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THANKSGIVING DAY, 1918 1919 THANKSGIVING DAY, 1918 N. PENDLETON 1919 NEW CHURCH LIFE VOL. XXXIX JANUARY, 1919 (Delivered at a special service in Bryn Athyn, November 28, 1918.) The day of our national thanksgiving coincides with a period of world rejoicing. The war is over. Peace is not yet declared, but a binding armistice which insures peace is in force. The long, weary years of stress and strain, of hope and despair, are past, and the heart of the world is taking account of its appalling loss, is beginning to hallow its dead. The mind of the world is beginning to take thought of the future.

Is it any wonder that it is seeking to find a way to prevent, if possible, a recurrence of the recent horror; that men talk of a league of nations to guard against racial annihilation? As nations in the past have fortified themselves to preserve their integrity, may not the race take steps to provide for its security? It seems that war can no longer be limited as in former days. Peoples are so closely interknit, and the currents of intercommunication so open and constant, that there is mutual interdependence as to vital needs. This interdependence increases with each passing year, with every added means of transportation, and of thought transference.

Each new way that is opened binds the race more closely by producing the same needs, developing like desires, and establishing a common understanding. A sense Of human oneness, and of the rights of all men, is no longer merely a perception of the seer, a law recognized by intellectuals, but is a fact of practical import within the range of the common mind of man, the consequences of which must be met with adequate recognition. This being so, steps must be taken to guard the safety, the rights, the freedom of all peoples. Enlightened self-regard sees that national selfishness must be curbed, and that, as between nations, to disable one is to injure all. This is a spiritual law, long preached, but now practically demonstrated in the widest possible field and most conclusive manner. And so the conception of some larger combining force to prevent war has emerged.

It is no longer a mere idealistic conception, but a practical problem to be solved. It may be that the first cast of this idea will in part fail. It is usually so with first attempts, but at length it must be more completely realized, for its benefits are not only preventive; it represents the high moral fruitage of the recent world struggle; nor is the strength and virtue of the idea invalidated because we foresee the present impossibility of establishing an everlasting peace. Men continue to steal, in spite of the law, and the machinery for its enforcement. Yet we have abundant cause to appreciate the benefits resulting from the law.

Stealing is much mitigated thereby, and so may it be with war and its robberies. Wars may come at any time, but they should be prevented by every check that can be brought against them. This for many reasons, but now especially because of their increasing destructiveness. A combination of powers may in some instances fail, but the idea is conceived in recognition of the solidarity of the race, its integrity and rights; and this, when spiritually interpreted, looks to the preservation of the kingdom of God. It regards the communion of the saints,-the invisible church, spread throughout the world in every nation and every tribe.

I began by saying that our national thanksgiving coincides with a period of world rejoicing, but the picture must be somewhat limited. There is yet much suffering, and in large territories mad passions still rule; nor has the sound of guns everywhere ceased.

Yet in truth the war is over,-that great war which threatened the life and freedom of the world. The war is over, and the victory is finally won by the greatest martial triumph of the ages. Victory is sweet to men, regardless of the cause, and it invariably brings rejoicing. 3 But there is something more precious than any martial triumph, which, when present, adds an inner joy to the exultant shout of victory.

Of this the proclamation that has called us together speaks: 'Peace has come as a great triumph of right.' 'God has indeed been gracious,' and 'we have cause for such rejoicing as revives and strengthens in us all the best traditions of our national history.' 'A new day shines about us, in which our hearts take new courage and look forward with new hope to new and greater duties.' These words strip the subject to its core, and reveal the inner cause of our rejoicing.

'Peace has come as a triumph of right.' This is the truth, and in consequence our national conscience is clear because of that which we have done. In taking sides we delayed, for we knew that war was a terrible thing, to friend as well as foe, and a great evil unless altogether justified, unless absolutely necessary. The only disturbing thought may be because of our delay. However, that we finally entered the conflict with a demonstration of irresistible force will be recorded as one of the clearest and cleanest pages of our history as a nation; and we now realize that to so do was, under the circumstances, not only a part of the saving of the higher ideals of right and freedom of the world, but also that by so doing our own redemption as a nation was effected.

It has ever been the hard rule that blood must ultimately flow in the cause of right. That which happened on Calvary is the type of every redemption.

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

4 In the end the day of Divine justice will dawn, when human conduct will be in accord with the ordinance of God. This is an ideal which the seers have seen and the prophets foretold, and is therefore certain of fulfilment. Some one has with discernment said: 'If only human nature could be radically changed, and men love service rather than advantage, our difficulties would cease.' And yet it may be so; it will be. For this is that radical change in human nature which is to be produced by a spiritual regeneration, and this regeneration is effected by the formation of a spiritual ideal of life, and by fighting to live it. The outstanding results of this regeneration are as yet meager.

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

The thought has been put forward that our country, in the present world emergencies, may be of service to other nations. A dedication of our people to this ideal of national service would advance the standards of national morality, and give ground for the sowing of spiritual seeds in its national consciousness. We, at least, who have been trained in doctrines that insist upon a spiritual view of life, cannot but recognize that every ideal which points to service and provokes unselfish action, whether it be the ideal of the nation or the individual, is none other than a positive force, which makes either directly or indirectly for the kingdom of God. For one, I am impressed by the fact that, in the midst of the welter of these latter days, ideals of human service, as the worthiest mode of life for nations as well as individuals, are emerging, and to a considerable degree receiving recognition. It is a good sign, bespeaking possibilities of a larger human brotherhood than was possible prior to the discipline of the great war just ended.

5 Triumph in this respect would be far greater than any victory at arms. That the recent victory appears to have made possible such a moral triumph affords deep cause for thankfulness, for all those who realize the truth of the Scriptural saying, that 'righteousness exalteth a nation.' Let us, then, on this day of national rejoicing, give thanks to the Lord for His mercy in bringing to an end the long, cruel war. Let us give thanks because He has given peace with victory, and with victory the triumph of right. Let us pray that He may guide the will of the nations in union, to an enlightened judgment, an unselfish disposal of the rivaling claims, the crowding ambitions of the liberated peoples, with freedom and justice for all. Thus may peace record a victory of the spirit, which alone can sanctify the river of blood that has been shed, and seal the compact of a permanent brotherhood between the nations. PERMISSION OF EVIL AND AFFLICTION 1919 PERMISSION OF EVIL AND AFFLICTION Rev.

CRONLUND 1919 He doth not afflict willingly nor grieve the children of men. (Lamentations 3:33.) At this time, when the world is passing through the most terrible war in its history, a war so tremendous that it affects every nation and people on the whole globe, it is of fundamental importance to bear in mind the truth, so frequently and clearly taught in the Doctrines, that no evil is from the Lord. It is wisdom to search for causes, and to view things from their causes, for from effects nothing but effects can be known. Effects alone give only an external, only a surface view of things, whereas a knowledge of causes gives an internal, a true view; it enables a man to judge a just judgment. Let us begin, then, by bringing forth from, the mine of Divine Truth this teaching, that 'the perversion of order is the general cause of permissions;' that is, evils are permitted because man fell from the order into which he was created.

Man is in a state of disorder, and so he cannot but be permitted to do disorderly things. 6 For the Lord gave freedom to man, freedom to act according to his love, whether that love be good or evil; freedom involves the ability to choose and decide for oneself what is to be done. In accordance with his freedom man may in appearance lead himself altogether.

He may lead himself whithersoever he desires. Man has been given freedom in order that he may as of himself choose good and do it, but he would not be able to do this unless he were also able to choose evil and do evil.

There is no freedom to do right unless there is freedom to do wrong. Therefore, that man may be capable of being saved, and that he may never lose the ability to become an angel, he is permitted to do evil.

Man is permitted to do evil in order that by this means he may be led away from evil, for salvation is what the Lord has in view, not only in what He provides but also in what He permits. The Divine Providence can intend nothing but salvation. This intention is present and governs in everything that is provided, and in everything that is permitted. Man is permitted to think evil, to delight in it, and even to do it, in order that he may see it in himself, and so shun it. Another reason why man is permitted to do evil is that he may be in a state of humility. When a man reflects upon the evil he has committed, it keeps him from glorying in his goodness.

When he sees his own weakness, sees that in himself he is nothing but evil, and that he can be kept in good only by the power of the Lord. And these things apply not only to the individual man but also to the collective man,-the larger man, which is a nation or a country. A nation is allowed to fall into evil in order that judgment may take place, that evil may be separated and removed, and that there may be deliverance from it. God is order itself, and from Himself He introduced order into the universe, into the whole and every part of it, and He introduced most perfect order, because all things which He created were good, as is said in the Book of Genesis. Man was created from order, in order, and into order. The order into which man was created was that he should love the Lord above all things and his neighbor as himself. 7 But in course of time love to the Lord and to the neighbor were changed into their opposites.

Evil was introduced. Man fell from order and became a form of disorder, for from himself he inwardly strives against order. This being the case, wars and other evils cannot but be permitted by Providence, for, as has been said, 'the perversion of order is the general cause of permissions.' But it must be noted carefully in this connection that evil is not a permission from the Lord as of one who wills it, but as of one who does not will it. The Lord does not will evil. He wills good. The good into which He turns evil, the good that He has as an end in permitting evil, is what He wills.

The preservation of human freedom, the establishment of the church, and thus the salvation of man, is what the Divine Providence has as an end in every war that has been permitted to take place. Thus, from an internal point of view, every war is a religious war, for every war has a spiritual cause, and in every war spiritual ends are regarded by Providence.

Furthermore, every war is representative of the state of the church with those who are engaged in it. We know that when the children of Israel fell into a certain evil they were attacked by the nation that represented that evil. And it is similar at the present day. The whole Christian world has fallen into evil. Selfishness and worldliness reign supreme.

Comparatively few really believe, really know, that there is a life after death. Thus has the order into which man was created been turned into its opposite. For this reason the present terrific conflict has come about. 'As it is written in the law of Moses, all this evil is come upon us yet made we not our prayer before the Lord our God, that we might turn from our iniquities and understand Thy truth. Therefore hath the Lord watched upon the evil, and brought it upon us: for the Lord our God is righteous in all His works which He doeth; for we obeyed not His voice.'

9:13, 14.) No nation engaged in this war is innocent. But let us bear in mind that 'the Lord doth not afflict willingly nor grieve the children of men.' The Lord does not will war, with its horrors, its grief, its suffering, but He wills that the nations of the world should see their evils. 8 He wills that there should be freedom, freedom to believe aright and to do aright, in order that the New Church may be established, and that men map be Saved. And one way through which the Lord removes evil is by permitting it to be ultimated.

It is said that He permits, for there is but one Providence. There is but one governing power in the universe, and not the least thing can take place without the permission of that power. When an evil is permitted, it is governed and controlled every moment, lest it go beyond certain prescribed limits. By governing evil the Lord makes it of service to good, and by this means He also turns it into good. When we contemplate the end that the Lord has in view in His leading, we realize that is government is a government of love and of mercy.

Rs Logix 500 Including Serial And Activation Disk Management. The Lord cannot act except from love; He cannot turn away His face from anyone, and He cannot be unmerciful to anyone. In everything that He provides, and in everything that He permits, there is mercy. 'The Lord is indeed good to all, and His tender mercies are over all His works.' There is mercy in the permission of evil, and in the governing of evil. Furthermore, there is a manifestation of Divine mercy in the punishment that follows the commission of evil.

But as evil is not from the Lord, so neither is the evil of punishment from Him. The Writings teach: 'Those in the world of spirits who are hurt and punished think it is from the Lord. But they are told, and it is shown them, that not the least of evil is from the Lord, but that they bring it upon themselves; for such is the state, and such is the equilibrium of all things in the other life, that evil returns upon him who does evil, and becomes the evil of punishment, and for the same reason it is inevitable.' It is inevitable because a man cannot do anything without having to take the consequences of his act. 'A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit.' Every tree brings forth fruit after its own kind.

The tree is not only the deed, it is the love and the deed together. Such as is the love or intention in the deed, such will be the punishment or the reward. 9 That the reward which is stored up in good is of mercy is not difficult to see, but that the punishment of evil is also of mercy is not so easily seen. Such is nevertheless the case, for if punishment were taken away, evil could not be amended, but would increase until it had the dominion over good (A. 'The Lord doth not afflict willingly nor grieve the children of men.' The Lord does not will punishment, but He wills the amendment of the evil and the safety of the good. The Lord turns all the evil of punishment into good; so that there is never anything but good from the Lord.

It is good for the evil, it is for their happiness, that they should be restrained by punishment from doing evil, and that the evil should be so restrained is also for the good of the followers of the Lord, for by this means they are in a state of protection against evil. Thus by permitting punishments the Lord consults and provides for the good of all in the universe. The mercy of the Lord is not only in heaven; it extends even into hell. It is present and governs not only in the things that are delightful, but also in the things that are undelightful. The mercy of the Lord is present in the miseries, the misfortunes, and the griefs that come both to the evil and to the good.

We are instructed that some of the faithful are allowed to pass through misfortunes and sorrows lest they should attribute good to themselves; for if they were exempted, they would ascribe it to their own goodness, and thus they would arrogate to themselves merit and justice. To prevent this, they equally are let into common misfortunes, so that they perish as to life, and as to wealth and possessions, equally with others. But if they were not such as to attribute good to themselves, they would often be exempted from common misfortune. Thus there are hidden causes which act; for it is known that when misfortune is at hand, many of the faithful think that they should be spared on account of the good that they have done, and if they were to be spared, they would glory that it was because they were good, consequently they would arrogate good to themselves. 4630) We see, then, that the faithful are let into misfortunes that they may be kept in a state of humility.

10 For humility is an essential to salvation, it is a quality without which a man cannot abide in the Lord. The end that Providence has in view, in permitting misfortunes and sorrows, is to subdue and remove evil and to insinuate good. We know that in everyone heavenly remains are insinuated during infancy and childhood. By remains are meant affections far what is good and true and pure, reverence for what is holy, aversion for what is evil and impure. That man may be saved, these remains must come forth in after life, and they must be infilled and increased.

But with those who in adult age suffer themselves to be carried away by the gross pleasures of the world, and plunge into a life of evil, remains cannot come forth. Such cannot have any feeling of affection for the things of the Church; they have no feeling of reverence for what is holy, no aversion to evil. For if such feelings were to come forth they would become commingled with their evils, and a profane state would result. That remains may come forth, that man may be conscious of them, his evils and their delights must of necessity be rendered quiescent. How is this done? We have the following instruction: 'The Lord will never permit remains to come forth so long as the man is in evil and falsity, but only at such a time as he is in a holy state, or in some anxiety, sickness, or other trouble.

2284.) Thus, with everyone who is indifferent to spiritual things, because he has permitted himself to be carried away by the things of the world, the Lord always provides that what is of self and the world is rendered temporarily quiescent, that the man may be introduced into a state of holiness, and that the remains of infancy may come forth, in order that he may be led to reflect upon his state and act repentance. External worship is one of the chief means through which there is introduction into a state of holiness. We know well that many a man who has allowed himself to be carried away by the world has, upon entering a church, been affected by the holiness of the worship, and in that sphere of holiness has felt the affection for spiritual things which he had in his childhood, with its reverence for what is holy, and its aversion for what is impure and evil. 11 If a man is such that he can be saved, this experience will lead him to reflect upon his state and to act repentance. But anxiety, sickness, and other troubles, are also means through which evils may be rendered quiescent, so that remains may come forth. And so we see a most important reason why such things are permitted. We see the mercy of the Lord, and His great love of the salvation of souls, in permitting such things.

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

It must be so, for salvation of human souls is what the Divine Providence continually intends. The Lord does not will the sorrow, the suffering, the grief. 'He doth not afflict willingly nor grieve the children of men.' The sorrow and the suffering are not from the Lord. Their cause is evil, but the Lord turns them into good, for such is the law of order, such is His love, and such is His Providence. To all who are in any manner afflicted the Lord says, 'Come unto Me, all ye that labor and are burdened, and I will give you rest.' 12 NOTES ON THE SERVICE AND ON RITUAL IN GENERAL 1919 NOTES ON THE SERVICE AND ON RITUAL IN GENERAL W.

PENDLETON 1919 Office and Service. First a word as to the use of the terms Office and Service. In ritual an Office is defined as 'a prescribed religious service.' Service is thus the more general term.

Office is more dignified, as indicating a function. Service is a general or working term. It is not uncommon to have two terms or titles expressive of a single function; one of greater dignity, the other an ordinary working term for practical use.

Preparation for Worship. Preparation is essential in all the real things of life, in all the relations of the Lord with man and of man with the Lord. The Lord announces His coming that all men may prepare.

3:3.) He proclaims the existence of another world that men may prepare for it. He foretells His second coming that preparation may be made. Temptations prepare for the reception of truth, truth prepares for good, and good for heaven. Instruction prepares the way for all things man is to enter, both in this world and the next; in fact, the principle of preparation is found everywhere in the Word. Preparation is the formation of an internal to be in the external. 591-595) Hence there is preparation for worship, and for the important things in worship, such as the Lord's Prayer; the Ten Commandments, the Sermon, and the Holy Supper.

The real preparation for worship is in the conduct of the daily life, in the keeping of the commandments, and in all honest and faithful work. Hence John the Baptist, who prepared the way for the coming of the Lord, preached repentance, and his baptism was called the baptism of repentance, because it is repentance that prepares man for approach to the Lord in worship, and for the entrance of the Lord into man. 3:19, 20, and T. 13 There is also special preparation, by means of individual and family worship, by reading the works of Revelation, by reflection on what is read, and by providing a condition of rest for mind and body; also by a period of silence in church before the commencement of the Service.

In such a period there is opportunity for self-examination, in order to see if there has been aught of ill will against the neighbor, or of distrust and rebellion against the dispositions of Providence. For we are told that in worship 'if I regard iniquity in my heart, the Lord will not hear me. (Psalm 66:18.) The Voluntary Offering. The voluntary or free-will offering, which is placed in the basket on entering the church, is the first act of worship. That it is an act of worship ought to be fully recognized. To a large extent it takes the place of the tithes and offerings of the Jewish Church, and has in it a similar spiritual principle, namely, an ultimate acknowledgment to the Lord that all we have is His and from Him.

The command to the Israelitish people was, that at the yearly feasts 'every man shall give as he is able.' 16:16, 17.) The Lord also speaks in the Gospel of bringing gifts to the altar, which He enjoined should be made the occasion of removing ill feeling against the neighbor. 5:23, 24.) In the early period of the Christian Church it was customary in many places to bring gifts to the altar, based upon this teaching. The offering may be devoted to the support of the minister, or to other church uses; but the use to which it is applied should not be actively in the mind of the individual in this act of worship. It is to be noted that this commencement of worship is not speaking but doing, even as it was in the Israelitish Church; and it should be realized that we worship the Lord more by doing than by speaking, by the doing in the daily conduct of life, and in bringing as much of doing or action into the forms of worship as can in reason be introduced.

The first act of the Service has in it also the element of sacrifice, or the voluntary giving up to the Lord that which is valued or held dear. This leading idea runs through the Service and qualifies all that follows. 14 The Introit. The Introit is defined to be 'any composition of vocal music appropriate to the opening of a church service.' It is a chant or hymn of address and approach, usually of a petitionary or penitential character, but sometimes having in it the quality of adoration and praise, according to the subject of the day. It is the entrance of the people into the use and function of worship, and of the minister into the chancel, and into his use in the Service; and of the choir also, if there is a processional. In the Introit the people rise, in order to be standing when the Word is opened.

Formerly in our worship the people rose on the entrance of the minister. But what is to be emphasized at this point is not the priesthood, but the Word now to be opened, in which the Lord Himself is present. The minister kneels before opening the Word, a representative act, and at the same time an act of individual worship.

Such an individual act of worship is also of use to every one on entering the church. The term Introit, signifying 'to enter within,' is thus seen to include the worship of the people on entering the church, as well as that of the minister on entering the chancel. The Opening of the Word. The Minister, after kneeling, rises and opens the Word. It is an act representative of the coming and presence of the Lord, and the Word lying open in the Sacrarium, before the eyes during the entire service, represents also illustration, or the spiritual enlightenment of the understanding, which is one of the chief uses effected in worship, fulfilling every Sunday the prophecy of the Nunc Licet, as given in the True Christian Religion, n. The Opening Sentence.

After the Word has been opened, the minister repeats a Sentence of Scripture. The Sentence has been very properly called 'the Keynote of the Service.' It is the keynote of the intellectual or doctrinal series of the worship, which, beginning with the Sentence, culminates in the leading truth of doctrine in the sermon. 15 That it should be regarded as the keynote or universal of the Service, is in accordance with the teaching that 'the first thing said ought to reign universally in each and all things that follow; for what is first said must be kept in the memory in the things that follow, and must be regarded as the universal in them.' 8864.) The choice of the Sentence is determined by the leading idea of the sermon. The minister selects a Sentence from the collection in the Liturgy, or elsewhere. The Sentences have been numbered, and an Index prepared, to facilitate the minister in his choice.

There are two kinds of Sentences in the collection, one relating to the Lord and the other to life. But all the Sentences contain some idea or attribute of the Lord, that there may be acknowledgment, followed by the confession of Him. That there is a first thing done, which is by the individual worshiper, preceding the first thing said, see the note on the Voluntary Offering. The Service is a series of acts or things done, as well as a series of things said. The frequent use of the Amen, in ritual and in Scripture, is notable and full of significance.

In ritual it closes the prayers, the blessings, the sentences of various kinds, and at times it follows appropriately after chants, hymns, and doxologies. In Scripture it is used by the Lord, as recorded in the Gospels, (often translated verily), and He is called the 'Amen' in Revelation 3:14. It is the Hebrew word for truth, and its root signifies to be firm, to strengthen, thus to confirm.

Hence, to say Amen is equivalent to saying, 'It is true,' expressing thereby assent, affirmation, acknowledgment; carrying, too, the idea of strength and power. It is also a response, and should be so considered and so treated in many of the places where it occurs in the Service; and as a response it is confirmatory.

We read, that 'when the Amen is said at the beginning (of a sentence or verse), it signifies the Divine Truth, and confirmation from it; but when at the end, it signifies confirmation, and the consent of all that it is the truth.' 371, 375; See also A. 464, and elsewhere.) Hence the Amen has an important place in ritual, and its value at the beginning of the Service, following the Sentence, is at once apparent.

16 Invitation to Worship. The principle of Invitation occupies an important place in worship because it is found in all parts of Revelation. In the Divine Invitation conjunction is in view, which takes place when there is acceptance of free-will.

An Invitation also precedes the prayers and the administration of the Holy Supper. The form of Invitation used at the opening of the Service is from Psalm xcv, and that Psalm is called the Invitatory Psalm. The Lord invites all, and no one is compelled; which establishes the freedom of worship. The Responsives and the Prayer in Unison. Responsives, or versicles are found in various portions of the Service.

In those which open the Service worship actually begins. By their use we avoid entering too abruptly into a solemn confession of sin, and at the same time we avoid approaching the Lord's Prayer without preparation. For in drawing near, as to a Sanctuary, there is involved the effort and purpose of repentance.

Hence the opening responsives and the unisonal prayer are petitionary and penitential in character. There is also in them not only the principle of preparation and approach, but in the confession of sin upon the knees there is the humiliation which must precede adoration. A confession of sin to the Lord is also a confession of the Lord.

The two great essentials of salvation thus appear early in the Service, and prepare the way for all that is to follow. There is here also a shutting of the door to the world, in fulfilment of Matthew 6:6. Compare the custom of the ancients on entering into the presence of a king, and the modern injunction that when a man comes into a court of equity he should come with clean hands. The Responsives which follow the unisonal prayer continue the confession and supplication, approaching and looking to the Lord's Prayer. The prayer by the minister which follows is a more immediate preparation and a final introduction to the Lord's Prayer, furnishing a brief interval of repose to the people, but in the attitude of listening.

17 In respect to the subject of preparation and approach to the Lord's Prayer, we are here speaking of public worship, but the same principle may be considered as applying to other forms of church gatherings, and to family and individual worship. On such occasions a short prayer, or a suitable sentence of Scripture, could be used as introductory to the Lord's Prayer. The Lord's Prayer. At some point in every Revelation there is as it were a special presence or Sanctuary of the Divine. In the Old Testament it is the Ten Commandments, in the New Testament it is the Lord's Prayer, and in the Writings it is the Faith of the New Heaven and the New Church, at the beginning of the True Christian Religion. When we approach them, we enter upon holy ground. (Exodus 3:5.) These three are the central points of ritual in the New Church.

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

Immediately following the Lord's Prayer there are Responsives, by which it is provided that there may be no sudden departure when the Prayer is completed, as a guest does not leave suddenly when the meal is over. They are an acknowledgment and confession that evil is removed by the Lord alone, and that this can be done by Him only when there is charity toward the neighbor. Thus the two great essentials appear,-love to the Lord and love towards the neighbor. It will be noted that these Responsives are substantially what follow the Lord's Prayer in Matthew (6:14, 15), making thus a most appropriate sequence for use in worship. So far as is known, they have never been in use before. Those used in the ritualistic denominations-'Open Thou our lips,' etc.-are from Psalm 51:15 It is said that the use of these latter Responsives dates from an early period of the Christian Church. 18 They are appropriate and beautiful, and continue the glorification with which the Lord's Prayer closes.

But it was thought best to adopt our present Responsives, for the reasons mentioned, and because it is of advantage to introduce new forms in New Church ritual, when we can produce something as good or better than the old forms. This, however, is not easy to accomplish. Our Responsives continue the idea of deliverance from evil. This idea is prominent in the Prayer which follows it in Matthew, and closes the Prayer in Luke (11:4). Their use is therefore justified.

The continuation of the glorification, with which the Prayer in Matthew closes, is thus postponed until a little later, as we shall see. The Responsives after the Prayer may be used on occasions other than in Public worship. A Sentence in Unison follows the Responsives, while the people are still upon their knees, and is either recited or sung. The singing should be subdued, as appropriate to the attitude of the body, and to the state and period of humiliation. There are three of these Sentences in the General Offices. The first and second are composed, and the third is from Psalm 79:9. Glorification follows, and the people now stand, which is the appropriate attitude in glorifying the Lord Jesus Christ as the God of heaven and earth.

This truth has already appeared in the Service, but it is now openly proclaimed by the minister, and confirmed by the people from the Word. Up to this point the Office has been penitential, but now begins the period of praise and glorification. The Amen is spoken by the minister in confirmation of what has been said, signifying, in the inmost sense, Divine confirmation. Praise ye the Lord is the Hallelujah of the Old Testament and the Alleluia of the Apocalypse. As taken from the Word, it is an exhortation, Divinely spoken to all in both worlds, to praise the Lord in His Divine Human, now the only God of the church. (See the Psalms throughout, and Revelation 19:1-6; also A. 803, and elsewhere.) The phrase, Amen, Alleluia, occurs in Revelation 19:4 The Amen looks back, in confirmation of what precedes, and Praise ye the Lord looks forward to what is now to follow.

19 We again take note of the appearance of the two universals of the Word in the opening of the Service,-repentance of life, and the confession of the sole Divinity of the Lord Jesus Christ. These two, standing out in the literal sense of the Word as genuine truths, are spoken by priest and people in the sphere of worship; and as so spoken, they are not only in the thought, but sound outwardly upon the air, a fruit of the organized establishment of the New Church. The Sanctus now follows, in which the Lord Jesus Christ, God in His Human, is praised as the Lord God of Armies, the one and only Omnipotent God and Savior. The Sanctus, or the Holy, is from Isaiah 6:3, and the Sanctus of the New Testament, or Trisagion, is from Revelation 4:8. The Sanctus follows most appropriately after the proclamation and confirmation from the Word of the sole Divinity of the Lord Jesus Christ. The selection from the Psalter avoids a sudden break in the Service after the Sanctus. Such a break would occur if the people sat down immediately after the singing of the Sanctus.

Adaab E Mubashrat In Hindi. But the continuity of praise and glorification would be more complete if the Psalter were chanted, by minister and people alternately. In some denominations the reading or chanting of the Psalter is by alternate verses. Our arrangement, by couplets and ternaries, is more appropriate, since it recognizes the duality and trinality of the Word. This arrangement seems to have begun with the Convention Book of Worship of 1854, and was continued in the Academy Liturgy.

The Psalter is the 'Book of Psalms as used for alternate reading.' The entire Book of Psalms should be accessible for this use, but for lack of space selections only have been inserted in the Liturgy. The Psalms, in their external form, are a collection of prayers and praises, and hence are used in ritual for singing and recitation more often than other portions of Scripture. In the Psalter, and in the Responsives generally, the people take active part in the Service, representing reaction and co-operation, an essential principle of worship, and of spiritual life. 20 This principle has been but meagerly expressed in churches under Puritan influence. More than one Psalm, or portion of a Psalm, may be used in responsive recitations of the Psalter. When this is done, a fine effect is produced by singing the Gloria after each selection, before continuing with the next, and finally after the last.

This would give a useful variety to the Service. The Gloria is a glorification of the Lord Jesus Christ taken from Revelation 1:6,8.

In its present form in our Service, it was transferred from the offices of the Academy Liturgy. As used in our present Liturgy, it occurs at the end of the selection from the Psalter, at the close of the Creed, and after every Antiphon. In this use it confirms and establishes the truth that the Lord, who has all power in His Glorified Human, is worshiped in the Psalms, Antiphons, and Creed, and brings these portions of the Service to a graceful and suitable conclusion. The use of the Gloria, Doxology, or Glorification, for the closing of a Psalm or any series in worship, has been general in Christian ritual; for instance, the 'Gloria Patri' and the 'long meter Doxology.' It occupies an important place in worship.

Special music, other than the chant form, might be arranged for the Gloria, to be used on certain occasions after the Psalter, after the Creed, after the Antiphons, and perhaps at the close of the Chants. The effect of the change in the music, at the close of these portions of the Service, would be pleasing. (To be continued.). 21 DIVINE FORESIGHT OF AN ETERNAL HELL 1919 DIVINE FORESIGHT OF AN ETERNAL HELL Rev. E IUNGERICH 1919 Every Divine Revelation that has ever been given proclaims the eternity of hell. This is a cardinal doctrine of the Church. Without it man would live in an illusory security, and make nothing of adultery, theft, injustice, violence, blasphemy, or revenge, (see D.

340); and consequently nullify all religion, which is based upon the necessity of acknowledging God and the life of repentance. A man might then say, without fear of reproof: 'I may without danger of forfeiting my chance of salvation indulge every fiendish propensity which the moment calls forth, being confident that God, whose mercy is universal, and who wills not the death of the wicked, will eventually extricate me from hell and introduce me among the blessed.'

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

22 Into such a coil and tangle of invalidations is a man precipitated if he has not built his religious beliefs on the rock of God's revealed truth. As to the point in question, note here the following unequivocal declarations from: God's Word. Those from the Old and New Testaments are supported by specific elucidations from the Writings of Swedenborg: FROM THE OLD TESTAMENT. (1) Isaiah 34:10. 'It shall not be quenched night nor day; the smoke thereof shall go up forever; from generation to generation it shall lie waste.'

Says Swedenborg: 'Vers. Hell is described.

Its perpetuity, that it will not be extinguished; that the smoke will ascend; from generation to generation; unto perpetuity of perpetuities.' (4 Adversaria, p. 92.) 'For eternal damnation according to the judgment of truth.' (Index Biblicus at Sempiternum.) 'Isa. 34: The Last Judgment on all who are in evil and thence in falses is described, vers.

That those cast down into hell will remain to eternity in dreadful falses and evils, vers. (Prophets and Psalms. ) (2) Isaiah 66:24: 'And they shall go forth, and look upon the carcasses of the men that have transgressed against me; for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorring unto all flesh.' Says Swedenborg: 'That they who rejected Him will remain to perpetuity in their falses and evils.' (Prophets and Psalms.) Note also as of similar purport Jer.

17:4; 20:11; 23:40; 49:33; 50:39; 51:26. FROM THE NEW TESTAMENT: (1) Rev. 14:11: 'And the smoke of their torment ascendeth up forever and ever.' Says Swedenborg: 'Forever and ever is continually. It properly signifies eternal or without end, but in the spiritual sense, which is without the idea of time, it signifies the state ruling Within continually.' 889.) (2) Rev.

20:10: 'And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet care, and shall be tormented day and night forever and ever.' Says Swedenborg: 'It signifies those in evils as to life and in falses as to doctrine, who were cast into hell, where they continually to eternity will be infested interiorly by the love of their false and by the cupidities of their evil.'

23 Note also as of similar purport Matt. 18:8, 25:41, 46: Mark 3:29; 9:43 44, 46, 48. FROM THE WRITINGS: (1) Divine Providence 99: 'I have heard that atheists, who had become devils and satans, have understood the arcana of wisdom as well as the angels, but only when they heard them from others. But as soon as they returned into their thoughts, they understood them not, the reason being that they would not.... From this I was fully convinced that every man has freedom and rationality, and that everyone can come into very freedom and very rationality if he shuns evils as sins. But an adult who, while in the world, does not come into very freedom and very rationality, can never come into these after death, for then the state of his life, such as it had been in the world, remains to eternity.'

(2) Apocalypse Explained 1164: 'But that man may be led out of hell and led into heaven by the Lord, it is necessary that the man himself should resist hell, that is, evils, as if from himself. For if he does not resist from himself, he remains in hell and hell in him, nor are they separated to eternity.... Evils are removed from man either by punishments, or by temptations and resulting aversions, or by affections of truth and good. Evils are removed by punishments with the unreformed, by temptations and resulting aversions with those capable of being reformed and by affections of truth and good with the regenerate.... As far as anyone unreformed or evil undergoes punishments, which takes place in hell, he is held in them until it is perceived that from himself he does not will them. He is not liberated before. (Compare here S.

4922, 5200, 1.) Thus he is compelled to remove evils of himself; but yet if he is not punished as far as that intention and will, he remains in his own evil. Yet even then the evil is not extirpated, since he had not compelled himself. It remains inwardly, and recurs whenever the fear ceases.... To be separated and removed from evils is nothing else than to be separated and removed from infernal societies. The Lord can separate and remove all whom He pleases from infernal societies, thus from evils, and can also transmit them into heavenly societies, and thus into goods. But this does not last more than a few hours. The evils recur thereafter.

I have also seen this done occasionally, and also that the man was evil as before. In the entire spiritual world there is no example of anyone's being removed from evils except by a combat or resistance as if from himself; nor anyone even then except from the Lord alone.' To those who believe in the authority of the Word, and wish it to rule in their lives, such evidence as that just adduced is sufficient to convince them of the eternity of the hells. 24 But there are some persons who have strayed far from the Word as a foundation of truth. To convince them is an enterprise not altogether hopeless, Provided their rationality has not been sacrificed to caprice, for recourse may be had to a second foundation, namely, that from the truths of nature. 5709, 10.) On this point, and with specific reference to his Scientific Works as such a second foundation of truth, Swedenborg thus descants in the Introduction to his Animal Kingdom: 'Whoso believes revelation implicitly, without consulting the intellect, is the happiest of mortals, the nearest to heaven, and at once a native of both worlds.

But these pages of mine (namely the Scientific Works) are written with a view to those only who never believe anything but what they can receive with the intellect; consequently, who boldly invalidate, and are fain to deny the existence of all supereminent things, sublimer than themselves. For these persons only I am anxious; and as I said before, for them I indite, and to them I dedicate my work.' Persons of such a character are not satisfied by the dicta of Revelation as to the eternity of hell, but immediately raise a host of objecting queries.

'How could God,' they say, 'who is Infinite Love and Mercy, create the human race, when yet He had absolute foresight that a large number of His creatures would remain to eternity in hell? Is He not thus the abettor of their evil conditions, which would not have occurred had He refrained from creating, or else created a race that could never fall? Is it not better to believe He has still left open for those in hell a door by which they may return to Him? Is not the idea of eternal hell part and parcel of the Old Church notion of a vindictive and punishing God, and to be discarded along with it?' To those influenced by such ideas, even to the point of impugning the dicta of Revelation, no better remedy can be suggested than a study of Swedenborg's Psychology, in which the nature of the mind and its relations to the immutable soul above it, and to the curbable animus below it, are set forth in great detail. For without a year-long pilgrimage of this sort, I doubt if they can be restrained from looking askance upon the following replies to the above queries, inasmuch as these have been taken or deduced from a source they have already impugned, the Word of our Lord to Emanuel Swedenborg.

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

869.) Secondly. In order to create beings in whom are the two faculties of freedom and rationality, and the capability of happiness which comes from the sensation of acting as if from oneself, He had to place them in an equilibrium between two alternatives signified by the two trees in Eden, with complete freedom to turn to either, and full responsibility to bear to eternity the consequences of their choice. 'That man is held in this great interstice, (namely, the world of spirits), and continually in its middle there, is solely for the reason that there may be free decision in spiritual things, for this equilibrium is a spiritual equilibrium, because it is between heaven and hell, thus between good and evil. All who are in that great interstice are conjoined as to their interiors either with, angels of heaven or with devils of hell....

After death... And after externals have been put off that do not make one with internal's... A good man is elevated into heaven, and an evil one betakes himself to hell, each to those with whom he makes one as to the ruling love.'

477.) 'The Lord sees of what quality a man is and foresees what he will want to be, thus what he will be; and in order that he may be a man, and therefore immortal, the freedom of his will cannot be taken away.... 26 Therefore the Lord foresees his state after death, and provides for it, from his birth to the end of his life.... Without this foresight and simultaneous providence, neither heaven nor hell would be anything but confusion.' 333.) Thirdly.

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

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

It also makes them culpable of what is termed 'heinous insinuations against the Divine.' 340.) Though God's foresight and providence are analogous respectively to man's understanding and will, it must not be forgotten that they are eminently above these. We must not confirm ourselves in a mere finite thought about them, and least of all in a way that is unworthy. But a few examples will illustrate this.

Do we hold a ruler responsible for the deaths of soldiers who voluntarily offered their lives for their country in a just cause; or parents for bringing into the world children who subsequently turn out badly in spite of their care? 27 Now the fact that the ruler, or the parents, enjoy no foresight or foreknowledge of the ills in store, is not, however, what exculpates them. Even if they had had a perfect foresight of these ills, and yet had acted no differently, they would still be without blame. But blame would deservedly be attached to them if they had then altered their behavior, or faltered in it. In fact, among the reasons why God has not granted man a foresight of future things is this one, that He foresaw that man would be weak, and neglect his plain duty, if he were to have such knowledge.

What a simpleton is the man who makes a virtue of such a weakness! How lacking in veneration for his Maker, if he considers that the absence of such weakness in God implies a lack of love, thus a vindictive nature! Is not this attributing finite qualities to God, nay, qualities unworthy of being ascribed to any honorable finite being? On the contrary it is to be esteemed a Divine virtue that God, foreseeing that an eternal hell would be the inevitable free choice of a large number of His creatures, yet held immutably to His purpose of a creation with its countless blessings, even to those who prefer to be rebels against His will to eternity. The logic of denying the Old Church dogma of a vindictive God does not necessitate the denial of an eternal hell. If we denied any hell at all, the logic of such denial would require that we deny also any God at all; or if we denied the eternity of hell, that we should deny the eternity of God.

What we do dispute in the Old Church dogma is the vindictive God and the merciless hell. In their place we believe in a God of mercy, and in a merciful hell, which is the refuge selected from free choice by those who never wanted the bliss of heaven, never felt the need of it, never knew what they were missing by not having it, but craved only such a happiness as is to be found in the lusts and phantasies that prevail in hell. The very punishments of hell are nothing else than restrictions placed upon their endeavors to interfere with the freedom and happiness of their companions, or stimuli that will prod them to perform those works of service which are assigned a least place in the gigantic chain and bond of the uses that constitute the heavenly kingdom. A final point about the Divine foresight comes up anew for consideration. If God, even before the beginning of creation, had perfect foresight of all beings who would ever be created, that is, saw all future beings as already eternally present with Him, what difference was there, if difference at all, in regard to His own sensation or happiness, after numbers of these beings had become actual presences about Him? Before answering this, two other questions may usefully be raised, seeing that their answers are more readily discernible, and also throw light on the present one.

Did the Infinite Jehovah descend upon earth, and dwell among men in a body of flesh, in order to acquire same information, or some breadth of sympathy for the afflictions of mankind, which He previously lacked? He who is Infinite Wisdom and Infinite Love had no such lacks. He came on earth to restore to men things they were in danger of losing, and to subjugate forces that interfered with His influx to them. Again, did God create the myriad uses of the Gorand Man in order to perform some use or service to Himself which He greatly needed?

The doctrine on this point clearly sets forth that, except for the fact that the creation of these uses was the necessary expression of His Love, He did not create them for the sake of any return they would bring Him, but solely for man's sake, that in having them to perform man might be rendered happy and blessed. We may now answer the first of our three questions. When numbers of finite beings, foreseen from eternity, had become actual presences about God, there was, of course, no change in or to God, who from eternity had already seen them as present about Him. What change there was did not affect the eternal soul of creation, but only its body,-the Gorand Man, as a heightening or increased perfection of its form, with accruing sense of greater fulness of gifts to each individual there. This is correspondentially related in the story of Abram, who represents the Lord, in that he allowed his three companions, Aner, Eshcol, and Mamre, representing the three heavens, to receive gifts from the king of Sodom, but as to himself declared.

29 'I have lifted up mine hand unto Jehovah, the most high God, the possessor of heaven and earth, that I will not take from a thread even to a shoe latchet, and that I will not take anything that is thine, lest thou shouldest say, I have made Abram rich.' TRAINING THE CHILD FOR PUBLIC WORSHIP 1919 TRAINING THE CHILD FOR PUBLIC WORSHIP Rev. RICHARD DE CHARMS 1919 The training of a child for presence at the services of worship should begin as soon as the child can attend and is able to take part in the service. A child that has learned to repeat the Lord's prayer, and respond to the opening sentences, would seem to be ready to begin the formation of this useful habit. Both boys and girls should be taken regularly by their parents, sit with them, and join with them as far as possible in the acts of worship, kneeling, saying the responses, and singing, as far as they can be taught to do so. The memorizing and singing might be made a part of the home training. The Children's Service, held for a portion of the year in some of our societies, is a preparation for their attendance at the general services during the remaining Sundays of the year.

This being regularly at church, and taking part in the service, are the two things essential to the formation of the habit of attendance. The regular and persistent going will form the habit, and the taking part in the service will interest and delight the child, thus associating with the worship the elements of doing and of delight in doing, as well as providing for the progressive acquisition of the various forms of the ritual. In time, as the child grows older, and can master the various liturgical forms, and be led to take part fully with the parents, the habit of attendance will be progressively formed, and familiarity with the parts of the service pleasantly and usefully acquired. Children need not be required to sit through the delivery of the sermon, but may be allowed to go to sleep, or be taken from the service during the interlude before the sermon. This is a matter for parental judgment and decision. 30 Some children listen attentively and gain much in knowledge and sphere from, the sermon.

The two essential things, we repeat, are the very early formation of the habit of regular attendance, and the element of delight instilled by taking part in the services as far as possible and progressively. If the plan here indicated is faithfully followed by parents, we believe the habit of regular presence at Divine worship can be formed, the necessary delight secured, and vessels of orderly worship permanently created, which in adult life will be filled with the more interior states of genuine and spiritually effective things of holy worship of the Lord. FUTURE OF THE NEW CHURCH SUNDAY SCHOOL 1919 FUTURE OF THE NEW CHURCH SUNDAY SCHOOL Rev. ALDEN 1919 Have we ever stopped to consider what the 'doubters' must have thought, twenty years or so before the Academy became a great educational institution, when Bishop Benade told his followers what he believed would surely come to pass? In one of his magnificent visions of the future, he pictured the Academy as it is today. Then it was but a vision, and the 'doubters' had no faith in its fulfilment. They said he was an enthusiast, and that it could never be done.

But mark, in contrast, the effect that great vision had upon the minds of another group. It fired their enthusiasm; it kindled their imaginations. They, too, began to see a great vision of the future. And this vision was so great, and so sure, that twelve very earnest young men dedicated their lives and their fortunes to the fulfilment of the Bishop's dream. The result is the Academy, standing with its red roofs and open portals, as an immortal tribute to the great man who first conceived that it could be a reality. Bishop Benade's 'doubters' are all dead, and with them their doubts, for the Academy and her principles can no longer be doubted.

They are an accomplished fact. But a new generation has arisen, and must be kindled. Had their fathers lost the battle, they might have been inspired to fight on, and to push through to a successful conclusion what their fathers had not accomplished. 31 But their fathers were not defeated. And we can build on the fruit of their labors, though we must have visions to kindle our own generation. We must know, that for which we are striving. We must plan big things, and then make these plans come true.

An idea has occurred to me, which I believe contains unmeasured possibilities for success. The idea is simply this,-that a Newchurchman be so situated that he can devote his life to boys. Let us start the work by organizing a great Scout Troop. Now the laws governing Scout Troops give to each Church the absolute right to exclude all who are not of its own denomination. With a live-wire man to devote himself to this use, we would be able to get literally hundreds of boys into the Sunday School. The work of the past year convinces me that far more real doctrinal instruction can be given in the Sunday School than our Church as a whole has believed possible. In my Sunday School class last Sunday I was surprised at the quick and accurate answers that were given to the following fundamental questions: Who is our Father in the heavens?

Where is heaven? When do we get there? Will we be men and women there? How do we live there? The class consisted of fifteen boys, from 13 to 15 years of age, and not one had been in the school more than a year; not one was a New Church boy before entering our School. Yet these questions were quickly and intelligently answered. If this can be done in one year, what will not a consistent policy yield in twenty years?

But think of the immeasurable riches that could be gained, if we had a man to devote his life to the work? Let us all hope and pray for the day when the Church will be able to branch out into these new fields, and to cultivate them: with the same energy and steadfastness of purpose that our fathers exhibited in the founding of the Academy. 32 Editorial Department 1919 Editorial Department Editor 1919 NEW CHURCH LIFE Office of Publication, Lancaster, Pa. Published Monthly By THE GENERAL CHURCH OF THE NEW JERUSALEM BRYN ATHYN, PA. Caldwell, Bryn Athyn, Pa. Business Manager Rev. Alden, Bryn Athyn, Pa.

All Literary contributions should be sent to the Editor. Subscriptions, change of address and business communications should be sent to the Business Manager. TERMS OF SUBSCRIPTION One Year $2.00 (8s. 4d.) payable in advance Single Copy 20 cents A COMMENTARY ON OUR RITUAL. We begin this month the publication of a series of articles, contributed by Bishop W. Pendleton, which will be welcomed alike by the ministers and congregations of the General Church, both for their instructive interest and their practical bearing upon the development of our ritual. They come to us as additional fruits of the Bishop's study and experience in this field.

Under the title of 'Notes on the Service and on Ritual in General,' a wide range of subjects is treated, forming a valuable commentary upon the various elements of our worship. In giving the origin and reason for the different parts of the service, they furnish information that will be new to many of us, serving to awaken thought and affection in respect to forms that have been long familiar and habitual. We need to be reminded from time to time as to the meaning of long established forms, that their internal spirit and life may be fostered.

For newcomers and the rising generation this will be a necessity, if our traditions are to be perpetuated. 33 Instruction of this kind is also an essential means of improving our external worship, that it may become an ever more perfect embodiment of the internal piety and charity of the Church. Such a ritual is not made in a day, nor in one generation, but will be a matter of growth, especially in a Church that is to be established under the influence of a rational Revelation of Divine Truth, placing men in freedom of choice as to externals. For the Jewish Church the rites and ceremonies were dictated by the Lord out of heaven, but for the New Church only the most essential are enjoined, such as the Sacraments and the Lord's Prayer. Other forms will be added as the state and need of the Church inspires it, which will be done in the light of the Heavenly Doctrines, in the exercise of free choice, and under the leadership of those who devote themselves to a special study of the subject. In adapting the new ideas that will be the product of this study, experiment and experience will be needed, and thus will our ritual be formed and enriched by degrees. What survives this process should one day be a worthy expression of the New Church.

'Arise, shake thyself from the dust; put on thy beautiful garments, O Jerusalem.' LEAGUE OF NATIONS 1919 LEAGUE OF NATIONS Editor 1919 Unsettled and even chaotic conditions in many lands are the first fruits of the war, now approaching a final settlement. Changes of government are being effected, and confusion reigns. But sooner or later we may expect to see some of the beneficent results of the conflict, with the setting up of a new order of things among the nations of the world. In the present course of events, as in all history, the Newchurchman is able to discern certain universal laws of Divine order in operation, and from a glimpse of Providence to view the future with a confidence which others cannot so fully entertain.

'Before things are reduced to order,' we read, 'very commonly they are first reduced to a kind of confusion, as it were a chaos. In this way, things that cohere in a harmful manner are dissociated, and when they have been dissociated, the Lord then disposes them: into order.' 34 The ordination of the heavens and the hell's after a judgment is an illustration of this law. The new order and peace in the mind of man after temptation is another. The passage quoted treats of the assuaging of the waters of the Noahtic hood, before the ark had found a place of rest, describing the gradual pacification that followed the judgment upon the Most Ancient Church. In course of time the Ancient Church was also 'reduced to a chaos' by a judgment, when the builders of the city and tower of Babel, united in an evil purpose, were 'confounded in their language, and scattered abroad upon the face of all the earth,'-depicting the fall of that Church when, from self love, it had become a false, man-made image of heaven.

In the best times of the Ancient Church the nations of the world were conjoined in a spiritual union of religion, when 'the whole earth was of one lip and their words one,' that is, of one doctrine in general and particular from charity. Never since have the nations of the world been restored to that state, nor can we look for such a full return to the excellence of the early times until the 'kingdoms of this world are become the kingdoms of our Lord and His Christ, who shall reign for ever and ever.' Who but the Omnipotent God can thus reunite the fallen races of man, once so homogeneous from heavenly mutual love, now spiritually so divided? Something of international amity and justice, under the laws of nations, has made progress in modern times.

And now an attempt is to be made to form a 'league of nations;' on the basis of mutual freedom and respect, with a measure of Christian sentiment pervading the effort. A modicum of success will at least palliate the real, underlying cause of division, the dominance of selfish and worldly love,-the 'prince of this world.' But 'what is impossible with men is possible with God.' The Lord, when in the world, cast out the 'prince of this world.' 'Be of good cheer,' He said, 'I have overcome the world.'

How this victory is to bring peace to the world is known only to the New Church. 35 In the power of the Divine Human of the Lord the 'nations of them which are saved shall walk in the light' of the New Jerusalem, and 'the kings of the earth shall bring their glory and honor into it.' This is our far off vision of a universal peace, when variety in union shall constitute the perfection of a universal Church. The Christian Church was indeed a 'catholic,' a universal Church, spread over a great part of the world, though many gentile lands are as yet unreclaimed for a true spiritual religion, and must await the replacement of the Old by the New Christian Church. Meanwhile, an adjustment of the nations and peoples of the world to a better condition of freedom and order especially if it foster religious freedom, must be regarded as a preparation for the establishment of a new world-wide Church that shall, in a distant day, restore the race to spiritual union in an international charity, springing from the worship of the One only God, the Lord Jesus Christ. Until that comes to pass there must be palliatives far an unregenerate world.

We are apt to look askance at palliatives, in our desire for a radical cure. Yet palliation,-mitigation,-is a Divine mode, is of the Lord's mercy toward fallen man, softening, diverting, suppressing the evil that cannot yet be cured. So let us not be impatient at the compromises, the palliatives, of a distracted world. Though they delay, yet they prepare for a better day. The last judgment must be continued among men, even until the final establishment of the New Jerusalem as the universal Church. This continuance involves the adjustment of the nations to a new order, perhaps to what we call the 'democratic order,' as an instrument of freedom. Where the 'Continuation of the Last Judgment' is treated of in the Writings, there we find a description of various nationalities in the spiritual world.

It is a reasonable inference that the continuation of the judgment among men will in some way be concerned with a preparation of the nations of the world for reception of the New Church. In the other world the good from all nations are gathered into the Gorand Man, and there allotted their eternal places, according to their spiritual genius and state. 'This is the Lord's doing; it is marvelous in our eyes.' 36 NATIONS A MAN 1919 NATIONS A MAN Editor 1919 'By man in the most general sense is meant the whole human race; by man in a general sense are meant the men of one kingdom taken together; in a sense less general the men of one province in a kingdom; in a sense still less general the men of one city; in a particular sense the men of one household; and in a singular sense every man. In the Lord's view, the whole human race is as one man; all of one kingdom also are as one man; likewise all of one province, all of one city, and all of one household. It is not the men themselves who thus appear together, but the uses with them.

They who are good uses, that is, who do them from the Lord, appear together like a man perfect and beautiful; these are they who do uses for the sake of uses, that is, who love uses because they are uses of the household, of the city, of the province, of the kingdom, or of the whole world. But they who do uses, not for the sake of uses, but for the sake of themselves alone, or the world alone, they also appear before the Lord as one man, but as a man imperfect and deformed. From these things it may be evident that the Lord views the men of the world, each singly from his use, and all concretely from their uses conjoined into the form of a man. By uses are meant the uses of each one's function, which are those of his office, study, and work; these are good works themselves in the sight of the Lord. Since all of one kingdom appear before the Lord as one man according to the love of uses, it is evident that all the English appear before the Lord as one man; likewise all the Dutch, all the Germans, all the Swedes and Danes, as also the French, the Spaniards, the Poles, the Russians; but each nation according to its uses...' (Divine Love vi.) PRESENT DAY REVERENCE FOR THE WORD 1919 PRESENT DAY REVERENCE FOR THE WORD HOMER SYNNESVEDT 1919 In Swedenborg's day, public opinion in Europe was still so strongly Christian, as to outward appearance, that the most dreaded of all epithets was to be called an atheist or unbeliever. It was like calling a man a slacker at the present day, only worse, for it suggested the odor of brimstone.

37 But that piety was superficial and unreal, as disclosed by the Lord in His second coming, when the power of its sham persuasion was scattered in the other world by the last judgment and the dispersion of the imaginary heavens. Since then, the fear of challenging the old faith has been steadily on the wane, and now the opposite often is true, that it is quite popular to attack and invalidate it.

Indeed, the circles in which it is decidedly old-fashioned to admit a real belief in the spiritual world, or in any incarnate and approachable God, are ever widening. This being the case, it is no less than miraculous that a sense of the holiness of the Bible should so Pong have persisted. Even at the present day the Bible is still taught to children with some degree of reverence, as a holy book. So strong, indeed, is this last survival of the traditional faith of Christendom, that even the most skeptical and iconoclastic among teachers are apt to tread softly in this respect, and to postpone what they regard as the inevitable 'disillusionment' until the college or at least the high school age. Moreover, the preachers of the orthodoxy of the various Old Church sects, which long ago destroyed the last vestige of genuine truth in the Word, are constrained, through the power of the new freedom of thought, to keep the old dogmas well in the background, and to teach in their pulpits much that is of charity and common sense. (See Invitation 16-18.) At such times there are good spirits with them, and' these no doubt influence them to quote the Bible with some force and apparent conviction, in spite of their reasoned conclusions that the Bible is after all not infallible or Divine.

Now this miraculous preservation of remains of reverence for the Bible, coupled with the unfailing fountain of common perception that persists in every human soul, is the chief, if not the only ground upon which the New Church evangelist, following in the busy footsteps of the immortal Twelve in the other world, can make his appeal to the people of this age. 38 Where these precious remnants of a sense of the holiness of the Divine Word are lacking, or more especially where they have been turned into opposite feelings, such as ridicule or antipathy, there would seem to be no ground, nor any hope for the restoration of Christianity, nor indeed of any religion worthy of the name.

A Christian who has utilized the new freedom and enlightenment to reject the foundation of his faith, is a pretty hopeless proposition, even for the rational faith of the second coming, unless he be as yet in some good of life, and not too deeply imbued with his naturalism or other falsity. In that case, there might be found some medicament,-some leaves of the tree of philosophy, which could be applied to the restoration of his faith in the Word, and thus indirectly lead him back to firm ground. HOMER SYNNESVEDT. JOHN FREDERICK VAN HORN 1919 JOHN FREDERICK VAN HORN ENOCH S. PRICE 1919 BORN AT GERMANTOWN, PA., JANUARY 15, 1853.-DIED NOVEMBER 20, 1918. A man long connected with the work of the Schools of the Academy has departed this life for the better one.

His work was in a humble capacity; but if a man's worth is to be measured by the way he performs his work, then our old friend, 'Van,' was pure gold. John Frederick Van Horn became janitor of the school at Friedlander Street, Philadelphia, some time in the spring of 1882.

At the same time he was caretaker of the Cherry Street Church. No institution ever had a better or more faithful janitor and caretaker. Generation after generation of students in the Academy Schools learned to love and respect him. They loved him for his good-humored, kindly sympathy with them in the various troubles common to students which came within his ken. They respected him for his firm handed justice in taking care of the Academy's property, in protecting it from their instinctive vandalism, such as goes with all the unregenerate, and especially with sophomoric students.

Van Horn had charge of five general moving operations of the Schools; from Friedlander St. To Summer St.; from Summer St. To Wallace St.; from Wallace St. To the Club House in Bryn Athyn; from the Club House to what is now The Inn, and from thence to the present College buildings.

All these flittings were accomplished, so far as the writer of this note is informed, without loss or injury; and they were increasingly not small operations. In addition to janitor work, until the present heating plant was built, it was 'Van's' job to take care of the furnace and try to keep us warm in winter. He always vehemently insisted, however, that he would not shovel coal for the students in the other world. Van Horn had been in bad health for the past year or two, and had been retired on a pension by the Academy. At the time of his death he and his wife were living at Wildwood, New Jersey. Lately his health apparently had improved, but he died very suddenly on the 20th of November, in the sixty-sixth year of his age.

NOTES AND REVIEWS 1919 NOTES AND REVIEWS HOMER SYNNESTVEDT 1919 The Evangel of a Truly Rational Faith, an Invitation to the New Jerusalem, the True Christian Church. By Levindo Castro de La Fayette.

Translated from the Portuguese, with minor adaptations, by the Rev. Bryn Athyn: The Academy Book Room, 1918 pp. Cloth, 75 cents; paper, 25 cents. This handy, pocket-size booklet, so neat and attractive in its outer form and materials, is the one so joyfully heralded at our recent Ministers Meetings, as being a successful example of what a modern New Church missionary booklet ought to be,-one that is clear, concise, and able to answer the questions that are active in the minds of enquirers such as one meets today, a book that can be handed to acquaintances, and that will tell them what our Faith is, in terms of today rather than the ecclesiastical language of the age that is passing away. It is significant that the first fruit of the recent revival, throughout our Church, of an interest in the evangelization of our crowning Gospel, has been the call for just such literature.

Appeals for books of this kind have been received by the Bishop and other ministers, and it seems to be strongly felt that something different from what already exists, and less one-sided, must be the first thing provided. 40 Furthermore, while our evangel should be addressed to the modern world, in terms adapted to the rapidly changing thought of the average educated man, we ourselves must not make the mistake of falling into the sphere and spiritual uncertainty of that thought. A strong, ringing proclamation of the great Gospel of the Second Coming seems to be the first requisite, and such a proclamation we undoubtedly have in the little work before us. It is at the same time Biblical and rational, well calculated to challenge the attention of any educated modern inquirer, and to lead him to investigate further. It is exactly what its name implies,-'an evangel of a truly rational faith.' And it is right in line with the conclusions of our missionaries, treating first the central fact which historically must come first, namely, (as set forth on the first page), 'The End of the Age, the Last Judgment, the Spiritual World, and the Second Coming of the Lord, which is the New Jerusalem.'

Now the book before us has a double strength, and a combined appeal. For it begins with the direct announcement of the Gospel of the Second Coming, as the fulfilment of the prophecies of both former Testaments, and, as we shall see, it also presents the leading phases of the new Doctrine most ably to the enlightened reason. When these two, Revelation and reason, are brought together, and make a sentence, there is nothing left that can resist the conclusion.

Is it not the perversion of Revelation by false interpretation that has divorced it from reason, and led to the all-prevailing naturalism of the present day? 4.) Quite obviously, therefore, the remedy for the present state of estrangement from Christianity lies in the reuniting of these two in the rational minds of thinking men.

(See Invitation 22, concerning the 'root that remains,' namely, the 'faculty of understanding truth, etc.' ) But let me cite one or two examples from the text of the work under review. On page 11, after quoting the Scripture passages concerning the Second Coming, and describing the fallen state of the Old Church, the writer says: 'The new doctrines declare that the spiritual world is the theater of causes. They affirm that the Lord Jesus Christ, who is the Creator, and the Cause of all causes, is the most real and substantial Entity in the universe; and hence that substantiality, form, and distinction of quality and relation must grow in excellence the more they approach the Cause of all causes, and the Creator of all creatures.

The logical conclusion of these premises is, that the spiritual world must be more distinct and substantial than is the natural world, and more complete and diversified in the forms that compose it. Its substances are of a purer nature; its forces are more powerful and operate with greater precision than material forces. The spiritual world is as distinct from the material world as the spirit of man is distinct from his body.' 41 Then follows a trenchant bit of the author's keen dialectic: 'To men of today, however, these declarations sound materialistic, but this is because they have erroneous ideas about the essential qualities of spirit; believing it not to have the properties of substance and form, inasmuch as they hold that such properties belong solely to matter. But mark their peculiar inconsistency in accepting in faith what they deny in philosophy; for their faith paints hell as a lake of material fire, and depicts spiritual beings as glorifying God by the carols which they sing about His throne. Now how can beings without substance or form surround a throne without form? What kinds of carols could be sung by a spirit without form?

From this conflict between faith and philosophy there results a denial of the existence of the spiritual world.' Then he explains clearly the difference between spiritual and material substances, and later, based upon this, how the Second Coming could be a spiritual coming, thus be more powerful than the coming in the flesh.

His description of the power of truth is fine. And so his argument proceeds, step by step, with the consecutiveness of a master of interior thought-no gaps or digressions anywhere.

We have given one example at length, but there is not a point anywhere in the book that is not just as incisive and clear and well put. It is difficult to see how any inquirer with a remnant of respect for the Word (Bible) can resist this appeal. Only the confessed materialist could fail to be touched somewhere, and even he, if he could be induced to read it, might be pricked at some gaping joint.

The author's final appeal, and his invitation to the New Church, is indeed thrilling. It reads: 'The Lord is coming to man, not in a personal and exterior presence, but in the power and glory of a new truth, just as the sun Comes in spring and summer time, not by an approach in body, but in the power of its light and heat.... For thousands of years men have been seduced by that ancient serpent, the senses, which have caused them to grasp the appearance instead of the reality, and it is only today that they begin to see to what extent they are being deluded in spiritual things. That is why there is need of the new age just awakening, and of a new faith or truth concerning the Lord and His relations to men that will satisfy human reason. 'The invitation which the New Church makes is to all who have the power of reflection and a sound common sense, and who do not place genuine truths in a pillory because of prejudices that have been inherited or are abetted by the false concepts of public opinion. The appeal is made to all, be they under the diabolic and despotic yoke of Rome; or within the Protestant Churches; or even among the sons of Judah, who will find in the new religion the explanation of the internal sense of that Word which the Lord intrusted to them. Come, friends, let us show you the truth.'

HOMER SYNNESTVEDT. 42 OUR SWEDISH CONTEMPORARIES 1919 OUR SWEDISH CONTEMPORARIES 1919 The interest in Swedenborg biographical literature is still keenly alive in the Swedish New Church periodicals. Emil Kleen's recent depreciatory biography of Swedenborg has aroused general indignation. Thus several issues of the Nordisk Nykirkeligt Tidsskrift have been filled with critical reviews of this book by S. Bronniche, A. Stroh and others, and the July number of Nya Kyrkans Tidning contains the last of a lengthy series on the same subject by C. In the two following issues of the Tidning appear articles by Mr.

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

A donation of property valuing 40,000 crowns has been added to the fund of Pastor Manby's society, through the bequest of the Countess Alma von Gedda, recently deceased. The interest on the money is to be used for the publication of Swedenborg's works. 43 WORD AND THE WRITINGS 1919 WORD AND THE WRITINGS G. BARGER 1919 Editor NEW CHURCH LIFE: In your issue for February, 1917, Page 121, there is a reply from, the Rev. Acton to the Rev. Ottley, and I ask your permission to express a few thoughts on that important subject, which perhaps may help to bring more agreement between the contending arguments. As we have to do here with Divine subjects, we ought, for a better understanding, to abstract them from material elements, and be careful in using the term, 'letter of the Word.'

The Lord comes in the clouds of heaven, and these clouds represent the literal sense of the Word, and we also learn that the literal sense of the Word is the Basis, the Continent, and the Firmament of the interior senses. Now the letter is a very different thing from the literal sense, when speaking simply of the letter, we are apt to think of the material form, of black marks on white paper, but the literal sense is above that matter. The literal sense is not material but spiritual, because it must be looked for in the mind of man. The literal sense is, therefore, not in the Book of white pages called the Bible, but abstracted from it in the minds of men.

Then we have the term, 'Word of God.' The ultimate of this is the literal sense; and as the literal sense is in the minds of men, we ought to abstract this from the material form as a book of white pages and black marks. The Word of God is Infinite Divine Truth, beyond all finite apprehension, and its ultimate is in the literal sense in the minds of men. The material form of the Book of Sacred Scriptures is simply the most external vessel, to preserve them in this world, but we should not think about the Bible, in its various material forms and languages, when we speak about the 'Word of God.' The Word of God is something else; it is also, strictly speaking, in its ultimate in its natural sense in the minds of men. 44 And now, to follow a parallel reasoning about the Writings, it will be well to think about them as abstracted from the books of paper, in which they are contained as external vessels. Let us now ask: Are the Writings the Word?

When we think of both of these in their natural, material forms, which are only vessels, we can certainly argue and uphold from quotations in the Writings that they are different, that the Writings are not the Word. But if we abstract both terms from the natural vessels in which they are preserved, this thing becomes different 'Hic Liber est Adventus Domini' should not be understood in its most external natural aspect. The Lord did not come in that one book, now preserved in London and put in a safe. The Lord's advent is spiritual, and cannot be identified with material substance. Look at the book for years, and you will not see the Lord's advent. The spiritual Revelation given in that book and all the other Writings can make you see the advent, and bring it about to those who read it properly. The Writings bring a Divine Revelation from the Lord, and, as acknowledged also by Mr.

Acton, they are not a work of man, and come therefore with Divine Authority. But Revelations from the Lord are Divine, and are Words of the Lord, that is to say, Truths from the Lord. The Writings being Words of the Lord, they are as such not material, but have an ultimate in the minds of men, in their literal sense, the books on our shelves being material vessels to preserve them. But we are told that the Infinite Divine Truth is one and undivided, and therefore we may not make distinctions between the Word of God taken from the Sacred Scriptures and the Words of the Lord taken from the Writings, both existing in the minds of men. In that sense both are Words of God, or the Word of God.

And now we can see why the Rev. Ottley can bring from the Writings such strong arguments that the Writings are the Word.

It should also be considered that the General Index of Scripture quotations in the Writings shows the fact that no book in the Word, nor one chapter, and scarcely one single verse, is omitted from the Writings. 45 So the Writings contain the whole of the Sacred Scriptures in the literal sense, and where the literal sense is, there is the whole Word. I hope these thoughts may be useful for the understanding of this subject. The Hague, September, 1918. ENCOUNTER 1919 ENCOUNTER K.

ALDEN 1919 Editor of NEW CHURCH LIFE: Your readers will doubtless be interested in the following incident, which I herewith relate as it occurred. Yesterday, December 4th, 1918, I attended the first session of the Convention of the delegates from the various denominations, 19 in all, who are now meeting in this city for the purpose of considering the possibility of an organic union of the evangelical Churches. After the roll had been called, which consisted of all the delegates that had been able to send in their names to the committee beforehand, the Chairman asked if there were any denominations present that had not been recorded. I stood up, and said that: the Rev. Alden represented the Church of the New Jerusalem unofficially. The Chairman said, 'Is that an evangelical sect?'

I replied, 'No, but it is a Christian sect.' The Chairman, a Presbyterian, replied, 'We cannot recognize it. So I sat down, having heard the fair name of the New Jerusalem publicly insulted. The President then proceeded to his Address, which was full of such ringing sentences as, 'We eagerly welcome into this body all men professing the Lord Jesus Christ as God and Savior.' And in the three prayers which preceded the address the words occurred many times, 'May God Almighty send His blessing upon every body elf Christians who acknowledge Christ.'

This blatant hypocrisy made my blood boil. All these high-sounding phrases after he had just refused to recognize the one Church in the world that does acknowledge Christ as the only God! The instant he closed his address I jumped to my feet, hastily saying, 'Mr. Chairman,' and not waiting for recognition, I turned to the one hundred ministers of the Dragon there present, (I may add that there were more than a score of Bishops present), and spoke as follows. 46 'Gentlemen, I cannot refrain from expressing my admiration of the words of the Chairman, but I desire to register my strong objection to his application of those words. He said that 'he would recognize all men working for the Lord Jesus Christ', and I come here as. His sworn minister, and I have been publicly insulted before this body.'

Meanwhile, the Chairman was informing me, in language none too polite, that I was out of order. I knew it; that I was completely out of the order of a dead and hypocritical Old Church, but I realized that probably I would never again have an opportunity to speak to 200 members of the clergy of the Old Church, so I kept right on talking above the Chairman's voice: 'I came here as a sworn servant of the Lord Jesus Christ, and when I asked for the privilege of the floor, it was denied me. The fair name of the Church of the New Jerusalem was publicly insulted, and I demand that immediate action be taken in regard to my credentials.' To this the Chairman replied that 'if I would see him after the meeting, he would be glad to take the matter up with me,' meaning that he hated the publicity, and would rather pat his heel gently but firmly on me when alone, where none could hear what he really thought of the New Jerusalem and her ministers. The following day these words occurred in the PHILADELPHIA RECORD, Under the article, entitled 'Conference makes little progress toward unity.' After describing how a quarrel over supremacy of action had broken out between the different sects as soon as the meeting was opened, it said, 'A little later another unpleasant disturbance took place, when the Chairman refused to recognize the Rev. Alden, Minister of the Church of the New Jerusalem, who is Pastor of the Church at 5423 Wyalusing Ave.

The Chairman ruled him out, on the ground that his Church was non-evangelical.' I have never been so deeply stirred over the necessity of freeing the captured masses from the teachings and practices of these Dragonists, and I shall never forget nor regret that I had the opportunity of defending the New Jerusalem in the presence of the Bishops and Clergy of that Arch-deceiver, the Dragon.

Sincerely yours, K. Philadelphia, December 5, 1918. 47 Church News 1919 Church News Various 1919 FROM OUR CORRESPONDENTS. Bryn Athyn.-Some wag has dubbed November seventh 'the rehearsal.' Americans are like that. They refuse to be embarrassed because in good faith they anticipated the great event by hours-or days-or months. The fact remained that the all-conquering Superman had humbly sent his emissaries to the place appointed by Marshal Foch to learn the Allied terms.

The rest was inevitable-whether it came soon or late. And even were it all to prove a newspaper hoax, tomorrow would be time enough to settle back into the anxieties and sorrows of the past four years. We would live and work upon the memory of these glorious hours. So 'on with the dance, let joy be unconfined!' But this is in retrospect. The news of the signing of the armistice reached Bryn Athyn about one o'clock, and spread like wild-fire through the community.

No one doubted its authenticity. We said, 'It's too good to be true.' But we believed it just the same,-believed in spite of ourselves. We wanted to laugh and cry, to dance and pray. With every passing moment the tremendous import of the news grew. A brief service in the chapel met the need of our overflowing hearts.

And just as spontaneously a procession, the like of which Bryn Athyn had never witnessed, wound its triumphant way around the avenues. Grey beards and little children-singing girls, cheering boys. Everywhere waved the flags of the Allies and our beloved Stars and Stripes. And just as a river gathers volume on its journey to the sea, so the procession gathered numbers. There were mothers with shining eyes, the radiant faces of brave soldier wives, and soldiers' babies, round-eyed with amazement at so much excitement on the part of their usually decorous elders. Everywhere were waving flags-and joyous congratulations.

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

No one who was present will ever forget that scene. A bevy of young girls had carried the Academy service flag to the porch over the west entrance. It hung across the balcony in the place of honor, a mute but eloquent reminder of the living and the dead. The American flag waved proudly overhead. The songs we sang, the words we said, came spontaneously from full hearts. We celebrated the triumph of right and freedom after four despairing years. No wonder there are no words adequate to describe the joy and gratitude we felt.

By evening contradictory reports abounded. But the celebration arranged by the Civic and Social Club was held, notwithstanding.

Naturally there was a difference in the tenor of the speeches, but enthusiasm refused to be quenched. Victory was imminent, and Bryn Athyn refused to be persuaded otherwise. Songs, toasts and speeches, followed by a huge bonfire on the campus, and a dance for the younger folks, ended the day-the day which has been dubbed 'the rehearsal.' But for most of us who were privileged to take part in that day's celebration there was a sense of having experienced something impossible of repetition, which perhaps accounts for the fact that the actual day fell a bit flat. BEATRICE CHILDS PENDLETON. GLENVIEW.-The activities of the Immanuel Church are now in full operation.

The Friday Suppers and the Sunday evening Reading Classes continue without the interruptions experienced last year during the extreme weather, and the families in the Park have suffered very little from the influenza epidemic. On Sundays our Pastor has preached a series of sermons based upon the events in the lives of the Prophets Elijah and Elisha. These have been very much appreciated, and the further series now started, on the Books of the Prophets, is looked forward to with pleasure.

The choir continues its uses under the direction of 611r organist, Mr. Nelson, who is ably assisted by Miss Katherine Burnham. A new Library Committee has been appointed, consisting of the Pastor, Mr. McQueen (as Librarian), and Miss Helen Maynard.

It is hoped to make more use of our Library than has been done in the past. On Sunday afternoon, Dec.

1st, the Librarian gave the first of a series of weekly talks and readings to the children. 49 The school is regularly maintained, under the direction of our Pastor, as Headmaster; the other teachers being Miss Helen Maynard, Miss Gladys Blackman, Miss Janet Lindrooth and Miss Vera McQueen. The question of the management of the social life of the society was considered at a recent Friday Supper, and it was unanimously decided that our present method of a central committee should be continued, and Mr. Lee was re-appointed chairman for the coming year. The day after the armistice was signed we met in our church to give thanks for the return of peace, and on Thanksgiving nay we met again to worship the Giver of all true peace-the 'Prince of Peace.' For the following day the Social Committee arranged a special entertainment, the Friday Supper being served on separate tables, and the rooms decorated in a manner worthy of the occasion.

While seated at the tables, the audience was treated to a very full and varied program, consisting of singing, acting, and dancing. This was followed by a general dance for the young people, which lasted until midnight. Notwithstanding the absence of our boys, it was felt to be one of our most enjoyable socials. Perhaps it was because of the inward consciousness that our boys had passed safely through their most dangerous experiences, that everybody felt so happy on this particular occasion. KITCHENER, ONT., CAN.-On October 2d, the Ladies' Meeting was held at the home of Mr.

In honor of Mrs. Waelchli, who, with Mr. Waelchli, was shortly to leave for Cincinnati, a special chicken supper was prepared.

Two long tables were set in the dining room, around which all managed to find a place. During the course of the meal the President read a farewell address, expressing deep affection for Mrs. Waelchli, and then presented her with a beautiful cameo brooch, as a token of appreciation from the ladies of the society for her many years of useful service and companionship with them. From October 7th to the 30th there is a blank, as far as church activities are concerned.

During that time no schools, churches, or public gatherings, were allowed to be held, on account of the influenza epidemic, which was very bad in the city. On October 31st the ban was lifted, and it is scarcely necessary to say that the young folks celebrated with a Hallowe'en party, where vent was given to many pent-up feelings. Although everybody in town celebrated to the limit on the day the armistice was declared, still we could not refrain from turning our following Friday supper into a little celebration of our own. During the supper very interesting and inspiring speeches were delivered by the Pastor and Mr. Jacob Stroh on the wonderful significance of the day, and on the brighter prospects which it seemed to lay open for the future of the New Church. Following the speeches a quintette sang Kipling's 'Recessional,' by De Koven.

The remainder of the evening was devoted to a social. On Sunday evening, November 12th, we held a Thanksgiving service in the church, in commemoration of the cessation of hostilities.

At present the Pastor is delivering a series of sermons on 'The Lord's Prayer' at our regular Sunday services. PHILADELPHIA, PA.-The notes for last month were written when we were making great preparations for 'Rally Sunday,' which was planned with a view to holding a service that would be an inspiration to us all, and give us an ideal in the point of numbers toward which we might ever strive. Pendleton, as Pastor ex-officio of the Advent Society, had planned to come, and to administer the Holy Supper on this occasion. We had endeavored to leave nothing undone that might help to give the Bishop a warm and welcome reception. It turned out to be 'Hamlet' without the Prince, for at the last moment the Bishop was taken sick, and we had to have our 'Rally' without him. Barring this one dark spot, the day was a wonderful success.

Ninety-six persons were present, and filled our little chapel, which is accustomed to an attendance of only thirty-four persons. In fact, it was necessary, during the service, to take down the partition between the two rooms on the main floor, so that all might find seats. Needless to say, such an attendance was a great inspiration, and filled the hearts of all with a deep conviction that the Church will grow in our midst. Instead of the Bishop, the Rev. Alden kindly came in, and administered the Supper for us.

After the adult service there was one for the children, and Mr. Alden gave them a very feeling address on the subject of New Church 'Conscience.' The children all enjoyed it very much. The event of next importance was the annual Fair. This was given a great impetus by the success of 'Rally Sunday,' and it made the Society feel its real strength. Suffice it to say, that while no one worked more than three weeks for the event, we raised more than $400.00 for the Church, which will be applied to the erection of a new Sunday School building next spring.

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

He denied himself a vacation last summer in order to work for the Sunday School, and it is this splendid spirit of self-sacrifice on the part of laymen that is making it a success. All the teachers are faithful, never missing a single Sunday's work. Miss Sophie Roehner, Miss Verna Cleare, Miss Anita Good, Mrs. Edmonds, and Mr. Walter Cranch as Assistant Superintendent, form the staff. Every week they meet the Minister at the office of Mr. Lechner, to take a normal course in the theory of education practically applied.

One of the customs adopted is for each teacher to read a book, and give the class the essence of it in a five minutes' talk. In this way we are going over the entire Sunday School field of literature, and getting many valuable suggestions in regard to the technique of running a, modern Sunday School.

During the month the Minister gave a lecture on the war to a meeting of ladies. It was accompanied by lantern slides of the battle fronts, the great men, and the American forces, supplemented by motion pictures of the Bryn Athyn boys who have gone to the front. The monthly meetings are proving a valuable means of holding a large group of ladies together. On Thanksgiving Day at eleven A. Divine Service was held, especially to give thanks for the great peace that has come to the world.

Few attended, but all who came felt that deep and concentrated spirit of unity which comes even with fewness of numbers where there is nearness of purpose. On Thursday, November 5, the Rev. Theodore Pitcairn gave the first of a series of lectures in 'African' Philadelphia, looking toward the establishing of a colored New Church Society in this city.

51 Seventeen colored persons, including one minister, attended, and from a spiritual standpoint the meeting was well worth while. Pitcairn preached on 'The Life After Death,' Mr. Alden on 'The New Jerusalem,' and Mr.

Acton made a speech combining the two ideas. Acton has great ability in speaking to the colored people, as he makes an appeal in simple, emotional language, which is necessary to make an impression upon them. Our Minister is using the informal blackboard method in the regular doctrinal classes on 'Divine Providence,' occasionally making use of the lantern to project charts, etc.

Wednesday Suppers have been a little better attended this year than last. We learned from the Rev. Homer Synnestvedt that he came into the Church through attending Suppers at the Church, and so have invited four of our Sunday School children each week in the hope that this may bear like fruit. REPORT OF REV. -My fall trip on the missionary circuit began on September 20. In Ontario, and in five of the States, the members and friends of the General Church were visited in twenty-six places, twelve of which are in the State of Ohio.

The length of my visits varied, from a day or two to a week. In the course of the trip, forty-seven families were called upon at their homes. In each of fifteen of these homes there is only one person who is a member of the New Church, or a receiver of the Heavenly Doctrines. In thirty-three of the families there are sixty members of, and contributors to, the General Church. In Erie we could not have our service on October 6, because meetings in churches and other places were, at that time, prohibited by the authorities of the State of Pennsylvania. But services were held in eight places, at which sermons were delivered.

At Milverton, Ontario, and at Columbiana and Bellaire, Ohio, the Holy Supper was also administered, and at all other places we had many conversations, in which the teaching of the Writings was presented on various important subjects. Our people always have questions, which they desire and expect to have explained according to the revealed truths of Doctrine. And when these truths are confirmed from the Word in the sense of the letter, it satisfies them. After returning to Ontario on November 14, several days were given to a visit with Mr. Woofenden and family, at Mull, Kent Co. His mother lived with them.

She was feeble, but was able to be up and take her meals with us. In conversations with her, she repeatedly expressed the wish that she might soon be permitted to enter the other life. She was in cheerful expectation of meeting there dear ones who had passed on before. 19, I went to London, Ont. The next day word came to me of the departure of Mrs.

Woofenden,-with the request to return to Mull and hold the funeral on Nov. The service was at the home, attended by many relations, friends and neighbors. The discourse was on the words in John 11:2, 26. Some time in 1917, the Rev. Cronlund gave me the names of three gentlemen living in the city of Woodstock, Ont., whom he had met at a funeral at which he had officiated in Toronto. It seemed to him that it would be well for me to calf on them. The opportunity to do so having come on my recent trip, I went to Woodstock on Nov.

25, and while there was pleased to learn that in the place are five persons who seem to be interested in the new Doctrines. I had conversations with three of them.

Two of them are husband and wife,-who have five or six children, though only the two younger at home. 52 One son passed into the other life, being slain in a battle of the great war. I was with this family part of an afternoon and over night. We had a long talk on the Doctrines.

On the table was a copy of the T. From remarks made concerning its contents, it was evident that the work had been read with real interest.

The next morning we parted with mutual expressions of the hope to meet again. All the people rejoiced that the war was ended; the war that to all truly enlightened minds will henceforth appear in the history of this age as a tremendous commentary on the state of the Christian world. And, indeed, according to this state, as revealed in the Writings of the New Church.

For in the future those of spiritual intelligence will be able to see more clearly the significance of this awful conflict between the nations. They will, no doubt, see evidences of how wisely and wonderfully the Lord overruled the far-reaching results of the war, for the extension of His crowning Church, the New Jerusalem, among men in all nations of the earth. REPORT OF THE VISITING PASTOR.-On the 20th of October, I took up my residence at CINCINNATI. No time was lost in the institution of church work. Services, Sunday School, doctrinal class, and a men's philosophy class, have been held regularly. All these uses are carried on at the Pastor's residence, No. 252 Ehrman Avenue, Avondale.

The attendance at services has ranged from eleven to seventeen persons. In the Sunday School, which is held in the morning before services, there are five pupils. At the doctrinal class, on Friday evenings, Divine Love and Wisdom is read. The philosophy class, on Wednesday evenings, has taken up the study of Swedenborg's work on The Infinite.

The services and Sunday School are held every Sunday, and, when the Pastor is away on visits, are conducted by either Mr. Colon Schott or Mr. Charles Merrell. Social life was instituted on Friday evening, November 29th,-a Thanksgiving social, although a day late.

The first part of the evening was spent in a progressive card game. Then a thanksgiving song was sung, after which the Pastor gave an address, in which he dwelt especially on the Peace which the Lord has given to the nations of the earth. Another song followed. Schott then favored us with a vocal solo, which also expressed the thought of thanksgiving.

Afterwards refreshments were served, and the remainder of the evening was spent in the pleasures of social intercourse. Nineteen persons were present, among them two visitors from other localities, Mrs. Lovegren, of Chicago, and Mrs. Victor Waelchli, of Pittsburgh. The whole evening was most delightful, a most auspicious opening of the social life of our circle. On the 16th of November, I went to ERIE, PA. The next day, Sunday, services were held, at which there was an attendance of twenty-three persons.

The Holy Supper was administered: sixteen persons partaking. In the evening a doctrinal class was held. On Monday afternoon instruction was given the four children of Mr. In the evening another doctrinal class was held, at the close of which there was a social. It was my intention to go from Erie to Detroit and to Windsor, Ont., but, becoming ill, I was obliged to cancel these engagements and return home. TORONTO.-On the evening of Sunday, July 7th, we gathered at the church to say farewell to Mrs. Hyatt, previous to her departure to live in Bryn Athyn.

As the wife of our former Pastor, and the teacher of our school for many years, Mrs. Hyatt has been most intimately associated with our society.

53 Consequently, in the speeches made on that occasion deep feeling was expressed, and in thanking her for the work she has done in our school, the speakers also spoke feelingly of the debt of gratitude we all owe to Mr. Hyatt for what he had accomplished in firmly teaching and establishing the principles of the Academy in Parkdale.

On behalf of the society, Mr. Peter Bellinger presented Mrs.

Hyatt with bracelet-watch, accompanied by a letter of appreciation. We held a double celebration on September 19th, when we welcomed into our society the bride and groom, Mr. Oscar Woelfle, and surprised the bride with kitchen shower. Later, during the refreshments, Mr.

Robert Carswell was congratulated on having reached his 80th birthday; and the gentlemen of the society informed him that the comfortable armchair in which he sat was his own, and represented their good will and affection for him. On October 2nd our first weekly supper was held, being followed by a social, which was also a reception for our new teacher, Miss Celia Bellinger. There was a very entertaining program of tableaux, and the evening ended in dancing. Our annual Thanksgiving Service took place on Sunday, October 13th, the children's service being held in the afternoon at 4 o'clock. The closing days of the war found a gloom cast over the city by reason of the influenza, the school and social life being suspended for a month. But the very day the school was to reopen, the glad news of the signing of the armistice arrived. The whole city was jubilant, and our joy knew no bounds.

To commemorate this coming of peace, the Pastor arranged a special thanksgiving service for Sunday morning, November 17th, and in the sermon we were reminded that the love of dominion, which the Allies have fought against in the war, must also be fought against in ourselves individually. The whole service was very impressive, yet joyous. For the New Church can grow with free peoples in all lands. A thanksgiving social also was held, on November 22nd, all who came being asked to camouflage themselves, and the masquerade was a great success. Miss Dora Brown, as a 'knitting-bag,' won the ladies' prize, and Mr. Gerald Bellinger, as a genial, bewhiskered farmer, carrying a pet fowl under his arm, carried off also the men's prize. During refreshments a more serious note was sounded, when the Pastor read from the Writings a description of the spiritual state of the German people, caused by their long oppression by autocratic rulers.

He showed that with greater natural freedom they would have greater ability to receive the Lord's new Truths. Carswell, who had just come from the Empire Club's banquet, where the governors of New York and Ohio had been guests and speakers, gave us a little resume of their speeches of good will, but he pointed out that in the happenings of a nation, or of our own lives, we must look to the Lord, and endeavor to see His doings. THE CHURCH AT LARGE. BELGIUM.-In May, 1915, I had a visit from the Rev.

Joelants, a Minister of a Dutch Church (Protestant) in Malines, between Antwerp and Brussels. He had become acquainted with the Writings of Swedenborg, and on his visit to Holland at that time he advocated the New Church Doctrines to the many Dutch members he met on his journey. 54 Afterwards he returned to Malines. Today I received a card from the Rev.

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

At Easter he had twenty-two partakers of the Holy Sacrament, and then had a great enthusiastic meeting. The Hague, Oct. MID-YEAR MEETINGS 1919 MID-YEAR MEETINGS 1919 SPECIAL NOTICE. PA., FEBRUARY 4-9, 1919. Consistory, 10 a. Consistory, 9:30 a. Philadelphia District Assembly, 8 p.

General Church Anniversary, 1897-1919. Council of the Clergy, 9:30 a. Philadelphia District Assembly. Banquet, 6:30 p. Council of the Clergy, 9:30 a.m., 3 p. Executive Committee, 3 p.

Philadelphia District Assembly, 8 p. Joint Meeting-Council of the Clergy and Executive Committee, 9:30 a. Philadelphia District Assembly.

Social Entertainment, 8 p. Philadelphia District Assembly. Divine Worship and The Holy Supper, 11 a. 55 ADDRESSES OF INTEREST TO SOLDIERS ABROAD 1919 ADDRESSES OF INTEREST TO SOLDIERS ABROAD 1919 ANNOUNCEMENTS. In visiting Paris, do not fail to look up the Pastor of the French Society of the General Church, Rev.

His home address is 31 rue Henri Regnault, 9 St. Cloud, Seine et Oise.

The address of the Church is 84 Avenue de Breteuil. When in England communicate with the Rev. Czerny, whose home address is 19 Talfourd Place, Peckham, S.

Services are held on alternating Sundays at London and Colchester, and if Mr. Czerny is not in London, Mr. Rose will be glad to have the New Church soldiers call at their home, 174 Peckham Rye, S. At Colchester Mrs. Gill will be glad to receive any of the New Church soldiers at her home. 142 Maiden Road.

Acton asks that his address be added to this list, 76 Glengarry Rd., E. Dulwich, London, S. For the benefit of any of the soldiers who may go to Italy, we add the address of Signorine Eden and Loretta Gnocchi, Via Palestro 63, Rome, Italy. These young ladies are anxious to meet New Church friends, as they are the only ones of the faith in Italy. 56 ACADEMY WAR SERVICE COMMITTEE 1919 ACADEMY WAR SERVICE COMMITTEE CLARA DAVIS 1919 NEWS NOTES. The news that Lieutenant Fred.

Synnestvedt had given his life while fulfilling his duty as an instructor in the airplane service of Iris country, came as a shock to all who knew him. From his childhood Fred. Had been a pupil in the Academy schools, and he had hoped to take up his studies here again in February. The funeral service, which was held in Bryn Athyn, was conducted as far as possible according to military custom.

First a short service was held in the Chapel. George de Charms delivered the address, in which he brought to our minds the thought that Fred's death, in the Providence of the Lord, was best not only for him but also for us. 'By the death of those who die for the cause of their country and their faith, a powerful use is served to others. The thought of their sacrifice becomes the center of inspiration to future generations, whereby they may be strengthened to uphold, even unto death, what is highest and noblest and most sacred.' After the service the schools formed in procession and marched to the burial ground. The girls of the Seminary carried the Academy service flag, now bearing its second gold star.

The flag-draped coffin was carried to the grave by six of Fred's friends, who were in the uniform of their country. When the coffin was lowered a salute was fired; then the bugler stepped to the head of the grave and sounded Taps. A low hum heralded the approach of an airplane, which circled over the grave, and Lieutenant Taylor, a fellow-instructor of Fred's, dropped roses from it. The whole ceremony was touching and impressive. In the evening, at Friday Supper, Lieutenant Taylor, who had been sent as a military escort, told us the little that is known of Fred's accident, and of the funeral service held at Payne Field. Homer Synnestvedt was present, and spoke of his appreciation of the kind thoughtfulness of the Government for the wishes of the family, and he 'wanted everyone to know how good Uncle Sam is to his boys.'

Synnestvedt showed us a beautiful silver bowl presented to him by the instructors at Payne Field in memory of Fred. For some time we have been trying to find a way to send packages to Elie Hussenet, the only prisoner of war on our list, but it proved impossible until recently, when Miss Mary Barger offered a solution to the problem for which we are most grateful. She writes that monthly parcels (maximum weight 5 kilograms) can be sent to prisoners of war in Germany by means of the Red Cross Society at The Hague. As we cannot send any from America, she has offered to send packages of food, acting as our agent.

In fact, she has already sent the first, not waiting for an exchange of letters with us, which would require three months' time. Hearing from Elie that he needed food more than anything, the first package sent him contained honey, chocolate, cocoa powder, jam, cheese made of pinda nuts, soup tablets, butter, and cigarettes. Miss Barger, realizing that this will seem an odd collection, explains that all staple foods, such as bread, meat, cheese, etc., are strictly rationed, and all exportation thereof forbidden. As we well know how hard it is to obtain food in Holland we feel greatly indebted to Miss Barger for this service. Fortunately it will not be necessary for her to send many parcels now, but we all deeply appreciate her thoughtful kindness.

A letter dated August 31st was received a short time ago from Elie Hussenet. 57 It is especially interesting to read letters from the prisoners in Germany and to hear of their welfare. Elie writes: 'After many changes, I am employed in a depot of locomotives, where I repair machines with other comrades, prisoners like myself. The days are sad and monotonous. My only pleasure is when I receive letters, also to read when my work allows me any time. I hope the Lord will soon put an end to this terrible war, and that soon happier days may be looked forward to.'

He added that he was enclosing a photograph taken in Germany, but apparently the Censor had removed it before it left Germany. A card written September 20th has also been received from Elie. He said on it: 'I hope, by the Grace of God, we will soon have Peace.'

He had not long to wait. But we have not yet heard if he has been returned home.

Fernand Hussenet wrote on November 15th that he had received a letter from the Committee enclosing a money order to defray the expense of Christmas boxes sent to the French New Church soldiers. It reached him on November 11th, while they were celebrating the signing of the armistice. We spoke of 'the bright outlook for a happy future when our brave young men return to the midst of their families, so tried by the terrible war. Miss Olive Rose has also acknowledged the receipt of a money order for Christmas boxes for the English soldiers. We appreciate the kindness of Miss Rose, M. Hussenet and those who have assisted them in this work.

We realize the difficulties to be met on account of the scarcity of food, and the time and work it will take to purchase the food and pack the boxes. The following quotations are from several of Sergeant Francis Roy's latest letters home: 'Oct.

20.-Yes, we are most certainly having plenty of changes of scenery. Up to the present time I believe we have stopped at as many as twenty-four places, living from one day to three weeks in a place. The village we are now in is very different from the one that I wrote you from on the 16th. It is a considerable distance from the front, but has been badly mutilated-nothing but the bare walls and piles of stone to greet the eye. There is a most unusual cemetery here, where the Germans had buried their dead while in possession of the place. Such stonework and sculpture I have never seen before. The Germans take great pride in caring for the graves of their comrades.

There are no civilians here, of course, as there are no homes for them to live in. But many good-sized cellars are to be found, well-aired and dry, and in such quarters we are very comfortably situated. 21.-Have just received a copy of the September Bulletin. The photo of Major Caldwell is great. I could not help looking at it for some time. It was good to see him once more.

Yes, Griff did well all right, and the rest of our boys are doing splendidly. Things are going along nicely with the regiment (103rd Engineers) in our new location. We have again been cited, making in all, I understand, five citations. The boys of the Twenty-eighth Division are proud bunch, you may be sure. We are to wear a small, red Keystone on the arm, as a mark of distinction. 28.-I am enclosing a copy of a letter of commendation received for our work in the lines at the Argonne forest, where we went directly after our victory at Chateau Thierry, which I think speaks well for our regiment.

If we keep on moving, it won't be long before we will have been on every part of the Western front. Next week we expect to receive the red Keystones, to be sewed on the sleeves of our blouses and overcoats, which will not only designate our division but also make quite some appearance. 58 By the time we get back we will have decorations of all kinds. The following is the letter of commendation Francis speaks of: 'The Commanding Officer, 103rd Engineers, takes great pleasure in publishing to the regiment the following letter from the Chief of Staff, 28th Division: I. The Divisional Commander desires me to convey to you, and through you to the officers and soldiers in your regiment, his appreciation of the excellent work performed during the recent offensive in the valley of the Aire and the Argonne forest. From the time that your advance parties were pushed forward to repair and reconstruct the roads across 'No Man's Land,' which were necessary at the start to insure a supply of munitions and food, until the final order to withdraw was given, your command has shown a devotion to duty that merits the highest commendation.

The opening of the narrow gauge railroad, using the enemy's locomotive, and the construction of a bridge over the Aire at Chehery, was especially noteworthy. Your untiring zeal has given your men an example which they have followed, and which has made the regiment a unit which, it is felt, may be depended upon under any conditions.'

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

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

I was on pins and needles for a while, as I could not see another Allied machine in the sky. I took my chance and fired at the Hun machine, and it went down out of control. Then I tore for home, having about ten miles to go to reach our lines, and they were putting up a lot of 'Archie.' I don't know whether the last mentioned machine crashed or not, but I got him out of the way for the time being. I reached our aerodrome all right, and made out my combat report, which gave me credit for one enemy machine destroyed and one sent down out of control in five days. 'Yesterday, while on an O. With the Squadron, we were attacked by forty Fokker biplanes, and a regular dog fight ensued.

I shot down two, which went to pieces when they hit the ground, and I fired at several others. We had a hot time of it for a while, as we were outnumbered four to one.

However, all but two of us returned safely, and we had accounted for twenty enemy aircraft, which was a very good percentage. It was the best fight I had ever been in, and was about the best the squadron had seen for some time. This gives me a total of three Hun planes destroyed, and three sent down out of control. I have been rather lucky since I came out to France, and hope the good luck continues.'

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

Vive la France! 59 ROLL OF HONOR 1919 ROLL OF HONOR 1919 Who does not remember and love him who fights even unto death that his country may be free. REY GILL, Colchester, England.

Artists' Rifles. Killed in action in France, August 21, 1917. GUY CHRISTOPHER PEMBERTON, Durban, Natal, South Africa. Killed in action at Arras, France, April 21, 1917. LEON ROSE, London, England. Royal West Surrey Regiment.

Killed in action near Albert, France, July 29, 1916. REGINALD WATERS, London, England, Wireless Operator. Lost at sea, November, 1917. WELLS, Bryn Athyn, Pennsylvania, U. Died April 12, 1918, of wounds received in the battle of Picardy. SECOND LIEUT.

SYNNESTVEDT, Pittsburgh, Pa. Killed in airplane collision at Payne Field, Mississippi, December 16, 1918. THE FIELD OF HONOR. ACTON, GUNNER'S MATE DARIC, Bryn Athyn, Pa. 'Vermont,' c/o Postmaster, New York, N. MAJOR KESNIEL C., Bryn Athyn, Pa. War Risk Section, S.

717, American E. APPLETON, PTE. J., Colchester, England. 26170, 460 Field Co., R.

APPLETON, SERGT. S., Colchester, England. 16156, 56th Squadron, R.

ASHLEY, 3 A/M CHARLES, Colchester, Eng. F., 124th Squadron, Fowlmere Aerodrome, N. Royston, Herts, England. SEAMAN HERBERT W., Colchester, England.

Discharged on account of ill health. ASPLUNDH, CAPT. EDWIN T., Bryn Athyn, Pa.

103rd Engrs., A. 743 American E. ASPLUNDH, PVT. GRIFFITH, Bryn Athyn, Pa. B, 103d Engrs., American E.

BARGER, SERGT. GERIT, Bryn Athyn, Pa. E, 1st Army Headquarters Regt., A. 716, American E. BARNITZ, CORP. GARNER, Glenview, Ill.

M, 131st Inf., American E. BARNITZ, SERGT. L., Glenview, Ill. 35, 7th Bn., C. C., Camp Gordon, Ga. BEDWELL, PTE.

R., London, England. 46318, 16th Platt., D. Co., 52nd Royal Sussex Regt., Room D 2, Goojerat Barracks, Colchester, England. BEHLERT, ARTIFICER, L. K., Arbutus, Md. 5th Co., 2d Battn., 154th Depot Brigade, Barracks - 48, 1st Platoon, Camp Meade, Md.

BELLINGER, LIEUT. H., Toronto, Ont., Canada. F., 70th Squadron, B.

E F., France. BELLINGER, GUNNER GEORGE, Toronto, Canada. 341319, A Battery, Canadian Reserve Brigade, C. Milford Camp, Witley, Surrey, Eng. BELLINGER, M.

SAPPER THEODORE P., Toronto, Canada. 26, 12th Canadian Inf. Brigade Signals, 4th Canadian Div., B. 60 BERGSTROM, PVT. E., Denver, Colo. 717, American E.

BERGSTROM, SERGT. J., Denver, Col. Provost Guard Co., Hdq., Camp Funston, Kansas BLACKMAN, PVT. E., Glenview, Ill.

Evacuation Hospital Unit 37, Camp Grant, Ill. BLAIR, SERGT. EDMUND, Pittsburgh, Pa.

Squadron A, Chanute Field, Rantoul, Ill. ARTHUR, Kitchener, Canada. A, 3rd Reserve Battn., C. F., West Sandling, Kent, England.

BURNHAM, CAPT. W., Glenview, Ill. S., Camp Lee, Va. BURNHAM, SERGT. CREBERT, Glenview, Ill. 400th Aero Construction Squadron, American E.

BURNHAM, SERGT. LAURENCE B., Glenview, Ill. 217th Aero Squadron, Field No. 1, Hempstead, N.

CALDWELL, MAJOR R. B., JR., Bryn Athyn, Pa. Army Staff College, A. 714, American E. CHILDS, CAPTAIN R. W., Bryn Athyn, Pa.

Headquarters 28th Division, H. 744a, American E. CHILDS, SYDNEY B., New York, N. C., c/o Personnel Officer, Headquarters, Camp Mills, Long Island, N. CLEARE, 2ND LIEUT.

J., Philadelphia, Pa. F., c/o Cox & Co., Bankers, 16 Charing Cross, London, E. COFFIN, CAPT. L., Baltimore, Md. 62d Pioneer Inf., Camp Wadsworth, Spartansburg, S. COFFIN, 2D LIEUT, R.

T., Baltimore, Md. CHARLES S., Glenview, Il1. 20th Co., 5th Regt., U. Marines, American E. J., Clinton, Canada.

654129, Hospital Palace Hotel Annex, Burton, England. OLIVER J., Clinton, Canada. C, 161st Batt., Witley Camp, Milford, Surrey, England.

COOPER, SAPPER JOHN F., Colchester, England. 107557, 61st Motor Air Line Section, R. Egyptian Exp. Force, Egypt.

COOPER, CORP. WILLIAM R., Philadelphia, Pa.

Mustered out. CRANCH, 2ND LIEUT. EUGENE T., Erie, Pa. Camp Sanitary Engineer, Souther Field, Americus, Ga. CRANE, GUNNER FRANK, Kansas City, Kans. 'Vermont,' c/o Postmaster, New York, N. CREAMER, SERGT.

MAJOR FRANCIS B., Williamsport, Pa. Headquarters 28th Div., American E. DAVIS, EDWARD H., Bryn Athyn, Pa. Mustered out. DE CHARMS, 1ST LIEUT.

JR., Bryn Athyn, Pa. O., 747, American E. DEXTER, SERGT. CARLOS V., Meriden, Conn.

498th Aero Squadron, Langley Field, Virginia. DOERING, PVT. DAVID F., Milverton, Ont., Canada, 727538, 58th Battn. Canadians, Milverton, Ont.,Canada. DOERING, CORP. FRANK, Bryn Athyn, Pa; Base Hospital 27, A. 733, American E.

DOERING, 2ND LIEUT. HAROLD, Beth Ayres, Pa. Barracks 54 P.

S.3rd, Ellineton Field, Houston, Texas. ELPHICK, TELEGRAPHIST FELIX H., Cheam, Surrey, England. M., Wireless Station, Inchkeith, Leith, N. B., Scotland. ELPHICK, PTE. W., Cheam, Surrey, England. T., Sanitary Section 43, British Salonika Forces, Salonika, Greece.

61 EVENS, PTE. ARIEL V., Penetanguishene, Canada. 408072, 9th Platoon, Co. C, 42nd Batt., R. EVERETT, SERGT.

E., 124 Butt Road, Colchester, England. Essex Volunteer Regt.

FERDINAND, ALFRED E., Kitchener, Canada. Squadron, Camp Mohawk, Deseronto, Ont., Can. FINLEY, 1ST LIEUT. HORACE, London, England. 273 Railway Co., R. F., Salonika, Greece.

FLON, ABEL, Paris, France. Marechal des Logis Fourrier, 3e Batterie de 105 long, 117e Regiment d'artillerie lourde, S. FLON, PAUL, Paris, France. 17 rue Audry, Rochefort sur Mer, France.

C., Atlanta, Ga. B, 3rd Replacement Regt., Camp Gordon, Ga. 1ST CL., FRANCIS L., Bryn Athyn, Pa. Machine Shop Truck Unit 322, Q. 745, American E.

ALAN, Colchester, England. 3624, 142 Maiden Road, Colchester, Eng. GLADISH, 2ND LIEUT. DAVID F., Chicago, Ill. Barren Field, Everman, Texas. GLADISH, DONALD G., Chicago, Ill.

C., League Island, Phila., Pa. GLEBE, 2D LIEUT. EGBERT, Bryn Athyn, Pa. Ellington Field, Olcott, Texas. NELSON H., Kitchener, Canada. 751630, 10th Batt., C.

France, c/o Canadian Army P. JOSEPH R., Pittsburgh, Pa. Discharged on account of ill health. F., New York, N. L, 38th Inf., American E. 1ST CL., FRED. M., Bryn Athyn, Pa.

Section D, Repair Shop Department, U. Ambulance Service, A. 901, American E. F., with the Italian Army. GUNTHER, PVT. H., Baltimore, Md. Wagon Train, Auxiliary Remount Depot 309, Camp McClellan, Anniston, Ala.

GYLLENHAAL, PVT. ALVIN, Glenview, Ill. C Battery, 82nd Field Artillery, Camp Bliss, El Paso, Texas. HARRIS, CORP.

EMERY, Arbutus, Md. F, 305th Engrs., A. 756, American E. DOUGLAS E., Addiscombe, Croyden, England. 530713, 4 Platoon, 2/15 London Regt., c/o G. O., London, England. HEADSTEN, 2ND LIEUT.

JOSEPH B., Chicago, Ill. C/o Depot Quartermaster, Omaha, Nebraska. HEILMAN, GLENN, Leechburg, Pa. Medical Dept.

Base Hospital, Camp Lee, Va. HEINRICHS, PVT. HENRY, Rosthern, Sask., Can. 3353715, 15th Reserve Bn., A. O., London, England. HENDERSON, CAPT. ALBERT DEAN, Chicago, Ill.

Line Officers' School, A. 714, American E.

HICKS, ENSIGN DARREN P., Bryn Athyn, Pa. 1529 Brooklyn Ave., Brooklyn, N. DONAL C., Bryn Athyn, Pa. 14 C, Recruit Depot. Camp Shelby, Miss. HICKS, CADET KENNETH F., Bryn Athyn, Pa. 151593, 84th C.

S., Camp Mohawk, Deseronto, Can. HILL, DRIVER JOSEPH, Kitchener, Ont. 4904 No 1 Canadian Army Auxiliary Horse Co., B. HILLDALE, SAPPER J. HARRY, Bryn Athyn, Pa. Mustered out. CONRAD, London, England.

C., Mesopotamia. 62 HUSSENET, ELIE, Paris, France. 55331, Cie IV. Prisonnier de guerre, au Camp de Hameln, Hanovre, Allemagne. (Wounded and taken prisoner at Charleroi, 1914.) Address, c/o M.

Hussenet, 31 rue Henri Regnault, St, Cloud. Seine et Oise.

HUSSENET, ELISEE, Paris, France. JESSEMEN, STANLEY, Toronto, Canada. 285519, 15th Platoon, 4 Co., 13th Batt., C. JOHNSON, CARL E., Erie, Pa. B, Jorst Heavy Batt., American Tank Corps, B.

JOHNSON, PVT. RICHARD, Chester, Va. 3rd Engrs., Corozal, Panama Canal Zone. FELIX, Glenview, Ill. Base Hospital 87, A. 780, American E. ARTHUR, Glenview, Ill.

Machine Gun Co., 40th Inf., Camp Custer, Mich. M., Glenview, Ill. 'Ypsilanti,' c/o J. Ellwell & Co., 17 State St., New York, N. KLIPPENSTEIN, CORP. PETER, Laird, Sask., Can. I Co., The Armoury, Moose Jaw, Sask., Canada.

KNIGHT, SAPPER JOSEPH, Kitchener, Canada. 3 Co., 12th Platoon, 6th Canadian R. Troops, Field P. Kitchener, Ont.

751077, 7th Platoon, C Co., 50th Battn., B. KUHL, GUNNER RAYMOND F., Kitchener, Ont. 33524, B Battery, C. A., Witley Camp, Milford Surrey, England. RUPERT, Kitchener, Can. 751087, 21st Battn., Canadians, B.

LEONARD, CORP. EDGAR MOREL, Chicago, Ill.

School, Paris Island, S. LINDSAY, ENSIGN DONALD, Pittsburgh, Pa. Naval Aviation Hdq., Brest, France.

E., Philadelphia, Pa. 2nd Class Petty Officer, League Island, 2224 N.

15th St., Philadelphia, Pa. LONGSTAFF, SAPPER JOHN C., Toronto, Can. Co., 2nd Canadian Engrs., Reserve Battn., Seaford, Sussex, Eng. A, Military Police, 311 Trains, 86 Div., American E. LUCAS, LOUIS, Paris, France. Soldat Musicien an 237e Territorial 1'Ecole Militaire, Paris, France. C., Dixiel Ont., Can.

874107, Co C, 1st Canadian M. MCCAY, L/CPL. D., London, England. 155898, 252 Friern Rd., Dulwich, London, S. MCQUEEN, SERGT. BENJAMIN, Glenview, Ill. 131st Inf., American E.

MCQUEEN, SERGT. HAROLD, Glenview, Ill. M, 131st Inf. B., London, England. 37746, and Squadron, R. GEOFFREY, London, England. 301276, Transport Section, 1/5 Batt., L.

C., London, England. 13957, 4th Otago Regt., 25 Baldwin St., North East Valley, Dunedin, New Zealand.

MORRIS, SERGT. J., London, England. 2728, Command Pay Office, London District (Room 106), 168 Regent St., London, W. (Address: 24 Westmoreland Road, Bayswater, London, W. K., Colchester, England.

49531, No 1 Platoon, A Company, 1st Battn. Northamptonshire Regt., B. 63 MOTUM, PTE.

NORMAN A., Colchester, England. 013871, 77 S Co., A. C., Workshops, Hut 34, A.

MOTUM, GUNNER PHILIP, Colchester, England. 115th Brigade, R. F., Salonika, Greece. OEERSCHELP, CORP. W., Denver, Colo. 318th Engrs., A. 777, American E.

OBERSCHELP, PVT. B., Denver, Colo. Aero Squadron, No. 870, Section 2, Kelly Field 1, San Antonio, Texas. ODHNER, 1ST LIEUT. LOYAL D., Bryn Athyn, Pa. D, 50th Inf., Camp Dir, N.

L., Bryn Athyn, Pa. 10, Camp Greenleaf Annex, Chickamauga Park, Ga. PENDLETON, CAPT. ALAN, Bryn Athyn, Pa. 63rd Inf., Camp Meade, Md. PENDLETON, EDMUND, Macon, Ga.

Naval Aviation. PENDLETON, PVT. LOUIS A., Macon, Ga.

C., Mechanical Repair Shops, Prov. 4, Unit 302, A. 0., 722 American E. PETERSON, PVT.

CLARENCE E., Chicago, Ill. Advance Spare Parts Depot, Advance M. O., 714, American E. PETERSON, ELMER E., Chicago, Ill. 21, 16th Regt., Camp New Isolation, Great Lakes, Ill.

PETERSON, PVT. VICTOR HENRY, Kibbie. C, 126th Inf., American E. PIBERES, SERGT. R., Philadelphia. 702, American E. HAROLD P., Bryn Athyn, Pa.

Mustered out. PRICE, PVT., 1ST CL., LLEWELLYN R., Bryn Athyn, Pa.

B, 116th Engrs., American E. PRICE, 2D LIEUT. RICHARD W., Bryn Athyn, Pa. Advance School Detachment, 10th Div., American E. REICHENBACH, CHARLES A., New York, N.

730 Rock Creek Church Rd., Washington, D. RIDGWAY, KENNETH HOWARD, Durban, Natal, S. A., Royal Air Force, England. SAMUEL, Kitchener, Can. 126074, 126th Co., Canadian Forestry Corps, Downham Hall, Brandon, Suffolk, England. ROSENQVIST, SERGT. ARIEL, Bryn Athyn, Pa.

Naval Station, Marine Barracks, U. FRIEDEL, Bryn Athyn, Pa. C, 305th Field Batt., Signal Corps, American E. FRANCIS T., Bryn Athyn, Pa. Headquarters Co. 103rd Engrs., American E.

SCHNARR, MAJ. NELSON, Kenora, Can. Canadian Corps School, B. HAROLD E., Bryn Athyn, Pa. 1st Corps Artillery Park, Depot Section, American E. SHARP, 2ND LIEUT. JOEL H., Salem, Ohio.

Battery B, 151st F. A., American E. SHERMAN, SERGT.

ALVIN H., Sandoval, Ill. M, 44th Inf., Camp Lewis, American Lakes, Washington. SHERMAN, 2ND LIEUT.

CARL L., Sandoval, Ill., O. 733, American E. SHERMAN, SERGT. GUY H., Sandoval, Ill. M., 21st Engrs., American E. SHERMAN, CORP. L., Sandoval, Ill.

718, American E. SHERMAN, MAX H., Sandoval, Ill.

'Melville,' c/o Postmaster, New York, N. SHERMAN, 2ND LIEUT. NEIL H., Sandoval, Ill. 39th Co., 165 Depot Brigade, Camp Travis, Texas. 64 SMITH, ORD. ALDWIN C., Bryn Athyn, Pa. S., American E.

SMITH, PVT., 1ST CL., EARL S., Bryn Athyn, Pa. 465th Engrs., Pontoon Train, American E. SMITH, 2ND LIEUT. HOBART G., Bryn Athyn, Pa. 103rd Ammunition Train, American E3.

SMITH, LIEUT. ROLAND S., Bryn Athyn, Pa. C, 313th Inf., American E. WINFRED, Bryn Athyn, Pa. Casual Section, Camp Raritan, Metuchea, N.

SNYDER, PVT., 1ST CL., WILMER E., Pitts., Pa. 148th Field Hospital, 112th Sanitary Train, 37th Division, A. SODERBERG, ARTHOL E., Philadelphia.

31st Balloon Co., Camp Knox, West Point, Kentucky. ROY, Toronto, Can.

27541, 48th Highlanders of Canada. Hotel Carlton, Villeneuve, Vaud, Switzerland. (Prisoner in Germany for two years and seven months, now exchanged.) STARKEY, PVT. HEALDON R., Glenview, Ill.

438, Battalion A, U. Marines, Paris Island, S. E., Kitchener, Ont. 751124 B Co., 5th Batt., Canadian Engineers, B. SYNNESTVEDT, CORP. ALAN G., Glenview, Ill.

Base Hospital, Camp Merritt, N. SYNNESTVEDT, PVT.

ARTHUR, Bryn Athyn, Pa. Bunn, Ouray Bldg., Washington, D. SYNNESTVEDT 1ST CL., HUBERT, Bryn Athyn, Pa.

71st Balloon Co., U. Balloon School, Lee Hall, Va. SYNNESTVEDT, PVT. D., Pittsburgh, Pa. G, 116th Engrs., A.

733, American E. SYNNESTVEDT, CORP. RALPH, Glenview. M, 131st Inf., American E. TYRRELL, PVT.

HUBERT J., Bourbon, Ind., 17th Aero Squadron, Aviation Section, American E. VINET, PVT., 1ST CL., PIERRE, Bryn Athyn, Pa. Section 529, U. Ambulance Service, A. 901, American E.

F., with the Italian Army. WAELCHLI, 1ST LIEUT. K, 2nd Inf., Camp Dodge, Iowa. WAELCHLI, PTE. VICTOR, Kitchener, Ont. 751657, Canadian M.

WARREN, DRIVER BENJAMIN, Kitchener, Canada. Transports, No.

8, Ordnance Mobile Workshop (Light). ALAN, London, England. 536551, A Section, I/5th L. WATERS, L/CORP. J., London, England. 5th Reserve Batt., East Surrey Regt., Crowboro Camp, Sussex, England. WATERS, CORP.

J., London, England. 118516, Hdcl., R. F., Cadet Brigade, Shorncliffe, Kent, England. Section, 1/5 L.

ARTHUR.B., Bryn Athyn, Pa. Battery E, 76th Field Artillery, American E. WILSON, STAFF SERGT. Toronto, Canada. 317006, Canadian Section, G. Q., 3rd Echelon, B. WRIGHT, CORP.

NEVILLE, Chicago, Ill. 9th Co., 2nd M. 702, American E. 65 MISSIONARY LETTER 1919 MISSIONARY LETTER Rev. ALFRED ACTON 1919 NEW CHURCH LIFE VOL. XXXIX FEBRUARY, 1919 No. 2 Dear Friend, Some time ago, in accordance with our talk on the train, I sent you two small tracts,-one for yourself and one for your friend,-explaining the doctrines of the New Church signified by the New Jerusalem spoken of in the Book of Revelation.

I have delayed writing you because I wished you first of all to read something by Swedenborg himself. And as you have no doubt received the copies of his works, entitled Heaven and Hell and The Four Leading Doctrines, I now write so as to give both of you the opportunity of communicating with me, if either of you should so desire. I was greatly interested in meeting you, and, of course, would like to have you take an interest in the doctrines of the New Church. Perhaps, also, you would like to attend our services. I enclose herein the address. But while I would like to interest you in the Doctrines, there can be no true and lasting interest except such as is based, first, on the recognition of the need of a true religion, because the religion of the churches of today has no light concerning God, the Word, the spiritual world, or the life of regeneration; and, second, the recognition from, yourself that the doctrines of Emanuel Swedenborg are true because they are based upon the Word of God.

Ask yourself what you have been taught, or what you know, concerning God. The teaching of the churches, Protestant and Catholic alike, is that there is one God in three Persons. 66 But three persons are three gods; explain it as you will, you cannot think of three separate persons as being one God. And then, what is the name of the one God? Is it the Father? Or the Holy Ghost?

Are not the prayers of the churches addressed to 'the Father for the Son's sake?' Or 'for Christ's sake?'

And does this not imply that Christ is inferior to the Father? Again, are you not taught that the Father was angry with the human race, and condemned it to destruction; but that the Son so loved the human race that He suffered the punishment inflicted by the Father; and that, therefore, the Father, having regard to His Son's sufferings, forgives all who ask Him in the name of the Son? Does not this mean two gods,-the one angry and implacable, the other loving and merciful? Does it not teach the monstrous doctrine that one person can receive the punishment of another, and the other go scot free? If you go to your minister, and ask him to explain this, in all probability he will give you some explanation which he has thought out, or he will tell you it is among the Divine mysteries, beyond the comprehension of man. He certainly cannot give you any satisfactory explanation from the doctrines or creed of the church; for the creed teaches just what I have written. And yet the principal knowledge of all religion is the doctrine concerning God, and to teach men this is the main work of the church.

What would you think of a lawyer or a doctor who, when you brought to him a difficulty in the line of his profession, answered that it was a 'mystery?' The New Church teaches that there is but one God. This one God, who is Jehovah from eternity, came into the world by the way of order, which is by birth, to the end that He might show Himself to mankind as a Man, and might thus teach men in a way they could comprehend. This one God is the Lord Jesus Christ, and we are to worship Him alone, and to keep His commandments. He teaches in the New Testament that 'He and the Father are one,' and that 'he who seeth Me seeth the Father;' also, that to Him 'is given all power in heaven and on earth,' and that men should come unto Him. 67 As to the Word or Sacred Scriptures, what does the church of today know concerning their holiness?

It does not draw from them any clear doctrine concerning the Lord; indeed, for the most part it teaches from them merely moral lessons, such as are plainly taught in the stories of the heathen. The New Church teaches that the Sacred Scriptures were written by men who were inspired by God, and that, therefore, they teach Divine truths. But these truths are clothed in the history and the images that were in the minds of the writers; and, therefore, it is necessary that the spiritual sense contained within them be revealed. It is this revelation that is given in the Writings of Emanuel Swedenborg. Again, what do the churches know concerning the spiritual world, or the life after death? Nothing; or at: best merely speculations, except, of course, the bare teaching that we do live after death. Sometimes you will hear that we shall rest in the grave until the day of the last judgment, and that then we shall all rise to be judged.

But how can bodies that have rotted in the grave for years rise again? At other times you are told that we rise immediately after death; but you hear this only at the time of funerals; for common sense then seems to remind men that the body cannot rise again.

The doctrine of the Protestant and Catholic churches teaches what I have said above, as to the body remaining in the grave until the last day. Then what is the common idea of the angels or devils? The angels are seen as with wings.

How unnatural this is. And they are thought of as being perpetually engaged in playing to God upon harps, Fancy yourself playing upon a harp for even a single week, to say nothing of eternity.

And what satisfaction would it be to God, or what use to the angels, to be thus engaged forever? Of hell, the picture is of imps,-themselves unpunished,-thrusting men into burning flames, and this for all eternity. What a doctrine! That this ignorance concerning the spiritual world might be removed, the Lord opened the spiritual eyes of Emanuel Swedenborg, so that he was in the spiritual world at the same time that he was on earth.

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

Thus the New Church has no speculations concerning the spiritual world, but it has positive knowledge. Its doctrine is that every man rises into the spiritual world immediately after death, and is then judged to heaven or to hell, not according to his doctrine, but according to his life.

Thus many who on earth have appeared to be good Christians may then be seen as wicked men; while many of the heathen may be seen to be good at heart. Every spirit and angel is in a perfect human form; a man is a man, and a woman is a woman. There is marriage there as on earth, but marriages are in heaven only, and are according to conjunction of mind. Married partners who have loved each other on earth remain united in heaven.

Indeed, the Lord Himself says, 'Whom God hath joined together, let not man put asunder.' And yet the Christian Churches of today have put them asunder; for those Churches teach that howsoever a husband and wife may love each other they cannot remain husband and wife after death.

Heaven is not a place where angels are engaged in perpetual harping; but it is a place of useful work. Hell is not a place where imps perpetually torment men; but it is as it were an immense prison or workhouse, where the evil are forced by fear of punishment to perform the tasks assigned them, until at last they learn to restrain their evil passions from breaking forth into evil acts. I need say but a few words as to the doctrine of life in the New Church. The doctrine is that no man is saved according to his faith in another, even in Christ, but according as he lives the truths that are known to him. We must not only do good.

Most men learn to do this, because it brings them success in the world. But we must shun evils in the thought and imagination. 69 This is what is meant by obeying the commandments. These do not say, Thou shalt do this or that, but they say, Thou shalt not do this or that; by which is meant that when evil thoughts and lusts come into the mind we are to put them away as sins against God. I have said enough to show you that the New Church has positive teachings, and that the churches of today have not such teachings with regard to spiritual things. Let me add one word more.

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

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

But what is meant is the destruction of the church. It is when these things happen that the Lord will make His second coming, namely, when the love of God, genuine doctrine the knowledges of truth, and the church itself have perished among men. 70 And these things have happened. For the love of God, and knowledge concerning Him, have gone from the church of today, and that church has no genuine knowledge concerning the things of heaven. It is the revelation of such truths that constitutes the second coming of the Lord. And what shall we do in the face of this claim?

Shall we, like the Jews of old, reject Him, because He has not come in the way we imagined He would come? Or shall we, like the disciples, listen to His words, and see for ourselves whether they are true, that is, whether they agree with the Sacred Scriptures? Therefore, my friends, I invite you to read these works by Swedenborg, and to see for yourselves whether or not they are the Word of God, teaching men, and leading them out of the spiritual darkness that now fills the Christian world. I have every wish to leave you in freedom to judge for yourselves as to what I have written; but it would afford me satisfaction to hear what you think of the books I have sent you. Yours very sincerely, ALFRED ACTON.

71 MONOGAMIC MARRIAGE 1919 MONOGAMIC MARRIAGE W. PENDLETON 1919 'Have ye not read, that He who made them in the beginning made them male and female, and said, For this cause shall a man leave his father and his mother, and shall cleave unto his wife; and they two shall be one flesh? Wherefore they are no longer two, but one flesh. What therefore God hath joined together, let not man put asunder. (Matthew 19:4-6). The Lord, when He was in the world, taught anew the ancient doctrine of marriage, and proclaimed for the Christian Church the union of one man and one woman, as the fundamental principle of a truly spiritual church.

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

The Pharisees had read in Genesis of this early state of mankind, but they were unwilling to hear, preferring to take heed to that portion of the law which permitted them to put away their wives for any cause. It is east to think about and remember what one loves, and to forget what one does not love. The Pharisees had read in Genesis of monogamic marriage; they knew that but one wife was given to Adam, that this was the first state of mankind in respect to marriage. Still, in the thought of their spirit, they knew only of polygamy and adultery. 72 Hence the Lord, on another occasion, called them 'an evil and adulterous generation.' 3:39.) The Son of Man had come 'to seek and to save that which was lost' (Luke 19:10), to redeem those who could be saved, and for this end to bring back the fundamental principles of a truly moral and religious life, principles that had been so long hidden from the view of men; and if the Pharisee would remain wilfully blind, there was still hope of some among men who could be spiritually healed, and introduced to a new life in worship, and a new life in marriage.

It is a fact of history that monogamic marriage still existed as an institution among the Gentiles at the time of the Lord's coming, especially among the Greeks and Romans, and the nations of central and northern Europe. These nations became the field of the Christian Church, and the church was transferred from Asia to Europe, from the polygamic world to the nations where monogamic marriage was a recognized custom in social and family life; nor could a spiritual church be established elsewhere. The Gentile nations of Europe were ready to receive the Lord's teaching in respect to marriage, as given in Genesis, and as repeated in the Gospels. This Divine teaching, proclaimed by the Apostles and the early Christian missionaries, continued to be the teaching of the Christian Church, and was embodied in the civil law of Christian nations.

Hence we are prepared to understand the Doctrine that 'Love truly conjugial is given only between one man and one woman, and that from creation it is celestial, inmost, and the soul and father of all good loves, being inspired into our first parents, and is now inspirable into Christians' (C. 112); that there is 'hope that this love will be raised up again by the God of heaven, who is the Lord, because it is capable of being raised up again' (C. 78); and that 'the Christian conjugial alone is chaste, because love truly conjugial in man proceeds at equal pace with the state of the church with him' (C. 142.) We read further that 'polygamy was permitted to the descendants of Jacob, on account of there being no church amongst them; and hence the representative of a church could not be established with them by means of marriage, because they were in what is contrary to conjugial love.' 73 There was with them no representative form of true marriage.

For the form of marriage, monogamic marriage, must exist, because in this form alone can spiritual conjugial love be received; and because Christians have this form, that love is possible with them (C. 369); and this true form continues to exist in the Christian world, even in its state of consummation, But while polygamy was not transferred to the Gentiles in Europe, being forbidden by the Christian religion and by Christian civil law, under the Divine teaching that two alone could become one flesh, yet a more subtle and dangerous enemy was there, the evil of adultery, an evil more threatening to the life of the conjugial than polygamy itself. We are told that this arch enemy of true marriage exists in a more malignant form among Christians than elsewhere, and that while the form of marriage is preserved, yet that Divine institution is in greater danger than ever before.

Still it is an evil that can be met and resisted and put away; for the Lord has at this day granted to Christians a new light, and with the new light a new force and power, by which the door may be opened to the ancient conjugial, and to that conjugial as it exists in heaven. All men who are willing to receive this new light, and walk in it, may now enter into a new and heavenly marriage, and in it be protected from the hells of polygamy, and from the hells of adultery. Not only Scripture, not only Revelation, but all nature testifies to monogamic marriage, the marriage of one man and one woman, which is seen in the universal duality in all things of the revealed Word, in all things of the created world, and in all things of man, both in his mind and in his body.

This duality is so universal that there is no exception in created things, which they have from their origin in God Himself, in whom there is a Divine duality of Love and Wisdom, the image of which is in all things that come forth from Him, even as we are taught that everything was made in His image that was made. The Word is dual because in its origin, or in itself, it is Love and Wisdom proceeding from, the Lord as two but united as one. 74 It is from this all-creative Cause that all things in the spiritual world, all things in man, and all things in nature are dual.

On this subject we have the general teaching that in each thing of the all-creative Word there is 'the marriage of the Lord and the church, and thence the marriage of good and truth.' 80-83.) Hence there are so many pairs of persons and things spoken of in the Word. We frequently read of two angels, two men, two brothers, two sisters, two sons, two daughters, of father and mother, son and daughter, brother and sister, husband and wife, male and female, two names of whom in many instances are given. We read of the two great commandments, the two tables of the decalogue, the two witnesses, the two olive trees, the two candlesticks, the two great lights, two of every living thing going into the ark, the numerous pairs in the construction of the tabernacle and temple, the two cherubs over the ark, and the law that required the evidence of two witnesses.

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

75 We are concerned, however, with a deeper meaning in the text, a meaning which the Lord has now revealed. 'He who made them in the beginning made them male and female.' 76 This is the interior truth contained in the Lord's words, 'He who made them from; the beginning made them male and female, and for this cause shall a man leave his father and mother, and shall cleave unto his wife, and they two shall be one flesh,' treating, in their interior sense, of the birth of a conjugial pair, and all the eventualities of their union from a beginning that has no end.

Conjugial pairs are created, and the image of them in all creation, from the Lord by means of the two universal loves proceeding from Him,-love to the Lord and love to the neighbor; love to the Lord to become a man, and love to the neighbor to become a woman; and these to become one flesh, one man, one angel of heaven. The text teaches, the heavenly doctrine teaches, that conjugial pairs are born. But they are not yet made one, or one flesh, nor do they become one flesh, one love, one life, until that takes place which is meant by 'leaving father and mother and cleaving unto the wife,' that is, until regeneration is effected. For conjugial love is a regenerate love, the product of a life of obedience to the laws of Divine order. It begins like it, indeed, but the early betrothal love is not conjugial love itself. It is a foretaste of it, a prophetic glimpse, a foregleam of what is to he.

But it is not the thing itself, any more than life on earth is the life which is to be in heaven. A man is to 'leave his father and mother, and cleave unto his wife.'

He is to leave his love of self, which is meant by his father, and he is to leave his love of the world, which is meant by his mother, and then he is to cleave unto his wife, that is, he is to join himself to conjugial love, the love of one of the sex, which love is the wife, and makes the wife. He is to join himself to this, and then they two become one flesh, one man, one angel of heaven, and the words are fulfilled, 'What therefore God hath joined together, let not man put asunder.' In the early betrothal love the two may be parted asunder; for it is then that man may put asunder what God hath joined together. 77 In the text there is a repetition of the term, one flesh. 'For this cause shall a man leave father and mother, and shall cleave unto his wife, and they two shall be one flesh. Wherefore they are no longer two, but one flesh.'

Repetitions in the Word are not merely for making the sense more emphatic. There are many examples of such repetition, and it does indeed add greater emphasis; but something more is involved in the frequently occurring dual expressions of Scripture. The text presents a plain and illustrative example of this duality. As a result of passing through a period and state of life that is meant by 'leaving father and mother, and cleaving unto the wife,' it is said that 'they two shall be one flesh.

Wherefore they are no longer two but one flesh.' It is not simply for the sake of emphasis that it is twice said, 'they two shall be one flesh,' but to express the eternal law of advance from a spiritual to a celestial state, from a union that is relatively external to one that is internal, from the state in which they are in love to the neighbor with each other, to the state wherein they are together in love to the Lord, and are in conjunction with Him; in a word, from a state of betrothal love to the state of conjugial love.

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

78 In passing from one love to the other, from the spiritual to the celestial stage, from betrothal love to love truly conjugial, there is a plain over which they must travel together, a plain in which they are beset with dangers of many kinds, foes which they must meet, and fight and overcome. This passage occupies a period of time, in which there are many vicissitudes, many dark days, many temptation combats; for are they not leaving father and mother, separating themselves from their love of self and their love of the world?

This is not an easy work, and it takes time to accomplish it. But if they are faithful to God and to each other, faithful unto death, they will reach no parting of the ways, but they will arrive at the goal of inmost union in wisdom and in love to God, called by God Himself the 'crown of life.' To become one is this crown of life. 'Have ye not read, that He who made them in the beginning made them male and female?' Blessed be the Lord God who so made them, who made them conjugial pairs-a foreordained kinship, a kinship prior to that of blood and birth, a kinship of the spirit, one that is never to be severed, if they will only travel together in the sight of God, under the guiding hand of His wisdom.

'Have ye not read,' do ye not know, do ye not understand, that regeneration is the only means to the marriage of good and truth, the only means to the marriage of conjugial love, to the union of two till they become one flesh in the sight of God? The Pharisees then did not know, nor did they wish to know; they had read, but they did not know; the Pharisees now have read, but they do not know, nor do they wish to know. But the time is coming when there will be some who will know and understand, who will wish to know and understand, who will wish to open the Book of the Lord and read, and reading, be enlightened by Him to see the ways of His wisdom, the ways that lead to Him, and to an everlasting conjugial union, two dwelling as one in a state that will know no parting. 79 ADVERSARIA 1919 ADVERSARIA EMANUEL SWEDENBORG 1919 ON ORDER. That the creation of a new heaven and a new earth, and consequently the creation of a new man, may come within the understanding of the human mind, it is especially necessary to know what was the nature of order in the first creation, and what its nature in the second.

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

A thing wherein is no order, is nothing. It is to order that every single thing owes, not only its existence, but also its existence as of such a quality and no other. All the perfection and imperfection of a thing comes solely from its order.

For order contains in itself all the laws according to which things are what they are; and according to which they are connected together as they are, and in no other way. Consequently, order contains in itself all that is embraced under science, and beyond this under the intellect. From order we learn how all things are in themselves, and how they are connected among themselves; and this not only in regard to things inferior, that is, earthly and corporeal, but also in regard to things heavenly and spiritual.

In heaven, as in the world, nothing can possibly exist that does not derive from the order in which it is the fact that it is what it is, and no other; and this is true both of the whole and of every part. 80 From order, therefore, we learn how heaven and the world, thus how heavenly things and earthly, and consequently spiritual things and natural, stand together mutually interconnected. Now because what is perfect is most certainly both good and true,-for what is good and true must needs be perfect,-therefore perfection, and hence also order itself, consists in goodness and truth;* but perfect order is called both goodness and truth. And because what is true and good, both potentially and actually, is by all means just,-for nothing call be just unless it comes from what is good and true,-therefore order is also called justice; and laws are attributed to order, as to justice; which laws are called Laws of Order; and these have such wide extension, that they enter into all things that can possibly exist and come to pass; and likewise, as said above, into all things that can ever come within the scope of science, and under the intellect.

* The autograph has perfectione; but the context indicates that this is a slip for veritate, as translated in the text. Since, then, there is nothing, of which it can be predicated that it is perfect, true, good, and just, except from order,-for, as was said, truth, goodness, and justice belong to order, nay, are order itself;-it follows, that within order is the Divine.

So true is this, that God is called, and indeed is, the God of order. And because He has endowed with perfect order the things created by Himself, therefore within order is the image of God. God alone is perfection, truth, goodness, justice; and since He is the all in all, He is the perfect, the true, and the just, that is, within the things made and created by Him. Hence we read, that on the several days of the first creation, 'God saw that it was good, or perfect' namely, that there was perfect order within. Since, therefore, order is in all things that are created, that is, since order is predicated of each and all the things that are in the universe, including both heaven and the world, let us see first how this order proceeds. 81 It is known to some that order is two-fold. The first is that which obtains between things successive to each other, or which follow one after the other; by reason of this succession, such order is called successive order.

The second is that which obtains between things existing simultaneously in one degree; hence it is called simultaneous order. As regards successive order, for acquiring a knowledge of this, it is necessary to know that in every single body or subject there are parts which are interior and parts which are exterior; or, what comes to the same thing, parts which are prior and parts which are posterior. Those which are interior or prior are so called because they are nearer to their inmost or first while the others, which are more remote therefrom, are called exterior and also posterior. From this we can learn what the internal is, and what the external.

The connection of the one with the other, that is, the connection of interiors with externals, is effected according to order. If there is perfect order, then internals are entirely concordant with externals, and the two conspire to produce a one. All and single things were so created and formed by God that there is an absolute consensus of interiors with exteriors, and of exteriors with interiors; and, indeed, such a consensus that every idea of many parts is entirely lost. It is order that makes this consensus.

Wherefore, perfect order consists in the consensus of all the things that are in a single body or a single subject. In this respect order is harmony itself; for without such order no concord is possible.

To tell how interiors distinguish themselves from exteriors would take too long; I will merely say that interiors are so distinct from exteriors that the former can exist and subsist without the latter, that is, interiors without exteriors, but not the reverse, or exteriors without interiors. For exteriors exist from their interiors, since, as was pointed out above, all things exist from their inmost or first, as from their simple, and existing from this, they also subsist from the same, subsistence being perpetual existence. But to tell how the two distinguish themselves from each other, and also how they cohere, would take too long; for they distinguish themselves, and cohere, differently in one subject than in another. 82 However, this one characteristic obtains in all cases, namely, that perfect order causes things that are distinct from each other to be such as they are in themselves, and to be as united and thus as concordant, as though they were entirely one. Therefore everything that is called perfect, such as what is true, good, just, and also harmonious, beautiful, and lovely, is in perfect order; and so much is this the case, that from the things which are thus within it, and which thus shine forth from it, order is itself called Truth, Goodness, Justice; and also harmony, beauty, loveliness; and by the name of many other things, of which perfection and integrity can be predicated.

In view of this, let us now inquire into the origin or first cause why order is of such nature. The origin itself, or the first cause, call be no other than He who is Truth, Goodness, Justice; and consequently no other than Jehovah God Himself, who, because He endowed with perfect order the things created by Him, as said above (n. 632), is as it were order itself. Since, therefore, the first cause and origin of all perfection in order, or, in other words, of perfect order, is God Himself, who is Truth, Goodness, and Justice, we learn from this who is the cause and origin of all imperfection in order, or of imperfect order; and that it must surely be he who is opposed to essential Truth, Goodness, and Justice, and thus to God Himself; consequently, he who is essential falsity, malice, and injustice; that is, the devil himself.

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

Was not this latter order contrary to God Himself, because contrary to truth and justice, God being truth and justice itself? 83 Man could never restore himself, for he was living in perverted and contrary order. When one lives his own life, he lived the order of his life; and it is nothing but the order that is lived. Therefore, with order inverted, no other life was enacted than such as was contrary to the former or most perfect life,-just as in the case of order; nay, contrary in the least details as in the greatest events, for the greater consists of the leasts, just as generals consist of their parts.

In man, therefore, there was nothing that could restore him. Surely, then, He who will do this must be God Himself, who from eternity provided that the human race should be restored; and since the race could never thus be restored by itself, that it should be done by God, and thus by the Only-begotten Son of God, who being sent into the world, would, as a man, sustain the devil's every possible temptation, and who would conquer, and thus made Justice, would alone redeem man.

Since, therefore, the whole of human life is nothing but the order which is lived, the nature of that order can be evident from man himself. Man was created into most perfect order, and consequently into the image of God; for, as said above (n. 632), the image of God is within most perfect order.

Man was so created that his outmosts conspire in the least detail with his inmosts, or his ultimates with his firsts. He was as it were a harmony, wherein was nothing discordant; and this from his highest parts to his lowest. That it may be known what is the inmost, first, or highest in man, and also what is the outmost, ultimate, or lowest, we must thoroughly search man himself, in respect to all his potencies and faculties.

A search of this kind can never be taken from modern and ancient philosophy, for by reason of causes whereof we shall speak below, this philosophy is involved in such great darkness in respect to this subject, that we do not even know what in man is interior and what exterior; nay, not even what the soul is, nor consequently the things which are below the soul in their own order. But though these matters are in such great darkness, yet without a knowledge of them the nature of order in man call never be conceived of by anyone; nor, consequently, into what order he was created, and into what order he was afterwards changed.

It is a fact well known to everyone, though only from revelation, that in man there is an internal and an external; therefore man is distinguished into the internal man and the external. It is also clearly evident that in man there is a spiritual and a natural. His spiritual is known from his mind, in that he thinks, and regards ends, and other things which have respect to the understanding and will; and that he has a natural is a fact that can be very well known. Since, therefore, it is clear that in every man there is an internal and an external, and also a spiritual and a natural, let us now see what that is which constitutes his internal and spiritual, and what that which constitutes his natural, or what comes to the same thing, his corporeal; for the natural is the same as what is also called the corporeal.

Man is distinguished by everyone into soul and body; by the soul being meant his internal, and by the body his external. But this distinction does not make it clear what is the order that obtains, and still less what its nature. Nor can this be clear unless man be still more distinctly examined, and, in fact, as to all his internal and external faculties.

The inmost of these faculties is the soul itself, properly so called; this is also the first faculty in man, for it is in him from conception itself. This is the first and inmost substance from which the man is formed in the womb, and also subsequently after birth. Moreover, it is from this that the man afterwards draws whatsoever he has in him that is human; for if this human were not from the man's very soul or first substance, whence could he take that which makes him a man? From this soul comes his second faculty, which is called the rational mind, to which belong understanding and willing.

To this mind, therefore, is attributed understanding and will. This faculty, which is called the rational mind, within which is the understanding and the will, is not the same as the soul properly so called; but it is a faculty which appears as non-existent in the unborn child and infant, but which grows and is perfected, that is, is born, in process of time. 85 The ability to exist and subsist in this way, is drawn from the soul; for whenever there is no such soul within, creatures call never acquire for themselves an understanding; as with the beasts, within whom is a soul much more imperfect. To this succeeds another faculty, which must be called the inferior mind, and which man has in common with brute animals.

To this is attributed imagination, and its ideas are called material; while the operation of the intellectual mind is called thought, and its ideas are immaterial. This faculty can indeed be called a mind, but an inferior mind, being below the former mind, and servant thereto. But because to this mind belong all the affections of the body, which are called passions of the animus, therefore from these this mind must be called the animals. Below this, in the body itself, are the sensations, which, as is clear to all, are five in number, namely, sight, hearing, smell, taste, and touch; these exist also in brute animals. Therefore there are four faculties which follow one after the other, namely, the soul, the superior or intellectual mind, the inferior mind or animus, and the sensations which are called external. All these faculties are real substances. Hence we now learn what the internal in man is, and what the external.

His external is constituted of the five senses, his interior of the inferior mind, which is called the animus, his more internal of the intellectual mind, and his inmost of the soul. But it must now be observed, that all these principal substances in man, to wit., his soul, intellectual mind, inferior mind or animus, and the five sensations, are only faculties or potencies, which in no way live from themselves, or act from themselves; but forces flowing in from without are what excite them to action. This may be clearly evident from the five external senses. These can have no sensation unless things flow in from the visible world and its objects; and such things are perceived only when they flow into the sense, as in the case of touch, taste, and smell; or when they are brought in by the transmitting atmospheres, as in the case of hearing and sight. Therefore the senses are only instruments of life, and so are called organs, and indeed organs of the external senses. 86 The same is true of the internal faculties, such as the inferior mind, and also the superior or intellectual mind. Unless things from the external senses should flow into these minds, and be there taken in, nothing could be sensated.

This may be quite evident from the fact that in man, immediately after birth, no internal sensation is apparent, and consequently neither any faculty of representing objects to himself, that is, of imagining, and still less of thinking. These faculties are formed by the ministry of the external senses, and they are conceived, and afterwards perfected, in the same way as the infant himself. This can be demonstrated by so many and such weighty proofs that it ought never to be called into question. But because the appearance presented before us and our senses is different from what the thing really is; and because we judge from the fallacies that appear; therefore, from the time of the fall of our first parents, this utterly false opinion has flourished and ruled in the human race, to wit., the opinion and belief that men live from themselves, and thus act out their own and proprial life. And yet they are instructed from the Divine Word that no life is ever possible except Jehovah God alone, who is esse itself and, vivere itself, and in whom we live, move, and have our being. Since, therefore, the whole of man is a potency, that is, an instrument or organ of life, and Jehovah God alone Is and Lives, let us now see what and where are the active or living forces that flow in and adjoin themselves to these passive forces, called potencies or faculties, and so produce our life.

There are as many active or living forces in the created universe as there are passive potencies in man. These two, therefore, so correspond to each other, that when they co-operate they make as it were one single thing, or present one cause. From human philosophy it is known that an active force joined to a passive produces a cause. This cause appears as though it flowed from a single force, which is called active; when yet it is a constant truth that in nature an active force alone, without a passive force adjoined to it, can never produce anything, and thus that neither is the reverse possible. This is the origin of every cause. 87 Nevertheless these forces, joined together, resemble a unit, for they are copulated like consorts, from which copulation or marriage alone can anything exist. Hence we have the general rule that a principal cause and an instrumental cause joined together make one cause; nay, they so appear to be a unit, that to the instrumental is attributed what nevertheless belongs to the principal.

It is exactly the same in our body. Although we are mere passive potencies, yet by the adjunction and application of forces that are outside us, these potencies appear as though they were themselves active and living; but it is only an appearance and a fallacy. But to tell what those active forces are, which flow in from without and act upon our potencies, called faculties, that is to say, upon our sensations, our inferior mind, our intellectual mind, and also our soul, would take too long.

Merely to touch upon the matter in a few words, I may say: Into the external or bodily sensations flow the things of the world, that is, the world and its objects. Thus into the ear flows all that which is turned into sound; into the eye, objects that are on the earth, and all other things, such as the stars, that exist in the visible world. The active forces that transmit them are called atmospheres, or air and ether. These forces are proper to the world. But in addition there are other forces, which also pertain to the world, being in the world, and which are called genii. These are living, but what life they live will, by the grace of God, be told elsewhere. These are they who correspond in every way to that potency in man which above was called the inferior mind or animus.

The nature of these genii is such that they there excite the affections called passions of the animus, and thus the many things related to these affections, and which flow from them. These genii are indeed spirits, but they are not truly spiritual essences, since they derive their quality from nature. They are therefore to be called natural spirits, and also infra-celestial* spirits; and he who is set over them is called the devil. 88 But so great is their number, and so many their varieties, that it would take too much time merely to distribute them into genera and species. That these genii are those active or living forces which act upon the part of man called his inferior mind or animus, is so clear from the Divine Word, and so clear from experience itself, and at the same time so clear to the human intellect, if this rests on true principles and makes conclusions therefrom, that with none call it ever be called into question. E., infra-heavenly.

Since, therefore, to every potency in man are prescribed its own and proprial forces, there are also forces appropriated to the potency or faculty in man called his intellectual mind, and which adjoin themselves thereto. Such forces are called heavenly spirits, superior spirits, and also angels of God. These are mediating forces, which apply themselves to the human mind, and infuse it with loves that are truly spiritual and heavenly, and thus with the life of Jehovah God, whose mandates they both convey and, by co-operation in man, execute. That these spirits flow into the human mind and act upon it immediately, is moreover so clear from the Divine Word, from experience, and to the true intellect, that if it were called into doubt, so would these also; and if these, so would it. But the supreme faculty in man, properly called his soul, and which is not only the soul of the body but also the soul of the intellectual mind, opens only to Jehovah God. Hence comes the life of the man, and hence,, as was said, (n. 643), the life of his intellectual mind and the life of his whole body.

But, as said above, (n. 644), it is Jehovah God alone who Is and who Lives, for from Him we live and move and have our being. All others who, from the highest of them to the lowest, are mediating lives, and are called spirits, and also angels and genii, are only mediating lives; thus they are instruments for life itself, but so made as to operate and act upon the potencies of our body like active forces. There are, therefore, perpetual mediations from the supreme even to the ultimates which are in man; and these follow in sequence outside man, exactly as do the faculties within man. From the above it will now be seen that man is-created entirely after the idea of the universe,-of heaven as well as of the world; so that he is a type or little effigy thereof; for the things outside him and those within him correspond to each other like forces and potencies. But it must be well observed that those spiritual essences, of whom we have spoken above, (n. 647, 648), are likewise passive potencies; but of such nature that by them life, which belongs to Jehovah God alone, can flow in, and call act as forces and as lives upon the three faculties of man which are below the soul, which are continued in connection even to the last of them.

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

To the end that order itself may be clear, what has been said above must now be applied. The soul is the supreme potency in man; after this comes the intellectual mind; then the inferior mind or animus; and finally the external sensations. These are the principal substances of the man. That they are substances, and indeed real substances, is clearly evident. Nothing can be sensated unless it be from something and in something, for sensation is a mode, and a mode can never exist and subsist except from a substance that has actual existence and subsistence, as is well known to all. And because men are potencies, to which correspond forces, as said above, (n. 644., 645), it necessarily follows that they are such that they receive these forces, and thus produce them.

Otherwise no sensation, internal or external, would be possible, and consequently no action. This is known from the very effect. Moreover, the nature of these substances can be demonstrated, and also the manner in which they mutually follow each other. From these principal substances arise and are derived all the things that are afterwards adjoined thereto, and which are called modes and accidents by philosophers. Now, if we know the order obtaining between these substances, and within them, we also know the order that obtains in each and all the things that come from them.

As order is in the general, such also it is in every particular; for nothing can exist in a compound or a general unless it be from the simples or parts thereof, which make it to be and exist. Thus it must be well observed, that the order obtaining in the least of human actions, in the single ideas of man's imagination, in the single ideas of his thought, in the single endeavors of his will, and in his single affections, which are innumerable, is of the same quality as the man in the general or compound; that is, of the same quality as the order obtaining between and within the faculties which descend from the soul, and make the man to be. From the order in which these substances or potencies are, we learn the order that was instituted by Jehovah God in first creation; which order is the same in man as in the universe,-provided that by the universe we understand both heaven and the world. In man the order was such that veriest life, which springs from Jehovah God as from its one only fount, flowed into the human soul; by this into the intellectual mind; from the intellect of this mind through the will into the inferior mind, also called the animus; and thus into the actions which belong to the body. So likewise in the universe; here, Divine Life itself flows into those spiritual essences which are called heavenly spirits and angels of God; thence into those infra heavenly spirits, the genii, who are called natural; and so on into mundane nature.

While man lives in the body, these spiritual essences, the heavenly and the infra-heavenly, act into the two human faculties like forces, as said above, (n. 651); and thus promote man's life proximately from the supreme potency, which is the soul, even to his last potencies. For they so correspond, that without them man could not live while living in the body; consequently, without them he could not sensate according as he is affected; nor could he act. 91 Wherefore they were so created and made, that they adjoin themselves to man, or inspire him with their life, and thus rule the man's life almost as their own. This may indeed seem a paradox, but that it is the case is the very truth. The autograph here continues with the two following paragraphs, which, however, are crossed off by the author: From this order, the nature of the subordination instituted by Jehovah God in first creation is now apparent, as being the same in the universe as in man. The subordination in the universe was such that things inferior served those which were superior, and so, by the order of succession, all things served Jehovah God Himself.

For all was created by Jehovah God for the sake of Himself, that His glory might be proclaimed in a holy way, both in the heavens and on earth. The world, with its mundane nature, was subjected to spirits who were made natural, and who above (n.

647) were called infra-celestial; over whom also was appointed a prince, who was then called the prince of the world. This prince, and his spirits, who at that time were also called angels, were created that they might be the servants and attendants of heavenly spirits and angels of God, and these that they might serve Jehovah God Himself, whose decisions they brought to ultimate act; thus that they might promote all things according to an order which was most perfect. Such was the universe at that time.

As with the universe, so also with man, who was an effigy of the universe. His inferior faculties in like manner served the superior, and all the supreme, that is, his soul. The life of the Supreme Being flowed in through the soul; and by heavenly mediations it so enlightened his intellect that there was nothing heavenly and spiritual that he did not see in the dearest light; nor did anything from the understanding enter into the will and excite it, except what was Divine and heavenly; and hence scarcely any other affection could flow into his inferior mind and from this into the nature of his body. Up to this point, though only in a general way, we have treated of the order which obtained in the universe and in man from first creation. But to know what, in particular, was the nature of the order, we must first inquire what life is.

Without a knowledge of what life is, it will never be possible to progress further, for it is order that is lived. That Jehovah God alone is life, and that besides Him there is no life, has been frequently said above. But to enquire what is within the Divine life is not a human task; for whatever is in God is infinite, and thus infinitely surpasses man's intellect, which is finite.

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

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

The life of the rational mind is to understand what is true and to sensate what is good; hence comes will. The understanding of truth proceeds from spiritual light, truth being light itself; but the sensation of good proceeds from love; thus goodness is love itself, for what is loved is nothing but good. That life consists in love, is evident from the fact that without love there is no life, and that as the love is, such is the life. Hence from love comes all the life of that mind, and also the life of the body itself.

This is known, moreover, from things in nature, namely, from the light and heat that flow from the sun. From this we also learn what is within life, namely, truth and love. The life which proceeds from truth by love is the life which both enlightens and enkindles,-in man, the soul and thus the mind thereof, to which belongs understanding and will; and in heaven, those lives or essences which are called heavenly spirits and angels. From this life, which proceeds from truth by love, then flow forth all those other lives called inferior lives. These are the more obscure in the degree that they are compounded. It is from the compounding and the form that they derive the circumstance that the life is such as it appears. Hence the conclusion can now be drawn, that life proceeds from Jehovah, the Parent, who is Truth and Goodness, by His Only-begotten Son, who is Love itself, and thus by the Holy Spirit, which proceeds from Jehovah, the Parent, by the Son; and so into the human soul; and beyond this, by the mediations of which we have spoken above, into the superior or intellectual mind thereof; and thence, again by mediations, into her inferior mind or animus; and from this into the nature of the body; and there it excites the life of the body, which consists in sensation and action.

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

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

In then ran who lives such life the way between his soul and rational mind is closed. Divine life, or spiritual light, does indeed flow in by this way, but not love or the life of the Only-begotten Son of God. In the Divine Word this is signified by the circumstance that man was cast out of paradise, and the way to the tree of life guarded by cherubs, and by a sword waving this way and that. Since, therefore, this way is now closed, so that the life of heaven's Love does not flow in thereby, it is not opened except by Him in whom is Love, and who is Love,-Love Divine and infinite, wherein, infinitely, are all the things that can ever be comprised in love; and He is the Messiah, the Only-begotten Son of God, of whom all the words of the Divine Word inmostly treat. 95 NOTES ON THE SERVICE AND ON RITUAL IN GENERAL 1919 NOTES ON THE SERVICE AND ON RITUAL IN GENERAL W.

PENDLETON 1919 II. A Lesson is 'a portion of Scripture read in worship for the sake of instruction.' The word means literally a reading, but Lesson is the more poetic term, and for this reason is to be preferred in ritual.

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

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

The first and second lessons instruct the understanding in the simple truths of the Word, and inspire the affection of holy things. 96 This affection is what makes the sphere of worship, by which the interiors of the mind are opened to influx from heaven. The mind is thus prepared for the third Lesson, for the Heavenly Doctrine, and finally for the sermon, or for the spiritual understanding of the Word. In order to accommodate to all states in the congregation, the third Lesson should usually be chosen from such numbers in the Writings as approach the Memorabilia in style, or such as are of a concrete and objective character.

Numbers teaching abstract truth may, of course, be chosen, but they will appeal mostly to the intelligent, or to those whose minds are in rational or abstract light, and but little to children and the young. Minds that are as yet in simple or immature states must not be lost sight of in the arrangements of ritual. For the sake of these, the first Lesson far the most part may be taken from the historical portion of the Old Testament, in which case the second Lesson may be from the Prophets, or from the Gospels, at the discretion of the minister. All that is absolutely necessary is that there should be a logical sequence in the Lessons, and that the simple should not be forgotten. As to the third Lesson, it may be remarked that the revelation as given in the Writings is threefold in character, first, the doctrine of genuine truth; second, the arcana of heaven (H. 1) or the Memorabilia class; third, the spiritual sense. With this threefold nature of the Writings in view, an intelligent selection of the third Lesson may be made, according to the subject of the day and the state of the congregation.

The Lessons give the congregation a kind of intermission and a period of rest. The people are not then in a state of active co-operation in the worship; still, the attitude is one of attention, and they as it were read the Lesson with the minister.

It is a kind of collective reading of the Word, which may be made more complete if, during the Lesson, there is at hand a copy of the Word, and with foreknowledge a copy of the Writings. Following with the eye as the Lessons are read, especially the first and second, is useful for children and the young. 97 A remark may be made on the distinction between the sphere of a church service, where Lessons are read and the Psalms or other portions of the Word are recited or sung, and the sphere of a doctrinal class or a church meeting, where there is also singing and reading from the Word. In the former the affection of holy things is the dominant quality, but in the latter the purpose is not so much worship as instruction. The intellectual is then active and leading, and the state of worship is passive or indrawn. Hence things may then be said and done which are not permissible in church worship proper. A Chant is a song taken from the Psalms or other portion of Scripture for use in worship, but without strict rhythm.

In contradistinction, a hymn is a composition of human origin, but of a religious character, and is metrically arranged in lines and verses. Both forms are needed in worship, in order to make the Service complete, and to meet all the states of musical receptibility in a congregation. In our Liturgical offices a Chant from the Old Testament follows the first lesson, a Chant from the New Testament the second lesson, and it is usual to sing from the Psalmody after the third-lesson.

A Psalm from the Psalmody is appropriate after the third lesson on account of the beauty of the music, and because it was composed in the sphere of the Divine Word especially for New Church worship. An Anthem from one of the great composers would also be appropriate. In this manner, praise and glorification follow the lessons, in thanksgiving to the Lord for the revelations of His Word. In order to sing the Chants or Psalms, the congregation rises from the posture of sitting; but it rises from a posture of kneeling after the Lord's Prayer, after the Commandments, and after the Benediction.

Kneeling is an outward representation of the state of humiliation, which is a fundamental of worship; sitting is a posture of rest and meditative reflection, and is at the same time representative of a state of receiving instruction; while standing represents elevation of thought and affection. Standing is, therefore, the proper posture of adoration, respect, reverence and attention to Him who is superior and supreme, even as a subject stands in the presence of a king, or a soldier in the presence of his general.

98 In the Liturgies of the New Church in this country Chants have been called Selections, but in those of the English Conference the term Chant has been retained. Selection is too general; Chant is simpler, more poetic, thus more appropriate, and it is the common designation. In our Liturgy, therefore, it has been restored. Our rubric provides, after the Chant which follows the first Lesson, for the singing by the Choir of a Chant or Anthem in one of the languages of revelation, or for playing by the instruments of an orchestra. Singing in Hebrew especially has an appropriate place is worship, and should be introduced when convenient. See what is said in the Writings concerning the Hebrew language.

Musical instruments also have an important place. Their use for this purpose is very ancient. See Exodus 15:20, II Samuel 6:5, and the titles of the various Psalms.

See also Arcana Coelestia 418-420, Apocalypse Revealed 276, and the Apocalypse Explained 323. They are used also for praising the Lord in the heavenly societies. See Conjugial Love 17. In respect to their ancient use, we read that 'in the churches of ancient-times many kinds of musical instruments were used, such as timbrels, psalteries, pipes, harps, decachords, and various others.'

Arcana Coelestia 4138 The orchestra should have its own place in the Service. The Law, the Gospel, and the Doctrine. In our Liturgy, following the collection of the Psalter, there is a department of the Law, the Gospel, and the Doctrine.

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

99 The Gospel is a collection of passages from the New Testament, having an end in view similar to that of the Law, but covering a wider range of subjects, such as love to God and the neighbor, faith, charity, good works, repentance or shunning evils as sins, and other subjects looking to the strengthening of faith and the amendment of life. The Doctrine is a collection of short passages from the Writings, first in the form of General Confessions, then presenting under various aspects the Faith of the New Heaven and New Church substantially as given in the opening words of the True Christian Religion, and closing with a few selected numbers on Baptism and the Holy Supper. Portions of these extracts from the three revelations are chosen by the minister to be read in application to the subject of the day, whether it be the communion, a church festival, for the leading idea of the sermon, or all of these together.

The subject of the day is some Divine Truth or universal of salvation, constituting the thread of the Service, which appears in a special manner, and with distinguished emphasis, when proclaimed with the living voice, the people standing. In each case the people stand, because the Law calls for obedience, and he who is ready to obey stands to receive the word of command. The Gospel was spoken by the Divine Master when He was in the world, calling on men to hearken and repent, and we reverently stand to hear His words. The Doctrine, containing some universal of Faith (T. 1-3), is heard standing, because it is the voice of the Lord in His Second Coming, proclaiming a New Heaven and a New Church for all those who acknowledge and worship Him, and keep the commandments of His Word.

As we have said, standing is the attitude of reverent attention to Him who is superior and supreme, King of kings and Lord of lords. The Creed is a confession of faith and a summary of doctrine. It expresses the fundamental truths of the church in a simple form; such truths as the Divinity of the Lord, the holiness of the Word, and the life of charity; also the Second Coming of the Lord, a New Christian Church, repentance from sin, the resurrection of man, and the life after death. 100 These, and others similar to them, are what are called the genuine truths of the Word, or the generals of revelation, and appear in the literal sense of Scripture.

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

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

The Responsives which introduce to the reciting of the Commandments are essentially a prayer for help and deliverance, which is immediately answered in the words of the Decalogue itself. Supplication for deliverance from evil has been a leading feature of the Service from its commencement, and in the Commandments we hear the Divine response, instructing how deliverance is effected. The short introductory prayer of the minister should be in agreement with this idea of deliverance and the mode of it. 101 The suggestion of an abbreviated form of the Commandments came from the Academy Liturgy where, in the Fourth Office, we find a short form taken from the True Christian Religion. The Lord Himself used an abbreviated form in Matthew 19:17-19. Paul does the same in Romans 13:9. In a future revision the Commandments entire night be introduced for use in the communion, and at other times when it is desired.

In the abbreviated form the generals and essentials of the Commandments are retained, and in such a form it is made easier to use, at some future time, a response after each commandment, which is desirable whenever a satisfactory response call be found. The general response which we now use after the Commandments, Write Thy law in our hearts, in our hearts, is based on Jeremiah 31:33 and 17:1. (See quoted and explained in A. 222, 391.) The response of the people here is twofold, first an invocation, Lord, have mercy upon us, and then a petition, Write Thy law in our hearts. On account of the dignity, importance and holiness of the Commandments, as being the Divine Sanctuary of the Word in the Old Testament, they should be heard by the people upon their knees, and recited by the Minister slowly, deliberately, distinctly, and with solemnity.

The Commandments in the Service should be read frequently, as a constant reminder of the evils that are to be shunned as sins against God. If reason should appear for omitting the reading on any given Sunday, the Two Great Commandments might still be read; or both may be omitted, the minister merely repeating a prayer or a series of prayers; or the whole may be omitted, the minister passing from the Gloria to the third Lesson. An office of worship, however, cannot be considered as complete without the Ten Commandments from the Old Testament, and the Two Great Commandments from the New, as representing the two great Revelations preceding the Second Advent of the Lord. The Second Advent was confessed in a general manner in the Creed, and is now to be actually introduced into the Service by the reading of the third Lesson, and the reciting of the Heavenly Doctrine.

A final petition for deliverance is rendered in the Prayer in Unison which follows the Ten Commandments. 102 As recited by the minister and people together, it is an appropriate closing of this period of humiliation, and a suitable introduction to the Great Commandments, in which the affirmative side of the Law appears, bringing with them elevation of spirit, adoration, and thanksgiving for the Divine Love, which bowed the heavens and came down for the salvation of men. During the prayer in unison it is proper that the minister should stand, as representing the elevation of spirit now introduced; it is also more convenient and graceful, and avoids a gap or break. Some prayers were delivered standing; see Luke 18:10-13, Mark 9:25. The first general period, the period of humiliation, closes with the Commandments, and the intermediate period is introduced, in which there is a looking to the third period, which is that of the opening of the internal sense in the sermon, in which the Lord is more immediately present to the understanding.

But first there is a transition from recitation to prayer, in which there is both a looking backward and forward, a looking backward in prayers that are penitential and a looking forward in prayers of adoration and thanksgiving. A proper series would be first, a prayer that is penitential and supplicatory, second, a prayer for the church or for the country, and sometimes for both, and third, a prayer of thanksgiving or glorification. But there may be other series, and there is room for considerable variety. After the prayers, the people still kneeling, the minister repeats the Salvation which opens the Apocalypse, Grace be unto you and peace, from Him who is, and who was, and who is to come.

This is the Salutation of the Lord Jesus Christ to His Church, which is now to be established by the opening of the internal sense of the Word. The Divine Benediction on this Church closes the Apocalypse, and is used as a most appropriate closing of the Service. After the Divine Salutation the people rise and sing the Alleluia. The reason the Alleluia is used, instead of the Gloria, for the final closing of the Commandments, is because it signifies thanksgiving and adoration, following the most profound humiliation. 103 Besides being expressive of the highest form of adoration, it gives variety to the doxologies, and fills the interval, avoiding a break between the preceding state of humiliation and the adoration which now follows. It also marks the transition from the letter to the spirit, and closes the first period of the Service, leading to the second. But there is a need that should be met in the next revision of the Liturgy, namely, the singing of a final Amen, since at present the stop in the music is too sudden.

This addition can be made at once in any given congregation, without waiting for another revision. The Heavenly Doctrine. After the third Lesson a Psalm or Anthem is sung, and the Heavenly Doctrine is read, the People standing.

But following the Psalm, and before the Doctrine, there is preparation by a brief Interlude and a Period of Silence, the people sitting. The music during this Interlude should be subdued, and the silence which follows should be complete, or the desired effect will not be reached. At the close of the Period of Silence the minister pronounces the words, The Heavenly Doctrine, in a clear and distinct voice, which is a signal for the people to rise. The Heavenly Doctrine, as now recited by the minister, takes its position under the Faith of the New Heaven and the New Church, as one of the Universals thereof (T. 1-3), and thereby constitutes a distinguished announcement in the Service of the Second Coming of the Lord, an announcement that occupies an important place in the worship of the New Church.

In the Academy Liturgy the Heavenly Doctrine was read before the Antiphon, near the opening of the Service, the people standing. The Law, the Gospel, and the Heavenly Doctrine are heard standing, and the Lessons sitting, for reasons already given, and involved in the signification of sitting and standing.

In a complete Service the Law, the Gospel, and the Doctrine, all three, will be read,-the Law after the Chant which follows the first Lesson, the Gospel after the Alleluia or after the singing of the Psalm, and the Doctrine before the Antiphon; or the Doctrine may follow the short Hymn just before the Sermon. 104 In the latter case the Invocation will immediately follow the Doctrine. When it is desired to shorten the Service, either the Law or the Gospel may be omitted, the Antiphon may follow the Alleluia, and the Heavenly Doctrine may be read immediately after the singing of the Psalm, the people standing.

The Antiphon. In its present form the Antiphon was a leading feature in the offices of the Academy Liturgy. It is an office of praise or glorification, and is appropriate at this point, coming as it does in confirmation of the Heavenly Doctrine just delivered. It is also confirmatory of the leading doctrine of the Service for the day. Examples suggestive of Antiphons occur in Isaiah 6:3, where it is said that one of the seraphim cried to another, and in Exodus 15:20, 21, where Miriam responds to the women who followed her in the dance of rejoicing. 8340) The minister may intone his part in the Antiphon on the last note of the Chant, during which the organ may play softly.

In the future, when the Antiphons are revised, the minister's part in some places should be made shorter, and Antiphons on Marriage may be added. Notices which concern worship and the essential uses of the Church may be read after the Antiphon and before the Interlude. At this point also the Choir may sing. A remark may here be made on the importance of a trained choir in the worship of the church. In the abstract, the whole congregation may be treated as a choir, and trained as such, but practically this is impossible of accomplishment.

Hence the results which are desirable to be attained in worship cannot be reached without a trained choir. Unless this be done there can be no complete church service, nor can a procession be provided for, the representative value of which in the external worship of the church is great. 105 The Interlude. The Interlude upon the organ, the proper Interlude of the Service, follows the Antiphon, the reading of the Notices, and the singing by the Choir. The organ may be accompanied by the harp or other instruments, but the orchestra should have its own place in the Service. In the Interlude there is a transition from the intermediate to the final period of the Service, or from the letter to the spirit, in which the Sermon is the central feature. The transition is made easy and pleasing by the final singing of a short Hymn or a sentence from the Psalmody, by which a hiatus between the Interlude and the Sermon is avoided; and it also provides for the standing of the people during the Invocation.

The people thus enter again actively into the worship, after the reading of the Notices, after the singing of the Choir, and after the repose of the Interlude; and are afforded the opportunity of again shutting the door to the world, preparatory to entering into the sphere of the internal sense of the Word as expounded in the Sermon. But before the Sermon, the people standing, the Invocation is delivered, which is a calling upon the Lord for His presence by His Holy Spirit to enlighten minister and people, that they may perceive and worthily receive the spiritual truths of His Word. The people seated, the Sermon now follows. The value of the Sermon over other forms of instruction is that it is delivered in the sphere of worship, which has been aroused and made active by the previous part of the Service. The sphere of worship is the sphere of the affection of holy things, inspired by the spiritual affection of truth. The doctrinal class addresses primarily the understanding, the sphere of worship being passive or in abeyance; but the Sermon addresses the thought of the understanding and the affection of the will, both now in a state of activity, bringing about a state of elevation into spiritual light, into which the minister and people are now able to ascend, and for which they have been prepared under the influence of the previous service, and by the repentance of life which has preceded the service. 106 The minister speaks from this spiritual elevation of thought, and the people by means of it are ready for the reception of the interior truths of the Word.

Truth alone instructs the memory, but the truth and the affection of truth opens and instructs the understanding, and that which instructs the understanding looks to the life. No man is elevated into the understanding which looks to right living until he has been instructed by the: affection of truth. 3066.) It is highly important that the minister should speak from a state of spiritual elevation of thought, or spiritual illustration, even when the Sermon is written; for his words, though read from manuscript, then carry a sphere, which interiorly penetrates a mind that is open to receive. In the preparatory portion of the Service truths are simple and general, and affection is the dominant quality; but in the gradual progress of the Service illustration increases, and in the Sermon the spiritual truth of the Word takes the first place, and the spiritual vision extends even into heaven.

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

There would then be a constant recurring of the two great Sacraments, or a constant opening of the two universal gates of Baptism and the Lord's Supper. But as the Holy Supper may be omitted on any given Sunday, so also may the Sermon be omitted, and instead thereof the complete Service may be used, and at the same time lengthened in all its parts, as, for instance, by reading longer lessons than usual; and if it be desired to have something in place of a Sermon, let a Memorable Relation be read, or a short series of numbers from the Writings, such as the chapter on Charity in various public officials, etc., in the posthumous work on Charity. 107 This might bring to the minister an occasional relief from the strain and pressure of writing under compulsion, and would present to the congregation a pleasing variety in the Service. An occasional using of the Service alone would also be a temporary but useful return to primitive ritual, in which there was nothing didactic.

For at first in the history of the race and of the individual, or in the development and growth of churches, ritual is without instruction, just as poetry is without prose; but afterwards prose, or the didactic and the doctrinal, has its place, as in the Christian worship, which it apparently derived from the synagogue, where the Law was expounded. This latter had not been done in the earlier period of the Israelitish worship. The Puritans, in their desire to get away from the primitive worship, regarding it as mere formalism without meaning, which to a large extent it had become, went to the extreme of removing almost entirely from the Sunday Service its baptismal or ritualistic constituent. They had usually a single lesson, a long prayer, and a hymn, while the Holy Supper was administered but three or four times a year. The Quakers went even further, and wholly abolished the two Sacraments. What effect this had in the other world with that religious body may be seen in C. In the worship of the New Church the didactic has an essential place, but this does not call for or require the removal of the Sacramental element from the Service.

A true form of worship in the light of the Second Coming calls for a balance of extremes, which looks to the marriage of good and truth, not good without truth or truth without good. The Sermon closes with the Ascription. As in the Service near its opening, after the first period of humiliation, the minister and people standing give glory to the Lord God our Savior Jesus Christ, so now, near its close, the Sermon being completed, the congregation rises, and joins in spirit with the minister in ascribing all glory and dominion to the one only God, Jesus Christ our Lord; proclaiming to the world that the God we worship is none other than God in His glorified Human, such as He appeared to the women and the apostles after His resurrection. 108 The Hymn which follows the Ascription, as a rule, should have in it the quality of glorification, but there is room for variety, determined by the nature of the Sermon. (See note on the Introit.) It may here be remarked that in singing the Hymns, Chants, or Anthems, when the parts are not well known, the singing will be more effective if it be in unison.

The Offertory now follows, and the offering is brought forward with the accompaniment of singing. This the minister receives and offers to the Lord for the uses of the church, laying it upon the altar. The closing Prayer should be one of adoration and thanksgiving, but with variety according to the subject of the Sermon, and of the occasion. This prayer should not be a commentary on the Sermon, but should express its truth or leading idea in a manner that is most general and most simple, with indirect or remote application. It should express the affection of the Sermon rather than its thought. The Benediction.

It is proper in all solemn Benediction that those who receive it should be kneeling, or in a posture of humiliation. This is especially appropriate at the close of worship.

On other occasions it may follow singing, the people standing. The Divine Benediction on the New Church, which is the New Jerusalem, as being the final sentence of the Apocalypse, is used to close the Service. It also closes the entire series of the Word in the literal sense, and the Service may thus be considered as a kind of drama representing the Word. It also announces forgiveness, or, what is the same, conjunction with the Lord.

(See the note on Salutation.) The Recessional. Following the Benediction the minister kneels, and then rises and closes the Word, the congregation standing and singing the recessional Hymn. 109 The minister then retires to the vestry. If the choir retires singing the recessional, the minister follows, the congregation standing until the procession leaves the audience The processional represents the ancient pilgrimage to a sacred shrine for the sake of worship, and the return; even as the members of the congregation draw near to the church and return home again. In this the choir represents the congregation. The Postlude.

The music of the Postlude should express adoration, thanksgiving, glorification, but with some variety according to the leading thought of the Sermon, or the character of the occasion. During or after the Postlude the people retire from the audience room of the church in silence, even as they entered in silence. (To be continued.). 110 GLEANINGS FROM NEW CHURCH HISTORY 1919 GLEANINGS FROM NEW CHURCH HISTORY 1919 From The Newchurchman-Extra, 1848, appendix, p. To George Washington, Esq., President of the United States, from the Members of the New Church at Baltimore.

SIR, While the nations of the earth, and the people of United America especially, have, in their various denominations, paid the tribute of respectful deference to the illustrious President thereof; permit, sir, a society, however small in numbers, yet sincere, they trust, in their attachment, to offer up, in the dawn of their institution, that mark of dutiful esteem, which well becometh new associations, to the Chief Magistrate of America. 111 Allow us, by the first opportunity, to present to your Excellency, among other tracts, the Compendium of the New Church, signified by the New Jerusalem in the Revelation, as the readiest means to furnish you with a just idea of the heavenly doctrines. That the Lord Jesus, whom alone we acknowledge as 'the true God and Eternal Life,' will preserve you long to reign in the hearts of the people, and finally to shine as a gem of the brightest luster, a star of the first magnitude in the unfading mansions above, is the fervent aspiration of your faithful fellow-citizens and affectionate brethren. Baltimore, 22nd Jan., 1793. GENERAL WASHINGTON'S REPLY. To the Members of the New Church at Baltimore.

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

We have abundant reason to rejoice that in this land the light of truth and reason has triumphed over the power of bigotry and superstition; and that every person may here worship God according to the dictates of his own heart. In this enlightened age, and in this land of equal liberty, it is our boast that a man's religious tenets will not forfeit the protection of the laws, nor deprive him of the right of attaining and holding the highest offices that are known in the United States. Your prayers for my present and future felicity are received with gratitude; and I sincerely wish, gentlemen, that you may, in your social and individual capacities, taste those blessings which a gracious God bestows upon the righteous. 112 Editorial Department 1919 Editorial Department Editor 1919 NEW CHURCH LIFE Office of Publication, Lancaster, Pa. Published Monthly By THE GENERAL CHURCH OF THE NEW JERUSALEM BRYN ATHYN, PA. Caldwell, Bryn Athyn, Pa.

Business Manager Rev. Alden, Bryn Athyn, Pa. All literary contributions should be sent to the Editor. Subscriptions, change of address and business communications should be sent to the Business Manager. TERMS OF SUBSCRIPTION One Year $2.00 (8s. 4d.) payable in advance Single Copy 20 cents DOCTRINAL PORTIONS OF THE ADVERSARIA. In our present issue will be found another extract from The Adversaria translated by the Rev.

Alfred Acton, which will afford our readers a further opportunity to gain an idea of the contents of this work. It consists of a series of numbers on the subject of Order, inserted under that title as part of the explanation of Genesis xxix, treating of Jacob's sojourn with Laban. At the opening of the Adversaria exposition of that chapter we read: 'We have treated above [chap. Xxviii] concerning the Kingdom of God; in what immediately follows we treat of the Church, from which the Kingdom of God will be formed; and, indeed, of the Church from the very first time to the advent of the Messiah, both the first and the last; so do the mysteries that lie hidden in the inmost sense of the Divine Word proceed in their order. That like things are here involved may be quite evident to anyone from the fact that the historicals of the Divine Word can never have respect only to things present, for then it would not be the Divine Word, wherein there is life for salvation.

Without that life it would be a human Word, and indeed of no use.' 113 It has always seemed to us that the passage 'On Order' is itself a model of order, of rational sequence and deduction such as marks all of Swedenborg's writing. It is in the nature of a 'doctrinal' treatment, while in the main The Adversaria is written in the expository or exegetical style, similar to the portion printed in our December number. But here and there in the explanation of the Scripture text these 'doctrinal' passages occur, and we find also many accounts of Swedenborg's spiritual experiences, interspersed in like manner. Examples of the latter will be published in our pages in subsequent extracts from the work. A number of them are quoted in the Pott's Concordance under 'Swedenborg.' It is an interesting fact, therefore, that The Adversaria contains the three styles or forms of treatment,-exegetical, doctrinal, and memorabilia,-which are afterwards found in the Writings, as, for example, in the Arcana Coelesitia, and Apocalypse Explained, where doctrinal passages and accounts of things heard and seen in the spiritual world are introduced at intervals in the expositions of the Scripture text.

'NEW JERUSALEM MENNONITES.' 1919 'NEW JERUSALEM MENNONITES.' Editor 1919 In our issue for October, 1918, (p.

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

114 That the name of the New Church should thus be coupled with a sect of the vastate church is a grievous thing, and we cannot suffer it to pass without a solemn protest. For it is an utterly unwarranted use of the name of the New Church, and a gross misrepresentation of its true character.' We now learn that the civil authorities finally took cognizance of this matter, and that the court before which the case was tried held that 'there was sufficient evidence to establish the fact that the New Jerusalem Church and the Mennonite Church are entirely separate.' As the issue hung upon this question, we consider it of sufficient importance to print herewith an account of the trial, which is taken from the SASKATOON START, of December 3, 1918: 'Found guilty of the illegal issue of certificates of membership to the Mennonite church, granting the holder exemption from military service, Klaas Peters was fined $200 and costs before a justice of the peace at Swift Current, Thursday.

The costs of the action amount to $149. The specific case cited was that of William Wieb, of Herbert. 'At the time of issuing the certificates Peters claimed that he was an ordained minister of the Mennonite church, and that the man to whom the certificate was issued was also a member of that church. This was claimed to be false by the Dominion police, who instituted proceedings against Peters, with the above result.

'Two of the Swift Current justices are returned veterans, and they did not wish to act, as the Mennonites might think that the court was prejudiced against them from the start, and the other justices in the city being unable to take the case, it was decided to get Justice of the Peace Schoomacher, from Gull Lake, to act, and it was not until two o'clock that the court opened. 'There was evidence given by William Wieb that he had been born of Mennonite parents, but that he had never joined that or any other church, but that he had joined the Orange Lodge in Herbert, and that he was twenty-one years of age on April 5 last, and liable for military service. His father had secured the certificate from Klaas Peters for him, and he did not have to serve in the Canadian military forces. 'Bishop Toews, of Rosthern, an ordained bishop of the Mennonite church, gave evidence that Klaas Peters is a member of the New Jerusalem church, and that there is no relation whatever between the New Jerusalem church and the Mennonite church. Their beliefs and doctrines are not the same, and the church discipline is not the same. The bishop gave a long statement of the Mennonite belief in the doctrine of the atonement, infant baptism, non-resistance, and many other tenets of his church, none of which were the same as the church of the New Jerusalem. He said that he had once told Peters that he did not consider him a Mennonite and would not recognize him as a Mennonite.

115 The bishop had been to Ottawa to see the government about military service, and Peters had also been one of the delegates, but was not representing the church. They were just representing a class of people. Gerhard Ens gave evidence that he is a member of the Church of the New Jerusalem, and that Klaas Peters is also a member of that body. The two churches have nothing whatever to do with each other, and a man cannot belong to the New Jerusalem and be a Mennonite at the same time. He had warned Peters not to give certificates of membership in the Mennonite's church, as he was not a member of that body. Ens was formerly a Mennonite, but had left that body and joined the New Church, and since that time never thought of calling himself a Mennonite. He stated that the accused could not belong to both these churches, as the doctrines and teachings are not in any way alike.

'The New Church believes in fighting, and Mr. Ens has two sons in the trenches.

The Mennonites do not believe in fighting. 'Evidence was given by Sgt. Gregg, of the Dominion police, that the accused had told him that he had been ordained a minister of the Church of the New Jerusalem, and stated that he had left the Mennonite church. 'In his own defence, Peters stated that he had been a Mennonite at one time, but had left that church and was ordained a minister of the New Jerusalem church in Rosenfeldt, Manitoba, in 1902, by two clergymen of that church, who came over from the United States and organized the church in this country. He had organized the church in Herbert himself about six years ago. He tried to impress on the court that the New Church is only a section of the Mennonites, and that all the members of it consider themselves as Mennonites.

He went extensively into the doctrines of the church, and claimed that he was within his rights when he issued the certificate to Wieb, as Wieb had been born a Mennonite, and although he had joined the Orange Lodge he was still a Mennonite. 'His Worship found that Peters had stated he had left the Mennonite church, and that as there was sufficient evidence to establish the fact that the New Jerusalem church and the Mennonite church are entirely separate, he could not claim to be a Mennonite, and had no right to issue the certificate to Wieb, knowing that he was not a Mennonite, and was therefore guilty.' NOTES AND REVIEWS 1919 NOTES AND REVIEWS 1919 A correspondent of BOTE DER NEUEN KIRCHE (Jan. 1, 1919), writes: 'How did Mr. Swedenborg- make public all that he saw and heard? Did he appear as a ghost, and speak as a ghost with some one after his death? Or how did he make it all public?

I have often spoken with my neighbors about the beautiful story of Swedenborg, but the folks can't understand how Mr. Swedenborg, after his death, got news to people here on earth. 116 I myself don't know, but I tell them he must have appeared as a ghost, because it would have been impossible otherwise I have read, however, that twice in his lifetime he was consciously in heaven.

So I beg you, Mr. Clergyman, kindly to answer my question. Perhaps it would be interesting for other readers of the New Church paper.' No editorial reply is made, to the above, but no doubt a future number of the BOTE will furnish its correspondent with the needed light on this obscure point. THE NEW CHURCH QUARTERLY, (London), for October, 1918, comes to hand with articles, discussions, and reviews of more than the usual variety and interest. An extended editorial, entitled 'The Capitalization of the Writings,' undertakes to refute certain 'principles of translation' advanced in recent years by Wm.

McGeorge, Jr., who claims to have discovered that a peculiar significance attaches to the many capitalized common nouns in the Latin editions of the Writings, and who, in translating such words, would not use the English equivalent, but substitute the correspondence or spiritual signification thereof. The editor of the QUARTERLY expresses astonishment at the granting of space in American New Church periodicals for the setting forth of this notion. We share this feeling, but believe that very few in the Church have taken the 'discovery' seriously Mr. Buss, however, fears that it has been received with too much credulity in some quarters, and so proceeds to expose its fallacy in a very able and thorough manner, summing up as follows: 'We venture to take it as proved, therefore, firstly, that Swedenborg nowhere 'says' or 'tells us' that his capitalized words have the significance assigned to them by Mr. McGeorge; secondly, that the capitals are not Swedenborg's, but the printer's; and, thirdly, that so far as either the 'translation' or the understanding of the Writings is concerned, the capitalization has no meaning whatever.' We take this opportunity to thank the editor of the QUARTERLY for his kind words of greeting upon our assuming the editorial duties Of NEW CHURCH LIFE. 117 CONCERNING RE-BAPTISM 1919 CONCERNING RE-BAPTISM A.

MANNING 1919 Editor of NEW CHURCH LIFE: I write regarding the communication in your December number from the Rev. Landenberger on what he calls re-baptism, but which, if our Revelations are true, (and certainly they are that), the word 're-baptism,' as far as the New Church Revelations are concerned, is a misnomer, a thing which in truth does not exist.

For there can be only one baptism, and that is the one where the One and only true God is acknowledged, externally as well as internally. Otherwise there is no ultimate, and where there is no effect there is no cause, except abstractly. The Lord in His Divine Human is the only God. The baptism which our brother Landenberger says he was baptized in was certainly not that God, for He is not acknowledged in any sect or branch of the Old Church, which is not a living but a dead Church, which the last page of the Coronis in T. Fully sets forth, which must either be accepted as truth or repudiated. In that passage there are 21 Noes, and the 18th one is 'No knowledge of Baptism;' the 19th, 'No knowledge of the Holy Supper;' the 20th, 'No knowledge of the Law but what is erroneous;' the 21st, 'No knowledge of the Gospel but what is erroneous.'

I cannot understand how any minister can accept an ordination into the New Church without accepting the above truths. Yet they do, and furthermore, even permit (in some cases) Old Church ministers, who do not acknowledge the One and only God, to occupy our pulpits after dedication, which, thank God, does not apply to the General Church. Riverside, California, December 12, 1918. 118 NEW CHURCH BAPTISM 1919 NEW CHURCH BAPTISM F. WAELCHLI 1919 Editor of NEW CHURCH LIFE: In the December issue of the LIFE there appears a communication from the Rev. Landenberger, entitled 'Why I do not believe in re-baptism,' in reply to an editorial in the October number, dealing with the need of baptism on entrance into the New Church from the Old. A review of the communication seems desirable, and we propose to consider all that is advanced therein, excepting the discussion of certain positions taken by the Rev.

Tafel in his brochure on 'New Church Baptism.' We do not possess this work, and cannot say whether we would agree with all it contains. Landenberger says: 'I do not find in the Writings any statement that there is any such thing as 'New Church baptism,' but I do find it said that Baptism is introduction into the Christian Church, and at the same time insertion among Christians in the spiritual world, and in this connection Christian Baptism is a 'sign and memorial,' not to distinguish one kind of Christian from another, but Christians from Mohammedans.' Together with New Church Baptism, he rejects the New Church Holy Supper: 'It would be just as reasonable to speak of 'New Church Holy Supper.' ' Baptism and the Holy Supper are the universals and also the generals of all worship.

Baptism involves everything of worship that pertains to regeneration, and the Holy Supper everything of worship that pertains to the Lord and His love towards the human race, and the reciprocal love of man to Him; or, Baptism involves all things of worship relating to the establishment of the church in man, and the Holy Supper all things of worship relating to the establishment of heaven in him. There is not a single act of worship into which these two do not enter. Therefore, to hold that; there are no such things as New Church Baptism and the New Church Holy Supper, is to hold that there is no such thing as New Church Worship. And more than this is involved in the denial. We are taught that 'worship is prescribed by doctrine, and performed according to it.'

119 Whence it follows, that to hold that there is no New Church Baptism, no New Church Holy Supper, no New Church Worship, is to hold that there is no New Church Doctrine. The communication contends that there can be no New Church Baptism nor Holy Supper, because these terms are not used in the Writings. By the same line of reasoning we must reject New Church worship, a New Church priesthood, New Church ordination into the priesthood, yea, even the New Church itself as an organized body of receivers of the Doctrines. For none of these things, nor many others pertaining to the worship and life of the New Church, are named in express terms in the Writings. The lack, of express mention of such things is not peculiar to the Revelation given by the Lord in His Second Advent. We find many of them likewise not mentioned in the Revelation given at His First Advent, that is, in the New Testament. It is a fact, well known in ecclesiastical history, and set forth even in the Apostolic writings, that in the Primitive Christian Church there were those who contended that, because the Lord had not expressly named these things, they should not be instituted, as, for example, worship of an organized church distinct from the Jewish.

Why the omission in both cases? It is that men might as of themselves, in freedom, see from interior principles given in Revelation what are the things that must be done in externals, in co-operation with the Lord in the upbuilding of His Kingdom. Landenberger claims that 'Christian Baptism is a sign and memorial, not to distinguish one kind of Christian from another, but Christians from Mohammedans.'

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

120 Why is it that people desire to have their children baptized in the church of their own faith? None of the Old church could give a sufficient reason, and many in the New could not. Yet there is something from; the other world that influences them in this matter. Let us endeavor to see what it is. We are taught that 'the first use of baptism: is introduction into the Christian Church, and at the same time insertion among Christians in the spiritual world;' and further, that 'in the heavens infants are introduced by baptism into the Christian heaven, and angels are there assigned them by the Lord to take care of them.' Such is the effect in the other world of Christian baptism,-of all Christian baptism.

In regard to infants, we are told that it is an introduction into the Christian heaven. How is this introduction effected? It is by that order which pertains to the introduction of all dwellers upon earth either into heaven or into hell, namely, by the world of spirits as the medium. Everyone upon earth is as to his spirit in some society of the world of spirits, and by that society can have introduction either into heaven or into hell.

In that world those of similar religion are consociated into societies, and this not only in general, but also in particular. There are Roman Catholic societies there; also Lutheran, Methodist, Presbyterian, and others; likewise New Church societies. That there is such ordination into societies there, is evident from the teaching given in the True Christian Religion, in the chapter on Baptism, in regard to the distinct arrangement of all things in the spiritual world; and this teaching concludes with the words: 'Everyone is by baptism inserted into the societies and congregations there, according to the quality of the Christianity in him outside of him.' (680.) An evidence that baptism brings infants, and also others, into association with a society in the world of spirits, is found in the statement that 'without the Christian sign, which is baptism, some Mohammedan spirit, or one from among idolaters, might apply himself to newborn Christian infants.' 121 If the baptism can keep away certain spirits, or dwellers in the world of spirits, it must at the same time introduce among other inhabitants of that world, namely, Christian spirits. The Christian societies in the world of spirits, of all denominations, are, like their corresponding societies here on earth, composed of persons good and evil; in some the good may predominate, in others the evil; but in all there are both kinds. The good in these societies are in association with heaven, the evil in association with hell; and a man on earth, as to his spirit in a society, is through the same in association either with heaven or with hell, according as his companions of that society are either the good or the evil.

An infant by its baptism comes into a society of that world of the denomination into which it is baptized, and the Lord especially provides that it should be among the good of that society, so that it may have its guardian angels, and thus introduction into heaven. But as it grows up the guardian angels leave it, and it associates with itself such spirits as make a one with its life and faith,-but still spirits of that denomination, and for a long while probably of the same society, either good or evil; for the baptism is a bond which maintains the association. The angels are with the good, and with infants, who are by baptism introduced into Christian societies of the world of spirits; and yet their influence will be qualified by the state of the society. In a society where there are the falsities of the Old Church concerning three Divine persons, and concerning the means of salvation, their influence cannot otherwise than become disturbed, confused and obscure; and into this state the infant, or an adult, is introduced by Old Church baptism. The same thing applies to the Holy Supper in the Old Church. Yet we would say that it is better that there be baptism than no baptism; and better that a good person of the Old Church partake of the Holy Supper in his church than not to do so.

By both means the heavenly association, although confused, is in a measure provided and conserved. But conditions are far otherwise where by baptism in the New Church there is association with a New Church society of the world of spirits. 122 The good in such a society are, by virtue of their religion, in the light of truth, and by virtue thereof are in a full, free, unobstructed communication with the New Heaven, which makes a one with the New Church. It is into such association that New Church baptism introduces. Landenberger states that 'when one who has been baptized, and has been inserted among Christians in the spiritual world, changes his religious belief on earth, and goes from a denomination in Christendom into the New Church on earth, he does the same in spirit in the other world he changes from an external society and enters an internal society,'-and this without a new baptism, although-if we understand him correctly-finding a helpful means in a public profession of the Faith of the New Church. In this statement we would agree with Mr. Landenberger, though using the expression, 'the man passes from an Old Church to a New Church society in the other world.'

We believe that one who has come from the Old Church to the New will come into New Church association in the other world, even without receiving New Church baptism. But why will this be possible for him?

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

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

123 There was a time, not many years ago, when the need of baptism on entrance into the New Church was almost universally recognized in this country. Those who did not believe in it were few in number. But this condition has changed, and we find in consequence ideas now prevailing which were formerly looked upon with general disfavor, when the New Church was regarded as a distinctly new church, totally to be differentiated from the former church. To speak more directly to the point: Not many years ago, well within the recollection of Newchurchmen of middle age, the Rev. Barrett advocated the view that the New Church is being established in all the sects of Christendom, and that it is a mistake to have an organized New Church. His views were then regarded askance by almost the entire Church. But how today?

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

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

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

That we cannot substitute Profession of Faith for New Church Baptism, is evident from the teaching that the two Sacraments, Baptism and the Holy Supper, are 'two universal gates to eternal life,' and that 'there are no other universal gates.' 124 To this teaching Mr. Landenberger gives a most remarkable interpretation, namely, that with reference to Baptism it means that it is 'not a denominational gate, but a universal gate for all Christians.' How such an interpretation can be drawn from the context, is beyond comprehension. For the teaching clearly is that Baptism is a universal gate, because it includes all things and enters into all things which relate to preparation for heaven; and that the Holy Supper is a universal gate, because it includes all things and enters into all things which relate to introduction into heaven. Landenberger says: 'As to the next point you make [in the LIFE'S editorial], after quoting from T. 700, 667, and 668, that the 'Christian Church' referred to in the chapter on Baptism means the New Christian Church and not the church that was Christian in name only, I would say that a New Church Society, with all its beautiful doctrines, may he a church in name only.'

Quite true; a New Church society, or one so-called, can so fall away from the measure of a man, which is of an angel, that it ceases to be a society of the New Christian Church, and becomes one of the societies of the church that is Christian in name only, and especially so when that decline is both internal and external, when internally it repudiates the church as the Church of the Lord, and externally abolishes the sign and memorial of the New Christian Church. But what argument may be involved in this lamentable fact, which would go to show that the 'Christian Church' referred to in the chapter on Baptism is not the New Christian Church, we fail to comprehend.

Whatever may be the quality of societies calling themselves by the name 'New Church,' the doctrine given in T. 668 stands as the doctrine revealed, namely, that there can now be genuine Baptism, because the Christian Church, such as it is in itself, is now first beginning,-the former church being Christian in name only, but not in reality and essence. (See also Ath. 147, Coronis xxxv. And lv:5.) Why then exclaim, as does Mr.

Landenberger: 'Re-baptism is a virtual proclamation to the world that the denominations in the Christian world are not Christian, that their baptism is not Christian Baptism, and that their administration of the Holy Supper does not bring the communicant in touch with heaven and the Lord.' 125 For this is indeed quite true, if by 'Christian' we understand 'truly Christian' (consult references above), and if we somewhat change the last clause and make it read, 'their administration of the Holy Supper brings the communicant, who is in simple good, into but an interrupted and obscure communication with heaven and the Lord.' As we have shown above, Old Church Baptism and the Old Church Holy Supper serve a use; but the Newchurchman needs something more, something NEW, the Baptism and the Holy Supper of the New Church; for with him all things are to be made new. Landenberger continues: 'To virtually indicate that only those who have a knowledge of the spiritual sense of the Word constitute the 'New Christian Church,' is surely giving too limited a view of the Lord's New Church, for in the Apocalypse Revealed, nos. 342 to 385, where the signification of the 'sealed' and the 'multitude' is given, we are taught that the former are those who constitute the internal of the New Heaven and the New Church, and the latter the external of the New Heaven and the New Church, and these latter, it is said, consist of 'all in the Christian world, who are in religion from good, and in truths from doctrine.' (365.) Of course, one can easily conclude that all such are instructed in the doctrines of the New Church before they become of the 'New Christian Church,' but I do not believe such a conclusion is warranted in the light of what the Writings say as to those who constitute the external church, for to be in 'truths from doctrine' means much more than to have a correct belief.

The objection to the position that only those who receive the doctrines of the New Church constitute the `New Christian Church' is, that it regards the Church as an ecclesiasticism, and not as in the human form, and it leaves no room for the external church, and thus for those who are in appearances of truths from the Word.' So far as we can determine, the intention of these words is to show that there can be no such thing as a baptism which is a distinctive sign of the New and True Christian Church, because that Church cannot be defined as an organization, since it exists both with persons who know its doctrines and with persons who do not, as an internal church with the former and as an external church with the latter. 126 In support of this view the teaching from Apocalypse Revealed, 342 to 385, is adduced, where the signification of the 'sealed' and the 'multitude' is given. These numbers are the exposition of the seventh chapter of the Apocalypse.

The contents of the whole chapter is given as follows: 'In this chapter those are treated of who are and who will be in the Christian heaven and first, concerning the separation of them from the evil; after that, concerning those who are in love to the Lord and thence in wisdom, of whom are the higher heavens [the sealed]; and concerning those who are in charity and its faith from the Lord, because they have fought against evils, of whom are the lower heavens [the 'multitude'].' This universal of the chapter enters into all the explanation in detail, and is shown to apply also to the New Church, that is, that in it also there are and will be these two classes. Let us note well the words, 'ARE AND WILL BE.'

The chapter treats of persons dwelling in the world of spirits. These are first to be separated from the evil, from the imaginary heavens, from the heavens 'Christian in name only.' Yet, before this separation takes place, they are spoken of as those who are and will be of the Christian or New Heaven. They 'are' of it, because their state is such that they can be separated and formed into that heaven; and when such separation and formation has been effected, then the 'will be' is fulfilled. So long as there is merely the 'are,' they are not as yet in reality, but only potentially, the New Heaven; but when the 'will be' is fulfilled, after separation and formation, then the reality and actuality is at hand.

The same applies to the New Church. In the former Church there are those who 'are and will be' of the New Church. They 'are' of it, because in a state to be separated from the Old and to be led into the New; and they 'will be' of it, when the separation and the leading into the New has been effected, either in this world or in the other. 127 Concerning them we read in Heavenly Doctrine (244): 'Those who are without the Church, but at the same time acknowledge one God, and live according to the religious principles in which they have been instructed, and in a corresponding degree of charity towards the neighbor, are in communion, with those who are within the Church; for no man who believes in God, and lives well, is damned. Hence it is evident that the Church of the Lord exists in every part of the world, though specifically where the Lord is acknowledged and where the Word is known.' There is the Church Universal and the Church Specific. Those of the former 'are' of the New Church, because 'in communion' with those of it; those of the latter are the ones in whom the 'will be' has been fulfilled.

So far as Mr. Landenberger's distinction into the internal and external New Church is concerned it must be evident that both classes, both the 'sealed' and the 'multitude,' are to be found both in the Church Universal and in the Church Specific. Landenberger does 'not believe' that those of the Christian world who are, as he considers, of the New Church, will need to be 'instructed in the doctrines of the New Church before they become of the New Christian Church.'

As to this the Doctrines teach: 'The few who are in the life of good, and are called the elect, can now be instructed, and with them a New Church is to be instituted.' 3898.) 'Those who are in falsities as to doctrine, provided they are not in falsities from evil, will receive the truths of the New Church, and will acknowledge them.' 183.) 'Those who will beef this Church, which is the New Jerusalem, are to be collected, inaugurated, and instructed.' 813) 'The New Church to be instructed by the Lord will be informed in truths and goods.' 859.) 'The revelation and reception of the dogmas of the faith of the New Church is meant by 'Behold, I make all things new.'

95.) See also T. 536, 667, 700, 799; D. 879, 911, 919, 932, 944, 954; J. (post) 352; Coronis Iv:21:5. Why all the endeavor to show that the New Church as an actuality, as a specific church, is not constituted of those only who receive the Doctrines of the New Church? 128 Why hold that so to regard it is to regard it as 'an ecclesiasticism and not in the human form?' It is because of the unwillingness to recognize, what the Doctrines clearly leach, that the Old Church as a church is dead, that the Lord has departed from it, and that the New Church, constituted of the receivers of the Doctrines, is the living Church, the Lord's own Church, the Bride and Wife of the Lamb; it is because of an endeavor to consider, not the New Church, but the Church Christian in name only, as being the specific church of today.

What is meant by saying that to regard the receivers of the Doctrines as being the New Christian Church, is to regard the Church as an 'ecclesiasticism?' By an ecclesiasticism: is generally understood an adherence to forms and rituals, but here evidently an adherence to certain doctrines, the Doctrines now revealed. This is the reprehensible ecclesiasticism! This is the thing of woe! A church organized of those receiving; the Doctrines, and believing themselves to be the specific church of the world today! And such a church, we are told, cannot be in the human form!

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

So let us perform our function faithfully, but let us avoid thinking and acting as if we were the whole body.' To what does the protestation amount, that the distinctiveness of the New Church is valued, in view of what follows in the paragraph? 129 The New Church, we are here told, is not a 'body,' but a part of a body, it is not in the human form, but the body of which it is a part is in the human form; and this body of which it is a part is constituted of 'the other Christians in the world.' Wherein, then, lies the distinctiveness of the New Church? We are told, in fact, that it is not distinct, that it is 'not separated from other Christians.' It is, however, said to be an organ, indeed an interior organ in that body; what organ, is not told.

So this, then, is what the New Church is: an interior organ in the body of Christendom; an interior organ in a dead body, if the teachings of the Writings concerning that body are to be accepted. And we are admonished to avoid thinking and acting as if we were the whole body. The whole dead body, or what? For the New Church, constituted of receivers of the Heavenly Doctrines, is not an organ of that body; but it is the a whole body of the new specific church, and as such is in the human form. We will go further, and say that the organized New Church is such. For the New Church, that it may be anything, must be organized; else there could be no church life, no worship, no instruction, thus no functions and uses.

The New Heaven is organized, ordinated; and so must be the Church which makes a one with it. The New Heaven has its membership, defined along strict lines; the New Church must have the same. The New Heaven has its requirements of entrance, of entrance through the gate; so, too, must it be in the New Church; and the gate of entrance into the New Church is New Church Baptism. Cincinnati, Ohio, December 31, 1918.

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Com/ Digitized by Goo Digitized by Digitized by Digitized by THE IP IB II IB S3 0>» A RELIGIOUS AND LITERARY JOURNAL EDITED BY ROBERT SMITH. & V/ W'-4 fetei); 3BOOND BDITZON. PHILADELPHIA: PUBLISHED BY JOHN RICHARDSON, CORNER OF CARPENTER AND SEVENTH STREETS. Jlshmead fy Co. Il ^- 1829..'

JL-S- Digitized by Google Digitized by 9 A RELIGIOUS AND LITERARY JOURNAL. S E V E NT H DAY, TENTH MONTH, 13, 18S7.

PUBLISHED WEEKLY, BY JOHN RXOHAHD80N, Comer of Carpenter and Seventh Street, PHILADELPHIA. Price Two Dollars per annum, payable in advance. In announcing their intention of com- mencing the publication of a new periodi- cal journal, the editors feel that it will be expected of them to assign substantial rea- sons for the undertaking. It may be said, that the public is burdened with those which are already printed, and that a new journal can with difficulty force its way into notice, amidst such numerous compe- titors. We feel the force of the remark, but may suggest, that the field in which we propose to labour, is still unoccupied. Our object is, to furnish to the members of the society of Friends, an agreeable and instructive Miscellany. For this purpose, we shall expatiate over a wide and diver- sified field, of which a general outline will here be delineated.

In the first place we shall endeavour to present a selection from the literature of the present day, pu- rified from the exaggerated sentiments, the theatrical manner, the false morality, the perverted sublime, with which the ex- ample of a few great geniuses has infected the taste of the age. We think that the time is peculiarly fitted for such an undertaking. At no former period, has the human intellect been so intensely and variously occupied. We can scarcely turn our eyes to a corner of nature, respecting which, during the last thirty years, there has not been some important discovery. Within that period, new sciences have been created, and all the old ones enlarged in their boundaries. Departments of knowledge, apparently the most unconnected, have been made to shed light on each other. Remote regions of the earth have been explored by the most learned men of the age.

The pyramids and the catacombs of Egypt have given up their treasures of ancient lore to the pa- tient genius of Europe; which is restoring to us, from beneath monkish chronicles, the almost obliterated remains of the lost authors of Greece and Rome. Every class of organized beings, down to the doubtful animalcule of the microscope, has been ex- amined and described. The boundaries of the solar system have been passed, and astronomers are now observing its path through the starry heavens, and computing the revolutions and magnitude of the stars themselves. All this prodigious energy of research is guided by a practical good sense, which is continually bringing it to bear upon the common interests of man- kind; and enriched by a taste and a cultivat- ed imagination, which beautify whatever they touch, and embellish the grave sci- ences with all the graces of composition. From these inexhaustible sources, as in- structive and elevating as they are pure and delightful, — in place of the novel and the romance, — we propose to fill a large department of our paper.

A portion of our journal will be devoted to selections from the writings, both in prose and verse, of the great masters of the old English school. A relish for the pure and simple models of composition which they have left, is a sure indica- tion of correct and manly habits of thought, and will be inculcated through- out our pages. There is a natural adapta- tion of manner to the subject and occa- sion, which is required both by good taste and sound morals.

It is truly refreshing to turn from the exaggerat- ed and overloaded style which has be- come fashionable, to the simplest yet pow- erful touches, the happy keeping, the graceful lights and shades, which distin- guish the writings of Addison and Swift, of Pope, of Goldsmith, and Cowpfcr. In another department of our paper — the philanthropic — we can promise to our readers a fund of interesting information. The improvements in education, in prison discipline, in the management of the poor, the sick, and the insane, and in the instruc- tion of the dumb and the blind; the efforts of Christian beneficence throughout the world, in spreading the Scriptures, in civi- lizing the savage, and loosening the bonds of slavery, will all pass under review. We shall support, whenever we have fit occasion, the views which the society of Friends entertain respecting many allowed abuses, such as lotteries, gambling, and in- temperance. As we wish to make the paper a fireside companion for Friends throughout this country, we shall study to infuse into it the mild and liberal spirit of our peculiar institutions, and to take from the most scru- pulous mind all just cause of distrust re- specting the practical tendency of our la- bours. The journal will exhibit a summary of passing events, and an account of the vari- ous plans for internal improvement which are in operation. A portion will be set apart for original communications, essays, poetry, and cri- ticism.

In this department we have good reason to look for strong support An important part of our labours has not yet been alluded to. Attached from conviction of their truth, to the doctrines of the people called Quakers, we make no secret of our opinions. We are well satis- fied that many of the evils under which the society now suffers, have arisen from ignorance of our true principles, on the part of many of those who have left our communion. We shall, therefore, endea- vour to illustrate, according to our ability, the genius and history of our society. Ex- tracts from, and reviews of the writings of Friends, whether of early or modern date; and dispassionate expositions of the great principles involved in the present contro- versy, will be frequently and freely given. Nor shall we shrink, when we think the cause of justice requires it, from a free ex- amination of the public conduct of indivi- duals, and a defence of the course pursued by Friends, where we believe it to be mis- represented and calumniated. In doing this, we shall allow no taint of party spirit to darken our pages.

The truth itself may sometimes be severe; but whatever it may require at our hands, personalities shall be steadily avoided, and private character held sacred. A great mass of curious and valuable in- formation relative to the early settlement Digitized by Google 2 THE FRIEND of Friends in this country, and the lives of individuals distinguished in our annals, is now accessible, and must speedily pe- rish if there be no attempt made to pre- serve it Communications upon this sub- ject, as well as upon all those which we have enumerated, are solicited and will be gratefully received. In venturing upon so untried a course as we have marked out for ourselves, we feel the full force of the objections which many scrupulous minds may urge against it But having examined carefully the part we have taken; and being convinced that the cause of sound principles has sus- tained a loss for want of means of refuting calumny, exposing sophistry, and correct- ing misstatements, we shall rest our de- fence with perfect confidence upon the temper and discretion which we mean to exercise. If we redeem the pledge we thus give, we trust that we shall succeed in acquiring for our journal a charac- ter of fairness and fidelity, that shall give authority to its statements, and enable it to allay much of the irritation which rumour and calumny are sure to excite, and by means of which they have so fatally affect- ed the peace of society.

In fine, we enter upon the duties of editors with feelings chastened by a sense of the responsibilities we have assumed, and of the arduousness of the undertaking; yet animated by the prospect of an honourable and useful ca- reer. FOK TM FRIBBTI). Cur ter y Obtervationt on a late publication, entitled an JEooay on the Simplicity of Truth, rigned Catholi- cut, by J. Phippt London, 1779, p. It has been the lot of the people called Quakers, to be misunderstood and misre- presented in a remarkable degree. Attack- ed at one time as Jesuits and at another as Deists; censured now for their libertin- ism and now for their bigotry, — there is scarcely a point of their doctrine or a rule of their discipline which they have not been compelled to defend. But these va- rious defences are by so many different hands — are so spread over the face of our history, — are, as regards many of them, so inaccessible to the general reader, and so unattractive in composition and appear- ance, — that few, even of our own mem- bers, are aware of their value, and how complete an exposition of the doctrines and testimonies of the society they pre- sent The u evil times” on which we have fallen, have compelled us to resort to this great armoury, which has been, as it were, locked up from common use.

It may be truly said that the polish and tem- per of the weapons which it has furnished for our warfare with the libertine spirit of the day, have been unexpected both by ourselves and our opponents. There is scarcely a single false position which has been taken, that is not in some oneor other of these neglected volumes, stat- ed and refuted. It is thus that ignorance is perpetually reviving the exploded errors of former times.

We may here learn that the whole of these spurious doctrines was sifted and rejected long before the present generation attempted in its restless, inno- vating spirit, to pull down the ancient edi- fice of Quakerism, which had been built up amidst persecution and calumny, and is not, therefore, very likely to fall be- fore the withering blast of infidelity. We have been led into this train of thought by a perusal of the pamphlet, the title of which is prefixed to this article. It contains a decisive argument upon the necessity of maintaining inviolate the whole discipline, and a clear statement of the great principle that the original consti- tution of the body is its only legitimate rule of action. The reasoning could not be more appropriate to the circumstances of the present day, if it had been penned with a full knowledge of the pretences which men, in the constant breach of our order, set up to be held as the true repre- sentatives of Friends; and of the unfair manner in which the protection of the discipline has been claimed by those, who, under its shelter, have been busily engaged in laying waste both our order and our principles. The pamphlet is an answer to a writer who appears to have been disowned for paying tithes, and who accused Friends of a popish and persecuting spirit in the ex- ercise of discipline. It is chiefly occu- pied with a discussion respecting tithes, a subject little understood, and, happily, not felt in our own country. The following extracts refer to the ge- neral principles by which all religious so- cieties subsist, and will amply reward a perusal.