The very sudden death of Mrs. Agnes Lindsay Dake, in the full tide of her uses, When she had already accomplished more in her few years than falls to the lot of many far older women, moved us all more deeply than we can express. They were just turning their attention actively to the needs of our church, and planning to do more than ever next year, when the dread scourge of diphtheria suddenly ended Mrs. Dake's earthly career. But, as is ever the case, our all-wise Father does not permit such tragedies without bringing some use out of it to our spiritual life. And we realize that it has greatly strengthened the bonds that tie us to the other world, and our realization of its nearness.
     H. S.

     BRYN ATHYN, PA.-The work of the Society, especially in the Elementary School has suffered considerable interruption this spring, as the result of a series of epidemics. Measles, mumps, chicken pox and scarlet fever visited us in both successive and simultaneous order. For the most part, however, the attacks were very mild, and no more serious damage seems to have resulted than was incurred by an unusually long vacation for the children. Meanwhile, a program of notable celebrations, marking the principal holidays, was successfully carried through.

     The procession of events since our last report begins with the observance of Swedenborg's Birthday. For some years past, this has been celebrated chiefly by the Academy Schools, while the Bryn Athyn Society, as such, has taken little part. This year, however, there was morning service in the cathedral, to which all were invited, and also a public lecture in the evening. In the morning, the address was delivered by the Rev. C. E. Doering, his message dealing with Swedenborg's career being of value and interest to young and old alike. Following the service, a luncheon in the dining hall brought the Faculties and the student body together at the festive board, with the Rev. Wm. Whitehead presiding as toastmaster. Under his direction, an excellent series of speeches had been prepared by the students. In the evening, the Rev. Alfred Acton addressed a public gathering in the auditorium on the subject of "Swedenborg's Preservation," giving a most graphic account of the time in which Swedenborg lived, and of the men with whom he associated, and from whom he derived the learning of his day.

     Washington's Birthday was observed by the Elementary School children, for whom a luncheon was provided in the auditorium. A simple program of recitations and speeches afforded opportunity for the children to express themselves, but it was notable that there was no straining for effect. The whole atmosphere of the occasion was informal and free. Only at the end, when the members of the Faculty were called upon to speak, did the "banquet" element enter, perhaps a little more than might be desired. On the whole, the occasion was very delightful, and will probably stand out in the memory of the children, especially of those who contributed to the program.

     A series of three services, following the custom inaugurated last year, marked the Easter Celebration.

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On Friday, April 18th, an evening service was held in the Cathedral, the subject being the Lord's Humiliation and Passion. Appropriate music by the organ and choir, and by a string quartet, provided a most delightful setting for the readings from the scripture. On the following afternoon, the children's service, with its beautiful floral offerings, lifted the thought to the joy of the Resurrection. The sphere of the children, their spontaneous response to the spirit of the day, the quality of their singing,-very expressive under the instruction of Miss Creda Glenn, and with a simple beauty only the child voice can possess-all render this one of the most appealing of our festival services. On Saturday evening, the church was open for silent devotions, in preparation for the following day, when the quarterly administration of the Holy Supper brought the series to its fulness and climax. The sphere was cumulative, and this final service, in which two Bishops and four Pastors took part, was very powerful in its effect. There is undoubtedly a value in this preparation for the celebration of the Holy Supper, as the central act of all worship, by a succession of services preceding.

The Spring Meeting of the Society was held on Friday evening, May 16th. The teachers of the Elementary School had managed to collect a very interesting display of work done by the children, in spite of interruptions by quarantine. Unfortunately, the program did not permit of this display being examined by everyone. A supper was held at 6:30, after which there was a short business session, with the reading of minutes, and financial reports. The Bishop then spoke on the subject of the need for developing initiative in the matter of carrying forward the various uses of the Society, and expressed the wish that all might be given some active part in the work. This, however, is impossible in community as large as Bryn Athyn, and it was urged that those who do not themselves hold executive positions should none the less take a vital interest in supporting the uses of the Church. For on such united interest does the spiritual growth of the Society depend. A strong desire was expressed to have kneeling-rests provided for the Cathedral, and offers were made to give time and effort necessary to procure them. It was stated that the matter would be given immediate consideration, and steps taken to fill the obvious need. Mr. Heilman, speaking as Principal of the Elementary School, gave a statistical report for the year, and touched on several points essential to the improvement of the work. He emphasized the importance of maintaining high standard of physical health among the pupils, pointing out that, in many cases, the ability to study, and to grasp quickly the subjects taught, is dependent upon the state of the health. Miss Sigrid Odhner read an interesting paper on "The Eighth Grade," and the Rev. George de Charms brought the formal program to close with a short address on "Our Future Development." The last speaker emphasized especially the need of a greater separation, between the Departments of the Elementary School, with particular stress on the advantages of adding a ninth grade.

May 30th was marked by a very notable celebration this year, inspired and largely directed by Mrs. Paul Carpenter. Following the exercises of the American Legion Post, including a procession to the Cemetery and a military tribute to the heroes who gave their lives in the defense of their country, the rest of the day was devoted to a Fete, the main purpose of which was to procure funds for the purchase of a new flag pole. Though the weather was threatening, those responsible for arrangements went steadily forward in their task of transforming the Academy campus into a fair grounds, with booths, Japanese lanterns, balloons, streamers, and flags. Their faith was not justified by the records to be found in the recent reports of the weather bureau, but Pluvius, admiring their courage, withheld his destroying hand, and parted his dark curtains to give the sun a chance to behold the gorgeous spectacle.

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The affair was unique, including many things new to our Bryn Athyn celebrations. Patriotic addresses by Captain R. W. Childs and Major Tafel were followed by songs and dances on the part of the children. Then there were pony rides, a doll-coach parade, shooting contests, and other features of interest, while toys, fancy work, flowers, cakes, lemonade, "hot dogs," and other dainties, were sold at prettily decorated booths by prettily decorated girls. The result fully justified the time and labor spent in preparation, over $350.00 having been realized.

     Intrigued by the brilliant prospect of the Fete, we made a very important omission in our chronicle of events. Only two days prior to this patriotic celebration, there was a meeting by the Younger Generation Club, at which the relation between the Academy and the Convention was discussed. The ladies being fully occupied in their preparations for the Fete, the men set themselves the task of providing a supper for about 60, and invited all male members of the Society to attend. Mr. Wm. R. Cooper, taking the chief responsibility, succeeded in producing a very creditable meal, in imitation of the good old days when we could enjoy a periodical "boom." The Rev. W. H. Alden gave a graphic account of the history of the Convention and Academy ideas, with a most interesting description of incidents and personalities known to himself. The Rev. E. E. Iungerich spoke of the leading difference between the two bodies as being marked by their attitude toward the Writings as Divine Revelation. Bishop N. D. Pendleton followed with some reminiscences of his own part in the Academy movement, and a very clear definition of the distinction between the two organizations. This distinction might be summed up in the statement that the Convention has ever been an "outward looking body," while the Academy has been an "inward looking body." Rev. Alfred Acton spoke of our attitude toward Convention people as individuals, and the policy of the General Church with regard to its priestly ministrations. Guided by the Bishop's remarks, the discussion turned toward a consideration of our own needs and problems, with special reference to the development of the Bryn Athyn Society.

     During the spring, Bishop N. D. Pendleton conducted a very interesting series of Doctrinal Classes on the subject of "The Origins of Religion," describing the religious customs, practices, and beliefs of primitive peoples, and showing their significance in the light of the Writings. For this purpose, he divided the work of the regular Friday Classes with the Assistant Pastor, who continued the study of "The Life of the Lord in the Word." A group class was also held by the Assistant Pastor on Monday evenings at his home, and dealt with the subject of "Present Day Problems of Religion." At these meetings, among other topics, there was a discussion of "Fundamentalism and Modernism," "The Divinity of the Lord Jesus Christ," "The Inspiration of the Sacred Scripture," "Religious and Secular Education," etc.

     We have enjoyed the presence of a large number of visitors from other centers of the Church, during the past few months, among whom we must make special mention of Mr. W. R. Hyatt and his sister, of New Zealand. Mr. Hyatt is brother of the late Rev. E. S. Hyatt, and is the President of the Auckland Society of the New Church. It is twenty years since his last visit to Bryn Athyn.

     The year has been one of steady growth in numbers. The increasing body of business men, unconnected with our educational work, makes for a healthy development of distinct society life which is extremely encouraging. Space will not permit even a cursory review of the many social activities, both of a public and a private nature, which have added to the interest and success of the year's work.
     G. de C.

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     BRYN ATHYN ELEMENTARY SCHOOL.

     The Closing Exercises of the Bryn Athyn Elementary School were held in the Academy Chapel on the morning of June 12th. The service was conducted by Bishop N. D. Pendleton, with the Rev. George de Charms assisting. Rev. Ernst Pfeiffer, Pastor of the Society at The Hague, Holland, delivered the address to the graduating class. Comparing the grades of the school to the successive states of life whereby men ascend by degrees toward heaven, the speaker emphasized the higher obligations and duties which attend every forward step. He referred to the great privileges enjoyed by those who attend a New Church School, as compared with the millions of children who receive no spiritual instruction, for whom there is nothing more than the bare facts, to be learned and retained by constant drill. But for the New Church child there is presented some idea of the deep significance of all things. He is taught that life eternal is the purpose of human existence, and that all things in the created universe have been made to serve and promote this end; and in order that they may do this, a deep spiritual meaning is hidden within them,-a meaning which, as it is perceived, builds up a living faith and confidence in the Lord. This is the true end of all instruction, and imparts spiritual blessing and happiness to all who receive it.

     The address was followed by a few words of farewell from the Principal, Mr. O. W. Heilman. He spoke of the teaching that, at the first creation, God commanded man to have dominion over the fish of the sea, and over the fowl of the air, and over every animal. The animals signify the affections, or desires, and over these man is commanded to rule. When he is young, his parents and teachers help him to rule over them, but as he grows older, he must more and more come to do this for himself. Education is to make it possible for him to do this; and so far as he is able to rule over his natural affections and desires, he will have success. The speaker expressed the hope that the eighth grade, now about to enter the higher departments of the Academy Schools, would achieve this success; and with confidence that they would do so, he wished to say "good bye." For although be hoped he might continue to see them and know them for many years, yet they now passed into other hands.

     It was announced that there were 16 children to be promoted from the kindergarten to the First Grade, and 8,-four boys and four girls, had been granted certificates of graduation from the Elementary School.

     George Doering, on behalf of his class, with an appropriate speech, presented a gift of candles to be used on the altar in the Morning Worship. Thanking the class for this parting gift, Mr. Heilman announced that the boys of the 8th Grade had made an oak Repository for the Religion Room, and had presented it to the School as a permanent addition to the furnishings, and one that was greatly appreciated.

     At the close of the service, the graduating pupils came forward and received their certificates from the Principal.
     G. de C.

     TORONTO, ONT.-On June 10th, the Ladies' Circle held the final meeting for the season at the home of Mrs. Dr. Richardson, with a large number in attendance. The Pastor spoke on the theme of Dr. Cabot's book, What Men Live By. At the close of this address, Mrs. C. Ray Brown, retiring President of the Circle, arose and thanked the Pastor for the classes he had held with the ladies, and said that they desired to present to him and his wife a farewell token to remember them by. She then handed him a large box, which, when opened, disclosed a group of half-a-dozen teacups and saucers of the most exquisite china. After this, Mrs. Brown read an address to the ladies, thanking them for their loyal cooperation with her during the two years of her service as head of the organization.

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Mrs. Brown is to be most heartily congratulated upon the success of her work, as also are the officers who served with her. A musical program, followed by delicious refreshments, concluded the evening.

     The closing exercises of our Day School began with a play presented by the children, entitled Yolonde the Squire. The preparation was under the special direction of Mrs. Lois Graham Longstaff, and the costumes were very beautiful. The performance was pronounced a distinct success by the hearty applause of the audience. After the play, there was a varied program of musical numbers, the reading of a religious composition by Doris Schierholtz, and then an address by the Pastor. Just before the address, however, two of the pupils, Raymond Carter and Ralph Brown, on behalf of the School, presented to the Pastor a fine picture of Rheims Cathedral, as a token of remembrance, which he accepted with a warm expression of thanks for this lovely gift. At the conclusion of the program, the local chapter of Theta Alpha presented a book to the School Library, and the same organization had provided ice cream and cake for all the children. I am sure that the children deeply appreciate the work of Theta Alpha in the society.

     The Sunday School will hold its closing exercises on June 19th, when there will be a presentation of rewards in the form of six solid gold ribbons for perfect attendance during the year, five red and gold ribbons to those who were absent only through sickness, and thirteen red and white ribbons for generally good work. Under the able leadership of Mr. Arnold Thompson, the Sunday School has been very active this year, and covered a good course of study. Many new lantern slides of Biblical subjects in color were acquired, and our collection is now nearing the two hundred mark.

     The Theta Alpha Chapter will hold its final meeting on June 19th, at the home of Mrs. Florence Bellinger Collett. The Sunday School picnic will take place at The Island on June 21st. The celebration of June the Nineteenth is in the hands of Mr. and Mrs. Wilson and a Committee, and we are expecting a splendid time.

     The men have been practicing baseball at Exhibition Park, in preparation for the approaching gathering of the Sons of the Academy at Kitchener, and these practice games are affording much amusement and healthy exercise for the members of the team.
     K. R. A.

     SWEDENBORG SCIENTIFIC ASSOCIATION.

     The 27th Annual Meeting of the Association was held at Bryn Athyn, Pa., on May 24, 1924, with afternoon and evening sessions. The afternoon session was devoted chiefly to a hearing of reports and the election of officers. A letter from the President, the Rev. Lewis F. Hite, stated that, owing to ill health, he felt obliged to resign the office of President. The Rev. Alfred Acton expressed the feeling of the members when be spoke of the very valuable services rendered the Association by Mr. Hite during his tenure of office, and of our keen regret at his absence from the meeting this year.

     At the conclusion of the business, Miss Sigrid Cyriel Odhner read a paper entitled "What Are The New Documents?" which excited great interest, and was followed by an extended discussion. [This paper appears elsewhere in the present issue.-Editor.]

     At the evening session, the President's Address was read. It was entitled "Swedenborg's Universe," and raised some interesting questions in regard to Swedenborg's concept of matter, compared with modern investigations as to the structure of the atom, etc. In the course of the discussion, mention was made of the fact that Swedenborg lived in a period midway between the medieval and modern scientific. The bearing of this upon the nature of Swedenborg's scientific works is at least suggestive, in that he successfully avoided the falsities of thought common to both periods.

     The Rev. Alfred Acton then delivered an address on the subject of "The Reproduction of Swedenborg's Scientific manuscripts," which was in reality a comprehensive plan for the reproduction of all the works as yet unpublished, and this by photostat method.

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The speaker showed that, for the relatively small sum of about $2,500.00, the whole of this work, amounting to about 5,000 pages, could be completed. The Association was thereupon authorized to proceed with this undertaking, when and as contributions are received in sufficient amount to defray the expense. We understand that interest in the project has already resulted in a few contributions received by the Treasurer.

     One of the most interesting features of this year's meeting of the Association was the discussion of the policy of The New Philosophy. In this connection, the need was expressed for a wider interest in the uses of the Association on the part of the New Church public generally. And it was felt that The New Philosophy might do much to stimulate such an interest by publishing more articles of a general and simple nature that would appeal to the average New Church reader of today, unequipped, as he is, for the enjoyment of material of profoundly philosophic character. Both sides of the question were ably supported. The difficulty in obtaining articles that are genuinely representative or interpretive of Swedenborg's philosophy is one of the important factors in the problem. The Rev. Alfred Acton, Editor of The New Philosophy, stated that, beginning with the next issue, he proposes to make editorial comments upon the translations appearing in the same number, which ought to be the means of eliciting a more general interest in the subject matter of the translated works. In the course of the discussion, it was also suggested that the uses of the Association might be brought prominently to the attention of the public through the medium of the more widely read periodicals of the New Church.
     WILFRED HOWARD, Secretary.

     ACADEMY COMMENCEMENT.

     Detailed reports of the official gatherings connected with the close of the year's work in the higher schools of the academy, and accounts of the many student activities at this time, both scholastic and social, will be furnished by the Journal of Education and The Bulletin of the Sons of the Academy, to which we would refer our readers for complete information. Meanwhile, according to our custom in former years, we shall make brief mention of the outstanding events in this busy period of our educational uses, which are of such vital interest to members of the General Church.

     Epidemics prevalent toward the end of the scholastic year had the effect of curtailing somewhat the usually crowded program. Gilbert and Sullivan's light opera, The Mikado, chosen for this year's dramatic performance, and prepared throughout the year, could not be given before a general audience, but was rehearsed for the Faculty, with the result that a strong desire to have the opera presented next fail was manifested. If this can be done, the painstaking labor expended in training so excellent a chorus will enjoy its full fruition in a public performance, perhaps during the celebration of Charter Day in November.

     Among the ex-student bodies, Theta Alpha was first to hold its annual meeting, which opened with a service on June 5th, at which the Rev. William Whitehead delivered an address on "An Era of Change." The business session was followed by a dinner in the evening, with its customary happy sphere and delightful entertainment. Two honorary scholarships are provided for seniors in next year's Girl's Seminary, as heretofore. The Sons of the Academy will meet at Kitchener, Ontario, on and about July 1st.

     The Alumni Association met on the evening of June 19th, when a brief business session was followed by supper, attended by forty members. Mr. Loyal D. Odhner, Vice President of the Association, was toastmaster, and introduced Professor C. R. Pendleton, who gave an address on the subject of the Junior College,-the form which the College of the Academy will take next year, thus concentrating for the present upon the first and second year college courses.

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Professor Pendleton presented his subject very thoroughly, and followed it up with statistics concerning the various vocations which had been entered by graduates of the Academy from its beginning. A keen and animated discussion turned especially upon the true and proper aims of an Academy College, with a strong affirmation of our traditional view, which maintains that a training in the intelligence of the New Church is paramount in such a college, and preparation for a vocation in the world secondary.

     The Commencement Exercises were held on the morning of June 13th in the Auditorium, with a large audience that included as visitors many of the parents of the graduating classes. The stately procession of students, followed by the Faculty and Board of Directors, entered singing the anthem, "O God the Rock of Ages." The worship was conducted by the President Emeritus W. F. Pendleton and the Rev. C. E. Doering, Dean of Faculties. The Commencement Address by Mr. Randolph W. Childs on "The Choice of a Vocation" was listened to with rapt attention and interest, and afforded the opportunity for much excellent advice in both serious and lighter vein. "Seek what you delight in, and you will know what your use is!" was perhaps the high point of an address which we trust will shortly appear in print. President N. D. Pendleton then presented diplomas to eleven graduates of the Girl's Seminary and six graduates of the Boy's Academy.
Degrees were conferred upon three College students: Miss Enid Cockerell, of South Africa, the degree of B. S. E. (Bachelor of Science in Education); Miss Jennie Gaskill, of Bryn Athyn, B. S. E. Cum Merito; and Miss Angelica Knapp, of Baltimore, the degree of B. A. Miss Gaskill's address of acknowledgment expressed the affectionate appreciation of the recipients of these degrees. The degree of Bachelor of Theology was conferred upon the Rev. Raymond G. Cranch, who also made fitting acknowledgment. The President then made these further announcements: That the Deka Medal had been awarded to Ruth Powell, Bryn Athyn, of the graduating class in the Girl's Seminary, in recognition of Perseverance and Accomplishment; and that the Theta Alpha Honor Scholarships had been awarded to Marjory Burnham and Edith Goerwitz, of Glenview, Ill.

     Following the Commencement Exercises, a buffet luncheon was served in the Dining Hall, to which Miss Jean Horigan had invited the members of the Board and Faculty, with their wives, and the visiting parents, affording a pleasant occasion of social meeting, and an opportunity to hear the class and fraternity songs of the students.

     The evening found the Auditorium crowded, as old and young gathered for the President's Reception. With class banners hung on every hand, the conversation mingled the memories of former years with the joys and problems of the present. The dances were interspersed with songs, but the gaiety had its touch of sadness for the boys and girls who were to depart for their distant homes on the morrow, as well as for the staff of instructors, leaving behind another pleasant year of association with the student body.

     The next day-Saturday, June 14-the important Joint Meetings of the Corporation and Faculties of the Academy took place, with the customary review of the activities of the year, in the form of reports from the President, the Secretary of the Board of Directors, the Treasurer, the Dean of Faculties, and the heads of the various Schools and Departments, including the Library and the Book Room. Although a general invitation to attend these annual meetings is always extended, it is remarkable that few outside of the Corporation and Faculty avail themselves of the opportunity.

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The reports, however, will shortly be available to the public in the Journal of Education, where they will prove very interesting reading. The discussions included a notable talk on the subject of Psychology by Professor C. R. Pendleton, who gave a very lucid explanation of his college course, wherein he correlates modern scientific investigations with Swedenborg's philosophy of the human mind. In response to his plea for the necessary technical equipment, Mr. Harold F. Pitcairn generously offered to provide it. In this connection, we may also mention the Treasurer's announcement of another munificent gift from Messrs. Raymond, Theodore and Harold Pitcairn, the amount being $156,000, which is to enable the Academy to increase the salaries of teachers.

     SUNDRY NEWS ITEMS.

     The Bishop and Mrs. N. D. Pendleton sailed for Europe on June 21st, in company with the Rev. Theodore Pitcairn, the Rev. Ernst Pfeiffer, M. Philippe Smit, the artist, and his friends, Mrs. Urban and her daughters. The Bishop goes to preside at the British Assembly, and to visit the various centers of the General Church in Europe during the summer. Mr. Pfeiffer returns to his home at The Hague, and Mr. Pitcairn, after a sojourn in Europe, will proceed to South Africa. M. Smit, during his stay in Bryn Athyn, completed his portraits of the Bishop and the Bishop Emeritus, which have been placed on exhibition in the Museum of the Academy, along with other paintings by the same artist.

     Visitors to Bryn Athyn will observe the absence of one of the four pinnacles of the tower of the cathedral. It was demolished by a bolt of lightning during a violent thunderstorm which passed over this region at 10:10 p. m. on June 18th, and the broken stone fell through the roof of the chancel, doing considerable damage. Two hours earlier, a large congregation was present at the wedding of Mr. Philip C. Pendleton and Miss Doris Glenn, but at the time of the storm were dispersing to their homes after attending the reception at Glenhurst.
UNTEACHABLE 1924

UNTEACHABLE 1924

"There is no hope for the well-being of one whose ears are closed to the truth, or who is unable to hear the truth from a friend."-Cicero (De Amicitia) Laelius XXIV:90.
ON THOSE WHO HAVE SLEPT MUCH 1924

ON THOSE WHO HAVE SLEPT MUCH 1924

"A certain person who in the life of the body had slept much, and had had the delectation of his life in it, applied himself to the spirits who were with me, and somnolence at once took possession of me. Such are of almost no use, but are rejected; for they induce a torpor on others, so that they cannot think; for thought is of waking, and makes waking." (Lesser Diary 4726.)

"How long wilt thou sleep, O sluggard? when wilt thou arise out of thy sleep? Yet a little sleep, a little slumber, a little folding of the hands to sleep; so shall thy poverty come as one that travelleth, and thy want as an armed man." (Proverbs 6:9-11.)

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OFFICE HELP WANTED 1924

OFFICE HELP WANTED H. HYATT 1924

     Announcements.

     The Treasurer of the General Church needs the services of a young lady who is capable of being generally useful in his office, the work including stenography, typing, bookkeeping, etc., and offering a steady and remunerative occupation. For further particulars, address:
     H. HYATT, Treasurer, Bryn Athyn, Pa.

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BRITISH ASSEMBLY 1924

BRITISH ASSEMBLY Various 1924

     Members and friends of the General Church of the New Jerusalem are cordially invited to attend the Eighteenth British Assembly, to be held at Michael Church and Longfield Hall, Burton Road, London, on Saturday, Sunday and Monday, August 2nd to 4th, 1924. All expecting to be present, even though providing their own accommodations, are requested to communicate as early as possible with Miss K. M. Dowling, 11 Overton Road, Brixton, S. W. O, London, or with the Secretary, 75 Turney Road, Dulwich, S. E. 21, London.

     PROGRAM.

     Friday, 1st August, 7 p. m., at Ye Olde London Restaurant, Ludgate Hill, London, the 44th Meeting of The New Church Club. Address by the Rt. Rev. N. D. Pendleton on "The Modern Tree of Knowledge."

Saturday, 2nd August.
6 p. m.-Tea in Longfield Hall.
1:30 p. m.-First Session. Address by the Bishop of the General Church on "Christian Rites and Ceremonials in the New Church." Longfield Hall.

Sunday, 3rd August.
11 a. m.-Divine Worship at Michael Church.
1:30 p. m. Dinner. Longfield Hall.
4 p. m.-The Holy Supper. Michael Church.
6 p. m.-Tea. Longfield Hall.
7 p. m.-Second Session. Address by the Rev. Theodore Pitcairn on "Spiritual and Natural Thought." Michael Church.

Monday, 4th August.
10:30 a. m.-Third Session. Paper by Mr. John Potter, F. R. A. S., on "Earths in the Universe." Longfield Hall.
1:30 p. m.-Dinner. Longfield Hall.
3 p. m.-Business Session. Longfield Hall.
6 p. m.-Tea. Longfield Hall.
7:30 p. m.-Assembly Social. Longfield Hall.

     Meal tickets at 10/-for the five meals will be obtainable from the Secretary and others.
     N. D. PENDLETON, BISHOP.
     F. E. GYLLENHAAL,
          Secretary, British Assembly.

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BOOK OF THE GENERATION OF JESUS CHRIST 1924

BOOK OF THE GENERATION OF JESUS CHRIST Rev. L. W. T. DAVID 1924

NEW CHURCH LIFE
VOL. XLIV      AUGUST, 1924          No. 8
     When we give an attentive consideration to the Gospel story,-the story of the Lord's life among men, as told by the four Evangelists,-we are impressed with two facts that cause us to ponder, and that awaken a desire to comprehend more fully the nature and quality of that story. The first fact is the diversity of the four accounts. One differs from the other three almost in its entirety. Each Gospel records incidents and teachings that are not mentioned in the others. Often there are more or less important variations in the record of the same event, making it useful to read the story in parallel, as it were, with a view to apprehending the distinctive points and quality of each rendering of it. For each Gospel has a flavor of its own, which we can best learn to appreciate in contrast with that of the rest.

     The other fact is the unity of the Gospels,-a fact that comes with great force as a consequence of comparative study. Indeed, their unity is the first thing we are conscious of; for it is impressed upon our minds from an early age without our knowing it, so that we think of them as one story-even as one book-and are not aware that there are any divergencies or apparent discrepancies. And this is well; for it is essential that a perception and sense of this fact-the fact of unity-be established in the mind, if the Word is to be rightly understood, and held in its supreme place in the life.

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It is also useful to know that, even in an external way, the agreement of these four books, telling the same story, but written by different men and at different times, and fitting as they do, one into another, to make a complete whole, is without parallel in all literature.

     But we also need general and universal notions, both to guide and to elevate our thought. And of these, the first is contained in the opening words of the first verse of the first chapter of Matthew: "The book of the generation of Jesus Christ." As a title, it contains the general idea; and as the first statement of the book, it has within it a universal of truth which pervades all that follows. It is plain, of course, that the verse is a title to the Gospel of Matthew,-a heading given to the record by the writer who composed it; that is, it serves as such, though strictly it is the title only of the first chapter, since the genealogical table therein is the "book of generation" itself, giving the successive generations of the whole history of Israel, and tracing a continuous thread of descent from father to son, from Abraham, through David and Solomon, to Joseph, the husband of Mary,-a line of approximately two thousand years. Compare with this the first verse of Genesis 5: "The book of the generation of Adam," wherein is recorded the posterity of Adam, through Seth, to Noah.

     II.

     There are two natural ideas in the word "generation,"-(1) birth, which is the beginning of life; and (2) a complete cycle of life from birth to birth, which may well be taken to mean the whole of a man's life and work, because it includes all that is derived in succession from its first, or birth, even to its completion and perfection. Thus the "Book of the Generation of Jesus Christ" is the "Book of the Life of Jesus Christ," and it means the entire message of the Greek Revelation,-the earthly life of the Lord, as described by the four Evangelists, and His Divine Life and Word in the spiritual world, as seen by John in vision. As such, the verse appropriately stands at the beginning of the New Testament as a title to the whole.

     Yet the verse is literally the Announcement of the Birth of Jesus. And herein lies the full significance of this title.

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For the proclamation of the actual advent of the Lord upon earth is the universal theme and essential truth of all the Gospels, and fittingly stands at the head. And it is because the announcement of the Divine birth or advent is their message, to be carried to all men and to all future generations, that they are called "gospels"-in Greek, "evangels," "the good news,"-news that was of the utmost importance to the human race, and news which then, as now, brings hope to men, and happiness,-hope of life, freedom, peace, vision and clearness of sight. "The Gospel is the advent of the Lord to His kingdom," we are told in the Writings, and again, "Evangelization is annunciation concerning the Lord, His advent, and concerning the things which are from Him, which belong to salvation and eternal life." (A. C. 99252; A. R. 9602; A. E. 611.)

Before the advent, the minds of all men were in shade concerning the Lord. They indeed knew that He was to come. The promise had been given many times, and in various ways. On this account, there was an expectation, but not yet a realization; a hope, not a fact. And this hope could not formulate itself in their thought, so as to be seen as it would actually be; it could be seen only under the aspect of' representations, which, if understood naturally, presented pictures of the Divine work on earth that sometimes were utterly contrary to the manner of His work when He finally came. They knew that He was a man,-a Divine Man; but they had never seen Him. And He had not as yet a natural Human, such as could be apprehended by natural men. But he had presented Himself to them through an angel, who had been so filled and moved by the Divine Spirit that men knew no other than that they had seen God. And they did indeed see Him, in a representation which He assumed at the moment for the purpose of appearing. Yet they did not see Him, in so far as they dwelt upon the external appearance, taking it for the entire Divinity. And this is what all did who were external men, who loved only the externals of worship and representation, as was the case with the Jews.

With these men, as we read, "the Lord could not inflow by the internal way," to enlighten and affect with heavenly love," but by the external way, to teach them what was good, and this at first by such things as were representative and significative, whence arose the representative church. . . .

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To see goods by the external or posterior way is like seeing at night by the light of the moon or stars. . . Good itself is the same to both (internal men and external), but the difference lies in seeing it in clearness or obscurity. . . . They who see it in obscurity, see scarce anything clear of
doubt, . . . mingled also with the shades of night, that is, with falsities; neither can they be affected by them interiorly." (A. C. 4489.) If spiritual and celestial things were exposed in naked form (to natural men), they would be rejected as if they were nothing; according to the Lord's words in John: "If I have told you earthly things, and ye believe not, how shall ye believe if I tell you heavenly things?" (3:12.) Still less could they who lived before the coming of the Lord apprehend spiritual things; for they were at length in such blindness that they knew nothing concerning the life after death, because they were unwilling to know anything concerning the internal man, concerning charity and faith, and concerning anything heavenly, which things they rejected, because they held them in aversion." (A. C. 8783:2.)

Thus many minds were in a total aversion to any knowledge of spiritual life. And although some were in the hope of being enlightened, and in expectation of some kind of a Divine advent, all were in obscurity. In the midst of this darkness came the announcement that the Lord was present among men, with power to effect judgment and to save. And in this declaration is involved every means by which the Lord shows Himself to men and moves their hearts,-the assumption of the Human, and in it the demonstration of Divine power; the teaching of Divine Doctrine, and thus the filling of men's minds with light and truth; the manifestation of Divine love and mercy, and so the awakening of new life in men, and their exalted dedication to high purposes; in a word, the beginning of a new spiritual era, in which Divine truth reigns. It is founded, not on expectation, but on fulfilment; not an vague hopes, but on reality. The proclamation of the birth of the Lord gives us the fact of the Divine advent. And this fact is the rock, upon which, if a man build his house, it will stand firm through every assault of falsity and evil. And this fact is the corner stone of that new temple,-the spiritual church,-which the Lord is building, in order that men may enter in to worship Him with understanding hearts, with clear-sighted eyes, and with the happiness of heavenly use.

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     III.

     We have said that the term "generation" in the opening words of Matthew involves two natural ideas, namely, birth, and the complete round of life from birth to birth. Let us regard these briefly from a more universal level.

     In the spiritual sense, "birth" signifies truth from good, and faith from love. Truth may be taken as fact, or as doctrine, or as the statement of anything that we think is so, thus as the formulation of thought or idea. But truth from good is such a thought or doctrine as is a living thing from the good that is of love and life. Good, here, is that delight which is given when love is in the activity of use; and this good, filling the heart and enlivening the mind, produces living thought therein as a new and deep apprehension of fact, and as a more vital grasp of doctrine. Such truth is a new form, expression, and manifestation of life, born in the mind; just as a natural birth is a production of a new form of life from the good of the conjugial.

     Similarly, faith may be taken as creed, or as a formula of the church, or as a belief in things unperceived. But faith from love is a clear-sighted loyalty to Divine Truth, so that truth is the living principle of thought and act, and is alive from love. This love is love to the Lord and love of the Divine Truth that is from Him; and this love is the very life of the man who is spiritual. When truths from the Lord are acquired in the mind, love makes them to be principles of life, and generates that utter loyalty which we call "faith." Such faith is also a new form of life, born in the mind, just as natural birth is the bringing forth of a new presentation of life, from conjugial love. Hence the Lord says of those who would become spiritually alive, "That which is born of the Spirit is spirit." "Ye must be born again." (John 3:6, 7.) And again, describing those who have truth from good, or faith from love, it is written: "As many as received Him, to them gave He power to become the sons of God, even to them that believe on His name; which were born not of blood, nor of the will of the flesh, nor of the will of man, but of God." (John 1:12-13.)

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     Truth or faith which is from good and love is not superficial with a man. It is not a sort of garment that he puts on to conceal from the world the nakedness of his spirit. But it is inwrought into his very being, as a most essential and precious part thereof. It is the woof woven into the warp of his life, giving it consistency, weight, integrity, and strength. It is the Law written on his heart. Therefore, it will not pass away; it will not be shaken, much less fall, when assailed by the forces of unreason; it will not be laid down with the closing of the earthly memory after death. It is an abiding truth, an inmost faith, which not only endures forever, but, because it is living, increases in utility and beauty forever. (A. C. 9789e.)

     This last thought is involved in the second basic idea of the word "generation," namely, that of the circuit of life from birth to birth, and yet again to birth, in unending repetition. But this idea of what is unending and perpetual, involved in the word "generation," not only reflects the everlasting life of heaven, and thus the saving and preserving power of truth from good or faith from love, but it also impressively represents to us the Divine Infinity and Eternity, thus the Lord Himself, Who is Divine Truth from Divine Good, or Divine Wisdom from Divine Love.

     The Lord as to Divine Wisdom and Truth is also called "The Word." This Divine Wisdom was born into the world; it became flesh, and dwelt among men; it is the Creater, Redeemer, and Savior, for by it were all things made that were made, even those men who are "born again of the Spirit." It was Divine Truth that was born into the world, but, let us observe, Divine Truth from Divine Good; for in the Lord all Truth is living Truth, all Wisdom is Wisdom of Love, thus living and creative. For this reason, He calls Himself "The Light of Life."

     The Divine, as it comes into the world, and however it comes, comes with power;-power to create, and to sustain the things created; power to subdue the hells that infest mankind; power to enlighten the minds of men, and to cause their hearts to burn within them; power to lift men to Himself, and fill them with the blessednesses of life. And this is the power of Love. Divine Truth is nothing else than the order and law of Love; Divine Wisdom is every purpose or end of Love; Divine Good is the blessedness and mercy of Love.

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And when the Lord makes His advent, does He not exercise and reveal all these powers and qualities of His Love?

     And so the "Book of the Generation of Jesus Christ" is a declaration of the Divinity of Jesus Christ,-His Infinity and Eternity. It is a revelation of His Humanity, in that He is Divine Wisdom and Love. And it is a proclamation of the Divine Advent, in which are fulfilled the loftier hopes of men, and on which must be laid the stones of every heavenly mansion.

     In those days, "they that feared the Lord spake often one to another; and the Lord hearkened, and heard it; and a book of remembrance was written before Him for them that feared the Lord, and that thought upon His name." (Malachi 3:16.)

     "Then said I, Lo, I come; in the volume of the book it is written of me." (Psalm 40:7.)
PIETY FOR A PURPOSE 1924

PIETY FOR A PURPOSE 1924

"A certain spirit imagined that he had lived a holy life in the world, although he had only done so for the purpose of being esteemed holy by men, and to merit heaven thereby. He said that he had led a pious life, and had given much time to prayer, supposing it to be sufficient for everyone to be concerned about himself, and to consult for his own welfare. He said, also, that he was a sinner, and that he was willing to suffer, even to be trodden under foot by others, calling this Christian patience, and that he was willing to be the least, in order that he might become the greatest in heaven. On being examined as to whether he had done any good, or any works of charity, to anyone, or had desired to, he said that he did not know what they were, only that he had lived a holy life. This spirit, because his end had been his own preeminence over others, whom he had accounted vile in comparison with himself, chiefly because he had thought that he was holy, appeared in a human form that was white down to the loins, but became changed, first to a dark blue, and afterwards to a black color. And because he wanted to dominate over others, and had despised them in comparison with himself, he became blacker than others." (A. C. 952.)

456

CHERISHING THE DIVINE PRESENCE IN THE CHURCH 1924

CHERISHING THE DIVINE PRESENCE IN THE CHURCH Rev. W. L. GLADISH 1924

     "Behold, the tabernacle of God is with men, and He will dwell with them, and they shall be His people, and God Himself shall be with them, their God." (Revelation 21:3.)

     This day is this Scripture fulfilled in your ears. God Himself is indeed among us, and is our God. God is known in His Divine Human, and in it He dwells with us. Never before was this so. The Most Ancient Church worshiped the invisible God, with whom there can be no conjunction. (T. C. R. 786.) This was also true of the Ancient Church, and of the Israelites and Jews, although with them the Lord presented Himself to view in the person of an angel who represented Him.

     When the Lord came into the world in His own Human, He was not truly known. There was indeed an approach to a true knowledge of Him during the first two centuries of the Christian Church. They worshiped the Lord as one with the Father, though just how He and the Father were one they did not know. Their minds were too simple to understand how He glorified His Human and made it Divine. But the Church would have been led into this knowledge, had her members been willing to shun their evils as sins. They were not willing. The Lord foresaw that the love of power from the love of self, together with the love of the world, would dominate the Church; and He was unwilling to reveal this holy truth to them, for they would have profaned it. Therefore, it was allowed Athanasius to fasten upon the Church a creed in which the Divinity of the Lord was indeed taught, but hidden among falsities like Joseph cast into the pit.

     Now, in the New Church, Joseph has been drawn up out of the pit, and established as ruler over all the land of Egypt. It has been revealed to us, and we have been enabled to see, that, as to His Human, our Lord is God of heaven and earth; and that there is no God but Him, because His Human was made wholly Divine with the Divine of the indwelling Father.

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Hence He is the visible God,-visible before the natural mind of men even in the world.

     Through His Word,-the Word of both His first and second advents,-He is present in His Church in Person as God-Man, the visible God, who can be approached, believed in, loved and worshiped; and who can approach and teach His followers-through His Word. Note well, there is no other means of approach. He comes in His Word, and if His Word is in us, and He vivifies that Word, then we see Him, and He speaks to us as livingly, as personally, as He spoke to John or to Mary Magdalene.

     And knowing the Lord truly, we understand His Word, so that all mysteries are open to us. The spiritual world and the life after death stand revealed, for they are of His Word. They are of the internal sense of His Word. There is no more death; sorrow is gone; for we dwell with the living Lord, and where He is, there is no pain or sorrow. Therefore, these words follow the text: "And God shall wipe away all tears from their eyes; and death shall be no more, neither sorrow nor crying, neither shall there be any more pain; for the former things are passed away."

     Truly we are blest! As the Lord said to His disciples, "Many prophets and kings have desired to see the things ye see, and have not seen them." Can we retain this precious knowledge, and pass it on as a heritage to our children? I sometimes fear we may not be able to do so. How can we hope to retain the light of life, when so many have had it and lost it? Every Church has in time turned away from the Lord, and lost the light. Are we any better than they? How can we guard ourselves from falling?

     We know that the secret of retaining the Divine vision lies in shunning our evils as sins against God. But how can we make that rule of life attractive enough, so that we shall walk daily in it? How can we lead our children and others to follow that path? Is there any way to quicken our zeal and enthusiasm, that we weary not, and fall not by the way? And let us not doubt that we need all possible help. For every man, of himself, falls backward. The tendency is, with everyone, when the sense of novelty has worn off, to become indifferent. He who has reached the time when he goes to church only from a sense of duty had better look out; he is slipping. He who supports the church reluctantly, or reads the Writings without enthusiasm, had better beware.

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No one can stand still. He must either advance or retrograde. He must quicken the pace or lose out. His religion must become ever more absorbing to him, or it is in the way of becoming nothing.

     There is no doubt that the New Church is in the world to stay. It will not pass away. These most precious truths would never have been revealed, only to be lost. But unless we value them with ever-increasing love, and take pains to implant them in our lives and hearts, they will not remain with us and ours.

     The New Church differs from all other Churches that have been in the world, in that it makes no appeal to the unregenerate loves of the natural man. Christians have thought that they were to sit on thrones wearing golden crowns. Many of them have expected earthly benefits also, as a reward for their obedience and faith. The Jews, like their father Jacob, served for a price,-for flocks and herds. Many in our day expect health, wealth, and power through their religion; and their zeal brings great results. The more false the tenets of a sect or religiosity, the more certain they are of earthly benefits, and the greater is their zeal. One sect has long expected the Lord to come in Person, when they who are ready will be caught up to meet Him in the clouds, while all others will be cast into outer darkness.

     But the New Church makes none of these appeals to the loves of the natural man. It promises to exalt no one above his fellows. It holds out little hope of wealth, or power, or health, as a reward for obedience to the truth. Its rewards are spiritual. The love of truth for its own sake, happiness in serving others, contentment with whatever fortune the Lord sends, perception of the truth, the joy of conjunction with the Lord, and living as He would have us live, in peace with our fellows;-these are the rewards promised the New Churchman. And we cannot but wonder whether they are enough to hold men in the Church. Is the spiritual love of truth strong enough to lead men to give up many earthly benefits, and to associate themselves with a few people who are regarded by the world as religious cranks? The young especially do not like to be regarded as "queer" or "peculiar." They want to go with the multitude. There are those in the New Church who deprecate the name "New Jerusalem," because it is misunderstood.

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There are those who always want to be as much like others as possible. Can we make our children proud of the name "New Jerusalem," because of its significance,-a new faith given by the Lord Himself out of heaven? Shall we feel apologetic before men for that which the Lord has revealed? When that is so, the time is drawing near when the Church will be taken from us, and given to others who will value it.

     This is the question that I would have us consider: Can we expect a church which appeals solely to the spiritual affection of truth-which promises nothing to the love of self and the world-to remain alive among us and our children? Is our love of truth for its own sake strong enough?

     We shall all admit that the love of truth for the sake of a good life is feeble enough with us. And yet we well know that no lower love of truth-no Jewish love of truth-will ever suffice to build the New Church. In the Jewish Church, there was an external with no internal. They loved the things of religion because they were theirs; loved them from love of self and of gain. They indeed attributed holiness to their Word and worship, but the holiness was, to their minds, in the external thing itself. They were unwilling to know of any internal holiness that was due to the presence of the Lord and the angelic heavens.

     In the New Church, there is to be no external without an internal. Our doctrine is to be valued, not because it is ours, not because we have made it our own, and feel a kind of proprietary right in it. It is to be valued solely for the good it points out,-the charity toward the neighbor and love to the Lord it inculcates. Its sole purpose is conjunction with the Lord and a life of usefulness in His kingdom. I believe that this love is strong enough to build the Church, but only with those who have the circumspection meant by "the wings of a great eagle," which were given to "the woman clothed with the sun." (Rev. 12.)

     You will remember that, when the dragon persecuted the woman, there were given her "two wings of a great eagle, that she might fly into the wilderness, into her place, where she is nourished." And the "eagle's wings," we are taught, signify the intelligence and circumspection which will be given to the New Church. That intelligence and circumspection will lead the New Churchman to be willing to be in "the wilderness"; for that is said to be "her place, where she is nourished for a time, and times, and half a time."

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He will be glad that she can remain in the wilderness-in obscurity-while she is being prepared. He will not lust after the publicity of a prominent place, before she has grown to her appointed station, and decked herself with her beautiful garments.

     1. Of the first importance in building the Church is the continual reading of the Writings. Read them daily. Read, not just a little, as a duty, but read largely. Imbue the mind with the Writings; meditate upon their truths. Have times of revival, when you go back to them, and read with all the enthusiasm of early states. The joy of approaching the Lord in the Writings can be cultivated. Intelligence can be used in selecting what will be interesting, and what will awaken our love in different states. In reading the Heavenly Doctrine for the sake of life, one is lifted up into the sphere of the heavens, and this will bring joy and peace to everyone who loves spiritual things.

     2. In the second place, it is of almost equal importance to associate one's self as closely as possible with others who love the Lord and His Doctrine of the New Jerusalem. We need the help of others, both to understand the Doctrine and to kindle the love of it. The solitary life is not the life of heaven. We are formed for society, that we may both give and receive. The Lord organizes men into larger bodies, and thus increases their life, and usefulness, and happiness an hundredfold. Nor should one be content to be a passive member of the Church. A man joins, not to benefit himself, but to benefit the Church. He must be an active member, seeking and finding a place of usefulness and service in the Church. And here is where the older members can be of use to the younger, namely, in helping them to find their places of use in the Church.

     It is axiomatic, and will be accepted as true by everyone who hears it, that each member of the Church ought to have a place of active usefulness in the Church body, where his talents can be used in her service. And yet, as organized, we have offices for but few. Then it follows that we must organize more fully, and increase our uses.

     3. In the third place, one must believe in the New Church,-believe with all his heart, believe that the only hope for the salvation of men and the welfare of the heavens is in this Church.

461

Does anyone think that, after the Jews put the Lord to death, the human race could have been preserved without the Christian Church? Surely not. Imperfect as it was, feeble as it was for the first century, the Christian Church was the indispensable means of saving mankind. And everyone who will read and believe the Doctrine must see that the New Church is just as indispensable now as the Christian Church was then. Can anyone think that, from reading the New Testament alone, without any organized Christian Church, without preaching and worship, the world would have been converted to the Lord? Surely no one can think so. Are not the evils of the modern world as great as those at the beginning of our era? The Old Churches have lost their power to "convict the world of sin, of righteousness, and of judgment." This the New Church must do-after she is " endued with power from on high."

4. The third step,-belief in the vital necessity of the New Church-carries with it a fourth,-the acknowledgment of the teaching of the Doctrine that the Christian Church is dead; that interiorly, as revealed in the spiritual world, evil loves prevail everywhere; that, even as the Jews hated the Lord for His good works, and for His spirit of love, so the Christian Church has in spirit crucified Him; thus that the only hope is, that a remnant may be gathered out of that Church, and formed into a New Church, to follow Him in His second advent. Make no mistake on this point. The Church can never be established on any other basis. The New Church is not a sect of Christendom. It is a new Church, founded on a new Word, given because the Old Church had perished, and the Lord had to come again to raise up another Church with a remnant, even as at His first advent. Those who cannot acknowledge this do not know what the New Church is, or what it is in the world for.

Those who have seen the heavenly vision of the New Jerusalem descending into a sin-sick world can never lose their zeal for the Church. On the one hand is the very tabernacle of God, removing tears and death, pain and crying. On the other, the wicked world, in which death, and pain, and tears are daily increasing. He whose eyes have been opened to see the blessedness of the heavenly vision, and at the same time the dire need of it, can never lose his desire to help to establish that tabernacle of God among men.

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Many have seen but half of the picture; have seen heaven opened, but have not been able to see the blackness of evil in their own hearts, or in the consummated Church. Such persons soon fall by the way. Good is not known, excepting in contrast with evil; nor truth, except in contrast with falsity; nor is joy known but by contrast with sorrow. Heaven is not known, unless hell is known too, and its quality. Purity is nothing spiritual till one knows and shuns the impure. This is why literally thousands of pages of the Writings are filled with descriptions of the evil, sordid state of the Jews,-their avarice, sensuality, and total want of any belief in the spiritual and eternal. This is why the state of the Christian world is exposed at such great length, over and over again.

     We cannot know what the celestial Jew is,-the perfect man described in the internal sense of the Word,-unless we know what the character and the ruling love of the actual Jew was, through whom and by whose love of self the Scriptures were given and so long dramatized. We cannot know the Lord's Glorified Human, and the nature of His unselfish love for men, except as we know the Jewish love of holy things for the sake of gain, which was the earthly matrix in which He crystallized the jewel of His Divine Human Love for man's salvation.

     Nor can we know what the True Christian Religion is, what its responsibilities and duties are, what it requires of us, except we know the false and evil state of the Christian Church, which the New Jerusalem is revealed to bring to judgment. There is no other way. So far as we fail to see the insidiousness of modern evils, just to the same extent do we accept as good our own selfish and evil loves, by which we are prompted to do good. For the evil religious man does good with as great zeal as do the angels of heaven. The difference is in the love and the motive from which the good is done.

     No man can be regenerated, and become spiritual, unless he see the quality of his own heart, unless he see and acknowledge that his love of worship, of the neighbor, and even of the Lord, is-so far as derived from self-wholly Jewish. If any man thinks that every impulse he feels to do good is good, he is and remains wholly evil.

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It is only to the extent that he can penetrate the mask of his own character, and see the need of the regeneration of his own goods as well as his evils, that he can know what love to the Lord and the neighbor from the Lord is.

We have on every hand a love of the neighbor, and even a love of the Lord, which is from man's selfhood. This passes current with all who are in the light of the Christian Church, or of the natural man. But in the light of heaven it is evil, and in that light is seen to be but a magnification of self-love, thus internally a hatred of the Lord and the neighbor. Pharisaic good must be recognized in ourselves and in the world, and must be judged and condemned, before true Christian good can be established. The Lord comes not to bring peace, but a sword. Peace is indeed to follow, but not until the sword has been vigorously wielded. The spiritual brings peace, but not until it has routed and conquered the natural man and his evil loves. This gospel, this truth of heaven, this "tabernacle of God among men," this very presence of the Lord Himself in His Divine Human, is with us and among us. Will it be, can it be, in us? The future alone can tell. But this we know, that, at sight of Him in His glory, we can only fall at His feet as dead, and that if we are to live the new life from Him, we must suffer His hand, not our own strength, to lift us up. Amen.

Lessons: Daniel 7:1-14. Revelation 12. T. C. R. 786, 787.
ANIMAL PERCEPTION 1924

ANIMAL PERCEPTION 1924

"Brute animals have perception, each after its kind, because they are in their own order, and on this account are born into all their nature, and are in it from earliest nativity, having no need to learn it; as, for example, that they know their own food, their master, their enemies, their companions, besides many other things which natural history records. It appears as if this was from a certain sense of smell, but it is not, for perception is the beginning of smelling. And this is why birds have the knowledge to pluck up the first shoots of the chick-pea, because they know from perception that the pea they wish to extract lies hidden beneath." (Lesser Diary 4129.)

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ATTACKING THE NEW CHURCH 1924

ATTACKING THE NEW CHURCH Rev. GEORGE DE CHARMS 1924

     Somebody has been talking about the New Church recently. "A city that is set on a hill cannot be hid." The Bryn Athyn Church, attracting architects, artists, lovers of the beautiful, and a host of the idly curious, has incidentally brought the existence of the New Church to the attention of many people. Whispered scandals and wild rumors, easily credited where there is no personal knowledge, cannot suffice to meet the inquiries of people who have come to see for themselves. And the wide publicity which has been given in the newspapers renders the truth of the more extravagant of these idle tales highly improbable, even where nothing is directly seen by the casual visitor to contradict them. Many questions have been asked, therefore, concerning Swedenborg, his Writings, and the Church called "Swedenborgian." They have been asked of Old Church clergymen, who are supposed to know, and have caused them some embarrassment.

     We have been expecting this for some time. That it is actually transpiring, seems to be indicated by the fact that the "Bible Truth Society," a branch of which is situated in Swengle, Pa., has recently put out a little folder bearing the title, "A Note on Swedenborgianism," which, in its three-and-a-half pages, purports to give an explanation of Swedenborg's teachings sufficient to turn aside the unduly curious from too close an investigation of the New Church.

     The "Note" came to our attention when a Baptist minister, seeking to persuade one of our members to return to the orthodox fold, recently sent her a copy of the folder, together with a Baptist tract entitled " God's Way of Salvation." Both were placed in the hands of the present writer for some reply.

     An examination of the case brings to light a number of interesting facts. The folder in question is simply the Appendix to the second edition of a book entitled Pacts and Theories as to the Future State. The author was F. W. Grant, and the second edition was published in 1889.

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In the first edition of this book, the author failed to make any mention of Swedenborg or his teachings; and when this omission was called to his attention by some observant reader, he was asked for an explanation. To satisfy this demand, he inserted in the second edition a "Note on Swedenborgianism," as an authoritative statement of the teachings of Swedenborg. He implies that those teachings were not mentioned in the first instance, because they were wholly unworthy of notice, having already been sufficiently disposed of by able critics. His book gives no evidence whatever of any knowledge regarding the Writings of Swedenborg, and his own conclusion that they are beneath contempt was evidently derived from the perusal of an attack made on them by Dr. Enoch Pond, published in 1856.

Dr. Pond, who was a professor in the Theological Seminary at Banger, Maine, having come to a personal knowledge of members of the New Church, and having his attention called to sundry advertisements of the Writings, searched in vain for some adequate reply in defense of orthodoxy. And finding none, he took it upon himself, as an obvious duty, to investigate the matter thoroughly, and to expose its falsity, for the better protection of such Christians as might be attracted by the persuasive statements of Swedenborgians. He took great pains, therefore, to collect and read the Writings, together with such collateral New Church literature as he was able to secure. Having, as he said, "read nearly all the works of Swedenborg that have been translated, some of them several times," and having perused "almost forty volumes," the works of "his principal commentators and apologists," and finally, having " studied and pondered them to my entire satisfaction," he published a book of about 300 pages, under the title Swedenborgianism Reviewed.

This staunch defender of orthodox Christianity against the claims of Swedenborg complains, in his preface, that "it is a common remark of Swedenborgians that those who reject the peculiarities of their great teacher do it in comparative ignorance of his works." It is to avoid this criticism that he set himself the task of making a thorough and first-hand investigation. That he has done so, his book bears ample testimony. But its contents also testify to this, that he began his study with a firmly established conviction that Swedenborg's teachings were a dangerous heresy, and he sought in them diligently for material to confirm that view.

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He did not go to them with an open mind. Already trained in the theology of his own faith, and engaged as a Professor in a Theological Seminary devoted to the education of ministers to be ordained as teachers and leaders in that faith, he was thoroughly satisfied with orthodox doctrine, and was unwilling to entertain anything that opposed it. That he was unable to give a just and balanced presentation of the Doctrines of the New Church is therefore natural.

How entirely biased a mind may be by preconceived ideas, and how thoroughly one may, for this reason, misinterpret the real spirit of another's writings, is amply demonstrated by a contemporary of Dr. Pond,-Mr. William White, who in the same year published a very sympathetic biography of Swedenborg. Mr. White was by birth a Quaker, his parents being members of the Society of Friends in Glasgow, Scotland. But he was never satisfied with his hereditary faith, and sought in vain among Calvinists, Unitarians, and others, for some doctrine that would satisfy his doubts on religious questions. At last, while still a young man, he "chanced to pick up a copy of The New Jerusalem and Its Heavenly Doctrine on a second hand bookstall, became interested, secured other' books, and began to frequent the New Jerusalem Temple." He became a member of the Church, went to reside in London, and for a number of years was agent of the Swedenborg Society there. In course of time, however, he came into personal difficulties with the Society, sought to extract money which he considered to be due him, and, failing by other means, resorted to law. The case was decided against him, and finally was settled out of court by the payment of a relatively small sum. He then proceeded to publish another Life of Swedenborg, which appeared in the year 1867, and in which he sought in every way to discredit Swedenborg and his writings. His change of attitude was not caused by any new discovery of facts. This latter publication is based on the same knowledge as was his earlier biography. And yet it draws from those facts conclusions which are diametrically opposite. Extracts from both, placed in parallel columns, will be found in Volume III of Tafel's Documents Concerning Swedenborg. (pp. 1284-1332).

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There could be no more striking illustration of the distortions which result from a desire to attack and to disparage.

     Of a similarly biased nature is the book by Dr. Pond, except that he was inspired by doctrinal rather than personal differences, and assumed every appearance of a judicial attitude. He says: "I have aspersed no one's character; I have impeached no one's motives; I have assailed no one, living or dead, with harsh and bitter words. . . . My single object has been to promote the cause of truth and righteousness in the earth; and, in aiming at this, I have endeavored to treat all concerned kindly and fairly." That he was sincere in this effort, we have no doubt. But his religious prejudices were too strong, and colored all his thoughts too completely, to make a successful fulfilment of his worthy intention possible. The book that resulted was, in fact, a virulent attack on Swedenborg, containing very serious charges against his character, inculcating the belief that he was a monomaniac, and utterly discrediting his Writings.

     The point of present interest is the fact that ministers and leaders in the Christian Churches, being pressed by their parishioners for trustworthy information concerning the New Church, are unwilling that members of their flock should see and know the Writings themselves. They seek at once for some pabulum by which to satisfy the curiosity of their inquirers, at the same time turning them aside from a frank investigation of the facts. The only thing, then, that comes to hand, is the concentrated tablet produced as far back as the year 1889 by F. W. Grant, who, in order to obtain the necessary information, swallowed whole the diatribes of Dr. Pond.

     That it should be necessary, when pressed for an explanation of Swedenborg and his Writings, to perform the major operation for appendicitis on a book so ancient as that by Mr. Grant, and that the basis for argument against the New Church should go back to 1856, is unquestionably a handicap. And we have not the slightest doubt that the next few years will compel more of the modern defenders of orthodoxy to take cognizance of the Writings, and to produce a more adequate means of deferring investigators from too intimate acquaintance with them. Such attacks would not be unwelcome. They would tend rather to strengthen the Church than to weaken it.

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They would stimulate individual thought and study on the part of New Churchmen, and arouse their spirit of loyalty in defense of the truth. The appearance of a Goliath would unquestionably call forth a David.
CHOICE OF A VOCATION 1924

CHOICE OF A VOCATION RANDOLPH W. CHILDS 1924

     (Delivered at the Commencement Exercises of the Academy Schools, Bryn Athyn, Pa., June 13, 1924.)

     Bishop, Fellow Members of the Board and Corporation, Members of the Faculty, Graduates, Students and Friends:

     If adequate time for preparation had been afforded, I might have had the honor of addressing you on some major topic of interest;-on some international political question, such as the League of Nations, the World Court, Disarmament of Land Forces, or the Yellow Peril; on some economic issue, such as Capital and Labor, Industrial Standardization, or Taxation; on some domestic political subject, such as the Child Labor Amendment, the Prohibition Amendment, the Anti-Private and Parochial School Law, or the Mellon Tax Plan; or we might have strayed from such hard, broad highways of political and economic thought, and meditated on the current trend of educational methods, or on the cultural status of our present civilization. An emergency, however, has, fortunately or unfortunately, spared me the task of preparation, and you the duty of a courteous consumption, of so pretentious a thesis.

     Instead, let me speak plainly, and without labored study, upon a practical matter which deeply concerns each of you graduates. This matter is that of the choice of your vocation in life.

     If, in the treatment of this subject, I seem to refer to the vocation of the men, rather than to that of the young women of the graduating class, I ask your indulgence. To those of you young women who marry, I would not presume to give any specific advice, but can repeat merely the general admonition of a mother who counseled thus: "Do your best and trust to heaven!" ("She had seven!")

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Some of you young women who do not marry, or who do not marry very early in life, will probably enter some vocation where your problems will in many respects be akin to those of young men, and thus my discussion will have some application to your own selection of a vocation.

The choice of a calling is not to be hurriedly made. Necessity often requires that, before deciding upon our life's work, we adopt some stop-gap or makeshift, but a permanent vocation is a matter for deliberate consideration. Too many young people are captivated by the lure of the job around the corner, which pays about as much to the youth as to the senior employee. Youth is valuable because it is energetic, enthusiastic and pliable. Do not sell this inheritance for a mess of pottage,-for a compensation which is based upon natural strength and vigor, and not upon education, special training, and experience. Do not assume that I am evincing any contempt for manual labor. I am advocating, merely, that every man who has had the advantage of education should seek a vocation which will exercise all his mental muscles. Just what use will best serve this purpose is dependent upon the individual. A man may be a plumber, a paperhanger, or a butcher, and find himself in an occupation which affords full outlet for his mental energy. In passing, note that each of the callings just mentioned requires long years of training, and, therefore, gives the experienced man a progressive advantage over the beginner.

Assuming that a vocation is to be selected carefully, you may ask: "How is the decision to be arrived at?" A man's use should be the ultimation of his love; so if it be asked, "What use shall I adopt?" the counter question will be, "What do you love?" Again, because a man's love is a hidden thing, even as all spiritual things are hidden, we may paraphrase the injunction of the angels, and counsel you to inquire what your delight is, and you will know what your love is. If, indeed, we would find the nature of this delight, we may inquire, "What do you delight to think about?" For "as a man thinketh, so is he." If a man's natural mind is primarily delighted in mechanical things, he will not waste time in considering journalism or art as a vocation. He will perform one of four general uses,-produce mechanical things, sell mechanical things, finance mechanical things, or account for mechanical things.

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Mechanical things pertain to business, and the four great branches of business are production, selling, finance, and accounting. A moment's reflection will cause you to perceive how glibly we can state principles, and how onerously and hesitatingly we can apply them. For in the hypothetical case under consideration, this mechanical man can: (a) become a producer; (b) become a salesman; (c) become a financial man; or (d) become an accountant. Here, however, we open a Pandora's box of queries. In the first place, the business of our mechanical man cannot embrace all the mechanical things in the country, for that would involve myriads of different items of goods of thousands of classes. You need but look at the classified business section of a telephone directory, if you would vividly appreciate this fact. Let us suppose that our man specializes on one particular type of goods. If he produces these goods, he may do so in any capacity, from that of a common laborer to that of a factory superintendent,-a range involving, perhaps, hundreds of positions. If he chooses to sell or market these goods, he may serve in any position from a salesman behind the counter to a manufacturer's foreign agent,-a field comprising again hundreds of varying duties. If he gives his attention to financing these goods, he may be a messenger in a bank or act as Chairman of a Board of Directors, or fill a great number of intermediate offices. If his use is to account for the goods, he may be anything from a book-keeper to the auditor of the organization. You will see, therefore, that this analysis raises questions rather than answers them; it complicates rather than simplifies. Yet the analysis may have served some useful purpose in showing how broad the field of use is, how many are the vocations which await your selection, and how essential it is that, before you dedicate your life to a job around the corner, you make at least a superficial survey of the great world of uses.

Do not imagine, however, that your own prudence alone is to determine your life-long vocation. Since the Divine Providence is most particular in all things concerning marriage (C. L. 47), it is doubtless most particular in all things Concerning man's use; for conjugial love and use are related. Just as a youth does not catalogue and appraise all the maidens in the world before he devotes himself to one,* so a young man does not consider and evaluate all the trades, businesses and professions in the world before he applies himself to one.

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Again, the election of a use, like the choice of a wife or husband, is not solely a matter of cold judgment. Delight is the test, rather than cautious comparison. By what we call chance, a boy stumbles across a use, just as a man sees a maiden, and, in both instances, says almost immediately: "This is mine!"
     * See, however, Launce's catalogue of his maiden's virtues, in Two Gentlemen of Verona (Act III, Scene 2). He includes the following:

     But note this. The mere spontaneous sense of affinity for a maiden, or for a use, does not settle the matter. The choice may be imprudent, or the object of affection may not reciprocate. A boy who has delighted in literature and languages is imprudent in turning to gasfitting. A youth, who in school has displayed no capacity for leadership, cannot expect to preside over the political life of the citizens of a great country. A young man or woman may well consult family and friends before he or she is committed to some vocation. The world contains many disappointed people who have thrown away invaluable years in the pursuit of some fantastic ambition, such as to become an opera singer, an artist, an author, or a governor, and who have engaged in this pursuit despite the protest of their associates. Our family and friends are keen critics; sometimes, perhaps, too keen. While I do not believe that familiarity always breeds contempt, I am convinced that it seldom breeds hero worship.

     Even when your choice of a vocation has been made, and the choice is suitable, the next problem is to fit yourself to perform it. I have already hinted at the truth that the position which requires the least training affords the least opportunity for development, and, incidentally, the least eventual compensation, with its accompanying opportunity for service to the neighbor. But if you pass over the quicksands of easy opportunity, and set your eyes steadfastly upon a certain definite use, you have still a long way to go before you attain that objective. Just as America, after her declaration of war, required more than a year to put her man power into the battle line, so you will need to undergo a strenuous training period, in order to reach a point where you have arrived at the zone of operations, and can participate in your chosen use. The enthusiasm which marks your first recognition of the fact that you are in love with a certain vocation must be followed by a training period of dull routine, of early rising and late retiring, of apparently futile drill, of galling discipline, and of self-restraint. And then, when you embark upon your life's work, you will find that you are but an ordinary seaman, a land lubber, with seasickness and long, stormy years between you and the haven of your desire.

"Imprimis, she can fetch and carry....
"Item: She can milk."
"Item: She brews good ale.
"Item: She can knit."
"Item: She can wash and scour.
"Item: She can spin."
"Item: She hath many nameless virtues."

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     But what are all these rigors of preparation and initiation to courageous youth, with its glowing health, its high spirits and its irrepressible sense of humor! What does it matter to the West Point cadet, who completes his long, grueling training only to find that the gold bars of a second lieutenant mean little to the grizzled colonel who wears the tarnished silver eagles? The subaltern has the satisfaction of knowing that he has obtained the right start. His equipment is good. He knows the groundwork of his profession. He is not a visionary who would wear a general's star while he lacks a corporal's knowledge. He is not a Jack-of-all-trades, and master of none. He is ready for the duties of peace or the hardships of war.

     Having selected a use, it is hardly necessary to add: "Stick to it!" There may be room in the great universe for those Mercurial spirits who hit about the planets as bees about flowers, gathering honeyed knowledge from the countless minds of men; but this world is a fundamental world, and it is essential that foundations should not move.

     In closing, let us try to see why it is of great concern that we should be sure of our choice of a use. From a practical standpoint, it is obvious that the use with which we spend our lives should be congenial; herein lies much of the difference between our delight and undelight. Uses which are performed from love need no reward. To the man who so performs uses, holidays and week days are as one. But, discarding the gauge of pleasure, your vocation is your opportunity for regeneration.

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As you do your work, so you shape your soul. Avocation is not only your life work in this world; it is the work by which you are judged in the world to come.

     Think of the moral virtues, as listed by Swedenborg in the work on Conjugial Love,-those moral virtues which are the ground in which spiritual virtues spring up: "Temperance, sobriety, probity, benevolence, civility, assiduity, industry, alertness, alacrity, munificence, liberality, generosity, earnestness, intrepidity, prudence; besides many other virtues." (C. L. 164.) How truly does your work call for the exercise of each of these virtues?

     I said that your work is that by which you are judged in the world to come. We may go further, and say that your work here Will be your work in the world to come. Just how much of the external embodiments and representatives of your work follow you in the next world, is matter for speculation-and on this point I would be pleased to be classed among those who take rather a Simple view of the subject; far I cannot imagine enjoying a law practice without clients and legal problems, even if legal controversies must be laid aside. But surely it is true that all that is vital and delightful in your work will follow with you. Your character and your mind, your loves and your thoughts,-all that constitutes Your personality, will be there just what you make it now, in the doing of your work here day by day.

     And now, as you leave these beloved halls, we give you three wishes: "A congenial use, a happy home, and an everlasting loyalty to the Academy!"
STATES OF FEAR 1924

STATES OF FEAR 1924

"No one is reformed in a state of fear, because fear takes away freedom and reason, or liberty and rationality. Love opens the interiors of the mind, but fear closes them; and when they are closed, man thinks but little, and only of what then presents itself to the animus or the senses. Man has an internal and an external of thought; fear can in no wise invade the internal Of thought, which is always in freedom, because in its life's love; but it invade the external of thought, and when it does so, the internal of thought is closed; and when this is closed, man can no longer act from freedom according to his reason, and So cannot be reformed." (D. P. 139.)

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HOW TO TEACH ANATOMY TO THE YOUNG 1924

HOW TO TEACH ANATOMY TO THE YOUNG W. F. PENDLETON 1924

     AN ADDRESS TO THE GENERAL FACULTY, JUNE 2, 1924.

     The word anatomy is derived from a Greek word signifying to cut up, to dissect, that is, to cut into parts, in order to show the structure and relation of one part of the body to another. It is, in short, the science of the external and internal structure of animal bodies. As anatomy treats of the structure of bodies, so physiology treats of their functions and uses. These may be taught together.

     In order to interest the young in this science, there is no better way than to begin with a brief history of the subject. Students of history have found it difficult to determine when the science of anatomy was first cultivated; but, so far as its history is known, we should begin with it, even as the study of the literal sense of the Word begins in childhood with the historicals of the Old Testament. The use of this is seen in the fact that history is objective, and thus appeals to the imagination of children, stirring their interest, their delight, and affection; and by this delight, generals are insinuated, followed later by particulars. All history contains generals of truth.

     The earliest historical facts known are, that the Egyptians had considerable knowledge of anatomy, as exhibited in their embalming processes, described by Herodotus, who spent some time in Egypt; and we know from Genesis (50:26) that the body of Joseph was embalmed. It is said that Pythagoras obtained a knowledge of anatomy in Egypt, and Homer shows some anatomical knowledge in his description of wounds. It was a Greek tradition that AEsculapius dissected animals for the instruction of his pupils. The knowledge of anatomy in Greece and in Egypt makes clear the fact that it was known in the Ancient Church.

     There was a strong religious prejudice in Greece against the dissection of the human body. The soul wandered on the banks of the Styx, nor could the soul reach the final abode until the body was buried or burned.

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Aristotle says that the greater part of the knowledge of the human body was obtained by comparison with that of animals. It is said that the grandson of Aristotle, Erasistratus, was the first who dissected human bodies, and that real progress in anatomical knowledge began with him. Two of the successors of Alexander are said to have given him the bodies of criminals for dissection. He lived in Alexandria. Herophilus flourished there about the same time, and made many additions to anatomical knowledge. For instance, he showed that the nerves came from the brain, and not from its membranes, as previously thought; he discovered and described the arachnoid membrane; also that portion of the brain which still bears his name-the torcular Herophili.

He gave name to the duodenum-twelve finger's breadth-and to the membranes of the eye. After his time, the dissection of human bodies was allowed in Alexandria. But as the Romans forbade the dissection of dead bodies, under heavy penalties, little progress was made in anatomical knowledge for many centuries. Since dissection was also forbidden by the Arabs on religious grounds, not much progress was made until after the dark ages. The studies of such men as Malpighi, Heister, Boerhaave, and others made possible that wonderful philosophy of the human body given to the world by Emanuel Swedenborg. Swedenborg did not add much to the physical knowledge of the body. His task did not lie in that direction. The field had already been explored. It was given him to develop a system of rational physiology such as the world has never seen, and which was intended for the use of the New Church, and the great importance of which is yet to be fully appreciated. In the introduction to the Economy of the Animal Kingdom, Swedenborg gives full credit to the anatomists of his time, acknowledging that their studies made it unnecessary for him to enter the field of practical anatomy. On the foundation laid by them, he was able to ascend to heights unknown to other men; even as an airplane may rise and Pass from the view of those standing on the earth.

In what we have said, the value of anatomy for a rational understanding of the doctrine of the New Church is assumed.

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Every student of the Writings knows, for instance, how necessary is a knowledge of the structure and functions of the animal body for a rational insight into the correspondences of its various parts with the Gorand Man,-the Maximus Homo; to say nothing of the necessity of knowing the body for the sake of a broad knowledge of nature, that we may see the macrocosm as pictured in the microcosm. Swedenborg with reason, then, calls the human body the "temple of the sciences."

We have already noted the fact of a clear indication given in the Writings that any subject intended for children and the young should be approached in a historical manner. We have only to call attention to the teaching that the historicals of the Word have been given for children and the simple, to introduce them to the more interior things of the Word; which points out by a legitimate inference that all subjects of importance should be approached in this way with children.

This mode of approach taken for granted, the next step will be to call attention to the fact that Swedenborg, in the Animal Kingdom, has given a plan for entering into the mysteries of the human body, so complete that it cannot be improved upon. This plan is, in brief, to enter the body with the food, proceeding from the known to the unknown, or from the visible to the invisible,-following the food as it enters the body by the lips, the tongue, the teeth, then by the throat, the oesophagus, the stomach, the small and large intestines; then the transformation of the food into chyle, the ascent of the chyle by the thoracic duct until it meets the animal spirit coming from the brain by means of the descending vena cava, and both proceeding together to the chamber of the heart, where the animal spirit and the chyle enter into a marriage, the red blood being the offspring. When we are once in the heart, we are able to proceed with the newly made blood to all parts of the body, and finally to the brain; and in the brain, the great factory of the animal spirit, we can follow the track of the nerves as they convey the spirit to every organ of the body, entering every organ and part of an organ, by a more interior way than the red blood, which enters from the heart by the arteries; the two, the blood and the spirit, joining in a final embrace in all regions of the body, giving it life. There is also the return of the blood, its coarser portions by the veins, and the finer by the lymphatics.

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Then there is a taking on of new stores, a finer food, through the respiration of the lungs, and a food more sublimated still, through the pores of the skin, from the ether,-what Swedenborg calls the ethereal chyle, conveyed through the corporeal fibre to the brain for its better nourishment, etc. We are thus introduced into the interiors of the human physical structure; and with the aid of the Heavenly Doctrine, supported by Swedenborg's philosophy, we are brought into the presence of the soul itself, and the soul's own kingdom, through the kingdom of the body.

     Let us at this point call attention to the fact, that since the physical body is both external and internal, there ought to be a fuller knowledge than we usually possess, especially children and the young,-a fuller knowledge of the externals of the body, before entering into its interiors. For the external or visible things of the body are included among the generals which introduce to the particulars within the body itself. These externals or generals should be considered as the next or intermediate step, or the step immediately following the presentation of the historicals of anatomy, preparatory to entering the body by the pathway of the food, which is a still further carrying out of the law of proceeding from generals to particulars, from the known to the unknown, or from the visible to the invisible.

     There are some things in the external of the body that the child or youth already knows, but there are others he does not know, or knows obscurely. He is especially unfamiliar with the various names by which each part of the external body is called, and these names will excite his interest, and whet his appetite for more. Besides, every external thing of the body has more or less of a history, and, what is far more, a correspondence with the things of the Gorand Man or heaven. For this latter reason, if for no other, he should be made familiar with the names that have been given to those parts, and their meanings; for every name has a reason why it is so called, suggesting something of form, function, or use.

     The first thing we take note of, in approaching the human body external, is its threefold or trinal form of head, trunk, and extremities, and that these are covered with skin. Why are these so called, and what are the various names by which they are known? and what of the skin which covers all three?

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At this point the opportunity is afforded to present to the young (at what age the teacher must determine) an objective or concrete illustration of the distinction between a general and a universal. The head, the trunk, and the extremities are generals of the external body. The skin is a universal; it not only covers the outside of the body, but it enters it at every opening, and proceeds to its every part and portion. There is nothing in the body so minute that it has not a skin covering, and a covering connected with the external skin, but which latter changes its character as soon as it enters the body. On the distinction between universals, generals, and particulars, the teacher can draw rich material from the work on the Animal Kingdom, especially from the chapter on the Peritoneum.

But to return to the subject of the threefold division of the external body,-head, trunk, and extremities; not forgetting that we are yet to enter the internal body with the food. The first great general of the body is the head. Being the first, we are reminded that the first word in the first chapter of Genesis,-the first of Scripture;-means the head, the first, the beginning, etc. "The head," in English, is said of one who occupies the first rank or place, as a king, a commander, a leader, etc. Call the attention of the children to the fact that animals, birds, fishes, and insects have a head with face, eyes, ears, etc.

The head is the general, but there are many particulars of the external head. There is the upper part, beginning with the top, called also the vertex, the apex, and the crown; there is the hair of various colors; the scalp, the skin of the head, noted in Indian warfare; the fontanelle, seen in infants only; the sinciput (semi-caput), the front part of the head; the occiput (ob-caput), the back part. In the head are the brains, covered by the bony skull, and within the skull skins, membranes, all intended for the protection of the brain. Then comes the face, where the senses are located, except that the touch is extended over the whole body, and is the common basis of all the other senses, (C. L. 210), which is another illustration of a universal. The face, countenance, visage, with its various features, is of much interest, and has many parts. There is the forehead,-the upper part of the face between the eyes and the hair; the eye, the organ of sight, fixed in a circular orbit, socket, or cavity under the forehead, with its brow, its lash and lid; the ear, the organ of hearing, its various parts, external and internal.

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Speak of the eyes and ears of animals, birds, fishes, and insects; of blindness and deafness. The temple, a depression on each side of the head between the eye and the ear, above the cheek bone; the nose, the organ of smell, containing the nostrils or openings into the nose, separated by a septum, a dividing wall or partition (septum, from sepes, a fence). Compare the noses of animals, etc. Then there is the mouth, with the lips, teeth, and tongue, by which food is taken into the body, and wherein the sense of taste is located. It is also the channel of speech. (See many interesting things in the Animal Kingdom on these two uses of the mouth.) Note also that the term "mouth" is applied to other things, as the mouth of a river, etc. Compare the mouths of animals, etc. There are, in addition, the chin and the cheeks, the dimples, about which interesting things can be told, as concerning the beard on the male. But we must pass on, and touch briefly on the two other great generals of the body,-the trunk and the extremities.

The trunk is also called the body, having a twofold division of chest and abdomen, which are separated internally by the diaphragm, and connected with the head by the neck, which, with its parts, should be described. The chest is also called the thorax, the breast, the bosom (these latter usually applied to the front of the chest or thorax), and the bust, a term used mostly in sculpture. The chest contains the heart and lungs. The abdomen, the part of the trunk below the diaphragm, contains the stomach and intestines. Such internal organs may usefully be mentioned in passing, but not described at this stage of the procedure.

The extremities are the third general of the body. The word means literally that which is situated at the farthest point or limit,-the farthest away from the head. They are the shoulders, the arms, hands, palms, the fingers and thumbs, and the nails; also the legs, feet, soles, toes and nails; and many particulars contained therein. Compare these to similar or corresponding extremities in animals, birds, fish, insects. Speak also of the general uses of the extremities in men and animals. The organs of reproduction are considered by Swedenborg as among the extremities of the body.

480

     Call attention throughout to the dual division of the body,-a right and a left side in all its parts, no one thing on the right side that does not have its counterpart on the left, over against it, so to speak.

     The older children may be told that the division of the body into three,-head, trunk, and extremities,-is like that of the three heavens, and that the division into right and left side is like that of the two kingdoms. It may be remarked here that children and the young should not at first be taught spiritual or abstract truths by comparison; for it is a law that comparison precedes correspondence.

     We may also remark that the teaching of anatomy to children and the young, like the teaching of Scripture or religion, should not be hurried, nor a hurried effort made to cover a given space in a given time. All such teaching should be given in a state of repose. There should be time to illustrate by comparisons, and for the use of passages from the literal sense of the Word,-passages where the same subject is mentioned, or the same words occur. The main object being to interest the pupil, to excite affection, to feed his imagination; remembering that the imagination is formed before the reason, and, above all, that remains are implanted in a state of repose.

     In preparing a lesson on anatomy for children, use the dictionary freely, English and Latin, also Dunglison's Medical Dictionary, etc; remembering also that anatomical words and phrases are English, not Latin, and should for the most part be pronounced in the English way.

     Swedenborg's plan of entering the body by the food, the chyle, and the blood, as we have said, cannot well be improved upon, illustrating as it does the law of series and serial development (A. C. 10303), as well as the law of proceeding from generals to particulars, generals always being first in any rational mode of teaching. It is a plan that can be used in teaching even the youngest, making an intelligent use of the law of accommodation.

481

NEW CHURCH ELEMENTARY SCHOOL EDUCATION 1924

NEW CHURCH ELEMENTARY SCHOOL EDUCATION Rev. K. R. ALDEN 1924

     (At the Closing Exercises of the Olivet Church School, Toronto.)

     In 1926, the Academy of the New Church will celebrate its fiftieth anniversary. For almost half a century the Academy movement has been growing, and today there are few minds in the General Church to whom it is necessary to justify its existence.

     The Academy began in a very small way. First, a theological school was founded, the Rev. William H. Benade presiding power its destiny. So great was his power as a man, and so inspiring his character as a leader, that young men came from the corners of the earth to study with him, and to have kindled upon the altar of their religious faith an undying conviction in regard to New Church education. Later, a kindergarten was added; and so, starting at the extreme ends, the system was gradually infilled, until we have today a complete course from kindergarten through the theological school.

     But this growth has only come gradually, as men and women were willing to devote their lives to the uses of education; as groups of people have been willing to sacrifice, and give of their wealth to the support of such work; as parents have been willing to entrust their children to the care of New Church schools. But the dream that has been realized is something unique and distinctive in the growth of the Lord's New Church.

     The Academy was born in time before the General Church. We may, in a sense, call the General Church the offspring of the Academy; for history leaves no doubt that the Academy was the parent body. Yet, in the course of years, the General Church has become larger than the Academy; and the Academy has, as it were, become the heart of the General Church work. When we say "the Academy" in this connection, we mean the ideals of the Academy, and especially that fundamental ideal of New Church education.

     Because the Academy ideal is at the heart of the General Church movement, every society of the General Church is making an earnest effort to secure for its children the benefits of New Church education.

482

And this desire has given birth to elementary schools throughout the Church, from Durban, South Africa to Toronto, Canada,-schools which are able to educate our children up to high-school age. The sacrifice necessary to maintain such schools is enormous, when we consider the few shoulders upon which the burden rests. It costs the Olivet Church about $1400.00 per annum to maintain its school, and this amount is 6 per cent. interest upon $23,333.33. In other words, on behalf of the Church, we are annually investing the interest upon that much capital in the education of our children. It is truly a noble effort! And is it worth while? Does it pay the Olivet Church to make this yearly expenditure for the purpose of providing a New Church education for the children of the society? With all the conviction of my soul, I believe that it does. I believe this, because I feel that there is a realization among our members of the significance of the Lord's words, "What shall it profit a man, if he shall gain the whole world, and lose his own soul?"

Our education is founded squarely and firmly upon the belief that the first consideration in the education of a child is the fact that it is destined for the kingdom of heaven, destined to eternal life there, destined to eternal participation in the uses of the Lord's kingdom. From many enlightened educators in the world the cry comes that the schools have been so divested of religion that they stand in danger of becoming wholly secularized, even as is already the case with the schools of France. The manifold creeds and cults are standing shoulder to shoulder in regard to this, for fear of arousing their hidden antagonisms, one toward the other. And for this cause, God and religion have been removed from the curriculum, with the result that the child is taught about everything that God made, while nothing is said of the Maker. And the effect of such teaching, day in and day out, year in and year out, is to produce upon the growing mind of the child the impression that all things were created by Nature, and that, if there is a God, we cannot know Him. Consequently, the higher spiritual qualities, for the development of which we have been placed in this world, are left unnourished, or to gather what little spiritual food they may assimilate in the one-hour-a-week of the Sunday School.

483

Thus the spiritual never becomes the vital, central factor in the education of the child.

Now David wrote in one of the Psalms descriptive of the true church, "God is in the midst of her; she shall not be moved." God is " in the midst of her,"-not at the sides, not as incidental, but as the very inmost of her work. To bring this Psalm into daily practice in the upbringing of New Church children is the aim and the ideal of our work. We are organized for the purpose of bringing God into the midst of education, of causing all education to radiate and go forth from that center and source. You have heard tonight the confession of a ten-year old child as to why she loves her religion. The composition is her own work; the thoughts are her own, and they show in a powerful way the effect of New Church education.

But New Church education is not a cloistered sequestration, leading only to an ideal which has no practical value in life. It does not seek to make angels before it makes men. But it holds that the making of angels demands, first of all, the making of true men and women. Consider for a moment this teaching of the Writings: "The kingdom of heaven is a kingdom of uses." The men and women of heaven are useful, that is, they know how to express themselves in deeds of kindness and service to others. And if we are to teach and educate children for heaven, we must also teach and educate them to take their places in the world beside those who have been trained in the world. Nor will we fail in this endeavor. The history of our movement shows that our graduates readily meet the tests imposed upon them, and that they forge to the front in the larger school of the world's competition, because, by the rational appeal of our Doctrines, they have been taught to think. They have been trained to solve the problems of the moment, and to solve them for themselves. If you will examine the statistics, and compare the average percentage of successes among those who go from our schools and other institutions, you will find that we stand in the very forefront in preparing men and women for their active uses in the world. The fact that "God is in the midst of her" does not weaken the work of the New Church, but strengthens our chances of success. For did not our Lord say to those who followed Him, "Seek first the kingdom of God, and His righteousness, and all these things shall be added unto you."

484

New Church education has long been established in this society. It has passed through many phases, but, in the long run, the results have always been a solid justification of its existence. May the inspiration and the light which have upheld this work in the past never waver or grow dim! And may the workers who carry it on in the future have their hands and their hearts upheld and encouraged by your warm and cordial support!

And now, children, we must part for the summer, and your teachers wish you the very happiest of vacations. We hope that your recollections of Your school and teachers will always be as bright and full of joy as our recollections of you as our pupils will be to us. We have loved you all, and it seems hard to part; for truly we have been like one large family. But as long as love still lingers, there is no real parting; there is only a natural separation, and some day that love will bring us close together again. In all that you have learned at school, there is one thing that I hope will always stand out clear and bright in your minds,-that there is One God, and that His name is the Lord Jesus Christ; that He loves you as His children, and that you may go to Him as your Father, if you live the life of true New Church men and women. If you remember this, it matters not what may happen to you in this world, heaven will surely await you in the world to come.
WHY I LOVE MY RELIGION 1924

WHY I LOVE MY RELIGION 1924

     I append the composition by one of our pupils, referred to above:

     I love my Church because I know that our religion is true. Our Church believes not as most other Churches. We believe that there is a trinity of Father, Son, and Holy Spirit in the LORD. Other Churches believe that the Father is one, the Son is one, and the Holy Spirit is one, which makes three persons.

     This new Religion was revealed through Emanuel Swedenborg, whom the Lord chose to build up His Church on earth. Swedenborg was born in Stockholm in 1688, and departed this life in London in 1772.

     The first time of the three times that the Lord appeared in person to Swedenborg was in the year 1743, but it is not told us how.

485

From 1743 to 1745, Swedenborg's eyes were opened several times. The third time was in the year 1745, when Emanuel was eating in an Inn. All of a sudden, everything became black before his eyes, and he saw reptiles on the floor, and a man standing in the corner, who said, "Eat not so much!" Emanuel did not know who the man was, but the next day the Lord told Swedenborg that it was He whom he saw standing in the corner the night before. And he also revealed Himself as the Lord Jesus Christ.

     After Swedenborg's eyes had been opened, he wrote forty-five different books, which were the "Writings for the New Church."

     One thing that we have learned during the year in religion classes is that the Children of Israel's lives represent our lives. Egypt represents this world, and the Promised Land represents heaven.

     People that belong to the New Church celebrate Swedenborg's birthday because he was the man whom the Lord chose to write the internal sense of the Word, or the Writings.

     One day, a boy said to me: "Why don't you go to some bigger Church like the Parkdale Methodist Church, or some Church down town with towers and bells with chimes?" I said: "It is not the buildings that count, it's the way you worship." We in our chapel have seven pieces of furniture, and seven steps from the floor up to the High Altar, or where the Word is kept. This represents the seven days of the week, or the seven steps to heaven. The Old Church believes that, when the people on this earth die, they stay in their graves, and that there will come a day of judgment, and that all the people that have died will come to life again, and will live and walk with other men on this earth.

     We do not believe this, but we believe that, after man dies on this earth, on the third day he rises into the World of Spirits. If the man who dies on this earth has been wicked and had evil desires, he would surely go to hell, because he could not stand it to be in the society of good people. If the man who died had many faults, and he has tried to get over them, then after death he will have a chance to get into the kingdom of heaven. For in the New Church we know that heaven is made up of angels who were all once good men or good women on this earth.

486

LIBERTY AND EDUCATION 1924

LIBERTY AND EDUCATION Editor 1924

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          H. Hyatt, Bryn Athyn, Pa.

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

     TERMS OF SUBSCRIPTION
One Year                $3.00 payable in advance
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     THOUGHTS ON THE NAME AND FUNCTION OF MOSES.

     The Exodus is widely employed by writers and speakers today as the Scriptural type of many similar events in modern times. When, for example, a nation, under the inspired guidance of a great patriotic leader, is liberated from conditions that are inimical to its civil freedom, it is said to be delivered by a Moses, and led forward to the promised land of its cherished hopes of national greatness and prosperity. The comparison is a true one. For the liberated Hebrews were organized by Moses into both a nation and a church,-a "holy nation," as it was called. And this presents a graphic picture of that Divine redeeming operation which is universal and eternal, ever concerned with the liberation of mankind from the restraints which prevent the formation of a heavenly society. To this end, the Divine Providence is unceasing in its operation to preserve both natural and spiritual freedom among men. In the recent centuries of the Christian era, we have witnessed great and long-sustained movements among nations and peoples on behalf of civil, intellectual and religious liberty,-the Renaissance, the Protestant Reformation, the American and French Revolutions, and the more recent events of our own day.

487

And it is given us to know that these, on the natural plane, have paralleled great spiritual movements, which, as Divine judgments, have liberated the souls of men from the shackles of infernal power, have delivered their minds from the yoke of ignorance and superstition, and set them on the way to a new liberty and light whereby the Lord is preparing the race to receive the heavenly freedom and order of the New Jerusalem. It is from common perception, therefore, that men so often speak of the Israelitish Exodus from Egypt as the type of human redemption,-civil and spiritual, and designate their leaders by the name of Moses, to whom was given the Divine commission: "Come now, and I will send thee unto Pharaoh, that thou mayest bring forth my people, the children of Israel, out of Egypt." (Exodus 3:10.)

In fulfilling this Divine command, Moses represented Jehovah God, the Lord, as the Redeemer of the human race. Redemption is what is meant by the "bringing forth" of the Israelites out of Egypt. And this idea of redemption, involved in the function of Moses as leader and lawgiver, is contained in his very name, which means to "lead out" or "lead forth," thus to liberate or deliver, since it was bestowed upon him by the daughter of Pharaoh, who "drew him forth" out of the water, and thus delivered him. (Exodus 2:10.) Moses himself was delivered from the bulrushes; his first recorded act was to deliver one of his Hebrew brethren from an Egyptian; he delivered the daughters of Jethro from the shepherds at the well;-all of this, because, in the Divine Providence, he was to be the instrument in the hands of the Lord for the deliverance of the Israelites from bondage in Egypt, that this momentous drama, recorded in Scripture, might fully represent the redemption of the human race from the dominion of hell, effected by the omnipotence of the Lord God the Redeemer.

Where the name "Moses" is explained in the Writings, as being given him when the daughter of Pharaoh "drew him forth from the waters of the river of Egypt," we are told that it signifies a liberation from falsities, these being represented at that time by the waters of the Nile. In the supreme sense, the name of Moses involves a state with the Lord Himself during the glorification of the Human, in particular how He liberated the Human from every falsity, so that He became the Divine Law as to the Human, that is, the Divine Truth Itself. (A. C. 6753.)

488

Now the Latin equivalent here used for the Hebrew name "Moses" is "educere"-to lead out or lead forth, that is, to liberate. And it is interesting to note that the word educere (exduco) is the origin of our word "educate," which means literally to "lead forth" or " bring up" a child. This suggests at once that the name and function of Moses involves the idea of education, as well as the ideas of liberation and redemption. To educate is to liberate,-to liberate the human mind from its primitive bondage to ignorance, and introduce it into the freedom of knowledge and intelligence; it is also to deliver the mind from falsity, so that it may come into the truth. So long as a mind is in the obscurity of ignorance and falsity, it is not free. "Ye shall know the truth, and the truth shall make you free." Tyrants rule by keeping their subjects in ignorance. The light of knowledge, supplied by education, is the first means of their deliverance, their redemption,-as Moses, representing the Divine Truth, was the means of liberating his brethren from bondage to Pharaoh.

The sense in which we commonly use the term "education" is a limited one, describing the preparation of the young for adult life, or the preparation of an adult for his calling. But when me go to the root meaning of the word, we find, as in all words, an idea that is capable of universal application. Education is a universal use,-a use of uses,-seeing that the function of introducing to every use is education. It is the means whereby uses are preserved and perpetuated, not only by increasing the numbers of those who are performing them, but also by increasing the reception of uses among those who are already receiving them. All the arts whereby interest and affection are enkindled for the things that a given use has to offer belong to the art of education,-the art of leading forth and liberating the affections of the mind, that they may receive the food they desire, that they may receive instruction and enlightenment. In the industrial world, this is effected by advertizing, salesmanship; in the schooling of the young, by leading and teaching; in the church, by evangelization. In the human body, this use of education is represented by the function of nutrition, which prepares and introduces foods for the strengthening of every part; and from this by analogy we learn that the angels of heaven are very largely employed in the function of educating newly arrived spirits, and thus of introducing them into the Gorand Man of heaven.

489

Hence we read that in heaven "there are societies whose function it is to have the care of infants; other societies whose function it is to educate and instruct them as they grow up; others again who instruct and educate boys and girls who are of a good disposition from their education in the world, and who thence come into heaven; others still who instruct the simple and gentiles," and so on. (H. H. 391.)

It is a significant fact that Moses himself was prepared for his function by being educated in Egypt, first as a child, when he was brought up in Pharaoh's court, and later as an adult. And so we read in the Book of the Acts: "And Moses was learned in all the wisdom of the Egyptians, and was mighty in words and deeds." (7:22.) Concerning this, we are told in the Writings that "Moses was foreseen by the Lord to be over the Israelitish people, and on this account was educated in the court of Pharaoh, where there were dominions, and whence he derived a spirit of prominence over others, and therefore was received to be over his people. Yet he was also of such a quality that he could receive speech from the Divine better than others of that nation, since he was not as much in what is external separated from what is internal as was that nation." (A. C. 10563.) It was chiefly necessary, however, that he should acquire the knowledges and traditions of the Ancient Church, treasured in Egypt more than elsewhere, because an image of that Church was to be formed among the Jews through him, that is, through his later reception of Revelation from Jehovah God. By his education in the Land of Egypt, he was prepared for the office of leader, teacher and judge in the church and nation of the Jews, about to be established,-prepared to receive the Divine Law from heaven and to promulgate the statutes and ordinances given him on Mount Sinai, which were but a renewal of the laws and customs previously existing in the Ancient and Most Ancient Churches.

It will be evident that the office of Moses, like his name, involves a universal idea,-the idea of leading forth and deliverance, and that the same is contained in our word "education," which, in a broad sense, is a leading out of ignorance into knowledge, out of falsity into truth, out of darkness into light; as also a leading out of chaos into order, out of bondage into freedom, out of evil into good.

490

Thus education involves not only a leading out, but also a leading in. It is the means whereby a man is led out of ignorance, falsity, and evil, into knowledge, truth, and good. For so was Israel led out of Egypt into the Promised Land, and this by the hand of Moses, Aaron and Joshua, as representatives of the Lord, the Redeemer and Savior of the souls of men, who delivers from bondage to hell, that He may lead into His heavenly kingdom.

Such an evil significance was not always attached to the Land of Egypt. In the Ancient Church, it was the home of learning, of genuine knowledge, both spiritual and natural. Hence its good significance in many parts of the Word, as where Abram, and later the sons of Jacob, went there for provender when there was a famine in the Land of Canaan; as where the infant Jesus was taken into Egypt, that the Scripture might be fulfilled, "Out of Egypt have I called my Son." There our Lord, as to the human, received His early education and instruction,-that is, educated and instructed Himself, and this only from the Word (A. C. 1462, etc.)-after which He was taken thence. But at the time of the Exodus-about 1500 B.C.-the Ancient Church had so far degenerated that Egypt had become the home of perverted knowledge, and so represented the falsities of hell, thus the mind of unregenerate and unredeemed man, dominated by the falsity which is Pharaoh,-the mind of man as it is today from his birth. And his redemption and regeneration begin with that work of education which sets him free from the state in which he is held by ignorance and falsity,-the darkness of the Land of Egypt.

By education, the human mind is emancipated and delivered from its native darkness of ignorance, its native chaos and disorder, its native helplessness, and is led forth into its appointed light of knowledge, its appointed order, freedom, skill and perfection. And if this deliverance of man be effected, not only by natural truth and knowledge, but also by the light and power of Divine truth, it will also be for the redemption and salvation of his soul to eternal life. Without that redemptive education, the human mind remains in its native state,-knowing nothing, understanding nothing, producing nothing; forfeiting its birthright to become the vehicle of unnumbered uses. Every mind is thus potential; it is like ground, which produces according to cultivation; it is as the clay which is to be formed by the Divine Potter into a vessel of use, an image of the Creator.

491

The primitive mind is so formed as to be capable of unlimited things, which are realized in the measure of its development,-a development accomplished through the leading, teaching, training, and experience summed up in the term "education," by which man is introduced to his predestined state of excellence; by which mankind as a whole is redeemed from barbarism and primitive simplicity, and blest with the benefits of civilization; by which the civil, moral and spiritual interests of the race are perpetuated and increased; by which a church is formed from among men by the Lord, as the Divine means of liberating men from the merely natural life, and preparing them for eternal life and happiness in His heavenly kingdom.

This Divine work of educating individual man for heaven, even by a Divine inspiration and leading, and by a Divine teaching from His Word, is the chief operation of Divine Providence among men. It attends a man from the beginning to the end of his life in the world, and afterwards to eternity. It attends him throughout that preparatory period, whereby he is introduced into the life of uses in the world, and into the spiritual life of the church; it goes forward with him in that work of his spiritual education by which he is regenerated in adult age, when he is liberated from mere knowledge,-from the shades of Egypt,-and led forth into the light of truth, seen and rationally understood, and applied to his own life by repentance.

But while this is the real beginning of the education of adult man for heaven, the quality thereof will be according to an earlier beginning. Farther back in the life of the individual, the hand of Providence was leading and preparing. We must look back to his ancestry and his inheritance; to the first opening of his dormant faculties by the forces of nature, by the hand of God in nature; to that storing of good affection and knowledge in the tender and plastic mind, performed by the Lord with the aid of those associated with him in childhood,-the angels, the earthly parents, teachers and companions. For it is fact of momentous significance that it is entirely according to the excellence and abundance of good remains, thus stored up, that the Lord is able to provide well for the man in the life of regeneration, when he is to cooperate of his own will and thought with the Divine leading and teaching,-the Divine redeeming and saving power of the Lord.

492

And in the measure that the man then suffers himself to be led and taught by the Divine Truth of the Word, in that measure will the Lord lead him forth from the darkness of ignorance and error into the light of spiritual intelligence and wisdom; in that measure will the Lord liberate him from bondage to the evil of hell, and introduce him into the freedom and felicity of heaven.
GLEANINGS FROM NEW CHURCH HISTORY 1924

GLEANINGS FROM NEW CHURCH HISTORY 1924

     A NEW ITEM OF INTEREST.

     CONNECTED WITH SWEDENBORG'S SEARCH FOR LODGINGS IN LONDON.

     As every newly found bit of information bearing upon the life and writings of Emanuel Swedenborg, or throwing light upon the early days of the New Church, has its romantic interest, we were pleasantly thrilled recently when the Rev. Raymond G. Cranch brought to our notice a brief inscription inserted as a footnote in a copy of the work on Conjugial Love now in his possession. It is a copy of the original Latin edition, which was published by Swedenborg at Amsterdam in 1768, and the footnote itself is written in Latin, followed by the initials of the writer and the date. The comment has reference to that notable occasion when the angels informed Swedenborg that they could not remain with him in a certain house, because the married couple residing there were of different religions. As the passage happens to come at the bottom of page 153, the footnote is written in ink immediately beneath it. The latter part of no. 242, together with the footnote, is reproduced herewith:

     FROM CONJUGIAL LOVE, NO. 242.

     +"Quondam in Urbe magna pervagatus + plateas fine inquirendi hebitationzem, ac intravi domum, ubi conjuges diversae religionis commorobavctur; tune me de eo nescium alloquuti angeli, dicebant, non possumus tecum in dame illa manere, quia conjuges ibi in discordi religione sum; hoc percipiebant ex disunione interna animarmm illorum."

493

     +Mrs. Shearsmith adhuc vivens confirmat hoc factum, in cujus demo, e mundo decessit E. Swedenborg.
     W. S. 1788.

     TRANSLATION.

     +"I was once wandering through the streets of a great city seeking a place of abode, and I entered a house where dwelt married partners of diverse religions. As I was ignorant of this fact, the angels spoke to me, and said, 'We cannot remain with you in that house, because the partners there are in discordant religions.' This they perceived from the internal disunion of their souls."

     +Mrs. Shearsmith, still living, confirms this fact, in whose house E. Swedenborg departed from the world.
     W. S. 1788.

     There is little reason to doubt that the initials "W. S." are those of Dr. William Spence, one of the earliest New Churchmen in England. Swedenborg, it appears, had told Mrs. Shearsmith about the experience here described, and she repeated it to Dr. Spence, or to others among the New Churchmen who were well acquainted with the Shearsmiths, and who reported it to Dr. Spence. Among these others, Henry Peckitt, Esq., gives like testimony. On a certain occasion, he called upon Mr. Shearsmith, who was not at home, and while waiting for him to return, Mr. Peckitt had some conversation with the maid who attended Swedenborg during his sojourn with the Shearsmiths. Among other things, the maid informed him that, before Swedenborg came to their house, he was "offered another lodging in the neighborhood, but told the mistress there was no harmony in the house, which she acknowledged, and recommended him to Mr. Shearsmith's." (Tafel Documents II, p. 545, 546.) "This servant-maid," according to Hindmarsh, " afterwards became Mr. Shearsmith's second wife." (Ibid.) However, Dr. Spence's "confirmation" came from the first Mrs. Shearsmith, "in whose house E. Swedenborg departed from the world," as stated in the footnote, and with whom he resided in the years 1771-1772.

494

     There have been various conjectures among New Churchmen as to what "great city" Swedenborg referred to in this celebrated passage of Conjugial Love. The evidence presented above would indicate the city of London. As yet, however, we have no clue as to what were the "different religions" that made it impossible for the angels to remain with Swedenborg in that house. Was it a case of Catholic and Protestant, Jew and Christian, Christian and Gentile, or two of the Protestant sects? In any case, New Churchmen will see the obvious warning, and exercise caution in choosing their lodgings if they wish the angels to remain with them.

     We have assumed that the initials "W. S." are those of Dr. William Spence, although his name is nowhere inscribed in the volume of Conjugial Love now in Mr. Cranch's possession. There are, however, other brief inscriptions in the same handwriting scattered through the book, and one of these, written as a comment upon no. 252, records the names of two diseases, which would indicate that the writer was a medical man. (p. 157.) Moreover, Dr. Spence was a Latin scholar, and edited the Apocalypsis Explicata when it was published by Hindmarsh in 1785-1790. (See Rise and Progress, pp. 15, 30, 31.) The MS. of that work was placed in his care by C. F. Nordenskiold, who brought it from Sweden, and who resided with Dr. Spence while in London.

     From the account of Dr. Spence given in the Doczcments, we learn that he, like the Rev. John Clowes and others, was a non-separatist, that is, he did not believe that New Churchmen should separate from the Established Church. (Vol. III, p. 1174.) His views on this subject are set forth in the Preface to his pamphlet, entitled "Essays in Divinity and Physic" (1792), 8 copy of which is preserved in the Academy Library. As showing how early the permeation idea took hold of New Churchmen, we quote a portion of his argument:

     "I am an old Church of England man, yet trust myself to be a true Christian according to the heavenly doctrine of the New Church; and I believe in my conscience that all those of the New Church who remain within the establishment of any Protestant reformed church, conduce more to promote its celestial doctrine than any who ridicule the church of the land; representing old obsolete errors as if they still existed in force, while they are daily more and more rejected.

495

Those who wish the doctrine of the New Jerusalem to be the established religion of the land never ought to separate from, much less to ridicule and affront, the established church by misrepresenting it...." (p. x.) At the close of the preface, we find the initials "W. S." The argument is carried further in an Appendix.

It is of interest to note that this pamphlet was printed by Robert Hindmarsh, "Printer to His Royal Highness the Prince of Wales," and that it bears the following attenuated title:

ESSAYS
IN
DIVINITY AND PHYSIC
PROVING THE DIVINITY OF THE
PERSON OF JESUS CHRIST
AND THE
SPIRITUAL SENSE OF SCRIPTURE:
IN REFUTATION OF
Dr. J. Priestley, and the Socinian System.
WITH THE TRUE METHOD OF
TRYING THE SPIRITS.
ALSO
An Account of the Cause and Cure of our
SOVEREIGN'S LATE ILLNESS,
WITH AN EXPOSITION OF
ANIMAL MAGNETISM AND MAGIC.
AND AN APPENDIX,
Concerning the Impolicy of Separating, at present, from
Communion with the Established Church.
ALSO, CONCERNING THE
FURTHER CONNECTION OF DIVINITY AND PHYSIC.
By William Spence, M.D.

496

GLEANINGS FROM NEW CHURCH HISTORY, II 1924

GLEANINGS FROM NEW CHURCH HISTORY, II J. E. BOWERS 1924

     REMINISCENCES CONCERNING THE HON. W. W. PECK, OF KALAMAZOO, MICHIGAN.

     Judge William Wallace Peck was born at Henrietta, N. Y., south of Rochester, and not far from that city, where, as a young man, he studied law. In the year 1856, when he was about twenty-one years of age, he moved to Kalamazoo, Michigan. He soon became a prominent citizen of the town he had chosen to make his home in, and was afterwards one of the leading elderly men in that community, until he passed into the other life-into the more real and more beautiful spiritual world-in the month of March, 1877.

     Neither Judge Peck nor his father was a member of the prevailing Church. But the Judge's father-in-law was a believer in the Doctrines of the New Church, and, during a conversation with his son-in-law one day, said to him: "William, while you and I are, both of us, still in this life, I desire to present to you this book." It was a copy of the True Christian Religion. And he expressed to his son-in-law the wish that he would occasionally read the book, because, as he said, it would give him information concerning the true doctrines of the Christian Religion.

     The writer visited Judge Peck in Kalamazoo for a period of fifteen years, and also called upon a few other receivers of the new doctrines in that place. The Judge frequently spoke of his experiences in reading the True Christian Religion. Every time he did so, he met with teachings that were so rational, and so much in accord with common-sense ideas of things contained in the Sacred Scripture, that he could not doubt the truth of them. In due time, he saw an advertisement of a set of the Writings in nineteen volumes, published by the American Swedenborg Printing and Publishing Society, of New York. He bought the set, and then was well-provided with an abundance of religious and spiritual literature, which he made use of daily.

     At the time Judge Peck died, I was in Cleveland, Ohio, but the message requesting me to conduct the funeral services in Kalamazoo was duly received. I went there at once, and the next day, which was Easter Sunday, March 27, 1877, the weather being genial and pleasant, the funeral took place at the house of Mr. and Mrs. George W. Young, son-in-law and daughter of Judge Peck, with whom he had for some years made his home.

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It is my hope and expectation again to meet my departed friend and brother, for which the Lord will no doubt provide, after my passing into the spiritual world.
J. E. BOWERS.
ANOTHER CATHOLIC VIEW. 1924

ANOTHER CATHOLIC VIEW. 1924

We have received a letter from Mr. Frederick M. Billings, of New York, commenting on the brief article entitled "A Catholic View" which was published under "Gleanings from New Church History" in our July number. (p. 413.) Mr. Billings considers that the statement we there quoted from Alzog's History of the Church is "not a view calculated to put your readers in correct touch with what is allowed-Nihil Obstat ... Imprimatur-today." Continuing, he writes: "Another Catholic view is in the Catholic Encyclopedia, which I believe is almost wholly correct. I corrected its last proofs, and received from the actual writer, the Rev. N. A. Weber, a copy of the work he wrote for his D.D., as a token of his appreciation of my help. We exchanged about twenty letters during the preparation of the article on 'Swedenborgians' for the Encyclopedia. This is the latest and authorized view-in part, at least-of the Catholic Church concerning the New Church,-for America and the world. It covers, in a measure, prior sins of omission and commission in our regard."

The article in the Catholic Encyclopedia, as our correspondent intimates, is free from the bias manifested in Alzog's account, which we cited as an item of historical interest, and as an example of the kind of distorted view of the New Church which the stimulus of odium theologicum can produce. That Protestants are capable of the same kind of thing, is shown by an article entitled "Attacking the New Church," appearing elsewhere in our present issue. Evidently the writer of the article in the Catholic Encyclopedia compiled it in a different spirit, as shown by his willingness to accept the cooperation of a New Churchman in preparing his account of "Swedenborgians."

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The result is what may be considered a very fair and accurate statement, embodying the outstanding incidents of Swedenborg's life, an outline of the doctrinal principles of the New Church, and of the history of its organizations, including the General Church of the New Jerusalem. In such a limited compass, of course, only a fragmentary idea of the Doctrines of the New Church could be given. What is revealed in the Writings concerning the Christian Church is covered by a sentence or two: "Swedenborg and his followers hold that, as the Christian religion succeeded the Jewish, so the Swedenborgian teaching supplemented- the Christian.... We need not expect the Last Judgment, for it has already taken place; it was held in 1757 in Swedenborg's presence." This, to be sure, was sufficiently harmless to pass the official censor's Nihil Obstat.

Our correspondent would regard this article as the "latest and authorized view of the Catholic Church;-for America and the world." We fear this is stretching a point. Granting that the statement in the Encyclopedia is couched in terms of historical accuracy, is free from evidences of inter-denominational heat, and has been allowed to go forth as an official and public dictionary-view for Catholics, are we to conclude that their private and classroom view of the New Church is of such an urbane character? We cannot be unmindful of the fact that the Encyclopedia article ignores or suppresses very copious disclosures made in the Writings concerning the spiritual state of the Christian Church, both Protestant and Catholic, both before and after the Last Judgment. All of which is ignored in the short sentence we have quoted from the article. What is the significance of this?

To some New Churchmen it means that the "spirit of the New Age" is at work in the Catholic Church, as well as in the Protestant, and that the Old Church is thus being revived and regenerated. Our views on this subject are well-known.

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In application to the present instance, they may be briefly stated. That such a mild characterization of the New Church should find its way into a Catholic publication, bearing the official Imprimatur, is due to the fact that, under the influence of modern freedom, the Catholic Church is being liberalized from without,-a stern necessity, if it is to survive in a free world. That Church has never been accused of a lack of worldly wisdom in accommodating itself to changing environments. It could hardly escape the "spirit of the New Age," if by that we mean the "freer state in spiritual things" brought about by the Last Judgment. According to the "permeation idea," this means that it is also being " liberalized " from within. We should like to think that the article in question is a sign of such a spiritual restoration. Whatever it may betoken in the case of the individual writer who exhibited such a commendable attitude, we remain cynical as to the Church which sanctioned its publication.
NOTES AND REVIEWS 1924

NOTES AND REVIEWS 1924

     THE JOURNAL OF EDUCATION.

     As a measure of economy under post-war conditions, the Academy of the New Church has recently been publishing its JOURNAL OF EDUCATION only once or twice a year, instead of quarterly as before. We are pleased to hear that a number of the JOURNAL is to be brought out in October this year, in addition to the issue containing the Annual Reports, which is to appear shortly. This arrangement will, we understand, make it possible to resume publication of those valuable papers which were formerly a feature of its contents. As representing study and research on the part of Academy professors and others, papers of this kind should be available to the Church at large.

     It has been customary to print the annual Commencement Address in the JOURNAL OF EDUCATION, except that last year it was published in the BULLETIN OF THE SONS OF THE ACADEMY. Through a misunderstanding, this year's Address by Mr. Randolph W. Childs was placed in our hands, and was in type for the present issue before the mistake was discovered.

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By courtesy of the Editor of the JOURNAL, it remains in our pages, and he is pleased that it will thus appear in print sooner than would otherwise be possible.
PROPOSED STATUE OF SWEDENBORG IN LONDON 1924

PROPOSED STATUE OF SWEDENBORG IN LONDON S. C. O 1924

     The idea of erecting a statue ,f Emanuel Swedenborg in the city of London is being agitated at Present by the press in England, according to the following notice in Mr. Baeckstrom's NOVA ECCLESIA:

     "The MANCHESTER GUARDIAN and the DAILY NEWS have ventilated the plan, and the MORNING POST of May 19th names the Swedish sculptor, Milles, as the artist to whom the task of creating a monument to the illustrious Swedish patriot will probably be assigned.

     "The Swedish Minister in England is working to further the project, and it is stated that the definite plans are soon to be divulged. It is to be supposed that the statue will be financed in Sweden, and presented as a gift to the city of London. The material, it is hoped, will be the Swedish granite which Milles is so fond of using; and as a suitable place for the statue, Portland Place has been suggested, where the Swedish legation is situated.

     It has been remarked that, if the project is carried out, it will be a unique honor that is paid Swedenborg's memory, for in that proud metropolis of the world no statue has ever been raised to any other than an Englishman. From our standpoint, however, the idea seems most fitting, when we reflect that the New Church has spread foremostly among English-speaking people, and that Swedenborg spent a large part of his time in London, where most of his Writings were published, and where he died.
     S. C. O.
SWEDENBORG ON A MURAL DECORATION 1924

SWEDENBORG ON A MURAL DECORATION S. C. O 1924

Another artist, J. A. C. Acke, it appears from SVENSKA DAGBLADET of May 22d, has been inspired by the same theme to paint an "apotheosis" of Swedenborg, which he hopes to see on one of the walls of the great Northern Museum in Stockholm.

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The space was originally intended for a decoration by Carl Larsson celebrating the "Mid-Winter Sacrifice" of the Vikings, but this was not realized.

     The painter says of his mural decoration, on which several years' work has been expended: "The fact that Swedenborg has not received his monument in Sweden can only be explained by the fact that he has been overshadowed at home by the greater popularity of Linnaeus. His doctrine of creation gave me the first suggestion. In a composition now ready, I have shown his great 'Vision,' where Adam and Eve awaken at dawn, and through closed eyes see the spiritual sun, from the center of which a human form rises towards the universe, at the same time that the days of creation are unrolled before their eyes. The composition is in three fields: On the left stands Swedenborg in worshipful attitude, in the middle is the great vision, and on the other side is Swedenborg's garden house, in front of which a winged lion rests." (From NOVA ECCLESIA, May-June, 1924.)

     We presume the so-called "Vision" has been taken by the painter from the Worship and Love of God.
     S. C. O.
NEW BIBLICAL STORIES BY LOUIS PENDLETON 1924

NEW BIBLICAL STORIES BY LOUIS PENDLETON 1924

Our readers will rejoice with us that the author of In Assyrian Tents and The Lost Prince Almon has written two more tales with a Biblical basis and background. The Fighting Builders will come from the press in book form after serial publication in a monthly magazine. The scene is laid in the postexilic period of the rebuilding of the temple under Nehemiah. The Princess Lilitu, a romance of the Babylonian captivity, is now appearing serially in THE LOOKOUT (Cincinnati), a non-sectarian religious weekly. The narrative "begins with the sack of Jerusalem by Nebuchadnezzar, and ends with the conquest of Babylon by Cyrus and the liberation of the Jews. A small remnant of the Ancient Church is assumed to be still in existence in Babylon at the time of the captivity, represented by Allabanu, the venerable teacher of the Princess Lilitu." (BRYN ATHYN POST.)

The Lost Prince Almon has recently been translated into pure Hebrew and published in a journal at Warsaw.

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Church News 1924

Church News Various 1924

     SOUTH AFRICAN MISSION.-Since our report at the beginning of the year, the work of the Mission has followed the normal line of quiet routine. Pioneer days are still with us. Although much has been accomplished, much remains undone, and awaits our attention in the future.

     The outstanding feature of the last six months was the completion and dedication of the church building at Alpha. It was on Sunday, January 20th, that the Dedication Service was conducted by the Rev. H. L. Odhner, representing the Bishop, and acting in the absence of our Superintendent, the Rev. Theodore Pitcairn. The church was filled to its capacity by an attendance of 300 natives, while a like number had to be content with seating themselves outside. There were also twenty-seven white persons present, including visiting friends from Durban, several residents of the district, and our own personnel. The officiating minister was assisted by the Rev. E. L. Nyaredi and Leaders George Mokoena and Jonas Mphatse, while Miss Doris Ridgway presided at the organ. The discourse was based on the text of Matthew 24:30, and told in simple and direct language about the Second Coming of the Lord, the New Church, and its Gospel to Gentiles and Christians. In the afternoon, the Communion Service was held for the native members of the Mission.

     During the succeeding week, the Annual Meeting of the Mission Leaders was held in the classroom at Alpha, the Rev. H. L. Odhner presiding.

     Since the inauguration of the Alpha church, regular Sunday services have been held, while during the week a day-school of 110 pupils meets daily from 9 a. m. to 1 p. m. In February, the first venture was made toward establishing a boarding school. The hostel is completed, and at the present time accommodates about fifteen boarders. These attend the day school each morning, while in the afternoon, pending the provision of industrial classes, they are kept busy improving the grounds of the Mission by malting a road around the campus and planting trees.

     In addition to the headquarters' buildings at Alpha, a church in native style of architecture is being erected at the Mission Station near Thaba Bosiu, while a similar one is being built at Khopane, near Maseru. At Greylingstad, Transvaal, steps are being taken to procure a church site from the Town Council, so that the Zulu section in that district may have a suitable place of meeting.

     In regard to the white community stationed at Alpha, the past few months have brought them plenty of pleasant company, many of the Durban friends having found their way to this center at different times, either on business or for pleasure. In addition, Mr. and Mrs. F. C. Frazee arrived early in March, to take over the responsibilities of Mr. and Mrs. Elphick, who depart for Bryn Athyn, via England, in June. The Alpha staff are looking forward to welcoming the Rev. Theodore Pitcairn at no distant date. Alpha, Ladybrand, F. W. E. May 27, 1924.

     REPORT OF THE MISSIONARY.-My spring trip in the missionary held this year began on April 3d. My course was westward from Toronto, through Ontario, and to places as far west as Kalamazoo, Mich., where for many years there have been a few believers in the New Church. Of these, the leader was Judge William Wallace Peck, who passed into the other life many years ago; and it fell to my lot to be called to officiate at the burial service.

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And according to remarks made by members of the family, and in the papers, the service was favorably received.

     From Michigan, my course was south-eastward to Ohio, and thence to West Virginia and Pennsylvania. On the entire trip, members and friends of the General Church of the New Jerusalem were visited in twenty-five towns and cities. Four children were baptized, notices of which will appear in the New Church Life. The sacrament of the Lord's Supper was administered five times,-at the homes of Mr. Ferdinand Doering, Milverton, Ontario, Mr. and Mrs. George W. Yost, Bellaire, Ohio, Mr. William Wunderlin, Columbiana, Ohio, Mrs. R. H. Adams and family, Altoona, Pa., and at the home of Mr. and Mrs. Joseph R. Kendig and family, Renovo, Pa.

     In nearly all the places visited, the New Church circles have remained and are small. For instance, it was through the late Mr. John Pitcairn, whose name we revere,-that the New Church circle at Renovo, Pa., had its beginning. My first visit to that town was over Sunday, April 4, 1880. At our services on that day, six children and six adults were baptized by me. There have been New Church people in the place ever since. And Mr. Joseph R. Kendig, at whose home our services are always held, was an infant at the time mentioned above. For that was forty-four years ago last April:

     It was to me,-as it must have been to all who had the opportunity,-a great pleasure to attend the Commencement Exercises of the Schools of the Academy on June 13, 1924. For this is where children are educated to become intelligent members of the Church when they become adults. And the idea becomes profoundly impressive, when we consider the wonderful things that we are taught in the Heavenly Doctrines concerning infants and children.
     J. E. BOWERS.

     BRYN ATHYN.-A special service in the cathedral at 5:30 on the afternoon of the 19th of June began our celebration of New Church Day. The sermon on this occasion was delivered by the Rev. Ernst Pfeiffer, who chose as his text the words of John, "He came unto His own, and His own received Him not." (1:11.) The discourse noted the tragic significance of a rejection of the Lord in His Second Coming by Christians, who thus crucify Him in spirit; and this was contrasted with that true reception of the Lord in the Heavenly Doctrine, by which men are regenerated, being reborn "of the wilt of God," and thus becoming "His sons." As an interlude, the choir sang a notably beautiful anthem, adding much to the devotional sphere.

     An hour after the conclusion of this service, a large assemblage had gathered at the banquet board in the Auditorium. After partaking of an appetizing supper, they were privileged to witness a dramatic representation on the stage, which depicted in characteristic language the remnant of simple faith in the medieval times of the Christian Church. This had been prepared by Mr. Donald F. Rose, who himself acted the part of the kindly and instructive Monk, while Mr. Vincent Odhner, in the role of the reclining Beggar, personified the simple of that period,-those who "sat in darkness and the shadow of death," but desired to see the "great light." The extended dialogue between these two revealed lines of poetic beauty and power, which embodied the chosen theme with appealing reality. All present were moved by the fervor and eloquence of the ecclesiastic, in his declamation of the prophetic words of Scripture and the final prayer.

     This stage-picture proved a fitting prelude to the tenor of the speeches which followed. Passing from the shadows of the Middle Ages to the light of that Church which is to gather in and instruct the remnant among Christians, the speakers elaborated subjects appropriate to the Natal Day of the New Church. The Rev. George de Charms was toastmaster, and eloquently wove the series of speeches into a connected whole, as he introduced each of the speakers and announced the songs.

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Bishop W. F. Pendleton spoke at length on "The Church," and was closely followed as he gave new and striking significance to many statements in the Writings which treat specifically of the Second Coming. Mr. Harvey L. Lechner then spoke on "The Rising Generation," Mr. Edward C. Bostock on "Social Life and the Church," and Mr. Samuel Simons on the "Growth of Bryn Athyn," with special reference to the society life.

     Following these interesting addresses, the Rev. William Whitehead arose to offer a Resolution of Greeting to the British Assembly, as an expression of affectionate regard and good wishes to our brethren across the sea. When this Resolution had been heard and adopted with enthusiasm, Bishop N. D. Pendleton, speaking on the subject of "Growth in Foreign Lands," said that it would give him great pleasure to convey this Greeting to the British Assembly. In making his episcopal visits to our societies in Europe, he was moved with a desire to carry a spirit of encouragement to those who had espoused the views and customs of the General Church. Of recent years it had become increasingly evident that all those who hold these views, though residing in various parts of the world, have a common uniting bond which constitutes one Church body; and the individuals and groups who are maintaining that standard, often in the face of difficulties, are deserving of all encouragement.

     The thoughts of the evening, as voiced in the series of addresses, were both stimulating and instructive. Interspersed with songs and recited verses, old and new (including an original poem on "The Bryn Athyn Post" by the toastmaster, which was apt and mirth provoking), the lighter touch was happily commingled with the serious to make an excellent program, and to round out in a satisfying manner our celebration of the Nineteenth.

     A children's picnic was planned for the following day, but was called off owing to inclement weather.
     W. B. C.

     HIGH KILBURN, YORK, ENGLAND.-The Rev. R. J. Tilson, the beloved Pastor of this small isolated circle, paid his welcome pastoral visit from May 29th to June 12th, conducting services morning and evening on each Sunday, and giving most interesting and instructive doctrinal "talks" on several intervening weekdays, culminating in a "Question Time" on the evening of June 11th, which proved all too short for dealing fully with the various subjects introduced.

     Of especial interest and impressiveness was the "Service for the Confession of Faith on Attaining the Age of Sixty Years," held on behalf of three ladies present on the occasion, followed by the administration of the Holy Supper, on Sunday evening, June 8th.
     W. C. J.

     FROM SWEDEN.

     Mrs. Georgine (Cully) Nordenskiold, well-known in Swedish New Church circles for her ardent devotion to the Church, and for her bounteous support of its uses, passed into the spiritual world on February 18, 1924, at her home in Stockholm. Her maiden name was Kennedy, and she came of an old Scottish family that has figured in history, and is mentioned in many of Scott's novels Her husband, Otto Wilhelm Nordenskiold, who died in 1907, came of an illustrious family of explorers, and was a Commodore Captain in the Swedish navy. Mrs. Nordenskiold's funeral took place on February 21st, with an address by the Court Preacher, the Rev. E. Gemzell, followed by the burial ceremony according to the ritual of the New Church, conducted by the Rev. D. Rundstrom, There were also songs by the Opera Chorus, and by the famous singer, Henning Maim.

     Mrs. Nordenskjold's testamentary dispositions have now been made public, and include the following which are of special interest to the New Church:

     The sum of 150,000 kroner (normally about $40,000) was bequeathed to the Temple Fund of the Swedish New Church Congregation, of which the Rev. D. Rundstrom is Pastor.

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The sum of 200,000 kroner (about $54,000) was left to the Royal Academy of Sciences, on the following conditions:

     a) The Temple Fund is left in the hands of the Royal Academy of Sciences, which may use the interest on it for one year, and is to give 100,000 kroner of the capital, as it is needed, for the erection of a church. The remaining 50,000 kroner is to form a fund, the interest on which is to go to the support of the society and the upkeep of the building.

     b) The interest on 150,000 kroner is to be paid annually to the support of the New Church Book Room for its own purposes, and with the expressed wish that three-fourths of it be used for the translation and printing of the Bible, at the discretion of the Book Room.

     c) The interest on the 150,000 kroner of the Temple Fund is to form a special fund to be known as the Nordenskiold Swedenborg Fund, one-half of the interest on which is to be added annually to the capital, so that the fund is thus to increase perpetually. The other half of the interest is to be used by the Royal Academy of Sciences for the encouragement of scientific investigation concerning the life and works of Swedenborg, or for like research within any of the branches of science to which Swedenborg devoted himself.

     In case either the Swedish New Church Society or the Book Room cease to function, the money is to be added to the capital for future use.

     (See Nya Kyrkans Tidning, May,1924.)
     S. C. O.

     KITCHENER, ONT.-The meetings ate all over, and many of the Carmel Churchites have gone camping; so the quiet of the summer season has truly set in. The preceding period, however, was a very busy one, including the closing exercises of the Day School, and of the Sunday School, and an evening's entertainment by the school children, at which they gave two plays and a very pretty dance. Then there was New Church Day, with a large and delightful gathering at a banquet, during which we were treated to a series of speeches based on the prophetic vision of the 12th Chapter of the Apocalypse,-"The Woman Clothed with the Sun." The subject of "The Church" was treated of, as its qualities and states are represented by The Sun, The Moon, The Crown of Stars, The Angel Michael, The Wilderness, The Wings of an Eagle. The speakers for the evening were: Rev. Henry Heinrichs, whom it was our pleasure to have visiting with us; Messrs. T. S. Kuhl, Nathaniel Stroh, S. H. Roschman, Rudolph Roschman, and Rev. J. S. David. The Pastor acted as toastmaster.

     We barely had time to take breath before the Son's meetings came upon us. It was really a thrilling and glorious time, to be compared only to a tropical thunderstorm for brilliancy and noise. We were celebrating the Silver Wedding of Mr. and Mrs. Sam. Roschman, and having one of the nicest parties of the year (with toasts and congratulations and a silver tea service and cards and dancing) when the first arrivals burst in upon us from Glenview. As this was Thursday evening, and we were planning to complete our preparations on Friday, and to receive the visitors on Saturday, I confess that it made some of us a bit nervous to hear of carloads of people arriving. But most of them were boys used to taking care of themselves, and who had been trying to find the longest way to Kitchener (having come through New England and Quebec), and they had already pitched their tent on the commodious grounds back of the School.

     The next day, the arrival of autos from foreign parts became a common occurrence, and by Saturday night we had them all here except the biggest car of all, which contained, among others, the President of the Sons of the Academy, who was expected to open the meetings.

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Harold Pitcairn's car had unfortunately broken down before getting to Buffalo, but by means of towing, electric cars, and taxicabs, his party arrived just in time to receive a resounding welcome from the Sons, gathered at the church awaiting "Geof's" arrival.

     Not for a long time have I heard "Our Own Academy" and "Alma Mater" sung with such fervor and volume as during these meetings. It was an inspiration to hear them, particularly on Sunday evening, when the Carmel Orchestra played the accompaniment. That evening's program began with a musical entertainment. One of the numbers was a part of the 44th Psalm, rendered by the choir; it is an exceedingly beautiful though difficult one, and not many people here have been acquainted with it heretofore.

     After this part of the program, the Rev. William Whitehead presented what he called "Comments on the History of New Church Education." As I believe it will be reported elsewhere, I will only remark that the inspiration and enthusiasm aroused by what he termed the "annual explosion" of feelings should certainly stay with all his hearers for more than a brief moment, and that everyone must have received something that will abide with them permanently. The idea that the Sons hold some "open" meetings is an excellent one; in fact I, as a Daughter, approve heartily of the policy, voiced by Mr. Harold McQueen and others, of including the women in the invitation to the meetings. It is perhaps not often that the wives can be jealous of the good times the men think they have; but this time it was unfortunate that so many had to remain at home.

     The Banquet on Monday evening strengthened that feeling, and a number of men expressed a regret that their wives were not present. We passed from height to height on that evening, enjoying each phase to the full. After an enjoyable supper the Rev. George de Charms gave an address on "New Church Education" which revealed the necessity of it, and showed in a new way its utter difference from other education; and he made an eloquent plea for more real and constant cooperation between the parents and teachers of New Church children. One of his "next-door neighbors," who watches him struggle with a hillside garden that is much too big, confessed that it required an audience away from home to inspire a man to outdo himself. Well, we felt that it would be worth our while to invite Mr. de Charms to visit us frequently, if we could draw forth such a speech as that. The Rev. K. R. Alden then followed with a talk on the small-parish New Church school, telling some anecdotes, and showing in a very practical way how New Church training does influence the child's mind.

     In lighter vein, our visitors coruscated with songs and wit. I have no doubt that there was more poor rhyme, as well as other poetry, written than for many a day past.

     These most successful meetings wound up with a general field day, tennis, baseball, and quoits. The annual quoit tournament was finally won by Kitchener, after a close contest with Toronto.

     That evening, Tuesday, the real young folks finally came into their own at a grand dance. We haven't had so many young men and women there for a dance in a long time. It was particularly novel to have the men in the majority. Some of the Toronto folks were planning to go home that night after the dance, but they did not reach there until six a. m., after a three-hour auto ride.

     I must not forget to mention the convivial groups that met at the various homes in the wee hours after the meetings. It is often at such times that questions of moment are most freely discussed and settled, at least to the satisfaction of the participants.

     Well, we have had a foretaste of what the General Assembly is going to be like in 1926! And

     In the spirit of the meetings, I must get up to say,

     We all are looking forward to that eventful day,

     And we hope to see more come than those who went away.
     G. K. D.

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     THE KITCHENER MEETINGS.

     For a few days, at least, "all roads led to Kitchener" I From Glenview, Pittsburgh, New York, Washington, Bryn Athyn, Toronto, Erie,-from every center of the Church,-they came. By motor, by rail (in one case by taxi), by any mode of conveyance that would assure attendance at the Annual Meetings of the Sons of the Academy, they poured in a steady stream into that ancient stronghold of the Academy movement,-Kitchener, Ontario. Every door was flung wide open to receive them. They were given the key to the city, and the key to every New Church home. And then the fun began. From the very first meeting, on Saturday evening, June 28th, When President Geoffrey S. Childs, in spite of his late arrival, delivered an address that took the organization by storm, a sphere of genuine fellowship and hearty cooperation in the uses of the Sons began to accumulate. Nor did this inflowing tide even begin to ebb at any time during the course of the meetings. It reached its climax in the spirit of youthful abandon which prevailed at the dosing luncheon, on Tuesday, July 1st. The main purpose of the meetings having been accomplished, a group of enthusiastic boys ran away with the program, and left the regularly appointed speakers unable to get a word in edgewise.

     What was the secret of all this? It was the Annual Meeting of the Sons of the Academy. Yes, but they have held annual meetings before,-fine meetings,-but not so hilariously enthusiastic. And besides, a goodly number of those present were not members of the Sons. Why did these "outsiders" spend the time and the money to come? And why were they so cordially received, being invited to every session, given the privilege of the floor, and repeatedly assured that they were more than welcome? It was all because the word had gone out that the organization was about to change its constitution, and to make it possible for "any male member of the General Church interested in the uses of distinctive New Church Education, as developed by the Schools of the Academy of the New Church," to join. It was not that the male members of the General Church had been pining away because they were debarred from membership in the Sons of the Academy by the accident that prevented them from attending the Academy Schools. Nor was it that the Sons of the Academy was making a wild campaign for a large increase in membership, with the consequent enlargement of its power and influence.

     The secret lay in this, that some thing of the "Old Academy Spirit has undergone a rebirth. The vital importance of distinctive education for the children of the General Church has become a deep-rooted conviction in the minds of a younger generation. The fathers and mothers of the present, whose children are now attending, or who will in the future attend, the Academy Schools, have determined to give complete and active support to the educational work of the Church; and they see in the Sons of the Academy a means toward that end. Those who were already members of the organization, feeling this affinity of interest, were desirous that all the strength of the Church should be brought to bear upon the fulfilment of the uses for which they had banded together. They wanted no arbitrary distinctions to hold apart from them others in the Church who are as thoroughly committed to the furtherance of educational uses as themselves. It was no additional money, no increase in financial support, they sought. These they already were receiving in generous measure, through scholarship contributions. It was the fellowship, the counsel, the moral and spiritual strengthening that comes with intimate association in the furtherance of a common use.

     Caught in the gyre of this sphere, and moved by the spirit of mutual love and confidence that prevailed, such opposition to the proposed changes in the constitution as developed was overcome, and such fears for the future as were felt by some, both in and out of the organization, were allayed.

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After full deliberation, the amendments necessary to admit of a wider membership were adopted, and the action was made unanimous. Nor did this come as the climax of an enthusiastic state, artificially produced by the oratory of the occasion. The pressure towards such an enlargement has been cumulative. As far back as 1913, at the Annual Meetings, then held in Glenview, the feeling in favor of such an open door policy was so strong that although the votes necessary to change the Constitution were not available, members of the Church, debarred under its provisions were almost admitted by acclamation. Since that time the question has been one of more or less active discussion in the meetings of the organization, but no decisive action was attempted until the movement received a new impetus under the enthusiastic leadership of President Childs.

At the Glenview meeting last year, he laid the matter before the organization, and asked for a full discussion. Out of this discussion arose the following resolution: "That the Sons of the Academy is in sympathy with the idea of opening the door and making it possible for all men of the General Church interested in New Church Education to join our fellowship." It consequently became the duty of the Executive Committee to pave the way for a suitable revision of the Constitution, in order that this expressed desire of the organization might be met. Careful plans were laid for the presentation of the subject at the Kitchener meetings. Suitable amendments to the Constitution were prepared, and sent out to the entire membership. Discussion was invited in the pages of the Bulletin, and every Son of the Academy was given an opportunity to express his view of the matter. Several articles, both for and against the proposed change, appeared. In addition, a special meeting was held in Pittsburgh early in the spring, at which a preliminary consideration of the subject was given. Only after the fullest possible publicity, the widest possible discussion, and the lapse of more than ten years, did the matter come to a head. And then it came as the expression of a deep-felt need, which had forced its way over all obstacles.

It is evident that here is the working of Providence. The movement is bigger and stronger than any man or group of men. It represents a state of the Church, a state of reawakened interest, of deepened conviction, of determined will to carry forward the standard of the Academy and plant it upon the heights. That in doing so it should change the traditional position of the Sons of the Academy, and bring it into a new relation, both to the Alma Mater and to the Church, is a matter of small moment. We may not be able clearly to see into the future. Where the movement will end, and to what it will lead, is still wrapped in the early-morning mists of a new day for the Church. This fact calls for caution, and has been met with caution by the organization. As the matter was aptly put by one of the speakers, "the doors have been opened but they have also been kept securely fastened to their hinges." The vessel has changed its course, but it has not lost its bearings. Fastened securely to its mast is the flag under which it has fought from the beginning. It remains, as in the past, "an organization of service, not of government." It is, as it has always been, an educational body, devoted entirely to the support of the schools of the Academy and of the General Church. Though it has enlarged its membership, it does not become a General Church body, and is determined not to interfere with ecclesiastical affairs. So far, it is in safe waters; and so long as it maintains this attitude, it will prove of real help, both to the Academy and to the Church. Wherever it may go, if its leaders continue to be inspired by the same zeal, and blessed with the same spirit, as are those who now control the helm, it will grow in usefulness year by year. And that this will be the case, I believe we can safely trust to that Providence which ever watches over the welfare of the New Church.

509

If we cannot, then certainly no legislation now, from vague fear of the future, will succeed in giving adequate protection.

     It is quite possible that there will grow out of this beginning the formation of a "Larger Academy," whereby the members of the Church everywhere will be given an intimate and constant touch with the needs, the hopes, and the actual working conditions of our schools. It may be that the way will be found to give the teachers of our children more direct contact with the point of view of their parents. It may be that, in this way, criticisms arising from mutual misunderstandings, from merely partial or inaccurate information, will be removed, and there will be obtained a more united and whole-hearted backing for the educational work of the Church. It may be that the necessity of continuing through adult years the task of education in the theology and philosophy of the Church will come to be more widely seen, and men will band together in congenial groups to help one another in this higher educational work. If these things transpire,-and they are all within the present horizon, although the manner in which they will come to pass is not dear,-then may we unhesitatingly bid the new Sons of the Academy Godspeed, and enlist in their ranks to help them on their way.
     G. DE C.

     STOCKHOLM, SWEDEN.-The activities of the Church have been going on in the usual way. Though our Pastor, on account of ill health, was compelled to leave the city at the end of January, in order to take a rest in the country, we celebrated the Birthday of Swedenborg as we have been accustomed to do. On this occasion, Miss Sophie Nordenskiold read a translation she had made of the Rev. Albert Bjorck's excellent article in New Church Life (December, 1923), entitled "Some Questions Answered," and this was very much I appreciated. Dr. Joseph Boyesen I then gave an account of Swedenborg's earlier years and preparation for his great mission, which was heartily applauded. The inspiring meeting was closed with a unanimous resolution to send a telegram to the Pastor, who was unable to attend.

     In the early part of May, our Young People's Club arranged a social gathering, with a little dramatic performance in verse and some musical numbers. Most of the proceeds of the entertainment was contributed by the Club to the General Church. It may be of interest to state that one of the young actors, Mr. Tore Loven, will go to Bryn Athyn in the fall to study in the College of the Academy.

     On June 1st, the rite of Confirmation was administered for two persons,-the first time this has taken place in our young society. The altar was beautifully decorated with red and white flowers, and with lights burning on golden candlesticks. The Pastor preached on the text, "Children, have ye any meat?" (John 21:5.) On the same occasion a little child was baptized, and the impressive service closed with the Holy Supper.

     The Nineteenth of June was celebrated in the hospitable home of Mr. and Mrs. Torsten Sigstedt, at Appelviken, outside of Stockholm. After some refreshments, the Pastor gave a talk on the meaning of the Day, as a day of the New Church having an interior significance like that of Christmas itself.

     Most of our people are now absent from the city on their vacations, but we are looking forward to the arrival of Bishop and Mrs. Pendleton, who will be very heartily welcomed here in August.
     G. B.

     GLENVIEW ILL.-Attendant upon the closing of school and the cessation of Friday classes were many events bewildering to remember and to chronicle with any attempt at justice to their merits. A children's musicale where many young performers surprised their friends with display of their abilities; a children's play, Master Skylark, directed by Miss Iris Briscoe, a signal success as a production, with good costuming and a 'polish' unusual in children's performances; and the children's service which was the official ending of the school year, with a party afterward for all;-these were some of the events which hurried June into the background of things past.

510

     The Nineteenth of June we tried to celebrate as a day. Of recent years it has meant a banquet attended by the Tired Business Man after a day in the rush of Chicago. This year, many arranged to stay out for the day, and this helped to make the attendance at church a full one, and the picnic at noon more of an occasion. The picnic was held in "The Grove,"-scene of the Assembly banquet of a year ago; but a decrease in numbers, more informality, and the absence of thunder showers, made an essential difference from the former occasion. In the afternoon, our Pastor made an address to the children on the meaning of New Church Day, with a prophetic vein that this Day will become more and more distinctive, and eventually, down the ages, will be celebrated somewhat in the same manner as Christmas has been.

     The banquet in the evening recorded a surprising attendance, in view of the heat, the seating capacity and the distance of Glenview from other points. The count was 150 The Rev. Gilbert H. Smith was toastmaster, the Rev. George G. Starkey, Mr. G. A. McQueen and Mr. George Fiske, the speakers. Mr. Fiske developed his subject with a degree of originality which, as one of the younger men, augurs well for future banquets. The orchestra, adding volume as well as dignity, played accompaniments for the songs.

     On the following Sunday evening, the Little Symphony Orchestra, Mr. Jesse V. Stevens, Conductor, gave a concert. No less an authority than the printed program designated this as their debut. It seems to have been a little forehanded to have so called the Orchestra's first appearance in the spring. Even to amateur ears much progress was observable over the previous performance, in the greater difficulty of the numbers chosen, and in their execution. The ensemble includes first and second violins, cello, double bass, flute, trumpet, trombone, saxophone, and tympani, with Miss Eleanor Lindrooth at the piano-mustering thirteen instruments in all. The program included solos by John Goerwitz and Virginia Junge, violin; by Edwin Burnham, trombone; and a duet for two violins played by Mr. Stevens and Mr. John Gyllenhaal. The piece de resistance was the orchestration of the 47th Psalm, arranged by Mr. Stevens. Aside from the uniqueness, the familiar Psalm, rendered first by the whole orchestra, formed a stirring close to the evening when the audience, rising, added their voices to the orchestral strains.
     V. P. G.

     NEW YORK.-The last doctrinal class and supper of the season was held at the home of Mr. and Mrs. Joy, the Rev. Acton's subject being "The Lord in the Heavens." Later in the evening the closing business meeting of the year took place. In accordance with the desire of some of our members, it was there decided to hold Divine Service on the fourth Sunday in July. The last men's class was held at the summer home of Mr. and Mrs. Geoffrey Childs, and followed the kindly custom of terminating the season with an enjoyable supper; the class subject being on the work, The Worship end Love of God.

     Our 19th of June celebration this year is especially worthy of record, inasmuch as it was held on the actual evening of that day, which has happened only once before in the history of the New York Society, There was a good attendance, and after an excellent repast the Pastor spoke most eloquently on "The Birthday of the Church." There was a prearranged program of speeches, and the evening proved very interesting. Our society is not a large body, but whenever the members meet, whether for classes, worship, or celebrations, the rich warmth, the spirit of good fellowship and loving communion, is such that a truly beautiful sphere is always present and felt by all.

511

"The Church" and "Our Own Academy" were the toasts. A loving tribute was paid to our dear Uncle Walter Childs, and to our indefatigable Pastor, which brought the memorable evening to a happy close.

     At the service on June 22d, the Holy Supper was administered, the attendance, in spite of exceptionally hot weather, being remarkably good. There was also an unusually good attendance at the service on June 29th, which fittingly marked the cessation of the society activities for the summer, with the exception of the July service before mentioned.
     F. W.

     GENERAL CONFERENCE.

     A very complete report of the 117th Annual Meeting of the General Conference, opening at Glasgow on May 24th, is published in the four issues of The New-Church Herald from June 14 to July 5. "For the first time in the experience of living members," we read, "a Sunday was included in its sessions." This will be a feature again next year. Large congregations attended services at two Glasgow churches. At one of the morning services, the Rev. W. L. Worcester, President of the General Convention, preached on "The Privilege of Living in These Days." He also addressed Conference a number of times, and was very warmly received. Other visitors from a distance were the Rev. Gustave E. Regamey and his son, the Rev. Alfred G. Regamey, of Lausanne, and Mr. Lovell F. W. Keys, of Johannesburg, South Africa, and actively interested in the Native Mission there.

     Among the transactions at the sessions of the Conference, we may mention the Memorial Notice of the late John Faulkner Potts, spoken of as "the first Student for the Ministry, and one whose association with Conference extended from 1864 to 1890, during which he attended on 23 occasions. It was fitting that testimony should be borne to his worth and work in the City of Glasgow, where he labored as the Pastor of the old Cathedral Street Society for so many years." (p. 396.)

     According to the system prevailing in Conference, the Rev. G. W. Wall is succeeded as President by the Rev. E. C. Newall, and the Rev. E. J. E. Schreck was elected President-Nominate, taking office at the Annual Meeting in 1925. The Report of the retiring President "showed that the attendance at public worship was not satisfactory in the majority of the Societies," and this subject was discussed at length.

     Another extended discussion dealt with the proposed New Church Version of the Word, for which Mr. George Marchant, of Australia, has offered to provide the sum of L12,000. The Committees of Conference and Convention have not yet reached an understanding in regard to a medics operandi in this important project. In the course of the very interesting expression of views, Mr. Worcester said: "You know, of course, that it is not possible to consult satisfactorily across an ocean, nor even across a table, and I am inclined to think that the results of this work will have to be submitted to some one man, and all his life given to it to bring forth some consistent translation." (p. 404.)

     The various Conference Missions in foreign lands were discussed at length, with special reference to India, British Guiana, and South Africa. Mr. Keys asked that a Conference Minister be sent to instruct and organize the South African Mission, and it is likely that the Rev. E. J. Pulsford will be sent in response to this appeal. Since the visit of the Rev. J. F. Buss in 1920, the Mission has grown until it now includes It ordained native ministers, 10 probationary ministers, and 24 leaders, with over 100 societies, and a total membership exceeding 2000. (p.406.)

     Mr. Frank Hodson Rose, on the application of the Society at Melbourne, England, was formally recognized by Conference as Leader.

     The Conference Sermon was delivered by the Rev. Frank Holmes on the text of Revelation 22:20, "Surely I come quickly," and treated of the reception of Divine Truth whereby the New Church is to be established, though with difficulty in these times.

512

Among the addresses printed in The Herald, we may mention two on the subject of "Conscience," one by the Rev. A. E. Beilby and the other by Mr. A. E. Friend. Mr. Beilby, as usual full of "wise saws and modern instances," cites as an example of a "spurious conscience" the case of the Calvinistic divine who, being convinced that he was not one of the elect, and must therefore go to hell, was much exercised in mind as to how he could occupy himself in so uncongenial a sphere; finding relief, eventually, in the resolve that, God willing, he would open a prayer meeting there!
ADVERSARIA 1924

ADVERSARIA EMANUEL SWEDENBORG 1924

     Announcements.

NEW CHURCH LIFE
VOL. XLIV SEPTEMBER, 1924          No. 9
     EXTRACT FROM VOLUME 1 (NOS. 916-1019), TREATING OF THE FOUR FACULTIES IN MAN, COMPARED WITH THE FACULTIES OF BRUTE ANIMALS; AFTERWARDS OF THE FOUR CLASSES OF TRUTHS, OF GOODNESSES, AND OF LOVES.

     TRANSLATED BY THE REV. ALFRED ACTON.

     916. Understanding is given to man in order that he may contemplate ends and choose the best; but will is given him in order that he may produce in act, and thus obtain that which he has for an end. This is the gift to man, but not to brute animals. It is true that animals also are carried toward ends, but only by a certain natural impulse, without any prior contemplation or any prior
choice; for they also are given a mind, which is called the animus, and from which they themselves are called animals. A like mind is also given to man, that mind, namely, which above we have called the natural mind; but this is given him that it may serve his intellectual mind; exactly as obtains in the general order of things, where animals are subject to the power of men to the end that they may serve them. As to the source from which animals derive the characteristic that their acts appear similar to those acts which have place in man, and hence that they are endowed with understanding and will, this, by the grace of God, shall be told below.

     917. In the first place, what was said above must here be repeated, namely, that man consists of four faculties, to wit, of soul properly so-called, of an intellectual mind whereto is adjoined will, of a natural mind which men have in common with brute animals, and finally of sensation, which is fivefold. These are the essential parts of man.

514

     918. But the essential parts of brute animals are three in number, namely, a soul, which is their principal essence, a natural mind or animus, and external sensation, which latter is likewise fivefold. Animals, however, have no intellectual mind,-a mind which is also endowed with will,-but in place thereof they have a soul which rules their natural mind, while the latter rules their body.

     919. Hence, for the first time, it is clear that men differ from brute animals in the fact that man is given a soul which is purely spiritual and supra-celestial, while brute animals are given a soul which is below heaven, and which partakes of the spiritual and the natural. Hence comes human eminence above animals. For with his soul man is in the superior heaven, and near the Messiah Himself, and thus is immortal. Hence human minds are able to contemplate things spiritual and celestial, but not so brute animals, which can never contemplate heaven, and consequently can never perceive with the understanding what is true and good, still less what is supremely true and the best; nor can they choose the latter. Hence they are carried merely to natural ends, and this by a certain impulse which is called instinct. That such is the case, can be demonstrated by innumerable testimonies of experience; but everyone can have a clear perception of the fact from a comparison of animals with man.

     920. But the nature of the soul of brute animals cannot as yet be so described as to be sufficiently comprehended until it has first been told what the human mind is, and what is the source of its understanding and will.

     921. That in the foetus and new-born infant there is no understanding, and consequently that the man has [then] no will, is clear enough to everyone; for men are born into mere ignorance, that is to say, into a dense shade of life. This is not the case with brute animals, which in this respect excell men, since they are all born into their natural impulses, though in varying ways according to the kind of animal; birds being endowed differently than quadrupeds, and the latter differently than reptiles.

     922. The sole reason why men in this respect are viler than brutes is the fall of Adam; for then the way between the soul and the rational mind was closed, so that he could not contemplate heaven, and thus would wholly perish.

515

Therefore it is said that Adam was driven out of paradise, which signifies the same thing. Now, in order that man may still be lifted up, and thus may again be able to enter heaven, he is born into this ignorance, to the end that, from first infancy, his mind may be formed, that is, conceived and brought forth.

     923. The manner in which the mind of man is formed, that is, conceived and born, may likewise be evident, if only attention be paid to the faculties which are in man. Unless it be seen that there are so many faculties or essential parts in man, the formation of those faculties can never be perceived; that is to say, unless it be known that there are four faculties, namely, the soul properly so called, the rational mind which is the human mind proper, the natural mind which is more properly animal, and sensation which belongs properly to the body.

     924. Now, as regards the actual formation of the human mind, this is effected by means of the external senses, especially hearing and sight. From this source are derived knowledges of thing, which knowledges fix themselves in the memory. From the latter, as from a storehouse, are drawn forth objects or things which are then turned over in the superior mind, this turning over being called thought; and thus we have understanding. These operations are set forth in general; but as regards the mode in which each and all of them are effectuated and come into existence, this belongs to a doctrine of particulars,-a doctrine which is of such great extent that volumes might be filled with it.

     925. As to what memory is, this would take a long time to declare. To explain it in a few words, however, memory consists solely in changes of state which are induced by objects of the senses, especially by such things as are heard. The changes of state themselves are what are induced, whence comes memory; but the exercising of these changes, or the arousing of them into actuality, is what is called imagination. Thoughts likewise are similar changes of state, though more universal and perfect. But these matters do not fall distinctly within the understanding, unless it be known that there are superior and inferior substances; for without substances, no change of state is possible. The most simple substance of man is his soul, which is also the first and supreme substance.

516

From this is born his second substance, which is the substance wherein are carried on those changes which are thoughts. From this again comes his third substance, wherein exist states, and changes of state, which are called imagination; here lies the memory. After this come sensations, and these, with respect to the nature of their compound substances, can be clearly evident to everyone from anatomy. They are called organs or sensories; and sensations exist in them in the same way, namely, by changes of state. Such, then, is their formation in respect to their actual substances; for unless they were real substances which actually existed, no thought would ever be possible, since thought is merely a modification; and this cannot exist, unless there be a something which is and which subsists, and from which comes that which is then perceived.

926. As to the nature of the form of each faculty,-for it is from its form that a substance derives the fact of its being of such and such a quality,-this also would be a lengthy matter to set forth. It is this form, however, which is actually induced by means of changes of state, whence comes the formation of the faculty.

927. No one can help wondering that, in almost the entire learned world, there reigns such ignorance that men abstract what is spiritual from all ideas which are comprehended by means of things natural, the result being that they understand nothing at all as to what spiritual essence is, and consequently as to what the intellectual mind is. And yet nothing whatever can exist, unless it be a substance; nor can there ever be a thought, unless it be a change of state induced on a substance,-a substance so real that, from it, all compound substances are called substances. But I know that men continue to stick in mere terms, asking what is substance? what form? and what change of state? and so forth,-all which expressions must needs be borrowed from without. But these are vain questions; for in this way the mind becomes so dulled and obfuscated by an indefinite number of varieties, and by the difficulties arising therefrom in the explanation of particulars, that finally there is no understanding of things whatever. For this reason, it must here be stated, though only in general, that the soul is a real substance, as likewise is that soul which is beneath it, and which is called the intellectual mind, or more properly the rational soul; and also the soul beneath this, which is properly the natural soul; and moreover, all other things* which are in the lowest place, and whose life is properly the corporeal soul.

517

It can therefore be said that they are so many souls, succeeding one after the other. Hence soul, in its general sense, as frequently used in the Divine Word, is the same as life.
     * The following words are here crossed off in the manuscript: such as the organs in which is the blood.

     928. Moreover, the very nature of these substances, that is to say, of the soul properly so-called, and of the other substances which follow, can be described and thus demonstrated; and also the nature of their forms and of their changes of state, and the like; but this does not belong to the present work.

     929. The human intellect is a kind of sight, and is therefore called the internal sight,-a sight which contemplates things themselves, as they are in themselves. Thus [it seeks to know] what are the causes of given effects, and what is the nature of these causes; what are the principles of those things, for the revealing of which the sciences are called into aid, and what is the nature of these principles; consequently, what are the interior and still more interior things that lie concealed within things, and what is their nature. And so [it seeks to know] what is the nature of the interior and inmost sense within that speech which is made up of words. In this way, moreover, the understanding sees and, as it were, contemplates things spiritual from things natural; and when evolving the latter, even to their more interior aspect, it sees within them things spiritual, and in these the principles and causes of things.* That this is the general exercise of the human mind, is evident from the sciences; for these are artificial aids which the mind uses in order to bring itself to the knowledges of causes; and this, not for the purpose merely of knowing them, but that from them it may discover truths, which are the real objects of the intellectual mind. It is truths that bring forth the understanding, and it is from this that it is called understanding.
     * The following words are here crossed off in the manuscript: and from these finally the effects. Moreover in the actual effects, nay, and in causes, the understanding sees uses; thus it contemplates effects in order that from them it may learn their uses.

     930. Moreover, the understanding is engaged in investigating the uses which belong to effects; for uses are the souls of effects.

518

Uses themselves are manifold, as also are effects. But the understanding is not engaged in the bare investigation of uses; it does this only to the end that it may contemplate those ends for the sake of which the uses exist; for ends are, as it were, the souls of uses, just as uses are, as it were, the souls of effects. Hence an intellectual mind is given to man, that he may behold the ends which are within uses; in causes and effects, therefore, it inquires into uses.*
     * for in this way uses and effects are conjoined (crossed off)

     931. Because the understanding has intuition of ends, it has likewise intuition of the progressions of ends; and for this reason it also engages in the investigation of things future from things present and past. It learns the present by means of the external senses, and the past from the memory; and from these two it then draws conclusions.*
     * Here follow two commencements (crossed off) of a new but unnumbered paragraph, as follows: From the above it is now apparent what are the things of which the human mind consists. From the above it is now apparent what are the things from which the human mind is formed.

     932. But all these particulars may be reduced to a brief statement, in order to present in a single view-that thus it may be seen in a simple manner-what the understanding is, or in what thing it consists, and so, consequently, how it is formed. The only object of the understanding is* truth; not, however, for the sake of truth, but in order that from truth it may see what is good.**
     * to see that which is the best, and thus to contemplate it and choose it (crossed off)
     ** and thus the best (crossed off)

     (To be Continued)

519

SAVING IDEA OF GOD 1924

SAVING IDEA OF GOD Rev. THEODORE PITCAIRN 1924

     "Thou, O Lord, art a God full of compassion, and gracious, long-suffering, end plenteous in mercy and truth." (Psalm 86:15.)

     We are told in the work on Heaven and Hell that a man's final abode in the spiritual world is according to his idea of God. Thus no one with a false idea of God can dwell in a heavenly society, however righteous and self-sacrificing a life he appeared to lead on earth. As it is here that we form the fundamental idea of God which will remain with us to eternity, the all-importance of forming a true conception of the Lord is evident.

     At first sight, this teaching of the importance of our idea of God might appear opposite to the oft-repeated statement that man is not saved by his faith, but by a life of charity. Yet seen spiritually, the statements are one. Man, due to his very nature, necessarily believes in a God like unto himself. If a man is just, he believes in a just God; if he is merciful, he worships a merciful God; if he is wise, he sees the wisdom of God. But if he is proud and cruel, he believes that God is proud and cruel; and if he loves himself above all else, he worships himself as his God. The law also works the other way. If a man maintains a true idea of God, he tends to grow into the image and likeness of God; and in so far as his idea of God is exalted, so far he can progress in his spiritual ascent.

     In the world about us there are two ruling schools of thought concerning God, now designated by the names Fundamentalist and Modernist. The Modernist doctrine is a modification of the Unitarian tenets, and, as such, was first formulated by Arius in the fourth century. Swedenborg says that Arius reigns in the Church clandestinely to the end; and now that secret tenet, held by many of the leaders of the Church throughout the centuries, is manifesting itself openly.

     The main tenets of the Modernist are the denial of the Virgin Birth, and the denial of the Resurrection of the Body of the Lord. These involve the denial of Christ as God, even though in words they still declare His Divinity.

520

Corollaries of this position are, that man is a spark of the Divine, and that he is saved by charity, or love. This, in turn, leads to the non-belief in hell.

     There is undoubtedly something alluring in this doctrine. It is flattering to man to think himself Divine; it removes the fear of hell; it appeals to the sentimental goodness of a large number of people; and it removes the atrocious idea of an angry God being appeased by His suffering Son; and yet we are told in the Writings that, in its effect, it is worse than orthodox theology. The reason this modern theology is worse than the former, which it is supplanting, is that it makes of God an invisible and unhuman force which we cannot know or love; and even if He is considered to be in some way human, still, as He is unknown, we cannot then truly love Him, or think of Him as loving us. By this doctrine, therefore, the purpose of creation-that God might love and be loved by man-is frustrated.

     The belief in an invisible Supreme Being is usually accompanied with the idea that man is in some way a part of the Divine,-a spark or a manifestation of God. Of all the doctrines invented by man, this is the most deadly, for it destroys the essential quality of God's Love to man and man's love to God. In God there is nothing of self-love. The whole effort of the Divine Love is to give Itself to others outside of, and separate from, Itself. And if man is but a spark of the Divine, then both God's Love for the human race and man's love of God are inmostly the love of self. Moreover, if man believes himself to be a part of the Divine, he neither believes in hell nor recognizes the quality of evil in himself. He cannot, therefore, be cleansed of the evil which, if it remain, will lead him to that very place which he denies.

     These tenets, one might think, would be neutralized in their evil effect by the belief that usually accompanies them, namely, that it is charity and life which save a man, and not faith alone. The truth is, that charity without faith is no more saving than faith without charity. Charity alone is called in the Writings "natural good," and internally regarded this is evil, for it does not primarily regard either the Lord or the neighbor, but its own comfort and peace of mind. If a man removes something ugly in his surroundings which annoys him, he is not doing a real work of charity; neither is a man necessarily doing a work of charity when he attempts to alleviate suffering in others, if it is done merely to remove unpleasant thoughts from his own mind.

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The imagination transfers the suffering of others to one's self, and if charity is done to remove this suffering of one's self, it is done from an essentially selfish motive. The Lord illustrated this type of charity by the case of the judge who helped a widow who had an adversary; for, said the judge, "Because this widow troubleth me, I will avenge her, lest by her continual coming she weary me." (Luke 19:5.) The Lord alone can remove the love of self, and no one who denies Him can do good which is not contaminated by the love of self.

Must we say, then, that those who are brought up Unitarians, who have never been taught to believe in the Divinity of the Lord, cannot be saved? We believe they may be saved; for such may act from ignorance, and no one is condemned for his ignorance. In some respects, such a one is to be classed with gentiles. If he acts from principles of justice and right, which he believes to be from the Divine, he instinctively regards God as a Divine Man, and when taught in the spiritual world, is not averse to acknowledging the Lord as the God of heaven and earth.

Opposed to the Modernists are the Fundamentalists. They accept in its entirety what is now often called medieval theology. Yet this orthodox theology has one great advantage over the Modernist teachings, that it inculcates a belief in a personal God, a Savior to whom a man is in some way responsible. It presents before a man an object of worship whom he can love and reverence. On the other hand, it usually brings with it a false idea of God the Father. The candid orthodox Christian, if he examines his thought, must admit that he has little love or affection for God the Father. While, according to his theology, he says that the Father and Son are of one essence, in practice he looks upon the Father as a cruel Jehovah, a personification of strict justice, unmodified by clemency or pity, and unmoved by anything but the suffering of His Son. This doctrine has been stated in extreme form as follows: "God outside of Christ is a God of fire and wrath." One who confirms himself in such a belief is bound to become like the atrocious God whom he worships. Christians who are in humility, and in some love of obeying the commandments of God, are protected from such beliefs; and while they may be in obscurity and ignorance, they nevertheless have some perception of the unity of God, and recognize Him as a loving Father.

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     A New Churchman can have no doubts about the essential nature of God; that He is One; that He is Love Itself and Wisdom Itself; that He came into the world and assumed a human which He glorified and made Divine. But if these general statements are not infilled with particulars; if we are not acquainted with any more predicates of the Divine than these; then those general statements are apt to mean very little to us. When we strive to grasp a more concrete conception of God, we find ourselves confronted with difficulties, and may even find ourselves at variance with one another.

     All our ideas of love and wisdom, of good and truth, are based upon what we know as good, what we believe to be true; and all our loves and affections, all our thoughts and intentions, are intimately connected with personality, with changing state. If we remove happiness and sadness, pity and personality from our thought, the idea of love flees away, and leaves something cold in its place. And yet we are told that in the Lord there is no change of state, and that if we wish to think spiritually, we must remove the idea of person. This statement must be taken with others which say that we must think from essence about person, and not from person about essence; that is, we must think about a person from the quality of his love, and not from his external personality; and the same applies to our thought of the Lord. If we think of the Lord as abstract Love and Wisdom, our thought becomes vague, and finally fades into nothingness.

     This is one of chief reasons why it was necessary for the Lord to be born on earth. We must think of the Lord from the Revelation we have of His life on earth. While He was in the world, He passed through various states,-states of glorification and humiliation; but we are told that, after His resurrection, He passed beyond the sphere, of which we can predicate change of state. He reveals Himself to us again in the Writings of the New Church, in all His glory in the sun of heaven,-a sun shining perpetually the same, giving forth love and life for evermore. But we cannot love this far-distant God in the same way that we can love Him as He walked on earth, sharing the sorrow of mankind. It is essential that we have both views of the Lord; and if one view is emphasized to the exclusion of the other, the spiritual life of the church will suffer.

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Both the revelations of the Lord,-as "a Man of sorrows acquainted with grief," and as surrounded by a sun of love, to which no angel dare approach,-are necessary for our salvation. The two ideas, apparently incompatible, must be united. The Divine and the Human must be seen as a One, both presenting before mankind some slight conception of the Lord, as He is in Himself, the Infinite Itself, which no man can see.

     In the Old and New Testament, and in the Writings, we find the words compassion, pity and mercy applied to the Lord. We read in the Arcana that the "Lord pities all, especially those who have been in spiritual miseries and temptation." This passage gives a very human picture of the Lord, which appears to partake of state. In our text, we read: "Thou, O Lord, art a God full of compassion, and gracious, long-suffering, and plenteous in mercy and truth." Can we say that the Lord grieves, that He pities, that He has compassion, that He is long-suffering? Such expressions come from human states, and, strictly speaking, cannot be applied to the Lord. And yet these words reveal to man something of the Infinite, and are vital to our conception of God. Again, we read: "What the mercy of the Lord is, no one can know, because it infinitely transcends the understanding of man; but what the mercy of man is, man knows, namely, that it is to repent and to grieve; and unless an idea of mercy be apprehended by man from another affection, of which he knows the quality, he can never think anything . . . The mercy of the Lord is Love and Wisdom." (A. C. 588, 590.)

     There is a statement in the Spiritual Diary to the effect that the suffering of the hells is the sadness of the Lord, and the happiness of heaven is the rejoicing of the Lord. The Lord loves to be received by all His creatures, and His reception by them is the origin of happiness, while the rejection of Him is the origin of misery. Can we say, then, that the Lord is sad when man turn's away from Him? We can only use the expression, if we at the same time recognize that all in the Lord is infinite, while sadness is a word implying a human state of mind. With this idea in mind, we can use the word as a means of giving some human conception of His Divine mercy.

     We might compare the unchanging love of the Lord to the sun, ever shining above clouds, storms, and disturbances on the face of the earth; but this illustration merely emphasizes our inability to grasp the nature of Divine Love, as it is in Itself.

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If we ascend above the clouds in an aeroplane, we find it bitterly cold; the sun seems to have lost all its power, and this, in spite of the fact that its full energy is unshaded. We can only know the heat of the sun as it is modified by the surface of the earth. It is the same with the Divine Love. If, in our thought, we attempt to rise above the heavens, we perceive the Divine Love, in all its fullness, as bitterly cold. As we cannot know the Divine Love, such as it is in Itself, we must think of it as the Lord has manifested it to us in Revelation.

     We read in the Arcana that "even though a man lives like a wild beast, still the mercy of the Lord, because it is Divine and infinite, is so great that it does not leave him, but continually breathes into him His own life." (A. C. 714.) "The fire upon the altar, which was never extinguished, represents this mercy of the Lord." (A. C. 934.)

     In the New Testament we read of the Lord's grieving, of His weeping and being sorrowful, but seldom do we read of His rejoicing. In one place it is said that " Jesus rejoiced in spirit." (Luke 10:21.) He also spake of "His joy" remaining with the disciples. (John 15:11; 17:13.) And at the tomb of Lazarus, He said: "I am glad for your sakes that I was not there, to the intent ye may believe." (John 11:15.) Thus the idea of the Lord's sorrowing is more prominent in the Gospel than that of his rejoicing. Yet both are there, and, in terms of human affection, give ultimate expression to that Divine Love which is infinite. In thinking of that Love, we must remember that "what the mercy of the Lord is, no one can know, because it infinitely transcends the understanding of man." Amen.

     Lessons: Psalm 86. Matthew 25:31-46. A. C. 581, 588: (5132).

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TOPICS FROM THE WRITINGS 1924

TOPICS FROM THE WRITINGS W. F. PENDLETON 1924

     XXI.

Incense.

     Incense (incendo-to kindle, burn) is a combination of certain spices, which, when burnt, exhales a pleasant perfume. It has been in use from ancient times among the rituals of the church. The use of it in the Jewish Church was an essential Part of the worship of that Church. The altar of incense, or the golden altar, was situated in the holy place of the tabernacle, outside the veil which enclosed and concealed the sanctuary or holy of holies, wherein was the ark containing the tables of the decalogue. Besides the altar of incense, the table for the shew bread (bread of faces) and the candlestick (candelabrum, lamp-stand) were in the holy place. In the open court was the altar of burnt offering. The altar of incense and the altar of burnt offering were the chief representatives of worship. (A. C. 10177; A. R. 277.) The altar of incense represented worship from love to the neighbor, and the altar of burnt offering worship from love to the Lord. (A. E. 324.) Incense was burnt upon the golden altar twice daily. (A. C. 10177:6.)

     The simple among the ancients thought that the smoke of the incense, with its sweet perfume, ascended to heaven, to the place where Jehovah was, above the sky, and that it was acceptable and pleasing to Him. (See Psalm 141:2.) They thought the same of the smoke ascending from the altar of burnt offering. But the wise in the Ancient Church thought of what these things represented, namely, that the sphere of love, active in worship, ascended to the Lord and was perceived in heaven,-the sphere of love to the Lord and love to the neighbor,-that this sphere was represented by the smoke and perfume, that it was received by the Lord and was acceptable to Him. (A. C. 10175b, 10298.) It was a sphere of love and charity, a sphere arising from the confession of sin, a sphere from a heart-acknowledgment of the Lord, a sphere of adoration and prayer, all ascending to Him in heaven, and perceived with delight by the angels.

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This is what is represented by the incense and its odor ascending on high.

     All this raises the question: Should incense be used in the worship of the New Church? The thing itself signified by incense should be there, or it is not worship. Should we represent its presence by the use of incense?

A Commencement and a Beginning.

     "Every state before a man is instructed is a commencement (initium), and when he begins to be instructed it is a beginning (principium). (A. C. 1560.) These two are in every progressive movement,-a commencement and a beginning, an initium and a principium; the initium, or entering into, always precedes, and the principium, or second step in the progress, follows. In other words, the initium or commencement is the preparation to begin, but the principium is the beginning itself. For example, the commencement of man's natural life is in his pre-natal existence, but the beginning takes place when he breathes the outer air at birth; or, childhood and youth mark the commencement or preparation for regeneration, but the real beginning of regeneration is in adult age, when man is instructed in spiritual things, and when the understanding of the Word, or the spiritual rational, is opened, and the work of regeneration actually begins; or again, the commencement of life is when man is in this world, but the beginning of his real life is after death, when he is in the spiritual world.

     The subject is illustrated in the first chapter of Genesis, wherein the commencement is called the "evening," and the beginning the "morning." "The evening and the morning were the first day." The evening is mentioned first, because every preceding state is called the "evening," and every following state the "morning." Every evening is a state of ignorance, which precedes a state of light, or knowledge and understanding, which is the morning. In the universal work of creation, darkness existed before the light. (Gen. 1:2, 3.) The state of the world before the coming of the Lord is called the "evening," which was the commencement of preparation for His Divine work of redemption; but the state after His coming was redemption itself or salvation; this is called the "morning." This was the beginning of the spiritual church.

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     So it is in all progression, in all development, from first to last; the preparation to begin, and the beginning itself; the introduction to a work, and the work itself; and finally the entering into the presence of the Lord, and then conjunction with Him. There is not anything done without these two stages of progression. The Lord Dwells in His Own with Men.

     In order to understand the Word and the laws of heaven, the nature of regeneration, and in what manner the Lord is present with angels and men, it is essential to know that the Lord is received and dwells in His own, or what is from Himself with them, and not in anything of man; as we read, "When the Lord dwells in good, He dwells in His own Divine; nor can He dwell elsewhere." (A. C. 8269.)

     "It is an arcanum that the Lord dwells with an angel only in His own with him; it is similar with man, for the Divine must be in what is Divine; and not in the proprium of anyone." (A. C. 9338:6.)

     "The Lord is present with the angels of heaven and the men of the church, not in their proprium, but in His own with them, thus in what is Divine." (A. C. 10157.)

     "The Lord dwells in His own with the angels of heaven, . . . for good from the Lord is the Lord with them, and what is from Him is Himself." (H. H. 12.)

     The same doctrine is taught in many other passages, such as A. C. 9594, 10125. For a full statement of it, see D. L. W. 114; D. P. 53; H. H. 12. The whole of these should be read for a complete understanding of the subject.

     The essential nature of this doctrine is seen in the fact that what is of man, or from himself, is from his natural, wherein the loves of self and of the world reign, constituting his proprium. This does not and cannot receive the Lord, but fights and resists with all its might and power against receiving anything from Him.

     The Lord's own in man are the truths from Him, or from His Word, implanted in childhood and youth, called "remains." These are what receive the Lord in adult age, and constitute the ground-work of regeneration. But these truths from the Lord, remaining until adult age, appear to be man's Own, because he thinks from them as from himself. These are the Lord's own in man that receive the Lord.

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The Presence of the Lord by Contiguity.

     It is necessary in the outset to obtain a clear idea of the distinction between contiguity and continuity, in order to understand the teaching that the Lord is present by contiguity, but not by continuity. Contiguity is coming together by contact, touching, yet remaining distinct, as two hands when brought together, or as the hand of one person laid upon the head of another. The abstract or philosophic idea of contiguity, in descending to the ultimate, becomes touch, contact; yet remaining distinct. But continuity is uninterrupted succession, as in the case of the skin spreading itself continuously over the whole body, or as a plain stretched oat before the sight, extended to a distance. The teaching is as follows: "Everything created is such in its nature that it is a recipient of God, not by continuity, but by contiguity. It is by contiguity, and not by continuity, that there is conjunctivity." (D. L. W. 56.)

     "What is living in man is from the Divine proceeding conjoined to him by contiguity, and appearing to him as his." (D. P. 57.)

     "The presence of the Lord with man is adjunction, and thus conjunction by contiguity." (A. R. 55, explaining the words, "And he laid His right hand upon me," Rev. 1:17, giving the spiritual sense of touch. See further, under "Adjunction," A. C. 10797; D. P. 285; D. L. W. 60; T. C. R. 718.)

     The doctrine of contiguity explains many things, as, for instance, the presence of the spiritual world with the natural. For the one does not continue into the other; its presence is contiguous, the one acting and the other reacting, but always remaining distinct and discrete. It explains, at the same time, the law of correspondence,-the correspondence of natural things with spiritual.

     If the Lord were to make Himself present by continuity, man and the created universe would be destroyed in an instant. Hence the Lord approaches and makes Himself present by successive planes or degrees, which are distinct or discrete. It is thus He tempers the ardor of His Love, which otherwise would be a consuming fire.

No One Thing is the Same as Another.

     There is such a thing as similarity, but never identity of one thing with another, either in the spiritual world or in the natural. For this reason, there is a continual increase of perfection in all created things (A. C. 10200), since there is no end to the combinations that may be made.

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In all the simples or compounds thereof in the universe, no one thing is ever to all eternity transformed or transmuted into another. (D. P. 190.) An atom of gold can never become an atom of silver. No cloud in the sky can ever be the same as another cloud, nor tree of the forest the same as another tree. There is no drop of water in the ocean the same as another drop, even from the first day of creation. That there is ever an identity of two things is an appearance, but not an actual fact. The appearance arises from similarity, but similarity is not identity. It is well-known that no two human faces are ever exactly the same. This is because their minds are not the same; no affection, no perception, no thought is the same as another; and the face is the type of the mind. (D. P. 56, 57; D. L. W. 318; H. H. 486; C. L. 186.) "No two faces, no two minds, no two things anywhere can possibly be the same, hence is the variety of all things, . . . because in God Man infinite things are distinctly one." (D. L. W. 155.)

     "Human reason may see the infinity of God in this, that in the created universe there are no two things which are the same." (T. C. R. 32; D. Love X.)

     In every heavenly society the angels are similar to each other, having a similar ruling love, similar affections, perceptions and thoughts, but no one angel is wholly the same as another; even every angelic couple, though inmostly united, and appearing as one angel, never become one identity. They are one, but distinct; conjoined by contiguity, not by continuity. Similar is their conjunction with God. (A. R. 55.)

Meaning of the Word "Square."

     In the literal sense, a square is "a form with four equal sides and four right angles;" but it is used "figuratively" to signify "strict honesty, equity, fairness, justice," as if one should say, "I shall deal squarely with him, or do the square thing," meaning that he will be just. In so speaking, no one consciously thinks of a spiritual sense, but he is expressing merely a well-known natural or moral truth. This is what the word "figurative" usually means, hardly anyone knowing that figures, metaphors, etc., are the remains in human language of the correspondence of natural things with spiritual, or with the things of heaven.

530

And so, when it is said that "square" signifies justice (A. C. 9717, 9861, 10180), the angelic idea of justice is what is meant, such as the Lord was when He was in the world, namely, Justice Itself, signifying the Divine Love for the human race, and with the angels love to the Lord, meaning immensely more than a mere natural or moral truth, which is merely love to the neighbor without the idea of God and the love of God.

     It is true that what is figurative in human language frequently points the way to the spiritual sense. The reason for this is, that there is a kind of unconscious correspondence in many words of human speech,-a relic from the ancients, stirred by the presence of spirits; as we read, "Such words have come into human discourse from correspondence; for the spirit of man is actually in the spiritual world, although he is not conscious of it." (A. E. 324, 14, 249, and elsewhere.) In some of the passages, examples are given of such words.

The Term "Square," as used in the Word.

     Things that were square and foursquare figured largely in the representatives of the Israelitish Church. The altar of burnt offering was foursquare. (Exod. 27:1 and 38:1.) This altar "represented the Lard and the worship of Him." By its being four-square "is signified justice in the Lord, and justice from Him in worship." (A. C. 9717.) Justice from the Lord in worship is love to Him, for the leading idea in all worship is a looking to the Lord from love to Him. If this is not in worship, it is an empty form.

     The altar of incense was foursquare. (Exod. 30:1, 2.) By this altar "is signified the grateful hearing and reception by the Lord of all things of worship from love and charity." (A. C. 10177.) It will be seen here that charity or love to the neighbor is introduced as a leading element of worship, second only to the former love, which is love to the Lord. These two loves, as being the all of the Word, are also the all of worship. This is the worship that is pleasing to the Lord. It is pleasing to Him and to the angels of heaven, as the odor of sweet incense.

     The breastplate of judgment was also foursquare (Exod. 28:15, 16, and 39:9), signifying what is just and perfect. (A. C. 9869.)

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It also signifies what is perfect because it was doubled, like the right and left side of the body, and "two" signifies the conjunction of good and truth, being expressive of the perfection of the celestial state, or, in the supreme sense, of the union of the Divine and Human in the Lord.

John saw the Holy City in vision as foursquare or quadrangular, "signifying what is just, because it has four sides, and the four sides look to the four quarters; and to look equally to the four quarters is to view all things from justice." (A. R. 905.) It is as when a man looks to the Lord, and has regard to the neighbor, in all that he thinks and does. Such a man is square or just.
TWELVE SONS OF JACOB 1924

TWELVE SONS OF JACOB Rev. L. W. T. DAVID 1924

     (A Paper read at the Ontario District Assembly, May, 1924.)

     Of the twelve sons of Jacob, all but one were born in Haran while Jacob was still residing with his uncle and father-in-law, Laban. The account of the birth of these eleven sons is given in one place, at the end of the twenty-ninth chapter of Genesis and the beginning of the thirtieth chapter, although the events themselves must have spread over a considerable period of time. That the sons are all mentioned together here, is because they and their names represent general spiritual truths of the internal sense of the Word, and they stand here consecutively as a kind of table or index of the subjects, the development of which as to particulars is fully carried out in what follows.

     And yet the names of the twelve sons of Israel do not stand in a continuous series, from one to twelve; for when they are examined, having the internal sense in mind, they are found to bear to each other a very interesting and beautiful relation, in which all things of regeneration are set forth in order and connection. Looked at in this way, we find the names to be in three series of four names each; each series proceeding in order from what is outmost to what is inmost. The first describes spiritual states; the second, the activities of those states; and the third, the conjunctions brought about through those activities.

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     This fact will be evident from the subjoined table, in which we have arranged the names of the twelve sons of Jacob and numbered them in the order of their birth, together with the meaning of each name in the Hebrew, and its spiritual signification.

General States of
Regeneration.
4
Judah,
"Praise."
Celestial Love,
Love to the Lord.

3
Levi,
"Joined."
Spiritual Love,
Charity.

2
Simeon,
"Hearing."
Celestial-Natural Love,
Obedience to Truth.

1
Reuben,
"See, a Son."
Spiritual-Natural Love,
Faith, Seeing Truth.

Means,
Effects,
Activities.
8
Asher,
"Blessedness."
Delight and
Happiness.

7
Gad,
"A Troop."
Good Works,
Uses.

6
Naphtali,
"My Struggle."
Temptation as to
Good and Evil.

5
Dan,
"A Judge."
Acknowledgment,
Temptation as to
Truth and Falsity.

Conjunctions.
12
Benjamin,
"Son of the Right Hand."
Perception,
Truth of Celestial Good

11
Joseph,
"He will Add."
Spiritual Man,
Good of Truth.

10
Zebulun,
"A Dwelling."
Marriage of the
Will and Understanding.

9
Issachar,
"A Reward, Hire."
Mutual Love.

     See A. C. 3759, 3992, 3941

     The first of these three series is, therefore, the head under which all that follows is arranged in order. And so it is found set apart by itself in the last verses of the twenty-ninth chapter, where the birth of the first four sons of Jacob is described in these words: "And Leah conceived, and bare a son, and she called his name Reuben; for she said, 'Surely the Lord hath looked upon mine affliction; now therefore will my husband love me.' And she conceived again, and hare a son; and said, 'Because the Lord hath heard that I was hated, He hath therefore given me this son also;' and she called his name Simeon.

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And she conceived again, and bare a son; and said, 'Now this time will my husband be joined unto me, because I have borne him three sons; 'therefore was his name called Levi. And she conceived again, and bare a son; and she said, 'Now will I praise the Lord;' therefore she called his name Judah; and left bearing." (Genesis 29:32-35.)

     After this, in the next chapter, we are told of the rivalry between Jacob's wives, and of the birth of the four sons of the handmaids, of the giving of two more sons to Leah, and of one son to Rachel. Though the last of the twelve sons, Benjamin, is not mentioned here, as he was born some years later, and in the Land of Canaan, yet he is involved and implied as potentially present, because of Rachel's words when Joseph was born, "The Lord shall add to me another son."

     These first four sons,-Reuben, Simeon, Levi, and Judah,-represent the four general successive states of the regenerating man, from outmost to inmost. Thus Reuben represents the first state of regeneration, and Judah the last. We propose to consider each of these in turn, together with those others who, according to the internal sense, are directly related to them.

     REUBEN.

     "And Leah conceived, and bare a son, and she called his name Reuben; for she said, Surely the Lord hath looked upon mine affliction; now therefore will my husband love me." (Gen. 29:32.)

     The name "Reuben," in the original tongue, means "See! a son!" Thus it has relation to sight and seeing, and to the eye; hence Leah added the words, "Surely the Lord hath looked upon my affliction."

     "Sight" or "seeing" has to do with the understanding; for it is with the understanding that man sees, interiorly. A "son" signifies something that is derived from other things, which are as parents. When man's will is united with his understanding, from these two as father and mother truths are produced, which are called "sons," as also goods, which are called "daughters." A "son," therefore, in the Word signifies truth, and truth is what is seen by the understanding. So the name "Reuben" means "seeing or understanding the truth."

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     Seeing or understanding the truth with affirmation is faith; for all the things which are revealed by the Lord, and which are to be made matters of faith, are truths capable of acceptance by the rational mind, and to know and believe these truths is to have faith.

     Here, however, Reuben does not mean faith such as it is with the regenerated or angelic man, but that faith which is the first of regeneration, as the external from which regeneration commences; for he was the first-born of the sons of Jacob. The reason of this is, that the man who is to be regenerated can have nothing of spiritual life until he has learned truths concerning that life-what it is, and what are the laws governing it. Until he has learned these things, he leads a purely natural life, governed by self-interest. Jacob himself signifies the natural that is to be regenerated, and his earlier life, full of plans for self-advancement, is typical of that state.

     But how does such a man receive this first faith, from which regeneration begins? With the natural man who has not confirmed himself in evil, there are two affections,-an affection of external truth and an affection of internal truth, represented respectively by Leah and Rachel, the two wives of Jacob. Jacob loved Rachel more than Leah, representing the natural man's aspiration to internal things. Every man must aspire to something above, beyond, or interior to, his present state, if he is to be regenerated. It is better that he have this ambition from somewhat of self than that he should not have it at all; for this it is that leads him on, inspiring him to do something, and to undertake some labors, thus to lay a foundation upon which the superstructure of an angelic character can afterwards be erected.

     Since Jacob represents the natural man who is beginning the work of regeneration, who is aspiring to interior things, we are told that he loved Rachel more than Leah, so much so that he served Laban fourteen years for her. And yet Rachel was barren; that is, with the man whose ideas and thoughts are still purely natural, the affection of internal truth is not yet fruitful in the production of truths, because internal truth transcends that man's ideas and thoughts, and does not find receptive forms in his rational mind. These forms must be supplied from without, must be built up of exterior truths, and these will be filled with interior truths, and illuminated by them, according to the state of his regeneration.

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It is from Leah that Reuben is born. Leah is the affection of external truth, that is, the desire for truth concerning worldly things,-the truth of science, the truth of art, the truth of business, the truth of civil and moral life. The natural man has delight in such truth, and that affection is active and productive, storing the mind with much worldly wisdom.

We read in A. C. 2878: "There are numberless reasons from which, and on account of which, man loves to learn truth . . . ; several of these reasons are grounded in worldly considerations, several, too, in bodily concerns, and sometimes in such cases without any views respecting heaven, and still less respecting the Lord." The affection of external truth has its beginning in curiosity, in that perpetual hunger of the growing mind, and with something of the same eagerness; but it exercises choice as to what it accepts and what it seeks for, the choice being based upon truths already received; and as truths increase, the affection becomes more discriminating, and at the same time desires to explore new and broader fields. Thus a man is led freely by his affection into truths successively higher, and at length into spiritual truth, simply from his eagerness to learn. And so we read further in the same place: "A man is thus introduced by the Lord into truth and good by affections, . . . everyone according to his disposition, innate and acquired. And as he is continually being introduced into truth and good by affections, and thus continually by freedom, and at length into affections of spiritual truth and spiritual good, the Lord alone knows the times and states, and He alone arranges and governs them in application to every one's genius and life." (A. C. 2878.)

The truths which are thus implanted, and which form this first faith, are all truths from the Lord by means of the Word. They come first from other men, who already have them from the Word, and then directly from the written Word itself. But it is really the Lord who does this instructing, for He operates from within into the man's affections, and from without in all the circumstances of his life, with the purpose of conjoining affection and thought, good and truth, love and wisdom, in man, to make in him an image of the union of Divine Love and Divine Wisdom in the Lord.

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     So the words, "And Leah conceived, and bare a son, and she called his name Reuben," mean that a new state is given to the natural man who is to be regenerated, a new state that is implanted by the Lord through His Word, but which is received and brought forth by the man's affection of external truth. And this new state is one of knowing the truths of faith. It is the faith of instruction and of youth.

     DAN.

     But this faith is given for a purpose. It is intended to have an effect. If there is no receptive reaction to it, if it lie dormant in the mind, it is like seed falling by the wayside, which is quickly carried away by the birds, or trodden under foot.

     With the man who is to be regenerated, the first effect or activity produced by the seeing of the truths of faith is the acknowledgment and affirmation that they are true, and that they are from the Lord. This acknowledgment is expressed in the words, "Surely the Lord hath seen," where "seeing," as before, signifies faith or truth, and the "Lord seeing" denotes that this faith or truth is from Him. Hence these words of Leah mean that the truth of faith, which the natural man has learned and knows, is now acknowledged to be Divine Truth from the Lord. This acknowledgment is also signified by Dan, the first of the four sons of the handmaids. (See Table.)

     Affirmation and acknowledgment is the first general principle with the man who is in the process of regeneration. Wherefore, the tribe of Dan received its allotment at the boundaries of the Land of Canaan,-at the two entrances; namely, at Joppa on the seacoast, and in the narrow valley at the foot of Mount Hermon, where the road from the north enters.

     But since the truth of faith everywhere teaches the good of life, this acknowledgment is not only the acknowledgment that faith from the Lord is true, but also the acknowledgment that good is to be done. This is especially what is signified by Dan and the tribe of Dan. We read: " . . . He who only affirms faith as belonging to himself, and not the holy of faith, that is, charity (for this is the holy of faith), and who does not affirm this by good of life,. . . cannot any longer relish the essence of faith, for he rejects it." (A. C. 3923.)

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     The name "Dan" means "judging" and "a judge." And as judging is twofold in aspect, so also is the significance of Dan. The first function of judging is to determine what is true, and, by means of the truth, to determine what is good, and to establish it; this is acknowledgment. The second function of judging is to determine, by means of the truth, what is false and evil, and to condemn these and put them away. This is repentance, and also temptation; for the falsities and evils which are to be condemned and put away are those within ourselves, which we have by inheritance, or may have acquired in the world. Hence Dan signifies seeing and acknowledging the evils and falsities of the natural man, and also the temptations or afflictions involved in putting them away. However, these two functions cannot be separated; the doing of one involves the doing of the other. Whenever falsity is rejected, truth is established; and whenever evil is put away, good is confirmed; and these are only done in a life according to the truths of faith.

     ISSACHAR.

     Temptation is the means of approach to good. It follows, then, that there is a third state,-that of the resulting good. This is expressed by the last words of the verse, "Now therefore my husband will love me," where "husband" signifies truth, and "loving" signifies good thence. Thus the state of good here meant is that of "good from truth"; and the truth from which this good comes is the truth of that first faith which is received in the understanding, represented by Reuben. Good from truth is the living of a good life, because the truth of faith teaches that it should be done; it teaches what should be done, and what should not be done.

     Herein is the first conjunction, the conjunction of external good of life with external truth of faith, which conjunction is represented by Issachar, the first of the third series of four sons. (See Table.) Issachar was named from "hire," thus from the idea of recompense or reward for services, and of mutual exchange. Hence Issachar represents mutual love, neighborly love, grounded in religious faith; the pleasantness of which love is the first spiritual reward given to the man who is entering upon the path of regeneration.

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     This conjunction, considered in another way, is the first conjunction of man with the Lord. The one end of a man's life in the world is that he may be conjoined with the Lord, his Creator; that is, that he may receive good from the Lord and reciprocate as of himself, and in this perceive blessedness. This conjunction is effected when man learns to do good to others for the sake of good, yet acknowledging that it is the Lord alone who does the good; for when man learns to will well and to do well to others, it is the Lord's love operating into and through him; and thus, according to his finite capacity and willingness to do, he is gifted with a measure of the delight of that love of others which the Lord has infinitely. This is conjunction. Full conjunction, however, cannot be given immediately; for man is born merely corporeal, and must be led through many steps of learning and experience before any conjunction can take place; and when conjunction begins, it must first be in external things, and then proceed gradually to interior and internal things.

     It should be noted that there can be no conjunction until the truth of faith is seen to be true, and is acknowledged to be from the Lord. For until this is done, man appropriates to himself all the good and truth he seems to have. But when such an acknowledgment has been made, then, after every temptation in which evil is shunned and falsity rejected, there follows a conjunction. Every actual state of "good from truth" pertains to the general state meant by Issachar, being at the same time the first conjunction of man with the Lord, and a conjunction within man of Divine Truth in externals with Divine Good in externals; or, what is the same, of the external truth of faith with the external good of life.

     We have now seen that Reuben, the first of Jacob's twelve sons, represents the first faith received from the Lord by the natural man, which, when it is acknowledged to be true and from the Lord, and when the life is brought into agreement with it, is the means of man's first conjunction with the Lord. Wherefore, the man who learns to shun his evils, and to do good to his neighbor, from this first faith, is, as to his interiors, in heaven, and after death will come into heaven consciously; that is, into the first or ultimate heaven, the heaven of externals, since the conjunction that has been made is a conjunction in externals.

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     With those, however, who are not only conjoined with the Lord in externals, but also successively in what is more and more internal, and who therefore will be interiorly in the Lord's New Church, whether in heaven or on earth, this first knowledge of the truths of faith will become transformed into wisdom, into perception from love. Or rather, the sight of the understanding, which at first looked outwardly, and saw the truths of faith as they are stated in the Letter of the Word, will look upwardly to the Lord in His Glorified Human,-Divine Truth manifest; and from love of that Truth it will have internal perception of truth, and thus be wise. For this reason, in the Apocalypse, among those who were "sealed," the tribe of Reuben is mentioned second. We read: "And I heard the number of them which were sealed; and there were sealed an hundred and forty and four thousand, of all the tribes of the children of Israel. Of the tribe of Judah were sealed twelve thousand. Of the tribe of Reuben were sealed twelve thousand." (Rev. 7:4, 5.) By the "sealed " are meant those who are and who will be of the New Heaven, and of the New Church descending therefrom; and by the names of the twelve tribes, their qualities as to good and truth. By "Judah" is meant celestial love, or love to the Lord, and by "Reuben," wisdom from that love, which is the wisdom of the celestial heaven.

     SIMEON.

     "And she conceived again, and bare a son; and said, Because the Lord hath heard that I was hated, He hath therefore given me this son also. And she called his name Simeon." (Gen. 29:33.)

     Simeon, the second son of Jacob and Leah, represents the second general state of the regenerating man. The name "Simeon," in the original tongue, means "hearing," and is therefore accompanied by the clause, "Because the Lord hath heard that I was hated.". "Hearing" signifies understanding; for when the truth is heard, it passes into the understanding, and there it is, as it were, transformed into an object of sight, and is seen to be true; or, if this does not take place, it cannot even be said that the truth is heard, but instead only words without meaning. But "hearing" also signifies "hearkening," "heeding," and "obeying," and thus the willing of the truth which is understood.

540

Hence Simeon signifies both "understanding" and "obedience," but especially the latter, as we shall presently see.

     The mere knowledge of the truth of faith, which may or may not be confirmed by a life according to it, is represented by Reuben; but by Simeon is represented the truth already being confirmed by a life of obedience to it, thus by faith in the will. Faith in the understanding, or Reuben, becomes faith in the will by the genuine acknowledgment of its truth, and by the conjunction of this truth with its good of life, which conjunction is nothing else than obedience to the truth of faith. And this obedience is signified by Simeon. We may now see how the first general state is introductory to the second; for the first is a state of knowing the things of life and religion that are to be done, and the second is the doing of them.

     There are two kinds of obedience. There is an obedience which is blind, simply doing what is required by another, without any understanding or reason. It is indeed obedience to the truth, but to the truth outside of the man, not seen or known in himself. There is no real conjunction by such obedience, and it does not lead to heaven. The Jews were in this kind of obedience, and were kept in it by miracles, oppressions, and pestilences. The truth came to them by Moses and the prophets, but they did not receive and understand it. Such obedience can very easily be led astray, as when the Jews scrupulously obeyed the traditions of the elders, and made the Law of none effect. The same was the case in the Christian Church, when a corrupt priesthood made the people subservient to itself instead of obedient to the Lord and His Word.

     The other kind of obedience is obedience to the truth that the man himself knows. This follows in order after a man has learned the truths of faith, when he begins to compel himself to obey that truth. In obedience performed by self-compulsion, a man acts voluntarily, as of himself, and thus makes his own the truths he has learned, and forms in himself a conscience. This obedience is a second step in regeneration. And as the truths he obeys are acknowledged to be truths from the Lord, obedience to them from conscience or self-compulsion conjoins to the Lord. This is the obedience represented by Simeon. And as it involves the knowledge and understanding of truth, therefore Reuben, as representing truth and faith, was born before Simeon.

541

For this same reason, Simeon represents the understanding of truth, as well as obedience to it.

     There are two avenues by which the knowledge of truth enters man,-the senses of sight and hearing. What comes to man through the sight enters into the understanding, and is there viewed as to its quality, and judged. What comes in through the hearing is, as we have said, translated into terms of sight, or images, in the understanding, and is likewise viewed and judged; but it also enters directly into the will, persuading that is so, and at the same time causing the man to will to do it. 'Hence the two functions of hearing, which are instructing and persuading, or, more interiorly, understanding and obeying, are signified by Simeon. Truth of faith entering only into the thought, and not yet into the will, is faith in the understanding, and is signified by Reuben; but when the truth enters into the will and understanding together, it is faith in the will, and is represented by Simeon. It is faith, because it is truth acknowledged; and it is in the will, because it is obeyed.

     NAPHTALI.

     Now obedience to the truth of faith is nothing but the shunning of evils as sins and the doing of the good taught by the truth. This cannot be done without temptation, and therefore temptation is the first effect of obedience. This state is represented by the second of the four sons of the handmaids, Naphtali. (See Table.) The name "Naphtali" means "wrestlings" or "my struggle"-very plainly in agreement with the internal signification of "temptation."

     Temptation, as signified by Naphtali, however, is to be held distinct from temptation as signified by Dan. By Dan are meant temptations with respect to truth and falsity, and arising from their opposition. For the natural man is in the desire to accept and affirm falsities, because they agree with the exterior and interior evils of his proprium. On the other hand, his rational mind is well stocked with truths which have been admitted through his affection of external truth, and which he sees to be true. Thus the temptations represented by Dan are those involved in the rejection of cherished falsities and the acknowledgment of unwelcome truths.

     But by Naphtali are signified temptations arising from the opposition of good and evil, which are much more grievous than the former, because man's love is itself directly concerned.

542

The evil loves which are of man's proprium struggle against the good loves descending from the Lord, which seek to hold their supremacy in the man's life. Hence, in the external sense, Naphtali signifies the resistance of the natural man. But in the internal sense, Naphtali signifies temptation in which there is victory. For these struggles of the natural man come only when there is in the internal man a will to obey the truth. And to the internal man they are attacks upon his will of obedience, and upon his conscience, and so cause temptations. But there is victory within these temptations, because the man internally desires to do what is good. He has learned the truth, and in the truth has learned what is good, and now desires to do that good; that is, it is the temptation of the man who hearkens to the truth. In fact, only such a man ever has real temptations. In these temptations, the internal man, by virtue of strength from the Lord, overcomes the resistance of the natural man, and then brings into order all things that are therein.

     Naphtali, therefore, signifies reformation and regeneration; for regeneration is a continued overcoming of the evils of the natural man throughout life, and no one can come to heavenly good except through temptation.

     Furthermore, temptation always leads to good. And so Naphtali also signifies the consolation and blessing which follow temptation, and the freedom and gladness belonging to regeneration. Moses, therefore, when blessing the tribes of Israel, said, "O Naphtali, satisfied with favor, and full with the blessing of the Lord." And Jacob, on his deathbed, blessed his son thus: "Naphtali is a hind let loose; he giveth goodly words." But the things belonging to the state after temptation are represented more specifically by Zebulun, while Naphtali represents the temptation itself.

     ZEBULUN.

     Temptation is not an end in itself, but only the means to an end. The Lord did not create us to the end that we might be tempted, but to the end that He might conjoin us to Himself, and gift us with heavenly happiness. Temptation is the means by which this conjunction is effected. It is the means by which evil and falsity are expelled from the external man, and good and truth put in their place; thus the means by which the external is made orderly, and so prepared that heaven may descend into it, to abide there, which is conjunction.

543

     The conjunction which follows as a result of the temptations represented by Naphtali,-that is, temptations respecting good and evil,-is the conjunction of the willing of good with the faith of truth, and this makes the church with man. This, the second general conjunction, is represented by Zebulun, the second of the last group of four of the sons of Jacob.

     The name "Zebulun" means a "dwelling together," especially of husband and wife. Hence, in a universal sense, it refers to the conjugial, from inmosts to outmosts. Here, however, its special representation is not so broad. It refers to the conjunction of man's will with his understanding, or, of the good of love in the will with the truth of faith in the understanding, which is the heavenly marriage. This conjunction is more interior than the first conjunction, represented by Issachar. Issachar represents the conjunction of the external truth of faith with the external good of life, or of the knowledge of truth-especially as it concerns external matters and conduct with the outward good of a life conforming to the precepts of that faith,-the good of obedience. But Zebulun represents conjunction of the willing of good with the understanding of truth. This conjunction is much more full and intimate than the former. For whatever good may be active in the will, the truth of that good is seen in the understanding; and whatever truth enters the understanding, the good of it becomes active in the will. The barriers and inhibitions that commonly stand between the knowing and the doing, or between the real intention of the heart and its intelligent application to life, are broken down and removed by the two kinds of temptations spoken of before; and now the will and understanding act together as one, and are said to be married.

     Good and truth mutually love each other, and desire to be conjoined, and to become one, as do a husband and wife. It is the same with love and wisdom. The reason is, that good and truth, or love and wisdom, have their origin in the Lord, in Whom Divine Love and Divine Wisdom, or Divine Good and Divine Truth, are one. Proceeding from Him and being received by men, the one in the will, and the other in the understanding, they still desire mutual conjunction, so that they may become one in man, as they are one in the Lord.

544

Thus, in the degree that good and truth from the Lord are conjoined in man, his will and understanding are also conjoined and become one, and man becomes an image and likeness of God. He enters into the heavenly marriage, and the heavenly marriage enters into him.

By these three sons,-Simeon, Naphtali, and Zebulun,-is represented a series of three states of regeneration which always proceed in order successively. They are arranged in the order of their succession as to time, the first in order being the one that is first manifested in the experiences of life. The end in view, which is always first in the sight of God, is always last in accomplishment with man. In this series, the end in view is conjunction of man with God in the things of the will and understanding; the cause through which this end is brought forth is obedience or the reception of truth in the will; and the effect is the actual bringing forth of the end from the cause in which it lay concealed; in this case, through temptation with respect to good and evil in the will.

(To be Continued.)
PROVIDENCE AND THE HISTORICALS OF THE WORD 1924

PROVIDENCE AND THE HISTORICALS OF THE WORD 1924

"This is worthy of observation, that no son was born to the sons of Jacob in Egypt, whither they came, although they were still young; but their sons were all born in the Land of Canaan, while they themselves were born in Padan-aram, except Benjamin. This was of a special providence of the Lord, in order that the things of the church might be represented by them from their very birth. That the sons of Jacob were born in Padan-aram, represented that the man of the church must be born anew or regenerated by means of the knowledges of good and truth, which are signified by Padan-aram; but that their sons were all born in the Land of Canaan, represented that from thence are such things as are of the church; for the Land of Canaan denotes the church. But that sons were born to Joseph in Egypt, was in order that the dominion of the internal man in the external might be represented, especially the dominion of the celestial spiritual in the natural, Manasseh being the voluntary, and Ephraim the intellectual, of the church, in the natural." (A. C. 6025.)

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NOTES AND REVIEWS 1924

NEW CHURCH LIFE
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     BRONZE BUST OF SWEDENBORG UNVEILED IN CHICAGO.

     We are indebted to Chicago friends for copies of several local newspapers in the Swedish language, containing accounts of the elaborate ceremonies attending the unveiling of a bronze bust of Emanuel Swedenborg in that city on June 28th last. A photograph of this bust appeared as a frontispiece to NEW CHURCH LIFE for January, 1923. As stated in the same number (p. 41), it is the work of Adolf Jonsson, a noted sculptor of Stockholm, and was purchased by Mr. and Mrs. L. Brackett Bishop, of Chicago, through whose generosity it now stands in Lincoln Park, one of the largest in Chicago's celebrated park system, where we find, among others, the notable, statues of Linnaeus, Beethoven, Schiller, and the St. Gauden's Lincoln.

     The recent unveiling was held under the auspices of the Swedes of Chicago, and was given a national and international significance by the reading of a letter from President Coolidge, and by the presence of the Swedish Minister, Mr. Axel F. Wallenberg, who delivered an address. Except for the presence of Mr. and Mrs. Bishop, the New Church was not formally represented.

     From the accounts in SVENSKA TRIBUNEN-NYHETER, of JULY 2nd, and SVENSKA-AMERIKANAREN of July 3d, kindly translated for us by Dr. J. W. Marelius, of Chicago, and Miss Sigrid C. Odhner, of Bryn Athyn, we set down the following particulars of special interest:

546

     Describing the location of the bust of bronze, surmounting its granite pedestal, one account opens:

     "On the shore of Lake Michigan, at the farthest point of a little island, connected by a bridge with beautiful Lincoln Park, the Swedes of Chicago, on June 28th, unveiled a bust of Emanuel Swedenborg, one of Mother Svea's greatest sons, under unusually festive circumstances. A more suitable place for a bronze statue can hardly be imagined. Surrounded by a restful greensward, it stands at a little distance from the great city-creation of men-one of its pulsating arteries. Quite near the monument, the waves of the Lake break upon the beach, singing their everlasting song to the Creator of the universe. Swedenborg's memory has been honored, and the Swedes of Chicago have one more link in the common chain that binds them."

     A Swedish song-festival happened to be in progress at the time, and a great company of singers marched in white-capped procession. In their midst was a beautiful float representing a Viking ship with shield-maidens on board. As they approached the green hillock where the monument stood looking westward, hundreds of voices burst into song with the Luther hymn, "A Mighty Fortress is Our God." This was followed by the singing of " The Flag of Sweden," as the blue and yellow banner was raised. Professor C. G. Wallenius then delivered an address, giving an estimate of Swedenborg. He said in part:

     "Here we stand before the image of a man whose genius was so colossal and all-embracing that a right conception of him presents some difficulties. His lifework may be divided into two periods. During the first period, he chiefly presents himself as a great investigator and scientist, and during a later period of life he presents the picture of a supernatural prophet and seer.

     A description of the earlier period closes with a reference to the treatise entitled The Worship and Love of God, "in a sonorous and brilliant Latin, which is considered by many to be the finest ever written on that theme. Atterbom, his most eminent eulogist, says that this work is of such imperishable poetic beauty, that if its contents were distributed among twelve poets, each of them would be elevated to the heaven of poesy as a star of the first magnitude. Swedenborg now stood at the height of his reputation and fame. He was respected by all, both high and low, was a member of the learned societies, and was considered the most eminent man of his century.

547

     "A change took place in his mode of thinking, and in his work as an author, when he reached the age of fifty-seven years, which filled the learned of Europe with astonishment. From a great scientist, he became an equally great religious thinker, philosopher and seer. Religion, in its period of enlightenment, did not reach a higher plane than he. The spirit of his time has often been painted in its superficial sensuality, its wantonness, its sickly doubt, its proneness to scoff at everything profound. A marvelous contradiction to this spirit was Swedenborg. He had made himself the spokesman of a mystically religious and speculative doctrine, in which he claimed positive revelations from God Himself, from the angels, and from the spiritual world, hidden beyond the earthly sphere of mankind.

     "At one stroke, he swept from his writing table all his previous works, and makes no reference whatever to them in his later writings. Thereafter, the only book he studied was the Holy Bible, which, in common with the Alexandrian School of former times, he interpreted allegorically. His doctrines were explained in a great number of works, which he published with great rapidity, one after the other, to the amazement of the 'enlightened,' as we can well understand, and also to the great anxiety of the ecclesiastically orthodox of the old school. No one understood what had so suddenly affected the clear-sighted, many-sided, and honorable old man. 'Is he an instrument in the hands of the devil to introduce a new heresy?' some asked. Others said: 'Is he a dreamer or a cheat, or has he entirely lost his reason?' The last seemed the most probable, and was generally accepted.

     "In a short eulogy, it is impossible for me to present with any completeness the many astonishing ideas and conceptions which flowed from his fertile brain. It is enough to say that he treated of a mass of religious subjects in a totally original manner. He never once appealed to any preceding theological author or commentator. The Word itself, and its interpretation, which he received from God and the angelic world, was sufficient for him. His Lord had clearly and plainly revealed to him that he was the angel who should come to stir up the water in the slumbering pool of Bethesda, that is, the dead Church, in order that it might again receive life and bring health to mankind. The quintessence of his teaching is found in his conception of God. He rediscovered the old principle of John, that God, in His inmost essence, is Love, and that He reveals Himself in Wisdom and intelligence. . . .

     "I have tried as well as I could to outline an image of this great and noble thinker. Perchance I have not succeeded. In that case, pardon thou me, noble Swedenborg, if, on a day set apart to honor thy memory, I have lacked the power to sketch thy features in the light they deserve. If the power has been wanting, it certainly has not been for want of good will."

     At the conclusion of this address, Congressman Carl R. Chindblom presented greetings from the President of the United States, and read the following message:

548

     June 21, 1924.

     THE WHITE HOUSE, Washington.

     My dear Mr. Chindblom:-

     Your invitation to participate in the dedication of a monument at Chicago, on the 28th instant, to the memory of Emanuel Swedenborg, the great Swedish scientist, author and theologian, whose name is borne by one of the earnest religious denominations of our time, has been received. As I explained to you when you called in regard to this matter, my duties at Washington will prevent my attendance upon this very worthy occasion.

     I desire, however, to express my deep interest in the work and life of this advanced scientist and thinker who was a pioneer two hundred years ago in much of the progress and advancement in mechanical, biological and medical science of the present day, and whose great learning and deep understanding of the mysteries of life was supplemented by the strong religious faith which has had devout followers many generations after the founder's death.

     I beg to extend my compliments and good wishes to the people who will participate in the memorial to Emanuel Swedenborg.
     Very truly yours,
          CALVIN COOLIDGE.

Hon. Carl R. Chindblom,
Room 410, 69 West Washington St.,
Chicago, Illinois.

     Mr. and Mrs. L. Brackett Bishop, the donors of the statue, were then introduced, and Mr. Bishop read a poem on Swedenborg by Edwin Markham. (See below.)

     Mr. Axel Wallenberg, Swedish Minister to the United States, then delivered an address, from which we quote as follows:

     "When Swedenborg struggled to solve the most complicated practical problems in anatomy, astronomy or mineralogy, his mind was always hunting for the solution of the mystery, for the unknown determining and guiding force in everything. When age came, and the problem of this life vanished for the problems of eternity, and when Swedenborg turned the last strength of his faculties to contemplation of the possibilities of things behind the veil, this inclination to seek in the realms of mystery entirely took possession of his mind, and gave his existence its final wonderful character.

     "The other speakers have told you how Swedenborg's life was distinctly divided into one scientific part and one religious part. They have also told you how he became famous and admired as a scientist, and how he was considered as a lost genius by his contemporaries when be became exclusively religious.

     "By this fact it is very interesting to state how difficult it is to judge the personalities with which one is connected in our own life time.

549

We, children of the land where Swedenborg was born and developed, and which partly condemned him, stand today, with worthy men and women originating from other parts of the world, before Swedenborg's bust, erected through the efforts of admirers of Swedenborg, enthusiastic, not because of his role as scientist, but because of his religion, and because of the tremendous work he accomplished during his last thirty years, in trying to penetrate the mystery of the divinity and divine life within US.

     "According to Swedenborg's own principles, he is in some form present here today. We will accept this, and bow our heads before Swedenborg's greatness, in the hope that that mark of deference will reach him. We acknowledge that most of us have, like Swedenborg, bad some experience in life that served as a command to contemplate the subject of eternal life, but that few of us have seriously obeyed the command as Swedenborg did. We acknowledge that Swedenborg was great as a scientist, but still greater as our religious teacher, and we are proud to see his memory honored as such a teacher. But we are still prouder to see the great Swede installed among the memorialized of a great nation, a nation which knows of no boundaries when it comes to cultural and scientific developments, and which has accepted the theory that what is best on the globe shall become the characteristics of the American people."

     After further speeches, a little girl pulled the strings that drew apart the drapery of Swedish and American flags, unveiling the statue, which was then formally received by the representative of the Park Commission, and the ceremonies closed with the singing of "America."

     It was hardly to be expected that those in charge of the proceedings should grant an opportunity for New Church "propaganda." Although the speakers were markedly deferential toward Swedenborg's religious teachings, the brief biography in the printed program features him as "One of the Master Minds of Science," and contains only this rather misleading reference to his theology: "In his efforts to explain creation and existence, he was influenced by the mysticism of his age, which he had inculcated in childhood through his father. . . . He never left the Swedish State Church, however, and neither did he attempt to form a new religious sect." Yet the publicity afforded by the occasion, and by the permanent memorial, is likely to be a means in Providence of leading persons to the New Church.

     We are informed that the fund raised for the handsome granite pedestal and other settings was contributed by the Swedes of Chicago and elsewhere, and by New Church societies throughout the world. Mr. Markham's poem is herewith reprinted from the official program:

550

     SWEDENBORG.

     BY EDWIN MARKHAM.

     AUTHOR OF "THE MAN WITH THE HOE," AND OTHER POEMS.

Out of the North the great Seer rose to scan
The genesis and destiny of man,
The shrewd geometries of earth and star,
Of atoms swinging in their voids, as far
Apart as sun from circling sun-to find,
In the vast frame of nature, laws that wind
In widening spirals, up from living clod,
Till lost in the immensity of God.

He saw Man sitting on the Central Throne,
The shadows of Him over the Cosmos blown,
Quickened by Heaven, his listening spirit heard
The far-flung echoes of the Primal Word,
Bright harmonies that fall from sphere to sphere,
Telling the heart that God is ever near-
That all our world of mysteries and laws
Glasses a deeper world, the World of Cause-
That nature is woven and let down to be
The Time-veil of the husht Eternity.

They called him "visionary clad in mist,"
And yet he stood earth's iron realist.
Surveying Earth and Heaven in reverent awe,
He found that all is mercy hid in law;
Beheld men moving on their fateful roads
Toward their self-chosen, far, unseen abodes;
He held men in their reason or their whim,
Moving toward Heavens or Hells beyond the rim,
Where-whether fiend, philosopher or fool-
The deep interior love comes forth to rule.
And so he saw the long unbreakable thread
That binds the living ever to the dead.

551

He heard God calling out of every need,
And saw life's deeper worship in a deed;
Could find no power in all the worlds to loose
A soul to freedom but a life of use;
Could find no rest on any unseen shore
But in the Love that was our rest before.
Back in the abyss of theologic night
He was the one man who beheld the Light;
His were the eyes on the front of that dark age
Which read the Truth upon the judgment page.

And thus this guest of the angelic spheres
Let out a gleam of Heaven upon the years!
BRAGG COLLECTION OF SWEDENBORGIANA 1924

BRAGG COLLECTION OF SWEDENBORGIANA S. C. O 1924

In a report to the General Conference, held at Glasgow last May, the Rev. J. G. Dufty called attention to the possibility that the Bragg Collection will go to a purchaser outside of England, if a sufficient amount is not raised to keep it for the use of students at home. "Negotiations had been carried on by his Committee during the past year, and a sum of ?500 was offered for the whole collection, including its really handsome mahogany cases, and he sincerely trusted that the decision would receive the approval of Conference, and that this would be shown by handsome contributions to the cost. The Scottish Association, having its magnificent library in Glasgow, had offered to purchase a portion of the collection for L100, and it was probable that some really valuable things would pass into their possession. That would leave L400 to be raised by the Church." (NEW-CHURCH HERALD, June 28, p. 417.)

Seldom has so rare a collection of Swedenborgiana been on the market, and we can sympathize with the desire voiced by Mr. Dufty to retain so priceless a treasure for the use of New Church students in England. The collection was originally begun by John Bragg, Esq., from whom it descended to Charles Bayley Bragg, father of the present owner, whose estate is at Hamstead Mount, Handsworth, near Birmingham, England. As noted by the Rev. E. J. E. Schreck during the Conference discussion of the subject, the Bragg Collection contains documents which have never been referred to in any New Church literature.

552

We are familiar with a few of its unique treasures.

     Among these we may mention Swedenborg's Creek-Latin lexicon, used by him in his youth, and bearing one of his earliest autographs, as also that of his father, from whom the book had evidently been handed down. Many annotations, made by both father and son, occur in the volume, some undoubtedly made by Swedenborg while he was at school.

     Another item is Swedenborg's letter to his cousin, Abraham Daniel Schonstrom-an interesting "human" document. He writes: "Concerning the matter you ask me about in confidence, . . . no one I could desire it more than I; and if appearances are favorable, I will help you as much as I am able. . . . But as you make your request so very urgently, I can surmise nothing else than that there is something very pressing involved in it, which you endeavor to reach by it. In case there should be a pretty maiden in question, I wish you as much success in the latter as in the former case." (Docu. Vol. I, p. 347.)

     There is also an original letter, written by Swedenborg to Trier, the Aulic Councillor, in Dresden, thanking him for the drawing of a fossil imprinted in stone, an engraving of which Swedenborg later introduced into the third volume of the Opera Philosophica. (See Plate 2 of "De Cupro," and pages 168, 169 of the text. Introduction by Nathorst, p. xlvii.) As illustrating one phase of Swedenborg's character, and especially his painstaking and thoroughly scientific way of going about his work, we may quote this letter:

     "Most Illustrious Councillor:

     "Accept my best thanks for the kind transmission of the neat drawing of the marmoset, imprinted in so lifelike a manner in a stone. With your permission, most illustrious councillor, I should be glad to insert this new specimen in my work. Of all those of the same kind which have as yet come under my observation, this is the most perfect and complete, and will, I foresee, take the palm among all the vestiges of animals imprinted on stone. But before sending it to an engraver, I should like to know the locality and the year in which the stone with these traces was excavated, that I may affix to the plate the date and place, as well as your illustrious name." (Docu. III, p. 744.)

553

     We may observe, in passing, that the animal here called a "marmoset" is designated by the term felis marina (sea-cat) in Swedenborg's account of it in "De Cupro."

     The Bragg Collection contains a receipt signed by Swedenborg in 1749, which shows that he was in the position of legal trustee for the widow, Maria Troilia.

     The Collection is rich in original editions of Swedenborg's works. A copy of Prodromus de Infinite, 1734, was probably owned by Boerhaavii, the anatomist so much quoted by Swedenborg. For it is inscribed: "Ex Boerhaavii auctione, Conradi Zumberg a Kaesfeltz." (Hyde, 224.) A set of the Arcana Celestia, edition of 1749, has the royal arms of Sweden on the binding of each volume. A great rarity in the Collection is a copy of the second volume of the Arcana in English, of the edition translated by John Marchant, and published in 1750 at Swedenborg's expense. It is the only book known to have been translated into English under the auspices of Swedenborg himself.

     Lastly, we may speak of the original portrait of Swedenborg, done in oil by P. J. Loutherbourg, between the years 1770 and 1772, probably from life. (Hyde, 3404.)
     S. C. O.
SWEDISH EDITION OF THE WORK ON IRON 1924

SWEDISH EDITION OF THE WORK ON IRON 1924

The Academy Library has recently been enriched by a copy of a Swedish translation of Swedenborg's work On Iron, published at Stockholm in 1923 under the editorship of Prof. Hj. Sjogren. The text of this large volume is a beautiful example of the printer's art, and is illustrated by numerous engravings. The Library already possesses a copy of the French translation made in 1762 by M. le Marquis de Courtivron. Curiously enough, this important work On Iron, which is the second part of Swedenborg's Opera Philosophica et Mineralia, has never been translated into English. Among the numerous translations of his writings into other languages, it is the only one that has not appeared in an English version. Quite a number of his works, of course, are as yet available only in the original.

554

ANNOTATED EDITIONS OF THE WRITINGS 1924

The principle of literary ethics which allows an author to speak directly to his readers, and without the insertion of editorial interpretations in the published editions of his works, becomes a matter of deeper import when the books of Divine Revelation are concerned. In these, the Lord Himself speaks to the individual, whose right of private interpretation should not be infringed. But this is what is done when editions of the Writings are furnished with editorial footnotes which state how certain passages are to be understood. The teaching of interpretative doctrine in the Church, both by voice and pen, is not in this category, if it preserve the freedom of the individual to interpret Divine Revelation in the light of his own understanding, that he may be led to the Lord Himself for instruction and enlightenment. This view of the subject was well represented in a recent meeting of the Council of Ministers of the General Convention, although the Council, by a vote of 14 to 10, favored the proposed annotated edition of Conjugial Love. A report of the discussion is herewith reprinted from the MESSENGER:

The Rev. H. Clinton Hay, reporting for the Committee on an Annotated Edition of Conjugial Love, gave a resume of the history of the effort and of the difficulties that have beset the way to publication of the results. The demand for such an edition of the book originated in what is known as the "Brockton Declaration," in 1999. In 1921 the Committee reported the completion of the notes, which were then offered to the Rotch Trustees for use in their new edition of the summer of that year. The notes were also to be printed separately, and made available for use at the Theological School, and for such readers as might wish them. The offer, however, was not accepted by the Rotch Trustees. At the 1923 Convention, the Council of Ministers once more put the matter before the General Council, soliciting some action that might lead to the publication of the notes. After this Convention, the notes were submitted to the Board of Publication, which felt that the matter came more properly under the jurisdiction of the American Swedenborg Printing and Publishing Society. The Society reported that it had considered the question, but that there were legal barriers to publication. It offered, however, to purchase copies of the published notes and to send one to every future purchaser of Conjugial Love.

555

The Committee thanked the Society, but pointed out difficulties to the use of the notes separately.

     The report of the Committee submitted at this session of the Council contained the following recommendation:

     That it be urgently recommended to the several publishers of the book that they include such annotations in all future editions of the work.

     It was moved and seconded that the Council of Ministers accept the report and adopt its recommendation.

     Some little discussion now took place as to the necessity for such an annotated edition of the book in question.

     The Rev. Wm. L. Worcester, in referring to the statement in the Committee's report that the Rotch Trustees had declined to use the notes, said that their action was partly attributable to the fact that such use of them would make an already large book still larger. Some persons, he pointed out, are very much opposed to the introduction of notes into the text, feeling that it would really defeat their purpose, and call attention to difficulties-if such exist-rather than remove them. It would be far safer, in their opinion, to let the book stand as it is, at least for the present, and use the notes in the form of a separate pamphlet. Mr. Worcester himself felt considerable sympathy with this point of view, but was not at all certain that the annotated edition would not serve a use.

     The Rev. John Whitehead expressed himself as being strongly opposed to the idea of annotating Swedenborg's works in a way that is really a criticism on the text. He had no objections to the use of references to other passages in Swedenborg.

     The Rev. Adolph Roeder said that he had never experienced any difficulties at all with Conjugial Love. The book occupies a peculiar position, and creates no troubles of its own.

     In the notes, said the Rev. Wm. F. Wunsch, there is no criticism of the book, nor of any translation of the book. The addition of notes to any book means that that book is in need of explanation; this, doubtless, was the point Mr. Whitehead had tried to make. Not at all is the character of the book itself in question.

     The Rev. John R. Hunter did not favor the use of notes. The book, in his opinion, would not be improved by these explanations of its meaning. Let its readers gain such impressions from it as they may; they would perhaps be truer than any that could be imparted to them.

556

     Anything that would be helpful to the understanding of the Doctrines of the New Church in their purity, as they concern this work, the Rev. Louis G. Landenberger favored; but he wished to know whether the notes were to be bound in the book or to be used separately. The Chair informed him that the notes would appear in small type at the bottom of the pages of Conjugial Love. By way of further explanation, the Rev. Wm. F. Wunsch said that all the ministers had seen annotated editions of Shakespeare or Goethe, and that any seriously profound work would take annotations for the help of the general reader. The Council ought also to remind itself, in this connection, that an annotated edition of the Bible had already been proposed. It would seem that students in the special field covered by Conjugial Love would be attracted by what they would call a "critical apparatus."

     Such a critical apparatus, the Rev. H. Clinton Hay stated, would stand a far better chance of being used by the general reader if bound in the same cover with Conjugial Love than it would if printed separately, as at present.

     On the ground that a little help is a good thing, the Rev. Russell Eaten said that he would vote for the notes without hesitation; but as he had not read these particular notes, he desired to know whether the vote shortly to be taken concerned them. The Chair informed him that the vote would be for the endorsement of the project in question, using these notes.

     Unlike Mr. Eaten, the Rev. George H. Dole said that he had read the notes very carefully three times, and that he thought that, if published with the book, they would raise more questions than they would solve. He had read Conjugial Love when he was but fifteen years of age, and had read it many times since then. He saw no use for the notes. Swedenborg did his work so well that it needed no improvement upon it. To introduce commentaries upon any of the Theological Writings of the Church is wrong in principle; it is an injustice to Swedenborg. Conjugial Love, to a boy of fifteen years of age who reads it affirmatively, is clear and simple. No notes are needed. He felt that in some respects the writer of the notes failed to catch Swedenborg's meaning.

557

Some of them he would criticize on a doctrinal basis. The publication of the notes in Conjugial Love would be a disfiguration of the Writings themselves-an intrusion upon the order of the Church.
(NEW CHURCH MESSENGER, JULY 9, pp. 23, 24.)
IN OUR PRESENT ISSUE 1924

IN OUR PRESENT ISSUE 1924

We publish this month the first instalment of another extract from the Adversaria, which our readers will find an interesting treatment of the subject of discrete degrees as applied to the faculties in man, and to truths, goods, and loves in general. Mr. Acton has kindly furnished an advance copy of his translation of this series of numbers. We are pleased to state that Bishop W. F. Pendleton plans to continue the "Topics from the Writings" which he has contributed to our pages during the last three years, and which have been so widely and appreciatively read since the first of the series appeared in October, 1921. Mr. David's paper on "The Twelve Sons of Jacob" will be printed in two parts. It is a new and striking treatment of the subject, valuable alike to the general reader and the student, and should be read in close connection with the diagram given at the beginning of the article.
CORRECTION 1924

CORRECTION 1924

In Bishop W. F. Pendleton's paper on "How To Teach Anatomy To The Young," the sentence on page 480 of our August issue, beginning on the 9th line, should read: " It may be remarked here that children and the young should not at first be taught spiritual or abstract truths by correspondences, but by comparisons; for it is a law that comparison precedes correspondence."
FROM OUR CONTEMPORARIES 1924

FROM OUR CONTEMPORARIES 1924

The June issue of HERALDO DE LA NUEVA IGLESIA, a monthly edited and published by Mr. J. H. Anderson, Valencia, Spain, contains the first instalment of an article by the Rev. Albert Bjock, entitled "El medio que ptne al hombre con ambos mundos" (The Medium which Unites Man with Both Worlds), which appeared in our pages last January. In addition, Heraldo publishes Spanish translations of extracts from the Writings, and of articles by the Revs. Chauncey Giles and E. C. Mitchell.

558

SUNDAY SCHOOL LESSON NOTES 1924

     The series of Lesson Notes on the Books of the Old Testament, from the Genesis Story of Creation to the account of the death of Saul in the First Book of Samuel, were published in fourteen issues of NEW CHURCH LIFE, September, 1922, to April, 1924. Any or all of these numbers can be supplied, at the rate of 30 cents a copy, upon application to Mr. H. Hyatt, Bryn Athyn, Pa.

     LESSON NO. 1-REVIEW FROM JOSHUA TO SAUL.

     The period from the Crossing of the Jordan to the Death of Saul is about 400 years; in round numbers, from B.C. 1400 to B.C. 1000; exact dates are not known. This, however, is of no importance to younger children. "Very long ago" or "Once upon a time" is enough chronology for them. They can also be told that these things happened before the Lord came down from heaven to live upon earth among men.

     The Books of the Word describing this period are Joshua, Judges, and First Samuel. They tell about:

The Wars of the Conquest of Canaan.
Division of the Land among the Tribes.
Many Enemies who Oppress Israel.
Many Judges or Deliverers of the People.
Life History of Samuel the Priest.
Inauguration and Reign of King Saul.

     Some of the Names should be memorized in groups:

Moses-Lawgiver-Egypt-Sinai.
Joshua-Soldier-Conquest of Canaan.
Twelve Judges-Deliverance from Oppression.
Othniel-Hebron-Mesopotamians.
Ehud-Jericho-Moabites.
Deborah and Barak-Mount Tabor-Canaanites-Jabin and Sisera-River Kishon.
Gideon-Valley of Jezreel-Midianites,
Jephthah-Gilead-Ammonites.

559

Samson-Philistines_Delilah.
Samuel-Hannah, his mother.
Samuel-Eli-Shiloh,
Samuel-Priest and Prophet-Saul the King.
Samuel-David-Bethlehem.

     Only the more important of the Judges have been included in this list.

     The story is full of interest and dramatic incident, but it shows throughout the power of the Lord to overrule evil for good, when men turn their hearts to Him; and, on the other hand, the inevitability of evil, when men forget Him, and set their hearts on other things.

     Read Lesson to of last year's series, on "Conditions in the Land During the Time of the Judges," and Lesson 26, "Saul Chosen King." [NEW CHURCH LIFE, February and April, 1924.]

     The earlier part of the history, though it appears as a simple and crude life, before there were kings, was yet the better part, because they had the Lord as King, and no law but the Divine Law.

     At the command of the Lord, Joshua was ordained by Moses to finish the work of conquest and the organization of the people which Moses had begun. (See 1 Sam. 8:7,19-20. Num. 27:15-23. Deut. 31:7, 8,-14, 23; 34:9, I Sam. 10:19; 12:19. Hosea 13:9-11.) No human will or personality was interposed between the people and the Lord; His Law was taught to them by the Levites, and the Elders of the cities administered justice in the gates according to it. They had peace and prosperity as long as they were loyal to their Divine King. (Judges 3:11, 20; 5:31, etc. Lev. 10:11. Deut. 33:10.)

     With the king, there came centralized government, more complex organization, and a stronger feeling of national unity. These externals were for the sake of the full development of the letter of the Word of the Old Testament, and its preservation and multiplication in books, while the kings themselves were made to represent in many ways the Royalty of the Lord.

     For a full exposition of the three orders of government,-by Judges, by Priests, and by Kings,-see A. C. 8770.

     The Tabernacle was set up at Shiloh by Joshua, and there the Ark remained until it was lost to the Philistines in the days of Eli.

560

     LESSON NO. 2-REVIEW OF DAVID'S EARLY LIFE; (I Samuel 16-31.)

     The most prominent and attractive things of this part of David's life are:

The Anointing by Samuel               ch. 16:1-13
The Battle with the Philistine           ch. 17:
The Friendship with Jonathan           ch.18:1-4; 19:1-7; and 20.

     But there should also be given a clear view of the whole of his life, up to the time he became king. Thus his home at Bethlehem can be visualized; the boy David tending the sheep (17:34-36); the father Jesse, and the family. Then his coming to court, and life there (16:14-23; 18; and 19:8-11); then the period of wandering, in flight from Saul (19:12-24; and chapters 21 to 26), until he takes refuge with the Philistines (27; 28:1-2; 29; and 30); and at the last, David's grief over the death of Saul and Jonathan. (2 Sam. I.)

     The places connected with his life should be located on the map:-Bethlehem; Gibeah, where Saul lived; the scene of the battle, 17:1-2, due west of Bethlehem; Ramah; Nob (ch. 21); Gath; Adullam. While not of the first importance, the places of the wandering may usefully be followed, so as to gain a more vivid idea of this stage of David's life:-Moab, east of the Dead Sea; Hareth, s.w. of Bethlehem; Keilah, near Hareth; Ziph, s.e. of Hebron; Maon, farther south; Engedi, on the west shore of the Dead Sea; the Wilderness of Paran, far to the south of Beersheba; Hachilah, s.e. of Hebron; then to Gath, and to Ziklag, between Beersheba and Gaza. (Ch. 27.)

     Show why David was anointed king in place of Saul (ch. 13:13; 15:3, 9, 11, 23, 28; 16:1), and contrast the evil temper of Saul with the magnanimity of David. See last year's Lessons, Nos. 27 to 30. David's bravery, his respect for the person of Saul as the anointed of the Lord, and his friendship with Jonathan, should be emphasized. Notice may also be taken of the hardship of life in the hills; and caves of the wilderness, and of the fact that safety from Saul was only found in the land of strangers,-the Moabites and Philistines. (Ch. 22:3, 4; 27:1-4.) When we remember that David was a representative of the Lord, we recall how the infant Jesus was taken into Egypt to escape from the hatred and violence of Herod. (See A. C. 4594e, and A. E. 781:12.)

561

     LESSON NO. 3--DAVID BECOMES KING. (2 Samuel 1 to 3:5; and 4 to 5:10.)

     Analysis:

David mourns for Saul and Jonathan           ch. 1:
David is made king at Hebron               ch. 2:1-7, 11
Abner makes Ishbosheth king               :8-1-9
The fight at Gibeon                         :12-32
Sons of David born in Hebron               ch. 3:1-5
Death of Ishbosheth                         ch. 4:1-8
David avenges Ishbosheth                    : 9-12
David made king of all Israel                    ch. 5:1-3
The years of David's reign                    : 4-5
Jerusalem captured for a capital                : 6-10

     David, as we have seen, was unwilling to be crowned king as long as Saul was alive, although he knew that the Lord had chosen him for the office. But now the way was clear for him to take the power. Indeed, it was his duty to do so, because of his appointment and his ability, which had already been demonstrated. (Ch. 5:2. Compare I Sam. 18:13-16.) Here David continues to show honor and care for the "anointed of the Lord," and to give evidence of such wisdom and prudence as a king should possess. He instantly punished the man who boasted (falsely) of having slain Saul, and the two men who treacherously murdered Ishbosheth; and he sent a blessing to the men of Jabesh-Gilead, because of their honorable and pious action. (2:5-7. Compare I Sam. 31:11-13.)

     All true royalty is from the Lord, who is the King of kings. From Him come Law, Government, Justice, Mercy, Prudence, Courage, Wise Leading. And when men have been anointed as kings, they represent the Lord as King, and also the things that come from Him. (See A. R. 779, and A. C. 9954 11, 18.)

     Note especially that the first step taken by David was to inquire of the Lord, and that he obeyed the Divine instruction. (2:1.) To do this is the first and supreme duty of every king, and was the secret of David's success, while the neglect of it was the cause of Saul's failure. (See Deut. 17:18-20; Joshua 1:8; Sam. 13:11-14; ch. 15.)

     David was in Ziklag, having just returned from smiting the Amalelrites. (1:1 and I Sam. 30.) He then went to Hebron, situated in the heart of the country of the tribe of Judah, where he was made king of that tribe.

562

Hebron was his capital until he removed to Jerusalem. Ziklag remained a personal possession of the king as long as any of the line of David ruled in Palestine. At the time David was made king at Hebron, the tribe of Simeon had almost disappeared, having been practically amalgamated with that of Judah; and thus its territory was included in that of Judah, now governed by David.

     The length of David's reign should be memorized (5:4, 5). Note the age of David when he began to reign (5:4). This was because he was to represent the Lord, the Divine Ring, who began to manifest His power at thirty years of age. (Luke 3:23.) The number 30 signifies a "full state" of preparation. (A. C. 5335.)

     Two very capable men of war appear in these chapters,-Abner and Joab. Abner was a cousin of Saul, and naturally supported the fortunes of his family, until Ishbosheth angered and embittered him by a false and gross accusation; then he offered himself, and all his influence, to the support of David. Joab killed Abner in revenge for the death of Asahel, and in jealousy, fearing that Abner might be even a better captain for David than himself. Abner was high spirited and honorable; Joab, self-seeking, jealous, and cruel. When David attacked the stronghold of the Jebusites (5: 6-10), Joab was the first to enter the city, and so became the commander, according to David's promise. (See I Chron. 11:6.) Joab and his two brothers were commonly called "sons of Zeruiah," who was a sister of David. (I Chron. 2:16.) These three nephews had been with David during his exile. (I Sam. 26:6.) For Hebron, see A.C. 2909.

     LESSON NO. 4-THE ARK BROUGHT TO JERUSALEM. (2 Samuel 5:11 to 7:29.)

     Analysis:

David established as King               ch. 5:9-12
David's younger sons                : 13-16
Philistine wars                    : 17-2 5
The Ark taken from Kirjath-Jearim          ch. 6:1-5
The breach upon Uzzah               : 6-11
The Ark brought into Jerusalem          : 12-17

563

David proposes to build a temple          ch. 7:1-3
Nathan brings a message from the Lord      : 4-17
David gives thanks unto the Lord          : 18-29

     This Lesson contains three distinct subjects, well-marked by the three chapters, each of which might be a lesson by itself. They are: David gains security as king; the bringing up of the ark; the House of the Lord.

     Of the three, the first lends itself best to a summary treatment as introductory to the rest. Hiram of Tyre should be noticed, and his good-will toward David (5:11), which was continued throughout David's life, and afterwards toward Solomon. (I Kings 5.) Joppa, the great Phoenician seaport, should be located on the map. One might here begin to study the topography and plan of Jerusalem. Nothing exact is known about the walls built by David (5:9), nor about his house; but the whole city seems to have occupied only the western hill, Zion, and to have extended no farther northward than the modern Jaffa Gate. The two battles described in chapter 5 represent attempts of the Philistines to dislodge and overpower David. Since the defeat of Saul, they had held most of the country west of the Jordan, and they feared David, in his rise to the rule of all Israel. But David was able to liberate all the Israelites, and to restore peace. In these two battles we see again how David looked to the Lord for guidance, and obeyed Him. The Valley of Rephaim is southwest of Jerusalem, very near the city.

     The ark had been in Kirjath-Jearim (or Baale) for twenty years, kept in a house, not in the tabernacle; so the people felt that the Lord was hardly in their midst, (See Joshua 15:9, 60; I Sam. 7:1-2) (The name "Gibeah" means a hill; here, the hill on which the house of Abinadab stood.) David naturally wished to restore the ark to its dignity and honor in the nation, and especially to make it fully available to the people for purposes of worship. This would best be done by having it at the capital city of the kingdom, and in a place provided for its exclusive service. (6:17.) Three months separated the second from the first attempt. (vs. 11.) At first the ark was set on a new cart (compare I Sam. 6:7-8); the second time it was carried on the shoulders of bearers (2 Sam. 6:13), who doubtless were Levites suitably prepared. (See Numbers 4:1-4, 18, 19; 7:9.) Uzzah was not so prepared; and when he touched the ark, it was with a profane hand; wherefore he died.

564

The need of proper preparation for any approach to Divine things is here shown. (For the whole incident, see A. E. 700 30). In particular, the Lord in His Word is meant by the ark. The prosperity of Obed-edom describes the heavenly good, happiness, blessedness, and benefits, given by the Lord to those who cherish Him in their hearts. The dancing and music represent the joy of heaven and the church over the presence of the Lord.

David wished to construct a temple, that the ark might have a more permanent place of abode, one of a beauty and grandeur appropriate to such a use. But the Lord, speaking through the prophet Nathan, forbade it, saying that this should be done by the son who would reign after David. We learn from the First Book of Chronicles, chapter 22, that David made plans and gathered many materials for the purpose, which he delivered to Solomon before his death. But while David was thinking of a House of God in Jerusalem, the Lord declared that He would build David a house (7:11, 13, 16). This was really a prophecy of the birth of the Lord, and of His everlasting reign as the Divine King; for the Lord was born of the line of David. (Matt. 1:1; Luke 2:4.) Only of Him could it be promised that His "throne would be forever." Thus it was prophesied that the Messiah would be born of the house of David, It was the knowledge of this that caused the king to utter the beautiful prayer of humility and praise that doses the chapter. (vs. 18-29.)

565

IS THE WORD VERBALLY INSPIRED? 1924

IS THE WORD VERBALLY INSPIRED? GEORGE DE CHARMS 1924

Editor of NEW CHURCH LIFE:

I cannot refrain from offering some comment upon the scholarly and ably written paper on "The Method of Inspiration" by the Rev. Horatio W. Dresser, which was read by him at the Council of Ministers of the General Convention, and reported in the NEW CHURCH MESSENGER for July 16, 1924. The paper treats of the inspiration of the Word, which the writer finds to have been by no means verbal. He finds our present versions of the Scriptures extremely inaccurate and incomplete. He gives us the impression that they are altogether untrustworthy. Handed down by word of mouth, in fragments, many of which have been lost, while those still retained are almost inevitably altered in the process of transmission, the Living Word, the Divine Truth in its purity, is not to be found in any existing text.

To quote: "Granted all fragments of spoken and written versions, some of which have been lost, we might work back to the universal revelation in its integrity, over and above all particular sacred books." . . . "We take note throughout of two elements: (1) the original inspired portion of sacred books, the revealed truth, universal in meaning and value; and (2) the human contributed portion, including historical events, names, numbers, concepts of things in nature, views of life, ideas about the gods, then prevailing. In the case of the New Testament we have: (1) the sayings of Jesus which impressed hearers so that these were the words handed down, words which gave back His inspired personality, life, and works; and (2) varying traditions, reports on the part of evangelists, quotations from the Old Testament as understood by those who quoted them, interpretations of sayings and events in Jesus' life, a view of the Virgin Birth found in two Gospels, a view of the nature of the Logos found in one only, also opinions about Jesus and the possibility of His immediate return as regal Messiah. (p. 43.) It is not, then, justifiable to infer that the words of the text are God's words. Divine Words are spirit and life, although they tend to take on specific form. . . . The universal truth prior to all particular forms is the final authority to which we appeal, by working back of all Divine-human texts." (p. 44.)

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The conclusion from the above quotations, and from the whole tenor of the address, is inevitable,-that we are by no means to regard the text of Scripture as authoritative. The "final authority" to which we must appeal is a "universal truth" prior to all "Divine-human texts." We are to regard the traditional Word from a highly critical viewpoint, recognizing its manifest errors, keeping keenly on the lookout for them, discarding everything that savors of the time and the personality of the writers. This latter is "the human contributed portion," which is not Divine, not authoritative, and, therefore, of purely historic interest, of no saving value. In studying the Scripture, we must be continually on our guard, lest we be led astray by this "human contributed portion," and we must constantly separate from it the "universal truth," which is not to be found in any "Divine-human text," but is "over and above all particular sacred books."

Applying this to the New Testament, we have only the "sayings of Jesus,"-direct quotations from His mouth,-which "give back His inspired personality, life and works." All the rest is to be viewed in the light of "varying traditions, reports on the part of the Evangelists, quotations from the Old Testament, as understood by those who quoted them, interpretations of sayings and events in Jesus' life," etc. Nor can we even rely with confidence upon the direct quotations from the mouth of the Lord Himself. These have been variously reported in different Gospels, and in no case can they be considered with certainty as the authentic words of Jesus. There were no stenographers present, taking verbatim reports, and the accounts given are subject to all the errors of human frailty. We are not to look to these words as preserved in the Scripture, but to something prior, which Jesus actually said, and which was not recorded exactly. Thus the writer illustrates: "In the Sermon on the Mount, what interests us especially is the possible complete utterance, in contrast with reports handed down till they found permanent form in the varying versions of Matthew and Luke. For us, the fragments that remain are valued in their English translation, as if the Word were verbal. The more intimately we take into account the media through which these priceless words have come down to us, the more faithfully we may work back to the original discourse." (p 44.)

567

     It is scarcely necessary to point out that this reasoning sweeps away all our foundations. It leaves us without a Sacred Scripture to which we can go with confidence. When we open the Word, we do not know whether the particular passage we are reading is Divine, or merely part of "the human contributed portion." If today we consider it Divine, tomorrow we may discover some corruption in the text which robs it of what we thought was "universal truth," and lowers it to the plane of the personal and the historic. Nor does this refer merely to our English translation, behind which is the "Textus Receptus" in the original tongue. It refers to the original, to the earliest manuscripts we can find; None of these is wholly trustworthy. We must go behind all of them, in our search for a "universal truth." Where can we find this universal truth?

     The answer of the writer is, that we should look to an "inner enlightenment," an inward "personal experience of the truth of Christ. . . . Granted this insight concerning the Word as the Lord, we may use it as our principle of interpretation, and then reconstruct the entire method by which the living truths took form. This synthetic intuition is the central clue. . . . In following this insight, we may indeed depart rather far from the older way of reading Swedenborg. For that way is at points noticeably prosaic; it overlooks a great lesson of our inquiry, namely, that Divine truth is spiritual in essence, not verbal or textual." (p. 45)

     In discarding the literal truth of the Scripture, therefore, we are to substitute " an inward personal experience of truth," a "synthetic intuition." This is our only authority. On this we are to rely, in all matters of critical judgment. And, basing our conclusions upon it, we are to reconstruct the traditional Word, and so to determine what of it is to be accepted, and what rejected; what contains "universal truth," and what is a purely "human contributed portion." Guided by this "inner enlightenment," we are to interpret Swedenborg in accord with our own conclusions, rejecting all appearances in his Writings that the Word of God is verbally inspired, "Divine and holy in every syllable."

     The writer has ably marshalled the known facts with regard to the fragmentary origin of our present versions and the vicissitudes through which the Scriptures passed in the ages which preceded discovery of printing.

568

There are, indeed, many evidences of errors, variations of texts, and occasional corruptions. And it is certainly true that, in the case of the New Testament, all that the Lord said and taught was never recorded. "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." (John 21:25.) It is also indubitably true that exact reproductions of the Lord's original words are not always to be found in the Gospels. One Evangelist reports them in one way, the rest in another way. But all this can readily be admitted without calling into question the Authority of the Divine Word. It is not necessary to challenge the spiritual content and eternal value of the received version. It is not necessary to deny that the Word of God is verbally inspired.

The fundamental error in the position of the paper under review would seem to lie in its contention that we must divide the Sacred Scripture into two elements, the one Divine, and the other human; holding that parts of it are in one category, and parts in the other. This is the same as dividing the Lord into two natures, one Divine, and the other human, whereby His Divine Humanity is destroyed.

There is, of course, a human element in inspiration. Divine Truth descending is colored by the medium through which it passes. It assumes different forms in different minds, and appears under various garbs among different nationalities, and in widely separated ages. But if it is the Word of God, then the Divine Truth as Life, as Spirit, enters into, qualifies, and infills these very human elements, imparting to them a Divine quality. These very human elements are taken on by the Word descending, as its Divinely chosen body, in which, and through which, it can best be revealed to men. The body of the Lord on earth was taken from the Virgin Mary, But, in that body and through it, the disciples saw God; they saw the Divine Truth, as Spirit and Life. "Philip saith unto Him, Lord, shew us the Father, and it sufficeth us. Jesus saith unto him, 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, Shew 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 14:8-10.)

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The Word of God, in its received texts, is the body in which the Divine Truth comes to men today. Here is the Lord Himself, present with us, in a form that we can actually see. That this body, in its outer form, is not Life, is not Spirit, but is dead, except as it is vivified from within, is clear to all, and is the plain teaching of the Writings. But it is filled with a Divine Soul, not in scattered parts, not as to individual texts wherein we openly behold "universal truths," but in every part, and as to every jot and tittle. Every word of it has such a Divine Content; and in this sense it is "verbally inspired." Our friend would have us ask, with Philip, to see the Father, the "Spirit of Truth," the "Life Itself" within, apart from this text, apart from this letter. He would have us behold the soul separated from its body. In the degree that we seek "universal truth" in this disembodied form, the Lord may well say to us, with reference to the Divine Word which He has given us as its visible embodiment, " He that hath seen me hath seen 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."

Here is the point. The words that the Prophets and Evangelists spake, they spare not of themselves. They did indeed speak always from their own day and time, from their own personality, giving form to the Divine Truth under types which were natural to them, and which were stored up in their minds by the experiences and circumstances of their lives. But these men were chosen by the Lord Himself; their time was chosen by Him; their personality was known to Him; the circumstances of their lives, whence their symbols and ideas were derived, were all under His Divine control. He chose all these things deliberately, because through them He was best able to reveal and make known "universal truth."

The Divine Providence governed the original production of the Lord's Word, and entered into every least detail of it. Such changes as time has produced are also in Providence. Distortions have crept into certain texts; and men, seeing the appearance of human error, are free to reject the Divinity and the Holiness of the Word. To preserve the Scripture in its purity is a human responsibility which we cannot shirk. But, through it all, there has been preserved a "body of truth," an actual version, an actual text, filled with the soul of Divine Life for all who seek the Lord, and adequate to the needs of the day and the time, to effect salvation.

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     That the New Church, in the future, may obtain a more perfect text than now exists, is fully granted. That the English translation, from the standpoint of the scholar, might be greatly improved, is an indisputable fact. But, in the meantime, the actual Word which we possess is fully adequate to our needs. To us it is inspired and holy in every syllable. We can go to it with confidence,-to every part of it, knowing that there is a content of Divine Truth within. In the case of the average lay reader, the discrepancies of translation will not affect this wholeness of the Word. He will not be troubled by the finer distinctions: He will rest in the generals, all of which will be found trustworthy and Divine. The minister or scholar must go back of this translation to the original, and indeed, to the most authentic original he can find. But here he will find Divine Truth fully adequate to the present state of enlightenment.

     If, in the future, certain variations of the original text lead us to change our traditional reading, it will be because our spiritual state has so far advanced that we come to need a more particular insight into the Divine Truth. Here, in the Word we have, with all its apparent human element, is the Divine of the Lord; and this, not as to selected portions to be determined by our human judgment, but as to the whole and every part. All our "inward experience of Divine Truth" is to be derived from the study of this Word, with the full acknowledgment of its holiness and its authority. Reflected from its pages, is to come all the "inner enlightenment" to which we can look with confidence and assurance. We are to search for "universal truth," not in ourselves, but in the Word as an actual body, Divinely assumed, and Providentially preserved, in which that "universal truth" abides as a living soul. This is the Rock, upon which our faith must be founded, if we would avoid the ever-shifting sands of human error, and come to know the Truth as the Lord Himself reveals it, worshiping Him in His visible presence, that we may behold within Him the Father eternal, the Prince of Peace. For "Divine Truth in the sense of the LETTER OF the WORD is in its fullness, in its holiness, and in its power." (Doctrine of the Sacred Scripture, 37.)
     GEORGE DE CHARMS.

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Church News 1924

Church News Various 1924

     GENERAL CONVENTION

     A very complete and well-written report of the 1924 meeting of the General Convention, prepared by the Rev. H. Durand Downward, runs through four issues of The New-Church Messenger, July 9th to 10th, from which we gather the following matters of special interest.

     The Council of Ministers met at Bridgewater, Mass., June 17-19, with an attendance of 5 General Pastors, 36 ordained ministers, and 11 theological students. At the first session, there was a report from the Committee on an Annotated Edition of Conjugial Love, the discussion of which is dealt with elsewhere in our present issue. (p. 554) The subject for consideration at the second session was "The Fact and Significance of the Virgin Birth." This was treated from four different angles: "Scientific Aspects," by Prof. Frank W. Very; "Reliability of the Record," by the Rev. Herbert C. Small; "Doctrinal Meaning of the Fact and Its Spiritual Significance," by the Rev. John Whitehead; "Its Importance Today," by the Rev. William F. Wunsch. These papers were read in the order named, and then followed by a long discussion. A subject which has been much discussed in the Convention during the past year was thus thoroughly ventilated, and the report is of great interest. While all the papers were scholarly, we were especially impressed by Mr. Small's, as showing how the New Church student may investigate the findings of the Higher Criticism without injury to his faith in the Letter of the Word. Mr. Small holds "that the conclusion is unquestionable, that those who accept the Divinity of Jesus while denying His Virgin Birth are guilty of a logical inconsistency of the first magnitude." On the other hand, Mr. Wunsch thinks that "the idea of the Virgin Birth has been urged forward out of all proportion to its actual place in the body of doctrine,"-a stand which met with considerable opposition during the discussion of the papers. An excellent answer to this view is given in the Messenger for July 16, (p. 58), where the Rev. William P. Beales shows from the Writings that the "Virgin Birth is a vital part of the Doctrine of the Lord."

     In connection with Mr. Marchant's offer to finance a New Church edition of the Word, the Council approved the recommendation of the Committee having this in hand, to the effect that the King Tames version be followed as closely as feasible in preparing the new edition.

     The sessions on the second day included two papers on the general subject, "How God Inspired the Word, and Why." The first, by the Rev. Horatio W. Dresser, on "The Method of Inspiration," is reviewed by a correspondent in our present issue. (p. 565.) The other paper dealt with "The Purpose of Inspiration," and was by the Rev. Louis G. Hoeck. The subject was discussed at length. Then followed a symposium on: "Is it Time for the Church to Grow?" the question being answered by addresses on "Growth by Better Preaching," "Growth by Spiritual Mindedness," and "Growth by Adaptation." On the evening of June 18, there were papers on "The New Church and Evolution," by Dr. John R. Swanton, and "The New Church and Modern Psychology," by the Rev. Paul Dresser. It will be evident that the topics chosen for consideration were of a high order.

     The Rev. John Whitehead having called attention to the fact that the next day would be the 19th of June, the Council voted to commemorate the event of that day, and this was carried out the following morning by not the use of appropriate lessons and music, and by an address delivered by the Rev. Louis G. Hoeck.

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     During this session, the Committee on Federation presented a lengthy report, giving an answer to the questions: "What do the Word and the Writings teach on the question of one Church or Dispensation federating with a previous Church or dispensation?" and "How does Swedenborg define the word 'church?'" "Beginning with the statement that the Writings use the term 'church' in a number of different senses, the report proceeded to show by copious quotations from Swedenborg that the New Church is both a dispensation and an external organization. Then it quoted a number of passages from the same source emphasizing the differentiation of the New Church from the former Church; and still others giving reasons against the federating of one Church with another. From the principles thus adduced, it was stated that it may be concluded: 1. That the Church, as to its principles revealed for its establishment, cannot be conjoined with the principles of the former Church without danger to its spiritual life. 2. That the Church, as an organism formed for the promotion, propagation, and development of its understanding of the Word, its worship and life, cannot federate with organizations having different principles of life. 3. That the New Church, as to its principles, namely, the doctrine and worship as revealed in the Writings of Swedenborg, should keep its activities distinct and separate from all other organizations of previous dispensations." Further arguments, dealing with the meaning of "federation," led to this practical conclusion: "Taking the Church in the sense involved in the definition of the different dispensations, Jewish, Christian, and New Church, we hold that federation in the sense of union, or merging of bodies belonging to these different planes, is inadvisable and impossible. Coming to the cooperation of our Societies in what may be called more external uses which do not involve the special and distinctive principles of the New Church, your Committee recognizes that cooperation may be entered into by ministers, Societies, and the general bodies of the Church in such ways as they may decide to be useful. We recognize
that there must be a large degree of freedom for individuals and organizations to exercise their own judgment and determine their own actions, under the conditions in which they are situated." The report was signed by John Whitehead, William L. Worcester, and Frank A. Gustafson. (P. 54, 55)

     The Rev. George Henry Dole, after listening to this report, which he characterized as excellent and scholarly, moved that it be received and referred to the General Convention, with a recommendation that the body withdraw its application for membership in the Federal Council of the Churches of Christ of America, and that the principle of cooperation be commended to Associations, Societies, and individuals.

     The Rev. E. M. L. Gould, differing strongly from Mr. Whitehead's report, moved as a substitute for Mr. Dole's motion: "Resolved, That, believing in the Second Coming of the Lord, and recognizing His power and presence in the world, this Council repudiates the unjustified and unchristian assumption that the religious bodies of America today are 'organizations of the previous dispensation.'" The Rev. Adolph Roeder seconded this motion, and gave his reasons. But on motion of the Rev. Louis G. Landenberger, the matter was laid on the table.

     The 103rd General Convention met at Brockton, Mass., June 21-25, with the Rev. W. L. Worcester, President, in the chair, his annual address on "Hearing and Keeping the Word" voicing the leading theme of the meetings. The religious services on June 22d included the ordination of six men into the ministry:-Horace Wilkinson Briggs, Allen Talbert Cook, Andre Diaconoff (a Russian), Felix Concepcion Evangelista (of Manila),Walter Farrar Fraser (of British Guiana), and Leonard Immanuel Tafel.

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     The conference on Missions brought out interesting reports which included one by Mr. Evangelista concerning the Philippines, and one by Mr. Fraser, entitled "Footprints of James Glen," describing the development of a New Church society among the colored race in British Guiana from the seeds sown by James Glen over a century ago. Mr. Fraser was followed by the Rev. Junius B. Spiers, who spoke enthusiastically of his recent stay among the New Church people in that part of the world.

     From the report of the Principal of the Theological School at Cambridge, we learn that thirteen students were in attendance during the past year. Papers on "Visualizing Religion," by the Rev. Walter B. Murray, and on "Words That are Spirit and Life," by the Rev. E. M. L. Gould, were read at one session of the Convention, and were followed by a lengthy discussion. The editorial policy of The New-Church Messenger was severely criticized, especially by the Rev. G. H. Dole, who considered that the "imputation of Fundamentalism ought never to have been circulated in our societies-that those who stand loyally for the Writings, believing that they are an inerrant revelation of truth from the mouth of the Lord are Fundamentalists. It does not promote our Messenger to have it inferred that those who accept the Writings of our Church as Divine Authority accept them without understanding them." The policy of the Messenger also tends to divide the Church into classes or factions. "The body of matter selected from contributions has within it, very evident to some, the denial of, first, the Virgin Birth; second, the Divine Authority of the Writings; and third, the inspiration of the Word, based on the fact that the individual is inspired." In spite of the objections, however, the editor was supported by the Convention, with few dissenting votes, though an advisory committee is to be appointed to advise and cooperate with him, and the business management is to be taken over by the Board of Publication.

     The attention of Convention was called to the effort now in progress to erect a memorial at the grave of Jonathan Chapman ("Johnny Appleseed") at Fort Wayne, Indiana, with the suggestion that Convention participate.

     The meetings this year were characterized by the high standard of the scholarly addresses and the doctrinal discussions following them, not without evidence of the wide divergence between the more conservative and distinctive group, on the one hand, and the so-called "liberal" or "permeation" group, on the other.
     W. B. C.

     TORONTO, ONT.-The Olivet Church celebrated the Nineteenth of June this year in what may be considered a novel way. At least, it was an unusual way. The date was scheduled for an occasion of the regular kind, but with the Ontario District Assembly just over, the Sons of the Academy meetings in the offing and only nine days away, and the annual picnic, as well as the annual business meeting of the society, to be worked in somewhere, the Committee decided to "put on" the annual business meeting preceded by a supper, as the piece de resistance of the evening. To preserve somewhat of the banquet sphere, the dry-as-dust statistical and financial reports were received prior to the intermission whilst the effects of a good supper were still strong upon us, after which we reassembled at the tables and heard the reports of the various subsidiary organizations of the society as responses to toasts, as follows: "The Ladies' Circle," responded to by Mrs. C. R. Brown, the retiring President; "Theta Alpha," by Mrs. R. S. Anderson; "The Forward Club," and the "Sons of the Academy," by Mr. Frank R. Longstaff, who, last year, was President of both organizations; the "Sunday School," by Mr. Arnold Thompson, the Superintendent; the "Polyopera" (our younger generation's club), by Mr. C. Morden Carter; and finally, a resume by our Pastor, covering all the activities of the society in retrospect, with a characteristic foreword for the days to come.

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The responses elicited from the various speakers showed a year of useful activity and work well and truly done, which, like all such effort, has left its impress upon the pages of the society's history.

     In the July issue of the Life, our Pastor bespoke a splendid time at this celebration of the Nineteenth. Whether or not he was justified, our innate modesty deters us from saying. But this much we can say, that any pessimism as to summer-time attendance at a supper was dispelled by a turnout of over 80. We certainly had a successful business meeting, and at the same time duly honored our New Church Day.

     The heart of our Day School teacher will be gladdened by the fact that, at this meeting, Mrs. R. S. Anderson, as president, and on behalf of Theta Alpha, presented a fine set of The World Book for use in the school, which was received and suitably acknowledged by the Pastor.

     We continued our celebration by adopting the day set aside for the Sunday School picnic, and making it one for the whole society. Again there was a splendid turnout, which, with an ideal summer day, Island Park looking its best, and Mr. Thompson's good work, conspired to make one of the most successful occasions of the kind in our history. We ran the gamut of all the regular picnic stunts, and the usual group picture was taken. It was a noteworthy feature that the first and second prizes in one of the ladies' races went to two mothers whose combined "flocks" would make a sizable New Church Sunday School or Day School. We mention no names, and make no further comment, as we are not sure whether our life insurance policy is in good standing.

     On Sunday, June 22d, our Pastor's sermon dwelt upon the significance and importance of the Nineteenth of June in the New Church, and the sacrament of the Holy Supper was administered to 66 communicants.

     We desire to place on record here the appreciation of the delegation (over 40 strong) from the Toronto Society to the meetings of the Sons of the Academy at Kitchener. They were days of joy and gladness, and we echo a fervent "Amen" to all the good things said about these meetings and our Kitchener friends by the Rev. George de Charms in the August issue of the Life. If capability and willingness count for any thing, the success of the 1926 General Assembly, to be held in Kitchener, seems assured.

     On Friday evening, August 8th, the Society said farewell to its Pastor, the Rev. Karl R. Alden, who has labored in our midst so faithfully, acceptably, and, we believe, successfully for the past four years. Were success in the Church measurable in calculable terms, then his pastorate has been eminently successful. The average weekly attendance at Sunday worship for the past year was 81; at doctrinal class, 41; at Sunday School nearly too per cent.; whilst during Mr. Alden's pastorate very close to $30,000 has been contributed by the Society to various local and outside uses. So we all,-that is, all who are left in the city,-gathered around the supper table to have a last good time ("good" in the best sense of the term) together before our Pastor's departure. Mrs. Peter Bellinger, assisted by her daughter, Mrs. Collett, and Miss Edina Carswell, provided a dainty repast, tempting the appetite even on a hot summer's night, and to which full justice was done.

     It is perfectly true that we were all in a somewhat chastened mood at the prospect of the separation, as is always the case when those who have labored together affectionately and earnestly in the uses of the Church come to the parting of the ways. Mr. Frank Wilson acted as toastmaster for the evening, and, after the toast to the "Church" had been duly honored, gave us "Our Guests, Mr. and Mrs. Alden." All who spoke to this toast, and the several messages from absent members, bore unstinted testimony to the deep affection we have acquired for them, and to the signal benefits we have received from our Pastor, through sermon, doctrinal class, and last, but by no means least, that human element which, after all, is the ultimate through which the Divine operates.

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He has brought to us in a very living and real way the Evangel of the New Jerusalem. Earnest, energetic, a tireless worker, easy of approach, open to suggestion, and eager to do anything that has within it the promise of benefit to the Church, Mr. Alden has endeared himself to us in many ways. Not always, or on all things, have we agreed; but we have felt free to differ. And so he leaves our midst, as was expressed again and again, with the best of good wishes for an abundant success in his new sphere of work for the Church.

     As tangible tokens of our esteem and regard, Mr. and Mrs. Alden were presented with a three-piece sterling silver Queen Anne tea set and a hot water pitcher, suitably inscribed, and we trust these will adorn their hospitable board for many years to come. Who shall say what "momentous decisions" may not be reached in the passing years, as the "cup that cheers but not inebriates " is filled and passed around from this same teapot? May the hours so spent be many and profitable!

     On rising to respond, Mr. Alden was received with an enthusiasm which bore eloquent testimony to the spirit of the occasion, and voiced his deep appreciation in well-chosen words, both for himself and Mrs. Alden, not only for the expressions of good-will, but also for the loyalty and cooperation of the Society during the years of his pastorate. He was particularly glad at the dominant note of all the speeches, which was that of a spirit of hope, faith and determination to carry on the work of the Lord's New Church in Toronto. Before resuming his seat, Mr. Alden, on behalf of Mrs. Alden and himself, presented to the Society a beautiful flower vase for use on the chancel, which was received and gratefully acknowledged by the toastmaster.

     The morrow being the "twenty-first" birthday anniversary of Mrs. Carswell, all present joined heartily in a song in her honor. The toastmaster also took occasion to extend to Miss Vera Craigie, on behalf of the Society, its warmest regards and best wishes for her success in the new work in connection with the General Church Treasury, to undertake which she is leaving Toronto shortly. "Miss Vera," as she is affectionately known among the children, has endeared herself to old and young alike, by her bright, cheerful and earnest interest in all that pertains to the welfare of our Society, and particularly the Sunday School.

     On Sunday, August 10th, Mr. Alden preached the closing sermon of his pastorate to a congregation numbering rat. The reading was from the beautiful 14th Chapter of John, with its message of hope and comfort. The subject of the sermon was "The God We Worship," taken from the text, "I am the way, the truth, and the life; no man cometh unto the Father but by me." Very appropriately, the burden of his theme was the necessity of a clear conception of the God we worship, and the dedication of our lives to Him. The Holy Supper was administered to sixty-nine communicants. Thus ended a pastorate full of earnest endeavor to lead men into and along the path of life.
     F. W.

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USE OF BOOKS 1924

USE OF BOOKS W. F. PENDLETON 1924

     Announcements.

NEW CHURCH LIFE
VOL. XLIV OCTOBER, 1924          No. 10
     (This Address, which has not before appeared in print, was delivered at the Dedication of the Academy Library Building, held in the Reading Room on Sunday afternoon, April 11, 1911, on which occasion the new structure, with its splendid equipment, was formally presented to the Academy by Mr. John Pitcairn. (New Church Life, 1911, p. 353.))

     "What thou seest, write in a book," was the command given to John on the Isle of Patmos, when he was " in the spirit on the Lord's day," that is, when his eyes were opened to see the objective things of the spiritual world. (Rev. 1:10, 11) A similar command was given to Moses: "And the Lord said unto Moses, Write this for a memorial in a book." (Exodus 17:14.) And we read that similar words were said to the prophet Isaiah: "Now go, write it before them on a tablet, and note it in a book, that it may be for the time to come for ever and ever." (Isaiah 30:8.)

     It is plain from the context of the words, and from the use of writing and printing, that the purpose in the command was preservation and perpetuation, that the thing written might be kept in perpetual remembrance throughout all future time. It was that this command to John might be fulfilled, "What thou seest, write in a book," that the art of writing and printing was invented, namely, that the Word might be written and preserved in the world through all the ages to come, and, secondarily, that books of human composition might also be written and preserved for the use of men on earth.

     With men at first, or in the most ancient time, there was no written Word.

578

What was seen and heard in the spiritual world, and taught from that world, was written upon the hearts of men, and there was no need that the truth, in order to be preserved, should be written down in books on the outside of men. But the time came when this first state of the church on earth ceased to exist, and the truth was no longer printed upon the internal memory, because it was no longer loved; and when, because it was no longer loved, it was no longer interiorly seen and understood. Even the external memory then became filed with principles contrary to the truths of heaven. Under these conditions, the truth could no longer be perpetuated, or handed down from father to son in its pristine purity. It was necessary, therefore, that the art of writing should come into existence, in order that the truth might be preserved in the form, as it were, of a fixed memory outside of man. It was thus, and for this purpose, that written books came into existence, and the truth of heaven could be handed down from generation to generation, untainted by human fallacies and conceits, until a time should come when men would arise who would be ready to appreciate its hidden worth and heavenly purity.

Man is now born in ignorance, even of natural truth, and it is necessary for him to be instructed, in order that he may be prepared while still in the world for the life after death,-for life in the spiritual world, where he is to dwell forever. It is necessary that he should be instructed from the spiritual world; for all instruction that prepares for the spiritual world must come from that world, and the knowledge so given must now be written down in books, that the instruction may continue and be perpetuated. The spiritual world is the world of ideas, the world of truth, the world of light; but the natural world is the world of ignorance and of darkness. Without light and knowledge from the spiritual world,-from the Lord in that world,-men would ever be in darkness similar to that in which animals are. It is light, knowledge, instruction from the spiritual world, that raises the human being above the level of animal life, and makes of him a man.

It is in the order of the Lord's good Providence, therefore, that men should learn to write and read, that the end of creation, which is a heaven in the spiritual world, may be fulfilled. To this end, the Word is given by the Lord from the spiritual world, through prophet, apostle and seer, with the command to write down what is seen and heard, that it may be preserved in books for the use of men.

579

"What thou seest, write in a book." "Write for a memorial in a book." "Write it before them on a tablet, and note it in a book, that it may be for the time to come for ever and ever." And the books so written by command are to be preserved and read throughout all future ages, and instruction given from them-all the books of Divine Revelation, Old Testament, New Testament, and the Books of Revelation now given to the New Church-all are to be preserved in fixed written form, safe from harm and perversion, perpetuated without the taint or error of human self-conceit, to be with men as a pure fountain of life and light for ever.

     The books of human composition have the same end in view, namely, that men may be prepared by instruction for the life after death, by being prepared for the understanding of the Word. No matter what the writer may intend or propose, the book that he writes is, under Providence, at one with the universal end for which the Word is given, and for the same universal end that the Word may be understood.

     By a book, spiritually considered, is meant the Word; but in a universal sense, all truth is meant, wheresoever it may be found, and under whatsoever form it may appear. There is nothing in any human book that is not already contained and involved in the Word, and which has not its origin and source in the Word. Even all false teaching is present in the Word by opposition. For every truth of heaven has its opposite falsity rising up against it from hell, and is, so to speak, present in the Word, even though it be a hostile presence. For this reason, when a truth enters the mind from the Word, the opposite is permitted to rise up and present itself in assault upon the truth. It is thus that every book written by men is either from the Word, and confirmatory of it, or is an attack upon the Word, performing thus the use of fermentation, infestation and temptation.

     In the literal sense of the Word, viewed universally, there is present, and is contained, all natural and sensual truth, and also by opposition all falsity that is the perversion of such truth. And the books of men are, for the most part, upon the same plane as the literal sense of the Word, being filled with natural and sensual truth or their opposites.

580

The letter of the Word has thus been for ages the constant source of inspiration to men in the domain of science and philosophy. Without such a fount of inspiration, not a single truth of science or philosophy, nor any natural truth of any kind, could have entered any human mind; nor could any falsity have entered without the perversion or falsification of the natural truth of the Word. It is thus that human books, both true and false, have come into existence. For, we repeat, no truth can be given to men except from the Lord as the Word; even as it is written, "A man can receive nothing except it be given him from heaven." Nor can any falsity be derived to men except by perversion of the truth of heaven in the Word. And so it is permitted man,-and the ability and power is, as it were, given him from heaven,-to turn the truths of heaven into their opposite. This is permitted for the sake of the preservation of human freedom and rationality, which, as we have already indicated, is ministered unto by fermentation, infestation and temptation.

This brings into view the question of the use of opposites, though it is no part of our present purpose to enter into a discussion of this interesting and fruitful subject. Suffice it to remark, that even false and evil books have their use,-a use, however, that is to be judiciously guarded, since the reading of such books is attended with danger to the youthful mind. But we are to realize, in our educational work, that our main purpose is not so much to preserve the young from infestation and temptation as to lead them by freedom and rationality away from the evil that is the cause of temptation. And in order to do this, infestation and temptation are to be permitted, even as the Lord permits it with all, in the dispositions of His gracious Providence. It is not possible at this day to have a library of books which contain only truth and affirmations of the truth. We have seen that the presence of falsity, or the appearance of it, is permitted, even in the Word itself; even as evil spirits are permitted to enter the societies of heaven, and to remain there temporarily, for the sake of fermentation, and thus of purification. It is even like unto "the leaven which a woman took, and hid in three measures of meal, until the whole was leavened," or like the juice of the grape that must pass through the fermenting process before it can become noble wine.

In the Providence of the Lord, many books of all kinds have been written, and are being written.

581

And the end and purpose in them all-the Divine end and purpose-is that the understanding of the natural man may be opened and formed by means of sensual and natural truth. They have in them an end which is one with the end that is in the literal sense of the Word itself; and this to the further end that the Word may be understood, first its literal sense, and afterwards its spiritual sense; by which latter means the spiritual mind is opened, and a spiritual understanding of the Word formed;-all given to be the means of preparing men for heaven while they still live in the world.

The uses of the books which have been written, and which are on the shelves of libraries, public and private, are many and various; but all the uses look to the one universal end, of which we have spoken,-the formation of a heaven of men after death. Some of the books aid in the performance of this use affirmatively, because they contain natural and moral truth, and even glimpses of spiritual truth; but other books aid in the performance of this use negatively, because they contain and expound error or falsity. Even these books are made to serve for use. For a use is still a use, even though it come into existence by negative means. Hence we read that the Divine Providence of the Lord causes evil, and the falsity of evil, to serve for equilibrium, for relation, for fermentation, for temptation, and thus for purification. (D. P. 21, 25.) And where books that teach falsity cannot be made to serve these negative uses, they at least serve the further negative use of vastation, by which men are held back from the profanation of the Word. It must not be forgotten, however, that the negative uses of boobs are by permission, and not by provision of the Lord. For this reason, as we have indicated, caution and discrimination is to be exercised in the selection of books suitable for the reading of the young; for the provision and the permission are of the Lord, and not of man.

The use of books and libraries, as instrumentalities in education, is a use that is now recognized wherever there is any interest in the education and moral welfare of the young. And inasmuch as the greater part of the formation of the mind, or the opening of the understanding, is by reading, and by the affection of truth inspired by reading, and at the same time by the habits of reflection engendered then, so the choice of the books we read,-the choice of a library filled with good books for the young to read, and of convenient access to them,-becomes one of exceeding great importance, worthy of our best thought and effort.

582

The importance of the library use was seen by the Fathers of the Academy, and was specially mentioned in the Charter which the Academy received from the State. And we are now on the eve of a realization of this great use in a more ample provision than ever before made in our work; which indicates to us that there is now to be a fuller provision for the reading of the young, and thus for the feeding of the youthful minds under our charge, than ever before. For this the Lord be praised! And blessed be His glorious name forever! Amen.
BUTTER AND MILK 1924

BUTTER AND MILK 1924

That spirits who constitute the spiritual class are averse to butter, was made evident from this circumstance, that although I had previously relished butter, I did not desire it while in their society, and when I ate it, I was deprived of the taste and delight of it, and this for some months. Still, the spiritual are much delighted with milk, and imparted an indescribable relish when I drank it. Wherefore, milk belongs to the class of those who are spiritual, and butter to the celestial; not that they are delighted with them as foods, but because of what they represent and signify. This arises from the agreement of spheres, which are also represented by the odors. (S. D. 1161-1163.)

583

COSTLY SACRIFICE 1924

COSTLY SACRIFICE Rev. K. R. ALDEN 1924

     "And the King said unto Araunah, Nay; but I will surely buy it of thee at a price; neither will I offer burnt offerings unto the Lord my God of that which doth cost me nothing. So David bought the threshingfloor and the oxen for fifty Shekels of silver." (2 Samuel 24:24.)

     The glory of humanity resides in the fact that the Lord our God has gifted us with the ability to grow in power with each increment of life's experience. Come joys or sorrows, it matters not which, nobility of character may be shaped and molded by either. We know not what is best to fashion the spiritual man. Only an all-knowing God can fathom that, and send to each the thing that is his need at the hour in which it comes. But this we know full well, that man is responsible for the way in which he receives the Spirit of God. Man is accountable for every talent bestowed upon him. What he does with the life entrusted to his care is his own great task.

     In the Writings, the Divine Providence is likened unto a great stream,-a flowing, moving stream, which man may either move with or against. Further, the Writings say that Providence is not only general, but also most minutely particular. "Not a sparrow falls to the ground without your Heavenly Father. The very hairs of your head are all numbered. Fear ye not, therefore, ye are of more value than many sparrows." It is a great comfort to think that God is always with us, that " the God of Jacob is our refuge." And yet there are those who have felt that because Providence was over every least act of man's life, therefore he was relieved of all responsibility. But this is far from the case.. The Divine Providence indeed furnishes all the motive power and energy of life, but what we do with that force is our great responsibility.

     The Divine Providence is a stream,-a secret and hidden current. John records the Lord's words likening it to the wind. "The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth; so is everyone that is born of the Spirit."

584

If we compare the action of Providence upon man to the action of the wind upon the sail of a ship, we shall gain some notion of it. A sailing vessel is utterly dependent for its motion upon the wind. Yet only the skilled captain can make the most of the wind. The ignorant man may even wreck the ship. Without the wind, the ship will never reach port; but with the wind, and with a skillful mariner, it will make the greatest progress. So men's lives are caught up in the great stream of the Divine Providence. It surrounds them, and seeks to carry them along with it; yet it is powerless to do so unless men cooperate with it, unless they learn the laws of God and seek to obey them, unless they voluntarily seek to work with the commandments of God, and not against them. In this way, man makes true progress toward the heavenly kingdom; for has not our Lord said, "Behold, I stand at the door, and knock; if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me."

One of the things most difficult to learn in this world is the fact that the ends of the Divine Providence are better for us than any ends we can possibly devise for ourselves. Man cannot be a providence unto himself. God, and God alone, in His infinite wisdom, can foresee eternally. It was just here that David erred when he numbered the people. He showed his lack of trust in the Divine Providence. Yet we cannot fail to recognize in this situation one of those Divine paradoxes which are so puzzling in the letter of the Word, but which yield such clear light upon some vexed problem when we behold the spiritual sense. David numbered the people and was punished; Moses numbered the people at the commandment of God. And herein a great principle is illustrated, namely, that two men may do the same thing, when yet for one it is a step forward, for the other a step backward. The Lord judgeth the hearts of men, not their actions. Men judge men by their actions, not knowing the intentions from which they spring. And so the Lord said regarding interior judgment of the neighbor: "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." It was the motive behind David's action that was wrong. And it was the motive that was behind Moses' action that was right; and the people escaped the plague by paying the half shekel ransom.

585

And so God commended the one, and punished the other.

     We are concerned this morning with two things: 1. David's sin in numbering the people; 2. His repentance.

     First, David's sin. David had risen to the throne of Judah and then to the throne of all Israel; and his progress had been accompanied by an almost unparalleled series of Divine intercessions. At last he stood alone, the triumphant ruler of God's chosen people, quite obviously placed in his position by the Divine Providence. But then he fell into the pitfall of exalting his own greatness, as so many men do when they have tasted of success. The fruit of this state was manifest in David's desire to number the people.

     Numbering the people represents the ordination of the truths of the church; for the tribes of the people represented all the goods and truths of the church. One thing that a priest or layman is forbidden to do is to arrange the truths of the church to suit himself. This was what was done by the early Christian Fathers at the Council of Nicea; this was what was done in the Athanasian Creed; and it always spells death,-death spiritually. In a simple form, it is what men do when they slightly twist the truth to suit their own ends. It is what we do when we excuse our own evils, in any way whatsoever. The General Church has always stood firm on this question. There are to be no decisions of doctrine by either Bishops or Councils. The Divine ordination of the truth, as it appears in the Writings of the Church, is to be our only guard and guide. We will not number the people, lest we fall into the sin of David. For the experiences of David, as they are recorded in the letter, are but our own experiences, as we realize from the internal sense. When we sin, there is a remedy for it,-repentance and an offering. Adult life would become a hideous thing, if we thought there was no repentance,-if we had to look back over the long stretch of years feeling that all the sins we have committed are without the possibility of forgiveness. How clearly, at times, even the sins of our childhood come before us! The lies we told, our little thefts, our selfishness! Yet the wonder of a revealed religion lies in the fact that they can all be forgiven, if we but heed the voice of the Lord speaking unto us.

     And this brings us to our second point,-David's repentance.

586

Prophets represent the Word. They were the voice of the Lord speaking to the kings of old. And the voice of the Lord speaks to us today in the same way,-to the "Kings" or truths in us. It is the still, small voice of conscience that is stirred when we read and meditate upon the Word of God.

     The prophet Gad offered David the choice of three penalties,-seven years famine, military disaster, or pestilence. David chose the last, because, as he said, "I am in a great strait; let us fall now into the hand of the Lord; for His mercies are great; and let me not fall into the hand of man." So David chose the pestilence, which destroyed seventy thousand of the people. But when a man truly repents, and prays to the Lord for forgiveness, the manner in which he may make amends is revealed unto him. So David was commanded to go up to the threshingfloor of Araunah the Jebusite, to offer there a burnt offering unto the Lord his God.

     "Threshingfloor" represents good from truth; for it is there that the grain is flailed, the chaff driven away, and the pure wheat, which is the bread of life, brought forth. Thus the threshingfloor represents truth in goodness; it represents the fruition, of which the blossom of truth is the herald. It was in religion of the life that the penalty was to be paid. The Lord, in speaking to the woman taken in adultery, said unto her, "Where are those thine accusers? hath no man condemned thee? She said, No man, Lord. Jesus said, Neither do I condemn thee; go, and sin no more." It is the quality of the life that is to be changed by repentance. It is not sorrow, not contrition, not self-blame, not despair, that the Lord requires of us. It is a mended life. "All religion is of the life, and the life of religion is to do good." "Go, and sin no more!"

     So David was commanded to sacrifice upon the threshingfloor of Araunah the Jebusite. Like the Gibeonites whom Joshua spared, the Jebusites were among the nations of the land that were not utterly destroyed, because they represented remains of good and truth not wholly perverted. We may compare them to the gifts which the world offers to the church. The world has much to give, if only we know how to take it. All the progress of science, the comforts of life, our clothing and houses,-these are gifts of the world. We make use of them, and thus rightly, gladly, receive them. But in offering to the Lord, we must not forget the true elements of every sacrifice.

587

The courtesy and generosity manifested by Araunah are not without their deep significance. He offered to give the threshingfloor and the oxen, together with the implements for the fire, that David might have all the materials at hand for a sacrifice unto his God. But restitution for sin cannot thus be made. David recognized the generosity of his friend, but declined the offer, realizing that he could not atone for the numbering of the people by a sacrifice that cost him nothing. In the words of a noted commentator, "He who has a religion that costs him nothing has a religion that is worth nothing; nor will any man esteem the ordinances of God, if those ordinances cost him nothing. Had Araunah's noble offer been accepted, it would have been Araunah's sacrifice, not David's, nor would it have answered the end of turning away the displeasure of the Most High. It was David that had sinned, not Araunah; therefore David must offer sacrifice. Too often we wish to sacrifice unto the Lord our God that which costs us nothing. Such gifts may be highly esteemed in the eyes of men, but they are worthless in the sight of God." (Adam Smith.)

And now we come to the offering itself. It consisted of oxen. These were oxen which David had bought at a price; they were oxen that cost him something. We must ever be mindful of the fact that the experience of David, in the literal sense, is ours in the spiritual sense. "Oxen" signify the affections we offer spiritually to the Lord. All living creatures represent affections of one kind or another, good or bad. In Leviticus, a long list of both good and bad animals is designated for the use of the Jews, and internally the affections represented by these animals are the affections from which sacrifices may or may not be made. The Lord called Herod a "fox" because of his astuteness and other evil affections. He called the Jews a "generation of vipers." Jacob said that Judah was a "lion's whelp," and that Issachar was a "strong ass, bowed down between two burdens," and that Dan was a "serpent by the way." All these things were spoken according to correspondences. But in the ordinances providing for the various sacrifices, only the good, the clean, the noble animals were to be used. In our present day sacrifices to God, it is only the good affections that we may dedicate and sacrifice to His service and use. We speak of evil loves, and say that they must be sacrificed. But this is not true.

588

They must not be sacrificed as an offering, but are to be destroyed, killed, rendered quiescent. Only in this sense are they to be sacrificed, that we may then make an offering of good affections to the Lord.

     The New Churchman will find that the Lord always requires burnt offerings of that which costs him something. And it must be clean and pure to be received by the Lord; for we are taught that the Lord dwells with man in that which is His own in him. The way to salvation is through denial and chastened sacrifice. "If any man will come after me, let him deny himself, and take up his cross, and follow me." To the man who is in merely natural good, it means nothing to exercise charity toward his neighbor. A sacrifice of these things would be as the gift of Araunah. For him, there must be other and more costly sacrifices. He must resolutely cry, when tempted to sacrifice such things, "Neither will I offer burnt offerings unto the Lord my God of that which doth cost me nothing!"

     No two men will offer the same costly offering unto the Lord. The springs of character are hidden in one's secret self, unshared with any other. Each man, in the presence of the Lord alone, must decide the cost of his offering. But it must be costly, if he is to have a vital religion,-a religion that moves his life and governs the paths in which he walks. If it were not for this truth, how could the Lord have singled out the poor widow who cast in two mites, and said that, of all who had cast into the treasury, she had cast in the most?

     Men are so natural that they forget that there is a spiritual. They forget that real character and eternal values are not of this world, but only fashioned upon the loom of this world's existence. To mistake the natural for the spiritual is as foolish as to mistake the loom for the beautiful fabric that is fashioned upon it. We often plan our lives with the thought of success in this world too much in view; but when we do this, the Divine Providence steps in on a higher plane,-steps in at a thousand points; and by circumstances over which we have no control, it says to us, with reference to some blessing which, under ordinary circumstances, it is perfectly right for us to enjoy, "You must sacrifice in I require it of thee; it is best for your spiritual ends!" These are the clean beasts, the good animals, the noble affections, which at times must be sacrificed to the Lord, and for the prosperity of His Kingdom.

589

Only as we come to see that the Divine Providence does not consider any but eternal ends do we begin to take joy in these sacrifices. They are bought at a price from Araunah! In the Arcana we read: "The Divine Providence does not respect that which is fleeting and transitory, and which has an end with the life of man in the world; but it respects that which remains to eternity, that which has not an end. That is; but what has an end, that respectively is not." (10775.)

     There are many innocent and good affections which man was created to enjoy, as we learn from the New Jerusalem and its Heavenly Doctrine: "Everyone should provide for himself the necessities of life, such as food, raiment, habitation, and other things which the state of civil life in which he is necessarily requires; and this, not only for himself, but for his family, and not only for the present time, but for the future; for unless a man procures for himself the necessities of life, he cannot be in a state to exercise charity, for he is in want of all things." (97) Yet there are times when many of these things must be sacrificed for the good of the Church. It is then that we offer up the oxen upon the threshingfloor of Araunah. "Neither will I offer unto the Lord my God that which doth cost me nothing."

     The love of a comfortable home is right and desirable; but there may be times in the Divine Providence of the Lord when, for our spiritual advancement, we may be called upon to part with it. If so, let us be mindful that we are offering unto the Lord our God a sacrifice that costs us something.

     The love of children is surely a good and noble affection. Yet there are times when, in the Divine Providence of the Lord, we are called upon to part with them, for their spiritual good and our spiritual good. Let it be a dear and holy sacrifice that is bought at a cost; and let us take the joy of a noble sacrifice out of it! "Neither will I offer unto the Lord my God sacrifices that cost me nothing."

     Parents sometimes go childless, when children would seem to be a great blessing to them. Here is a noble love that must be sacrificed upon the altar built upon the threshingfloor. Let it not be the source of complaint against the Divine Providence. Rather let it form part of the costly sacrifice which is demanded by the life of regeneration,-demanded that the gold may be separated from the dress to exalt an eternal character.

590

A thousand good affections might be named which at times we are called upon to give up for our spiritual advancement. It is in the Lord's Providence that these heart-rending shocks come to us; and then it is for us to use our free-will aright and cooperate with the Divine, that we may turn them into the very means of the forgiveness of our sins, the means of making us better men and women, the means of making angels of mere men. It is the costly sacrifice that ascends to heaven with all the beauty of holiness.

     But nowhere does this doctrine shine forth more clearly than in the life of our Lord on earth. He, as the perfect Divine Man, sacrificed everything of the human, that the glory of the Father might be revealed, that the Human might be united to the Divine. We should remember, in this connection, that the Lord's glorification is the great type of man's regeneration. As He progressed to union with the Father, so can we make one with the Divinely planned ideal of our character. We can become the angel that God intended us to be.

     Consider how the Lord offered sacrifices that were costly. On earth He was God, but He was man. As man, it was right that He should have a home. Yet "the Son of man had not where to lay His head." All that is meant by "home" was sacrificed by Him, that the "will of the Father which is in heaven" might be manifested. It was right for Him to have friends; yet His disciples all forsook Him and fled in the hour of trial and death. Men have a right to live the full measure of their years; but our Lord's life was violently cut off when He was but thirty-three years of age. "No man taketh my life from me," He said. "I have power to lay it down, and I have power to take it again." It was the perfect sacrifice of good affections to the Father within Him that made the glory of His life, and accomplished that Divine miracle of resurrection and unition with the Father.

     Let this, then, be a fixed principle of our lives, that if our religion means anything to us, it is worth sacrificing for, no matter whether that sacrifice be the weekly offering we make to the external church, or the manner in which we bear the burdens of our souls. Let sickness and death, separation and bereavement, the loss of wealth, and all our misfortunes, form part of the glorious sacrifice which we are willing to make for the kingdom of God.

591

Let us not be satisfied with the sacrifices of others; let our sacrifices be our own. And to all those influences that seek to make the sacrifice for us, let us say: "Nay; but I will surely buy it of thee at a price; neither will I offer burnt offerings unto the Lord my God of that which doth cost me nothing." Amen.
ADVERSARIA 1924

ADVERSARIA EMANUEL SWEDENBORG 1924

     (Continued from September issue, p. 518.)

     EXTRACT FROM VOLUME I (NOS. 916-1019), TREATING OF THE FOUR FACULTIES IN MAN, COMPARED WITH THE FACULTIES OF BRUTE ANIMALS: AFTERWARDS OF THE FOUR CLASSES OF TRUTHS, OF GOODNESSES, AND OF LOVES.

     TRANSLATED BY THE REV. ALFRED ACTON.

     933. But truths are many in number, and indeed indefinite; yet they reduce themselves to four most general classes, namely: SUPRACELESTIAL TRUTHS, which are also called DIVINE, because they come from the Messiah, and are poured in through the human soul, and thus are called Divine. After these come CELESTIAL OR SPIRITUAL TRUTHS. These concern such things as are in heaven, which is constituted of the saints who have died blessed, and of spirits and angels. Properly speaking, these truths have regard to the human mind; for it is with human minds that the celestial spirits and angels in heaven are associated. These truths, moreover, are what are called moral truths, which more properly concern men while living in society; for it is human minds which constitute the heaven on earth which is conjoined with that heaven of which we have spoken; for they live conjointly. After these truths come TRUTHS which are mediate between spiritual truths and natural, and which must therefore be called INFRACELESTIAL TRUTHS. They are more properly such truths as concern societies of animals, wherein the soul is mediate between the spiritual and the natural.

592

Thus they concern all such things as are carried on beneath heaven, and consequently societies of genii who are infracelestial, and also the natural mind or animus; for they embrace all such things as are referable to the cupidities and passions of the animus, and thus to that life which is more properly animal. In the last place come TRUTHS PURELY NATURAL, which are the truths of things inanimate, and which concern all such things as more properly regard the world and the three kingdoms of the earth, and consequently the human body, regarded in itself. These truths are also called physical truths.

     934. Hence it can be evident that truths have mutual respect to each other, just as do the faculties or potencies in man, of which we have treated above, and which also are four in number. Thus they simultaneously join together like soul and body, and constitute one body. Supracelestial or Divine Truths are what are proper to the human soul itself; truly spiritual or celestial truths, and also moral, are what are proper to the human mind and its understanding; Infracelestial truths, or truths intermediate between spiritual truths and natural, properly regard the natural mind which men have in common with animals; finally, purely natural or physical truths are those which constitute the body itself. Hence these truths, taken together, make a kind of body, within which is the human soul, the rational mind, the natural mind, and the body.

     935. This body receives its life just like the human body, in which all things are living. The body, which is constituted of viscera, members, and sensory organs, lives from its natural mind, while the latter lives from its rational or intellectual mind, and this from the soul. But the soul does not live from itself, but from the Messiah alone; hence is its life, and hence the life of all the other potencies in man, according to that order, and to that influx according to order, which has now been described.

     936. Hence it is now apparent what the life in the Divine Word is; for the Divine Word is like a body with its soul, and it consists of pure truths, having mutual respect to each other, and each and all of which derive their life from the Messiah alone. In the Word, therefore, are truths external, interior, more interior, and inmost, all of which derive their life from the Messiah alone, Who is Truth Itself and Life Itself.

593

Consequently, the senses or understandings of things in the Word are the same in number, namely, the external sense, the interior, the mere interior, and the inmost, all of which derive their truths from that Truth Itself which is contained in the supreme sense.

     937. There are, indeed, other truths, such as philosophical and mathematical truths and the like, which are no more than aids for the discovery of those truths of which we have spoken above; but such truths are like those sciences which are called indeterminate, and the conclusions they reach are merely rules and laws, and also formulas, whereby the above-mentioned truths may be explored. For they are devoid of any use, unless applied to those things, the truths whereof are the subject of inquiry. Thus, in philosophy, they define qualities, quantities, accidents, modes; in geometry, they define figures, forms, ratios; and so forth.

     938. Since, therefore, it is now known what truths are in general, from them may be learned the nature and number of their opposites or contraries, which are called lies and falsities; for they are equal in number. That is to say, there are lies in things supracelestial or Divine; in things celestial or spiritual, and consequently in things moral; in things infracelestial, namely, in such as are intermediate between spiritual things and natural; and in things natural or physical.

     939. From opposites or contraries it can be evident that there exist also fallacies and appearances; namely, such as appear to be truths, and yet are false, and are opposed to truths; and such as appear to be falses, and yet are truths. These are intermediates between two opposites, and therefore they are innumerable. For every truth must needs be unique and constant, according to its approximation to truths that are really simple and constant; and according as they are remote from such truths, they are called falsities.

     940. Truths themselves are not visible except in a certain light which is called intellectual light; just as is the case with the figures of objects before the eyes, which are not visible except in the daytime, in the light of the sun, and according to the degree of that light. The light in which supracelestial truths are seen comes solely from the Sun of truths, that is, from Jehovah God. That light, therefore, must be called supracelestial and Divine. By this light the human soul is enlightened.

594

From the same Sun comes the light in which celestial or truly spiritual truths are seen; but it comes by means of so many little fountains, as it were, which are celestial spirits and angels, who are therefore compared to stars; and from these, heaven itself is likened to the starry heaven. By their activity, these spirits and angels excite that light; hence comes the light of the intellectual mind, which is to be called celestial and truly spiritual light. The light in which objects of the memory are seen, even when the eyes are closed, comes from its own little fountains, which are spirits of various dispositions in the infracelestial sphere. These spirits exist in great number, and by their motions they excite this light in the natural mind. But natural lumen comes from its own luminaries, namely, from the sun, and also from the moon, stars, flames, and phosphorescent objects.

     941. In heaven, moreover, that is, in the celestial sphere, there are also other spirits and genii besides the celestial and truly spiritual. From these also, as from little fountains, proceeds a light which excites human minds into actual life, and produces a kind of understanding which is admitted into heaven in order that human minds may enjoy their own life. These spirits are malignant. They are not led by any celestial love, but are smitten with the love of self and the world. Thus they are spirits who derive their life, not from the Messiah, but from their leader, who is the devil. From this light come, not truths, but falsities and lies; and the light, considered in itself, is not light but spiritual shade; or it is like the light in the time of deepest winter, wherefrom nothing germinates; for without spiritual heat, that is, without celestial love, which is solely in the Messiah, there can be no germination in human minds.

     942. But all spirits whatsoever, both in heaven and below heaven, and of whatsoever character and nature, are disposed by the Messiah alone, to Whom is given authority in the heavens and on earth. Thus, by their means, He rules human minds, and thus men, entirely according to His decree.

     943. But who will believe the statement that human minds, and thus men in the universal world, are ruled by spirits entirely according to the decree of the Messiah? and that human minds, consequently men themselves, are mere potencies? But that all may believe this, I can asseverate by God that I have experienced it so sensibly, that I suppose nothing more sensible is possible in such matters; and this now for a space of almost eight months, during which, by the Divine grace of the Messiah, my mind has been governed by the spirits of His heaven, with whom, throughout that period, I have spoken in the daytime almost continuously.

595

These spirits then flowed so livingly into my mind with spiritual light, and also with ideas, with the several moments of thought, and with actual living words which no bystander could hear, that I could have no thought at all, not even the least, that did not thus sensibly flow in; and of my own effort could not produce even a single idea, except as this power was left to me, in order that it might so appear. And yet during this time I was with friends in my own country for five months, and with others in society. Thus I talked as before, no one observing the fact that there was such a heavenly intercourse.

     In like manner as these spirits flowed into the understanding, so they flowed also into the will, and into the very actions, so that I was led absolutely as a mere passive potency, whithersoever it pleased them,-through roads and streets, to an inn, in various directions. Thus, while they were speaking, they sensibly ruled the motions of my feet, arms, head, eyes, and of the joints of my body, according to the nod of the Messiah Himself; so that the spirits of His heaven who, according to their own confession, are likewise ruled by the Messiah as passive potencies, marveled that I erred in hardly a single step. This was effected in no other way than as when one is driven by a manifest and sensible force (conatus). From these experiences, by the Divine grace of the Messiah, I learned in the dearest way that all human thought, will and action is directed by the Messiah alone, according to His decree; thus, that from pure mercy and grace, the thought, will and action of some of His servants is directed by means of*. His heavenly spirits; while that of others is directed permissively by other spirits who are not heavenly,-according to the life of each one.

     (See whether it is well to insert the above when the time comes for printing.)
     * The words that follow are written lengthwise in the margin of the manuscript. It would seem that the part of the paragraph beginning "thus that" was a later addition which was continued in the margin owing to lack of space at the foot of the page.

     944. From what has been said, it is now clear what it is that the understanding,-that is to say, the mind as to that part of it which is more properly called intellectual,-has for its objects, namely, truths.

596

These are distinguished into four genera, or four generic classes, which are such that they must be called the Universal genus, the Supreme, the Superior or Inferior, and so forth.

     945. And since the understanding has truths for its objects, and hence is more properly called the theoretic understanding, everyone can comprehend that this is not for the sake of truths, but for the sake of goodnesses; or to put the matter clearly, that it is not for the sake of the true, but for the sake of the good; for truths have their own end, and it is good to which they have respect. As to how the theoretic understanding then becomes practical, this, by the grace of God, will be told later.

     946. It is this good that affects man, but not truth in itself; for truth continually regards good, and places its end therein; and it loves the true or truths* [for the sake of good.]
     * The words here used are verum (the true) and vcritas (truth), and the corresponding words bonum (the good) and bonitas (goodness). In regard to verum and veritas, we have usually rendered both as tuuth, but in the present case the context requires the observance of some distinction.-TRANS.

     947. Nay, if we give due attention to the conception of the understanding, and also to its actual formation, [we shall see] that it is goods or goodnesses that constitute truths; and this, in such way that the latter, that is, truths, are nothing but forms determined from perpetual goodnesses. Nay, this applies to truths, not only in their general aspect, but also in their every part. Thus thoughts, which, in their every part, are the actual activities of the understanding, are woven and connected together, as it were, and thus determined into a form or made conformable by perpetual goodnesses; and this, both in their general aspect and in their several parts, greater, lesser and least; that is to say, in each idea, whether compound, simple or simplest, and thus in each phrase, and in the smallest part of the phrase. For ideas of thought are expressed by phrases, and thus, in themselves, are ideas transferred to phrases and words, in order that they may be comprehended by others. Wherefore, the ideas, and consequently the very thought, of a man, are understood by others from his words and speech.

     948. Goodnesses, therefore, or goods, are the very essentials of the understanding, while truths are its formals, to use the language of the philosophers; for, according to their rules, form is the perpetual determination of essentials.

597

949. That these goodnesses are nothing but loves, which affect man because they delight him, will be told below, God granting leave. Because they are loves, they are called goodnesses, since good is that which is loved; while from the fact that they affect man, they are called affections. Desires are the continuations of such loves; and so also are cupidities, which are desires in the natural mind, from which this mind is styled the animus, and these cupidities are called cupidities of the animus. But these matters should be explained more distinctly, and thus it may be evolved what the will is,-this being the other part of the rational mind.

(To be Continued.)
WHAT IS THE "ACADEMY SPIRIT"? 1924

WHAT IS THE "ACADEMY SPIRIT"? G. A. MCQUEEN 1924

In the reports published in our New Church periodicals during the past few months, occasional mention has been made of something called the "Academy spirit." When meetings have proved successful and enjoyable, they are described as being "filled with the Academy spirit," while other meetings of importance to the Church are said to have "lacked the Academy spirit." Some of the older members of our Church like to refer to the early meetings of the Academy, and to compare them with meetings of today; and they urge our young people to introduce more of the Academy spirit into their meetings. Many of the younger generation have but a vague idea of what this Academy spirit is, and cannot treat the matter very seriously. They are quite satisfied to believe that, whatever it is, it's all right, and let it go at that.

It might be useful if some more definite idea could be given of what the Academy spirit stands for, inasmuch as it is of real consequence to the coming generations of the New Church, and thereby to the world. If it can be seen that the real Academy spirit is anything but a merely temporary state of mind experienced by the early receivers of Academy principles, and that it is something which not only can be, but must be, with us in the future, if the New Church is to grow on the earth, the reason for advocating the increase of the Academy spirit will be made plain.

598

     As I understand it, the Academy spirit is the genuine love of the truths revealed to the New Church by the Lord, and an ardent desire to make those truths known. This love of the Heavenly Doctrine was the essential thing in the beginnings of the Academy movement. It is that which caused men to study more interiorly the teaching of the Writings, and to devote their time and means to the work of education and evangelization. When men and women of such spirit came together to promote the cause they had at heart, they carried with them the Academy spirit. Whatever the external surroundings might be, the meeting would be a success. Although small in numbers, there was no need of attractive halls and elaborate programmes. The outbursts of song and the drinking of toasts were but the logical results of the unanimity which prevailed. Quality, not quantity, was the watchword; and great care was exercised in the admission of members. Similar care will be needed in the future, if we want our speakers to express their understanding of the Doctrines freely.

     As time goes on, the Academy spirit will be needed more and more by those who desire to live according to Revealed Truth; and the only thing that will make the meetings of the Church and School worthwhile will be the presence in their midst of that spirit.
      G. A. MCQUEEN.
GLENVIEW, ILLINOIS, August 15, 1924.
CHANGE OF GARMENTS 1924

CHANGE OF GARMENTS 1924

"It was among the statutes with the Children of Israel that 'they should not wear a mixed garment of wool and linen together.' (Deut. 22:11.) The reason was that 'wool' signifies good, and 'linen' truth, and also because man has communication with the societies of heaven by means of his garments; for there are societies that are in good, and those that are in truth, and man must not have communication with different societies at the same time, which would cause confusion. That this was the reason for this statute, no one has hitherto known. But it has been granted me to know it from changing my garments. For when I have laid aside a linen garment, those in the spiritual world who were in truths have complained that they could not be present; and when I again put on the garment, the same spirits became present. That such is the correspondence of the very garments of man has not heretofore been known." (A. E. 951:7)

599

TWELVE SONS OF JACOB 1924

TWELVE SONS OF JACOB Rev. L. W. T. DAVID 1924

     For an outline of the order of treatment followed in this study, the reader is referred to the introduction (September issue, p. 531), and to the subjoined Table, in which the names are numbered in the order of birth, and accompanied with the meaning of each in Hebrew, and its spiritual signification. As the first part of the paper treated of the names appearing in the lower half of the Table, the remaining six are now considered, beginning with Levi.

     General States of Regeneration.
4
Judah,
"Praise"
Celestial Love,
Love to the Lord.

3
Levi,
"Joined."
Spiritual Love,
Charity.

2
Simeon,
"Hearing."
Celestial-Natural Love,
Obedience to Truth.

1
Reuben,
"See, a Son."
Spiritual-Natural Love,
Faith, Seeing Truth.

     Means, Effects, Activities.
8
Asher,
"Blessedness."
Delight and
Happiness.

7
Gad,
"A Troop."
Good Works,
Uses.

6
Naphtali,
"My Struggle."
Temptation as to
Good and Evil.

5
Dan,
"A Judge."
Acknowledgment,
Temptation as to
Truth and Falsity.

Conjunctions.
12
Benjamin,
"Son of the Right Hand."
Perception,
Truth of Celestial Good

11
Joseph,
"He will Add."
Spiritual Man,
Good of Truth.

10
Zebulun,
"A Dwelling."
Marriage of the
Will and Understanding.

9
Issachar,
"A Reward, Hire."
Mutual Love.

     See A. C. 3759, 3902, 3941

600

     LEVI.

     "And she conceived again, and bare a son; and said, Now this time will my husband be joined unto me, because I have borne him three sons; therefore was his name called Levi." (Gen. 29:34.)

     Levi, the third son of Jacob and Leah, represents the third general state of regeneration, which normally follows after the second, as the second does after the first. The second state is that of faith in the will, that is, of obedience to the truth of faith, which first causes temptation, and which then, by means of temptation, effects the conjunction of the will and understanding, so that they no longer act as two, but as one, whence is charity in thought and intention.

     Charity is the thinking of truth and at the same time the willing of good. Viewed as the conjunction of the will and understanding, which follows upon obedience to the truth, it is represented by Zebulun, but considered as a state in which other things are contained, and from which they will be brought forth, it is called Levi.

     That Levi signifies charity, may be seen in the signification of his name. It is from a word meaning "to bind," "to join," and "to cleave to" or "adhere." In the Writings its meaning is given as "adhering," and "adhering" is shown to be used many times in the Word to express the idea of love. It is so used in the words of Leah, "Now this time will my husband be joined unto me" (or "adhere unto me"). The name "Levi" thus expresses the conjunction of good and truth, which two mutually love each other, and, when joined together, mutually adhere; also the conjunction of the will and understanding, which, when joined together by obedience to truth, likewise adhere and become one.

     This conjunction of good and truth in the will and understanding is the willing of truth seen in the understanding; and the willing of truth is the essence of doing good. Hence this conjunction is charity, and Levi represents charity.

     The same conjunction of good and truth is also signified by Leah's words just quoted, "Now this time will my husband be joined unto me," where husband signifies good, and the wife with which he is joined, truth. The husband, in the literal sense here, means Jacob, who in general represents the natural, and the natural man; in this series, the natural man who is to be regenerated and become spiritual,-the man who, while he may be in natural or external good, is without the genuine truth of religion, whose good, therefore, is as yet spurious.

601

But when this man has passed through the first and second stages of regeneration,-the states represented by Reuben and Simeon, first learning the truths of faith, and then applying them,-he begins to become a spiritual man, and his good begins to be genuine good, because from a spiritual origin. And because it is not the natural man only that is treated of here, but also the spiritual man, the name "Jacob" is not used in these verses, but instead it says "husband."

     When Reuben was born, Leah said, "Now therefore my husband will love me," and the term "love" expresses the internal state that looks forward to the conjunction of good and truth, the endeavor or desire of the interior man which has that conjunction as its end. But when Levi was born, Leah said, "Now this time will my husband be joined unto met" which signifies the Ultimation of love, and thus that conjunction, not as something potential and looked forward to as desirable, but as realized and actual,-the very conjunction itself, that is to say, genuine charity.

     GAD.

     It is not to be thought, however, that charity is an internal state which is self-sufficient and self-contained, or that Levi represents such a state. On the contrary, the internal state is nothing else than the willing of good to others, and the desire to make them happy, in the light of truth received from the Lord, and acknowledged to be His. Thus it continually looks outward to others, and goes forth at every opportunity, to share with another the goods and truths given from above. Consequently, it goes forth into services, uses, or works which will be of benefit to others; that is, the effect or activity of charity is good works.

     This effect, and these works, are represented by the third of the sons of the handmaids, Gad, whose name means "a troop." This name was given, because the works into which charity flows are so multitudinous, both in number and kind, being every form of public and private use,-civil, mercantile, and domestic, instructive and recreative,-and of which very many must be a continual repetition of the same thing, day after day.

602

The works themselves may have been done by a man from early life, but they have not been works of charity. As children, we perform various uses, but only by being forced or allured into them by those having charge of us as parents and teachers; later, we do them from the necessity of earning a living, or because we wish to have the means of giving ourselves additional pleasures. Then we learn from Revelation the truths of doctrine or faith, which teach that uses are to be done from the Lord, that the life of heaven is a life of use, and that there is no happiness apart from use. Having acknowledged that the precepts of doctrine are true, the will must be reformed by obedience to that truth. While it may mean a change in outward act and conduct, this always means a change in inward act and motive, so that evils are not shunned from fear of punishment, ill-repute, or trouble, but because they are sins against God, contrary to His Law, and hurtful to the neighbor. And uses are no longer done from a desire of benefitting ourselves, but because they are of God, and therefore are beneficial to men. When this has been done, and when good and truth have thus been conjoined in the will and understanding, charity will be given from above, and will make its home in the interior man, descending thence into the thought and affection of the external man, and into the speech and act. All good uses will thus become works of charity.

There is another reason why good works are called "Gad" or "a troop." A troop means more than a mere multitude; it means an orderly band or company of men, such as an army, and thus represents strength and power. Charity is essentially a state of mind; but if it is kept locked up in the interiors, it perishes as though suffocated; for such inaction is opposition to the life of charity. On the other hand, charity finds its strength in use and work; and, going forth into activity in this way, soon becomes capable of meeting all the demands that are made upon it. This is in accordance with the law that all power is in ultimates; hence all the strength and power of charity is in good works; without them, it is nothing. Like words, which are the ultimates of thought, by which thought is expressed, uses are the ultimates of charity, by which charity is expressed. Unless thought takes form in language, it flies away and is dissipated; and unless charity is clothed in uses, it grows cold and expires.

603

A use is a bundle, inside of which good-will or charity may be bound up; and when this use is delivered to another, and he opens it to see what is inside, he perceives charity and good-will, and is made glad, and then reciprocates in whatever way he can, or according to the use in which he is. The lexicographers tell us that "cad" has also the meaning of "luck " and "fortune," that is, "good fortune." And though the Writings do not mention this meaning, it does not ill accord with the fact that prosperity is intimately bound up with the activity of use, and that there is happiness and contentment in a life of useful labor, when there is charity in the heart. Charity is influx from the Lord into the interiors, and in the interior man it is felt as delight and blessedness, that is, as delight and blessedness in doing according to truth. It is this delight that enters into all good uses, and is communicated to others by means of those uses, affecting them with pleasure and gladness. And it is this delight that perishes when it has no expression in externals. Heavenly happiness consists in mutual communication of these delights by means of mutual services.

     JOSEPH.

     Since uses are of the external man, and pertain to man's life in the world and his contact with others, while charity is of the internal man, being his internal state as to good and truth, so the doing of good works-of uses within which is charity-effects a third general conjunction,-that of the external man with the internal man,-a conjunction in which words and actions, thoughts and intentions, are all in accord with the truth of faith and the good of love, received from the Lord in the internal man.

     This conjunction is represented by Joseph, the third of the last group of four of the sons of Jacob, and the first son of Rachel. The name "Joseph" means "gathering together" and "adding." When he was born, Rachel said, "God hath gathered up my reproach," and, " The Lord will add to me another son." (Gen. 30:23, 24.)

     It has already been said that Leah and Rachel, the two wives of Jacob, represent the affections of truth with the natural man, that is, with the natural man who has not confirmed himself in the natural, but who, on the contrary, can and will be regenerated, and become a spiritual man.

604

These two affections are the exterior affection of truth and the interior affection of truth; or, they are the exterior man with respect to truth, and the interior man with respect to truth. But in the interior man, no effect is produced by truth; for there is not as yet anything that will serve as a vehicle for the interior affection. Hence Rachel was barren.

     It is first necessary that the external man be formed according to external truths gained by means of the senses, including the truths of faith learned from Divine Revelation, and from those who teach it. It is then necessary that a more interior structure be built upon this exterior one,-a structure which is a receptacle for interior truth; one that is not only capable of seeing interior truth, but, what is more essential, of acknowledging it, and of desiring to do the good of that truth. This structure is a mind ruled by charity and faith together, thus a mind truly rational.

     All this is a development from externals toward things successively more interior. Therefore Leah was the mother of the sons representing those successive states. But the sons of Rachel represent the conjunction of what is exterior with what is interior. In the Arcana Coelestia we find the following: "The interior man, as to truth and good, is as though dead, if the exterior or natural man does not correspond to it as to goods and truths. They must be conjoined to each other, until they are no longer two, but together one man." (A. C. 3969.)

     As the preparation of the exterior is completed, the interior man enters into the exterior and conjoins it to itself in the heavenly marriage represented by Joseph. Since it is by means of this conjunction that the interior man is brought forth into actual life-becomes a reality, capable of doing its uses-and is no longer something merely potential, or as it were dead and fruitless, therefore Rachel's barrenness was removed, and she said, "God hath gathered up my reproach."

     This conjunction must be in every man, before he can find his final spiritual home. With the evil, all interior things are conjoined with the external, so that all their love, delight, and pleasure is in sensual, corporeal, and material ideas and things. Their whole desire is to live in these things, and, if it were possible, they would return to the earthly life.

605

Instead of this, they enter into the lives of men on earth, inciting them to set their hearts on external advantage and pleasure; and these spirits find their delight in the evil doings of the men who are so led by them. But with the good, externals are conjoined with internals, are elevated to them, and sanctified by them, and thus made to be the fitting externals of life in heaven.

     This conjunction having taken place, the man is now a spiritual man; for he is a form of charity, which is the reigning love in the spiritual heaven, and also of intelligence, or the understanding of truth from the Lord, which is the faith of that heaven. This also is represented by Joseph. As the name "Joseph" means "to gather" and "to add," it signifies multiplication and fructification; multiplication being said of the increase of truths from the intelligence of the spiritual heaven or spiritual man, and fructification being said of the fruitfulness or increase of goods from the charity of the spiritual heaven or man. Likewise in a church truly spiritual,-one in which genuine charity is united with genuine faith,-there is a constant increase of goods and of truths, of love and intelligence.

     Levi, being the general state from which the others (Gad and Joseph) come forth in order, finally represents all three simultaneously,-charity, genuine good works, and the spiritual man or heaven. (See Table.) Indeed, these three are immediately seen to be essentially one, since charity is nothing at all unless it go forth as good works, and since charity is spiritual love itself, and the essential of the spiritual heaven.

     Charity, or spiritual love, has nothing of external or worldly use or benefit as an end, viewing these things only as means. Rather it regards the Lord, heaven, and eternal life as ends, and looks to these in goods and truths. As such a love, looking to the Lord and eternal life in heaven, is the very essential of the church, the tribe of Levi was made the priesthood of the Children of Israel. The priesthood is to the church what charity and the affection of spiritual good and truth are to the individual man. Also, charity and the affections of spiritual good and truth minister to the Lord, teach things pertaining to the church and to worship, distinguish falsities from truths, and evils from goods, instruct concerning the Lord and eternal life from the Word of the Lord, and thus lead to salvation and eternal happiness. Charity is essentially the love of saving, which has heaven always in view, whether in the education of children, in the punishment of those doing wrong, in teaching the truths of religion, or in providing for what is honorable, just, and dutiful in the ordinary uses of life.

606

     JUDAH.

     "And she conceived again, and bare a son; and she said, Now will I praise the Lord. Therefore she called his name Judah; and left bearing." (Gen. 29:35.)

     Judah, the fourth son of Jacob, represents the fourth general state of regeneration, which is also the last, and the most interior to which man can attain. For this reason, the verse closes the chapter (Genesis 29), While the following chapter, in which we are told of the birth of seven more sons, does not treat of states more interior, but of various particulars contained in the general states represented by Reuben, Simeon, Levi, and Judah.

     That regeneration goes no farther than the state signified by Judah is indicated by the last words of this verse, "and she left bearing." We have seen previously that Leah, who is here referred to, represents the external affection of truth, or the external man with respect to truth, and that these four sons of hers represent states of regeneration, beginning with the first reception of the truths of faith in the understanding, and proceeding to states successively more and more interior, and finally to that which is most internal. Thus each step is a progression from what is relatively exterior to what is relatively interior, which is the reason why these sons were born of Leah. When, however, this progression has reached what is inmost, it ceases, and therefore it is said of Leah that "she left bearing." It is a progression from one discreted plane of life to another, and is not to be confused with that eternal progression which is the continually increasing perfection of each plane.

     The statement that regeneration can progress to this fourth general state, and no farther, appears like placing a limitation upon humanity. And such, indeed, it is,-a limitation arising from the fact that we are finite beings. It is by virtue of this limitation that our finite existence is preserved. We are created to be receptacles of life from the Lord, and the highest state of regeneration is to love to be such a receptacle, and to love the life that is received.

607

If we were to go beyond this, we would become the inflowing life, which would mean the extinction of our individuality, thus annihilation. It would be as if a vessel containing water were itself to dissolve, in which case, not only would the vessel be lost, but the water would also flow away to no purpose. Man is the most highly organized of all the objects and creatures of creation, and the only one capable of making a return, from conscious determination, for the gift of life from the Creator. But if he were to make himself identical with that life, it would mean the total disorganization of his mind, and thus the defeat of God's purpose.

     God, therefore, for the sake of the realization of His own ends and uses, and for the sake of the eternal happiness of angels in heaven, has so made us that such a dissolution is impossible. Or, what is the same, by virtue of being human, we are capable of advancing from a most external state to a most interior one, but not beyond that into what is distinctively and exclusively the sphere of Divine uses. There is, as it were, a limit to human aspiration, like the bounds set about the foot of Mount Sinai, lest the people should approach too close, and touch the mountain, and perish. (Exodus 19:12, 13, 21-24.)

     The meaning of the name "Judah" is ordinarily given as "praise," but in the Writings it is given as "confession," and Leah's accompanying words are rendered, "This time will I confess Jehovah." This, therefore, is the truer translation, and it is also more inclusive, the idea of praise being contained in it. The first thing of confession is to confess our sins to the Lord, and to acknowledge that, of ourselves, we are nothing but evil. The second thing of confession is to acknowledge that He alone, by His own power, withholds us from evils and falsities; that all good and truth, and life itself, are from Him alone; and to render thanks and praise to Him for what he gives us, and for deliverance in temptations. The third thing of confession is to confess our faith, that the Lord is the one only God, and that His Word is Divine.

     The expression of such confession is made by us from our infancy. It is first done as a matter of instruction, and then becomes habitual in our private devotions and public worship. This is most important; for although such expression is not in itself love to the Lord, yet it furnishes a form and structure within the mind, into which, when the time comes, the affection of that love can flow, and through which it can express itself.

608

Later, at some time in adult life, there enters a sense of responsibility, when confession is made as a matter or faith and religious duty. Lastly, there may come a deep interior affection from love to the Lord, which imparts genuine life to the exterior expression.

     But love to the Lord involves many more things. Confession is its expression directly to Him; but this is an empty form, and the love itself has no reality, apart from charity, faith, and works. The Lord is the pure Love of others, and any love of Him which does not agree with this, and make one with charity, is spurious. The Lord is also Truth Itself, and unless there is truth in the life, or faith, there can be no genuine love to the Lord. Finally, the Lord is Use Itself, and His creation is a kingdom of uses; and all these things-love to the Lord, which is inmost, and charity and faith, which are intermediates-must descend into ultimates, and be embodied in works or uses, to be actually anything, and to have permanence.

     ASHER.

     The effect or activity of love to the Lord is happiness, blessedness, or delight. This is represented by Asher, the last of the four sons of the handmaids, whose name means "blessedness" or "delight."

     Asher represents one of the two mediums by which the exterior man is conjoined with the interior man. The other is use, or good works, represented by Gad; for the willing of good in the internal is conjoined with the doing of good in the external by the deeds themselves, by uses. It is similar with the delight represented by Asher. The love of use for its own sake, which is love to the Lord, and is of the interior man, is conjoined with the use itself in the exterior man by the delight or happiness experienced in the performance of the use. The exterior man, by means of works or uses, forms and adapts himself to receive the internal, and the internal flows in with its vitality, filling the external with delights. Again, by uses the interior is brought down into the external, and by delights the external is uplifted and united with the internal. In this way, there is effected a full conjunction of the exterior man with the interior man, by means of works (Gad) and delights (Asher).

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     BENJAMIN.

     With this delight is given perception-a vision, in the understanding, from the love that is in the will-a perception of the ends of love and the qualities of delights. The activity of love effects this, and opens the eye of the mind to this clear seeing in the light of truth itself. By this means, there is an inmost joining together of will and understanding, and an internal confirmation of every mood of celestial love.

     Benjamin, the last of Jacob's sons, represents this. The name "Benjamin" means a "son of the right hand," and in the internal sense signifies the truth of celestial good; the "right hand" signifying celestial good from the Lord, and the "son of the right hand" the truth of that good. And since perception involves that the truth so seen is acknowledged on every plane of the mind, it is the uplifting and conjoining of the external man with the internal as to truth,-the necessary complement of the conjunction of the external with the internal as to good, represented by Joseph. Wherefore, when Joseph was born, Rachel said, "Jehovah shall add to me another son," foretelling the birth of Benjamin. And by this was meant that, when good from the Lord reigns in the whole man, there will also be given the clear perception of His Truth, by which the life of good, and its blessedness, is perfected and established. This most interior conjunction of will and understanding is at the same time the most exalted and ultimate conjunction of man with the Lord,-that full conjunction which makes the blessedness, peace, and wisdom of the celestial heaven.

     It is the celestial heaven that is truly heavenly. This is why it is called "celestial," which simply means "heavenly." In that heaven there is entire humiliation before the Lord, innocence, and peace, with all happiness and joys in their fulness. The state of the lower heavens has something adjoined from the external and man's proprium, a difference which appears manifestly in the words spoken by Leah at the birth of each of the four sons, representing four general states of heaven. At the birth of Reuben, she said, "Surely Jehovah hath seen my affliction; now therefore will my husband love me." At the birth of Simeon, she said, "Because Jehovah hath heard that I was hated, He hath therefore given me this son also." Of Levi, she said, "Now this time will my husband be joined unto me, because I have borne him three sons."

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Thus far the thought of self is evident. There is manifest a certain introspective anxiety, as of one who desires good, but is not wholly liberated from the bonds of the natural. But, in contrast with these, when Judah was born, she said, " This time will I confess Jehovah."

     Because Benjamin represents this final conjunction, which completes man's regeneration and really makes heaven with him, he was born, not in Syria, as the others were, but in Canaan,-in the heart of the Land, between Jerusalem and Bethlehem. And because Judah represents the heavenly state in which that conjunction exists, the tribe of Judah received its allotment in the central and highest portion of the Land, with the lot of Benjamin adjoining it.

     When love to the Lord becomes man's ruling love, it does not mean an outward transformation of his life, but an inward one; for he is already in the knowledge and acknowledgment of the truth of faith, which is Reuben; he is already in the performance of uses and the shunning of evils, represented by Simeon; and he is also in the exercise of charity toward the neighbor, represented by Levi. And in the state of love to the Lord, represented by Judah, these continue outwardly the same; but there is an inward change of aspect and motive, so that use is done for its own sake, because it is from the Lord, while the idea of serving others is in a secondary place, as also is the exercise of charity, or good will. And Truth is sought after, and acknowledged because it is true, that is, from the Lord; while the fact that reason may see and understand is secondary.

     It was to Judah that Jacob gave the seniority of his house, in the place of Reuben. And the tribe of Judah became the head and strength of the nation, because Judah represents that which is truly heavenly, the essential of all heavenly states. It is only by virtue of a reception in some degree of that which characterizes the inmost heaven that more external states are made into heavens; for no amount of external, useful activity, or of the learning and investigating of the truths of faith, or of the willing of good to the neighbor, can avail anything for salvation, unless interiorly within them all, there is humility before the Lord, and a willingness to be led by the truth of His Divine Revelation.

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ESTABLISHING THE CHURCH 1924

ESTABLISHING THE CHURCH F. R. COOPER 1924

     (A paper read at Colchester, England, June 22d, 1924.)

     What are the two most potent mediums for the establishment of the New Church, and how may they best be supported and furthered in this country?

     Starting from the individual, I would say that the two most potent mediums are:-First, An implicit belief in the Doctrines of the Church; and Second, A life according to them from affection. By these means, the marriage of good and truth is effected in a man by the Lord, during his life in the world; and according to the measure of his regeneration, so does the quality of his faith and life become more potent for the establishment of the Church.

     But let us take a more extended view, looking to the family in the home, for here the heavenly marriage is in greater fulness; and where true marriage exists, and with it an affection and desire to fulfill its obligations according to revealed truth, and especially if the Lord bless the home with children, there is presented in miniature, and yet in fulness, the opportunity for the parents to apply in the sphere of the home the mediums of faith and life mentioned above.

     Let us extend our view still further, and look to an aggregation of homes, which presents the Church as an organization. The two most potent mediums here are Divine worship and instruction, with which must be correlated Church and Schools. Here we have the most powerful means for the establishment of the Church. And if these are based upon the Divine Order as revealed, security and final triumph is assured.

     We all know from experience that charity has been sorely tried, again and again; but, of the Divine mercy, it has prevailed. And an affection for the Church should inspire us to hope that the Lord's words will be verified in our experience: "Fear not, little flock, for it is your Father's good pleasure to give you the kingdom."

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     The essentials of this organization are:-1. The Writings as of Divine Authority, and which are the Word of the Lord. 2. The Priesthood, as the first of the Church, in which there is subordination. 3. Marriages and social life in the sphere of the Church. 4. New Church schools. 5. The establishing of libraries. The General Church of the New Jerusalem, with its world-wide organization, founded as a unit upon revealed truth, possesses, therefore, the most potent mediums for the establishment of the New Church.

     We are taught that influx is according to efflux; in other words, according to the flow from the Divine and its return. This Church, therefore, has the possibility of a more interior and powerful influx by its conjunction with the New Heaven, and this, on account of the basis of its organization upon revealed truth in the natural world. Thus its quality as to faith and life are the two most potent mediums for its establishment, and is embodied in the Lord's words, "Freely ye have received, freely give."

     Now a word as to how these mediums may best be supported and furthered in this country. This is a wide and debatable subject, and its decision and operation rests primarily with the priesthood; but if it is to be successful, it must have the full sympathy and support of the laity. There are already very encouraging signs of progress in this country. The General Church has entered a new state,-a state of greater freedom, and of a fuller desire to cooperate, and to sacrifice minor differences for the sake of essentials. Another society has been added to the General Church, and there are signs that the principles for which we stand are such as to insure respect and consideration. Let us support the hands of our priests in the incessant battle they are waging for the Church. The Church of the New Jerusalem is an international Church, and herein is one great source of its strength and power. Looking upon the General Church as a whole, and to its growth within its own borders, we have the greater hope that, from its growth with a few, preparation is being made for the many.

     This brings me to say a few words as to the work that lies immediately before us, in bringing a knowledge of the Doctrines to the inhabitants of our native town. With the new building, a new state will arise,-a state of active evangelization,-which will demand our earnest thought and consideration.

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We have for many years been more or less self-centered, and while I am not willing to admit we have stagnated, yet, with a new building, dedicated to the worship of the Lord, we must make the widest appeal possible to extend the knowledge of the Doctrines, that we may bring to others the blessings we ourselves enjoy. A sense of duty there must be, but this is not sufficient; a strong and united sphere of affection is necessary in all our efforts. We have a great opportunity! We have a great cause! We have also a great responsibility! A great faith is necessary, not in ourselves, but in the wisdom and power of the Lord. If such a faith be our inspiration, then these words of the Lord will again be verified in our experience: "According to your faith be it unto you."

While we cannot expect a repetition of the external enthusiasm that marked the formation of this Society in 1880, yet we have a far greater and more interior influence, namely, the organized General Church, which is actively with us in this work. And we must not overlook or minimize the importance of this; it is an essential factor in the situation, in this country in general, and at Colchester in particular at this time

The Lord always uses human instrumentalities; and if, as we all believe, these instrumentalities are based upon the Truth, as revealed by the Lord for those who can be of the New Church, can we doubt that our efforts will be crowned with success?
PRESERVATION OF THE ORIGINAL TEXT OF THE WORD 1924

PRESERVATION OF THE ORIGINAL TEXT OF THE WORD 1924

"Of the Lord's Divine providence, there has been no mutilation of the sense of the letter of the Word from its first revelation, not even as to a word and letter in the original text; for each word, and in a measure each letter, is a support of the higher senses. From this it is evident how profane it is to falsify the truths and adulterate the goods of the Word, and how infernal it is to deny or weaken its sanctity. As soon as that is done, heaven is closed against that man of the church." (A. E. 1085.)

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GLEANINGS FROM NEW CHURCH HISTORY 1924

     JOHNNY APPLESEED.

     The proposal to erect a memorial for Jonathan Chapman at Fort Wayne, Indiana, as noted in our September number (p. 573), serves to recall the "strange and eventful history" of this remarkable man. The following brief outline is quoted from the Rev. C. Th. Odhner's Annals of the New Church:

     1847.

     Indiana, Fort Wayne. Death of Jonathan Chapman ("Johnny Appleseed"), the New Church evangelist and "circulating library " of the wilderness, the "primitive barefooted Christian," the "long-haired pilgrim with a mush-pot for a hat,"-probably the most romantic figure in New Church History. Born in Boston, about the year 1775, he drifted, while a young man, to Western Pennsylvania, where he received the Doctrines of the New Church (probably from the Hen. John Young, of Greensburg, with whom he kept in constant communication, and who acted as his agent in procuring New Church books).

     In the year 1801, he began to traverse the border settlements of Ohio with loads of appleseeds, which he planted in sheltered spots, leaving the young orchards to await the coming of future settlers. In this useful occupation, and in the unintermittent work of distributing New Church literature, he spent more than forty Years of his life, a solitary, humble, unnoticed sower of good seed. Clad in the simplest raiments, barefooted par preference, with an old coffee-sack for overcoat, and for a hat the tin pot in which he prepared his meals, loaded with bags of appleseeds and packages of Swedenborg's Writings, this remarkable character was ever pushing forward further west in advance of the tide of civilization, leaving behind him thousands of flourishing orchards and grateful settlers. Thus he tramped all over Ohio and Indiana, unmolested by the Indians, who looked upon him as a great "medicine man," and ever a welcome guest in the log cabins of the early settlers, to whom he was, indeed, a "guide, philosopher and friend."

615

As such, he proved himself especially during the war of 1812, when he traveled unceasingly, day and night, warning the settlers against the raids of the Indian allies of Great Britain. He thus gained a wide and lasting reputation as a picturesque, eccentric philanthropist, of whom a thousand tales, amusing, pathetic and inspiring, are still being told.

His greatest delight was the announcement of the glories of the New Jerusalem. On entering a log cabin, he would throw himself down on the floor, open his precious package of books, ask the people if they would have some "news right fresh from Heaven," and then proceed to read aloud the strange Gospel to the astonished family around the hearthstone, or else expound the glorious truths with a glow of enthusiasm such as to affect even those who looked upon him as half-witted or a heretic. Unable to carry a whole library on his back, he would divide each volume of the Writings into sheets, and distribute these in the various cabins on his route, circulating them in rotation until each family had read a whole book, the last on the route naturally reading it backwards, from the end to the beginning. In this manner he undoubtedly did much to prepare the ground for the numerous New Church societies which at one time flourished in Ohio, and several earnest members of the Church are known to have received their first knowledge of the Doctrines from Johnny Appleseed. He applied himself especially to the children, among whom he was a great favorite. They would help him in planting his orchards, while he was telling them about the beauties of the other world, until he left them enriched by presents of pennies and New Church tracts; (some of the latter are known to have taken root in after-life).

Among his numerous "eccentricities" was a passionate tenderness for aged and abused horses, of whom, in various places, he kept a great number as pensioners. In 1838, feeling his occupation gone in the now well-settled districts of Ohio, he bid all his friends a solemn farewell, and betook himself westward to the further wilderness, where lie wrought his good works until 1847, when he died peacefully and beautifully in a log cabin near Fort Wayne, Indiana.

"A homely, humble-hearted man,-a spirit sent
To cheer the world and plant the newer gospel as he went."

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NATURAL GOOD AND THE GOOD OF THE NATURAL 1924

NATURAL GOOD AND THE GOOD OF THE NATURAL Editor 1924

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          H. Hyatt, Bryn Athyn, Pa.

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

     TERMS OF SUBSCRIPTION
One Year                $3.00 payable in advance
Single Copy          30 cents
     The Writings of the New Church teach that there is a great difference between "natural good" and the "genuine good of the natural." Because these two goods appear outwardly alike, the simple who assume that the natural good of those about them is genuine good, and who regard it as a sign of uprightness, are often misled. Taking this misleading natural good as a sign of true worth, they are led to regard an absence of it as an indication of-the presence of evil; as, for example, in cases of just punishment or zealous rebukes. And thus they become the dupes of all who solicit alms, aid, and sympathy from them, being unable to control the sentimentality aroused by such appeals.

     The Gospels themselves warn us to beware of such a natural good. They bid us to be prudent as serpents, though gentle as doves; they enjoin us not to hearken to those who come in sheep's clothing, while inwardly they are ravening wolves. It is noteworthy that the Gospels also ascribed a kind of good to the Jews, and even to the Pharisees, although it was not such as would contribute to salvation or form a true basis for the Christian life. For it is written: "I say unto you, That except your righteousness shall exceed that of the scribes and Pharisees, ye shall in no case enter into the kingdom of heaven." (Matt. 5:20.)

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And again: "Many will say to me in that day, Lord, Lord, have we not prophesied in Thy name? and in Thy name have cast out devils? and in Thy name done many wonderful works? And then will I profess unto them, I never knew you; depart from me, ye that work iniquity." (Matt. 7:22, 23.)

     Let us now examine the Writings, that we may ascertain the quality of this natural good, the harm it will occasion if we allow ourselves to be deceived by it, the use it may serve in spite of its vicious internal, and the distinction between it and the genuine good of the natural.

     MERELY NATURAL GOOD.

     With regard to its quality, we read: "Natural good comes from parents, but spiritual good proceeds from the Lord. To receive spiritual good, a man must be regenerated." (A. C. 3470.) This distinction is the same as that made in John, where the regenerate are described as those " which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God." (1:13.)

     Again we read: "Natural good is from birth and heredity, and with some is from sickness and imbecility. This good differs completely from the good of the church; for by the good of the church a conscience is formed with man, which is a plane into which the angels have influx, and by which consort with them is given. But no plane for the angels can be formed by natural good. They who are in this good do good in the dark from blind instinct, not in the light of truth from the influx of heaven. Wherefore, in the other life, they are carried away as chaff before the wind by anyone, as well by the evil as by the good, and more by an evil person who knows how to adjoin something of affection and persuasion to his reasonings. Nor can they then be delivered by the angels, because the angels operate through the goods and truths of faith, and inflow into the plane which has been formed within man by the truths and goods of faith. From this it is evident that those who do good from natural disposition alone cannot be consociated with the angels." (A. C. 8002.).

     Further, we are told that "they who are in natural good that is not spiritual are mild and upright from what is hereditary and thence adscititious, and thus do good from nature, but not from religion.

618

It is one thing to do good from nature, and quite another to do good from religion. They cannot be distinguished by man in the world, because a man does not know the interiors of another. But in the other life they are manifestly discerned. By this means it was given me to know that they who are in natural good not spiritual allow themselves to be persuaded by everyone, and easily by the evil, . . . who are in the delight of their life when they can enter the cupidities of others and allure them to every evil; for they then persuade that falsity is truth. This they easily effect with those who are in natural good not spiritual. But they cannot do this with those who are in spiritual good, for these know from the interior what is evil and false, and this because, while living in the world, they received precepts from doctrine, wherewith they imbued their internal man, into which heaven can thus operate. But they who are in natural good not spiritual had not received any precepts from doctrine while they lived in the world, whereby they imbued the internal man, and so have no plane into which heaven operates; but whatever inflows with them from heaven passes through, and when it comes into the natural man, it is not received, because the evil, or the diabolical crew, immediately take it away, by suffocating, reflecting, or perverting it. Those, therefore, who are in natural good only, in the other life suffer hard things, and at times complain much that they are among the infernals, when yet, as they believe, they did good as well as others. But it is told them that they had done good no otherwise than mild animals devoid of reason, and that they had not been solicitous about any good and truth of the church, and that because they had not in their internal man any receptacle of good and truth, they cannot be protected by the angels; besides which, they had done many evils under the guise of good." (A. C. 5032.)

Of like import is the statement in another passage: "It is to be known that they who do good from a natural goodness alone, and not at the same time from religion, are not accepted after death, because within their charity is only a natural and not a spiritual good; and it is spiritual good that conjoins the Lord to man, and not the natural without the spiritual. Natural goodness is of the flesh only, inborn of parents, but spiritual goodness is of the spirit, born anew of the Lord." (T. C. R. 537.)

619

Again: "There are many who enjoy a natural good from heredity, from which they have delight in benefiting others, but who are not imbued with principles of doing good from the Word, the doctrine of the church, or their religion, and who cannot, therefore, be gifted with any conscience; for conscience does not come from natural or hereditary good, but from the doctrine of truth and good and a life according to it. When such persons come into the other life, they wonder that they are not received into heaven, saying that they have led a good life. But it is said to them that a good life from what is natural or hereditary is not a good life." (A. C. 6208.)

     These passages, in setting forth the quality of merely natural good, have also indicated the danger to a man's eternal welfare that lurks in such good. If we follow our natural tendency to esteem all that seems gentle and good to us, without scrutiny as to its real quality, we may easily conclude that we ourselves are regenerated, and so neglect to build in ourselves a true plane of conscience based upon the Heavenly Doctrine, making it possible for the angels to operate in us. This is why the Writings also teach us that a child born with a timidity that withholds it from doing wrong is regenerated with greater difficulty than one who is born of a bold disposition needing constant correction. The first easily persuades himself that he has reached perfection, while the other, through his own impulsiveness, has been brought to recognize that he is prone to evil.

     Another lesson to be derived from the statements quoted is indicated in the experience of the merely natural good when they reach the spiritual world. They are easily led astray by the evil who assume an appearance of good. If we allow ourselves to be deluded into allying ourselves with those who assume the deceitful appearance of good, we may be led into doing much damage under the appearance of good deeds, and so merit the reproof of the angels. (See above A. C. 5032.) Every member of the New Church, imbued with the principles of the Church, and possessed of sound reason, will refuse to sow tares along with the wheat, and risk doing evil under the guise of good.

     At this point we may well ponder the following additional extracts from the Writings, describing persons whose sentimentality allowed them to be tricked by natural good into excusing evil, and who suffered hard things in consequence:

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1. "Spiritual fathers (on meeting their children in the other world) merely look at them, ask in what state they are, rejoice if it is well with them, and grieve if it is ill. Then, after some conversation, instruction and admonition respecting the heavenly moral life, they separate themselves from them; before separating, however, teaching that they are no longer to be remembered as fathers, because the Lord is the one only Father to all in heaven. But natural fathers, as soon as they realize that they are living after death, and recall to memory the children who had died before them, and who are presented before them, are instantly conjoined to them, and they cling together like a bundle of sticks tied together; and then the father is continually delighted at the sight of them, and by conversation with them. If the father be told that some of these, his children, are satans, and that they have done injury to the good, he nevertheless keeps them together in a sphere about him, or in a company before him. If he himself sees that they inflict injury and do evil, he still pays no heed to it, and does not dissociate any one of them from him. Wherefore, lest such a hurtful company should continue, they are of necessity sent together into hell; and there the father, in the presence of his children, is shut up under guard, and his children are separated and sent away, each to his place of life." (C. L. 406.)

2. "A friendship of love for a man, regardless of his quality as to his spirit, is detrimental after death; ... for those who in the world have contracted friendships of love with each other are bound together interiorly as to the spirit, and cannot be separated, because they are like branches grafted into other branches. If, therefore, one of them as to his interiors is in heaven, and the other as to his interiors is in hell, they stick together much as a sheep tied to a wolf, or a goose to a fox, or a dove to a hawk; and he whose interiors are in hell breathes his own infernal things into the other whose interiors are in heaven. For among the things well known in heaven is this, that evils may be breathed into the good, but not goods into the evil, since everyone from birth is in evils. Consequently, the interiors of the good, who are thus joined fast to the evil, are closed, and both are thrust down to hell, where the good spirit suffers severely, and only after a lapse of time is released to begin his preparation for heaven.

621

It has been given me to see spirits so bound together, especially brothers and relatives, also patrons and their dependents, and many with flatterers, the two having contrary affections and diverse inclinations. I have seen some who were like kids with leopards, who were kissing each other, and swearing to maintain their former friendship; and I then perceived that the good were absorbing the delights of the evil, holding each other by the hand, and entering caves where crowds of the evil appeared in hideous forms, although to themselves, owing to the illusions of phantasy, they seemed lovely. But after a while I heard from the good cries of fear, as if they were in snares, and from the evil, rejoicings like those of enemies over spoils; not to speak of other sad scenes. And I was told that, when the good had been released, they were prepared for heaven by various means of reformation, but with greater difficulty than others." (T. C. R. 448.)

     THE GENUINE GOOD OF THE NATURAL.

     Contrasted with the merely natural good already described is the "genuine good of the natural," as it is called in the Writings. This genuine good proceeds from the internal man, and may be described as the manner in which the spiritual good of the internal man presents itself in the conditions that occupy the external. To inflict a punishment upon an evil doer, or to express one's indignation before one deserving to see and feel it, may be just as much an expression of the genuine good of the natural as a tender greeting and affectionate words addressed to a man who merits esteem. Bearing upon this, we read:

     "Whoever does not distinguish the neighbor according to the quality of good and truth in him may be deceived a thousand times, and his charity become confused, and at length no charity. A man devil may exclaim, 'I am a neighbor; do good to me!' And if you do good to him, he may kill you or others. You are placing a knife or as word in his hand. The simple act thus. They say every man is equally a neighbor, and that they deem it no business of theirs to search into his quality. 'God looks to that,' they say; 'I ought to give aid to a neighbor.' But this is not loving the neighbor. . . .

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Such simple ones are withdrawn and separated in the other life; for if they come among diabolical spirits, they are allured to do good to them, and to do evil to the good. This is the greatest power that evil spirits can acquire. Without help from the simple, and a kind of conjunction with them, the evil have no power at all; but with those whom they have deceived by the name of neighbor, they are powerful. Genuine charity is prudent and wise. Other charity is spurious, because it is of the will or of good alone, and not at the same time of the understanding, or of truth." (Doctrine of Charity 50-54.)

     As to the distinction between the terms "natural good" and the "good of the natural," we have the following instruction:

     "Domestic natural good is that good which a man derives from his parents, or that into which he is born, quite distinct from the good of the natural which flows in from the Lord. In order to distinguish them, the latter is called the good of the natural, but the other natural good." (A. C. 3518.) "By the good of the natural is not meant that good into which man is born, but the good which is spiritual as to its origin. Into this good no one is born, but is led into it by the Lord through the knowledges of good and truth; wherefore, until man is in this spiritual good, he is not a man of the church, howsoever it may appear from connate good that he is." (A. C. 4231.) "All good which is in itself good proceeds from the interior will; from this will, evil is to be removed by repentance; for the evil into which a man is born resides there. Wherefore, unless he perform repentance, evil remains in the interior will, and good proceeds from the exterior will; thus the state is perverted. For the interior qualifies the exterior, and not the exterior the interior. Therefore the Lord says, 'Cleanse first the inside of the cup and the platter.'" (Doct. Charity 21.)

     From all that we have cited from the Heavenly Doctrine, it will be evident that natural good with a man before regeneration is in reality evil, because it proceeds from the interior will of evil. This evil is only removed by a life of repentance, after which a will of good is implanted by the Lord, which will is spiritual, and from which alone proceeds the genuine good of the natural.

     This, however, should be added,-that the first natural good with men performs important uses, both to themselves and to society in general.

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The good which is outwardly with the young from birth and education is a means of preparing them for that spiritual good of regeneration which may be implanted within the former good in adult age. And if that be not accomplished, the remains of natural good still serve to cloak and moderate their evils, making it possible for them to consociate with others in uses. Without such a cloak for the evils of an unregenerate age, human society and the race itself would perish. Only let us not mistake this cloak of natural good for the genuine good of the natural.
NOTES AND REVIEWS 1924

NOTES AND REVIEWS 1924

In our account of the recent unveiling of a bust of Swedenborg in Chicago (September, p. 545), we stated that "except for the presence of Mr. and Mrs. Bishop, the New Church was not formally represented." Although it was not mentioned in the official program, or in any of the published reports of the event sent to us, we are now informed by the Rev. Louis G. Landenberger, General Pastor of the Illinois Association, that he was invited by Mr. and Mrs. Bishop to represent the New Church on that occasion, that he rode with them in the automobile which conveyed the Swedish Envoy and Swedish Consul to the scene of the unveiling, and that he had a position with the speakers during the exercises.

Commenting upon an article on "Swedenborgians" in the Catholic Encyclopedia (August, p. 499), and suggesting that we should like to regard it as a sign of "spiritual restoration " in the Catholic Church, we concluded by saying that "whatever it may betoken in the case of the individual writer, we remain cynical as to the Church which sanctioned its publication." "Cynical" was not the word intended, but "skeptical." We take this opportunity to remark, however, that a New Churchman need not be skeptical in this matter. A "spiritual restoration" is only possible with those who separate from that Old Church, although salvation is attainable by some who are in it but not of it.

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SUNDAY SCHOOL LESSON NOTES 1924

     LESSON NO. 5-DAVID'S CONQUESTS. (2 Samuel 8, 9 and 10.)

     Analysis:
David conquers Philistia, Moab, Zobah, Syria, and Edom     ch. 8: 1-14
King Toi of Hamath is friendly                     : 9-11
David's officials                              : 15-18
David befriends Mephibosheth                    ch. 9:1-13
Hanun insults David's messengers                    ch. 10:1-5
Ammonites and their allies defeated in the field           : 6-14
Syrians subdued by David                         : 15-19

     In the 8th Chapter, we are told briefly about the beginning of the expansion of David's kingdom into the territory of nations surrounding the Israelites. Read also I Chronicles, chs. 18 and 19. Use the maps freely; one showing all the country from the Red Sea to the Euphrates River will be needed. It should be remembered, however, that these first successes were not always a complete subjugation, as shown by the activities of the Philistines and Syrians. (Ch. 10 and 21:15-22.) Metheg-Ammah may have been a castle near the city of Gath. The Syrian or Aramean race was divided into several nations, of which Zobah, Geshur, Maacah and Damascus had direct relations with the Israelites. Geshur and Maacah were in the country south of Damascus and Mt. Hermon, and east of the Sea of Galilee. Zobah is in the broad region between Damascus and the River Euphrates, and bordering on the river. (8:3.) Damascus was always the metropolis of these countries and peoples. Hamath (8:9) was a Hittite city, more or less unfriendly to the Arameans at all times. (Compare 2 Kings 7:6.) Moab is east of the Dead Sea, Ammon was east of the tribe of Gad, and Rabbah was the capital. For Nahash, the father of Hanun, see I Sam. 11. (See Correspondences of Canaan, C. T. Odhner, pp. 74-76, 119-130.)

     As the Land of the Israelites represents heaven, and the qualities of the heavenly life, these enemies on all sides represent evils and falsities of every kind.

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But when the nations have been brought into order, and under the dominion of the king, and are thus, as it were, brought into the Land, they represent various external goods and truths corresponding to the internal things that are truly heavenly. (See A. C. 1796, 3249, 4720.)

     David showed kindness to Mephibosheth (ch. 9), because he was the son of Jonathan, the great friend of David's earlier years; it was a matter of duty in fulfilling his promise, and also a matter of love, in affectionate memory of Jonathan. It was a duty, because Jonathan was of the house of Saul, to which David had consistently shown the honor due those who had been anointed as kings of Israel; and also, because it was according to the Law that every family in Israel should be preserved, and should possess and maintain its own inheritance. (See I Sam. 20:14, 15, 17; Levit. 25:10, 13, 25-31.)

     The childhood of Mephibosheth, and the reason of his lameness is mentioned. (2 Sam. 4:4.) Further particulars of his life are given in ch. 1:1-4. Ziba, his servant, helps King David in his flight from Absalom; but his speech was a deception and a slander, and afterwards Mephibosheth was restored to favor. (19:24-30.) He shows a capacity of love and self-denial similar to that of his father Jonathan. In the internal sense is described the state of those in good of life without truth, meant by lameness (A. C. 4302, 9042e); that they are relatively helpless, and open to injuries through the deceptions of the evil; but Divine Truth, meant by the King, provides for their salvation, sustains them and delivers them. (T. C. R. 114; S. S. 45; A. R. 20.)

     LESSON NO. 6-BATHSHEBA. (2 Samuel 11, 12.)

     Analysis:
David's sin                     ch. 11: 1-13
The death of Uriah                : 14-27
Nathan's parable               ch 12:1-6
Nathan's reproof and prophecy      : 7-14
The death of the first child           : 15-23
The birth of Solomon           : 14-15
The conquest of Ammon           : 26-31

     This story is simple, and contains no great difficulties. Its general theme is Sin and Repentance; it also presents the contrast between outward success and inward failure.

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"He that ruleth his spirit is better than he that taketh a city." (Proverbs 16:32.)

     Note the setting of the story,-the war with the Ammonites. (Ch. 10; 11:1; 12:26-31.) It is important to note this, because Uriah, one of David's mighty men, and a leader in the army (23:39), was away from home in the war, and lost his life in the battle.

     The king took another man's wife for himself, and his acts were the height of wickedness, involving cunning, deception, and murder, in addition to adultery. The parable of Nathan, put into his mouth by the Lord, illustrates the wickedness vividly, and will be very impressive to children. Chapters 11:27 and 12: I show that the Lord knew all that was in David's heart, in spite of his devices. (See I Sam. 16:7; I Kings 8:39; Jere. 17:9-10; also Proverbs 16:12.) The holiness and eternity of marriage may be dwelt upon.

     It may be pointed out that learning to govern one's self is the great victory and success of life. (See Matthew 25:21, 23; Luke 19:17.)

     A simple idea of sin should be presented. It is everything evil or wrong, and it is against the Lord and His Commandments. Give also a simple idea of repentance. It is an actual change of life, so that one will not do or think the evil again. (Doctrine of the Lord 17, 18; T. C. R. 530; A. C. 8389, 8393.)

     LESSON NO. 7.-ABSALOM. (2 Samuel 13:23 to 19:40.)

     Analysis:
Absalom slays Amnon, and flees          ch. 13:23-38
Joab procures Absalom's return          13:39 to 14:24
Absalom comes before the king's face     ch. 14:25-33
Absalom's conspiracy in Hebron          ch. 15:1-12
David's flight into Gilead               ch. 15:13-37
                                   ch.16:1-13
                                             ch. 17:22-29
Absalom comes into Jerusalem          ch. 16:15-19
Absalom's council of war               ch. 17:1-14
Hushai informs David                17:15-22
The battle and Absalom's death          ch. 18:1-18
The runners with the news               19-32
David mourns for Absolom               18:33 to 19:8
The king's return                    ch. 19:9-40

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     Many parts of this record will have to be summarized; but this will not be difficult as the movement of the story is direct, and its thread not too complicated. As to the cause of Absalom's hatred, it can be explained briefly that Amnon, his half-brother, had grievously wronged Absalom's sister, that Absalom had concealed his hatred for two years, and then took revenge and fled to the kingdom of his grandfather, near Mount Hermon. (Compare ch. 13:37 with 3:3.) The times mentioned in 13:23, 38 and 14:28 total seven years. The forty years mentioned in 19:7 can hardly be taken literally; some manuscripts have forty days, and many ancient versions have four years, which might be reckoned either from the return to Jerusalem, thus adding two more years for the whole story, or from the seeing of the king's face, making the entire period eleven years.

     David's flight was not only for the sake of protecting the city (15:14), but was also a measure of prudence. Absalom was now compelled to organize a real army for war, and David had time to gather a loyal force to resist. Note how David immediately placed men in the city to foil Absalom's actions. (15:24-37 and 17:1-23.) Note the places mentioned in the flight,-Kidron, 15:23; Mount of Olives, 19:30, 32; the "plain of the wilderness" (15:28) means the Plain of Jericho (17:21-22); Mahanaim was somewhere in Mt. Gilead; Gilgal, 19:15, was the ancient camp of Israel, between Jericho and the River Jordan.

     The things done by various men at this crisis in David's reign are of great interest, if time can be found for telling about them. Human qualities, both good and evil, are strikingly revealed. The treacherous Ahithophel (15:12, 31 16:23; 17:1-4, 23) and the courageous and prudent Hushai (15:32-37; 16:15-19; 17: 5-16) are essential figures in the history. But there are also the devoted Philistine, Ittai of Gath (15:18-22; 18:2, 5); the loyal priests and their two sons, Jonathan and Ahimaaz, (15: 24-29, 35, 36; 17:15-21; 18: 19-30); the selfish and hypocritical Ziba, and his unselfish and affectionate master, Mephibosheth (16:1-4; 19: 24-30); Shimei, the temperamental adherent of Saul's house (16:5-13; 19:16-23); Barzillai, a man of nobility and dignity, who thought only of how he could serve the king (18:27-29; 19:31-40).

     The rebellion of Absalom represents the endeavor to destroy the kingdom of the Lord by separating all natural truth, and the letter of the Word, from the Divine.

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Absalom signifies such natural truth separated, and its destructive propensity; essentially, it is no longer truth, but dire falsity; yet it has great power of persuasion, because it appears as truth. (See 14:25; 15:1-6.) Weeping and the rending of garments, mentioned in several places, signify mourning on account of the destruction of Divine Truth among men. (A. C. 4763. See what is said about six kinds of profanation in D. P. 321 also in A. C. 9391:12, 13, 14.)

     LESSON NO. 8-THE PSALMIST. (2 Samuel 22 to 23:1-7.)

     Analysis:

     For elementary classes, this section need not be analyzed. But the presence of the words of Psalm 18 here, in the historical record of David's reign, gives us occasion to consider an important phase of David's life, and also a whole class of most important writings in the Scriptures, namely, poetry and song.

     David was preeminently "the sweet singer of Israel," and it was his poetic and musical genius that brought him to the attention of Saul, and into his first favor at court. (23:1; I Sam. 16:15 to 18, 23.) Notice that many of the Psalms are entitled "of David." There were, of course, other poets and singers in Israel. Among the Psalms, there are those " of the sons of Korah," and those "of Asaph." Solomon also composed songs or psalms (I Kings 4:32). Many of the Psalms are anonymous. And let us not forget the splendid songs of Moses, and of Deborah (Exodus 15:1-19; Deut. 32:1-44; Judges 5), nor the songs of the angels (Luke 2:14; Rev. 4:8, 11; 5:9-10, 12, 13; 15:3-4), of the Virgin Mary (Luke 1:46-55), of Zacharias (Luke 1:68-79), of Hannah (I Sam. 2:1-10). This by no means exhausts the list. The books of the prophets are almost entirely poetry.

     The chief characteristic of Hebrew poetry is parallelism or duality; that is, the same idea is expressed twice, in different words, or two contrasting ideas are placed side-by-side. But it is not a rigid rule, and there is great variety in the manner of its application. In our common version, the type is not so set up as to show the poetic form clearly, but teachers should try writing out a few verses, for experience in observing the structure. A fine example of simple parallelism occurs in 2 Samuel 22:14, 15:

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The Lord thundered from heaven,
The Most High uttered His voice;

He sent out arrows, and scattered them;
Lightning, and discomfited them.

     This duality is for the sake of expressing both what is celestial and what is spiritual,-the marriage of good and truth, or the Divine Love and Wisdom in the Lord. (See A. C. 100, 2173e; S. S. 80-87.)

     All the songs of the Word are prophetical; that is, they treat plainly of the Lord, of His mercy, His advent, His overcoming of the hells, His blessings upon the upright, and of the glories of His kingdom; as also of the duty of man to God and the neighbor. David, because of his many prophetical utterances, is reckoned as one of the prophets of Israel.

     Some of the songs are praises or glorifications of the Lord, on account of His Divinity and Omnipotence. (Psalms 24 and 29, for example.) Some of the Psalms are prayers, expressing confession to the Lord, with a petition that He grant help and save from evil. (Psalms 13 and 51.) Others are meditations, dwelling upon the Providence of the Lord, as manifested in His creation, and in His dealings with men. (Psalms 8, 15, and 23.) Others, again, are commemorative or historical. (Psalms 78, 83, 105, 106.) Many are expressive of the state of temptation, when man is struggling against the powers of evil and falsity for the salvation of his soul. (Psalm 55, which may have been spoken by David when he was fleeing from his son, Absalom.)

     These ancient songs and poems are still the finest and loftiest in all the world's literature. (See A. C. 8261.)

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REFLECTIONS UPON THE USE OF BETROTHAL CEREMONIES 1924

REFLECTIONS UPON THE USE OF BETROTHAL CEREMONIES Rev. GILBERT H. SMITH 1924

     At what stage in the progress toward marriage, and in what manner, is it most suitable to hold the rite of Betrothal?

     According to the present custom of the Church, betrothals are sometimes omitted, and are often deferred until within a very short time before the marriage. And also, there is usually an announcement of engagement before the ceremony of betrothal.

     From the teaching of the Doctrine upon the subject of betrothals, it would seem that betrothal should be solemnized shortly after the future partners have reached the decision to marry. For it is said in the Doctrine that, "through betrothal, the mind of the one is conjoined to the mind of the other, so that a marriage of the spirit may take place before the marriage of the body," (C. L. 303), and that, "through betrothal, each party is prepared for conjugial love." (C. L. 302.)

     There are betrothals in heaven, solemnized by a priest. And we are told that "consent is to be strengthened and established by solemn betrothal." The causes for this are these: that "after betrothal, the souls of the two may mutually incline to each other; that the universal love of the sex may be determined to one of the sex; that the interior affections may be mutually known ... and conjoined; that their spirits may enter into marriage, and be more and more consociated; that conjugial love may advance regularly from its first heat to the nuptial flame; that conjugial love may proceed and grow up from its spiritual origin in just order." (See C. L. 301.)

     If these are the uses of betrothal, and if minds are thereby conjoined, and both parties prepared for conjugial love, and if betrothal strengthens and establishes consent, it would seem most suitable that the betrothal should come early in the period of engagement, or after the first declaration of consent.

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For time is needed for this marriage of the spirit, and for the conjunction of interior affections.

     Betrothal initiates the conjunction of the inward man without that of the outward. Marriages are a second conjunction.

     The idea is current that too much should not be made of the betrothal ceremony, for fear that it might seem too much like the marriage itself. But it would seem that the state initiated by betrothal is the essential marriage itself, and that whatever takes place in the spirit after betrothal is what qualifies the marriage. We are told in C. L. 302 that conjugial love ascends from its first heat (which is when consent is first given), and opens the interiors of the mind more powerfully than any other love, and that it is just in proportion to the opening of the interiors of the mind that it descends to the marriage chaste or unchaste. If it ascends to height, through the opening of the interiors more fully, it descends chaste; but if it does not ascend high, it descends unchaste. Therefore, in order to initiate early, and to promote the opening of the interiors of the mind to each other fully, the time between betrothal and marriage might well be almost the same as the time of engagement.

     Why should the betrothal be postponed until near the time of marriage? It is for fear the engagement may be broken off? But consider that betrothal strengthens consent, and makes it less liable to be withdrawn. True, that young people should not be betrothed until they are sure of their consent. But after they are sure, betrothal seems the next thing in order, since by means of it they acknowledge their preparation to be under the auspices of the Lord, and they receive undoubted support from the spiritual world, in establishing their consent, in opening the interiors more deeply, and in turning their minds from the love of the sex to the love of the partner to be.

     Frequently, engagements are publicly announced months before the betrothal is performed. Why should it not be announced in the spiritual world also, at the same time, through betrothal? Why not let the whole period of engagement proceed as a thing registered in the spiritual world, or at least consecrated by the Lord through a rite of the Church which initiates the marriage of the spirit?

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     In ancient times, they were called bride and groom after the betrothal. After the marriage, they were not called bride and groom, but husband and wife. Gifts were exchanged then, either before or after the betrothal. If they were exchanged before the betrothal, they were considered pledges of consent to the betrothal. But if after the betrothal, they were considered pledges of the marriage. Thus engagement rings would then have been considered pledges of willingness to become betrothed, and not, as now, as signs of consent to marriage. Betrothal, in ancient usage, was of far greater moment than now; and there was a reason for this. Should not the rite be elevated to greater importance in New Church usage?

     Would it not be quite appropriate if, when marriage is agreed upon, and the two lovers wish to announce it to the world, they would send out invitations to their betrothal? They might merely invite a company of friends to a dinner party, at which the announcement is to be made, as is commonly done. But what could furnish a more suitable prelude to the dinner party than a solemn betrothal service? Thus the announcement would have already been made, and the festivity among a selected group of friends could proceed. But the sphere of the general assemblage of friends at the service would have been enjoyed first.

     Betrothals seem no less important than weddings. The marriage of the spirit is the essential marriage, the internal marriage, or, as we may well conceive of it, the beginning of the marriage. And it seems that this should be placed formally under the Lord's auspices, as it is actually. It must be that those high interior uses are performed by the Lord during the period of engagement, even when there is no betrothal service; but certainly mere engagement is not the equivalent of solemn betrothal.

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Church News 1924

Church News Various 1924

     COLCHESTER, ENG.-Our Nineteenth of June celebration was held on Sunday evening, the 22d with an attendance of 26, an exceptional circumstance being that no visitors were present. It was also notable as the last social occasion to be held in our little Hall on Priory Street, as our new building in Maldon Road is rapidly approaching completion, and we expect to enter it at an early date. As this Hall has served our uses for over twenty years, everyone present on the 19th had a thought concerning the joyous times we had spent there during that period. Although lacking in numbers, the sphere of the meeting was in no way impaired.

     Our Pastor opened the program by reading a letter of greeting from Michael Church, London, and an extract from a letter of the Rev. Albert Bjorck to the Michael Church. A fine list of papers had been prepared, and these were interspersed with toasts which were heartily responded to. The subjects were as follows: "Why do we Celebrate June 19th?" by Miss O. Cooper; "An Outline of the History Of the New Church, and of the General Church in Particular," by Mr. J. F. Cooper; "What is the Significance of the Gospel Today?" by Mr. A. H. Appleton; What doctrines are uppermost in the minds of New Churchmen today, and do they parallel doctrines or subjects which are to the fore in the world about us?" by Mr. J. Potter; "What are the two most potent mediums for the establishment Of the New Church, and how may they best be supported and furthered in this country?" by Mr. F. R. Cooper; "Is any modification or restatement of the Principles of the Academy necessary today?" by Mr. C. Pryke; and "What effect has the spirit of rationalism upon the New Church today, and what use ought the New Church to make of it?" by the Rev. F. E. Gyllenhaal. After these papers had been read, refreshments were served by the Social Committee, who are to be commended for the tastefully decorated table, for their able management and preparation. Then followed more toasts, led off by one to Mr. Potter, who has been honored by a Fellowship of the Royal Astronomical Society, conferred upon him in recognition of his services to astronomical science. A record was established when our Pastor called upon every one in the room in turn to propose a toast. It would be quite impossible to give a correct list of the ones proposed, but I will cover them by saying that practically every toast, from "The Church" to "The Teachers of the New Church School which we "Hope to Have," was honored. It will be seen from the last mentioned that the spirit of optimism is not lacking in Colchester at present. Altogether, we had very inspiring meeting one that has braced us for the coming year, when we shall enter more fully into our uses in the new church building.
     J. F. COOPER.

     DEDICATION AT COLCHESTER.

     At last the great day arrived-August 17th, 1924-which had been fixed for the dedication of the little building erected by the Colchester Society in Maldon Road, just beyond Constantine Road. All during the past few months, anxious eyes had watched the progress made by the builders, and for time it seemed that we should not be ready. But wonders were accomplished in the last few days, and, on the Saturday evening preceding the day set, the whole society, with a number of visiting friends, seemed to find a special delight in helping to prepare the building for the service the next morning.

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Never has the society witnessed a scene of greater enthusiasm.

     The interior of the building, although far from being finished as to all its details, already has a very pleasing appearance, and when the chancel had been suitably decorated with flowers by the ladies of the society, the effect was delightful.

     Our visitors numbered 78, and included:-From Bryn Athyn: Bishop N. D. Pendleton and Mrs. Pendleton, Mrs. Paul Carpenter, Rev. Theodore Pitcairn, Miss Margaret Bostock, Miss Constance Pendleton, and Mr. Donald F. Rose; from Toronto, Canada: Mr. and Mrs. C. Ray Brown and Mr. Douglas Brown; from South Africa: Mr. and Mrs. Frederick W. Elphick; from Palma de Mallorca, Spain: Mrs. A. Bjorck. From London came the Rev. F. E. Gyllenhaal, our pastor, with thirty-two members of the Peckham Rye Society, and the Rev. R. J. Tilson, with thirteen members of Michael Church. There were also present several members of Conference Societies, and others interested in the work of the General Church. All these, with some 25 or 30 strangers, made a total attendance of about 180. With such a large attendance, the church was filled to its capacity on the occasion of its first being used, and we hope that this may be repeated many times in the future; for all are moved with a desire to witness an accession of numbers, as the result of the greater efforts which are being put forth. The newspapers of Colchester contained notices of the forthcoming dedication, and afterwards gave detailed and very appreciative accounts of the occasion.

     In the Dedication Service on Sunday morning, the Bishop was assisted by the Revs. R. J. Tilson, F. E. Gyllenhaal and Theodore Pitcairn. The Bishop delivered an impressive sermon on "The Veils of the Temple, and his address preceding the act of dedication was most eloquent and fitting.

     The same afternoon, there was a special service for the administration of the Holy Supper, the communicants numbering 88. This service had not been publicly announced, and so the attendance was limited to members and friends. At the evening service, however, several strangers were again present.

     Dinner and tea were provided in a large marquee erected at the rear of the church building, when all were the guests of the Society. These meats formed an occasion for a happy reunion; for it was found that a unique occasion had brought together a unique company, and that many old friends exchanged greetings who had not met for years.

     Nor must we omit the fact that the new building was erected by one of the oldest members of the Colchester Society, Mr. A. H. Appleton. He has been concerned in the erection of many buildings, but in the present instance his use found its highest expression and the realization of a life-long ambition.

     Throughout the day there was a feeling abroad of profound gratitude for the fact that, after many wanderings, we have at last been led to a building of our own, set apart for the worship of the Lord in His Second Coming-the first building to be erected in Europe under the auspices of the General Church of the New Jerusalem.
     C. P. and F. R. C.

     LONDON, Michael Church.-Following the custom prevailing in this society, the observance of New Church Day this year included a Feast of Charity at which the activities of the ecclesiastical year were reviewed. An interesting record of the occasion has been sent to us. After remarks by the Pastor, the Rev. R. J. Tilson, dwelling upon the spiritual significance of the Day, Psalm xix was sung. Greetings from other societies and absent members were then read, followed by the reception of a new member,-Miss K. M. Robinson. Greetings and addresses were also received from the Revs. F. E. Gyllenhaal and Albert Bjorck.

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From the Pastor's address we quote as follows:

     "There is no work unto which men and women are called which is rightly comparable with the work done in the interests of the Lord's Church. Rightly considered, in this work is involved the all of regeneration; for the uses performed by men and women should be of the Church, and for the Church, which is the Lord's kingdom upon earth. It is written: 'A congregation in general is what, in common speech, is called a church, but every one in the congregation must be a church, in order that it may be any church. Every general involves parts similar to itself.' (A. C. 4292.) Further, 'The church is from this, that man lives according to the Word, or according to doctrine from the Word, and in such a manner that doctrine is the rule of life.' (A. C. 6617.)

     "But with the Church, as with all things of His Divine creating, the Lord works from firsts to lasts or ultimates. The First is the Word,-the Triune Word. Of that, the Lord is the Sun; the spiritual sense is the glory; and the Letter of the Word is the cloud. (T. C. R. 780.) The Ultimates or Lasts are the Congregations of the Church,-the institutions formed and working for the establishment of the Lord's kingdom upon earth. These congregations must be formed 'according to the Word,' if they are to be truly the Church. They are the 'generals,' of which the 'particulars' are the members of the congregations; and these, in their turn, must live 'according to the Word.' It is all a question of the Word-the Whole Word-for the Word, and the Word alone, makes the Church.

     "Brethren, it is our great privilege to be a 'congregation' of the Lord's New Church. How far we truly form a Church, will depend upon how truly we are-each of us-real and true churches in ourselves, in our individual characters. As a church, in the sense of a congregation, we are met together to celebrate the institution of the last and crowning Church upon earth,-the Church of the New Jerusalem.

     "It is well known to us that the Lord did not choose the Jews to be the representative of His Church because of any virtues they inherently possessed; neither has the Lord called us into the Church of the New Jerusalem because of any inherent good we might imagine that we possess. It is alone of His mercy that we are called unto this great privilege. But we save been so called, and realizing this, we would, with thankful hearts and humble minds, pass in review the work which, as a 'congregation' and 'church' of the Lord, we have been permitted to do in the ecclesiastical year just closed."

     The review of the Pastor's official acts, of his visits to members and circles in isolated localities, and of the many uses of the Michael Church, ecclesiastical, social and educational, leaves the impression of a very full and active year and of zealous accomplishment.
     W. B. C.

     TORONTO, ONT.-The doings of the Olivet Church are resumed as from August 11th, the day on which our Pastor, the Rev. K. R. Alden, and his family left us for Bryn Athyn. That catchy little song which has such vogue just now, "It ain't agoing to rain no more," was distinctly de trop on that day for it rained, it rained, and then some more, though not sufficient to prevent a large turnout of our people to wish bon voyage to our dear friends, and to sing "Our Own Academy" as the train pulled out of the station.

     The social events during the past month have been in the nature of "showers," and therefore quite in keeping with the weather we have been having. "Going away" showers were arranged by the Ladies' Circle for Miss Vera Craigie at the home of Mr. and Mrs. Thomas Smith, and for Miss Jacquin Fountain at the Carswell home, whilst a crowd of men foregathered at the Craigie home to give a send-off to C. Morden Carter. All three have departed for Bryn Athyn, and we are beginning to wonder when the exodus will stop.

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There was also a "kitchen" shower for Miss Gretchen Becker at the home of Mr. and Mrs. Ray Brown on the occasion of her approaching wedding. Our, young friends thus honored were more or less deluged by gifts and good wishes, and the functions themselves provided opportunities for our all getting together in a social way. At three out of the four events, the writer was not privileged to be present, but he has it on unimpeachable authority that they were very successful, the musical numbers being provided by Mrs. Dr. Richardson, Miss V. Johnson and Mrs. Ireland, with, of course, the singing of Academy songs also. But we can vouch for the affair for Morden Carter as being an event of much conviviality, good "eats," numerous jokes-good, bad and indifferent-much oratory, and a long walk home in the early morning.

     On Sunday, August 17th, the pulpit was occupied by the Rev. Alfred Acton. Curiously enough, the subject of his sermon was similar in substance to Mr. Alden's closing sermon on "The God We Worship." In addition to conducting the service, Mr. Acton, on request, held an evening meeting and gave us racy and interesting account of his last trip to Europe, followed by an intensely interesting lecturette on Swedenborg's scientific and philosophical works and their bearing upon a true and more complete understanding of the Writings. He was able to carry us with him into a somewhat fuller realization of the importance of the research work being done by the Swedenborg Scientific Association.

     The Rev. Homer Synnestvedt conducted services for us on Sundays, August 24th and 31st. The subject of his first sermon was the necessity of our having a correct idea of the Lord, to the end that we may intelligently worship Him, and enter more fully into the mysteries of faith. This similarity in the subjects of sermons by three different preachers on successive Sundays did not come about by collusion, nor should we regard it as mere coincidence, but rather as of Divine Providence leading our pastors to a realization of the need of combating the present Modernist movement, and of establishing as firmly and clearly as possible a sound conception of the "True Christian Religion."

     During Mr. Synnestvedt's stay in Toronto, he was called upon to go to Kitchener to officiate at the funeral of the Rev. J. S. David. We would take this opportunity to express, on behalf of the Olivet Society, a deep appreciation of the way in which the late Mr. David has helped us out on several occasions during the sickness and absence of our Pastor. His sermons were a delight to everyone, and it was a matter of regret to us all, when, owing to increasing weakness, it was determined that he would be unable to keep the appointment to fill the pulpit of our Society until the arrival of the Rev. Hugo Lj. Odhner in December. Disappointed, as he was, in not realizing his desire to perform this service, he has passed on to a wider field, where he will find full scope for the great love of his life-the preaching of the Evangel of the New Jerusalem.

     It was with unalloyed pleasure that we welcomed the Rev. K. R. Alden for a brief visit over the weekend of September 6th to 8th, when his program of activities was indeed full. On Saturday afternoon, he officiated at the wedding of Miss Dorothy Gretchen Becker, youngest daughter of Dr. and Mrs. Henry Pecker, to Mr. Wilbur Whitney Timmins; on Sunday morning, he conducted a service at which two adults and three children were baptized; and on Sunday evening he conducted missionary service, preaching on the subject of the descent of the New Jerusalem (Rev. 21:2), or "What Swedenborg has Given to the World." This address was in the speaker's characteristic style for such meetings, carrying the message of the New Church in accommodated language to the understanding of the numerous strangers present, but without dilution or sacrifice of strength in maintaining the essential qualities of our distinctive Doctrine.

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     We are thankful to all three of the pastors who have come to us recently and ministered so ably to our spiritual requirements. Miss Rhoda Ebert, our Day School Teacher, informs us that the school opening conducted by Mr. Alden on September 8th was a very enjoyable event. The address was full of inspiration, and the pupils were glad to be back again in school and filled with enthusiasm. We are happy to report the same number in attendance as last year-14-with another successful school year in prospect.
     F. W.

     ATTENDING THE OLD CHURCH.

     In The New Christian Minister for September 4, 1924, the Rev. W. R. Reece, Pastor of the Convention Society at Portland, Oregon, gives an account of his attending Old Church services during his summer vacation, from which we quote:

     "I went twice to Methodist churches, and once each to Episcopalian, Baptist and Apostolic Faith. Of them all I enjoyed the latter most. Religion means something to those brethren. They may be, and are, crude in their beliefs-their tripersonalism is something painful to a New Churchman-but they know that something has changed their lives, and they are not afraid to say so right out in meetin'. Their direct antithesis is the Episcopalian. I'd call his church an ecclesiastical refrigerator, with a lot of machinery so cluttering up the place that the product is lost in the effort to produce it. The Episcopalian does attain a degree of reverence, however, which is more than some Baptists do, as, for example, one preacher I heard who talks to the Almighty with his hands in his pockets, taking them out only to gesture enforcingly some demand upon the throne of grace. Neither he nor his son-who was preaching his first sermon that evening-thought it worth while to read from the Word. Too many stories of their own to tell.

     "If any of you New Church people fondly imagine that the old doctrine of God in Three Persons is a thing of the past, you need only attend a few Orthodox services to become rudely awakened. Every minister I listened to prayed directly to the Father as one Being, petitioning Him to do such and so for the 'sake of His Son,' as another Being quite distinct and separate. This makes all Christianity pagan, and chains the believer fast in naturalistic thought. I was surprised, too, to hear both Episcopalians and Methodists repeating the so-called Apostles' Creed in which, every Sunday, they affirm their belief in the resurrection of the body! This idea always gives me a violent headache."

     BRYN ATHYN, PA.-Bishop and Mrs. N. D. Pendleton returned from Europe on September 16th with enthusiastic accounts of the progress of the Church in Europe. The Bishop took part in the opening exercises of the Schools on Wednesday, the 17th, delivering a short address to the children of the Elementary School in which he described the remarkable woodcarving work of Mr. T. I. Sigstedt, a member of our Society at Stockholm. Passing competitive tests, Mr. Sigstedt received a commission from the Swedish Government to reproduce from remaining pictures the woodcarving on the barge traditionally used for royal processions on state occasions. The original was recently destroyed by fire, and a copy has now been made, as nearly exact as possible, by Mr. Sigstedt, who has fulfilled his task in a manner highly satisfactory to the authorities, and has produced a piece of craftsmanship universally admired. The Bishop was followed by the Principal, Mr. O. W. Heilman, who gave a short and practical talk to the children on the subject of "Charity."

     Later the same morning came the opening exercises of the Secondary Schools and College Department, at which Dean Doering delivered most interesting address, emphasizing the need of individual effort and application, on the part of both students and teachers, in order that the year's work of education may be successful.

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It is hoped that this address will be published, that it may be read throughout the Church. The enrollment is larger than last year, numbering 19 in the College, 46 in the Boy's Academy, 37 in the Girl's Seminary, and 112 in the Elementary School. Total, 214.

     On the evening of the same day-Wednesday, the 17th-the Bryn Athyn Society celebrated the Bishop's return with a reception at which he and Mrs. Pendleton were the guests of honor. The Auditorium was tastefully decorated with flowers, and the honored couple were enthroned in a bower of palms. After an hour devoted to a lively interchange of greetings at this first reunion after the summer holidays, the assembled guests were seated around the room and listened to several musical selections. Our justly celebrated male quartet sang a "Welcome Song" written for the occasion; Miss Lena Synnestvedt played two most enjoyable piano numbers; and Mr. Rudolph Robert Schnaar sang two delightful songs. When refreshments had been served, a toast to "The Church" was followed by one to "Bishop and Mrs. Pendleton," whereupon the Assistant Pastor, on behalf of the members of the Bryn Athyn Church, presented them with a complete set of flat silver, suitably inscribed, in commemoration of their twenty-fifth wedding anniversary. In responding, the Bishop expressed his delight in the gift and the sentiment it represented, and gave a short, but most interesting account of his visits to the various centers of the General Church in Europe during the summer.

     The President's Reception to the Schools on Friday evening was a most joyous occasion, glowing with the optimism and buoyancy of youth. The evening was almost wholly given over to dancing, and the colorful array of ladies' dresses imparted a kaleidoscopic beauty to the occasion.

     Eight o'clock on Saturday evening, September 20th, witnessed a lovely wedding in the cathedral, when Mr. Rudolph Robert Schnaar and Miss Hazel Heath were married in the presence of a large congregation. Mr. and Mrs. Harold Pitcairn gave the happy couple a most delightful reception in the Auditorium following the ceremony. The Rev. William Whitehead acted as toastmaster, and introduced toasts to "The Church," "The Bride," "The Groom," "The Bride's Maids" and "The Best Man." Brief responses were made in turn by the Rev. George de Charms, the Rev. K. R. Alden, Mr. Elmo Acton, and Mr. Whitehead himself. Delicious refreshments, and music of an unusually high order, had been provided, and with a short program of dances a most memorable occasion was brought to a close. Among the visitors from a distance were Mr. and Mrs. George Schnaar, of Kitchener, Ont., and Mr. Arthur Carter, of Toronto.
     G. DE C.

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PITTSBURGH DISTRICT ASSEMBLY 1924

PITTSBURGH DISTRICT ASSEMBLY HOMER SYNNESTVEDT 1924

     Announcements.

     The Fifteenth Pittsburgh District Assembly will be held in the House of Worship, 1928 Wallingford Street, October 10th to 12th, 1924. Members and friends of the General Church are cordially invited to attend.
     HOMER SYNNESTVEDT, Secretary.
CHICAGO DISTRICT ASSEMBLY 1924

CHICAGO DISTRICT ASSEMBLY GILBERT H. SMITH 1924

     The Twentieth Chicago District Assembly will be held at Glenview, Illinois, October 17th to 19th, 1924. A cordial invitation is extended by the Immanuel Church to all members and friends of the General Church. Through this notice, opportunity is taken to invite those especially who live within easy reach of Glenview, and are isolated from any organized society of the Church, calling attention to the desirability of their making use of these annual meetings to renew their contact with the Bishop and others, and to enter into the general sphere.
     GILBERT H. SMITH,
          Secretary.

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CHRISTIAN RITES AND CEREMONIALS IN THE NEW CHURCH 1924

CHRISTIAN RITES AND CEREMONIALS IN THE NEW CHURCH N. D. PENDLETON 1924

NEW CHURCH LIFE
VOL. XLIV NOVEMBER, 1924          No, 11
     From without, the New Church appears as a Christian variant, an erratic sect, a theological deviation from the common standard of doctrine; as a mysticism, not the less mystical because subjected to a severe form of rational statement, a survival from the dark ages; and this, in spite of the scientific grounds upon which its revelation is philosophically based. To its members, the New Church appeals as the final form of religion inaugurated by the Lord at His Second Coming, and, as such, Christian in highest degree, but separated from the old Christianity by a general Judgment and a new Divine Revelation.

     Within the New Church, there is also a division of view. To some, the Second Coming is regarded as a pervasive influence falling with secrecy from heaven; and the New Church is seen under the guise of the Old, more or less unconsciously reformed. To others, the Second Coming is concretely defined by the new Revelation, and the New Church is held to be new and distinct in outward standing as well as inner spirit, separated from the Old in a way not unlike the former separation between Christianity and Judaism. It is held that in this respect history repeats itself.

     But those who take this latter view admit that all the terms of the separation are not the same; that is to say, while the New Church is distinct from the Old, the distinction is only in part like that which was drawn between Christianity and Judaism. For while the New Church is distinguished by a general Judgment and a new Revelation, it has no new rite of fundamental significance given by Divine command.

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Instead, it carries over the rituals of the former Church, whereas to the first Christian Church were given, not only a new Word, but also new ceremonials, signifying, indeed, the same in general as those of the Jewish Church, but being distinctly different in form and quality. This is a matter of no little importance; for the influence of the ultimate ritual of a religion is profound, and its bearing is direct, not only upon the thought and affection, but also upon the genius of a people.

Contrast, for instance, the effects of baptism and circumcision upon the temper of a people, or of animal sacrifices and the Holy Supper. Of these, the Christian ceremonials are incomparably better fitted to the worship of an internal church. Hence it was that, in place of the very ancient purificatory rite of circumcision, the Christian, in token of his spiritual cleansing, was baptized. In place of animal sacrifices, the Holy Supper was administered, to symbolize a feast of Divine things. Thus it is noted in A. C. 1083 that, in place of the sacrifices of the Ancient Church, certain symbolicals succeeded in the Christian Church. From a historical standpoint it is clear that, unless the Christian Church had been given these new rites, it could hardly have escaped from its Jewish matrix. The Writings note this by the statement that baptism was given in place of circumcision to mark the difference between the Churches. (T. C. R. 674.) It is a fact of interest that an effort was made by the Jewish converts grouped at Jerusalem to fasten circumcision upon the early Christian Church. The failure of this effort is taken as signal evidence of a favoring Providence. There is no record, so far as I know, of an effort to continue sacrifices in the Christian Church, though the evil practice of human sacrifice was charged against it by some of its ignorant and prejudiced enemies.

How, then, may we claim a difference between the New and the Old Christian Church like that which existed between Christianity and Judaism, since we have only the one demarking feature, and not the other? It comes to mind instantly to say that the New Church is not given a new symbolic rite because it is to be an internal Church. This is doubtless the case. But it is also clear that the spiritual need of men can be met only with the aid of some sanctified observance.

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And it is certain that, for this reason, Baptism and the Holy Supper were taken over and impressively endorsed by the Writings as vital to man's spiritual well-being. Must we not admit, then, that the relation and the distinction between the New and the Old Christian Church is not just the same as that which formerly existed between the first Christian Church and Judaism? Does it not appear that the relation between the New and the Old Christian Church is in this respect more intimate? that the break between them is not so complete?

It is important in this matter not to exaggerate either the points of contact or the signs of difference, but, if possible, to perceive the matter just as it stands. While we have in the New Church no new sacrament of Divine command, yet it will be agreed that those of the first Christian dispensation have been given a new spiritual meaning; that is to say, we now for the first time know definitely the true spiritual significance of Baptism and the Holy Supper. But we may claim more than this. We may claim that we have in these sacraments a new spiritual effect; and we may hold that this new effect is more potent than a mere external ceremony, in creating a new spiritual state. A new rite is important when it is necessary to enforce an external separation. And while such a rite often involves greater issues than are realized by those who employ it, yet its effect is in a manner controlled by the general spiritual state which prevails. Clear thinking demands that we do not regard baptism as one and the same in the several ecclesiastical eras in which it has been employed. Its root idea certainly has always been the same. It has stood for a spiritual cleansing. But so also did the more ancient lavings. To illustrate: The baptism of John differed from that which followed in the Christian Church; for by John's baptism men were prepared to receive the Messiah when He should come, and by it their "names were enrolled in heaven among those who in heart expected and desired Him." (T. C. R. 691.) Elsewhere in the same book (689), in place of "enrollment," it is said that they were "inserted" into heaven among those who anticipated the Lord's coming. This "insertion" was, of course, as to the spirit; and it may here be said that this is definitely the New Church idea of the use, power, and effect of a sacred ceremonial.

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Baptism, then, effects an enrollment in heaven, or a spiritual insertion into angelic societies; but its specific value arises from the kind and quality of those societies, and certainly in this we may carry over what is said concerning the baptism of John, and assert that the later Christian baptism effected an "insertion" into heaven among those who received the Lard after He had come. The state of anticipation differed from that of the after realization, and in a like degree the one baptism differed from the other. And may we not take a further step, and say for the like cause that New Church baptism differs from the two preceding? May we not say that New Church baptism effects a spiritual enrollment among those in the other life who have received the Lord in His Second Coming? And if so, have we not a new baptism, if not in the outer observances, yet in its spiritual effect? Should not New Church baptism be performed in the name of Him who is now come? and the one who is baptized, or the sponsor, be advised of the fact that a spiritual "insertion" has been effected, and that the name of the one baptized is enrolled in heaven, as well as on earth, among those who have received the Lord in His Second Coming?

May we not hold a like view of the spiritual meaning and effect of the Holy Supper? Is this most holy rite the same as that which is celebrated in other Churches? In the Holy Supper there is a spiritual eating, but of what? Does not everything depend on that? Thus it is recorded in T. C. R. 177 that, in the former Church, a trinity of Gods is in the use of the sacraments. In the New Church, the Divine presence in the Supper is that of the Lord in His Glorified Human. Is this on the altar of any other Church? If so, it is unseen and unacknowledged, for it is not in the doctrine of any other Church; and nothing is seen or acknowledged save that which is in the doctrine. The Divine Human may indeed be obscurely present in idol worship, where the mind of the devotee is pure and the heart simple, but at best it is present only by indirection. No idol is the Glorified Human; far from it. Now the recognition of the presence of the Glorified Human in the Word and in the Holy Supper is that which makes the New Church, and it also makes the holy ceremony new, so new that its outer likeness to the old observances only accentuates its difference. The Holy Supper after the Second Coming is a new thing.

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In that Supper there is no eating of the material body of the Lord; nor do New Churchmen think therein of the Lord's death, or of His vicarious atonement. They see in it a representation of His glorified Body, which is not material, and which did not die on the cross; for of it death could at no time be a predicate.

     In thinking of the Holy Supper and Baptism in connection with the Second Coming, Swedenborg likens them to a double temple, one below and the other above. In the lower, the gospel of the Lord's New Advent is preached, and there, near the altar, are steps leading to the upper temple, where the Holy Supper is celebrated; and from thence there is a passage into heaven. (T. C. R. 669.) It is the doctrine preached in the lower temple which gives quality to the sacred ritual of the upper chamber, which in turn opens the way to heaven.

     In the sacred ceremonies, everything depends upon the perception of the God who is worshiped, and in whose name the rites are performed. For as man sees his God, so is his God to him. This law prevails. The New Church worships distinctly the Lord of the Second Advent. This Lord is the same with Him who was born into the world; and the Lord who was born identified Himself with Jehovah of the Jews. Yet how different these in history and manifestation, though one in Person and Essence! The Lord of the Second Advent is specifically the Lord revealed in the Writings. Him we worship. The Lord of the First Advent is the Lord revealed in the Gospels. Him also we worship, but as He is seen in the light of the Second Coming. The pre-advent Lord is Jehovah of the Old Testament. Him also we worship, but not apart from the Person of Christ, as now revealed in the Human glorified.

     Every man worships from his doctrine, that is, in accordance with his idea of God; and according to this, also, is the significance, the power, and the effect of his ritual performance; according to this is his insertion into spiritual societies, that is, into those societies which are in a like doctrine with himself. The ritual effects this because of its ultimate significance, because it is a sign perceived by the angels as binding; and they cannot but inflow when the sign is given. Angelic influx with man is the same as man's insertion into spiritual societies. For this reason, we may say of New Church Baptism that it is not only a heavenly enrollment, a spiritual insertion, but also an actual bond holding together those on both sides of the veil who acknowledge and receive the Lord in His Second Coming.

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It is the same with the new administration of the Holy Supper. That Supper even more intimately intromits the spirit of the partaker into heaven, into the New Christian Heaven, formed by and for the reception of Him in His final Advent.

     May not like things be said of ordination into the priesthood? Beyond a doubt, this ceremony also effects an insertion into those angelic societies which are engaged in the spiritual use which the priesthood on earth is appointed to perform. That is to say, New Church ordination introduces the priest, as to his spirit, into certain societies in the other world which were formed subsequent to the Last judgment, and which are specifically concerned with the New Evangel. It is an interesting fact that this ceremonial is also taken over from the former Church, that is, the essential of it, which consists in the laying on of hands, as a correspondential act signifying the communication, transfer, and reception of that which is imparted as from one to another, but which in truth is a gift from the Lord to the recipient; in this case, the gift of the office, the use, and the authority of the priesthood to do certain things in the name of the Lord.

     The Writings point to the spiritual origin of this Christian ceremonial when treating of the laying on of hands in connection with the Jewish sacrificial rites. In this connection, they also speak of the amazing powers of transference in the spiritual world effected through the hands. This last was scarcely known to the primitive Christians who adopted the custom, though they did know of the Jewish sacrificial rites; but what they probably had very vividly in mind was the Lord's blessing and healing by the power of touch. The commentators note these two as the probable sources from which the custom was derived; and the Writings also, when speaking of the Lord's blessing and healing by touch, in two passages add the words: "Hence, too, it is that inaugurations into the priesthood at this day are effected by the laying on of hands." (C. L. 396. S. D. 6094.) This, I think, determines the matter.

     The point of peculiar interest here is, that the Christian manner of ordination, while correspondential, and derived from the Lord's blessing and healing by touch, was not derived from His own mode of empowering His disciples. When He imparted the Holy Spirit to His disciples, it is said that He "breathed upon them." (John 20:22.)

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This "breathing" was a representation of Divine inspiration; and it is noteworthy that the added explanation given is, that this inspiration was an insertion into spiritual societies. (T. C. R. 140.) This act of "breathing" was so striking that one is disposed to wonder that it was not followed in after inaugurations. It is possible that the disciples felt that the Lord alone should do this. Certainly they looked to Him to make the choice when filling Judas' place. They selected two candidates, and cast a lot. So far as is known, no other ceremony was employed. It appears that formal inaugurations by the laying on of hands were a later development.

However, it is clear that those to whom the Lord imparted His Spirit, communicated that spirit in turn, and by some mode, to others, and that after a time this mode comes to view as the laying on of hands. Whether this custom began with His immediate disciples, and was continued without a break in the succession, is not a matter of importance to us. We are not interested in proving the apostolic succession. What does interest us is the fact, stated in True Christian Religion no. 140, that the Lord's breathing upon His disciples represented Divine inspiration, and that this inspiration was an insertion into angelic societies. From this it is that a man is a Christian, a New Churchman, or a priest, as the case may be; and from this comes all his inspiration and enlightenment, that is, by and through those spiritual societies to which his spirit has been bound by the sacred ceremony.

When, after His glorification, the Lord breathed upon His disciples, He said, "Receive ye the Holy Spirit." This Holy Spirit "was not until Jesus was glorified," but after His glorification it filled the heavens, and especially those new heavens which were formed at the time. By His breathing upon them, their spirits were inserted into these new heavens, from whence proceeded the operation of the new Holy Spirit. This, and not the apostolic succession, as such, gave inspiration, enlightenment, and spiritual power to the Christian priesthood. Like things are true of the New Church and its priesthood. But in this case the inspiration comes from a different series of societies, that is, from those formed since the Judgment of the Lord's Second Coming, formed of Christians who could serve to initiate the Church of the Second Advent.

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Inauguration into the priesthood of the Jewish Church was effected by anointing and the filling of hands, that is, by anointing with holy oil, and by putting in the priest's hands an offering to be waved to Jehovah. This ceremony of priest-making also effected a certain connection with societies in the other world, whence came an inspiration of a peculiar kind. These societies, however, were removed at the time of the Lord's first advent; they could be of no service in founding the Christian Church. For this reason, the rites upon which they rested were abolished.

There is food for thought here, when considering the differences between the Churches, and the causes thereof. The reasons are far-reaching. They arise from the nature of the Churches before and after the advent in the flesh. The Churches before that advent were demarked by rites and ceremonies, while the Churches after that advent are distinguished by the rational understanding of doctrine. Not otherwise are the various Christian sects discriminated, one from the other, and not otherwise is the new Christian Church differentiated from the old. However, the creeds of the several Christian Churches are theological speculations, while that of the New Church is Divine Revelation.

While the New Church is distinguished from the old by a revealed creed, yet that difference is too great to be covered by a single formula. The whole matter of the First and Second Comings must be considered, and especially the fact that the First Coming was personal, and the Second a coming in the spirit of truth. If we parallel the two Comings, we find that in several events they agree, while in one they appear to differ. By both Advents, a general Judgment was effected, the world of spirits cleared, the hells subordinated, the heavens ordinated, and a New Church established. These are the same in both. But what of the difference? In His first, personal Coming, the Lord glorified the human assumed. This was central; the other events were but sequences of this. Is there anything in His Second Coming that stands over against this personal glorification? Anything central, from which such great sequences as a general Judgment and the founding of a New Church might how!

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     Over against the personal glorification, we have, as the central event of this Second Coming, the revelation of the internal sense of the Word. Are these two in any degree comparable? In a sense, they are the same. That is to say, as in the First Coming He glorified the flesh, so in His Second Coming He glorified the Scripture by a revelation of the internal sense. This second glorification was an after-effect of the first. In time and fact the two stand quite distinct, and different in this, that the formation of the Scriptural Human was effected by a series of involving revelations, flowing through chosen angels in heaven, and received by prophets and seers on earth. This began with the dawn of time, and continued throughout the ages. But His personal Human was put on by virgin birth, and glorified within the period of little more than thirty years; and when glorified, it reascended to the Father, in the midst of the spiritual sun; while His Scriptural Human, though glorified as the clouds of heaven by the sun thereof, yet remains with us in outward form, serving the while as an ever-constant medium, through which the glory of the Divine may be seen.

     The Second Coming, as we have seen, is marked by no new ritual; it rests on no new symbolic covenant. But it lifts up and glorifies every symbol and every ritual which has come to us from the old representative days. In itself, the Second Coming is a pure revealing, a Divine unfolding, of hidden meanings deeply involved in ancient ceremony, whether of cleansing waters or sacred feast, or in the enigmatic sayings, the veiled prophecies, of those possessed by the Spirit of God, which, when written, composed our sacred Word. This revealing, however, must needs itself be written; and it is written in the form of rational interpretation or direct statement of doctrine and the truth thereof. It is strictly modern in this, that it takes the form of rational inquiry into the mysteries, whether of formal dogmas or of sacred rites. Our sign of this revealing, if we would have a sign, is the opening of the Word. For this expresses the special gift to the New Church; this implies the work of its priesthood. This is that which heals error and brings heresy to judgment, and by restoral and renewal prepares the way for a new ecclesiastical age.

     The open Word, then, is the after effect of the personal glorification. It is even an extension of the glorifying process from the personal to the Scriptural Human.

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And herein the Second is at one with the First Coming; and by the same token the second Christianity is at one with the first, in so far as both are truly Christian. The difficulty here is not a matter of rite or symbolic observance, but doctrine perverted to the point of death, of loves gone astray, of lives devoted to the mammon of unrighteousness.

While the New Church is separate from the Old, its separation is primarily one of spiritual state engendered by the truth of the new Revelation. And yet we may look for this new state to build its own fitting foundation. And this foundation, in a ritualistic sense, must be built upon the two great ceremonies,-Baptism and the Holy Supper,-called in the Writings the "two universal gates to heaven"; and also upon a third, that is, the laying on of hands in ordination, which, however, is not a universal but a special entrance to particular societies. To this must be added the Christian marriage ceremony, and the New Church ceremony of betrothal, which are even more special; that it to say, they have primary reference to the relations of individuals, and deal with a very special state.

The Christian marriage ceremony is based on the Lord's words in Matthew 19:4-6: "He made them at the beginning male and female. For this cause shall a man leave father and mother. . . . What God hath joined together, etc." And on those words it will ever stand. Yet its administration in the New Church is modified by what is said in the Writings concerning the mode of its representation in heaven. The New Church betrothal ceremony is actually drawn from heaven, if not in form, yet in intent. It is derived to meet the statement of Conjugial Love n. 21, that in heaven "the priest administers betrothals and consecrates consent," and this even although the priest, in his representative capacity, is absent from the marriage ceremony in heaven, because on that occasion the groom represents the Lord, and the bride the Church. These are definitely New Church modifications and additions, not made by command, indeed, but in emulation of heavenly customs revealed. We have reason to believe that the marriage and betrothal ceremonies also effect intromission into angelic societies that have been formed since the Last Judgment; and we know that they are significant of a new love revealed and imparted to the New Church, a love called the true conjugial.

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This suggests the possibility that we may see in our betrothal and marriage rites the symbol of the new covenant with the heavens.

     In any case, it is clear that inspiration from the new heavens will in time so qualify the performance of the several Christian rites, or rather the mode of this, their representation, that they will become as new, and to that extent be distinguished from the older modes from which they were originally derived. If so, the New Church will stand upon an ultimate of its own, that is, an ultimate made as if new by its inner power of re-creation, and this by virtue of the dominating influence of the glorified and glorifying presence of the Lord. Even so, these rites will ever be fundamentally the same as those of the former Christian Church, however greatly the performance of them may be modified by the influence of the new doctrine.

     As indicated before, the rites of a Church are very potent things. They are living actions, things done, vivid representations, by which influx is controlled and a spiritual binding effected. Spirits are intimately associated with them, spirits of the departed who in life were of the religion the rites betoken, and who in the after life have continued in that religion. They determine the quality of worship. So much so, that a new revelation which does not abolish old rites and establish new ones must of necessity abide within the spiritual circumference outlined by those rites. For this reason the New Church is, and must ever remain, Christian; and by this I mean that it can never be dissociated from historic Christianity, but must build itself thereon and therein. You may say that I am here propounding a heresy, or else proving the obvious, as the case may be. But I have in mind to show that while the line between the New Church and the Old is clear cut and unmistakable, and is made decisive by the new Revelation, none the less this line is not like that which was drawn between the first Christian Church and Judaism. It is neither so broad nor so deep.

     But have we here a contradiction? Is ritual more potent than doctrine in determining man's spiritual state? It is difficult to contrast them in this respect, for their lines of action are different. Doctrine controls the thought. It qualifies interiorly. Ritual sways the emotions. It gives outward form.

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Doctrine characterizes the Christian Church, and ritual the ancient series of Churches. This much, however, is evident, that a new doctrine embodied in a new rite is more potent for demarcation and separation than is a new doctrine which rests upon an old rite, and this even when it is granted, as I have shown, that the new doctrine may greatly modify the old rite to its own purpose.

     We are here touching upon a difference between the two Judgments. The Judgment at the First Coming was in a sense the most radical. There was at that time a more fundamental displacement, a clearer separation and disposal of the spirit societies in the world of spirits whose foothold was in the Jewish ritual. These spirit societies were so thoroughly displaced by that Judgment as to leave hardly a remnant to be worked over into the Christian form and state. The consequence was that the small Jewish Christian group at Jerusalem failed of influx, failed of inspiration, and dwindled in number and influence, and the Christian Church passed to the Gentiles. This passage could not have been effected if the group at Jerusalem had prevailed, that is, if to become a Christian the rite of circumcision had been enforced. But it could not be enforced. The Judgment in the other world had destroyed its vitality by a complete displacement of the spirit societies whose organized life depended on that rite.

     There was no full parallel to this at the time of the second Judgment. Then also spirit societies were broken up and displaced, in order that the New Christian Heavens might be formed; but the issues of the breaking were doctrinal; the fault was an evil life based on false doctrine. The working over of the Christian remnant into a new doctrinal form and state was not hindered by an incompatible ritual. As to the power of an ultimate ritual in this world, operating as a holding bond in the spiritual world, note what is said concerning the Quakers, that since they observe neither Baptism nor the Holy Supper, thy cannot form societies in the other life, but are dispersed. (C. J. 85.) Hence Christianity continued; the old rites remained. There was a new doctrine, and the light thereof, and a new spiritual state of Christianity. For this reason the new Revelation called itself the "True Christian Religion."

     Now the first Christianity could hardly have called itself the "True Jewish Religion."

653

For a time, it tried as if to be so, but could not. The feeble efforts in this direction soon revealed its impossibility. It was impossible, not only because the Christian superstructure of doctrine differed from the Jewish, but primarily because Christianity had rooted itself outside of the Jewish ritual; and this being so, Christianity was enabled to become a new religion in the fullest sense of the word. It even became a living internal religion, and in this also it was distinguished from Judaism, which was spiritually dead from its beginning, even though it possessed an abounding natural vitality and a miraculous longevity.

Here we touch the difference between these Churches from another angle. The Christian Church in its beginning was a true Church. The Israelitish never was. It never possessed a spiritual internal. Its life as a Church was wholly a matter of ritualistic representations, and with a change in the ritual the break between it and Christianity was complete. On the other hand, the Primitive Church, having a genuine internal, there is a spiritual kinship between it and the New Church which involves continuity, so that we may say, in a high sense, that Christianity is one, even as the First and Second Comings are one. But in noting this continuity, let us not fail to mark the distinction between the New and the Old,-a distinction traced by every word of the new Revelation, and formed into a doctrinal barrier which may not be passed, save by those who, with open minds and hearts, receive the Lord in His Second Coming.
TURNING TO THE LORD 1924

TURNING TO THE LORD 1924

"It is wonderful thing that every angel sees the Lord before him, in whatever direction he turns his body and face. For the Lord is the sun of the angelic heaven, and this appears before their eyes while they are in spiritual meditation. With a man in the world, in whom the church is, the case is similar as to the sight of his spirit. That some such thing is also implanted in nature, may be inferred from certain plants, in their striving to rise above the herbage that surrounds them, that they may look at the sun; also from the fact that some of them turn towards the sun from his rising to the end of the day, in order that they may ripen under his auspices. Not do I doubt that there is a like endeavor and effort in all the branches and twigs of every tree, though the act is checked, because they are not elastic enough to bend and turn. Moreover, all whirlpools of water and the quicksands of the ocean are spontaneously carried around according to the general progress of the sun." (T. C. R. 767.)

654

HARD SAYINGS 1924

HARD SAYINGS Rev. HOMER SYNNESTVEDT 1924

     "This is a hard saying; who can hear it?" (John 6:60.)

     We are living in a time of great and fundamental transitions. For the time of the fulfilment of prophecy is at hand. Not only on the natural plane, but especially in spiritual affairs, do we hear of "wars and rumors of wars, and of earthquakes in divers places," as also of "false Christs." The great judgment described and foretold in the Apocalypse, in the 24th Chapter of Matthew, and in other parts of the Word, which had its fulfilment in the other world in the year 1757, is now in the very process of fulfilment and ultimation upon this earth.

     Especially notable in the pulpits, theological schools, and centers of learning, is the growing movement toward another Reformation, or a break-away from the established creeds and standards and modes of judging religious truth, which is loosely termed Modernism or Liberalism. In the New Church, however, we learn how to distinguish between progressive and supposedly liberal movements that are true, and those that only appear to be liberal and rational, but which, while rejecting the false dogmas of a former age, and throwing off all allegiance to the authority of men, whether priests or councils, also throw away the Word of God itself, and the humble acknowledgment that the fundamental truths concerning God and eternal life can only be given by God Himself. Thus the pride of self-intelligence leads into indifference and denial.

     The test is-for every man who still has the fundamentals of religion and sound reason-whether the new way leads toward God and a life of order from duty to Him, or away from this. For the Christian the test is, what this new way teaches concerning Christ Himself, or the Divine in the Human, as He has revealed Himself to the men of this earth. But when we turn to what our Lord did teach as man's duty of religion, we see that the first and foremost theme of His message was the acknowledgment of Him as Messiah and King,-the only means of approaching God the Father, or of being conjoined with the Divine Itself.

655

And this declaration proved to be a "hard saying" to those who heard it. "Many therefore of His disciples, when they had heard this, said, This is a hard saying; who can hear it?"

     Among the Liberals at this day, it is a popular saying that Christ never talked about who He was or what He was, but only about how men should live in order that they might bring down the kingdom of heaven upon earth. But the fact is quite otherwise. For the very corner stone of His whole Evangel was this matter of seeing Him as God incarnate, and of hearing His laws because they were of Divine authority, and obeying them from a love of Him. Let us here recall a few of the many such declarations in the Gospel.

     In Matthew we read: "All things are delivered unto me of my Father; and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal Him. Come unto me, all ye that labor and are heavy laden, and I will give you rest." For John the Baptist had sent two of his disciples, who asked: "Art Thou He that should come, or do we look for another? Jesus answered and said unto them, Go and shew John again those things which ye do hear and see." (Matt. 11:2-4; 27, 28.)

     In the chapter of John from which our text is taken, our Lord declared: "He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him. As the living Father hath sent me, and I live by the Father, so he that eateth me, even he shall live by me. This is that bread which came down from heaven; not as your fathers did eat manna, and are dead; he that eateth of this bread shall live forever. These things said He in the synagogue, as He taught in Capernaum. Many therefore of His disciples, when they had heard this, said, This is a hard saying; who can hear it? When Jesus knew in Himself that His disciples murmured at it, He said unto them, Doth this offend you? What and if ye shall see the Son of man ascend up where He was before? It is the spirit that quickeneth; the flesh profiteth nothing; the words that I speak unto you, they are spirit, and they are life. But 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.

656

And He said, Therefore said I unto you, that no man can come unto me, except it were given unto him of my Father. From that time many of His disciples went back, and walked no more with Him." (John 6:56-66.)

     What is it that makes Divine Truth "hard" or a "hard saying"? In the Heavenly Doctrine we are told that "if there is no correspondence of the external with the internal, then everything which is internal, and comes from the internal, is hard, because there is no conjunction." (A. C. 5511.) Falsity confirmed to full persuasion is said to be "hard." (A. C. 6359.) In the other world, everything of man's proprium appears as something hard, wooden, bony, or like ebony. (D. 2250.) We read of "stiffnecked people," of a people with "hard hearts" or "stony hearts," with "faces of flint," "faces of brass," and so on. And all such expressions refer to their states of life, and to a lack of correspondence in their external interests and desires, which resist interior things and rebel against them. We need only perform a little self-examination to realize the truth of the teaching that our proprium or external man is of this nature. And it is this condition that causes Divine and heavenly truth to seem "hard." It is a condition actually inscribed upon our brain cells, and ingrained in the lay and twist of the fibers. Furthermore, we are so wholly in it, and it is so entirely natural to us to love the things of sense and of the world, that we are quite unaware of the condition, until the Lord brings it to our knowledge through His Word. Then we experience a shock. It is a "hard saying; who can hear it?" And there are many who then turn back from following Him.

     Of course, there are two kinds of "hardness." The hardness of a good man is a stiffening or making firm of the external for the sake of protection and resistance in the presence of disorder. But this state is inwardly pliable and full of love, like the wrath of a good soldier, who ceases to slay when the bugle blows, and takes care of the defeated enemy.

     All education at this day is hard at first. And our state of rest in the uses of heaven is only attained after "six days of labor." Almost from the beginning we find the process of training to consist of "hard sayings." If we were born into the order of our lives, we should not suffer as we do, nor require so much checking and compelling.

657

Even little children exhibit such evils as anger, hatred, and deceit; and whenever these evils become active, even though the children are not as yet truly responsible for them, there must be some rebuke or repression, and this at the time is a "hard saying" to them. All this, because the devil gets into us so easily, owing to the reverse twist of the fibres of our proprium, received as our inheritance from a long line of disobedient and self-indulgent ancestors. This side of us, however, is at first only a set of tendencies, and is carefully kept dormant by the Lord until the heavenly remains of what is good, gentle and loving, and unselfishly delightful, can be introduced and obtain a foothold. When these states are active, there is nothing "hard" about the Law, for the heart does not resist it. And this is the good to be earnestly sought by all educators, and by ourselves as we grow older.

     At each advent of the Lord, and in each Revelation or Testament, there were "hard sayings." The chief one in the Old Testament was this: "Hear O Israel, the Lord our God is one Lord." In the New Testament, such declarations as these: "Except ye eat the flesh of the Son of Man, and drink His blood, ye have no life in you." "I and the Father are one." "He that seeth me seeth the Father." At the Second Advent this: "Hic liber est adventus Domini. Scriptum ex mandate." "This book is the advent of the Lord. Written by command." Also, the teaching that the Old Church is dead, and that the New Church must be raised up in some nation apart, and from a small remnant of the Old. And the doctrine that marriages between persons of different religions are heinous in the sight of the angels.

     But we only make these things hard when we stiffen our necks from contrary persuasions. It is a state of non-correspondence that makes internal things hard to the external man.

     And there are other "hard sayings" which the New Churchman must get used to, especially if he has been brought up in the old orthodox persuasions. For some it is a hard saying that wine is good, and should be used; for others, that marriage is primarily a matter of religion, with all the involved limitations of conduct; and so on. But the great offence of all offences-the one biggest stumblingblock of all times-is the doctrine of the Divine in the Human of the Lord. For the acknowledgment of this is the very rock foundation of all religion,-that God is Man.

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     Now why should this be so difficult? In the first place, it is the one thing most feared and hated by all the hells, and especially by dragon spirits, with whom the world of spirits is now crowded. And let us remember that we are in that world as to our minds or spirits, and that a strong sphere blowing upon us there is much more powerful than the influence of persons still in this world. And whenever we are in a natural state, or in the active thought and affection arising from our worldly and external desires, then the faculties of our inner perception are shut off, or laid asleep. At such times the great seducer of mankind is always at hand, suggesting as the serpent of old, "Ye shall not surely die; for God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as gods, knowing good and evil,"-from a new standpoint, namely, from yourselves and your own pleasure and dignity.

     What is galling to the infernals, and arouses them to resistance, is the acknowledgment that they themselves are not man. If God is Man, He is very Man, and we are only men so far as we receive the truly human affection and thought from Him. "He that loveth father or mother more than me is not worthy of me." "And everyone that hath forsaken houses, or brethren, or sisters, or lands, for my name's sake, shall receive an hundredfold, and shall inherit everlasting life." Amen.

     Lessons: Exodus 16:1-15. John 6:35-71. A. C. 5511.
MAINTAINING THE UNIVERSAL HEAVEN 1924

MAINTAINING THE UNIVERSAL HEAVEN 1924

"The universal heaven resembles a man, and is called the Gorand Man. All things of a man, both exterior and interior, correspond to that Man or Heaven. But those who go from this earth into the other life are not sufficient to constitute that Gorand Man, being relatively few, and there is need of more from many other earths. And it is provided by the Lord that, as soon as there is anywhere a deficiency in the quality or quantity of correspondence, those who may supply it are immediately summoned from some earth, so that the proportion may be preserved, and heaven may thus maintain its consistence." (A. C. 6807.)

659

TOPICS FROM THE WRITINGS 1924

TOPICS FROM THE WRITINGS W. F. PENDLETON 1924

     XXII.

     Invention.

     To invent (invenio) is to discover, to find out, to come or light upon. The inventor discovers or happens upon some fact or law hitherto unknown, or its particular application unrecognized. He is often spoken of as a creator. But he is no more a creator than the man who finds a nugget of gold is the creator of gold. If he is the first one to find or discover, it is a gift from Him who alone is the Creator; a gift to use as his own, but for the benefit of his fellow creatures. The Lord gives nothing to man for himself alone. What He gives to one He gives to all. The first receiver of the gift is also to receive a reward for his labor. But governments wisely place a limit, for it is seen that the gift is intended for all.

     The inventor receives the gift first because his mind, more than others, has been attuned to influx by virtue of his seeking (Matt. 6:7, 8); and illustration follows influx. The secret was first given in the spiritual world; and a knowledge of it, existing there in the form of a spiritual use, has in it an endeavor to descend into the world of nature; and it does descend when the time arrives, or a state ready to receive.

     To find signifies to be given gratis. (A. C. 5756). It is a free gift of the Lord to the seeker. We read of this law as having a wonderful fulfilment in heaven (H. H. 190, 393, D. L. W. 334, A. E. 1226:2, D. Love xxii:2), where all things are given gratis to the angels according to their love of use.

     Endeavor, Force, and Motion.

     Endeavor is conatus in the Latin. "Conatus" is also used as an English word. It is variously translated "effort," "attempt," or "tendency." "Endeavor" is the nearest in English. Sometimes energy" is used. Force (vis) is from endeavor, and becomes visible in motion.

660

The atmospheres are the forces of nature. (D. L. W. 200, 311.) Endeavor, farce, and motion, are three things from the Lord in both worlds, by which all effects are produced. (D. L. W. 218.) Universally, endeavor or conatus is in the spiritual sun, force is in the spiritual world, and motion, with its effects, in the natural world. All three, in an image, are in nature and in man. Hence the endeavor to produce uses is everywhere in nature. (D. L. W. 62, 310, A. C. 3610:3, 5116:2.) With man, endeavor is in his will, called living endeavor. (D. L W. 219.) But all love is endeavor, evil or good. On the plane of nature, endeavor or conatus is in the sun, force is in the atmospheres, and motion appears in all nature's operations. In the body, endeavor is from the will in the brain, force is in the animal spirit and the blood, and motion is in the body.

     The Divine Love is the endeavor of all endeavors, perpetually operating to regenerate and save. (T. C. R. 732.) Nothing exists that has not in it this Divinely operative endeavor, that the Divine Love may have its full fruition in the uses of men and angels, and in happiness as the reward of use.

     The Importance of Right Thinking.

     Regeneration advances on the basis of right thinking on all subjects, most especially right thinking about God. But one cannot think what he does not know, nor will what he does not think, nor do what he does not will. It is possible while in this world to do what one does not think and will, but this is a temporary state that does not endure after death. In the spiritual world, no one can act against the inclination of his will. To know, to think, to will, and to do, are all essential, each in its place. Knowledge is given by revelation. If the thought of the understanding favors the truth so given, man makes it his own; or if the thought of the understanding favors falsity instead of truth, or evil instead of good, then falsity and evil become his own. In what is favored in the thought there is consent, and consent opens the door to the will. It is thus clear how vital is right thinking on all subjects, and that in the understanding is the battle ground of regeneration; for there the inflowing tide of evil is met and resisted, or met with consent and favor. It is the thought when we are alone that is the determining factor, not the thought that is put on as a garment in the presence of others.

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In the thought of the understanding the way is opened to hell and the devil, or to heaven and the Lord.

     Extracts on Right Thinking.

     Many things are said in the Writings under the general subject of right thinking in the processes of regeneration, as will be seen from the following examples:

     "Those who are being regenerated think much about doctrine and life, because they think much about eternal salvation." (A. C. 2682:5.)

     "He who is in any love is constantly thinking of the things pertaining to that love." (A. C. 5130.) It is then shown that those who are in spiritual love are constantly thinking about the Lord and the life after death.

     "The internal man is regenerated by thinking the things of faith and willing them." (A. C. 8746.)

     A spirit, newly arrived from the world, was rewarded with instruction concerning heaven and hell, because from childhood he had meditated much about the life after death. (T. C. R. 570.)

     "A man examines the intentions of his will when he examines his thoughts." (T. C. R. 532.)

     "The thought is the seat of the purification and excretion of the evils in man inherited from his parents." (T. C. R. 659.)

     "In the other life, no regard is had to what any one says, but to what he thinks." (S. D. 4310.)

     "To shut the eyes lest they should see evil (Isa. 33:15) signifies not to admit evil into the thought." (A. E. 1526.)

     "As far as the understanding favors evils, so far man appropriates them to himself, and makes them his own." (C. L. 489.)

     "The first and chief thought that opens heaven to man is thought about God, . . . but thought against God closes heaven." (A. E. 1096, etc.)

     See also A. C. 502, 5302, 6204. H. H. 500. D. L. W. 46. D. P. 283. A. E. 5803.

     The Signification of Flowers.

     In the Doctrine much is said of the signification of flowers, based upon their odor, color, beauty, and use; and stress is laid upon the fact that "trees and plants blossom before they bear fruit.

662

With man the case is the same as to intelligence and wisdom; the scientifics of truth precede, and produce the things of wisdom. . . . Scientifics of truth are as flowers, and the good of life, which is the good of wisdom, as fruit." (A. C. 9553, 10185, 5116.) Scientifics of truth are the simple truths of the literal sense of the Word. They are first truths that are Divinely adapted to the minds of children, and which prepare them to enter later into the spiritual things of the Word; and they are intended for still further adaptation by parents, teachers, and ministers. These simple truths are the flowers of the Word, and by them is the beginning of the understanding, preparatory to the fruitage of life. These simple truths, the scientifics of truth, precede the knowledge and understanding of the spiritual things of doctrine, and are therefore to be taught children first.

     These, with the scientifics of the world, bring about what is called education, which is the formation of the natural mind, to be followed in adult age by a spiritual understanding of the Word. In the Writings, the natural understanding of truth is called science, the spiritual understanding of truth is called intelligence, and the celestial understanding of truth is called wisdom. Children and the young are thus in the flower of their age, preparing, but not yet prepared, for the fruits of intelligence and wisdom.

     Flowers in heaven. A. C. 1629, 2296, 4528, 4529. H. H. 176, C. L. 137. S. D. 5663, 5665.

     John on the Isle of Patmos.

     It is a tradition that John was banished to the Isle of Patmos for his zeal in preaching the Gospel. John says that he "was in the island called Patmos, for the Word of God, and for the testimony of Jesus Christ." (Rev. 1:9.) This is thought to indicate the reason for his exile. But another reason is given us. "John was commanded to betake himself to the Isle of Patmos, that the things which were to take place at the end of the Church might be revealed there, because an island signifies a nation about to receive the truths of doctrine." (A. E. 50.) It is added that the Isle of Patmos signifies revelation to the Gentiles, because it is in the sea between Asia and Europe. It is also stated that those by whom the Word was written were led to places significative of the thing which they represented.

663

When John says, "Because of the Word of God and the testimony of Jesus Christ," the prime meaning is that he might receive on that island the revelation concerning the Word of God and concerning Jesus Christ. This is the essential reason, even if John was banished there by the persecutors of the Church.

     In the internal historical sense, John was on the island of Patmos that he might represent the revelation given for the establishment of the Christian Church in Europe; but spiritually it was to represent the new revelation to be given when the first Christian Church should reach its end. (A. R. 34, 35. A.E. 51, 52.)

     Closing the Eyes at Death.

     "And Joseph shall put his hand upon thine eyes." (Gen. 46:4.) These words were said to Jacob when he was commanded to go down into Egypt to Joseph. When Jacob should die in Egypt, Joseph would be with him, and close his eyes. "This was done when persons died, because by death is signified resuscitation into life; for when a man dies, he does not die, but only lays aside the body which had served him for use in the world, and he passes into the other life in a body which serves him for use there." (A. C. 6008.) Closing the eyes ht death was thus a representative act with the ancients, signifying that one's use in the world was finished, and that he was now to be introduced to the uses of the other life.

     Commentators have taken note of the words spoken to Jacob. "Joseph shall stand by thy bedside in the hour of thy dissolution, and perform the last office of filial piety in closing thine eyes." (Bush.) "Ancient writers of other nations frequently make pathetic allusion to this last ministration of affection." (Whedon, who gives references to Homer and Ovid. Clarke speaks to the same effect.) The custom has come down to us, having the same signification as in the Ancient Church; but this signification is now unknown.

     It is made clear in the number quoted above (A. C. 6008) that love to the Lord, represented by Joseph, would again be made living by the Lord in His Second Coming, and spiritual enlightenment result.

664

DIVINE AUTHORITY OF THE WRITINGS 1924

DIVINE AUTHORITY OF THE WRITINGS Rev. ERNST DELTENRE 1924

     (Translated from the French by the Rev. E. E. Iungerich.)

     The proclaiming of the Divine Authority of the Writings by the General Church of the New Jerusalem leads certain persons to say that this is tantamount to making a pope out of Swedenborg. Others say that to assign Divine Authority to them will do violence to our use of human reason, and is contrary to the well-known New Church motto, "Ex libero secundum rationem" ("From freedom according to reason").

     1. The Authority of the Writings and Papal Infallibility.

     There is no resemblance between the doctrine of the Divine Authority of the Writings and the Catholic dogma concerning the infallibility of the pope. This Roman dogma means that the Roman Church, in its faith and acts, depends upon the Apostle Peter and his so-called successors. The authority of the pope, derived from this source, is held by them to be such that, when he imposes or remits an obligation to believe or to act, his decrees are ratified by God Himself.

     Catholic theologians unanimously recognize that the infallibility assigned to the pope does not mean that he is inspired like the prophets or evangelists, whom God constrained to speak or write, withholding them from error, and revealing to them truths they were ignorant of, and which had been inaccessible to their intelligence. "The Pope," writes one of their theologians, "is only aided, so as not to fall into error. God does not constrain him to speak, but he decides to do so of himself. God makes no revelation to him; but he, before making a pronouncement, surrounds himself with all the proper guarantees, has a thorough study made of the question involved, consults his bishops, or, if necessary, even calls them into conclave, considers the Church's belief, past and present, in the matter, and seeks to bring to himself the light of the Holy Spirit by means of his prayers and holy works.

665

Thus the distinct prerogative which he enjoys does not exempt him from a human mode of action, obligatory upon anyone who has to make a decision that will entail grave consequences. Thus, in the bull which imposed upon Christians a faith in the immaculate conception of Mary, Pope Pius IX declared that he had taken all such precautions before proceeding to his decree. . . . The Pope, who is only aided so as not to fall into error, needs to seek light, and may, when necessary and useful, summon all the judges of the faith, to the end that either he himself may benefit by their joint illumination or that he may give to the decision the weight of a greater solemnity and grandeur."

Thus papal authority, like the authority of councils, is a purely human authority delegated to a man or to men; whereas the authority which the General Church assigns to the Writings is that of the Lord, who speaks therein to His New Church. In assigning this doctrinal infallibility to the Writings, the General Church in no way means that any authority or infallibility were delegated to Swedenborg; but that the Writings are doctrinally infallible, and invested with Divine authority, inasmuch as Swedenborg, through whom they were given to mankind, enjoyed a plenary and perfect inspiration. The Writings were "written by the Lord by means of Swedenborg," "before whom the Lord manifested Himself in Person, and whom He filled with His Spirit to teach the doctrines of the New Church." No authority, therefore, is assigned to Swedenborg, but solely to the Lord, who, in His Second Coming, as well as in His First Advent, "teaches, not like the scribes,"-that is, not like mystics and theological writers with more or less enlightenment, whose writings are no more than particular revelations devoid of authority,-" but as one having authority." Briefly put, then, the authority of the Writings is nothing else than the Divine Authority of a Word of God.

The General Church holds the Writings as sacred, and as invested with Divine Authority, seeing that, according to Swedenborg's irresistible testimony, they were written under inspiration from the Lord, and, under such auspices, were presented to the New Church. In a very real sense, therefore, it is the Lord who is their Author, even though He made use of Swedenborg to compose them, and to put the mark of his personal thought on their outward form. It is plain, therefore, that the Writings do not expound any errors. And if anyone, on a superficial glimpse, seems to discern something erroneous, men will subsequently, and after mature examination, find merely some utterance expressed according to appearances, and with no attainder to the essential verity of the matter.

666

     Hence, if the Catholic dogma concerning the infallibility of the pope and his councils means that the Roman Church, in its faith and acts, depends entirely upon men, the doctrine of the Divine Authority of the Writings means that the New Church, in its faith and acts, depends entirely upon the Lord.

     2. The Authority of the Writings and Human Freedom.

     It has been asserted that the doctrine of the Divine Authority of the Writings excludes human freedom from participation in religious matters, and prevents any free examination of them. Let it be said first of all, however, that the General Church has never sought to use constraint to bring about acceptance of the Heavenly Doctrine, nor favored a resort to force to compel people to believe; knowing well that what is received under compulsion cannot remain, but will be dissipated, and that the faith of the New Church must be implanted in freedom. The New Church cannot be established by external means, but only through means which safeguard rational freedom. The General Church has never doomed to perdition those who do not accept its interpretation of Revelation, even if they deny the doctrine of the Divinity of the Writings. It has never imposed ex abrupto upon novitiates a belief in their authority; for it is plain that any rational being will need a preliminary study in full freedom, in order to be convinced that the Spirit of God is there manifested. But after one has seen rationally that the Writings are a new dispensation of Divine Verities, and therefore the Word of the Lord's Second Coming, it is incumbent upon him to humble himself, and so to bow as to his rational mind, before them.

     And such a submission is not contrary to freedom. It is not contrary to the spirit of a free inquiry to see and recognize that the Writings are a Divine Revelation, and thus that they must of necessity speak with authority. It is not contrary to freedom to be led by the Lord, and it is not contrary to freedom to compel oneself. Quite the reverse. For the Writings teach us that to receive heavenly freedom,-the only true freedom,-man must compel himself to think the truth and to do what is good. (A. C. 2882.) To believe in the Divine Authority of the Writings, is to be willing to be guided in all things by the Lord; it is to be willing to compel oneself not to think what men think, but what the Lord thinks.

667

It means, therefore, a willing self-compulsion to think the truth. And this invites as a reward an influx of true freedom from the Lord, a freedom such as the angels enjoy.

     For there are two freedoms,-(1) that of the love of self and the love of the world, and their attendant cupidities, which in no sense is freedom, but an absolute bondage, and (2) the true heavenly or angelic freedom. Hence we read:

     "No one can know what is slavery (which the world calls freedom), nor what is freedom, unless he know the origin of one and the other; an origin that cannot be known save from the Word or without an acquaintance with what transpires with man as to the affections of his will and the thoughts if his understanding. Now this is what transpires with man as to his affections and thoughts. There is no one, be he man, spirit, or angel, who can of himself will and think; for it is also through others, and these others through others still, and so on, until the First of Life who is the Lord is reached. For that which is without connection is inexistent. Evils and falses have a connection with hell, and thence comes the willing and thinking of those who are in evils and falses, as well as their love, their affection, and their delight, and consequently their freedom. But goods and truths on the contrary have a connection with heaven, whence is the willing and thinking of those who are in goods and in truths, as well as their love, their affection, and their delight and consequently their freedom. From this may be seen what is the origin of each of these freedoms. That such is the case, is a matter well known in the other life, although it is quite unknown in the world today." (A. C. 2885-2886.)

     If the Writings are in reality the works of the Lord, who used Swedenborg as an instrument to write them; if, as Swedenborg himself avers, "they are books written by the Lord by means of me"; it is plainly unreasonable, and even impious, to rebel against them and deny their doctrinal infallibility. And surely, to bow before the Divine Authority of Revelation cannot seem hard, unless it be to those who, from a pride in their own intelligence, wish to discover the truth in themselves, and make no acknowledgment of Revelation, save so far as it favors or confirms their own doctrinal elucubrations, preferring, therefore, infernal freedom or slavery to heavenly freedom.

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Those who acknowledge the Divine Authority of Revelation are those who act "from freedom itself according to reason itself. It is one thing to act from freedom according to reason, and another to act from freedom itself according to reason itself. The latter alone are those who allow themselves to be regenerated by the Lord," that is, who suffer Him to lead them, and who submit their thinking and willing to the leadership of the Lord's thought and will as expressed in Revelation. Such act from freedom itself according to reason itself. The rest act from a freedom according to a reason, which they make appear agreeable to true reason, when yet freedom itself and reason itself have no abode with them. (D. P. 98.)
SPIRITUAL WORD 1924

SPIRITUAL WORD L. H. STAADEN 1924

     WHAT IS OUR POSITION IN REGARD TO THE THEOLOGICAL WRITINGS OF EMANUEL SWEDENBORG?

     (From Bote der Neuen Kirche, September, 1924. Translated from the German by the Rev. E. E. Iungerich. )

     There are many in the New Church who do not know what viewpoint to assume towards the Doctrinal Writings of Swedenborg, and so their opinions are diverse. In what follows we wish to make known our own position on this question.

     1. The Doctrines of the New Church are not true just because Swedenborg wrote them, but Swedenborg wrote them because they are true-and they are true because they are a new revelation from the Lord Alone.

     2. Swedenborg, therefore, in reference to every word he has written on doctrine, has the authority of an instrument; and our grasp of the teaching undergoes a change proportional to the progress and increase of our spiritual understanding.

     3. The Lord did not make a word-by-word dictation to Swedenborg, as He did to the prophets, but enlightened him, that is, gave him an understanding of Divine Truths.

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Individual words and phrases did not flow immediately from the mouth of the Lord, but the ideas, the truths, the spiritual content, and consequently their soul or Divine Truth, as it alone can be revealed from the Lord.

     4. It follows clearly that the Lord is the Sole Revelator of these doctrines, and so, in the strong sense of the word, the actual Writer or Author of the theological books of doctrine of the New Church; while He commissioned Swedenborg to choose the method of expression and composition apparently from what was his, in which matter, however, he was also led by Divine influx.

     5. Now, as the Lord's operation is in no respect confined to His instrument, Swedenborg, He can also enlighten to a similar point any other man who loves the truth for its own sake and lives according to it.*
     * The writer seems to mean, not that other men may become similar revelators, but that they may come into a similar appreciation of, and insight into, spiritual truth.-E. E. I.

     6. For these reasons it is incumbent upon everyone who has attained to the above insight freely to regard the theological books of doctrine of the New Church, according to their inward being, as the Spiritual Word, if his conscience impels him to this, particularly as they are actually this in the spiritual world, since it is written on every one of the books there: "This book is the Advent of the Lord." For such a person, after reading these Writings of Swedenborg, cannot do otherwise than see with his spiritual eyes the Lord as their Author, and Swedenborg as only an instrument; while he has a reverent fear lest he disturb or disregard anything in them by which he might bring injury to the internal sense of the Word.

     7. It may also be noted here that the Latin portion of the inscription on the cross points unmistakably to the theological Writings of Swedenborg, written in Latin, as a constituent part of the Word of God.

     8. Whosoever reads the Word from love of truth for the sake of truth will have some presentiment of the spiritual sense according to his power of comprehension; and on the other hand, he who reads the spiritual sense in the doctrinal writings of Swedenborg will have the literal sense brought to his attention, even where it is not especially adduced.

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So long as the New Church is not established in all four corners of the world, we can regard the Theological Works as being in and by themselves the Spiritual Word; for we must avoid the danger of doing injury to the internal sense, and so committing the sin against the Holy Spirit; and accordingly we must read both senses, the literal and the spiritual, in conjunction, inasmuch as the Word of God in the literal sense is, and abides, in its fullness, holiness and Divinity.

     9. Those, however, who cannot convince themselves of the justice of the viewpoint set forth, at No. 6 above and previously, will appraise the theological works of Swedenborg as no more than lucid new disclosures of the internal sense, of which Swedenborg is the inspired composer, bearing similar relation to them, though in a higher degree, to that which the Apostles bore to their Epistles. Dr. Immanuel Tafel writes in his letters from Prevorst: "The New Church places Swedenborg's Writings in the same category as the writings of the apostles and their pupils, which did not record Jesus' very words and deeds. In all these writings, the writers themselves were their composers, writing as did Peter (2 Peter iii:15) from their own enlightenment."

     The present writer cannot agree with Dr. Tafel's viewpoint in any way, and would like to ask: What and where is this New Church which makes such an assertion as this? To be sure, the apostles did write from their own enlightenment, as also did Paul, though the difference between his and theirs was already considerable. But how much more different and unlike theirs in its super excellence was the enlightenment of Swedenborg, who heralded a new doctrine, a new revelation, a Second Coming of the Lord!

     In the measure in which man is either predominantly spiritual or natural, so will he be as to decisions that proceed from his inner self. . . . The more a man is, the more will he recognize and acknowledge the Spiritual Word in Swedenborg's Writings; yet without severing the spiritual sense from the literal so long as he sojourns upon earth. . . .

     We cannot possibly consider Swedenborg as the author of his Theological Writings, as this would at once open the door to criticism; and as soon as this happens, Swedenborg's theological works automatically sink to the level of merely human productions.

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ADVERSARIA 1924

ADVERSARIA EMANUEL SWEDENBORG 1924

     (Continued from October issue, p. 597.)

     EXTRACT FROM VOLUME I (NOS. 916-1019), TREATING OF THE FOUR FACULTIES IN MAN, AND OF THE FOUR CLASSES OF TRUTHS, OF GOODNESSES, AND OF LOVES. TRANSLATED BY THE REV. ALFRED ACTON.

     950. As regards goodnesses, there are as many genera or classes of these as there are of truths; for truths are nothing but goodnesses reduced to a form which is called truth. Although goodnesses are innumerable, yet they can be reduced to the following four classes: SUPRACELESTIAL Or DIVINE GOODNESSES which come from the Messiah alone; for He alone is the Love of Jehovah the Parent, and thus He alone it is from whom comes all Divine Love. It is from Him that these goodnesses are called Divine, and are the supreme felicities of human souls; for they flow in through the human soul from the Messiah alone. After these come CELESTIAL and TRULY SPIRITUAL GOODNESSES, which are the very joys of heaven. These are also called felicities, and more properly happinesses, for they exist actually among those who are in the heaven of the Messiah, and who will be in His Kingdom; and also, upon earth, with those, and among those, who are in the inmost Church, and who, while living on earth, are in the Kingdom of the Messiah. It is these goodnesses which more properly affect human minds. Inasmuch as they ought to rule in societies, they should be called moral goodnesses; and this, from the truths which were spoken of above as moral truths. After these come INFRACELESTIAL GOODNESSES, which are intermediate between spiritual goodnesses and natural, and which more properly affect the natural mind or animus, possessed by men in common with animals. These are those DELIGHTS OF LIFE, which are also called PLEASURES. With men, however, they are entirely different from what they are with brute animals; and this according to the state of each individual, or according to the order of the life which he lives; for man enjoys a rational mind.

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The LOWEST GOODNESSES, being regarded as to their form, and according to the perfection of their form, are what are called HARMONIES AND BEAUTIES. These more properly affect the external senses, and they are of such a nature as to be again distinguished into as many genera as there are senses. Hence we have the goodnesses of those things which are taken in by sight, more properly called beauties; those taken in by hearing are harmonies; those by smell are fragrancies; those by taste are sweetnesses; and those by touch are titillations of divers kinds and divers species.

     951. Such, then, are goodnesses in respect to their genera, which are called universal genera, superior and inferior. But each of these genera has its own species, and thus its differences, from which again are born subspecies or individuals. Thus there are innumerable goodnesses, but they can all be reduced to the above-mentioned universals.

     952. From the goodnesses or goods that have now been recited, it can be evident what evils are; for evils are opposite to goods, just as falses are opposite to truths. Evils themselves, which are altogether opposite, can be known from the goods which were recited above, and there distributed into their genera. Thus the worst of all* are INFERNAL EVILS, which are also DIABOLIC. These are eternal infelicities, and thus supreme infelicities, such as cannot be expressed. Next to them, in an inferior degree, come EVILS, also INFERNAL, which are INFELICITIES, and more properly Unhappinesses, of the second degree, being also the unhappinesses of those who have now been admitted into heaven, but who will be cast out when the Messiah shall come to judge both the living and the dead. Such infelicities also exist among those men who, while living in society, have a hostile animus; and then they also are tormented. For infelicities of this degree more properly regard human minds, which are called minds by reason of intellect and will. After these come evils which more properly touch the inferior mind or animus, and which are contrary to the pleasures that affect this mind. These are UNHAPPINESSES, UNDELIGHTS. In the lowest place are those evils which come from things merely natural. Thus they become deformities in the sight, disharmonies in the hearing, foul stenches in the smell, bitter things and the like in the taste, and pains in the touch.
     * Being opposed to supracelestial or Divine goodnesses (crossed off).

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     953. From opposites, it is now apparent what the intermediate evils are, and also what the intermediate goods. But these can be seen from their opposites; for to expatiate merely into the enumeration of them, would be to enter into an immense field, since they exist in as many varieties as there are varieties of men.

     954. Moreover, just as there are falses which seem true, and truths which seem false, so also there are evils which seem good, and goods which seem evil; but, God granting leave, the cause of such appearance and fallacy will be told in the following pages.

     955. From what has been said of goodnesses, it is evident what the Best is, or the Highest Good; namely, that is solely the Messiah, Who is the very Love of Jehovah the Parent, and from whom, therefore, as from its very Fount, comes all felicity, all happiness, all delight, and all harmony; and thus conjunction and union.

     956. From what will be said later on about evils, it is evident what the Worst, is, or the Lowest Evil; namely, that it is the devil, in whom is the love of self and the love of the world, and verimost hatred; from whom, as from its fount, comes all infelicity, all unhappiness, all undelight, and all disharmony; thus all disjunction and disunion.

     957. That truths are formed by goodnesses, has been declared above, [no. 947]; but now, by the Divine grace, something must be said concerning the cause of this. It is goodnesses or goods that are viewed and sought after by the understanding of the rational mind when exploring and beholding what truth is; that is to say, whether a good is truly good, and also whether it is apparently good, but in itself evil; and also the reverse, whether it is truly evil, or apparently evil, and in itself good. Hence arise all affirmations and negations in human minds. And hence also arises that field through which the understanding runs,-for the field of the understanding is formed of two mutually opposite limits;-which field may also be called the gyre and sphere of the understanding. In the first man, or Adam, this field of the understanding was not a spacious one, for he did not yet know what evil was, and what the truly false. That it might be made spacious, he was let into temptations, to the end, namely, that thus he might also learn what evil is, and so might be rendered still more happy. But he succumbed.

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Now, however, in order that man may be introduced by means of knowledges, even the knowledges of evil, into a paradise still more happy, his mind is reformed by the Messiah, and created anew by the knowledges of truth and falsity, and thus of good and evil. But this creation supposes such knowledges, namely, as to what is truly good and truly evil, and from these the knowledge of all that is intermediate between the truly good and the truly evil.

958. Everyone can experience in himself that, when he beholds anything intellectually, he is also affected, and that the affection, in which he then is, enters into his thoughts, and into all his ideas, and rules them. From this it follows that the good by which the mind is affected, disposes the understanding to the beholding of that which it proposes for an end, and which seems good to it. Such is the nature of government by affections. In the first formation of minds from infancy on, nothing is insinuated except what seems delightful. Wherefore, the first age is a sportive age; that is to say, everything before him is then sportive and jocund, as it were. These are the things that then enter the mind, and dispose its ideas, and thus its thoughts, and the understanding itself. For he then sees as true everything which seems to him to be delightful or good. At that time, the very senses are full of laughter, as it were; that is to say, there is not a thing which does not charm the senses as a delight, because it charms the animus or lower mind, from which these [delights] enter into the intellectual mind, and thus form it. Hence it can now be evident that all things which [the understanding] sees as true, or as truths, take their origin solely from goods, which affect it according to their pleasantness.

959. That the state of affection occupies the universal sphere of the human understanding, and so entirely rules its intuitions as to produce thereby a state of persuasion, everyone can experience in himself, if only he will pay attention to the state of his mind when thinking. Nay, the state of affection so rules the mind that it enters not only into its universal sphere, but also into its several ideas, even the more simple, and from these into its several actions. Thus there is not the least thing in any action which does not put on this state of affection; which state appears before human eyes in such way that from it they judge the thoughts of the man; nay, it shows forth also in the speech, and in every word of the speech, to say nothing of its appearing in the face, and in the eyes and the mute gestures.

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     960. The fact that men nevertheless assume another countenance, other gestures and other actions, and also that they utter with their mouth or speech something other than that by which they themselves are affected in their mind, comes from many causes, and, indeed, from connate evil; and this the man does not wish shall appear before men, but wishes rather to simulate good, and thus to deceive. From the state of the human mind it may be evident that, when it comes to speech and action, these two states,-the state of affection, and the state of persuasion,-can be so separated that the state of affection is not at all apparent, so long as the man wishes to persuade others that he is not of such and such a character, when yet he is. This is so clearly apparent before the Messiah, that there is an infinitude of things which to Him are in clearest day, and which include both those that are concealed from the man himself, and those that are evident to him, either clearly, as he supposes, or else obscurely.

     961. Hence it now follows that all thoughts, and all ideas which, as parts, constitute the thoughts, and thus the understanding itself, are perpetual affections reduced or determined into forms which are called truths; and that the words of which human speech is woven are perpetual such forms, wherein affection is the regnant thing. Nay, in each form rules its own affection, which, as a part, constitutes the general affection. From these forms, then, comes human eloquence, and the very words thereof and their connection; to the end that, by their means, a general affection may be induced-either that which the mind intends, or that in which it really is.

     962. It is from affections that the human mind is called mind; but that mind is distinguished into understanding and will, because in it truths and goods are separated. Truths, theoretical views, or intuitions of truths, have regard more properly to the understanding; the same things have regard to the will, but only after they have been gathered into a one, and thus reduced into a sum, as it were. Nevertheless, it is from affection that this sum receives the characteristic of will; for, in order that the latter may be determined into act, an affection is added which shall determine it.

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     963. The human mind is distinguished into understanding and will, because there are two things which are its objects, namely, truths and goodnesses. The former have respect more properly to the understanding, while the latter have respect more properly to the will; but each of them,-the understanding and the will,-marvelously partakes of both.

     964. The soul of the understanding is affection. This is within it continuously, and in its absence there would be no understanding. Thus, in a way, the human mind can be compared to a body, which is conceived of seed and in the womb, and is then brought forth; it is the seed in which the soul is present.

     965. The rational mind, like the body, has its own nourishment, and feeds continually on its own aliments; and this, in the first place, in order that it may exist, and thus subsist. Its aliments are those knowledges of things which the mind covets and desires, regarding them as its food, whereby it may be nourished, and may thus subsist; and the less stupid a mind is, the more does it hunger for such aliment. But as to the kind of knowledges for which it thirsts, this will be evident from its affections.

     966. It is affections, therefore, that rule man's rational mind, ruling both his understanding and his will, and thus the entire man, in general and in his every part. For man is so ruled from his mind that, according to the state of that mind, such is the state of the whole man, or such is the whole man in his general aspect, in each single part, nay, in the most single parts of all, and in the least movements of his actions. This cannot be marvelled at by those who know that every action, and the most single particular in each action, descends solely from the mind, and this through the will, which derives its quality from the understanding.

     967. That continuous and perpetual affections are what rule the intellectual mind, nay, and all its thoughts and ideas, and furthermore the most single particulars in the ideas; and that there are perpetual variations of affections, so that they make perennial gyres, the field whereof is sometimes broader, sometimes more restricted, extending almost from opposite extremities, that is, from falsities to truths, (for the wider the field, the more perfect the mind, and thus the more happy its state when ruled by the Messiah); and this in so marvellous a way that it is extremely difficult to describe it, even in its general aspect;-all this, by the Divine mercy and grace of the Messiah, I myself have experienced; and, therefore, I can declare and bear witness from actual living and most vivid experience, that it is nothing but affections that rule all the thoughts; and that without affections there is no life in the understanding, and consequently no understanding.

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If those things should be told, which, by the Divine mercy and grace of the Messiah, it has been granted me to learn from actual experience, and also by continual conversations with heavenly beings, and thus by living demonstrations; and this for a period of several months,-respecting all kinds of affections, both those which rule the intellectual mind and its will, and those which rule the animus and the body, if only a few of these proofs from living experience were to be told, men would be quite convinced that it is nothing else but affections or loves that rule the mind and all its ideas, thoughts, endeavors and actions, both in least things and in greatest.

(To be continued.)
WHAT ACTUAL EVIL IS 1924

WHAT ACTUAL EVIL IS 1924

"Actual evil is not only that which a man has acquired to himself by acts, but also by thoughts without acts; for if external bonds had not prevented, he would have rushed into evil voluntarily and without conscience, thus from cupidity confirmed by reasonings, and in reasoning from cupidity. An interior bond which restrains man from actual evil is that which induces him to think that, if he commits evil, he will lose the happiness of eternal life to which he looks forward. The desire to be chief in heaven is also a bond that restrains him. But such bonds are not to be confused with conscience, which, when it is a true one, is not separable from a love of the neighbor that prefers the neighbor to one's self; and this love cannot exist without faith in the Lord. A genuine conscience is given by the Lord through the knowledges of a true faith." (Spiritual Diary 3615.)

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THEORY AND PRACTICE 1924

THEORY AND PRACTICE Editor 1924

NEW CHURCH LIFE
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THE GENERAL CHURCH OF THE NEW JERUSALEM
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Editor                    Rev. W. B. Caldwell, Bryn Athyn, Pa.
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     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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     Writing in the Adversaria, on the relation of truths to goods, Swedenborg points out that the understanding has truths for its objects, and therefore is called the "theoretic understanding," although goods are really its ends. (Vol I, no. 945.) He then describes how "the theoretic understanding becomes practical" when the will and love are adjoined, and then come forth in acts. The phrase arrests attention, because it embodies an ever-present problem of human life, and of human affairs generally. How is a theoretic understanding to become practical?

     "Theory," from the same root as "theater," may be described as a plan or object pictured in the mind as upon a stage or in a mirror,-a speculation or vision of something to be accomplished in ultimate reality, that the theory may be reduced to practice. On the spiritual plane, every truth of Revelation may be regarded as a theory whereby the "theoretic understanding" is formed,-a theory that pictures a good of use which is to become an ultimate act and use in its own time and place. Every truth of the Word not only pictures a Divine and heavenly ideal for the man of the Church, but also embodies a good of use which is to take ultimate form and actuality when there is opportunity.

     We hear much today of "beautiful ideals" that "will not work out in practice."

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Because we are living in a hard, materialistic age, their fulfillment "must be postponed to a more favorable time." During the late war, a magnificent idealism found expression, but its ultimation in the post-war adjustment was found difficult, and to a large extent impossible. The ideal of an international brotherhood and amity became "impractical" when the spirit of national self-interest superseded the war spirit of sacrifice in a common cause, and this is keenly disappointing to those who long for a world united in the pacific bonds of mutual love. It was so after the Napoleonic wars when Hindmarsh and his fellow New Churchmen fondly imagined that the Holy Alliance betokened the immediate descent of the New Jerusalem among the troubled nations, war-torn then as now,-a "beautiful ideal" which they reluctantly abandoned when they found that " it did not work out in practice."

So the New Churchman today, in common with all sincere Christians, grieves at the slow realization of heavenly ideals in a materialistic world. But, knowing the cause, he "possesses his soul in patience," awaiting the Lord's time. And meanwhile he is alive to his own opportunity to be, in his own measure, a means of preparing the way bf the Lord. Having caught the real burden of the Heavenly Doctrine, he knows that the world will only be regenerated as the individual is regenerated,-the individual who knows the truth and does it, who accomplishes the difficult conjunction of principle and performance in his own circumstances, however humble they may be, and who is not content with a "theoretic understanding" that has not "become practical."

From Swedenborg's Adversaria treatment of the matter we learn that the difficulty of so doing vanishes when the will is awakened within the theoretic understanding, and is adjoined thereto; when the ideals of heavenly truth are loved, desired, wanted, above all aspirations of the natural man and its self-interest. The absence of this higher will and love is the real cause for the slow descent of the heavenly kingdom upon earth. For wheresoever the genuine affection of spiritual truth finds lodgment in the human heart, there the aspiration for the good of the heavenly ideal fills the theoretic understanding, and empowers the will to conquer the selfish proprium as the only obstacle to the descent of heaven in ultimate reality.

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The individual men and women in whom this is accomplished are making possible the coming of the Lord to establish that kingdom of love which alone is a permanent bond of unity among men.
HENRY SAMUEL JONES 1924

HENRY SAMUEL JONES RICHARD MORSE 1924

     On the 17th of April, 1924, in his 77th year, Henry Samuel Jones, of Lithgow, N. S. W., Australia, was translated to that "fair land where his spirit had aye been a dweller." It was a happy release from an infirmity of ten years duration.

     Mr. Jones was born in West Bromwich, Staffordshire, England, on October the 24th, 1847. When quite young, he came to Australia.

     On the 17th of November, 1854, a copy of Divine Providence, bound in dark red leather, embellished with gold, was "Presented to George Hilton with the best wishes and kind regards of his fellow Teachers in the New Jerusalem Church Sunday School, Kersley, on the occasion of his leaving England for Australia, and as a Testimonial of the high regard they entertained for the punctual, efficient and conscientious discharge of his duties as a Teacher for the period of six years." This inscription was signed on behalf of the Teachers by Woodville Woodman, Minister, and Isaac Gee and Joseph Winter, Superintendents.

     The Hilton family came to Adelaide, South Australia, with a letter of introduction to the New Church Minister; but there was none. The tiny church in Carrington Street, "just round the corner from King William Street," built in 1851, and which served for sixty years, when it was superseded by one larger and of more ecclesiastical aspect now in Hanson Street, had then been in existence about three years.

     After staying a short time in Adelaide, the Hilton family went to the Burra Burra copper mining district, 100 miles away, where, presumably, Mr. Hilton worked at his trade as a carpenter and builder. But most of the period of nine or ten years appears to have been spent in Adelaide, to which city the family returned. In 1865, a removal was made to Mittagong, in New South Wales, eighty-one miles from Sydney.

     In this brief retrospect may be seen the operation of the Divine Providence, which ever is in the singulars of the life of everyone.

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While in Mittagong, young Jones, who was then eighteen years of age, became acquainted with the Hiltons. Martha at that time was a child of twelve, "in three-quarter frocks," as Mr. Jones was wont to remark, when speaking of his early life. In the year 1868, and until 1872, When the family removed to Sydney, the youth bearded with the Hiltons; and, three years later, on the 21st of August, 1875, the marriage of the pair was celebrated.

     That George Hilton had not lost the love of teaching the truths of the Second Advent, is evidenced in that fact that his son-in-law was animated by the same love, and during his long residence in the little mining town of Lithgow, ninety-five miles from Sydney, he endeavored to interest others in the new Revelation.

     Acting in response to a communication from Mr. Morse, in the latter part of 1904, Mr. Jones went to Tarana, 22 miles by rail, to see a Mr. and Mrs. Naseby, and give them some New Church literature. A few months later, the couple came to reside in Lithgow; and on or about the last Sunday in 1905, New Church services were commenced in their new home, the average attendance being about five. On November 28, 1998, the little Society was given a definite status as the "Lithgow New Church Society." The Rev. W. A. Bates, who was President of "The New Church in Australia," presided. At this meeting, "the Declaration of Faith was read, and five signatures were entered on the Roll Book, and officers were appointed as under: Mr. Jones, leader and secretary; Mr. Naseby, treasurer; Mrs. Naseby, librarian." (THE NEW AGE, Dec., 1908.)

     But the small number gradually became smaller. One member left the township, and the death of Mr. Naseby necessitated Mrs. Naseby's removal to Sydney. In his last report, in the minute book of the Society, Mr. Jones wrote (Dec. 14, 1912): "The departure of Mrs. Naseby marks the end of the visible New Church in Lithgow. For a period of six years, services were held in Mr. and Mrs. Naseby's home, and pleasant and profitable they were to us all. Apparently we see no results, but all is known to the Lord. Of those who used to gather at these meetings, only Mr. and Mrs. Jones are now in Lithgow, and, so far as we know, the only receivers of the New Church. But we must not be cast down, or faint-hearted, but toil on, hope on, endeavoring to conquer self and to overcome the temptations that assail us, thus fitting ourselves to inherit one of those mansions that the Lord has prepared for those who love Him and keep His commandments."

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Mr. and Mrs. Jones were among those who stood for the Divine Authority of the Writings, at the time the question was prominent. Though baptized when a child, by the Rev. Woodville Woodman, Mrs. Jones desired to re-enter the Church with her husband, and they were baptized by Mr. Morse on the 5th of October, 1913, and became members of the General Church of the New Jerusalem. On the 27th of September, 1918, Mrs. Jones preceded her husband into the spiritual world.
RICHARD MORSE.
VOLUME OF EXCERPTS ON MARRIAGE 1924

VOLUME OF EXCERPTS ON MARRIAGE 1924

     SWEDENBORG ON MARRIAGE. Compiled by William F. Wunsch. New York: The New-Church: Press, 1924. PP. 79; paper, 40 cents; leather, $1.00.

     In this little pocket-size volume, Mr. Wunsch has brought together excerpts from the Writings on the subject of Marriage, mainly from the work on Conjugial Love, but with a few quotations from the Arcana Celestia, Heaven and Hell, the Apocalypse Explained, and the Spiritual Diary. There have been brief, compendious collections of passages on the same subject before, notably a volume of the Rev. B. F. Barrett's Swedenborg Library, and another, very much like the present volume, but long out of print. A collection of this kind, in the very words of Divine Revelation, must always be of interest and value, though the question arises as to the use of such a volume, as against the work of Swedenborg himself, with which we naturally compare it. Brief compilations had a greater justification in the days when the Writings themselves were expensive and difficult to obtain; it is hard to understand why a volume should be put forth costing as much as the complete work on Conjugial Love, and containing only a few scattering selections on one of the most profound subjects which can engage spiritual thought. Is it supposed to be more likely to engage the "vaudeville " attitude of the modern mind, which is averse to serious application?

     In his preface to the book under review, the compiler states that he has especially chosen excerpts "which sketch the Divinely intended ideal of marriage, and those which indicate leading considerations for a measurable realization of that ideal."

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A merit noted by the NEW-CHURCH MESSENGER review is, that "passages culled for such a collection take on emphases sometimes missed when they are read in their original places in the long paragraphs of a large volume. . . . Young people, and those who do not ordinarily read bulky volumes, will find this little book most readable." An advertisement describes the book as "a compilation of Swedenborg's thought in compact form for the busy reader; it can be read at an easy sitting; it will require no long-continued application; it contains the positive teaching about ideals of marriage."

One can only wish that these uses may be accomplished by the compilation before us, especially in a missionary way, leading the newcomer to the complete treatment of the subject of Marriage in the Writings themselves. There it will be found that something more than the "positive teaching" is necessary to the realization of the "Divinely intended ideal of marriage," and that the "negative teaching " concerning the evils to be overcome by repentance, as the only way of entrance to a true state of marriage, occupies a larger place in the general scheme of things than is accorded in the compilation by Mr. Wunsch. A just setting forth of that "negative teaching" must also include a declaration concerning the state, of spiritual adultery which has destroyed the former Christian Church and made necessary a Last Judgment, so that "love truly conjugial, with its delights, is only given by the Lord to those who are received into the Lord's New Church, which is meant in the Apocalypse by the `New Jerusalem.'" (C. L. 534.)

A critical examination of the text shows that Mr. Wunsch has been careful to provide his own translation; at least, it is fair to assume this when we find such unusual renderings as the following: "Truly married" as if synonymous with "conjugial love" (p. 53); "conjugial simulations" become "conjugial semblances" (p. 67); "extra-conjugial loves" become "loves outside of marriage" (p. 34). The phrase "transcription of his proprial wisdom which is natural truth" becomes "transcription of his wisdom, that is, wisdom from natural truth" (p. 47). Instead of " That matrimony, when contracted, must continue to the end of life in the world," we find the indefinitely general "must continue for life" (p. 60). It is well-known that Swedenborg, in two instances, and apparently with purpose, departs from his accustomed spelling "conjugial" and uses the word "conjugal."

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This distinction Mr. Wunsch elects to ignore, and makes one of these passages read: "Truly conjugial love is treated of here, and not the common love which is also called conjugial" (p. 1). And the Latin "conjugiale" he evidently finds a difficult word to interpret, making it "conjugial tendency" (pp. 7, 36), "conjugial inclination" (p. 35), "conjugial desire" (p. 36),-not one of these adequate to express the new idea contained in Swedenborg's word, which should be rendered by the new English term, "the conjugial," even as the idea to be conveyed is new.

     A curious inconsistency is to be noted. When the compiler is quoting from the work on Conjugial Love, he speaks of "conjugial love," but when quoting from other works of Swedenborg he says "marriage love."

     For such a little work as the one under review, this appears to record an astonishing number of doubtful or careless translations. They are probably thought to make the subject matter more clear to the "modern" reader. To us, they seem rather to obscure than clarify the meaning.

     Unfortunately, in considering this publication, one cannot suppress a suspicion that it is born of a prejudice against the work Conjugial Love,-a prejudice which has been exhibited at different times throughout the history of the New Church, from the time when a shipment of the book was refused admittance into Sweden in Swedenborg's own day, down to recent discussions in the General Convention. Abridged editions have been printed, and an annotated edition, that "misunderstanding" may be avoided. To guard against the dangers which are supposed to lurk within the pages of this book, the American Swedenborg Printing and Publishing Society has made arrangements to accompany each copy sold with a pamphlet of "Notes" prepared by Mr. Wunsch, the author of the compilation under review. One Book Room went so far as to refuse to sell the work on Conjugial Love! And now, in this collection of thirty-three brief extracts, we have a fragment of the wonderful wisdom revealed as the Lord Himself elected to reveal it, and it is put forward with the avowed object of "sketching the Divinely intended ideal of marriage." We hope it may be the means of leading its readers to study that ideal in all its length and breadth, as set forth in Swedenborg's complete treatise on the subject.

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SUNDAY SCHOOL LESSON NOTES 1924

     LESSON NO. 9-ADONIJAH AND SOLOMON. (I Kings I.)

     Analysis:
Adonijah makes himself king                    ch 1:5-10
Nathan and Bathsheba have audience with King David      : 11-31
David directs his officers                         : 32-37
Solomon is made King                         : 38-40
The news is told to Adonijah                     : 41-49
Adonijah takes refuge at the altar                    : 50-53

     Adonijah was the fourth son of David. At this time, he was probably the oldest living son, and assumed that he would be the next king; at least, he assumed that the people would expect him to be king. And as the king was evidently near the end of his life, and was enfeebled, Adonijah undertook to seize the royal power. Possibly he wished to forestall the giving of the kingdom to any other. Note that, in presuming to rule, Adonijah assumed the same state that Absalom had done. (Compare vs. 5 and 2 Sam. 15:1.) En-rogel was a spring in the valley of Jehoshaphat, east of the city, and at that time hidden from the city by the hill Moriah, which was not yet built upon. (vs. 9.) Gihon, where Solomon was proclaimed king, was just outside the western wall of the city, and was also a spring of water. (See 2 Chron. 32:30.) The name means either "gushing" or "valley of honor."

     Observe that Nathan the prophet (2 Sam. 12:1-14) started the counter movement that put Solomon on the throne, and that Zadok the priest anointed him (vs. 39), to show that Solomon was chosen by the Lord to be king in David's place. For it was the law that none might be king in Israel but he who was appointed by the Lord. (Deut. 17:14-15.) Recall how Saul and David had been chosen.

     King David was evidently confined to his bed during this whole episode, and until his death. (See 1:1, 15; 2:1, 10.) There is no indication of the time that elapsed between the crowning of Solomon and the death of David,-a few days, perhaps months.

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While the date of the end of David's reign can not be established with certainty, B.C. 977 may be taken as probable.

     David represents the Lord struggling with the hells and overcoming them; Solomon represents the Lord completely victorious and glorified. Absalom represents the rebelliousness of falsified truth and the attacks of falsity. Adonijah represents the assault of evil from self-love, which is made especially in times of weakness. (Compare Amlek, Exod. 17; Deut. 25:18. See D. P. 245.)

     LESSON NO. 10-THE WISDOM OF SOLOMON. (I Kings 3, 4, 10.)

     Analysis:
Solomon's prayer for wisdom          ch. 3: 1-15
Solomon's keen judgment                : 16-28
Solomon's broad intelligence               ch. 4:29-34
The Queen of Sheba                    ch. 10:1-13

     The dominant thought is contained in the first of these sections, where it is shown that wisdom comes only from the Lord, and that the Lord imparts it to those who look to Him for it. Note how the greatest king of Israel humbles himself before the Lord, confessing his ignorance and weakness, and his need of guidance. (3:7-9.) Such a spirit the Lord can fill with wisdom from Himself. (vs. 12, 28.)

     No man has in himself the ability to judge, or to see good and evil. No man is worthy to set himself up to pass judgment. These powers belong only to the Lord, and He can fill with the Spirit of Wisdom those who look to Him for it. (See Matt. 7:1, 2 and John 8:15-16; also Matt. 1:7, 8.) Wisdom also consists in perceiving true relative values, especially as between the good things of the world and those of heaven. (See vs. 11, and compare Matt. 6:19-21, 32-33; Luke 17:19-26 and 12:15-21. See also Psalm 111:10; Proverbs 1:7; 9:8-10.) As Solomon was to represent the state of celestial wisdom and peace, therefore he worshiped and had communion with the Lord at Gibeon, where dwelt a last remnant of the most ancient people, who had such wisdom and loved peace. (A. C. 4447; Joshua ch. 9.)

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     The wisdom of the judgment described in ch. 3:16-28 lay in the uncovering of fundamental affections. It is the basic or ruling affection-good love or evil love-that judges a man's destiny. And this is what the Lord, in His Wisdom, sees. (I Sam. 16:7.) The word "bowels" in 3:26 was commonly used by the Hebrews to mean "love," as we use "heart."

     The men spoken of in 4:31 are otherwise unknown; they must have been renowned for knowledge in those days. Note that Solomon studied the trees and plants, and every kind of living creature (4:33), and taught about them. He was also a preceptor and a prolific poet. (4:32.) It may be said that, in a broad way, wisdom is to understand the qualities of things, or of men, and to see
the good or evil in them. Such an understanding is meant here, as also in Gen. 2:19-20, where the human faculty of perceiving qualities is described as pertaining to the wisdom of the Most Ancient Church. (A. C. 144.)

     The ancients realized that happiness can come to men only as a result of living wisely, and thus that to learn the things of wisdom is to find the way and open the door to a happy life. Observe how the Queen of Sheba couples "wisdom and prosperity," "happiness and hearing wisdom" (10:7-8). Sheba was a nation in the southern part of Arabia, in the corner nearest Africa. At times, it extended its power over the highlands of Africa which we now call Abyssinia. Indeed, an Arabian race is the ruling class in Abyssinia at this day, and their kings claim direct descent from this Queen who visited Solomon. The Land of Sheba doubtless had trade with the interior of Africa, and with India, by means of which it became wealthy. Look on the map, and note how far this Queen journeyed to meet Solomon, to see his glory and hear his words of wisdom.

     LESSON No. 11-THE BUILDING OF THE TEMPLE. (I Kings 5-7.)

     Analysis:
Solomon's alliance with Hiram               ch. 5: 1-12
Gathering timber and stone                     13-18
The time of building                         ch. 6:1, 37, 38

688

The main building, and the chambers around it      : 2-14
The interior woodwork                     : 15-35
The inner and outer courts                     : 36 and 7:12
Solomon's palace                         ch. 7:1-11
The pillars and sea of bronze                : 13-26
The layers and other utensils                     : 27-47
Golden furniture and vessels                    : 48-51

     There are so many details and interesting collateral records in connection with the account of the great Temple at Jerusalem, that it will be profitable to devote more than two lessons to it, if the time can be found for this.

     The site of the Temple was a relatively small hill, as yet bare of buildings, situated just east of Zion and David's city. It has been called Mount Moriah, and in this region Abraham was tempted to offer Isaac. (Genesis 22; A. C. 2775.) It had been acquired by David, and kept as sacred ground, because of the miraculous preservation of Jerusalem. (2 Samuel 24. I Chron. 21:16.) The present Mohammedan structure, the "Dome of the Rock," called the Mosque of Omar, is approximately located on the spot where the ancient Temple was. The front or "porch" of the Temple faced the east.

     The plan was copied and enlarged from that of the Tabernacle. It had two similar sacred rooms, but was surrounded by two courts instead of one. The chief difference in plan was, that the Temple was provided with three stories of small rooms around the outside on three sides, as living quarters for the large number of priests that were always on duty there. (6:5-10.) The plan was prepared by King David, and given by him to Solomon for carrying out. David was guided by the Lord, so that the Temple would be a representation of heaven and all heavenly wisdom, as the Tabernacle had been. (See I Chron. 28:11, 12, 19; 1st Year Lesson No. 36, N. C. LIFE, 1923, p. 166; A. C. 7847:4, 8941:6, 9714:2; H. H. 187; S. S. 47.)

     David also made very extensive preparations in the gathering of materials of every kind for the construction and adornment of the building. (I Chron. 22:1-5, 14; 28:14-18; 29:1-9.) But the most intense and highly organized part of this work is described in I Kings 5.

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Find Mount Lebanon, and the cities of Tyre and Sidon on the coast nearby; also Joppa, the nearest seaport to Jerusalem. (2 Chron. 2:16.) The place of the brass casting (7:46) is about halfway between the Dead Sea and the Sea of Galilee.

     Note the two men named Hiram. One was the King of Tyre, and friend of both David and Solomon; the other, an artisan, a worker of bronze. Both represent the gentile state of those who are not of the Church, and who know very little of the Lord and heaven, but who possess much of good and truth that is of service in the formation and embellishment of spiritual intelligence with the men of the Church. Both the former Christian Church and the New Church have gained a great deal from the ancient pagan Greeks and Romans, in respect to the externals of thought and life. (See A. E. 514:7.) Recall how Cyrus the Persian promoted the rebuilding of the Temple at the close of the Babylonian captivity, and how Herod the Great erected the Temple that was standing in the Lord's time. (John 2:20.)

     The Temple represented the Lord Himself, and His Divine presence in heaven and the church, thus the Divine Love and Wisdom, and thence all heavenly love and intelligence. In particular, the regenerate man or angel is a "temple of God," being in His image and likeness as to the spiritual structure of the heart and mind.

     Concerning temples in heaven, see H. H. 223; C. L. 23, 56; T. C. R. 387, 508; also Ezekiel, chs. 40-43; Revelation 3:12, 7:15, 11:1, and 15:5 to 16:1.

     LESSON NO. 12-THE DEDICATION OF THE TEMPLE. (I Kings 8, 9.)

     Analysis:
Bringing in the ark.                    ch. 8: 1-13
Solomon's address                     : 14-21
Prayer for the Divine Presence           : 22-30
And for the Lord's care and mercy          : 31-53
A blessing and exhortation                : 54-61
The sacrifices and festival                : 62-66
A Divine promise and warning          ch. 9:1-9

     The Dedication took place at the time of the Feast of Tabernacles, near the middle of October. (Compare 8:2, 66 with Levit 23:34-43.)

690

     The essential act of the ritual was the bringing of the Ark of the Covenant from the Tabernacle into the Oracle or Most Holy Place; for thus the Divine Law was placed in the inmost of the Temple, to be the shrine of all the people. The act represented that every man did likewise, that is, put the Lord's Law in his inmost heart, as the most sacred and holy thing of his life. When this is done, the Lord shows His presence, and hallows that which has been dedicated to Him. (8:10- 11; see Exod. 40:34-35)

     But the prayer and exhortation represented the essential internal thing in the dedication, that is, that the people should really turn their thought and desire to the Lord, and receive Him into their lives.

     The purpose of the Temple was that the Lord might manifest His presence to the people, and that they might turn their lives to Him. Thus the dedication of the Temple represented the dedication of the nation and of every man. The purpose of the Church is the same; namely, to lead men to dedicate themselves to the Lord, and to a life according to His Law. This means a changing of the life by repentance and regeneration. Hence, in Solomon's prayer, the general petition is that the people may be delivered from evils, may repent and turn themselves to the Lord in humble confession, and beseech the Divine mercy.

     The "enemy" (vs. 33, 46) is the evil crew, into whose power every man comes who does a wrong. "No rain" (vs. 35) means lack of truth when the mind is indifferent. "Famine" is lack of good (vs. 37), "pestilence," etc., devastating evils and falsities. Dedication means to shun these evils and falsities, to learn truth from the Lord and do right, and so "to return unto the Lord with all the heart and soul."

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INCENSE 1924

INCENSE WILLIAM W. WALKER 1924

     SHOULD IT BE USED IN THE WORSHIP OF THE NEW CHURCH?

     Editor of NEW CHURCH LIFE:

     In your September issue, under the heading "Topics from the Writings," appears an article on "Incense" by Bishop W. F. Pendleton. After describing the use of incense in the ritual of the Jewish Church, and explaining its significance, he asks the question: "Should incense be used in the worship of the New Church?"

     I take it that the Bishop is inviting opinions on this subject, and I make bold to register an emphatic "no" to his query. I would consider it a very great mistake for the New Church to add to its ritual a rite which savors so strongly of ignorance and superstition; and I sincerely trust the Bishop was not really serious in making the suggestion.

     We of the New Church know that the sphere of true worship ascends to the Lord, and is pleasing and acceptable to Him. We do not have to be reminded of it by the presence of smoke and sickening odors in our churches during services. Possibly this custom still serves a use in the Catholic Church, which I am inclined to doubt, but why should the distinctive New Church, which should have a distinctive ritual, borrow anything from the old, dead Churches? If we are to adopt anything so childish and spectacular as incense burning, why not, to be consistent, also introduce the altar of burnt offering, which has a still higher significance?

     I am a member of a Convention Society (Detroit, Mich.), but am sincerely interested in the Academy movement, and my daughter attended the Seminary at Bryn Athyn, where she graduated last June. I have attended services at the cathedral, and consider the ritual in use there exceedingly beautiful and impressive. It is full and complete as it is, and a characteristically New Church ritual. Why spoil it by the introduction of any custom borrowed from the Old Church?

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The burning of incense would, to my mind, sadly mar the beauty and dignity of your ritual; it would tend to make a show of what should be most inspiring and elevating in its appeal.

     Having at heart only the highest good of the New Church, and its growth in membership and influence, I sincerely trust that nothing like incense burning will ever be introduced into our worship. To my mind it would be a very serious mistake, and I believe this opinion will be shared by a large majority of the readers of NEW CHURCH LIFE.
     Yours very sincerely,
          WILLIAM W. WALKER.
1404 LAWRENCE AVE.,
DETROIT, MICHIGAN, September 24, 1924.
NEW CHURCH SERMONS 1924

NEW CHURCH SERMONS 1924

     Expounding the Scriptures in the Light of the Heavenly Doctrine of the New Jerusalem.

     A PAMPHLET ISSUED MONTHLY FROM OCTOBER TO JUNE INCLUSIVE. (Formerly "Weekly Sermons")

     Containing selected discourses by ministers of the General Church. Suitable for individual reading, and for use in family worship or other services, as well as for missionary purposes.

     Sent free of charge to any address on application to Mr. K. Hyatt, Bryn Athyn, Pa.

693

Church News 1924

Church News Various 1924

     SYDNEY, AUSTRALIA.-Invitations to a tea served in our church building on June 19th were sent to all our members, to the children who attend our Sunday School, and to the parents who are not members of the New Church. Almost all accepted, and the result was the largest gathering we have had at the church. The evening was devoted especially to the children, and after tea our Pastor in a simple address told why we celebrate this Day, and also gave some of the fundamental doctrines of the New Church, pointing out that this Church is entirely New, being neither Protestant nor Roman Catholic, and that its members worship the Lord Jesus Christ as the one only God, who has made His Second Coming in a Revelation of Himself contained in the Theological Writings of Emanuel Swedenborg. This, of course, was missionary teaching for the benefit of those present who were only slightly acquainted with our Doctrines. One lady became sufficiently interested to come to the doctrinal classes on Sunday evenings for she declared that no one had ever before been able to explain the Bible to her, or to answer her questions. After the Pastor's address, the children entertained with recitations and songs, which were interspersed with the singing of selections from the Social Song Book by all present.

     On the following Sunday morning, June 22nd, the theme of the service was "The Second Call of the Twelve Disciples," and in the afternoon a children's service was attended by adults also. In the evening, a meeting of the members was held, but only seven were able to be present. We comforted ourselves with the thought of the signification of that number, and spent a profitable and pleasant time together. Various toasts were honored, and our Pastor took this opportunity to read the address by the Rev. K. R. Alden on "Society Cooperation" published in New Church Life for May. After hearing this, we are moved to strive to develop more of love, and to banish the mere sense of duty from our work.

     It may be hard for those who live in the larger centers of the Church to realize how much the Life is appreciated by us in our far-away corner of the world. It is the principal means of communicating the thought and activity of the Church to us. As it is now four-and-a-half years since we had a visitor from any of the other societies, we keenly realize our isolation, and appreciate the usefulness of the Life all the more.

     But to return to our chronicle of events. Our Founders' Day celebration was not held on July 11th as usual. Instead of the fancy dress social of the last two years, a play for the children was arranged and the rehearsing took longer than expected, which postponed our celebration until August 6th. The play was entitled "The Happy Man," the idea being to teach that poverty, power, riches or beauty, will not bring happiness, but only contentment with one's lot. The children acquitted themselves well, and consequently gave pleasure to the audience. Refreshments were served after the performance, and games indulged in for the remainder of the evening.

     Our annual business meeting was held on July 11th. Mr. Ferran regretfully tendered his resignation as treasurer, and Mr. A. Kirschstein was elected in his place. The balance shows that our finances are in a sound condition; for we have paid all working expenses, and have been able to reduce the debt on the church building during the last twelve months.

     To call attention to our uses, an announcement of services, Sunday School, and doctrinal class, is printed in the local newspaper, The Hurstville Propeller.

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Recently, when the planet Mars was much in the public mind, the subject of our Pastor's sermon was thus made known to the public: "Other Worlds Than Ours. God's purpose in creating the universe was a heaven from the human race, where all who live His laws shall dwell in eternal happiness in use; for the Divine Love and Divine Wisdom, which constitute God, cannot will or produce anything else. It is, therefore, an inference of reason that our earth is only one of millions on which God's purpose may be fulfilled."
     M. M. W.

     CANADIAN NORTHWEST.

     During the past summer, it was again my privilege to visit the isolated members of the General Church residing in Northwest Canada. After attending the meetings of the Sons of the Academy at Kitchener, I went by the Lake Superior boat to Fort William, Ont., being accompanied that far by Mr. George Schnarr, of Kitchener. From there I took the train to Winnipeg, arriving on July 9th, making that city a center this year from which I went to Morden, Manitoba, a distance of eighty miles southwest, to Lake Francis forty miles northwest, and lastly to Davidson, Saskatchewan.

     My initial stay in Winnipeg was for two days, during which a service was held at the home of Mr. and Mrs. Fred J. Roschman, who are the only New Church people residing there, so far as I know. Another two days were spent with them on my return from Morden, and on this visit I also had the pleasure of meeting Mr. Hamm and his daughter Lynda, as well as Mr. George Schnarr. These two gentlemen, with Mr. Roschman and myself, met at a "stag" dinner, and as Manitoba is no longer a "dry" province, we were able to honor a toast to the New Church in a fitting manner, and with the confident feeling that Winnipeg, as the gateway to the great Canadian West, will some day be the home of many New Churchmen. During this stay in Winnipeg I also had the pleasure of meeting Miss Anna Hamm, whose enthusiasm for the Doctrines is unabated. On my return from Lake Francis, I again spent the day with Mr. and Mrs. Roschman, and we enjoyed an unexpected visit from Mr. Harold Bellinger, of Davidson.

     Not for a long time have our members in the Northwest met together socially as on the occasions recorded above. And these social meetings are second only to doctrinal instruction as means of strengthening the Church. At the larger centers we are apt to value them too lightly.

     On my visit to Morden, I spent six days with Mr. and Mrs. John Heinrichs and family. Two services and one doctrinal class were held. At one of the services the Rite of Confirmation was performed for Miss Clara Heinrichs, and the Holy Supper was administered to six communicants. While these meetings are held at the homes of our members, and thus the advantages of a fully appointed church building are lacking, and often the substitutes are very simple indeed, nevertheless a very pleasing and powerful sphere invariably prevails. A church building, with its fine appointments, may contribute much to the sphere of worship, but the sphere is not dependent upon these externals. This fact was markedly illustrated at the above-mentioned service, at which the sphere was such as has seldom come within my experience.

     When I visited Morden last year, two families resided there, but Mr. Hamm and his family have now moved to Lake Francis, where a weekend was spent with them in their new home, and worship was conducted on the Lord's Day, when the Rite of Confirmation was performed for Miss Lynda Hamm.

     My next destination was Davidson, Sask., to which place I was accompanied by Mr. Harold Bellinger. In addition to his family and that of Mr. George Pagon, we had the good fortune to have with us Mrs. Catherine Schnarr, of Kenora, whose presence contributed much to the enjoyment of our activities.

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Mrs. Schnarr added that element which only the aged can give who have spent a lifetime in the consciousness of the marvelous truths of the Writings.

     Mr. and Mrs. Pagon have four children of school age. Daily instruction was given them during the eight days that I was with them. For the adults there were three services and three doctrinal classes. At one of the services, the Lord's Supper was administered to the five adults present. Three or four joint family dinners, attended with a very happy social sphere, were delightful features of my stay in Davidson.

     I next visited Rosthern, where the Lemky and Bech families live. Instruction was given the children of both families at the home of Mr. and Mrs. Lemky, while three services and two doctrinal classes were held at the home of Mr. and Mrs. Bech. Here again the Holy Supper was administered, there being six communicants.

     The next point visited was Eatonia, Saskatchewan, where reside Mr. and Mrs. Erdman Heinrichs, with whom I enjoyed many conversations on doctrinal subjects. Mr. Heinrichs, a teacher by profession, was especially interested in the topics discussed in Bishop Benade's Conversations on Education. Worship was conducted on the Sunday I spent in Eatonia. From here I was accompanied by Mr. and Mrs. Heinrichs and their son to Benton, Alberta, where they had been invited to spend their vacation. This increased our numbers to three families, as Messrs. Nelson and William Evens, with their families, reside here. Unfortunately it was the busiest season for farmers, which made it impossible to hold many meetings. Nevertheless, during the seven days of my stay here, there were two services and two doctrinal classes, and regular in instruction was given to the children. At the concluding service, two infants were baptized, the sons of Mr. and Mrs. William Evens and Mr. and Mrs. Erdman Heinrichs, respectively.

     From Benton I went to Calgary, Alberta, arriving on a Sunday at noon. Here I called upon Mr. Hugh Bourne, who, as a comparatively young man, joined the New Church in Toronto, and has maintained his faith ever since, despite the fact that during the thirty or forty years that have elapsed he has rarely seen any other New Church people, and has met a minister of the Church only two or three times.

     Thus ended another summer's sojourn among our members in the Canadian Northwest. In all, 30 adult members of the General Church and 33 Young people and children were ministered to, all manifesting the same affection and loyalty that characterizes the members of the General Church the world over.
     HENRY HEINRICHS.

     THE SOUTH AFRICAN MISSION.-From a number of private letters received from Mr. F. C. Frazee, who is now assisting the Rev. Theodore Pitcairn at the Mission Headquarters at "Alpha," we learn that the work is continuing satisfactorily. The celebration of New Church Day was duly honored by the members of the Mission; not, however, by general assemblage, as has been customary, but by each native society holding its own service and social gathering on Sunday, June 22nd.

     In August, the Alpha School reopened for the Michaelmas Term with a roll of 120 pupils. Influenza has caused many schools in the district to close down, but Alpha School has survived, though with an attendance of half its usual number. Further steps have been taken in the development of the manual section, by the employment of native teachers in printing, carpentry, and agriculture At present these departments are only in their initial stages, and the instruction is given to those who are resident pupils of the Alpha Day School. Of these, there are only a few, since the accommodation thus far provided is limited to about twenty-five, while encouragement is only given to those who already have some education, and whose ability and character will justify a more liberal and technical training.

696

The Alpha printing department has been fortunate in securing the services of a Zulu printer who is a member of the Durban section of the Mission, having been introduced by the Rev. H. Lj. Odhner. The native in charge of the carpentry school is a graduate of the Government Industrial School at Maseru; the practical work in agriculture is in charge of one of the reliable native hands of the Alpha farm. Evening classes-three sessions a week-have also been instituted, thus affording an opportunity of instructing those natives who have to work in the day time. The teaching staff for all these departments is entirely native, but these teachers, in their turn, receive further instruction by means of a reading class which meets once a week under the personal supervision of Mr. Frazee. In these classes, selections are taken from the Writings of the New Church.

     The printing department is certainly aiming high! It has accomplished the printing of the August number of The South African New Church Open Letter, edited by the Rev. H. L. Odhner. It is to be hoped that this use will be continued in the future.

     We are given to understand that the Rev. Theodore Pitcairn was expected to arrive at Alpha during October, and that he will alternate Mission duties with the pastoral care of the Durban Society, when Mr. Odhner leaves South Africa to become the Pastor of the Toronto Society.

     Referring to the "Alpha Estate" it is interesting to note that the winter has been a "dry" one, "the rain holding off too long for the good of the crops," but hopes for clouds and moisture still spring eternal! With threshing operations, surveys for irrigation, and all the ordinary routine of farm life, "Alpha" is undoubtedly busy; indeed, as a witness expressed it, "more active than Maseru itself, the capital of Basutoland!"
     F. W. E.

     REPORT OF THE VISITING PASTOR.-The summer's work on the Pacific Coast began at Los ANGELES on June 20th, the day of my arrival there. That evening a social celebration of the Nineteenth of June was held at the home of Mr. and Mrs. Fred Davis. In most of our societies, the observance of this day comes at the close of a season's activity. For the Los Angeles Circle it was the opening. And we can believe that the spirit of love and zeal for the Church and its Heavenly Doctrines, so strongly called forth, imparted its quality, as a first state, to all the succeeding church activities. On the following Sunday, the 22nd, the Nineteenth of June was again the theme, at both Sunday School and services.

     Sunday School was held every Sunday morning, at the home of Mr. and Mrs. C. P. Unruh, for an hour before services. There were nine pupils. (There are, besides, about the same number of children under Sunday School age in the circle.) The school was, however, much larger than the nine pupils; for about all the adults and young people were usually present. At the services which followed, held at the same place, the children remained until the time of the sermon; and, including them, the attendance ranged from twenty-five to thirty. On two occasions baptism took place, once of an infant, and once of an adult.

     The adult baptism was a most unusual event, not only for Los Angeles, but for the entire Church, because of the advanced age of the person to whom it was administered, General Joseph W. Vance, aged eighty-three years. The readers of the Life will be interested to know something of him. When the Civil War began, he had been at West Point for two years. He then resigned and entered Grant's regiment, the Twenty-first Illinois, as a lieutenant. He came out of the war a major, and entered business at his home in Paris, Illinois. Here, about 1870, he heard that great New Church missionary, the Rev. George Field, and became a reader and receiver of the Doctrines.

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When the publication of New Church Life began, he became a subscriber, and has continued such ever since. In 1884, he moved to Springfield, Ill., to take up the duties of Adjutant General of the State militia, which position he held for about eight years. During his residence there he was active in the Springfield New Church Society. About ten years ago he moved to Pasadena, Calif., and later to Los Angeles. For many years he desired to receive New Church baptism, but did not wish to receive it at the hands of a minister of the New Church who would take the position that he was willing to baptize an adult if he desired it, but did not consider it necessary. He felt that there would be something lacking in such a baptism, and so he waited until there should be an opportunity to receive it at the hands of a minister of the General Church. The opportunity was long delayed. Something always arose to interfere with his coming in touch with the General Church. A year ago, on a trip to Chicago, he visited Glenview, and saw the Rev. Gilbert Smith for a short while, the first General Church minister he ever met. This summer, learning from the Life about my visit to Los Angeles, he came to our services, was baptized, and never missed Sunday School, services, or doctrinal class. I would add, that he is not only a diligent student of the Writings, but also of Swedenborg's Philosophical Works.

     Two evening doctrinal classes were held each week,-one at the Davis's and one at the Unruh's. A variety of subjects was considered, many of them suggested by the members. The attendance was from ten to twenty. Three afternoons each week, instruction was given to the children, when the relations concerning Swedenborg's visits to the people of the various Ages were told in adapted story-form.

     As to social life, it can be said that we had this twice a week, following class. At one of these times the Circle presented the pastor with a fine brief-case. There were, however, several special social occasions, some for the young people, and some for the entire circle. The closing social, on September 1st, was exceptionally delightful, and a number of splendid speeches were made, all of them full of hope for the future of the Circle.

     In the course of the summer we had a number of New Church visitors. David, Donald and Miss Louise Gladish, and a friend of theirs, Mr. Thompson, came among us in July and remained for five weeks, adding greatly to the life of the Circle. The boys then left on a long trip by automobile, with Chicago as the destination; but Miss Louise remained with us. Other visitors, for short periods, were Mrs. Roy Davis, of Trona, Calif., Mrs. Emil Stroh and daughter, of Ontario, Calif., Mr. and Mrs. Bergstrom, of Denver, and Mr. and Mrs. Thomas Grant, of Kansas City. As many people visit Los Angeles from all parts of the country, and as members of the General Church will from time to time be among these, we would call attention to the notice of the regular services of the Circle, which now appears on the inside front cover of the Life.

     During my stay at Los Angeles, three visits were made to ONTARIO, CALIF., where services were held on Sunday evenings. On two of these Occasions, members from Los Angeles were present. Twice I remained over Monday, when instruction was given to seven children from two families, all of them well informed and alive in interest, due to the excellent work of Mrs. Emil Stroh; and in the evening there was doctrinal class. Among those present at my third visit was Miss Cornelia Stroh, of Pittsburgh, who spent her vacation here.

     On one Sunday, July 6th, I was away from Los Angeles, and filled the place of the Rev. Mr. Edmiston, pastor of the New Church Society at RIVERSIDE, CALIF., while he was away. I addressed the Sunday School and conducted services. As on former occasions, I had the pleasure of meeting several of the Riverside New Church people socially, and of spending considerable time in conversation and discussion with my good friend, Mr. A. W. Manning.

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I understand that Mr. Edmiston, who has so faithfully served this society for many years, has now moved to Seattle, to become pastor of the church there.

     On August 6th, while in SAN DIEGO on a pleasure trip with Mr. and Mrs. Unruh, we spent an enjoyable evening with Mr. and Mrs. Reedy, who are active in the life of the San Diego Society.

     On September 3d, I traveled from Los Angeles to SAN FRANCISCO, where I spent five delightful days with Mr. and Mrs. Bundsen. We had three evening doctrinal classes in the family circle. There are several members and friends in Oakland, but owing to the distance, they were not able to be with us. Services, including the Holy Supper, were held on Sunday morning, the 7th. Several of the Oakland friends were with us, and we had an attendance of nine. In the afternoon, together with Mr. and Mrs. Bundsen. I went to visit the Rev. and Mrs. L. G. Jordan at Oakland. Mrs. Jordan was quite ill, but Mr. Jordan, who was intimately associated with the work of the General Church twenty-five and more years ago, continues in what may be considered good health for one of his advanced years. It was a great happiness to meet again this friend and co-worker of former days. Visiting with Mr. and Mrs. Jordan was their daughter, Mrs. Leander Good, of Philadelphia. On three afternoons, instruction was given to the child of the Bundsen family.

     At PORTLAND, OREGON, I could remain but two days. We have here two members of the General Church. I made my stay with some close personal friends, members of the Church. All these joined in giving me a splendid time, and every moment of the short visit was most pleasantly occupied. A class was held in the evening of the first day, September 10th. I also had the privilege of again meeting the Rev. Mr. Reece, pastor of the Portland New Church Society, or, as it calls itself, the "New Christian Church." He took me to see their handsome and attractive new church building.

     Five days were spent with the earnest and warm-hearted circle of the General Church at SPOKANE, WASH. Three evening doctrinal classes were held, and, as on former visits, there was a strong sphere of interest in the truths of the Heavenly Doctrines. There was not a class at which the importance of reading the Writings was not dwelt upon, as the leader of the circle, Mr. Emil Hansen, always brought this important matter to the fore. For many years, meetings have been held every Sunday at his home, and the results of his work are evident in the affection for the church in the group of young people in the circle. We had services, including the Holy Supper, on Sunday morning, September 14th, at which fifteen persons were present. In the evening of the same day there took place what is always a great event,-a New Church wedding, the parties being Mr. Wallace Dibb, of San Diego, and Miss Lillie Hansen. They will make their home at San Diego. One of the classes preceding the wedding was occupied with a presentation of the generals of the doctrine of conjugial love, and again at the wedding supper, the truths concerning this love were the theme of several speakers, and especial emphasis was given to the teaching that husband and wife must become ever more fully one church, one heaven.

     The last place visited was WALLA WALLA, WASH., where there are two New Church families. Here I caught up with Mr. and Mrs. Dibb, who were motoring down along the coast to their home, and they were present at one of our classes. During the five days of the visit there were three doctrinal classes. Two of these were of a missionary character, because of the presence of some strangers; and the third, at which only New Church people were present, was given to the consideration of subjects treating of more interior things of doctrine. Services, including the Holy Supper, were held on Sunday, September 21st, with an attendance of thirteen.

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In the afternoon of the same day I began the journey home.
     F. E. WAELCHLI.

     GLENVIEW, ILL.-The Immanuel Church has resumed accustomed activities after the long sleep of summer. Some have complained of the disorganization of community life which vacation days necessarily entail, but the reawakened interest, the revived appetite for concerted uses, so keen in the initial events of the active season, seem to outweigh the objection, and rather to commend such a period of inactivity.

     The opening of school seems to be particularly auspicious this year. Save for the squeaking of the school belt, whose hinges protested wailingly the long weeks of disuse, the first day of school was an occasion of joy. At the end of the summer the children become bored. They have an air of listlessness, their play is desultory, without aim. With the commencement of school, all this is changed, and new interest is observable in both work and play.

     The appointment of a school board or council to act in an advisory capacity to the pastor, and a school principal as a position of authority and responsibility under the head master, are two steps along the way to more complete organization which, even at so early a date, are producing results. Mr. Alvin Nelson, Mr. Sydney Lee, and Miss Gladys Blackman, Principal of the School, form the Board.

     With the enrollment of thirty-three pupils, and a teaching force of three, there would appear at first glance to be a decrease from last year. Having no seventh grade, and no first grade, the decrease is explained. A large first grade eagerly awaits entry next year, with promise of a kindergarten as well. In addition to the regular teachers, the pastor has classes in Religion, in Hebrew, and in Art.

     Several Fridays have been spent in getting the business machinery of the society well-oiled and smoothly running. This necessitates much discussion, and at times the creature, Petty Politics, seems to rear its head. But when the smoke has rolled away, affairs proceed with equanimity as before, until another annual meeting looms.
     V. P. G.

     KITCHENER, ONT.-We are again delighted to welcome a bride to Kitchener. At the recent reception to Mr. and Mrs. Rudolph Robert Schnarr, the old, "joyful "Hochzeit " echoed again and again; and when men greet each other at Kitchener wedding with "Hochzeit," it is evident they are enjoying themselves. Following the arrival of the bride and groom from Bryn Athyn, the reception was held for the Society at the home of Mr. Schnarr's parents, where the couple will reside for the present. It was a most happy occasion, and surely profitable for those most concerned, as they received some excellent advice in the form of speeches from older friends who had, to a greater or lesser degree, "passed through the mill." A few nights later, the members of the Society again gathered at the Schnarr home, and surprised the couple with a kitchen shower. And we may here mention that, not long since, Miss Daisy Steen, who is to be married soon, was "caught" in a kitchen shower at the home of her sister, Mrs. French.

     When our Day School opened for the new season, the shining faces of the pupils were reflected in the shiny surfaces of the desks, which, in keeping with the rest of the building, had been cleaned, painted, and polished. "Clean!" has been the watchword at the Carmel Church this summer, the walls, ceilings, and floors having been scrubbed and oiled; at the same time sundry furnishings, such as chairs, doors, and cupboards, received their share of attention. Our building is the only one remaining of those designed in the early days of the Academy movement, erected by Mr. Henry Stroh, and embodying certain correspondential ideas.

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There is a feeling with some of us that, if for no other reason, this building should be preserved for future generations, even though the Society may some day require another to meet its growing needs. As there are now thirty children under school age in the Society, we have excellent assurance of growth in the very near future. The school attendance this year is slightly smaller than last, the enrollment being ten pupils. But there is a spirit of interest and enthusiasm, and with our good fortune in having Miss Volita Wells back again as teacher, we look forward to a happy and profitable school year.

     Sunday School opened with a children's service, at which there was an address by the Pastor. The attendance is the same as last year, and we look for no decrease for some time, as we have it on good authority that one teacher, upon being asked how old a boy had to be before he could stop attending Sunday School, informed his pupils that eighty-five was the proper age to drop out.

     During the summer, the Rev. J. S. David passed into the spiritual world. In a sense, his going was sudden, as he came to Kitchener only a year ago, and in very good health. However, his health had been failing for some months previous to his passing over. His last act-only twenty-four hours before he left this world-was to officiate at the baptism of his second grandchild and first granddaughter. It was a delight, both to him and to the parents, that he was able to perform this beautiful rite. The service was necessarily simple, as he was very feeble at the time, but a wonderful sphere pervaded it that will not be forgotten by those who were present. Fortunately, the Rev. Homer Synnestvedt was in Toronto at the time, and came to Kitchener to conduct the funeral service, bringing with him comfort and reassurance for the bereaved ones.
     G. K. D.

     TORONTO, ONT.-On September 14th, Mr. Alan Gill, of Colchester, England, student in the Theological School, Bryn Athyn, and Candidate for the Ministry, commenced what promises to be a very happy association with the Olivet Church. Originally coming to us to "supply" until the end of September, he was appointed by the Bishop on his return from abroad to perform ministerial services in our Society until the arrival of the Rev. H. L. Odhner in December. Mr. Gill has entered upon his duties with a zeal and earnestness which, coupled with the sympathetic co-operation of all concerned, has enabled us to get all our activities under way on schedule time to the delight and satisfaction of all.

     The first weekly supper was held on September 17th, followed by the quarterly business meeting of the Society under the able chairmanship of Mr. Frank R. Longstaff. This was a well-attended and successful meeting, at which the lines of our general activities were laid down for the ensuing season's work. A School Committee was appointed, consisting of Mrs. C. R. Brown, Mr. H. P. Izzard, and Dr. E. K. Richardson. The purpose of this Committee is to cooperate with the faculty of the Day School along the lines of caring for its more physical and material requirements, and to foster and aid the work of the school in every way possible.

     At the supper tables, a formal welcome, with musical honors, was given to Mr. Gill, and to Mr. and Mrs. Fred W. Elphick, of South Africa, who, with their family, were the guests of Mr. and Mrs. C. R. Brown for a few days whilst en route to Bryn Athyn. Of course, we took occasion by the hand to hear from Mr. Elphick a very interesting account of the General Church Mission in South Africa.

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On Thursday, September 18th, the Forward Club held its first regular monthly meeting of the season. For the benefit of all male members of the Church, anywhere and everywhere, we would say, that if any of you should happen to be in Toronto on the third Thursday of any month from September to June, please drop in at the church for supper at 6.30 p.m., and spend the evening with us. At this meeting of the Club, we had a further instalment from Mr. Elphick concerning the work in South Africa. A telegram from our late pastor, the Rev. K. R. Alden, who was Chaplain of the Club, was received with much pleasure. This was practically organization night, and plans were made for the season's work, which it is hoped will be still better than anything we have yet done.

     Not content with keeping all the permanent activities going, a new one has been inaugurated in the form of the Olivet Choral Club, under the direction and leadership of our capable and devoted organist, Miss Rhoda Ebert, who is intensely interested in the development of the musical talent of our Society. This Club at present (we hope not permanently) is for the ladies only. The qualifications are: "Those who love to sing." And there are twenty of them. The object is to cultivate good singing and musical sociability, to improve singing at Sunday worship and, if rumor be true, to assist in a tangible way in caring for certain requirements of the Day School. We await, with what degree of patience we can command, the Club's first essay in the near future, and meanwhile wish them an abundant success.

     Probably due to our amateur status in the "Polyopera Radio World," we have been unable as yet to "tune in" to good advantage on the doings of Polyopera so far this autumn. We have heard long-distance reverberations of weighty matters under discussion. Perhaps, by the time another issue of the Life is off the press, we shall have something to announce to a waiting public.
     F. W.

     PITTSBURGH, PA.-For a number of years it has been customary for us to suspend church services during the month of August, in order to afford the Pastor a vacation, as well as to relieve the conscience with certain of us who like to "sleep in" Sunday mornings. During the past summer, there was no break in the continuity of Sunday services. Mr. Alan Gill, a student in the Theological School, Bryn Athyn, acted in place of the Pastor and conducted worship in his absence. This, we believe, was Mr. Gill's first practical experience, but he acted like a veteran, and evidently pleased the congregation, for the average attendance during his stay was forty-five.

     In September, all the society activities were enthusiastically resumed. The Day School opened with exercises on Sunday the 15th, with twenty-two pupils enrolled. And we are fortunate in again having the services of Miss Celia Bellinger and Miss Anita Doering as teachers. Our annual "get together" meeting was held on Friday, September 20th, for the purpose of making plans for the future and correcting the mistakes of the past. After the meeting, refreshments were served, and we had a general social evening.

     A week later, on the 26th, the men of the Society all piled into their flivvers and other "dreadnaughts," and made their annual "trek" to the home of Mr. and Mrs. Trautman, where a delightful evening was spent disposing of delectable victuals, both natural and spiritual. The following Thursday, October 2d, the Philosophy Club started the season with an annual meeting and the election of officers. The next evening, the annual business meeting of the society listened with interest to the reports of the Pastor and various lay officers, and to the report of the School by Miss Bellinger.

     The Pittsburgh District Assembly, October 10th to 12th, proved one of the most successful events in years, opening Friday evening with a banquet at which eighty-five persons gathered 'round the festive board, including twelve visitors from out-of town points. On Saturday afternoon, a tea was held for the ladies at the home of Mrs. A. P. Lindsay, at which time the Bishop briefly recounted his recent visit to Europe.

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In the evening a general session was held at the church, and on Sunday the Bishop conducted Divine Worship in the morning and administered the Holy Supper in the afternoon.

     While this was the official ending of the Assembly, a special meeting of the Philosophy Club, with Mr. T. O. Rhodes as host, was held on Monday evening in honor of the Bishop.
     J. E. B.

     HOLLAND.-We have received Nos. 6, 7 and 8 of De Ware Christeajke Godsdienst, the official organ of the Dutch Society of the General Church at The Hague, these being the issues for June, July and August, 1924. They contain reports of the fifteenth annual meeting of the Dutch Swedenborg Society, and of the third annual meeting of the First Dutch Society of the General Church. Both meetings were held on Sunday afternoon, July to, 1924, the Rev. Ernst Pfeiffer, Pastor, presiding. Bishop and Mrs. N. D. Pendleton and the Rev. Theodore Pitcairn were present.

     From an account of the year's workings given by Mr. Pfeiffer, we gather the following items of special interest:

     At the invitation of one of the universities ("Volks Universiteit") Mr. Pfeiffer gave a course of five lectures on "The Theology of Emanuel Swedenborg." These resulted in an increased attendance at the Sunday services, and an addition of five or six subscribers to the periodical of the Society. The translation of the Coronis has been completed, and other translations undertaken by the Swedenborg Society are going forward. The membership of the Swedenborg Society has increased from 36 to 421 and two of the new members are associated with the group of New Church people residing in Suriname (Dutch West Indies), with whom friendly relations have been established. A complete set of the Dutch publications has been presented to the Royal Library at Paramaribo, the capital of Suriname.

     At the annual meeting of the General Church Society, the usual statistical report was read, and the activities for the past year recorded. An increase of membership was shown, bringing the total to 26. A welcome was extended to the Bishop and Mrs. Pendleton, and to the Rev. Theodore Pitcairn, with an expression of gratitude to the latter, as well as to Mr. Harold Pitcairn, for their financial aid to the Society. (Translated from the Dutch by Mrs. F. W. Elphick.)

     DURBAN, NATAL.-The South African Open Letter for August, 1924, now printed at the Alpha Mission, contains an editorial treatment of "The Great Controversy" between Fundamentalists and Modernists, and of "The Authority of Divine Revelation," in which these issues are very clearly and plainly dealt with. From the news accounts we learn that the project of the Durban Society to build a parish hall has met with obstacles. Unfriendly neighbors, objecting to the erection of a building to be used as a school, have not succeeded in influencing the Borough authorities, but seem to be back of the vandalism which has laid destructive hands upon the brick fence enclosing the church property. The Open Letter lays this to the "Dragon," and is hopeful of victory "without litigation" on the part of the New Church Michaels.

     The Rev. Hugo Lj. Odhner, Pastor at Durban, having accepted a call to the pastorate of the Olivet Church, Toronto, Canada, is to leave Durban with his family on November 10th, with the expectation of reaching America by the middle of December. The Rev. Theodore Pitcairn will be Acting Pastor of the Durban Society, and is expected there in October.

     BELGIUM.-The Rev. Ernst Deltenre's periodical, Le Nouvelle Jerusalem, No. 2 for 1924, presents French translations of articles by the Rev. C. T. Odhner on "Love to the Lord" and by the Rev. George de Charms on "The Holy Spirit," besides an installment of De Verbo, and an editorial on "The Divine Authority of the Writings" which is set before our readers in the present issue. (p 664.)

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     THE CHURCH AT LARGE.

     A letter from the Rev. Richard Morse is published in The New Age (Australia) for September 1, 1924, objecting to the statement of another correspondent to the effect that "in the Divine, the positive and the negative, or the male and the female principles, form one; the Divine is bi-sexual, hence the creative Power." Mr. Morse opens his brief treatment of the subject by declaring that "not anywhere in that Revelation from which ALL questions may be answered is the monstrous doctrine of Divine bi-sexuality to be found."

     We learn from the New-Church Herald (London) that farewell meetings were tendered the Rev. E. J. Pulsford by the Birmingham and Camden Road Churches during the month of September, to wish him Godspeed on his departure as Missionary Minister to the Conference Native Mission in South Africa.

     From the October issues of The New-Church Messenger, we glean the following items of news:

     The Rev. Louis G. Landenberger, General Pastor of the Illinois Association, has begun a period of three months' service for the Philadelphia Society, in the absence of the Pastor of the Society, the Rev. Charles W. Harvey, who is spending a year abroad.

     The Rev. William L. Worcester, President of the General Convention, in the Messenger for October 8th, gives an interesting account of his "Visit to the New Church in Europe" last summer, where he was warmly received in Great Britain and on the Continent. He attended the meeting of the French Federation at Geneira, and visited the societies at Zurich, Vienna, Prague, Berlin, Copenhagen and in Sweden.

     An editorial in the same issue, commenting upon the fact that Urbana Junior College has opened with an enrollment of thirty-four students, expresses surprise and regret that "of the thirty-four, but six are members of New Church families, and that three of these are from a single household." We can share the regret, but not the surprise. As before noted in these columns, the majority of the Urbana faculty are not of the New Church, instruction in the Doctrines is not made essential, and a general appeal for students has been made to the outside world. The numbers recorded above are a logical fruit of this policy.

     A biographical account of the late Rev. John Faulkner Potts, by Mr. Andrew Eadie, is reprinted from the New-Church Herald in the Messenger for October 15th, and the same number contains an appreciative account of Dr. John W. Marelius, of Chicago, as gathered from the Illinois Central Magazine.

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NEW CHURCH LIFE 1924

     Announcements.

     The following are authorized to receive subscriptions, renewals, changes of address, and other business communications:

     AUSTRALIA: Mr. A. Kirschstein, 12 Elizabeth Street, Waterloo, Sydney, N. S. W.
     GREAT BRITAIN: Mr. Colley Pryke, 48 Broomfield Road, Chelmsford, Essex, England.
     HOLLAND: Miss Mary Barger, 19 Sneeuwbalstraat, The Hague, Holland.
     KITCHENER, ONTARIO: Mr. Fred E. Stroh, 50 John Street West, Waterloo, Ont.
     SWEDEN: Mr. Bertram A. Liden, Klara Sodra Kyrkogata 18, Stockholm, Sweden.
     TORONTO, ONTARIO: Mr. Frank Wilson, 50 Cowan Avenue, Toronto, Ontario.

     Subscription price: $3.25 or 14 shillings per year, payable in advance.

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COMING OF THE KINGDOM 1924

COMING OF THE KINGDOM Rev. GEORGE DE CHARMS 1924

NEW CHURCH LIFE
VOL. XLIV DECEMBER, 1924          No. 12
     The Great War carried the Allied Nations aloft upon a wave of idealism which, it was confidently believed, would place the entire world on a permanently higher level. Even in the midst of an un-looked-for and unprecedented reaction, many have retained the belief that, out of the ashes of that conflict, there will arise a new world-order, in which universal peace, prosperity, freedom of thought, speech, and conduct, will usher in an era of international unity and understanding. Yet we have seen that wave which was to have carried us to a place of safety dashing itself into impotent foam against the unyielding rocks of national selfishness. And this because, in the war-idealism, there was not a sufficiently spiritual soul.

     Heaven is a state of love to God and of charity toward the neighbor. When love to God and genuine mutual love take deep hold upon the hearts of men, so that, in all their civil, social, and religious life, these loves really dominate their thought and action, then first will heaven descend to the earth; and the Kingdom of God be established. Then will the ills of human society gradually disappear. The oppression of the weak by the strong, the enslavement of the many by the few, the terrorism of crime, the plagues of famine and of war, all these will then cease from the earth. But these results can only be brought about by the restoration of a spiritual religion. Christianity has indeed bequeathed to the race some such vision of natural prosperity and peace, toward the realization of which men have earnestly labored.

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Effort to attain this worthy end has led to a new political and social freedom. Representative governments have supplanted personal and group despotisms. The light of widespread education has succeeded the darkness of almost universal ignorance. And, as a positive result of the World War, the principle of mutual cooperation, of mutual recognition and respect between individuals, organizations and nations, as against the traditional principle of conquest and domination, has been accepted, intellectually at least. The establishment of a new world-order, in which these things shall be permanently and universally realized, in which war shall be banished by statute, and peace ordained by a supreme court, is the goal toward which the most earnest thinkers of the day are striving. In this, public-spirited men place their ultimate desire. This is their heaven, and the means to the attainment of it are the vital laws of their real religion.

That this vision was derived originally from the teaching of the Lord Jesus Christ, the Prince of Peace, that it was inspired by the Gospels, and thus that it was Christian in its origin, we freely grant and sincerely believe. And yet I say that it is a vision that has been bequeathed to the race by the First Christian Church. For it has come to be widely-internationally-seen, accepted, and sought after, only at a time when the real spirit of Christian faith has departed. It comes at a time when the Divinity of Jesus Christ has been called into question, when the authenticity of His Word has been denied, when all the truly spiritual meaning has been squeezed out of His teachings, and those teachings have been reduced to a political and economic philosophy, to an ethical code,-to a worldly morality. And for that reason, it comes at a time when the real spiritual kingdom of God, the eternal and heavenly kingdom which He Himself declared He had come to establish, has been lost to view, and men seek in its place an earthly kingdom. When Jesus was asked by Pilate if he were indeed King of the Jews, He answered: "My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence." (John 18:36.)

It is this vision of a truly heavenly kingdom, "not of this world," which the modern Christian Church has lost. And this, because they have lost their faith in Jesus Christ as God.

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They have come to see Him only as a man. They have come to regard His teaching as natural, His kingdom as earthly. The thought of God as a Divine Man,-as Infinite Wisdom and Infinite Love in Human Form, and in the very Person of Jesus Christ Glorified,-this is far from them. Heaven, as embodying the life after death, the eternal spiritual home of man, this is far from their thought. All idea of it is vague, indefinite, unreal; and men love to have it so, because their real heaven is in this world. Their highest good is in this world. The god they worship in heart is a god of this world only. And so they reject any spiritual interpretation of the Divine Word. They insist upon a purely literal and historic view of it. And when this runs counter to scientific discoveries, they are compelled, either to reject the Scripture altogether, or to hold to it from a blind and unreasonable faith.

In the spiritual understanding of the Lord's Word, now given to the world through the teachings of the New Church, there lies the key to the actual fulfilment of the Christian vision and the Christian hope. It is the only key. Rejecting this, their most exhaustive efforts are doomed to failure. For the worship of God in His Divine Human, as revealed in the internal sense of the Word, this is the living soul of every individual man, whence alone he can attain eternal life and everlasting happiness. This same worship of God is the soul of society, the spiritual soul of the race, the inner life by which alone the body social and the body politic can be renewed and vivified. In attempting to build up a world-order, without the heartfelt acknowledgment of the Lord, and without the recognition of His Heavenly Kingdom, men are building an empty shell. They are molding the image of a man without a soul. And what they build, not having within itself the seed of life, must yield inevitably to disintegration and decay.

Men seek to change the world-order by enacting laws, by establishing courts, and by building up a public opinion that appeals to an enlightened self-interest. This is the foundation upon which the new world-structure is being erected. Its corner stone is not a spiritual faith in God, but a natural faith in the inherent goodness of man. The orthodox doctrine as to the universal corruption of human nature by the "sin of Adam" has been rejected, and in its place has arisen a sublime and optimistic faith in the faultless innocence of this same slandered human nature.

708

As a recent writer put it, "the fall of man has ever been upward," a result of which philosophy is that man now living is the most marvelous product of all the ages!

This teaching places the love of self, pride, conceit, self-reliance, at the very center of the human mind. It removes any feeling of dependence upon God, as a Being outside of us, to whom we must pray for help and strength to overcome the forces of evil. It makes religion a mockery. It is disguised under the term "self-respect," and is appealed to in the name of "enlightened self-interest." It holds out the promise of worldly success to individuals, and of a new world-order for the race. But it has in it the seeds of its own destruction. For the constant companion of this love of self is a secret contempt for others, which, however it be covered up for external and worldly reasons, internally divides men. Where this rankles at the heart, no world-order, whatever its laws or its mechanism may be, can continue pure and undefiled. Men inspired by this secret love of self will find means to exercise that love, to attain preeminence of self over others, and to subject them to its will, and this without regard to justice or the common welfare. So long as this internal corruption remains, the vision of perfect conditions on earth must ever prove a mirage that will end in disillusionment. "It shall even be as when a hungry man dreameth, and, behold, he eateth; but he awaketh, and his soul is empty; or as when a thirsty man dreameth, and behold, he drinketh; but he awaketh; and, behold, he is faint, and his soul hath appetite." (Isa. 29:8.)

Before the Kingdom of God can come,-that "His will may be done on earth, as it is in heaven,"-men must return to a real and living faith. They must come to see the Lord in His Divine Human Glorified, and must come to worship Him from the heart. They must acknowledge that He alone is Good, that man, in himself, is nothing but evil. They must came in humble prayer before His throne seeking wisdom from His Word, that they may learn of Him the way of life. They must become devotees of a spiritual religion, by the power of which self-love can be rooted out, and genuine mutual love implanted in the inmost heart; by the power of which, human nature, inherently selfish, may be changed by regeneration.

709

Out of this change alone can arise a new world-order that will endure; a world-order in which He who is now "rejected of the builders" shall become the "Head of the Corner"; a world-order having within itself a living soul, an ever-renewing life and spirit flowing forth from the throne of God and of the Lamb.
CELESTIAL-SPIRITUAL MAN 1924

CELESTIAL-SPIRITUAL MAN Rev. L. W. T. DAVID 1924

     "The Book of the Generation of Jesus Christ, the Jon of David, the son of Abraham." (Matthew 1:1.)

     We are told in the Writings that "the Lord alone was born a celestial-spiritual man, but all others natural with the faculty or ability of becoming either celestial or spiritual by regeneration from the Lord. The reason the Lord was born a celestial-spiritual man was that He might make His Human Divine, and this according to order from the lowest degree to the highest, and thus might arrange into order all things in the heavens and all things in the hells. For the celestial-spiritual is intermediate between the natural or external man and the rational or internal man; thus below it was the natural or external, and above it the rational or internal. He who cannot apprehend these things will not comprehend by any revelation whatsoever why the Lord was born in Bethlehem. For Ephrath, from the most ancient time, signified the spiritual of the celestial, and hence Bethlehem afterwards had the same signification." (A. C. 4594.)

     And so also it was, that by His name "Jesus Christ" was signified the Human of the Lord that was to be glorified, "Jesus" expressing the celestial of it, " Christ " its spiritual, and both together the fact, just stated, that He was a celestial-spiritual man. After glorification, the name "Jesus Christ" signifies the Divine Human which is Divine Celestial and Divine Spiritual. The same is meant by His two titles, "Son of God" and "Son of Man," and again, at the beginning of the Gospel of Matthew, by His being called "the son of David" and "the son of Abraham."

710

     At the time of birth, these various terms were only in a prophetical sense descriptive of the Divine Human and its attributes of Divine Love and Wisdom, with the spheres thereof, which are the very life of men; prophetic, because that Divine Human which was to be assumed through glorification was seen from the beginning as the means of redemption and salvation, and also of such an everlasting conjunction that men would abide with the Lord in spirit and with understanding. And being seen from the beginning by the Lord, it was certain to come; it was prophetic, only because that Human did not as yet exist. At the time of birth, the actual meaning of the name had application to that which was being assumed,-a Human intermediate between the Divine and men; a Human that partook of both the Infinite Love of God and the frail and fallen nature of man, which would thus be a Nexus, bringing God to man, and man to God; a Human that might be made altogether Divine and Infinite, and the very Person of God, yet not taken away from men, but remaining with them, so that men, when looking upon this Human, would verily see God; and that, seeing and knowing Him, they might love Him; and loving Him, that they might be lifted up out of the world, out of themselves, out of things dead, into life.

     The function of this Nexus-of this human that was assumed-the function of bringing God to man, and man to God-is clearly taught by the Lord's own words. That God is thereby brought to man, is meant by His declaration: "No man hath seen God at any time; the only-begotten Son, which is in the bosom of the Father, He hath declared Him." That man is thus brought to God, is meant by the words: "No man cometh to the Father but by me." "He that hath seen me hath seen the Father." And that there is the lifting up of men from worldly life: " And I, if I be lifted up from the earth, will draw all men unto me." (John l:18, 14:6, 9. 12:32.)

     It is the Human assumed in time, and not as yet glorified, that is denominated a "celestial-spiritual man." By birth, the Lord also assumed natural, material degrees like those of other men,-organic forms and matters that were in no wise different from those of other men, involving hereditary evil. But all other men are born natural, and only natural, with but one redeeming or saving possibility,-that of being made spiritual or celestial by the Lord. And it is pointed out to us as the unique characteristic of the Lord's Human that at birth He was a celestial-spiritual man.

711

This means that in Him a new organic form then existed,-an organic form of new degree and quality, on its inner side Infinite and Divine, and on its outer side human and finite; a form generated by the direct influx of the Divine into the plastic substances of a human ovum. Hence it was that, from within, that form had inscribed upon it the ends of Divine Love, the foresight and provision of Divine Wisdom, and the compassion and ardor of Infinite Mercy; from without, that form was furnished with all the means far sensible contact and communication with men.

Such an organic structure could be provided only by the peculiar pressure of the inflowing Infinite Life that must result from the Divine will-to-be-born, and at the same time by a virgin birth. All others are born natural men, and this from the very order of their creation and generation, because their soul is not life, nor in any sense Divine, but only an inmost tissue receptive of life, derived from a human father, thus in itself natural; all that is produced from it is natural, that is, merely human. Just as an instrument of music, however complex its construction, is dumb, devoid of harmony, and lifeless, until, under the hand of a master, it becomes as it were alive with music, inasmuch as it reflects the harmonies that are in the master's mind, so it is with man. In him there is nothing spiritual; he is wholly natural; nor can he produce anything spiritual in and from himself. He first becomes spiritual when, being touched by the Lord's hand, he responds in harmony, reflecting in his life the love and truth that are in the Lord.

In the Divine assumption of a Human for the purpose of a Divine advent in the flesh, this human limitation that makes all men natural was swept aside, and in the Lord's Human the Soul was Life Itself,-Divine Love, Wisdom and Power. When it became necessary that the work of redemption should be wrought, the Lord mercifully thrust His hand more deeply into the organic things of human life, to make Himself the Soul, through conception and birth, of one human body, and this by giving it, not the human paternal of a form receptive of life, and thus natural, but a Divine Paternal of Life Itself. At the same time, the human organic substances were caught up into a higher motion, were caused to tremble in a more perfect gyre, and thus were formed into a new organic structure, perfectly representing and responding to the Divine Life,-a celestial-spiritual man.

712

In being so lifted up into a more perfect motion, the substances derived from the mother were themselves purified. The downward bearing propensities of selfish and worldly loves were eliminated, and the hardened, immobile rigidities of natural inheritance were broken up and dispersed. Being unburdened and liberated, the organic substances could flow as if spontaneously into the new form and action that was required of them.

The human body itself exemplifies this operation clearly. Its blood stream contains a mixture of all the constituents of the body,-nutritious elements for every need, life-giving essences of spiritual substance, as also waste, poisons, and harsh impedimenta that are to be rejected from the human economy. This stream is led into more finely divided currents, and the finer channels are deflected from straight lines into curves, spirals and vortices, and finally into microscopic knots of exceedingly intricate winding. In these spirals and knots, the blood-stream is purged of its burden of dead and impure matters; it is even relieved of various sluggish humors which become secretions adapted to many physical uses; and the unburdened blood then leaps forth with new life, purified and free, no longer reluctant, but joyously serving its soul. How it is done, no one knows. We only know that, as the blood current is lifted into a motion of higher form,-a motion that agrees with the quality of its inner and living constituents,-things relatively gross and impure are cast off.

In this manner, we may have something to represent in our minds what took place with the inmost substances that were taken from the mother to constitute the organic connection between the Divine and the natural with our Lord,-that which is called a "celestial-spiritual man"; namely, that when touched by the Holy Spirit, and moved by the power of the Highest, they were carried into an activity of higher form than that which makes the man who is "born natural." Being drawn into this activity, they were cleansed of whatever was of opposite nature, and too heavy, gross, earthly to respond to that tremulation, and which were separated and removed. Thus was generated a Human Life, not from the mother or the human race, but from the Divine; a Divine Life in the Human, which is called the "Son of God" and the "Only-begotten," and which, in the Arcana Celestia, is called the Human Essence, which eventually was fully glorified, and made one with the Divine Essence,-the Divine Human, the Infinite and Glorious Body of God.

713

     The Human Essence, or the celestial-spiritual Man, was generated in the world to the end that He might do the works of God, which were: That He should conquer the hells and glorify the Human; that He should teach the Word and establish a New Church. These could not have been done except by a Human conceived of Jehovah and born of a virgin; that is, unless God had become Man. (Doc. of the Lord 20.) None of these things could have been done except by Divine power, by the Lord God Himself, who alone has that power. Nor could they have been done unless that power had taken on finite means of application to the human affairs and thoughts of men. Thus the works must be done by a Human that was intrinsically, and as to its soul, Divine, yet having immediate contact with the nature of men.

     This twofold function of the Celestial-Spiritual Man is especially represented by the titles of the Lord, "Son of God" and "Son of Man," as is made plain in reading the Doctrine of the Lord 22: "He who knows what in the Lord the San of God signifies, and what in Him the Son of Man signifies, can see many arcana of the Word; for the Lord sometimes calls Himself the Son, sometimes the Son of God, and sometimes the Sort of Man, always according to the subject treated of When He treats of His Divinity, His Unity with the Father, His Divine Power, faith in Him, and life from Him, He then calls Himself the Son and the Son of God; but where His passion, judgment, His advent, and, in general, redemption, salvation, reformation and regeneration are treated of, He then calls Himself the Son of Man." The one name expresses especially the manifestation of the Divine or of God; the other expresses especially the labor of turning men's hearts to Him. For this reason, the prophets also were often called "son of man," because their chief work was to lead Israel back to the life of obedience to the Lord.

     Thus there was in the Human of the Lord a twofold purpose,-that of manifesting His Divinity, and that of converting men. Neither of these purposes was derived from anything of that infirm human which He took on from the human mother or the human race, but both were derived from His Divine nature.

714

In that Human from the Divine there were no natural purposes, but every purpose was Divine celestial-spiritual. It is said of man that he is "born natural," because every innate purpose in him is natural,-that is, corporeal or worldly-in some way from and for himself; and it is only when the Lord has inserted a new purpose into him that he begins to become spiritual. But in the Human of which we are speaking, which the Lord assumed and formed for Himself, there was no other than the Divine purpose. Wherefore, that Human is called a "Celestial-Spiritual Man;" Celestial, because He manifested His Divinity, because He had Divine Power, because He had Life in Himself, and gives men life, because He alone is to be loved, believed, and worshiped; Spiritual, because by His advent He ended the course of perversion and profanation in a corrupted Church, because He fought against the hells, because He performed the Judgment, because He redeemed men from bondage to evil, because He taught Divine Doctrine and thereby turned men's hearts to Him.

In the first verse of the Gospel of Matthew, a statement is made in most ultimate terms that Jesus Christ was "the son of David and the son of Abraham,"-a statement which may be said to conceal rather than reveal who this young child was. Yet there are many reasons for its standing there. It is a declaration of the natural fact that He was the scion of the royal family of David, and, more remotely, the heir of Abraham; and through this external fact it was that, in the birth and glorification of Jesus Christ, were gathered up and fulfilled all the promises and prophecies made to Abraham and David, and to the Jewish race. By means of this statement, a complete connection is established between the New Testament, which here begins, and the Old Covenant which had so far been the sole means of the Lord's presence with men. For in these two names,-David and Abraham,-and more extensively in the genealogy that follows them, the entire history of Israel is epitomized, and with it all the internal things of heaven and the church represented by that history.

The internal sense of the statement, however, is a declaration as to who and what He was interiorly and essentially; namely, that at birth He was a Celestial-Spiritual Man,-the incarnation of Divine Love and Wisdom.

715

Abraham here represents the Love of saving men, and of blessing them with heavenly life, and David represents Truth fighting falsity and evil. With these two was His mind endowed at birth, and by them was His whole life ordered, so that the Divine Life was perfectly embodied and manifested in it. And when the labor of combat was finished, and the work of redemption accomplished, all that was finite in Him was laid aside, and He arose Divine Celestial and Divine Spiritual,-the Divine Human God. Amen.

Luke 1:26-55. John 17. Doctrine of the Lord 20, 21.
FINE LINEN 1924

FINE LINEN PHILIP OYLER 1924

Take a warp of what is right,
And a weft of kindly thought,
That your linen may be bright,
As it ought.

Throw your shuttle with a will,
Keep your threads both tight and true,
Weave of love and truth a twill,
Gold and blue.

Of your linen cut your dress,
Bind your girdle quite secure,
So you walk in righteousness,
Keeping pure.

Clad in this simplicity,
You can serve the One who blessed
And gave all the means whereby
You are dressed. PHILIP OYLER.

716

TOPICS FROM THE WRITINGS 1924

TOPICS FROM THE WRITINGS W. F. PENDLETON 1924

     XXIII.

Capital Punishment.

     There is a sentiment abroad that capital punishment should be abolished; but the New Churchman in this, as in all other things, will look to Divine Revelation, "to the law and the testimony" (Isa. 8:20), for instruction and guidance. Let us see what the teaching of Revelation is.

     In the letter of the Word, the following is given:

     "Whoso sheddeth man's blood, by man shall his blood be shed." (Gen. 9:6.)

     "He that smiteth a man, so that he die, shall be surely put to death." (Exod. 21:12.)

     "He that killeth any man shall be surely put to death." (Lev. 24:17.)

     "Whoso killeth any person, the murderer shall be put to death." (Numb. 35:30, 31.)

     "All they that take the sword shall perish with the sword." (Matt. 26:52. Rev. 13:10.)

     There are other passages which bear in the same direction, and none to the contrary. Love and mercy is indeed taught throughout, but it is love and mercy qualified by justice and truth. But what says the Heavenly Doctrine, in whose light all things of the letter are to be judged and determined?

     In the explanation of Genesis 9:6, the teaching is that "the shedder of blood or the murderer is to be punished with death. . . . It is a law of retaliation well known to the ancients, according to which they judged crimes and misdemeanors (scelera)." Among the laws still "to be observed and done" (A. C. 9349) are such as command the capital punishment of the offender, as given in Exodus 21:12, and elsewhere. It is further stated that the law of retaliation was not repealed by the Lord, but explained. (A. C. 8223, 9949.)

717

This ancient law was, that a similar evil was to be returned upon him who did evil to another. The Lord explained that this was not to be done in the Christian Church from revenge, but from justice. Hence the execution of this law was to be taken out of the hands of the individual, and given over to the State. (See also A. R. 762.)

Capital Punishment by the State Only.

     Capital punishment, under the law of retaliation, was not to be abolished, but was to be denied the individual sufferer, who would not be guided by justice but revenge. Hence the fulfilling of this law was to be turned over to the State, which would act, not from cruelty and revenge, but from reason and law, from equity and justice; and the State, in order to deter men from the commission of diabolical crime, should have unquestioned the power of life and death. This is made evident in passages of the Writings, as in the following:

     "Unless men were restrained by civil laws, and by fears of the loss of honor, of gain, of reputation, and of life, they would kill without any perception of conscience." (A. C. 3175.)

     "He who hates continually desires to kill, and also actually would kill, unless prevented by the fear of punishment, the fear of the loss of life, of reputation," etc. (A. C. 8902.)

     "Unless men were held in bonds by the laws, . . . and by punishments opposed to their loves, which are the loss of honors, of possessions, and of life, . . . the human race would perish." (A. C. 10791. See also A. C. 1010, 7810, 8227. H. H. 531. T. C. R. 309.) Hence it is made clear what disaster to mankind would attend the abolishing of capital punishment by the nations of the earth.

     The desire to abolish capital punishment is apparently on the increase, and if analyzed it will be seen to arise from an absence of belief in a life after death, so that death is looked upon as the total extinction of life, and thus the greatest of all calamities.

Hereditary Evil.

     The view has prevailed that there is no hereditary evil except that which arose from the disobedience, of Adam. "In Adam's fall we sinned all," from which sin, we are told, man is saved by faith in the merits of Christ, who suffered on the cross for the sins of man.

718

But this "is a most false opinion. . . . Everyone, by his own actual sins, makes evil to be hereditary, and adds to that which he receives from his parents; and thus it accumulates, and remains in all his posterity; nor is it moderated except in those who are regenerated by the Lord." (A. C. 494.) And further, "Hereditary evil is from no other source than from parents; not, indeed, the evil which a man actually commits, but the inclination to it." (T. C. R. 521.) If a man inherited the actual evils of his parents, he would be born a sinner, and could not be saved. But no man is a sinner by birth. He becomes a sinner when he makes his own the evil to which he has the inherited inclination. (See also A. C. 8806, 3469.)

     We are further taught that every church "decreases and degenerates, and its former integrity perishes, chiefly by reason of the increase of hereditary evil." (A. C. 494. T. C. R. 521.) Thus increasing by additions in each generation, it finally brings the church to its consummation and end. But the same law may operate affirmatively. This is the hope of the New Church,-the gradual increase of the inclination to good. Hence we read "that offspring born of two who are in love truly conjugial draw from their parents the conjugial of good and truth, from which they have an inclination and a faculty, if a son, for perceiving the things of wisdom, if a daughter for loving the things which wisdom teaches." (C. L. 202-205. See also A. C. 3469.)

No One Punished in the Other Life for Hereditary Evils.

     "No one is punished on account of hereditary evils, but on account of his own evils." (A. C. 9069.) Again, "No one suffers any punishment or torment in the other life on account of his hereditary evil, but on account of the actual evils which he himself commits." (A. C. 966.) For " it is not allowed evil spirits and genii to operate, except into those things which a man has actually procured to himself, not into those which he receives hereditarily." (A. C. 1667.)

     Man is not punished on account of hereditary evils, nor even on account of any evil done in the world, but on account of the evils which he does after he is in the spiritual world. Evil done in the world goes with him into the spiritual world, and he does the same evils there, for which he is punished; but not for hereditary evils, nor evils previously done.

719

     The tendency of hereditary evil is to come forth and take possession of the mind and life. It then is adopted as man's own, and shapes all his actions. It is necessary that hereditary evil should enter his understanding and thought, in order that its quality may become known, and that opportunity may be given him to accept it or reject it. If it is rejected, and continues to be rejected, it does not become his, and no punishment can follow,-punishment for what he has never done. Hence the need of instant resistance when evil enters the thought. This is what is meant by the words,

     "Agree with thine adversary quickly, whilst thou art in the way with him." (Matt. 5:25.) By the "way" is meant the thought. If hereditary evil is in this manner met and conquered, there is no punishment resulting from it, either in this world or the other.

     On the above subject, in general, see A. C. 313, 1608, 2307, 2308, 9069. A. E. 989.

Submission.

     Submission signifies literally that which is placed under or below; in general, to yield, resign, or surrender to power or authority, to the control or government of authority. Transferring the thought to the Lord, we learn what is meant by submission in its religious or spiritual sense.

     Much is said in our Doctrine on the subject of submission. This is because it is fundamental to spiritual life. We have spoken of this subject before (LIFE for December, 1922, page 676), where it was shown that the only road to the removal of the life of hell is "in submission to the will of the Lord, to the rule of the Divine Law,. . . a submission that involves combat and resistance to the forces that rise up from below and excite a spirit of rebellion." We can hardly say more now. But see the teaching in the passages quoted in the next article.

     Our present purpose is to present a more complete idea of submission, by the addition of the subject of prayer,-prayer before combat, prayer during combat, and prayer in acknowledgment and praise after combat, and that such prayer is heard in heaven, and by the Lord Himself. Let us quote here one passage: "But the worship of those who live a moral life from a spiritual origin is altogether different, for it is truly the worship of God, for their prayers are elevated to heaven and there heard, for the Lord draws their prayers through heaven to Himself." (A. E. 182. See also A. C. 9202, S. D. 4821, 4822. T. C. R. 108.)

720

Prayer in church, prayer at home, prayer upon the knees before God, is thus introduced as an essential element in submission to the Divine will. But prayer may and should take place at any time, in any attitude of the body,-prayer for submission to the Providence of the Lord, and for help from Him in combat.

The Teaching Concerning Submission.

     "The things of a lower place, because they ought to serve what is higher, must be in submission; without their submission, there is no conjunction possible." (A. C. 3091.) That is, man, being in a lower place, cannot be conjoined with the Lord, cannot be saved, without submission to the laws of Divine order.

     In A. C. 4341, it is taught that conjunction is effected in no other way than by humiliation and submission, signified by the submission of Jacob to Esau, and that these two as one are brought about through temptations.

     "There must be humiliation and submission in the presence of the Divine, when man is in worship. . . . The Lord wills humiliation and submission, not for His own sake, but for man's sake. For when man is in humiliation, he then has aversion to the evil and falsity in him, and thus removes them." (A. C. 4347.)

     "The conjunction of the external man with the internal is not effected without temptation and spontaneous submission." (A. C. 5729)

     "In order that the Lord may render man blessed and happy, He wills a total submission." (A. C. 6138.)

     "Humiliation and submission are the essentials of worship, for worship without these is not worship, but gestures in imitation of those who are in true worship, in which gestures there is nothing of life; for life from the Lord inflows only into the humble and submissive heart." (A. C. 8873.)

     It is thus made clear that the habit of complaint at the ways of Providence is a condition of disorder in which the Lord is not present.

     The spirit of submission will bring a realization that the laws of nature, even to its ultimates, as well as the doings of others outside of oneself, are all laws of Providence to the individual man, calling for obedience.

721

Reasons for the Permission of Evil.

     Evil is permitted that there may be amendment of life. (A. C. 592.)

     That freedom may exist. (A. C. 10177, 10178. D. P. 16. T. C. R. 479.)

     That there may be temptations. (A. C. 6574.)

     That evils may be seen, rejected, and removed. (D. P. 251, 275, 278.)

     To prevent profanation. (A. C. 1327:4. D. P. 233, Seventh.)

     Without the permission of evil, man cannot be led from evil to good, and so cannot be reformed and saved. (A. C. 6489, 8663. D. P. 234, 251, 275, 281, 2967, 333. S. D. 398.)

     It is supposed that, because the Lord permits evil, He is the cause of evil. (A. C. 1832, 8227.) But all evil is from diabolical spirits. (A. C. 1874, 2768.)

     The laws of permission are also laws of Providence. (D. P. 234, Chapter. A. E. 1159.)

     The above teaching involves in a summary view that evils are permitted to the end that all things may be brought into order in heaven, in hell, and in the world. In heaven, by the breaking forth of evils in the imaginary heavens, causing the last judgment and its continuation; leading to the formation of the new heaven, and the upbuilding of the new church. In hell, by evil spirits being permitted to do evil to one another, by which the external is repressed and brought into order, and is then compelled to perform uses. In the world, similar causes bring about external order, by which uses exist, and the necessity and compulsion for every man to do his daily work, under a law which operates with inexorable force-punishment in some form following when it is not obeyed.

     Any evil that cannot be overruled for good is not permitted to come forth in either world. Hence, when an evil does occur or become active, the conclusion is safe and sure, that it is for the good of mankind, looking especially to the spiritual increase of the church, to the regeneration of man, and the formation of heaven.

722

ADVERSARIA 1924

ADVERSARIA EMANUEL SWEDENBORG 1924

     (Continued from November issue, p. 677.)

     EXTRACT FROM VOLUME I (NOS. 916-1019), TREATING OF THE FOUR FACULTIES IN MAN, AND OF THE FOUR CLASSES OF TRUTHS, OF GOODNESSES, AND OF LOVES. TRANSLATED BY THE REV. ALFRED ACTON.

     968. There are marvelous things occurring in the human mind, so marvelous, indeed, that they cannot be expressed. In number, they are indefinitely more than all the things contained in the human body, in the threefold kingdom of nature, and in the universal world, visible and invisible. The sciences have drawn therefrom only a few things, and these are mere rivulets emanating from an ocean.

     969. There is, indeed, a kind of circle and gyre from external sensations, through that mind which is properly human, to actions. In itself, this gyre is so marvelous that it cannot easily be expressed, and thus cannot easily be perceived, without a distinct notion of man's exterior and interior faculties. But the matter must be settled in a few words, for things put forward in a few words fall more clearly into the ideas of the human mind than things expressed by many.

     970. In itself, this circle and gyre is as follows: The things which enter by the sensations, and especially by hearing, fix themselves in the memory; from here, in company with the things which flow in at the moment, they insinuate themselves into the understanding; and from this they pass over into the will, and thus into the actions. This description enables one to see the nature of the gyre, and that in the human mind there is a kind of turning point. Thus the things that enter from the world by the doors of the senses, and from the body by the blood, come into the understanding, and from there they pass out through the will into the actions, and so back to the world. They then carry with them the things which were in the understanding, and which are brought into the will.

723

     971. From these few words one may comprehend the nature of the circle or gyre of those things which enter from the world, and which go forth into the world; and can also comprehend that the hinge or turning point is in the rational mind. But these matters can now be explained more broadly, namely, as to how the things which enter in through the senses, especially through hearing and sight, bring themselves into the rational mind; then, as to how the things in the rational mind, while being turned over therein, put on the form of a man, as it were; that is, put on that which is more properly called the human; and finally, as to: how they then pass out through the will into the actions, which latter are thus imbued with the things which were in the man's intellectual mind, and become truly human actions; that is to say, become such that from them it is clear that the actor is a man, and what kind of a man.

     972. But before these points can be explained, it must be told, by the Divine grace of the Messiah, first, what affections are, and then what the will is.

     973. In general, it must be remembered that affections of good are what, in the human mind, are called desires, in the natural mind or animus, cupidities, and in the body, appetites. But these,-namely, desires, cupidities and appetites,-are so many in number that a mere recital of them, with their differences and varieties, would fill several pages. Affections of evil are the opposites of these.

     974. All these affections of good derive their origin from loves; for we are affected solely by things that are loved; wherefore, there is no affection of good where there is no love of a thing. Affection, therefore, in general, is nothing but love continued, and thus must be called the continuum of love. At each point of progression there is love, and this lies within, and thus affects. These affections may be compared to streams which are continued from their founts.

     975. There are four origins and genera of loves, just as there are four origins and genera of goodnesses, and four of truths. But they all come from one only fountain, that is to say, from the Messiah alone, Who is the One Only Love of Jehovah the Parent.

     976. The love which must be above all loves is the love of God. This love comes from the Messiah alone, and flows in an incomprehensible manner through the human soul into the intellectual mind and its will.

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From the superior heaven, in which is the human soul, this LOVE is called SUPRACELESTIAL and DIVINE.

     977. Next to this in order comes LOVE OF THE NEIGHBOR. This must be a love towards all individual men, according to the diverse states in which the men are, and especially according to the degree in which they are in the Church of Christ, if this is known; and it must be like the love of one's own self. But it increases in its growth, and extends towards many men, that is, towards smaller and larger societies of men; and still further, towards the country; and further yet, towards the whole human race. It is called CELESTIAL and TRULY SPIRITUAL LOVE, and from the point of view of societies, LOVE TRULY MORAL.*
     * Here come the following unnumbered paragraphs which are crossed off by the author: Below this love comes INFRACELESTIAL, NATURAL and ANIMAL LOVE; for this looks move properly to the natural mind, that is to say, to the animus which man has in common with brute animals. But this love must be the love of self, not for the sake of self, but for the sate of another, and hardly at all for the sake of one's self; for it is the common welfare that is regarded in the man. The lowest love is the Love of the World and the Body.

     978. Below this love comes NATURAL AND INFRACELESTIAL LOVE; for this looks more properly to the natural mind or animus. The LOWEST LOVE looks to those things which are in the body, and those which are on earth.

     979. Loves thus descend and ascend, one flowing into the other. But the Supreme Love, or Love of the Messiah, flows into them all, in the order in which they follow each other. That is to say, it flows into supracelestial love, which belongs to the human soul; this into celestial love, which belongs to the intellectual mind and its will; this again into infracelestial love, which belongs to the natural mind of animus; and this finally into the lowest love, which is the love of such things as are in the body and on earth. Thus the inferior loves, that is to say, all the loves in man, are in themselves nothing in respect of God Messiah; for it is from Him, and according to their order, that all these loves derive their essence, and also their name, as being called loves. Hence it follows that, according to this same order, inferior loves are for the sake of superior, and thus all for the service of the Supreme Love, which is Messiah Himself.

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     980. From these loves comes all man's life; for without love there is no affection, since affection is love continued, as was said above [n. 974]. Wherefore, when nothing affects, nothing lives. Thus, according to the nature of the love, such is the affection; and according to the nature of the affection, such is the man, for such is his understanding and will; see above [n. 467].

     981. But the nature of the state of life in any man can never be learned except from the order according to which loves how into his intellectual mind and its will; for the state and condition of man's life results from the order in which loves flow in, and thus from the order which the man lives.

     982. In the first man, this order was such that Divine Love, Who is the Love of the Messiah Himself, flowed through the soul into his intellectual mind; and from this, through the will, and by the medium of the natural mind, into all his actions.

     983. Whatever then entered through the Sight, and afterwards through the hearing, was from the decision of God Messiah. For since all man's actions were then directed by the Messiah, the organs of his senses were likewise so determined to the things which he took in from the world that nothing could ever flow in which was not called forth according to that verimost order in which are the faculties. Thus man's understanding was formed wholly after the image of the heaven of the Messiah.

     984. But immediately after the fall, the hinge of the intellectual mind was turned, so that man looked, not to heaven, but to the world and himself. Thus the gate between the soul and the human mind was closed to Divine Love, which comes from the Messiah alone; and then, in place of this, his life came from other loves; that is to say, from the love of the world and the love of self,-a love belonging to the natural mind or animus, which men have in common with brute animals. These loves are now poured into man's rational mind, and form its understanding and will; and there they are then called the love of self and the love of the world.

     985. These two loves, then,-namely, the love of self and the love of the world,-are what now form and arouse man's life, because they form and arouse his rational mind; and they have existence when the Divine Love, which comes from the Messiah alone, is separated from them.

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Such are the loves of the devil and his evil genii; and hence their state of life is entirely contrary to the state of life of those in wham is the love of God Messiah; and because the state and order of their life is contrary, therefore all those things which flow from the life of their loves are also contrary. Hence those loves, namely, the love of self and the love of the world, are not loves at all, but mere hatreds.

     986. There can be only one love, and thus only one life; and this comes from the Messiah alone. The life which appears in human minds after the fall is a natural life, which is of the same nature as the life of those evil genii who have been admitted into heaven in order that they might sustain and arouse life in these human minds, according to the state of each man's life. Regarded in themselves, these spirits or genii are natural, being intrinsically angels of darkness, but extrinsically like angels of light. Thus they lead an order of life entirely inverted.

     These things were told me by those who
     are in the heaven of the Messiah Himself.

     987. From what has been said, it can be evident how human minds are formed; consequently, how that which will be the human in man is conceived and born: to wit, from affections, which are loves continued. Therefore, according as are the affections or continued loves, such is the man, because such the mind, which, from understanding and will, is called the human mind.

     988. When the loves of self and the loves of the world form that mind, then men carry on a merely animal life, nay, a worse than animal, since men are able to look upon and acknowledge truths and goodnesses, and yet abuse these in favor of their own loves; thus, with their reason, and also actually, they turn away from truth and good. Not so brute animals, who are carried along to natural good by instinct, and thus from ignorance of truth and good. Hence, after the fall, men are compared in the Divine Word to animals of divers kinds, according to the order and state of their life. But, the Messiah granting leave, this order, and the state arising therefrom, will be spoken of elsewhere.

     989. As regards the second part of the human mind, namely, the will, this can be explained only by conatus; and therefore, in the Divine Word, the will is called conatus.*

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For will bears exactly the same relation to action as does conatus to motion.**
     * The reference is to Gen. 65 and 821, "the imagination of man's heart is evil." The word here correctly translated imagination (and by Schmidius, figmentum-a very literal translation) is interpreted by Castellio as conatus. See n. 101 and 123, where Schmidius' and Castellio's translations are quoted.
     ** The following unnumbered paragraph is here crossed off by the author: It is a constant rule that motion is a kind of perpetual conatus; for as soon as conatus recedes, motion stops. So action is a kind of perpetual will; for as soon as will recedes, action stops; for this reason, action is e continued will. Certain actions do indeed exist without will, but still they are first determined by means of the will, and therefore this same mill is continued. For by usage, an action becomes natural, as it were, so that no reflection is given to the continuation of the will in that action; as in the case of speech and the like. That is more properly called action which proceeds from the will; (and this is move properly human [crossed off]); but action which is done from nature is called natural action. This latter, however, is not so fully human, because it is not determined by the understanding, end because [no] end is regarded.

     990. And now as concerns the will. The will is indeed a conatus to action, but the actual determination is effected by a species of motion in the organic principles (or beginnings) of the brain; that is to say, by their expansions and constrictions. These organic principles are those most subtle parts in the cortex of the brain, which above [n. 925-8] were called substances. When these substances undergo changes or variations of form, to the end that these changes may be produced into an act, they undergo alternations of expansion and constriction. The general motion of the brain is an expansion and constriction,* and therefore this is also the motion of all the parts in the general; for a general cannot exist except from its parts. And since a like expansion and constriction exists in these parts, it is from them, therefore, that changes of state, which are variations of form, are determined into act.
     * as is also the general motion of the lungs and heart (crossed off).

     991. As to how those things which are called the essentials in the action pass over from the understanding into the will, and from the will into actions,-so that the intention shines out from the actions, and in the latter is represented that which is within the understanding,-of this also we can form a conception; to wit, that these essentials are formed successively by means of thoughts arising from those things which are within the memory, and which are called knowledges.

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From these essentials is gradually formed that simultaneous which, in the human mind, is called a conclusion. For all things simultaneous are formed from things successive.

     992. These conclusions, which are formed by the understanding, are also called principles; and these are both theoretical and practical. The theoretical are such as imbue the understanding, but still can be expunged therefrom; while the practical are those which pass through the will into actions,-flowing from love or from affections,-and then put on habit, and form a natural spontaneity, as it is called. Thus the understanding is again imbued by them. The fact that spontaneity is produced, may be evident from those actions which afterwards follow spontaneously; also from speech itself, the words whereof afterwards flow into discourse of themselves. Such also is the case with spiritual things in the intellectual mind; for in all things there is a like ratio.

     993. These conclusions, which are called principles, are the knowledges which are either taken in by the hearing or are formed from things heard. If these are so many truths, then the understanding is imbued and formed by them; and from them, other truths are then concluded, which again enter the understanding as new seeds, and so on continually. But the opposite is the case if they are falsities. The manner in which the human mind is formed, and afterwards reformed, by means of knowledges which come in through the hearing, is the subject treated of in what is said concerning Jacob and his flock.

     994. Since, therefore, it is perpetual affections that effectuate the human understanding, and afterwards arouse it; and since these affections are concentrated in such things as are called conclusions;-for just as those things which are simultaneous, or which co-exist simultaneously, are formed successively, that is, from things successive, so conclusions or principles in the human mind are formed from knowledges by means of the thoughts which follow;-therefore, it is clear how much of affection lies within the conclusions or principles, especially when the latter are formed by the man himself.

     995. Since, therefore, conclusions are formed by continued affections, like things simultaneous formed from things successive, the conclusions themselves should be called concentrations of the affections.

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It follows also that they are loves; and these become as many in number as are the conclusions formed by the affections themselves, and sometimes as many as are the knowledges taken in, which are the conclusions of others, and which are assumed as principles because they favor one's own loves, and thus affect one. That concentrations of affections are loves, is clear from the origin of affections, which latter, as stated above [n. 967, 980], are the love continued.

     996. From these loves then comes the understanding. And since the loves are the continuations from some other love which they regard as their end, therefore they are called affections; and yet affections are nothing else than loves continued. Hence it comes to the same thing, whether it be said that the understanding comes into existence from goodnesses, [or that it comes into existence from loves]. For things are called good because they are loved, or should be loved. Loves themselves are also called ends, because the understanding views as an end that which is good, because it is loved or should be loved.

     997. From the above it can now be evident what it is that conceives and gives birth to the understanding, that is to say, forms it; namely, that it is continued loves, which flow from some common love like rays of light from the sun or from a fire. And since it is loves that form the understanding, it comes to the same thing whether they be called goodnesses or affections or even ends. Their forms are called truths; but the nature of these truths cannot be known except from the loves.

     (To be Concluded.)

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NOTES AND REVIEWS 1924

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          Mr. H. Hyatt, Bryn Athyn, Pa.

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

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     A NEWLY FOUND RACE OF INTERIOR AFRICA.

     The hope that the New Church in Christendom will one day establish communication with the peoples of interior Africa who are receiving the Doctrines by speech from heaven, as described in the Writings, is kindled anew with every reported discovery of a previously unknown tribe, especially when exceptional intelligence is ascribed to them, as in the dispatch from Berlin, Germany, which recently appeared in the newspapers. It reads:

     "Dr. Nekes, an authority on Africa, has found in the neighborhood of the new German territory surrendered by France a tribe he describes as 'people of the future,' assigning to them practically all the virtues of the civilized, as well as original strength and manliness. The new nation is a branch of the mighty Fang race, called Jaunde. Its people number 506,000, and are increasing rapidly. The whole nation is pushing westward from its native region near the sources of the White Nile. Dr. Nekes says that the people are amazingly intelligent, powerful physically, are fond of work, and possess an astonishingly rich language, by which they can express in native idiom the most modern ideas of modern things."

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     THE UNBELIEF OF YOUTH IN THE BIBLE STORY.

     In a recent lecture on religious concepts, delivered at Cambridge, Massachusetts, Dr. Charles W. Eliot, president emeritus of Harvard University, is reported in the daily press to have spoken approvingly of the state of unbelief with present-day youth. To quote:

     "I believe that the modern youth rejects most of the tenets, dogmas and beliefs of the past. He does not believe in the creation in the Garden of Eden, nor does he in the least believe in the total depravity of mankind, as given in the ordinary evangelical creeds and dogmas. He has rejected those things. His mind is free from them. One of the most cheerful signs with regard to the progress of mankind is this new tendency in youth to take a liberal, open-minded view of religion and its hopes, and of their own hopes; to realize that this is the happiest age the world has ever known; to feel, as they grow up and go out into life, that this is the fairest field into which any generation has ever entered. The joy the modern youth has is in the prospect of a happiness and power and influence which no other generation has possessed."

     And youth is to enjoy this great boon by turning its back upon the Word of God! "Therefore the Lord God sent him forth from the Garden of Eden, to till the ground from whence he was taken. So He drove out the man; and He placed at the east of the Garden of Eden cherubims, and a flaming sword which turned every way, to keep the way of the tree of life."

     THE GRIP OF CHRISTIANITY.

     Under this title, Mr. William C. Dick writes to the NEW-CHURCH HERALD of October 18th, 1924, in reply to a Mr. Ewing, and well depicts existing conditions in the Christian World with respect to matters of belief. We quote in part:

     "It needs no special powers of observation to note the appallingly slow progress that has been made by the world in its knowledge of Swedenborg and his teachings, not to mention its progress in appreciation of their stupendous nature. Granted that many Christians have an idea of the Divinity of our Lord, and of the Inspiration of the Bible, their creeds and those who expound them do not help to a rational grasp of these ideas, while intellectual advancement and scientific research are irresistibly undermining and destroying the very will to believe the fundamentals of the Christian religion.

732

Modernism is one of the most disruptive forces at present pulling down the doctrine of the Divine Human, with that of the Virgin Birth, from the hearts and minds of thinking Christians, and preventing others from joining the Christian faith. This is common knowledge. . . . This is my personal observation, but is based upon the Writings. Mr. Ewing asks for proof. Surely he is overlooking the terrible descriptions in the Writings of vastation and consummation, with particular reference to the first Christian Church, so admirably summarized in A. C. 2243.

"I should not like to say that zero on the plane of this world has yet been reached in the consummation of the first Christian Church. We know, however, that the Lord does not wait to establish a New Church till all good and truth have been destroyed in the Old. From remains in the Old, the New is begun. Remains are like the living germ in the corn of wheat, which derives its first sustenance from the corn itself, ultimately leaving the corn only an empty husk, which may persist for a long time bearing the outward semblance of a full ear. The old corn dies when the germ begins to live. It is so with Dispensations. The old organizations, like husks of dead corn, persist as long as they can serve to foster remains in the individual, by means of which he may advance to fuller life in the new.

"I am inclined to think that very often what is only remains is regarded as a sign of development in the new order. But Mr. Ewing says: 'If the Old Church have not the writings, . . . they have the Word, and the influx from the heavens.' True, but so far they have only remains. Reverence for the Word, and a disposition to receive influx from the heavens, are the necessary sustenance for the germ when it begins to live. Life in the new dispensation cannot begin till the dawn of revelation breaks upon the soul, and the Spirit of the Word begins to shine through the Letter. This cannot be attained without the Writings,-the Lord's Revelation for the New Church. By no amount of study of the Letter can one attain to a knowledge of the Spirit; and until revelation is accepted, influx from the heavens is like light streaming down upon a shuttered window.

733

"Again, Mr. Ewing writes: 'There are many good men and women outside our organization, and these have a corresponding internal knowledge of the Lord's Divine Human.' I do not dispute this. I heartily agree. But again is Mr. Ewing not dealing with remain? These good people want to believe the best of our Lord, even His Divinity, but their best is often but a pious aspiration; and a good heart is no match for the keen Modernist intellect when the question of the Divinity of our Lord is at stake. Thus, in many cases, what might have developed into the full-blown, sturdy, rational belief in the Divine Human, with all that is implied, as revealed only in the Writings of Swedenborg, is being checked and set back by the destructive forces at present most active in the world, and our Missionary Institutions, through weakness, poverty and narrow range of activity, too often fail to help. . . . Therefore I made a plea for the presentation of these truths in all their distinctiveness."
WM. C. DICK.
CHURCH A "FLAT FAILURE." 1924

CHURCH A "FLAT FAILURE." 1924

     The Christian Church is a flat failure, according to Dr. Joseph Alexander Leighton, author and professor of philosophy at Ohio State University, who spoke from the chancel of St. Mark's in the Bouwerie, New York, on October 19th. In the course of an address which was listened to in startled silence, he said:

     "The Church is a failure, and people are running to psychoanalysts and other practical psychologists, so called, because of this the tendency indicates that people are adrift. If the Church had not failed, people would not be going to the new psychologists. While it is having acrimonious discussions over creed and whether a Baptist shall occupy another pulpit, the people are leaving it in droves. The Church must enlist under the banner of science and humanity, not under some magic banner. And from the scientific standpoint nothing happens in the mind that has not antecedent causes. There is no intervention of supramundane causes. Our enemies are not devils, but filth and ignorance." (NEW YORK HERALD TRIBUNE, October 20, 1924.)

734

SOME REFLECTIONS ON AUTHORITY 1924

SOME REFLECTIONS ON AUTHORITY Rev. ALBERT BJORCK 1924

     [An article by me entitled "Some Questions Answered on the True Nature of the Infallibility of Swedenborg's Theological Writings" was published in New Church Life for December, 1923. Some letters received question whether the line of argument in that article does not tend to impair the authority of the Writings. As that question may have arisen in more minds, I would like briefly to state some reasons for holding that the argument does not impair the authority of the Writings, which we look upon as a Divine Revelation, thus the Word of the Lord.-A. B.]

     The Writings teach that light corresponds to truth. The light appearing to the sight of the angels as of the atmosphere around them and outside of them is caused by, and corresponds to, the truth received by them from the Lord. We are also taught that there is no angel in heaven who has not lived as a man on earth, and that no man can become an angel after death unless he, as man, has known something of the truth and lived according to it. And the truth that leads to heaven is made known to men through the Word, and by no other means.

     The light of the angels, then, corresponds to the truth which they, as men on earth, have appropriated to themselves, or made as if their own, thinking from it and living according to it, yet knowing that it is not from themselves but from the Lord. In other words, the truth of heavenly life, revealed to them by the Lord, has been with them the authority which they willingly obeyed. From the truth they have obeyed they have light. According to this teaching, a man cannot become an angel unless, during his life on earth, he acknowledges that Divine Truth is revealed to men, and looks upon that truth as the authority he should obey.

     The question of the authority of the Writings, therefore, must always be answered according to each individual's conception of the nature of the Writings.

735

To him who thinks of them as a revelation of Divine Truth from the Lord, and regards that Truth as the authority that should guide his life, to such a one the Writings, sooner or later, and consciously, will be the Word of the Lord, because "Divine Truth revealed to men is with them the Word."

     The man who conceives of the Writings as "the works of Emanuel Swedenborg" does not think of them as Divine Truth revealed to men, and, therefore, not as the Word of the Lord. If he is a Christian, and believes that the Lord has revealed Divine Truth in the Old and New Testaments alone, which to him, therefore, are the only Word of the Lord with men, he accepts what the Writings say just so far as he can see that it coincides with the Word, or has its authority back of it. Everything else he regards as Swedenborg's ideas, and feels free to reject it, or to accept it in so far as it coincides with what he thinks reasonable.

     There is no doubt that these two different views regarding the Writings are at the bottom of the difference among New Churchmen which has resulted in two different church organizations. The conservatism of the human mind makes it reluctant to give up traditional conceptions (in this case, the conception of the Word common in the Christian World) handed down from revered ancestors or teachers: and it prejudices men's understanding of the claims of the Writings themselves. This reluctance is, I think, the cause of the fact that the organization which holds and teaches that the Writings are the Word is the youngest of the two organizations, and, as yet, has a much smaller membership.

     But however tempting it is to dwell further upon this difference regarding the authority of the Writings, I must leave it, and speak of a difference with regard to the authority of the Writings which, as a matter of fact, exists even among those who acknowledge them as the Word of the Lord's Second Advent. This difference, I think, arises from the failure of some to recognize that a statement found in a revelation of Divine Truth is not on that account necessarily a Divine Revelation in itself, and this failure again, I think, is caused by not giving due consideration to the fact that, in all Divine Revelations of truth, there must of necessity be a human element.

     In the old Christian Church, there was an acknowledgment (now fast dying out) that the Sacred Scriptures, in some way not understood, or differently understood by different teachers, were given to men by God, and therefore were the Word of God.

736

The revelation to the New Church enables us to understand in a measure how the Lord creates the angelic heavens from the human race by means of the Word, and how, again, these heavens clothe the Word,-the revelation of the Lord's Love and Wisdom, tempering or accommodating it to the reception of man who, finally, gives to it its ultimate natural form, or its literal sense.

     We are further shown how, when the Word is not spiritually understood by men, the natural clothing, or the literal sense given by men, alone has authority among them; how falsities then arise which are considered by men as Divine Truths revealed in the Word, and how false heavens based upon such falsities come into existence in the spiritual world. Men's ability to receive the Divine Truth that leads to heaven is deteriorating, until the literal sense of the Word becomes so far removed from the teaching of the Lord's Divine Love that it is not seen. The truth of the literal sense alone then gives a spurious light to men, which also is the light of the false heavens.

     It is the fact that the literal sense of the Word is a container of spiritual truth, that is, teaching which leads to the Lord and His heaven, that makes it a Divine Revelation. When the sense of the letter is so far removed from the Divine Truth contained in it that it does not reveal that Truth to men, then human authority is substituted for Divine Authority; the teaching of men takes the place of Divine teaching. Then the means whereby men can be led to the Lord and become angels in His heaven is lost, and no one could be saved, unless the Lord provided for a new revelation.

     No one but the Lord can do that. Even then, He must use a human instrument. Through His assumed humanity, His life, works and teaching recorded by the Evangelists, He gave such a new revelation, in which the literal sense comes as near to the Lord's Truth as the state of the men who furnished the literal sense made possible. But the literal sense of that Revelation was still so far removed from the Divine Truth contained in it that it could easily be perverted; and the love of self and the world soon led the minds of men to do so. And again the interpretation of the literal sense gave rise to dire fallacies, which, because men regarded them as the Divinely given truth, gave rise to other false heavens in the spiritual world.

737

Then, in the fulness of time, and in accordance with the prophecies of the revelation to the first Christian Church, the Lord came again to men on earth in a new revelation of Divine Truth, given through Swedenborg as an instrument.

     In the Apocalypse Revealed, where it explains the words, "I Jesus have sent mine angel to testify unto you these things in the churches," we read: "This signifies a testification from the Lord before the whole Christian World, that it is true that the Lord alone manifested the things which are described in this Book, as also the things which are now opened." (A. R. 953.) Here is a definite declaration that, just as the Lord alone gave John to be in the spirit, and to see the things that he describes in the literal sense of the Apocalypse, which is a Book of prophecy of the Lord's Second Advent and the establishment of the New Church, so the Lord alone gave Swedenborg to see the Divine Doctrine contained in the spiritual sense of that Book. And other statements give us just as clearly to understand that it was not only the doctrine contained in the spiritual sense of the Apocalypse that was revealed to Swedenborg by the Lord, but also the doctrine contained in the spiritual sense of all the Books of the Old and New Testaments. The doctrine contained in the spiritual sense of the Word is the teaching of the Lord that conjoins men with Him and gives them eternal life as angels in His heavens. That which reveals that teaching to men is with them the Word.

     But Swedenborg was a man living in this world, as we are. Indeed, if he had not been, the Divine teaching contained in the spiritual sense of the Word could not have been revealed by the Lord to men through him. Neither could it have been revealed through him if the Lord had not opened his spiritual senses and introduced him into the spiritual world.

     In the Divine Wisdom we read: "The distinction and difference (between the natural and the spiritual) cannot be known by any one but he who is in both worlds, the natural and the spiritual, and to whom it is given to make alternate changes, by being now in one world, now in the other, and to look at one from the other by reflection. From this opportunity allowed me, I have been informed what the quality of the natural man is, and what the quality of the spiritual." (vii. 5.)

738

In other passages, we are told of things which he learned through his being able to observe the things of both worlds, and to look at one from the other by reflection. And from these we can understand how the Lord in heaven could reveal to him the doctrine of correspondence and creation; and how, in the spiritual world, the Lord could reveal to him the realities represented in the historical and prophetical parts of the Scriptures.

     In other words, we are told by the Writings themselves how Swedenborg, through his introduction into the spiritual world, got all the knowledges necessary, in order that he might receive from the Lord Himself the doctrine of Divine Truth "while he read the Word." (T. C. R. 779.) Led by the Divine Providence all through his life, and introduced into the spiritual world by the Lord, Swedenborg was prepared to receive from the Lord, while he read the Word, the doctrine contained in its spiritual sense.

     But when Swedenborg, as the servant of the Lord, was called upon to make known to the world the Divine Doctrine revealed to him, he must perforce use the resources of his own mind, and the natural means necessary, in order that the Heavenly Doctrine might be so stated as to be understood by other men. He must give it an external natural form, or in other words, a literal sense. That literal sense corresponds so closely to the spiritual teaching it is meant to convey to others, that it cannot possibly become wholly perverted, and it is therefore "the crown of all revelations."

     In the spiritual language, a single word is sufficient to express an idea which requires a multitude of natural words and sentences to reveal. Swedenborg's mission was not only to state the doctrine contained in the spiritual sense of the revelation that is accepted by the Christian Church as the Word of God, but to state it in such a way that it could be rationally seen by men, and understood by them to be from the Lord alone, and therefore seen to have Divine Authority.

     Making known to others the Divine Truth revealed to him by the Lord "while he read the Word," Swedenborg used his knowledge of nature, anatomy, psychology and philosophy. The knowledges of these do not by themselves lead men to heaven. They were not revealed to Swedenborg "while he read the Word," and they are not, therefore, an inherent part of the Divine Doctrine contained in the spiritual sense of the Word.

739

But they are as essential for giving to men a clear knowledge of the Divine Doctrine, that is, for the revelation of that Doctrine, as they were for Swedenborg as a preparation for receiving the revelation from the Lord.

     Everything said in the natural language of men, or in the literal sense of the Word of the Lord's Second Advent, is there in order that the Divine Doctrine may be made known to men and understood by them. Everything that is said,-the many different statements on different planes, and apparently on very different subjects,-all cohere in a wonderful way and form a unit, revealing to us the Lord our Creator and Savior and His Divine Providence, what faith in Him is, and what relates to a life according to His commandments. Everything said in the Writings has its proper place and function for the revelation to men of the Divine Doctrine. And that which brings the Divine Doctrine down to the knowledge of men, in the ultimate form of letters, words and sentences, that with men on earth is the Word in its fulness, through which its power is felt by men.

     For the sake of illustration, Swedenborg used not only truths revealed to him by the Lord through nature, but sometimes also the conclusions that other men in their study of nature had come to, and which were generally accepted as true at that time. Some of these conclusions, such as that in regard to the height of the aerial atmosphere (A. R. 907), and that with respect to the color of the offspring of a white father and black mother, and vice versa (D. P. 277), are now held to be erroneous. As illustrations of doctrine, those statements serve the same use when seen to be erroneous as if they were true.

     The authority of the Word of the Lord's Second Advent does not rest or depend upon the correctness of such statements in its literal sense. If found incorrect, that fact invalidates the authority of the men who originally made them in times gone by, not the authority of the Divine Truth contained in, but hidden by, the letter of the Old and New Testament Scriptures, now contained in, and revealed to men, in the letter of the Writings by the Lord alone through His servant Swedenborg.

     "They have spiritual light who love to understand whether that be true which is said by another, but they have natural light who only love to confirm what has been said by another." (Divine Wisdom I, end.)

740

ENGAGEMENT A PRELIMINARY TO BETROTHAL 1924

ENGAGEMENT A PRELIMINARY TO BETROTHAL Rev. E. E. IUNGERICH 1924

     In the spiritual world, consent is followed by a betrothal that is solemnized by a priest, and this is followed later by a marriage celebration in which the couple plight their troth in the presence of their friends, and with no ecclesiastical mediator between themselves and the Lord. As to what should be done on earth, the work on Conjugial Love, in the chapter on "Betrothals and Nuptials," (Nos. 295-314), prescribes only two celebrations,-the betrothal and the wedding,-each of which is to be solemnized by a priest.

     Since only two are here mentioned, New Churchmen who are zealous that the Writings alone should inaugurate the customs and practices of the New Church have from time to time advanced the idea that a state of engagement preliminary to betrothal is of no importance, first, because they regard it merely as a custom of the world about us, and secondly, because it is not advocated, or even mentioned, in the work on Conjugial Love.

     Treating of the subject in NEW CHURCH LIFE for October (p. 630), the Rev. Gilbert H. Smith sees no reason for having, prior to betrothal, a period of engagement beginning with a public announcement. He suggests, therefore, that the consent should be followed by the ceremony of betrothal, which initiates the state of the marriage of the spirit. "Why," he asks, "should it not be announced in the spiritual world also, at the same time, through betrothal? Why not let the whole period of engagement proceed as a thing registered in the spiritual world, or at least consecrated by the Lord through a rite of the Church which initiates the marriage of the spirit?" (p. 631.)

     With regard to the states prior to marriage, the chapter on Betrothals and Nuptials sets forth the need of stressing the spiritual side of life, in comparison with the material and worldly. It is clear that, when matters of the earth, which are subject to decay and death, are the ones with which the life of the affections is associated, it will partake of this blight, and itself wane and perish.

741

A marriage in which the spiritual element does not predominate soon witnesses a state of coldness between the couple, followed by estrangement, and then by loathing. So important is this to all married happiness, that a solemn recognition of it, and preparation for it, is to be provided for in the period prior to marriage. And so we have the doctrine and the state of betrothal, with its solemn ritual, in which the twain pledge their marriage of the spirit, elevating their thoughts into that region of spiritual eternities from which is to descend that Divine aid which is to sanctify their subsequent wedded life by making the spiritual side of it continually paramount.

     By way of an answer to Mr. Smith's questions, I wish to state my conviction that many couples, at the time of consent, are not as yet ready to assume this solemn responsibility, and that there is generally a need for a time for further growth, instruction, and closer mutual acquaintance. Quite commonly, also, other conditions make it necessary to postpone the marriage for one or more years, so that a betrothal during all that time would be too protracted. These matters are all listed as dangers at the close of C. L. 305, where it speaks of the results of too great a lengthening or too great a hastening of the time of betrothals.

     We must realize that, as a rule, the contracting parties, one or both, are but lately out of their minority, and so are apt to be still under the sphere of the thought of their parents or guardians. In case they are not yet of sufficient maturity to join the Church from their own responsibility, they are even more unprepared to pledge themselves to a union where blessedness derives from having the thought of the Church inwardly in it. Those of a romantic disposition have an additional incentive to be persuaded or sphered into giving their consent before all the rational grounds of suitability, preparedness, and responsibility have been canvassed. Under these conditions, their first utterance of consent may be of a premature or precocious nature. It is plain that, where such is the case, the immediate consecration of this consent by a solemn rite would operate to forge a strong external bond upon the conscience, and thus arbitrarily close the minds of both to a further study of the grounds of compatibility.

     Although the work on Conjugial Love specifies no preliminary period of engagement, nevertheless, in saying that the young woman ought to consult her parents, as well as in setting forth all the conditions of similarity that will make for happiness in marriage, that work presupposes a period in which these things will be done.

742

Prior to the time of proposal, the conditions are not fully favorable to that closer acquaintance which is necessary to the accomplishing of these things, and there must be a period of time for it after the consent. I also see considerable use in having a public announcement of the engagement precede that period of mutual reflection. This will imply a state of open freedom, and no longer a secret understanding known to few, and so relatively one of darkness. For it is clear that where there is normal freedom, and the light of publicity, the rational operations of the mind in coming to a conclusion will have greater play.

For the reasons given, I feel that the mode of procedure suggested by Mr. Smith would be unwise in the generality of cases, although it undoubtedly might be followed in some. The variety of circumstances is beyond all number, as is often noted in the work on Conjugial Love, and this also may be considered a warning against adopting a fixed custom to be observed in all cases.
WHY THE LORD WAS BORN ON THIS EARTH 1924

WHY THE LORD WAS BORN ON THIS EARTH 1924

"I perceived that the Lord willed to be born on this Earth, because if He had not been born, this Earth would have perished; and because the human race of this Earth chiefly corresponds to corporeal things, which could not be united with interior things in any other way than by the Lord becoming a Man. This was the case after the correspondence began to perish, which had existed so long as there was anything of a celestial church, that is, of love to the Lord. (Spiritual Diary 4376)

"If the Lord had not come into the world, the heavens formed from the inhabitants of this Earth would have been translated elsewhere, and the whole human race on this Earth would have perished in eternal death." (A. E. 726.)

743

TWENTIETH CHICAGO DISTRICT ASSEMBLY 1924

TWENTIETH CHICAGO DISTRICT ASSEMBLY G. A. MCQUEEN 1924

     HELD AT GLENVIEW, ILLINOIS, OCTOBER 17-19, 1924.

     The great use performed by our District Assemblies has again been demonstrated. With enjoyable surroundings and beautiful autumn weather, there was every opportunity to appreciate the feast of spiritual food provided on this occasion. The Bishop presided at all meetings, and said many a word of instruction and encouragement which will long be remembered. In more than one instance he spoke of the necessity of leaving the members of the Church in freedom, and he himself carried out this teaching in conducting the meetings, causing all to feel free to express their thoughts if they wished to do so. The result was a more lively interest and participation in the discussions of the subjects which came up for consideration. It brought to mind the earlier days of our organization. Those of our visitors who may have heard that we are a "priest-ridden people" must have been convinced of the falsity of that charge.

     The Bishop's address on "Christian Rites and Ceremonials in the New Church"* was heard at the first session of the Assembly, on Friday evening, while all remained seated at the supper tables. It had been arranged that there should be no discussion of the address at that session, in view of the fact that there were to be two other sessions following, at which discussion might come forth after there had been time for reflection. The force of the paper, and the delight of it, were not diminished by its not being immediately discussed. The impression remained the clearer, perhaps, on that account. However, the thanks of the Assembly were conveyed to the Bishop by the Rev. Gilbert H. Smith, who begged leave to have his remarks express the appreciation of all present. The remainder of the evening was devoted to an informal reception of the Bishop. The tables were removed, and conversation and dancing followed.

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     The second session came on Saturday evening, and after the Rev. W. L. Gladish had given a short report of the progress of the work in Sharon Church, the subject of "Council and Assembly" was introduced by the Rev. Gilbert H. Smith.
     * See New Church Life, November, 1924, p. 641.

     He said: "Council and Assembly are two of the principles upon which our Church was founded. The government by the priesthood, where council and assembly are employed, might be compared to the management of a corporation in which there is a head but nothing is done until after consultation with those who are associated with the head. The clergy ought to tell the people how they ought to live, and teach them from the Doctrines of the Church, and also what ought to be done for the good of the organization. In order to secure cooperation, council and assembly are assured the laity. The minister has to interpret the Divine laws of worship, as these are within his function; and these are the things which he can say ought to be done. Council involves the talking things over with the minister, and assembly the same thing, but extended to all the members of the Church."

     DISCUSSION.

     Rev. W. H. Junge: "I have thought of the Assembly as a lay function. A pastor works by means of a council, just as the head of a business does. When a pastor comes to a society, he becomes the head."

     Rev. W. L. Gladish: "In the General Church, government is not based on democratic lines, but just the opposite. Our laws are from the Lord, and are delegated to those who are called priests or ministers, and are not derived from the people. We have a centralized government, and not a democratic one. There must be the government of love, and never of force, and this is the same as the government effected by the Lord. He never punishes or compels. This is done only by the wicked. The Lord invites us to take counsel when He says, 'Come now, let us reason together!' The clergy can only govern with the fullest cooperation. While the minister is the head, he is not a dictator.

     Mr. A. E. Nelson: "I think the subject as brought about by this discussion relates more to the present interpretation of the doctrine on church government. We may expect new interpretations. In the beginning of the Academy, there was centralized government, but now there is the appearance of the recognition of something of the democratic form. Our friends in England think that we, as a people, are influenced in the Church by the democratic form of government under which we, live. I think everyone agrees with what Mr. Gladish has said upon the subject."

     Mr. H. L. Burnham: "If we hark back to the origin of our General Church, we find that Bishop W. F. Pendleton saw that, if the Church is to continue, there must be council and assembly.

745

We do not meet to make new rules, nor to make interpretations, but we try to learn the truth. We are led by the priests in the discussions, and we know that every man feels free to express his ideas and ask questions. False ideas can come out, and can then be corrected. In our larger numbers at assemblies, we have greater illustration than when we study alone or in smaller groups. That is one of the great uses of the Assembly."

Bishop N. D. Pendleton: "There is an interesting demonstration tonight of the fact that the history of a phrase, and the significance at the time of its giving, may be one thing, while other meanings may be put into that phrase by after-thought,-meanings which are legitimate enough, but not a part of the original significance. Mr. Burnham indicated that in his remarks. It is a fact that, when the Academy started, it was with the idea of the Divine Authority of the Writings. That was a great conception. That was our perception, and seemed to be necessary as the foundation of the Church. The leading men at that time thought that New Churchmen were more and more disposed to disregard the teachings of the Writings and substitute their own notions. The subject of the Divine Authority was sustained in our body from the very beginning. It involved the affirmation of statements in the Writings as to marriage, government in the church, and many other things. At that day, the democratic idea was prevailing in church government in this country, and even more so in England. Societies of the New Church were formed, and they hired a minister to preach to them. In the Academy, this mode was challenged. Bishop Benade held that the minister should be the head of the society to which he was called. In the General Church, the method indicated by Bishop Benade was established. The theory of centralized government was also recognized, but it did not follow that autocracy was

"Bishop W. F. Pendleton took the ground that there should be council and assembly, as a reasonable mitigation of the autocratic idea. I had no thought that Assembly was for the laity, and Council for the clergy. The principle applied to both ministers and laymen. The council was intermediary, and the assembly the ultimate; the head of the church was not supposed to decide all things out of his own head. The idea was, that the head of the church should, by means of wise counsel, be fully informed as to the state of the church, that his actions might be controlled by wise and enlightened principles. Assembly implied the calling together of both priests and laymen. It was not a gathering of laymen as such, but a meeting of the whole church. You cannot separate the priests from the laymen in anything that concerns the general welfare of the church. It is union we want, all along the line-not separation. The assembly means the gathering of all together,-Bishops, clergy, and all the members of the church. I think that each group in charge of any department of our work should be competent to deal with the matters that come before it. Our discriminations have reference to the kind of matters that should be dealt with by any given group. It is not our ideal that the minister should make programs and do all the talking, and decide all matters ex cathedra.

746

     "So far, I think, we have been wise in letting our constitution be largely a record of our customs. We have gathered quite a body of important customs that have character and are somewhat unique. For instance, I do not think the General Assembly or a District Assembly should attempt to decide, by voting, matters pertaining to the priestly administration of the rites and sacraments of the church. Certain things belong exclusively to the priestly office. Common sense dictates that. We have acquired certain modes of doing things, but even so, we desire to bind ourselves as little as is consistent with good order. We desire, in fact, those modes of enlightened government which, while drawn from Revelation, yet leave the members of the Church in the greatest possible freedom. This is demanded of us by our spiritual needs, fundamentally by the need of regeneration, which can take place only in freedom."

     Sunday, October 19th.

     At morning worship, the church was filled with a congregation that entered heartily into the singing and responsive parts of the service. The subject of the Bishop's sermon was "The Veils of the Temple." The lessons were read by the Revs. W. L. Gladish and Gilbert H. Smith. The choir greatly added to the enjoyment by singing the anthem, "Lord, I have Loved the Habitation of Thy House." In the afternoon, there was an administration of the Holy Supper, when about one hundred communicants participated.

     In the evening, the third regular session was held. A paper on "The Origin of Evil," was read by the Rev. W. L. Gladish, and was listened to with much interest, as it dealt with a subject which has never ceased to call for a rational explanation. It is to be hoped that the paper will be published, so that the whole church may benefit by it. It was written in a form which would make it a very useful statement of the New Church teaching on this important question.

     DISCUSSION.

     Rev. G. G. Starkey: "The subject of the origin of evil goes to the very foundation of things. I wonder how we can present the matter to those outside our borders. We sometimes feel that we cannot be happy in our own limited circle, when we see how the world is struggling on against difficulties which could so easily be dissipated. The world is so blind to the fact that the senses are not everything. Think of the credulity of modern science, which finds sufficient cause for all the phenomena of life in the little atom called protoplasm! How is the irrationality of that idea to be dispelled? We have little hope, but there is a little.

747

I am at a loss to make any practical suggestions, except that those of our members whose minds have a missionary bent should extend their work to the men in the world at large who think they are wise."

     Mr. H. L. Burnham: "The subject which Mr. Gladish has brought before us,-the relation of God to man, is an essential one. We must realize that the Infinite could not create another infinite, but still He desired to give Himself entirely to the finite He was to create. He could only let man feel the appearance that he lived from himself, in order that he might be something."

     Mr. G. A. McQueen: "I would like to refer to one or two points of the Bishop's address. I was impressed with the statement that there was a kind of kinship between the New Church and the Primitive Christian Church. This brought to my mind the fact that, although the Second Coming was necessary to save mankind, the Incarnation is still the central point of the world's history. Everything in the Word, beginning with the fall, pointed to the Savior who would come in the flesh to save all men. From that time, history started afresh, and although it became necessary for a Second Coming to take place, as foretold by the Lord Himself, this was made possible by the redemption effected at His First Coming. How can any New Churchman consider the question of the Virgin Birth of secondary importance? We know there are those in the Old Church who still look for the Second Advent, because of their implicit trust in the literal words of Scripture, and these people might be said to have some kind of kinship with the New Church. We might expect that they would be glad to hear the good tidings of the Second Coming, which teaching is the stepping-stone from the Old Church to the New."

     Mr. A. E. Nelson: "I was very much impressed by the statement in the Bishop's sermon, that man's environment is of more importance than his heredity, and that if this were not so, he could not be regenerated. Man can choose his environment, but not his heredity."

     Dr. Harvey Farrington: "When asked what is my religion, I generally tell the inquirer that, if he will investigate, he will find our teachings on all points to be consistent with each other. The subject of the origin of evil is a vital question. If God loves His children, how can He permit such terrible suffering to exist? Only Revelation can explain this. Men say God made a mistake; yet we know He never makes mistakes. Viewing it rationally, we can see that God foresaw, and provided accordingly. The Bishop's paper gives an instance. The Christian Church at first was in good, and their ritual was established by the Lord Himself after Be had abrogated the Jewish ritual. They had protection in their externals of worship, and we can see why these can be of use to the New Church."

     The Bishop: "I have been so delighted with this Assembly that I want to speak of its great use. Not only is the attendance greater than at former District Assemblies, but I think you will agree with me that the interest has been as keen as in the past. I am impressed with the thought that the members in Glenview in Chicago, and other New Churchmen in the outlying parts of this district, should hold together with a view to further and fuller development. When I see you all here tonight, I see a complete fruition of the hopes and expectations of those who came out to Glenview many years ago.

748

It is even a greater development than anyone expected. I think there ought to be, from this time forward, a new impulse and a fuller realization. We have gone thus far on the lines begun in early days by Bishop W. F. Pendleton, and the result is satisfactory. The same is true of Bryn Athyn. Both here and there the Church has prospered externally. But there is a still greater future before us. You have a grave responsibility in this matter of church development from centers, and I would suggest that you give serious consideration to your larger responsibilities. This body is steadily grouting. It is necessary for you to take cognizance of that fact, and do something-a little here and a little there-in your larger field. Certainly those whom the Lord has so blessed should extend a helping hand to those who are few and feeble, to those who are isolated or in smaller groups. So let me suggest as a beginning, that some thought be given to the matter of your larger duties. Also, that in preparation for our next meeting, thought be given to this idea.

"I am greatly heartened by my experience here at this time, and I can also report that our General Church Society at Pittsburgh was never stronger than today. I have also been to Cincinnati, and my affections were touched by the meetings there. Last summer I was in Paris, and I learned to appreciate the Newchurchmanship of our friends there in a way I had never done before. In Holland, the Rev. Ernst Pfeiffer is surely establishing a New Church Society. He is a most earnest Academy man, and is doing good work. I met Mr. Barger at The Hague in 1913, and he was almost alone. This year I preached in English to a gathering of some thirty or forty earnest New Churchmen. In Sweden, the Rev. Gustaf Baeckstrom is doing a great work. In 1913, the first General Church meeting was held in Sweden. I think there were about half a dozen who looked favorably to our body. This summer I preached to some sixty or seventy people, practically all members of the General Church. They are Academy people. A great work is being done for the Church in Stockholm. In England we have three societies. We held a notable Assembly in London, and an impressive dedication service at Colchester. The interior bond of a common fellowship, on the basis of the recognition of the truths of Revelation given in the Writings, holds the members together. In Colchester, they formerly worshipped in a small hall in
Priory Street. They have now built, in a charming neighborhood, a church that will hold two hundred people. It was a great day for the New Church people in Colchester. Many other New Church people were there, and about thirty strangers were present. They are a united and strong society.

"At the present day we need strong centers. I am looking forward to the growth of those societies in England. The sphere there I felt to be a very strong one. My purpose at all of the places visited was to make it the occasion of realizing our Church unity. Their ideals are our ideals, and our ideals are their ideals. It was also a delight to carry from one society to another, not only greetings, but a spirit of encouragement and also of brotherhood, so that we may be united all over the world in standing firmly for the New Church, and for the ideals of the General Church.

749

I was convinced when a young man that the things for which the Academy stood would inevitably grow in the Church, and cause it to prosper as nothing else would. I say now, after many years, that I am still more convinced of that fact. Only one thing is needed, and that is to stand firm for the Academy doctrines. They are just as good today as they were at the beginning."

     This speech by our Bishop aroused the Academy spirit to such a degree that the audience rose Spontaneously and sang "Our Own Academy." The Bishop pronounced the benediction, and thus ended the regular sessions of the Assembly.

     Men's Meeting.

     Notwithstanding the feast of spiritual instruction provided during the Assembly meetings, it was felt that there must be a Men's Meeting. This was held in the Club Room on Monday evening. The character of this meeting was less formal, and provided opportunity for the introduction of songs and toasts, while members interjected remarks of a more or less humorous nature. The first subject brought up for discussion was that of "Distrust." The Rev. W. L. Gladish opened this by stating that he had chiefly in mind the general sphere of distrust which exists in the world regarding the sincerity of our leading men in all departments of government; also as applied to our politicians and prominent men of business, etc. Whatever these men may do, they are either openly or secretly charged with doing things for what they call "get out of it." While we know the evil state of the world, it is unjust to impute evil motives without positive information. The same applies to the unfair comments of the press, so common at this day. What is the attitude to be taken by New Churchmen, in their endeavor to counteract this evil of distrust?

     DISCUSSION.

     Rev. G. G. Starkey: "I think it will be best to begin with the Church, and extend the principle more widely in relation to the world. Trust and confidence are only other names for loyalty. Loyalty to the truth. Loyalty to God, who rules over all things well, in spite of man's imperfections. Loyalty to the Lord, who is fulfilling His promise of salvation, even to us in our nakedness and filthiness. If we are rational, in spite of the discovery of evil in ourselves and others, we need not fix our eyes on the evil and impute it; and thus will we be saved from disloyalty to God and our fellow men."

750

     Mr. Henry Maynard, Sr.: "We pray that our Heavenly Father forgive us our trespasses, as we forgive those who trespass against is, and this implies that we should have a forgiving spirit, and refrain from looking for the trespasses of others. If we devoted ourselves more to self elimination, there would be less distrust."

     Mr. Sydney E. Lee: "I think that, although the world of business is carried on mainly for self-interest, there is a growing recognition that honesty is the best policy. There is something in the idea that, as we approach our business associates, so will they react. If we offer them our confidence, we are more likely to obtain confidence from them than distrust; and there never was a time when the world was conducted as much on confidence and credit as it is today."

     A subject was now introduced by Mr. Harold McQueen, which he presented in the form of questions. He pointed out that it was for the purpose of eliciting information, and not as criticism of what had been done in the past, that he brought forward these questions. After quoting a number of paragraphs from the Writings, dealing with the points involved, he concluded with the following questions:

     1. In view of the quotations just read, does the priesthood of the General Church consider one service on Sunday sufficient spiritual instruction for the laymen of the Church?

     2. Does the priesthood of the General Church consider it orderly to baptize infants of Old Church parents?

     3. Does the priesthood of the General Church consider it orderly, or according to doctrine, to marry a couple, one of whom is not of the Church?

     DISCUSSION.

     The Rev. G. C. Starkey referred to the strong stand taken in the early days of the Academy among the young students and ministers who were opposed to marrying people who were not of one faith. "I think it is not for the priest to judge whether those who come to him have the essentials of true marriage or not. He has no option but to perform the marriage ceremony. He cannot refuse, unless there are some very manifest reasons for so doing."

     Rev. W. L. Gladish: "The minister stands by his principles when he teaches according to the Doctrines. And it is a principle in the General Church that minister is not to lay down laws and enforce them."

751

     Rev. Gilbert H. Smith: "I think it is a matter for a minister to decide whether persons not of the Church should be married by him under the auspices of the New Church. From that principle I have felt a decided disinclination to officiate in certain cases. As parents, we have an important duty to the world, and to the Church, in maintaining our principles on marriage. If people come before a priest to be married, and he does not take advantage of the opportunity to explain that marriage means something quite different from what is meant in the world, he fails in his duty. If he does explain, and they cannot subscribe to it, he has a right to refuse to perform the ceremony. I have had cases where the couple did not care what Church the minister represented. I think, in such a case, the refusal to marry them would be an example of leading to good.

     "As to the question of baptism, it is considered orderly for a priest to administer baptism when requested by the parents of the child, even if they are not of the Church. It is a simple ceremony, and the truths to which they are asked to assent are very universal. There is another consideration. When John baptized, the people were not investigated, but they received baptism as a sign that they were willing to be instructed. Our Writings teach that when a child is baptized it is kept in a state of receiving faith. So whatever parents really think, there is the duty to the child. It has a right to be introduced into that state."

     The Bishop: "The point touched upon by Mr. Gladish, that it is not the minister's business to pass judgment upon the real state of religion as between two parties, as the basis of refusal, is, I think, correct. The other view, offered by Mr. Smith, is difficult of application, because of the numerous differentiations which would have to be made before refusing the marriage ceremony. I have always taken the view which Bishop Benade and Bishop W. F. Pendleton took, namely, that it was a question for the minister himself to decide. They took that view, and it has always seemed to me to be right. Bishop Benade was an old man, and wise. He knew that, during his life, he had been confronted by many and varied states, and that no one formula could well be adopted which would cover all cases. He did not take the stand that it was necessarily a minister's duty to marry those who applied to him, but he said, I am not going to lay down any formula for every minister of the New Church in this matter. That is the position of the Church. We leave the matter to the minister's own conscience, and do not attempt to establish a fixed discipline.

     "With regard to baptism, the disciples were commanded to go forth and baptize all the world. All who are brought are to be baptized. Of course, there must be some exceptions to all rules. Suppose a child is brought by a person who has no right to bring it. In such a case, I would refuse. But, leaving that extreme case out of consideration, we come to the question of people who are desirous of sending their children to our schools. They are friendly, but not of the Church. How far are you going to inquire into their state before you baptize the child? I know of some children having been baptized for the purpose of entering the school, who have grown up earnest New Church people, and of their parents being brought into the Church by the influence of those children.

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I take the attitude that there should be a very good reason why I should turn away a child when its sponsor is willing to answer the questions that are asked."

     As to the observance of the sabbath, the Bishop said he considered one Sunday service was in general sufficient, if only we made full use of the opportunity. In this matter, as with the others which had been discussed, circumstances would have to be considered. In Bryn Athyn, it would in time be necessary to increase the number of services.

     At the close of the discussion, several members expressed their thanks and appreciation of the replies given by the Bishop, and all then united in singing "Our Glorious Church." Then, at his request, before saying good bye, we drank a toast and sang once more "Our Own Academy."
      G A. MCQUEEN.
LORD BORN ON THIS EARTH FOR THE SAKE OF THE WORD 1924

LORD BORN ON THIS EARTH FOR THE SAKE OF THE WORD 1924

"It was told me by the angels that the Lord willed to be born on this Earth, where Divine Truths are handed down by means of writings, and this from the earliest times, because in this manner the truths of faith can be multiplied and preserved here better than with others. Elsewhere these truths are only learned from parents, and so retained in the memory, and then very many things perish in the lapse of time; but here it is not so. Thus, also, the angels of heaven are not only perfected from the Word, but also perceive blessedness and happiness of life; for the Word read on this Earth passes by correspondences even into heaven. In this way, also, the truths of faith can be communicated to the angels of other earths. This is the reason why the Lord willed to be born here, and to become, while He was in the World, the Divine Truth, that is, the Word, and afterwards the Divine Good, that is, Jehovah." (Spiritual Diary 4663.)

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DIRECTORY OF THE GENERAL CHURCH OF THE NEW JERUSALEM 1924

     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
Rev. George de Charms

     Executive Committee.
Bishop N. D. Pendleton, President
Mr. Raymond Pitcairn, Vice-President
Mr. Geoffrey S. Childs, Secretary
Mr. Hubert Hyatt, Treasurer

Dr. Felix A. Boericke                Mr. Charles G. Merrell
Mr. Edward C. Bostock               Mr. Alvin E. Nelson
Mr. Paul Carpenter                    Mr. Seymour G. Nelson
Mr. Robert Carswell                Mr. Harold F. Pitcairn
Mr. Randolph W. Childs           Mr. Rudolph Roschman
Mr. Alexander P. Lindsay           Mr. Jacob Schoenberger
Mr. Samuel S. Lindsay           Mr. Paul Synnestvedt

     Honorary Members.
Mr. Walter C. Childs                Mr. Richard Roschman

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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 4th, 1893; 2d Degree, January 10, 1891. 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. Principal of the Boys' Academy and Housemaster of Stuart Hall, Academy of the New Church, Bryn Athyn, Pa.

     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: Calle de Los Banos 15, El Terreno, Palma de Mallorca, Spain.

     BOWERS, JOHN EBY. Ordained, 1st and 2d Degrees, May 11, 1873. General Missionary, 37 Lowther Ave., Toronto, Canada.

     BRICKMAN, WALTER EDWARD. Ordained, 1st and 2d Degrees, January 7, 1900. Address: 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.

755

     CALDWELL, WILLIAM BIEBE. Ordained, October 19, 1902; 2d Degree, October 23, 1904. Secretary of the General Church. Professor of Theology, Academy of the New Church. Editor of NEW CHURCH LIFE, Bryn Athyn, Pa.

     CRONLUND, EMIL ROBERT. Ordained, December 31, 1899; 2d Degree, May 18, 1902. Address: Bryn Athyn, Pa.

     DAVID, LLEWELLYN WARREN TOWNE. Ordained, June 28, 1914; 2d Degree, June 19, 1916. Pastor of the Carmel Church. Address: 20 Willow Street, Kitchener, Ont., Canada.

     DE CHARMS, GEORGE. Ordained, June 28, 1914; 2d Degree, June 19, 1916. Assistant Pastor of the Bryn Athyn Church, Bryn Athyn, Pa.

     DELTENRE, ERNST. Ordained, 1st and 2d Degrees, May 26, 1912. Missionary in Belgium. Editor of LA NOUVELLE' JERUSALEM. Address: Avenue Louis Bertrand, 21, Brussels (Schaerbeek).

     DOERING, CHARLES EMIL. Ordained, June 7, 1896; 2d Degree, January 29, 1899. Dean of Faculties, Academy of the New Church, Bryn Athyn, Pa.

     GLADISH, WILLIS LENDSAY. Ordained, 1st and 2d Degrees, June 3, 1894. Acting Pastor of Sharon Church, Chicago, Ill. Address: 5220 Wayne Avenue.

     GYLLENHAAL, FREDERICK EDMUND. Ordained, June 23, 1907; 2d Degree, June 19, 1910. Pastor of the Societies in London (Peckham Rye) and Colchester. Address: 75, Turney Road, Dulwich, S. E. 21, London, England.

     HARRIS, THOMAS STARK. Ordained, 1st and 2d Degrees, April 8, 1897. Pastor of the Society in Arbutus, Maryland; Visiting Pastor of the Abington, Mass., and Meriden, Conn., Circles. Address: Halethorpe P. O. Maryland.

     HEINRICHS, HENRY. Ordained, June 24, 1923. Minister of the Society in Denver, Colorado. Address: 543 Delaware Street.

     HUSSENET, FERNAND. Ordained, 1st and 2d Degrees, October 10, 1909. Pastor of the Society in Paris, 84 Avenue de Breteuil. Address: 31 Rue Henri Regnault, St. Cloud, Seine et Oise, France.

     IUNGERICH, ELDRED EDWARD. Ordained, June 13, 1909; 2d Degree, May 26, 1912. Dean of the College and Professor of Theology, Academy of the New Church, Bryn Athyn, Pa.

     MORSE, RICHARD, Ordained, 1st and 2d Degrees, October 12, 1919.

756

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 Olivet Church, Elm Grove and Melbourne Avenues, Toronto, Canada.

     PFEIFFER, ERNST. Ordained, June 20, 1920; 2d Degree, May 1, 1921. Pastor of the Society at The Hague, Holland. Address: Laan van Meerdervoort 229, The Hague, Holland.

     PITCAIRN, THEODORE. Ordained, June 19, 1917; 2d Degree, October, 1919. Pastor of the Society in Durban, Natal. Superintendent of the South African Mission. Address: 125 Musgrave Road, Durban, Natal, 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: Skanstorget 7, Gothenburg, Sweden.

     SMITH, GILBERT HAVEN. Ordained, June 25, 1911; 2d Degree, June 19, 1913. Pastor of the Immanuel Church, Glenview, Ill.

     STARKEY, GEORGE GODDARD. Ordained, June 3, 1894; 2d Degree, October 19, 1902. Address: Glenview, Ill.

     SYNNESTVEDT, HOMER. Ordained, June 19, 1891; 2d Degree, January 13, 1895. Pastor of the Pittsburgh Society. Address: 723 Ivy Street, Pittsburgh, Pa.

     TILSON, ROBERT JAMES. Ordained, 2d Degree, June 19, 1892. Pastor of the Michael Society, Burton Road, Brixton, London. Address: 7 Templar Street, Camberwell, London, S. E. England.

     WAELCHLI, FRED. EDWIN. Ordained, June 10, 1888; 2d Degree, June 19, 1891. Visiting Pastor, General Church. Address: 252 Ehrman Ave., Cincinnati, Ohio.

     Ministers.

     CRANCH, RAYMOND GREENLEAF. Ordained, June 19, 1922. Minister of the Advent Church, Philadelphia, Pa. Address: Bryn Athyn, Pa.

     WHITEHEAD, WILLIAM. Ordained, June 19, 1922. Professor, Academy of the New Church. Address: Bryn Athyn, Pa.

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     Authorized Candidates.

     ACTON, ELMO. Authorized, November, 1924. Address: Bryn Athyn, Pa.

     GILL, ALAN. Authorized, June, 1924. Address: Bryn Athyn, Pa.

     Pastors, Pending Ordination.

     BRAGA, CARLOS FREDERICO DE OLIVEIRA. Authorized, July 27, 1921. Address: 25 rua Sachet, Rio de Janeiro, Brazil.

     LEONARDOS, HENRY. Authorized, May 2, 1921. Address: 25 rua Sachet, Rio de Janeiro, Brazil.

     LIMA, JOAO DE MENDONCA. Authorized, May 2, 1921. Address: 25 rua Sachet, Rio de Janeiro, Brazil.

     Minister in Basutoland.

     NYAREDI, EPAINETUS LEKHABU. Ordained, April 14, 1919.
NEW CHURCH SERMONS 1924

NEW CHURCH SERMONS 1924

     Expounding the Scriptures in the Light of the Heavenly Doctrine of the New Jerusalem.

     A PAMPHLET ISSUED MONTHLY FROM OCTOBER TO JUNE INCLUSIVE.

     (Formerly "Weekly Sermons")

     Containing selected discourses by ministers of the General Church. Suitable for individual reading, and for rue in family worship or other services, as well as for missionary purposes.

     Sent free of charge to any address on application to Mr. H. Hyatt, Bryn Athyn, Pa.

758

Church News 1924

Church News Various 1924

     STOCKHOLM, SWEDEN.-At the end of August, we had the privilege of receiving Bishop N. D. Pendleton amongst us. This time he came accompanied by Mrs. Pendleton, Mrs. Paul Carpenter, and the Rev. Theodore Pitcairn. These visits of our Bishop mean a great deal to us. His sermon on Sunday, August 31st, treating of the subject of spiritual spheres, imparted to us his wise and noble and deeply stirring teaching. It is of vital importance to the Pastor of our Society that he should have the opportunity of conferring with the head of the General Church, and they spent hours discussing topics pertaining to the growth and management of the Society.

     Many social gatherings were held, affording us an opportunity to meet the Bishop and his party in a most cordial way. Feeling that the time of their stay was short, we were somewhat selfish in our desire to make the most of it, and I fear that we rather abused their amiable readiness to respond to invitations. In addition to these social meetings, our American friends visited Gripsholm, a castle situated on the shores of Lake Malar, which contains a large collection of portraits, among them one of the three original Swedenborg portraits known. Another trip was taken to Upsala.

     On Monday evening, September 1st, the Society gathered in the Church Hall and listened to a paper by the Bishop on "Christian Rites and Ceremonials in the New Church," a Swedish translation of which was read by Mr. Baeckstrom. The paper was very elaborate and full of interesting thoughts.

     On the following Wednesday morning, the Bishop and Mrs. Pendleton and Mrs. Carpenter took their departure by the canal to Gothenburg, where they were to embark for America. An enthusiastic crowd of their friends, wishing to express how much they had won their affections, met at the harbor and showered them with flowers and gifts. They were joined at Gothenburg by Mr. Tore Loven, one of our young men, who traveled with the Bishop to Bryn Athyn to attend the Academy Schools.
     S. C.

     REPORT OF THE VISITING PASTOR.-The fall visit to MIDDLEPORT, OHIO, was made October 16th to 19th. Three well-attended doctrinal classes were held, and instruction was given to five children on two afternoons. At services on Sunday, the 19th, there was an attendance of twenty-six, including children. As ever, an earnest interest was shown in all that pertains to the doctrine and life of the Church. The former Middleport members, in all parts of the church, will be pleased to hear that externals, as well as things internal, are being preserved and improved, and that the church building, with which they associate so many delightful recollections, is kept in good order, and is at present receiving a new coat of paint.

     From Middleport I went to COLUMBUS, OHIO, Where two days were spent with the family of Mr. and Mrs. W. H. Wiley, which also includes Mrs. Julia Allen and Miss Emme McQuigg. Instruction was given the three children of the family, and two doctrinal classes were held.
     F. E. WAELCHLI.

     CINCINNATI, OHIO.-The new season opened on October 5th. On the 15th and 16th we had the pleasure of a visit from the Bishop, on his way from Pittsburgh to Chicago. The first day, the men of the Circle met the Bishop at a downtown luncheon, and enjoyed listening to incidents he related of his visit to Europe during the past summer. In the evening, a Local Assembly was held at the home of Mr. and Mrs. Colon Schott.

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The Bishop read a paper on "Fundamentalism and Modernism," a, discussion following. Afterwards some time was spent socially.

     The services of our Circle are held regularly, with an attendance of from fifteen to twenty. At the weekly doctrinal class, the study of the Divine Love and Wisdom is being continued.
     F. E. W.

     CHICAGO, ILL.-The members of Sharon Church participated in the District Assembly at Glenview, October 17th to 19th, and we also had the pleasure of an evening with the Bishop at our church home in Chicago, on which occasion the Immanuel Church friends were present with us. Following a social time, we were privileged to hear the Bishop's paper on "Fundamentalists and Modernists."

     After the summer vacation, our program of meetings began as usual, and we have held one Sunday dinner at the church followed by a doctrinal class, as well as a Friday supper and class. The young people's meeting has been well attended. In September the ladies met at the hospitable
home of Mrs. John Pollock.

     On Sunday, October 26th, our Pastor officiated at the baptism of two young men who have recently come among us, Mr. George Knight Thompson, a Louisiana friend of Mr. Donald Gladish, and Mr. William Harold Taylor, a schoolmate of Mr. Victor Gladish.
     E. V. W.

     MICHAEL CHURCH, LONDON.

     Sunday, October 5th, marked the opening of another session of church work here. In the morning, the Harvest Thanksgiving Service was held. There was a good congregation, and many offerings of fruit and flowers were made, which were taken to Guy's Hospital on the following day. The Pastor preached an eloquent and forceful sermon, and, as his habit is on such occasions, one entirely appropriate to the special circumstances of the day, which habit adds much to the "staying power" of the instruction given. The discourse was based on Exodus 34:21 and Isaiah 9:3; and the keynotes were "joy" and "rest." In A. E. 911, it is written: "By `harvest' is signified all things which spiritually nourish men, which have relation to the truths of doctrine and the goods of life." Surely, all those privileged to hear that sermon must have realized that it was indeed a spiritual harvest! Appropriately, also, to a Feast Day, the Pastor administered the Holy Supper to 46 communicants.

     At 6 P.M., a Feast of Charity was held, and again there was abundant nourishment for both mind and body. After the singing of a hymn and the asking of a blessing, followed by some general conversation, the Pastor rose to offer a welcome to Miss Adah Nelson, of Glenview, and to Mrs. Summerhayes, of Street, who were present with us, and to read letters of greeting from the Rev. F. E. Gyllenhaal, and from other friends who were unavoidably absent, all of which called forth applause. He then began his Address, first noting the fact that the inauguration of a new session of church work with us always takes place on the Sunday nearest to the anniversary of the birth of Bishop Benade. He then glanced back over the interval which had elapsed since the close of the last session, during which the outstanding event had been the British Assembly, held in the first days of August, and presided over by the Bishop of the General Church, the Right Rev. N. D. Pendleton. The Bishop preached an impressive sermon on Assembly Sunday, when Michael Church was filled, and administered the Holy Supper. He also contributed two valuable papers to the Assembly program. Mrs. Pendleton was also with us, and won the hearts of all with whom she came in contact.

     "Now, what of the future?" asked the Pastor. "We are to plough and reap, that we may experience joy, and enter eventually into real and eternal rest. The Church is our greatest asset in life. Believest thou this?"

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Touching then in greater detail upon the various activities of church life, the Pastor made special reference to the music of the Psalmody and to a tendency of late to regard it as too difficult for ordinary use. This he deprecated. Some of it is certainly difficult, but the last generation learnt it, and has never forgotten it. Cannot the present do as well? It is worth the doing. "The harvest truly is plenteous, but the laborers are few. Pray ye therefore the Lord of the harvest, that He will send forth laborers into His harvest." Let us hearken and obey. After short but fruitful speeches from several laymen, the Pastor pronounced the Benediction, which brought this pleasurable and profitable Sabbath to close. May this "first state" of the new session "enter into all its succeeding states," and make them blessed.
     K. M. D.

     REPORT OF THE MISSIONARY.

     A short trip was made, beginning on October 2nd, 1924. Several places westward of Toronto were visited. I was at Kitchener and Waterloo over Sunday, October 5th, and attended services at Carmel Church. The sermon by Pastor L. W. T. David was spiritually edifying, and therefore enjoyable. Over Sunday, October 12th, I was at Milverton, Ontario. We had services at the home of Mr. and Mrs. Solomon Bauman, two miles from the town. The sacrament of the Lord's Supper was administered, and there were eight communicants. The next place visited was the city of London, Ontario. Some years ago, services were held by me three or four times each year in that city, but changes have taken place; and for some time it has not been practicable to hold meetings. However, we always have very useful conversations concerning the Heavenly Doctrines.

     The farthest place west on this trip was the village of Mull, Kent County, Ontario, where services were held at the home of Mr. and Mrs. Francis E. Woofenden and family on Sunday, October 19th. A grandchild of Mr. and Mrs. Woofenden was baptized. It was the 53rd baptism in that family relationship.

     The final visit on this itinerary was in the city of Hamilton, Ontario, with Mr. James Lennie, who is, and has been for many years, a member of the General Church of the New Jerusalem. And also with the Rev. J. J. Morton, who was for many years a retired Episcopalian minister, this, because he became, as the Bishop of the diocese expressed it, "a Swedenborgian missionary." He is now minister of the Canada Association of the New Church. For nearly one-third of a century I have always received a cordial welcome at his home, whenever there has been occasion for me to be in Hamilton.
     J. E. BOWERS.

     HOLLAND.-From a report of the Rev. Ernst Pfeiffer to the Bishop, we quote the following items of news:

     "During the past year, services were held regularly at The Hague, with a few exceptions caused by sickness and by my absence in America. The Holy Supper has been administered seven times in church and three times to persons privately. In future, the Sacrament will be administered regularly on the last Sunday of the month. Through the kindness of the family of Mr. Cornelis P. Geluk, it was possible to hold a service at their home in Rotterdam seven times during the year, in the afternoon of the first Sunday in each month.

     "The doctrinal class at The Hague has been held regularly on Thursday evenings. At the end of the year 1923, I concluded the course on the Apocalypse Revealed which I began in 1921. During last January and February, in place of the doctrinal class, I delivered a series of public lectures at the "People's University," as a result of which the attendance at doctrinal class was considerably increased.

     "Much to my regret, we have not yet been able to start a Sunday School. The children are either too young, or they vary too much in age, and live too far away, to follow regular class instruction.

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Meanwhile, however, religious instruction in the home is encouraged, and I have given individual instruction in several cases.

     "In the course of the past year I have baptized five adults, and these have become members of the General Church; I have also baptized two children. On September 4, 1923, the Dutch Government placed the General Church of the New Jerusalem upon the list of officially recognized Churches in the Netherlands. Ware Christelijke Godsdienst, the periodical we started in June, 1923, is now printed upon our own press. We have forty-four subscribers, but it is sent gratis to all who make application. The monthly edition consists of one hundred copies."

     In addition to his report of the activities of the General Church Society at The Hague, Mr. Pfeiffer gives an account of the work done by the Dutch Swedenborg Society, the membership of which has increased from 36 to 42. At the lectures which were delivered at the People's University, "there was a regular attendance of seventy-five persons, several of whom are now attending services and doctrinal classes. The lectures have brought Swedenborg's name to public notice, and we are planning a similar course for the coming winter. The circulation of the books of our library has also increased very noticeably."

     "As regards the work of translating the Writings (one of the uses of the Swedenborg Society), the Brief Exposition is now nearly ready to print, and will be followed by the Coronis, the translation of which has been completed by Dr. van der Feen, who has now entered upon the first volume of the Arcana Celestia.

     "We are in correspondence with a group of New Church people in Surinam, Dutch Guiana, where there is a small congregation having connection with the General Convention. Some of them have joined the Dutch Swedenborg Society, and have subscribed to our periodical. Several public libraries in Surinam, as well as in Holland, have been supplied with copies of the Writings."

     It has recently been made possible for the Society at The Hague to rent a house in a favorable location for the meetings of the Society and the residence of the Pastor. The new address is Laan van Meerdervoort 229, and the Hall of Worship there was dedicated on Sunday, October 26, 1924.

     SWEDEN.-"The Visit of Our Bishop" is the most notable event chronicled in Mr. Baeckstrom's Nova Ecclesia for September-October, 1924. It presents a half-tone portrait of Bishop N. D. Pendleton, and gives a very appreciative report of the week spent in Stockholm last August by the Bishop, Mrs. Pendleton, Mrs. Paul Carpenter and the Rev. Theodore Pitcairn, the account ending with a short biographical note, from which we quote the following:

     "With unfailing care, with patience and a knowledge of human nature, Bishop Pendleton has maintained the organization of the General Church and led it through those difficulties which are sure to arise where men are striving for ideal aims, and where the fight must be waged both within and without. His contribution as an organizer has been of inestimable practical value. As a minister, he is known for his deep penetration into the Writings, his strong philosophical bent, and his perfection of form. As a teacher, he exhibits a warm-hearted and urbane personality, thus winning the affection of the young in as high a degree as he commands their admiration and respect with his broad learning.

     "Bishop Pendleton is a 'Southerner,' that is, he is descended from one of the old English families mixed with French blood which, before the Civil War, resided on the large plantations of the Southern States of North America. This descent imparts to his personality a peculiar fine culture that is one of his most marked characteristics,-a culture which is West European in origin, but which, transplanted to a foreign continent, has developed under peculiar circumstances to give the individual a strong cosmopolitan turn.

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Although these 'Southerners' are noted for their glowing patriotism, this strong love of their own country has not stifled in them the ability to penetrate and understand the characteristics of other nationalities. So it is that Bishop Pendleton does not seem a stranger to us. We see in him a warm and understanding friend, a true father and brother in the Church. And we know that, as long as he remains our Bishop, the General Church will possess a leader inspired with only the highest ideals." (Senta Centerval.)

     In the Pastor's Report of the year's work, we note that he held 41 services in Stockholm, which were attended by an average of 53 persons. The Society has a membership of 66, with 26 children in addition. Public lectures, classes in religious instruction for children, and doctrinal classes, continue to be among the activities of the Society. Besides these, there is a very lively Young Folks' Club.

     Among the contents of this latest issue of Nova Ecclesia is a Swedish version of "Princess Angiola," one of Miss Amena Pendleton's stories for children.

     We have not before noted that, last spring, Mr. Baeckstrom published in Nova Ecclesia a translation of "The Three Gods in Christian Art," by the Rev. C. T. Odhner, with the striking illustrations that accompanied this article when it first appeared in New Church Life (January, 1916) and in its later pamphlet form.
     S. C. O.

     COVERT, MICHIGAN,-At the New Church Meeting House situated on the eastern shore of Lake Michigan, between Palisades Park and Linden Hills, we had the great pleasure last summer of listening to a course of lectures on the subject of New Church Education, delivered by the Rev. Homer Synnestvedt, of Pittsburgh, Pa. He first showed why all true education must be religious, and then dwelt upon the great need of thorough New Church scientific education, to meet the evolutionary and agnostic scientific spirit of the day. The lectures were vitally interesting, and were developed in a masterly manner. Two Sunday sermons, preceding and following the lectures, deepened the impression, and were greatly enjoyed and appreciated. It is hoped that we may be able to have something of this nature-a course of lectures on some vital New Church subject-every summer.

     The Rev. John W. Stockwell also preached one Sunday a sermon that was much liked. Another Sunday there was a baptism,-the infant daughter of Mr. and Mrs. Fred Peterson, who live not far from Covert.
     W. L. G.

     FRANCE.-In a recent letter to the Bishop, the Rev. F. Hussenet, Pastor of the General Church Society in Paris, mentions an interesting event of last summer. He writes: "Called to the north of France by my old friend, Alexandre Cattelain, of Caullery, I there officiated at the baptism of a family, consisting of the father and mother, M. and Mme. Cosse, and their two little girls, Georgette and Reine. The ceremony was performed on August 29th at the home of our dear friend Cattelain, who explained to me how M. and Mme. Cosse have freely accepted the Doctrines of the New Jerusalem, and expressed the hope that other families will shortly desire to join the Church."

     RIO DE JANEIRO.-The Rev. Joao de Mendonca Lima, who is a captain in the Brazilian army, recently suffered an accident that might have proved fatal. In a letter dated June 11th, he says: "To write you this letter I am taking advantage of several days off duty which I obtained in a manner hardly to be recommended, as you will see after my explanation. Day before yesterday, during a cavalry drill, my horse took fright and bolted with me across a rough piece of ground full of obstacles, and this led to my falling head first and violently on the cobblestones. I lost my senses, and lay bathed in blood, and had to be carried to the infirmary of the School [of the General Staff where he is receiving lessons in military tactics from a commission of French officers].

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The impression of all the persons who witnessed the accident was that I had been killed outright, so violent was the blow. Well, the only injuries were a slight scalp wound and a few abrasions on the fingers of my left hand. The Divine Providence enveloped me in a marvelous manner, not allowing me to be mangled among the obstacles through which my horse had dashed. Reflecting on this, I am further convinced that Providence only permits physical evils to befall us when they will prove a useful repercussion upon our spiritual progress."

     Continuing the same letter under date of October 11th, he says: "After an interruption of more than four months, I take up again the letter I had commenced to you, only to lay it down when the revolutionary movement broke out in the state of Sao Paulo, whither I was sent on service as a member of the General Staff of one of the forces despatched by the Federal Government. . . I spent more than two months in the campaign against these rebels in the Paulist wilderness. Finally, at the end of our sad mission to quell our revolted countrymen, I returned home towards the end of September. I came back homesick for our little group, where I was affectionately greeted by my beloved brethren. I found them firm as ever, in spite of their small numbers; for our society is going on well, the attendance of this year having been slightly larger than that of the previous year. These two months of separation, in which I marched through the wilderness deprived of the sweet pleasure of attending the Sunday service in the if company of my brethren, have made me reflect upon the immense joy I would feel if I had the material resources to permit me to give up the military service and devote myself entirely and exclusively to the service of the New Church. I could then devote myself to a deep study of Latin and the Writings, so as to cooperate in the realization of one of our most ardent aspirations,-the translation into Portuguese of the works of Swedenborg.

     "The military service so absorbs my time that, so long as I remain in the active army, there is little work that I can do for the Church, notwithstanding the great desire I have to be useful to it. Only much later, when shall have completed forty years of service, can I pass to the retired list h under advantageous conditions; but this is still seventeen years off. In two years, when I shall have completed twenty-five years of military service [Snr. Lima entered a military school at the age of fourteen], the law allows me to retire from active service, and to be placed in the reserves; but this would cut my present competence in two, a condition insufficient for the support of my family. My sole hope, then, is to wait patiently the passage of seventeen years, when I can retire from the service without harm to those dependent upon me. But the Lord certainly knows what is useful for the destinies of His Church, and will make suitable provision for its real needs."

     Snr. Lima also reports the arrival of the third grandchild to Snr. and Snra. Leonardos, their first grandson. His parents, Captain Antonio Lima and Snra. Alice Leonardos Lima, have named him Hellos.
     E. E. I.

     GLENVIEW, ILL.-Our District Assembly, an affair of supreme importance in the year's calendar, has left behind a feeling of satisfaction in having participated in a series of meetings as successful as these were-a feeling that is pardonable, perhaps, if it stimulate the community to increased ambition.

     A large attendance of the friends from Chicago joined us for the Assembly Banquet on Friday evening, when we had the pleasure of listening to the Bishop's address on "Christian Bites and Ceremonials in the New Church." The following evening the subject of "Government came before us in the form of a paper by our Pastor, and at the close of the evening the Bishop arose and drew all the cords of the tangled net together, and spread them out with characteristic simplicity and precision into an unmistakable pattern.

764

     The services Sunday morning and afternoon were followed in the evening by a cafeteria supper of delectable and generous array, served in the school rooms to the largest attendance of the Assembly. The halls were filled with a vivacious, friendly, chattering crowd, afterwards assembled in the parish hall to hear a paper by the Rev. W. L. Gladish on the subject of "The Origin of Evil." After the paper had been discussed, the Bishop spoke, extending greetings to the Assembly from the centers of the General Church in Europe which he had visited during the summer months. The mood of the evening seemed to be a particularly exultant one, and the Bishop seemed so pleased with the progress he had observed in all his visits, and graciously extended a measure of praise to the societies in this District. The answering leap from those assembled was almost tangible, and was voiced in spontaneous song.

     While this meeting was the climax, it was not to be the end of the Assembly. On Monday afternoon, the Bishop met with the Woman's Guild and gave them an informal talk in which he set forth some of the plans and ideals worked for in the Academy Schools. On Monday evening, there was a Men's Meeting at which, we hear, a strong spirit of good fellowship prevailed, accompanied by a most profitable discussion. Indeed, the whole Assembly seemed to have been pervaded by that spirit of geniality and camaraderie, with a constant interplay of leavening humor and witticism. In summing up the total impression, one general fact seems to have been reiterated in various ways in each of the subjects discussed, and that was, in every event, the right of individual freedom.

     Armistice Day was celebrated by a service for the children in the morning, which was particularly impressive. After an address by the Pastor, who recalled the historical events connected with the dose of the Great War, Captain Henderson and Sergeant Benjamin McQueen also addressed the children. In the evening, a banquet tendered the ex-soldiers was another impressive occasion. Each soldier answered the roll call and a brief account of his record. Droll were the quips, some at Uncle Sam's expense, and many at their own. The toast master, Mr. Sydney Lee, saw to it,-in a way that toastmasters have, of not seeming to do anything at all,-that speech, response and song followed closely and naturally. After the formal program came dancing, confetti, and general enjoyment. The orchestra played a number or two between speeches, and officiated for the dances. At the banquet board 106 were seated.

     The Alvin Nelson home, which had been dosed for some time, has been opened again to receive the family. Mr. and Mrs. Nelson, with the Misses Gertrude, Dorothy, and Beatrice Nelson, spent several months traveling through many countries of Europe. The society listened with enjoyment to a recounting of the trip by Mr. Nelson, and the ladies had the especial pleasure of a talk by Mrs. Nelson at the home of Mrs. Oscar Lindrooth.
     V. P. G.

765

PRINCE OF PEACE 1924

PRINCE OF PEACE J. S. DAVID 1924

From realms transcending stars and Milky Way,
Where Love is robed in everlasting Day,
The Lord came down to dwell upon our earth-
A Holy Child of humble virgin birth.

Behold the Child unknown, the baby stranger,
Enwrapped in swaddling clothes, laid in a manger;
No room, alas, in Bethlehem's crowded inn
For Him who came to save the world from sin!

But holy angels from the realms of light
Appear to watchful shepherds in the night,
And fill the darkness with celestial glory,
While all in chorus chant the wondrous story:

"To you is born this day (O precious word)
The promised Savior, who is Christ the Lord.
To God be glory in the highest heaven,
And on earth peace, good will to man be given."

In far-off East, a strange new Star has risen;
The royal Magi wonder at the vision.
That Star they follow, as an inward light,
Until it leads them through the shades of night,

And poises just above the sacred place
Where Mary, with the Babe of radiant face,
Is resting now in quiet, blissful ease.
His name, God-given, is "The Prince of Peace."

"The Prince of Peace"-"The Way, the Truth, the Life!"
He came to conquer darkness, sin, and strife,
And by His Truth to make His children free-
These blessed Tidings are for you and me!
J. S. DAVID.

766

DIRECTORY OF SOCIETIES 1924

DIRECTORY OF SOCIETIES Various 1924

     GENERAL CHURCH OF THE NEW JERUSALEM

     RIGHT REV. N. D. PENDLETON, BISHOP.

     REV. W. B. CALDWELL, SECRETARY. MR. H. HYATT, TREASURER.

     Bryn Athyn, Pennsylvania, U. S. A.

     Services held every Sunday Morning unless otherwise noted.

     Abington, Mass.-29 Orange St. Visiting Pastor: Rev. T. S. Harris.

     Allentown, Pa.-Monthly. Visiting Pastor: Rev. Enoch S. Price, Bryn Athyn, Pa.

     Arbutus, Md. (Halethorpe, P. O.)-Pastor: Rev. T. S. Harris.

     Brussels, Belgium.-Ravenstein (Room 7), rue Ravenstein, 3. Pastor: Rev. Ernst Deltenre, avenue Louis Bertrand, 21, Brussels (Schaerbeek).

     Bryn Athyn, Pa.-Pastor: Bishop N. D. Pendleton. Assistant Pastor: Rev. George de Charms. Friday Doctrinal Class.

     Chicago, Ill.-Sharon Church, Wayne Ave. Acting Pastor: W. L. Gladish.

     Cincinnati, Ohio.-Pastor: Rev. F. E. Waelchli, 252 Ehrman Ave.

     Colchester, England.-Maldon Road. Pastor: Rev. F. E. Gyllenhaal.

     Denver, Colorado.-543 Delaware Street. Minister: Rev. Henry Heinrichs.

     Durban, Natal, South Africa.-Pastor: Rev. Theodore Pitcairn, 115 Musgrave Road.

     Erie, Pa.-Visiting Pastor: Rev. F. E. Waelchli, Cincinnati, Ohio. Secretary: Mr. Edro Cranch, 1309 E. 20th Street.

     Glenview, Ill.-Pastor: Rev. Gilbert H. Smith. Friday Doctrinal Class.

     Kitchener, Ont.-820 King St., West. Pastor: Rev. L. W. T. David, 20 Willow Street. Friday Doctrinal Class.

     London, England.-174 Peckham Rye, S. E. Pastor: Rev. F. E. Gyllenhaal, 75, Turney Road, Dulwich, S. E. 21.

     London, England.-Burton Road, Brixton. Pastor: Rev. R. J. Tilson, 7 Templar Street, Camberwell, S. E.

     Los Angeles, Calif.-Residence Mr. C. P. Unruh, 1234 W. 41st Place. Services First and Third Sundays every month.

     Middleport, Ohio.-Occasional, Visiting Pastor: Rev. F. E. Waelchli, Cincinnati, Ohio.

     New York, N. Y.-839 Music Studios, Carnegie Hall. Pastor: Rev. Alfred Acton, Bryn Athyn, Pa. Acting Secretary: Mr. Harold Sellner, 214 West 21st Street, New York City.

     Paris, France.-84 Avenue de Breteuil. First and Third Sundays. Pastor: Rev. F. Hussenet, 31 rue Henri Regnault, 21 St. Cloud, Seine et Oise.

     Philadelphia, Pa.-5423 Wyalusing Ave. Minister: Rev. R. G. Cranch, Bryn Athyn, Pa.

     Pittsburgh, Pa.-Wallingford Street, near Morewood. Pastor: Rev. Homer Synnestvedt, 723 Ivy St.

     Rio de Janeiro, Brazil.-89 rua Ouvidor. Pastors: Revs. Henry Leonardos, J. de M. Lima, and C. F. de O. Braga. Secretary, R. Jeudy, rua Sachet 25.

     South Africa.-General Church Mission. Headquarters: P. O. Box 78, Ladybrand, Orange Free State.

     Stockholm, Sweden.-Pastor: Rev. Gustaf Baeckstrom, Grefgatan 57.

     Sydney, N. S. W.-Pastor: Rev. Richard Morse, Dudley Street, Hurstville, Sydney, Australia.

     The Hague, Holland.-Pastor: Rev. Ernst Pfeiffer, Laan van Meerdervoort, 229, The Hague, Holland.

     Toronto, Ont.-35 Elm Grove Avenue. Secretary: Mr. R. S. Anderson, 166 Sunnyside Avenue.

     Washington, D. C.-Services Second Sunday; Supper and Class preceding Saturday, at Mr. Schott's, 2010 35th St., N. W. Pastor: Rev. Alfred Acton. Secretary: Mr. F. M. Grant.

767

ANNUAL COUNCIL MEETINGS 1924

Announcements.

The Councils of the General Church of the New Jerusalem, and the Philadelphia District Assembly, will meet at Bryn Athyn, Pa., from February 2d to 8th, 1925. A Preliminary Program of the Meetings will be found below.
ANNUAL COUNCIL MEETINGS 1924

ANNUAL COUNCIL MEETINGS 1924

     To be held at Bryn Athyn, Pa., February 2d to 8th, 1925.

     PRELIMINARY PROGRAM.

Monday, February 2d. 3:00 p.m. Consistory.
Tuesday, February 3d. 10:00 a.m. Council of the Clergy.
     3:00 p.m. Council of the Clergy and the General Faculty.
Wednesday, February 4th. 10:00 a.m. Council of the Clergy.
     3:00 p.m. Council of the Clergy and the General Faculty.
     8:00 p.m. Public Session.
Thursday, February 5th. 10:00 a.m. Council of the Clergy.
     3.00 p. m. Council of the Clergy and the General Faculty.
Friday, February 6th. 10:00 a.m. Council of the Clergy.
     7.00 p. m. Banquet in Celebration of General Church Day Address by the Bishop.
Saturday, February 7th. 10:00 a.m. and 3.00 p.m. Joint Council.
     8:00 p.m. Service of Praise.
Sunday, February 8th. 11:00 a.m. Divine Worship.
NEW CHURCH LIFE 1924

NEW CHURCH LIFE 1924

     The following are authorized to receive subscriptions, renewals, changes of address, and other business communications:

     AUSTRALIA: Mr. A. Kirschstein, 12 Elizabeth Street, Waterloo, Sydney, N. S. W.

     GREAT BRITAIN: Mr. Colley Pryke, 48 Broomfield Road, Chelmsford, Essex; England.

     HOLLAND: Miss Mary Barger, 19 Sneeuwbalstraat, The Hague, Holland.

     KITCHENER, ONTARIO: Mr. Fred E. Stroh, 50 John Street West, Waterloo, Ont.

     SWEDEN: Mr. Bertram A. Liden, Klara Sodra Kyrkogata 18, Stockholm, Sweden.

     TORONTO, ONTARIO: Mr. Frank Wilson, 50 Cowan Avenue, Toronto, Ontario.

     Subscription price: $3.25 or 14 shillings per year payable in advance.