New- Ohurch Popular Series. [:Ro. ll.

oTHE

TRUE CATHOLICISM:

BJrV1U,ING

THE BREADTH AND COMPREHENSIVENESS

NEW OHRISTIAN OHUROH.

" All doctrlnall wbat8oeftr, If derived from the Word, are aoceptecl ofthe Lord if the penon principled therein be in the l1te of charity. tt

8tHcWJorg.

PHILADELPHIA:SWEDENBORG PUBLISmNG ASSOCIATION,

tOO OSB8TKUT STBBB~

1

'.Ill

I

flBoy. 1898

lProm tile Library of

Ptar. 4 P. PBABODY t1:L

COPYRIGHT

By THB SWEDENBORG PUBLISHING ASSOCIATION,

1886.

WIllI. F. FELL. 00.,E\.aQTROTYPEIII AND PRINTED,

PHILAD&LPHIA.

PREFACE.

-OHE term Oatholici8m is doubtless associated,

in the minds of most people in Christian

countries, with the Roman Catholic church and

. religion. And some may, therefore, think it aterm not wisely chosen to make even a part of the

title of a work like the present. But the qualify­

ing adjective that precedes it, will, the author be­lieves, render the use of the term unobjectionable

to most people. Or, if not, they have only to read

&. single chapter or half a chapter, to learn that

the Catholicism herein unfolded is very far from

Romanism,-ye:J, and from anything hitherto form­

ulated in the symbols, proclaimed from the pul­

pits, inculcated in the literature, or exemplified in

the practice of any of the Protestant- churches.

The author holds that there is such a thing as atrue Catholicism. And if it has never been clear­

ly exemplified, nor even understood or distinctly

taught in the Christian Church established nearlyiii

iv . Preface.

two thousand years ago, it is becausEtthat Churchhas been "Christian only in name, but not in es-,sence and reality." But in the authorized Writ-ings of the new and true Christian Church whichwe are assured" isjust now at its commencement,"we find-as might have been expected if thisChurch is really what it claims to be-the true ­Catholicism clearly taught as never before. Andit is none other than the Catholicism of the Gospelof Jesus Christ-the Catholicism of the Lord inhis Divine Humanity.

To present a clear idea of this Catholicism, andto illustrate the subject by copious extracts fromthe Writings of the divinely illumined Sweden·borg, is the main purpose of the present work.And the author cannot doubt that it will meetwith a cordial response from all those who havecaught something of the loving, large and catholicspirit ofthe Divine Master, and who are seeking toimbue the hearts of others with this ssme spirit.

But bigots of whatever name or creed, all nar­row-minded and conceited sectaries to whateverchurch-organization they may belong, all who arestrongly wedded to the faith-alone or doctrine-alonetheory, and who doubt about the salvation of any

Preface. v

who do not think or beli~ve very nearly ifnot pre­cisely as they do-all such will ~ead this bookwith no interest and derive from it no satisfaction.Very few of this class will deem it worth readingat all; and most of them, if they attempt to readit, will probably turn from it with disgust andloathing before they shall have reached the sixthchapter.

But it is oon~dently believed that the book willreceive a warm welcome from all broad-mindedand open-hearted Christians; and the authorhumbly trusts it may encourage and strengthenthem in their efforts to promote a larger tolera­tion, a truer charity and a higher unity thanhas hitherto prevailed; and possibly lead someto a careful investigation of the Writings so oftenquoted and 80 highly commended in these pages.

B.F.B.GERMANTOWN, PA.,·April 1st, 1886.

· .

CONTENTS.

PAGR

I.-DIFFERENT PHASES 01' DIVIllB TRUTH. ••••••• 11

II.-BASIs 01' CHRISTIAN UNION..................... 24

fil.-ANCIENT GR·OUND OF CHURCH FELLOWSHIP, 88

IV.-BEI.IEVERS IN TRIPERSONALISK......... ••• •••••• 48

V.-BELIEVERS IN SALVATION BY FAITH ALONE, 58

VI.-FuRTHER ILLUSTRATIONS........................... 70

VII.-BELIEVERS IN MODERN UNITARIANISM......... 81

VIII.-SoME KAY DRINK DEADLY THINGS WITH IM-

PUllITT .•••••••••••••••••••••••••••••••••••••••••••••·• 94

IX.-TRUTH NOT TRUTH WITH ALL lTS RECEIVERS, 102

X.-THE GENTILJl:8 ••••••••••••••••••••••••••••••••••••••••• 111

XI.-UllIn' WITH DIVERSITY •••••••••••••••.••••••••••• 124

XII.-CATHOLICISJI OF THB GOSPEL•••••••••••••••••••• ]49

XIII.-TauTB A. MEANs, NOT A.N END •••••••••••••••••• 160

XIV.-CONCLUSION•••••••••••••••••.••••••••••••••••••••••••• 17J

vii

THE TRUE CATHOLIUISM.

ABBREVIATIONS.

A. C. stand for Arcana Cmlestia.A. E. "Apocalypse Explained.

A. R. " "Revealed.B. E. "Brief Exposition.Cantin. L. J." Continuation of the Last Judgment.D. P. "Divine Providence.D. S. S. "Doctrine of the Sacred Scripture.H. H. "Heaven and Hell.L. J. "Last Judgment.N. J. D. " Doctrine of the New Jerusalem.T. C. R. "True Christian Religion.

THE

TRUE CATHOLICISM.

I.DIFFERENT PHASES OF DIVINE TRUTH.

III11HE system of religious truth unfolded andg taught by Emanuel Swedenborg, is one ofthe most positive and clearly defined systems thatwas ever revealed, elaborated or conceived of: Nowriter on theology was ever more affirmative thanthis illustrious seer. No one was ever more posi-

_tivee He never sa18, "I think this or that is true,"or " it aeema to me thus and so ;" but he ever speakswith the authority of one who has positive knowl­edge of that whereof he affirms.

But, notwithstanding the crystal clearness withwhich he saw the truth, and the prophet-like con­fidence with which he declares what he saw-not­withstanding his every statement is made with thecalmness and assurance that we might expect fromone who knew what he was saying to be strictly

11

12 The True Oatholicism.

true, yet, of all writers on theological and relig­ious subjects, he is the most indulgent or toleranttoward all forms of religious error innocently im­bibed. To be able to grasp with firmness the high~

est truths and to state them with clearness andconfidence, and at the same time to see and showho"( lower and apparently conflicting forms of thesame truths may be innocently and even profitablyheld, is the mark of a strong, capacious and trulygreat mind.

Divine truth has innumerable phases, adaptedto, or reBulting from, the endless diversity of statesof which the human mind is capable; and in everyone of these phases it is truth, and is profitable tothat particular mental state to which, in that par­ticular form or phase, it is adapted. Minds oflittle breadth or depth do Dot readily comp~ehend

this. To their feeble apprehension, truth has butone phase-but one form-and that the particularphase or form under which it presents itself to theircircumscribed vision. Whoever holds it in any dif­ferent form, holds not the truth, they think, butits opposite. They persuade themselves that theWord of God has only one meaning, and that thislies no deeper than their limited vision can pene­trate. And they are ready to quarrel with all whothink they see any other meaning; or, at least, topronounce such sight illusory, and their views fan­ciful, or unscriptural and false.

Different Phases of Divin8 Truth. 13

But the most capacious and enlightened mindsknow that God's truth, like Himself, is infiriite indepth of meaning and variety of aspect. Theyknow that his Word isa well of living water, whoseprofound depths no finite intelligence has everfathomed-whose wealth of meaning the centuriescan never exhaust. It contains truth adapted toangels and men-yea, to the highest and most .perfect angels, and to the lowest and most imper­fect men. It is a Fountain at which the lofty andthe lowly, the wise and the simple, the learned andthe ignorant may alike drink and be refreshed.It contains truth for the Nations and the Ages.

And herein consists· the perfection of the writtenWord, and ~ts infinite superiority to all humancompositions. Because it contains an infinity ofmeaning, therefore it is adapted to an infinite di­versity of mental states-to the states, indeed, ofall finite intelligences on earth and in heaven.And although that particular aspect or phase oftruth presented to the wise, may differ widely fromthat which the simple are able to discern, yet ifboth are careful to reverence and obey the truth88 they understand it, they do all that is requiredof them; and are both journeying toward theheavenly mansions. Both are enlightened by thetruth, though in different degrees. Both are fol­lowers of Him who is " the Light of the world,"though it be, perchance, at such unequal distances

14 The True Oatholimmn.

from the central Luminary, that the light ~ay besevenfold greater to the one than to the other.

And since all the humble followers ofthe Lord,be their states as to good and truth ever so di­verse, are owned of Him, and are in truth hischildren, therefore they should acknowledge andtreat each other 88 brethren. They are all disci­ples of the common Master, though some may befarther advanced than others. They are all chil­dren of the common Father, t;hough some may beolder and riper in wisdom than others. They areall members of one and the same church, thoughSome may be nearer and others more remote fromthe centre; some belonging, it may be, to theprovince· of the eyes or ears, and others to that ofthe hands or feet. But as hands and feet are alsoessential to the completeness of the man, so are thepeople which these members represent, to the com­pleteness of tlie church.

Such is the catholic teaching of the New Chris­tian Church, whereof Sw~nborg is the divinelycommissioned herald and exponent. According..to this teaching, it is not necessary to Christianunion or brotherhood, that all should understandthe Scriptures precisely alike. It is not necessarythat all should apprehend their higher or more in­terior meaning. It is only necessary that they re­gard and reverence the Scriptures as the Word ofGod, and humbly strive to obey their teachings

Different Pluues· oj Divine Truth. 15

88 they understand them. If they do this, tbeyare in a state of Christian charity. And althoughthey understand the Word only in its lowest orliteral sense, their hearts are at one with the angelsin beaven, because they are at one with the 8~it

of Him who is the All-in-all of heaven; and in­ternally, therefore, they are at one with those onearth who understand and obey the Scriptures ac­cording to their higher or more interior meaning.

The great purpose of Swedenborg's miMion wasto unfold the spiritual sense of the Word. Andbecause he so often spe8ks of the exalted nature andunspeakable importance of this sense-of its being,to that of the letter, what the soul is to the body-of its being the genuine Word itse~ while themere sense of the letter is not the Word-thereforesome are inclined to think that only those canhave any knowledge of the Lord or of the spirit­ual things of his kingdom, who read and receivethe teachings of Swedenborg. They think thatthose who have no knowledge of the science ofcorrespondences, or of the spiritual sense of theWord as unfolded by this science, can have DO

proper understanding ofthe Christian religion, andno genuine Christian experience. They are in­clined to regard all such as destitute of a trueknowledge of the Lord and heaven, and as scarcelywithin the pale of the Christian church.

This is a serious mistake-a mistake which comes

16 The ~e OatholiaiBm.

from a partial or superficial view of Swedenborg'steachings. A more careful and comprehensiveview of what has been revealed through him con­cerning the Word, will show us that this conclu­sion is not well founded. However highly hewould have us prize the spiritual sense of theWord, and however he exalts it above the sense ofthe letter, he nevertheless would have us regardas Christians, and treat as brethren in Christ, allwhb reverence the Divine Word and humbly seekto follow its guidance, though they may understandit only in its literal sense. "There is no harm,"he says, "in believing the sense of the letter, al­though the internal sense teaches otherwise, if it bedone on account of simplicity" (A. C. 2395); thatis, there is no harm in believing, in child-like sim..plicity, what is taught in the literal sense of theWQ.rd, even though such belief or teaching differsmaterially from the spiritual sense. And speak-.ing of those who believe in simplicity" that Godis angry, that He condemns and casts into hellthose who live wickedly," " although this is notthe real truth," he says:-

" If they live well and thus believe because it isso said in the Word, the Lord accepts their belief QJJ

the truth, because the truth is concealed withinsuch belief; and this also appears before the in­terior angels, although they themselves [who be­lieve the sense of the mere letter] do not see it."­A.E.375.

Different PhaSeB of Divine Truth. 17

Again he says:':"-

" Whoever believes in simplicity does not incurguilt, although what he believes be not true in itself,thut apparent truth. As for example: if he be­lieves that the Lord is angry, that He punishes,that He leads into temptation, and the like; or ifhe believes that the bread and wine in the HolySupper are somewhat significative; or that theflesh and blood are somehow present therein in theway that they explain it; it is of no consequence ­whether they say the one or the other, althoughthere are few who think of the latter; a.nd if theydo, provide~ it be in simplicity of heart, because \they have been so instructed, and they still live incharity, it does them no injury."-A. C. 1798.

" The internal sense of the Word teaches thatthe Lord cannot possibly be angry and punish,much less can He curse and kill. Still, however,to those who from simplicity of heart believe theWord just as they comprehend it in the letter, thisbelief IS not hurtful provided they live in charity.The reason is, that the Word teaches nothing e'sethan that every one should live in charity with hisneighbor, and should love the Lord above allthings; and they_ who do this, have the internalcontents of the Word within themselves."-A. C.1408; also 3436; T. C. R. 256.

And, speaking of the exterior and interiorgoods and truths of the Word, the same illuminedwriter says that the belief in the literal sense ofthe Word, even when that sense is widely differ­ent from the spiritual, is accepted by the Lord as

2

18 The T'ftUJ OatholiciBm.

if it were the real truth, provided the believer be ina state of charity. .

" He who believes that, if he loves his fatherand mother according to the precepts of the Decae

logue and because it is so commanded, he shallenjoy a long life, is accepted on the same groundas if he had believed the real truth, 'because be doesnot know that by father and mother in the supremesense, are understood the Lord ~nd his kingdom;by father is meant the Lord, and by mother' hiskingdom; and that by prolongation of days, orlength of life, is signified eternal felicity. Thecase is similar in a tho'U8and other instances."-A.E.375.

Tpe doctrines of the various Christian denomi­nations are drawn from, and are in agreementwith, 80rnepmion8 of the literal sense of the Word.Therefore they who accept these doctrines rever­ently and in simplicity, believing them to be thevery doctrines of God's Word, and seek to governtheir lives according to their teachings-shunningall known evils as sins-have, deep within theirhearts, the essential things contained within thedoctrines-their very spirit and life; for the doe­trine being drawn from the letter of the Word, 88

it lies in the externals of the believer's mind, is in­correspondence with a higher truth not yet con­sciously perceived, which lies, however, none theless securely for all that, in the interiors of hismind. And so the believer is internally associated

Differe'l1,t Phase8 of Divine Truth. 19

with angelic spirits who regard the interiors of thedoctrine and are in its light and life.

"There are interior truths in all doctrinalsdrawn from the literal sense of the Word, sincethis sense is like a well wherein is water; for inall and singular parts of the Word there is an in..ternal sense, which sense is also in the doctrinaIsthat are drawn from the Word. In regard todoctrinals derived from the literal sense of theWord, the case is this: that, when a man is prin­cipled in them, and at the same tinle is in a lifeaccording to them, he has in himself correspond..ence; for the angels who are attendant on himare in interior truths while he is in exterior; andso he has communication with heaven by means ofthe doctrinals, but yet according to the good of hislife. ..• For the angels dwell with everyone inhis life's affection, that is, in the affection of thedoctrinals according to which he lives, but in nocase if the life disagrees therewith."-A. C. 3464.

There is, then, no harm to be apprehended frombelieving as the lette, of the Word teaches, pro­vided it be in simplicity and with devout rever­ence for the Word, and righteousness of life bethe grand aim of the believer-although what hebelieves, or precisely as it is formulated in hiscreed, may not be true. This is plainly and manytimes taught by Swedenborg. And not only 80,

but he teaches that Buch simple and devout beliefis profitable to the believer, and a means of .con..joining him with the Lord and heaven, provided

20 The Trus Catholicism.

he be in the effort to live according to the truth,as he understands it. Such is the connection b~..tween heaven and earth, and such the nature ofcorrespondence between spiritual and naturaltruth, that such persons are drawn into close inti­Inacy with the angels, and their minds are affectedby the interior things of the Word, while theyunderstand it only in the literal sense, and arewholly unconscious of the presence of the angelssave as their presence is indicated by a serene andsweet internal peace. Thus, after telling us that,"when a man is thinking, while under holyinfluence, concerning the bread in the HolySupper," "the angels are thinking concerninggood, such being the correspondence;" and" when, under holy influence, a man thinks aboutraiment, the thought of the angels is about truth,"headds:-

"And so it is in all other instance8 which occurin the Word. Hence it may be seen what is thenature of the conjunction of heaven and eartheffected by the Word, viz.: that a man who readsit under holy influence, is by such correspondenceconjoined closely ,vith heaven, and by heaven withthe Lord, although he thinks only of those things ­in the Word which appertain to its literal sense.The essential holy principle which influences theman on such occasion, is derived from an influxof celestial and spiritual thoughts and affections,sucIi as exist with the angels."-A. C. 3735.

Diffffrent Pl"ase8 oj Div·ine Truth. 21

Again:-

" All and singular the things of the Word areholy; but the holiness which is therein does notappear to the understanding, except to him who isacquainted with the internal sense. thereof; never­theless it appears to the appffrception, by influx fromheaven, to him who believes the Word to be holy.Such influx is wrought through the internal sense,in which the angels are principled, which sense,notwithstanding it is not understood by man, stillaffects him, because the affection of the angels whoare in that sense, is communicated." - A. C.52~7. See also A. C. 6789, 3480, 3690; A. E.778, where the same thing is taught.

~ Through the lower senses of the Word the Lordis able to reach ana operate upon minds in a lowor very external condition. That is why the Wordin the literal sense is such as we find it. It is therebyadapted to the wants of natural men and children,and becomes even to them a divine medium ofheavenly influences-a mediu~whereby they canbe elevated into loftier and serener states.

Swedenborg tells us that the twelve chosen dis­ciples, being merely natural men, "were unable toform any other idea of the Lord, than what theJews at this day entertain concerning the Messiahwhom they expect, viz. : that,He would exalt themto dominion and glory above all the nations in theworld." And the Lord, in addressing this state ofmind, spoke of their "sittingupon twelve thrones,

22 TM True Catholicism.

and judging the twelve tribes of Israel;" whichlanguage they understood literally. And we aretold why.

"The reason why the Lord so spake, was, thatthey might receive external truths, and thereby beintroduced to internal truths j for in those externaltruths which the Lord spake, internal truths werestored up and concealed, and in process of timethese latter are made manifest; and when this isthe case, those external truths are dissipated, andserve only as objects or means of thinking aboutinternal truths."-A. C.3857.

Now, in the quotations here made-and theymight be multiplied indefinitely-we are taught animportant and wholesome lesson. We are taughtthat, although the Word contains a spiritual sensewhich is of infinite value, yet a knowledge ofwhatthis sense is, or what it teaches, is not indispensa­ble to Christian discipleship. We are taught thatmen may be in the good of life, yea, in spiritualgood-that they may be in conjunction with theLord and in close communion with the angels ofheaven, and thus have an interior and experi­mental knowledge of the Lord Jesus Christ andthe things pertaining to his kingdom, without evenknowing that there is a spiritual sense to theWord.

Such, plainly, is the authorized teaching of theNew Jerusalem on this 8ubject. And the lesson tobe derived from it, is this: That we who are of

Different Phaae8 of Divine Truth. 23

the nominal New Church have no right to regardourselves as nearer to the Lord or more truly hisdisciples than other Christians, simply because weunderstand the spiritual sense of the Word andaccept all the doctrines of this Church: That we .have not, on this account alone, any peculiarclaim, to be considered, or any right to considerourselves, 88 the Lord's true church, to the e~clu­sion of all others: And that we should regard andtreat as Christian brethren all of whatever Damewho dEWoutly reverence the DivinG Word andhumbly strive to obey its precepts, even thoughthey abide wholly in the sense of the letter, andhave DO knowledge of the spiritual sense as elicitedby the revealed science of correspondences.,

•

II.

BASIS OF CHRISTIAN UNION.

RIlE have seen in the foregoing chapter, that,l1li although there is a spiritual sense to theWord, which is to that oft~e letter what the soul'is to the body, yet a knowledge of this sense is byno means essential to Christian discipleship. Wehave seen that, according to Swedenborg, personswho believe in simplicity what is taught in theletter of the Word, and who have no knowledgeof its spiritual sense, may nevertheless be genuineChristians-humble followers of the Lord· JesusChrist, and interiorly associated with the angelsof heaven. All such, whatever their particularname or creed, belong to the Lord's kingdom andchurch. And we who profess to be, and humblytrust we are, of his kingdom and church, shouldregard and treat them as brethren in Christ, how­ever they may differ from us in their under­standing and interpretation of the Word.

But we know there is often a wide differencebetw~en the teaching of the spiritual and that ofthe literal sense of the Word. ·And if those whoaccept the teaching of the spirit, and those whoabide in the sense of the letter, may yet fellowship

~ 24

Basis of Ohmtian Union. 25

each other-if the spirit of Christ may dwell 80

abundantly in the hearts of both these classes ofdiscipl~, that they ~hall feel themselves to bebrethren, then perfect agreement in doctrine ordoctrinal statements cannot be indispensable toChristian union. There must be some more po­tent principle whereby the Lord's people may becemented into one-some principle strong enoughto overcome the antagonism of cenfticting creedsor mere intellectual differences, and bind kindredhearts together. Is there any such principle? Ifso, what is it?

Look at the union among intimate friends­those who feel most strongly bound to each other.Perfect intellectual agreement is not the cord thatbinds them together. Very often persons arewarmly attached to each other, whose opinions onmany subjects differ widely. It is not the peoplewhose heads but whose hearts are most like ourown, for whom we feel the strongest friendship.If a person is deeply smitten with the love ofmoral excellence-if he has acquired a just appre­ciation and a profound admiration of the graces ofmeekness, humility, forbearance, uprightness, seltdenial, resignation, trust, patience, courage andheroic self-sacrifice in the cause~"of country andof humanity, he will feel himself most stronglydrawn toward those in whom he sees these virtuesmost strikingly exemplified. He will feel for them

26 . The 'Prue". OatholiC'iJtrn.

the most ardent attagbment. He JIlay differ fromthem in opinion, or in his understanding and­belief of religious doctrines r- but if he is really agood man, he cannot help loving them lor all that.Nay, he will love them more ardently than hedoes those who agree with him perfectly in .doc­trine, but in whom these virtues are wanting, orare less conspicuous. This will certainly be thecase, unless he has been educated into the notionthat mere belief is of paramount importance.

A person who has received the doctrines of theNew Church into his heart and life, will feel him­self actually nearer to those who know nothing ofthese doctrines, and who even profess the doctrin~

of the Old Church, provided they exhibit the spiritof the Master in their daily lives, than he will tothosewho profess their belief in the very same doc­trines, but whose lives are selfish, sordid, thought-

• less and unholy. If we have the spirit of Christin our hearts, we shall love that spirit wheneverand wherever we see it j and this, too, without ­regard to any difference there may be in our doc­trinal beliefs. Nor is this a matter of merevolition. It is a law of our being, absolutely im­perative where its controlling force is not counter­acted by a misdirected education.

Here is a peaceful and happy family. Its unityis perfect. What produces and maintains thatunity? Not similarity of thought, but similarity

Basis of 'Christian Union. 27

of feeling. In thought its members may differwidely. The thoughts of the parents, perhaps, arebeyond the intellectual grasp ofany olthe children.They are deeper and more comprehensive. Theparents see and believe truths which none of thechildren, it may be, can fully comprehend. And80, too, the boundaries of thought which the elderchildren have reached, ate -quite beyond those ofthe younger. -And those near the same age maydiffer materially in intellectual capacity, and inthe opinions they form on various subjects. Butthere is a similar"feeling in the hearts of all. Eachmember of the family loves all the rest, and loveswhatever promotRs their welfare and happiness;and although the love may be deeper and strongerin some than in others, the quality of the feelingis the same in all-just as heat is the same in thetaper and in the Bun and in all intermediate flames,however it may differ in intensity. And it is thelove-elemen~which produces such perfect unity inthe family. It is this, and not their intellectualagreement or likeD~,which binds them so closelytogether. It is the union of hearts and not ofheads-a union all the more perfect, oftentimes,because of the intellectual differences.

Now, a well-ordered family is a fit representativeolthe Lord's church on earth. All true Christiansare members·of his family and household. Theyare all children of the Heavenly Father. SOlne

28 The True Oatholicism.

may be older or more advanced in wisdom thanothers. Some may have attained to a degree ofknowledge which the others are as yet unable tocomprehend. But love for the common Fatherand for each other is the principle that fills andanimates all their hearts. They all hav~ theFather's image stamped upon them, for they allhave within them something of his Divine Spirit.They may understand the Word differently, someof them resting in its lower or more exterior &9dothers receiving its higher or more interior senses;and their views of doctrine may differ in a corre­sponding degree. But their hearts are alike;therefore they are united as one family. They areone in spirit, one in desire and purpose, one in dis­position and feeling, one in their ends and aims oflife, one in their wish to know and their purposeto serve the Divine Master, each according to hisability. Thus they are one body in Christ-noton account of their perfect intellectual agreement,but on account of the similarity of spirit by whichthey are swayed and governed. Charity or mu­tual love is the controlling element in each one;and where this reigns supreme, intellectual differ­ences are but little regarded and cannot produceseparation.

How, then, is the unity of the church on earthto be brought about, or strengthened and main­tained-? Not by securing the assent of all profess-

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j

Basis of Ohristian Union. 129

ing Christians to the same creed, or doctrinal for­mulas; for 80 long as the Bible remains what it is,and men are differently endowed by birth, differ·ently trained and educated, and subjected to dif-' 'ferent moral and religious influences from theirearliest years, it is vain to expect entire uniformityin their doctrinal beliefs. Such uniformity is im­possible so long as perfect freedom of thought andfidelity to each one's own convictions are encour­aged and maintained. Nor is it desirable, or atall necessary to the unity of the church. What ismost desirable and most needed is, not perfect uni­formity of belief among Christians, but such aninfusion of the Lord's own spirit and life into thehearts of those who profess to be his followers, asshall make them feel the relative insignificance oftheir doctrinal differences. What is needed is,not the overthrow or extinction of religious sects,but the general repudiation or casting out of thenarrow and mischievous spirit of sect. Let creedsand denominational landmarks and denomina­tional preferences remain-not, however, with theovershadowing prominence which they havehitherto enjoyed. But let the Lord Jesus ChristHimself descend with new and regenerating powerinto all the churche$. Let the hearts of his pro­fessed followers be 80 suffused with his divine-hu­man love, that they shall so far forget or riseabove creeds, as to feel that mere doctrinal differ-

30 The True .Catholicism.

ences should not be a hindrance to Christian fel­lowship.

When this genuine revival shall take place­this new and only real advent of the Son of Manto the hearts of believers-then will Christians ofdifferent names feel that -they are, indeed, onebody in Christ. Then will the unity of the churchbe established in reality, though not in outwardand organic form-a unity all the more perfectbecause of the diversity in doctrine and ritualwhich may be expected still to continue. All willthen be, and will feel themselves to be, of theLord's new and true Church, because all will ex­perience an influx of new life as & consequence oftheir new perception and acknowledgment of theLord in the hearts of all his children. Hear whatthe enlightened herald of the New Jerusalem sayson this subject :-

" The several churches in the Christian worldare distinguished by their doctrinals; and themembers of those churches have hence taken thenames of Roman Catholics, Lutherans, Calvinists,or the Reformed and Evangelical Protestants;with many others. This distinction of' namesarises solely from doctrinals, and would never haveexisted if the members of the church had madelove to the Lord and charity toward their neighborthe principal point of faith. Doctrinals would

.then be only varieties of opinion concerning themysteries of faith, which they who are true Chris..tians would leave to every one to receive accord-

Basis of Ohriatian Union. 31

ing to his conscience; while it would be the lan­guage of their hearts, that he i8 a true Ohristianwho lives a8 a Ohristian, that is, as the Lordteaches. Thus one church would be formed out ofall these diverse ones, and all disagreements aris­ing from mere doctrinals would vanish, yea, allthe animosities of one against another would bespeedily dissipated, and the kingdom of· the Lordwould -be established on earth. The ancientchurch which existed immediately after the flood,

_ although dispersed over several kingdoms, was ofsuch. a character; so that, notwithstanding itsmembers differed much from each other in respectto doctrinals, they still made charity the principalthing, and regarded each other's worship, not fromthe doctrinals of faith, but from the charity of lifewhich entered into it. This is meant by what issaid of that church (Gen. xi.!), that 'they had allone language, and their speech was one.' "-A. C.1799.

Of similar purport is the following, where Swe­denborg is urging the paramount importance ofcharity, and the consequence of assuming it as theessential constituent of the church. .

"Let this truth be received as a priI:1ciple, thatlove to the Lord and charity toward our neighborare the essentials on which hangs all the Law andconcerning which all the Prophets speak, and thusthat they are the essentials of all doctrine and ofall worship, in this C88e the mind~ouldbe enlight­ened by innumerable things contained in the Word,which otherwise lie concealed in the obscurity of afalse principle j yea, in this case all heresies would

52 The True Oatholicism.

vanish and be done away, and out of many therewould beformed one church, howsoever differing a,s todoctrinals and rituals, either flowing from the aboveessentials, or leading thereto. • • • Supposing thisto be the case, all would be governed as one manby the Lord, for all would be as members andorgans of one body, which, although they are notof similar form nor of·similar functions, havenevertheless relation to one heart on which theyall depend both in general and in particular, betheir respective forms ever so "various. In thisc~e, too, everyone would say of another, in what­soever doctrine or in whatsoever external worship hewas principled, 'This is my brother:' I see that heworships the Lord, and that he is a good man.' "-A. C. 2385. .

Again:-

" If charity were in the first place, and faith inthe second, the Church .would nave another face;for then none would be called Christians but theywho lived according to the truth of faith, that is,lived the life of charity. And then, too, it wouldbe kuown what ,charity is. Then, also, there wouldnot be more churches than one, by distinguishingbetween them according to opinions concerning thetruths of faith; but the Church would be calledone, containing all who are in the good of life, not "only who are in the region where the Church[having the written Word] is, but also who are outof it. The Church would thus be in illustrationconcerning the things which pertain to the king­dom of the Lord; for charity illustrates, and in nocase faith without charity. The errors, too, inducedby faith separate from charity, would be clearly

BfUis of Ohristian Union. 33

seen. The face of the Church would then be asthe face of the Ancient Church, which had noother doctrinals than those of charity."-A. C. D.

6761. ."Doctrinals do not constitute the external, much

less the internal of the Church; nor do they serveto distinguish churches before the Lord. But thisis effected by a life according to doctrinals, all ofwhich, if true, regard charity as their fundamental.For wliat is the end and design of doctrinals butto teach how a man should live1"-Ibid. 1799.

"When love to the Lord and charity towardthe neighbor, that is, the good of life, are madethe essentials with all and with each individual,then churches, how many soever they may be,make one; and each is then one in the kingdomof the Lord. This is also the case in respect toheaven where there are innumerable societies, alldifferent from ~ach other; but still they constituteone heaven, because all are principled in love tothe Lord and charity toward the neighbor [but indifferent degrees]."-Ibid. 2982.

The doctrines of heaven as revealed throughSwedenborg are so consistent, so beautiful, rational,and satisfying to both the understanding and theheart--so superior in every respect to the doctrineshitherto believed and taught throughout Chris­tendom-that their receivers are in peculiar dangerof being so dazzled by them as to overlook or fail'to appreciate what is infinitely more important,viz., the new and high and holy life to whichthese doctrines continually point. They are in

3

34 The 2Mte Catholicism.

danger of forgetting that the belief in salvationby doctrine (however the belief may be uncon­fessed) is not a whit less false, nor less fatal to thedevelopment and gro,vth of the heavenly life, thanthe confessed belief in the dogma of salvation byfaith alone. In their admiration of the heavenlydoctrines, and great joy in their reception- of them,they are in danger of having their attention di­verted or turne4 away from the heavenly life­the great end which these doctrines were given topromote. And in doing this, we do the very thingwhich 'was represented by Lot's wife who waschanged to a pillar or statue of salt for lookingback upon the smitten Sodom. ·

" To look back behind him, is to have respectto doctrinals which are of truth, but not to a lifeaccording to doctrinals, which is the life of g90d;for truth is posterior, and good is prior; and thatis called behind him which is posterior, and thatbefore him which is prior..•• Truth is said toavert itself from good, and to have respect to doc­trinals [and the same is the c~e with minds thatreceive truths of doctrine] when it is no longerconcerned about the nature and quality of the lifewhich the man of the church lives, but about thenature and quality of the doctrine which he pro­fesses; when, nevertheless, it is a life according todoctrine which constitutes a man of the church,but not doctrine separate from life; for when doc­trine is separated from life, then by reason of thevastation of good appertaining to life, there is avastation also of truth appertaining to doctrine;

•Basis of Ohristian Union. 35

that is, truth becom~ a statue of salt. This everyone may know in himself, who has respect to doc- .trine alone, and not to life."-A. C. 2454.

Such and so catholic is the teaching of theChurch signified by the New Jerusalem of theApocalypse. It does not insist on uniformity ofbeIie~ nor regard this as necessary to Christianfellowship or to the unity of the church. Clearlydefined as its doctrines are, it nevertheless admitsthat considerable diversity of opinion on points ofdoctrine, is quite compatible with Christian life andcharacter; and would have us recognize as Chris­tians "all who live as Christians, that is, as theLord teaches," however they may disagree with usin their doctrinal beliefs; and regard and treat asbrethren all good men and humble worshipers ofthe Lord, "in whatsoever doctrine, or in whatso­ever external worship" they may be principled.And not only so, but it teaches that when charityis regarded as fundamental in the church," alldisagreements arising from mere doctrinals willvanish; n and out of many churches distinguishedby their doctrinals, "there will be formed onechurch, however differing as to doctrinals andrituals;" and that this one church, like the Lord'skingdom in the heavens, will be more completelyand perfectly one, because of this very diversity;just as the human body is a more perfect unit, be-

·86 T he True Oatholicism,.

cause of the diversity in form and" function of thevarious organs composing it.~ut the charity which is the essential constitu­

ent of the Lord's true church and the basis ofunion among Christians, is no~ what the naturalman understands by this word. It has regard to'U86 rather than to persons. It is an interiorspiritual principle. As defined by Swedenborg,and as understood and taught in the New Chris­tian church, it is the love of use-the love of serv­ing individuals, the community, the state, thechurch, the Lord's kingdom on earth. And thislove includes, or is identical with, the love ofwhatever is true, sincere,just and right.

"Charity toward the neighbor," says Sweden­borg, "consists in doing what is good, just, andright, in every act and in every employment.It extends itself, therefore [or has relation], to .everything that a man thinks, wills and does."­H. H. 360, note.

"He who is in charity toward his neighborfrom internal affection, is in oharity toward himin all and singular the things which he thinks andspeaks, and which he wills and does. It may besaid of a man or an angel when good is his neigh­bor [or is the ruling purpose ofbia heart], that, asto interiors, he is charity itsel£ So widely doescharity toward the neighbor extend itselt:"-A.C.8124. .

" All are principled in the good of charity who

Basis of Ohristian Ufl/ion. 37

have conscience, that is, all who, for the sake ofwhat is just and right, good and true, are unwillingto depart in any degree from what is just and right,good and true-for this must proceed from motivesof conscience; and such as are led hereby to thinkwell of their neighbor and to wish well to himeven though he be an enemy, and this without anyview to recompense, are they who are principledin the good of charity, whether they be withoutthe church [where the Word is] or within it."-A. C. 2380. .

III.

ANOIENT GROUND OF OHUROH FELLOW6HIP.

llaF we look at the wide diversity existinglUI among men in respect to hereditary endow­ments, and duly consider the different moral andreligious influences by which they are surroundedfrom their infancy, the different intellectualtraining to which they are subjected, the differentdoctrines taught them by their parents and relig­ious teachers, and the different ways in which theScriptures may be understood because of theiradaptation to the various sta~ of the humanmind, we' shall see how improbable it is thatChristians will ever come to a perfect agreemenj,­in all their doctrinal beliefs. If all are left __ .freedom, and encouraged to think for themselveB,and permitted to avow their honest thought, therewill ever remain considerable diversity of opinion,at least upon minor points of doctrine. Yet thisdiversity should not prevent or mar the unity ofthe church. It will not, if all regard charityas the primary thing. On the contrary it willstrengthen the union among Christians, and renderit the more perfect.

How was it with the church in very ancient. 38

Ancient Ground of Ohurch Fellow8hip. 89

times? All did not then believe alike. We aretold that they differed much in doctrine and ritual.Yet this difference did not divide them, becausethey were all principled in mutuallo,:e or charity.They were all, as we learn from Scripture, cc of onelip, and their words were one; " which, accordingto Swedenborg, signifies that u they were all prin­cipled in one doctrine in general and in particu­lar;" and that was the doctrine of'charity. Forhe adds:-

CC The doctrine is one, when all are principled inmutual love and oharity. Mutuallove and charitTare effective of unitT or oneness, even amQng varl·eties, uniting varieties into one; for let numbersbe multiplied ever so many tfmes, even to thou­sands and tens of thousands, if they are all princi­pled in charity or mutual love, they have all oneend, viz., the common good, the kingdom of theLord, and the Lord Himself; in which case thevarieties in matters of doctrine and worship arelike the varieties of the senses and viscera in man,which contribute to the perfection of the whole."­A.0.1285.

Again, this illumined writer at the very com­~encement of his treatise on " The New Jerusalemand its Heavenly Doctrine," says: "I will, by wayof introduction to the doctrine which follows, makesome observations concerning the doctrine of char­ity as held by the ancients;" which doctrine" is atthis day, with other excellent things, altogether

40 The True OatholicilJm.

lost." And then he proceeds to tell us what thedoctrine ofcharity among the ancients was.

" The doctrine of charity,. which is the doctrineof life, was the essential doctrine in the ancientchurches. And that doctrine conjoined allchurches, and thereby formed one church out ofmany. For they acknowledged all those 88 mem­bers of the church who lived in the good of charity,and called them brethren, however they mighi, dif­fer respecting truth8 which at this day are calledmatters .of faith."-N. J. D. 9.

Again:-" In ancient times there were several churches

- together, and a diiference between them aB atthis day in re~ard to doctrinals; but still theymade one in thIS, that they acknowledged love tothe Lord and charity toward their neighbor asthe principal and very essential constituents of thechurch j and that doctrinals were not designed 80much to direct their thoughts as to direct theirlives. And when this is the case, that love to thE)Lord and charity toward the neighbor, that is,the good of life, are made the essentials with alland with each individual, then churches, howmany soever there are, make one, and each is thenone in the kingdom of the Lord."-A. C. 2982.

Thus, according to the teachings of the new andtruly catholic Church, perfect uniformity in men'sdoctrinal beliefs is not to be expected or aimed at.It does Dot exist even in' heaven. No two angeliosocieties, and no two angels in any society, believeprecisely alike.

Anciem Ground of Ok-ureA Fellow8hip. 41

"The Lord's spiritual kingdom in the heavensis various in respect to what belongs to faith, inso­much that there is not one society, nor even one ina society, who, in those things which relate to thetruth of faith, is entirely agreed with others in hisideas. Nevertheless the Lord's spiritual kingdomin the heavens is one. The reason is, that all ac­count charity as the principal thing..•. Whoeveris principled in charity, loves his neighbor; andwith regard to his dissenting from him in matters .of belief, this he excuses, provided only that helives in goods and truths."-A. C. 3267.

I~ then, the angels do not entirely agree in theirviews of truth, why should we expect perfect agree­ment among men? Why should there not be asgreat diversity in the Lord's kingdom on earth asthere is in his kingdom in the heavens? And this,too, without destroying the harmony or disturbingth,e peace of the church. The New ChristianChurch tells us that this must needs be.

c~ With respect to the Lord's kingdom Oil earth,that is, with respect to his church, the case is this:that, since it derives its doctrinsls from the literalBense of the Word, it must needs be various anddiverse 88 to those" doctrinals, viz.: one societywill profess one thing t9 be a truth of faith, be­cause it is 80 said in the Word; another societywill profess another thing for the same reason; and80 on. Consequently the church ofthe Lord, sinceas it derives its doctrinals from the literal sense ofthe Word, will differ in different places, and thisnot -only among societies in general, but sometimes

42 The True Oatholicilrm.

among particular persons in each society. Never­theless, a difference in the doctrinals of faithis no reason why the church should not be one,provided only there be unanimity in willin_gwhat is good and doing what is good."-A. C.3451.

Such is the uniform teaching of the herald ofthe New Church signified by the New Jerusalemof the Apocalypse. And how replete it is with thelarge and tolerant spirit of the gospel of JesusChrist I We learn from it, that charity was theessential doctrine in the ancient churches; andthat this 80 predominated over mere belief orfaith, that all who lived in the good of charitywere acknowledged as " members of the church,"and were "called brethren, however they mightdiffer respecting truths." We learn that the an­cients, although "they differed much from eachother in respect to doctrinals" (A. C. 1799), didnot allow those differences to disturb their harmonyor mar their peace. They called each otherbrethren, and felt and acted toward each other asbrethren, notwithstanding their doctrinal differ­ences. And the reason was, that all held charityto be fundamental. And where this is the case,"the disagreements arising from mere doctrinals"vanish, or fail to exert a disturbing influence.(Ibid.) Therefore the various churches among theancients, notwithstanding their doctrinal differ-

Ancient Ground of Ohurch Fellowship. 43

ence8, were closely bound to each other, and to­gether formed one church.

And it is a significant fact that Swedenborg,in the very commencement of his comprehensive

. treatise on "The New Jerusalem and its HeavenlyDoctrine "-which, he assures us, "is the samewith the doctrine that is in heaven"-proceeds toexplain the doctrine of charity as held by theancients, " by way of introduction to the doctrinewhich follows." It is as if he had said: "Theprimary thing in that system of doctrine which Iam about to unfold, and which it has pleased theLord to reveal to me out of heaven, is the doctrineof charity. And in order that this doctrine maybe better understood, I will here state in the out­set what it WaB as held and practised in the ancientchurches; how it led those churches to tolerate awide diversity of opinion in matters of faith-toregard and treat each other 88 brethren, notwith­standing that diversity; and how, through itssoftening and cohesive influence, out of many andvarious churches-various in respect to doctrineand ritual-it formed one harmonious and unitedchurch."

And when, near the close of that introductorychapter, he adds," that the doctrine of charity,which among the ancients was held in such esti­mation, is at this day, with other excellent things,altogether lost-for who, at this day, is aware

44 The True OatholiciJfm.

what charity is in the genuine sense of the term?"-yet" the whole Sacred Scripture is nothing elsethan the doctrine of love and charity, which theLord also teaches" (Matt. xxii. 37-39)-it is asif he had said: "Now, this ancient doctrine of .charity, which I have just explained, and which atthe present day is utterly unknown-certainly isnot practised-in the churches of Christendom, is,in the New Jerusalem, to be restored to its ancientpre-eminence. It is the essential doctrine of theWord of God. In the New Church, 88 in thechurches of ancient times, this is to be held para­mount to every other doctrine. And it is toachieve results in the New Church, similar to thosewhich it produced in the ancient churches. Itwill manifest itself or reveal its genuineness insimilar ways. It will lead all who are really ofthe New Jerusalem to tolerate a wide diversity ofopinion in matters of faith, for so did the ancientchurches. It will lead them to think less of whatpeople believe, than of how they live. It will causethem to acknowl~dge and treat as brethren allgood men of whatever name or creed i-to recog­nize as Christians, and as worthy members of thechurch of Christ, all who live like Christians,whatever be their doctrinal ~eliefs."

What is here put into the mouth of Swedenborg,is but a fair and legitimate inference from themanner in which he introduces and closes his ra-

AMient Ground oj Ohurch Fellowship. 45

marks upon the doctrine of charity in that intro­ductory chapter of the treatise on " The NewJerusalem and its Heavenly Doctrine." And thisinference is amply sustained by numerous passageswhich might be cited f~om his other works, inwhich the paramount importance of charity is in-.isted on. Note, for example, the following, whichmight be multiplied indefinitely:-

"lithe members of the church had made loveto the Lord and charity toward their neighbor theprincipal point of faith, doctrinals would then havebeen only varieties of opinion concerning the mys­teries offaith, which they who are true Christianswould leave to everyone to receive according tohis conscience; while the language of their heartswould be, that he is a true Christian who lives as aChristian, that is, as the Lord teaches. Thus onechurch would be formed out of all these diverseones, and all disagreements arising from mere doc­trinals would vanish."-A. C. 1799.

" There are two things which conjoin the menof the church, viz., life and doctrine. When lifeconjoins, doctrine [that is, difference in doctrine]does not separate; but if only doctrine conjoins,as at this day is the case within the church, thenthey mutually separate and make a~ many churchesas there are doctrines. • • • But that doctrine doesnot separate if life conjoins, is evident from this,that be who is in the good of life [that is, incharity] does not condemn another who is of adifferent opinion, but leaves it to his faith andconscience, and extends this rule even to thosewho are out of the church; for he says in his heart

46 The True OatholicittJ",.

that ignorance cannot condemn any, if they livein innocence and mutuallove."-A. C. 4468.

"It is evident what another face the churchwould have, if the good of charity were in thefirst place, that is, were the essential thing, andthe truth of faith in the second, that is, were theformality thereof: The face of the church wouldthen be as the face of the ancient church, which.made the church to consist in charity, and had noother doctrinals of the church t.han those of char­ity."-Ibid. 6761.

Then see how emphatically Swedenborg con­demns the practice of the churches of his day,who, he says, "separate themsel"es according todogmas; and he who believes otherwise than asthe dogma teaches, is cast out from their com­munion, and is defamed."-(A. C. 4689.) Andhe declares that if charity (involving, as truecharity does, love to the IJord) were -regarded asfundamental, and the practice of the churcheSwere in accordance therewith, there would be nosuch thing as dealing with men or excommuni­cating them on account of alleged heresies. Here.sies, indeed, would not be named or thought of:"In this case all heresies would vanish and bedone away, and out of many there would beformed one church, however differing aa to doctrinalsand rituals." And speaking of the schisms andheresies which had arisen with the decline of theChristian church, he says:-

Ancient Ground oj Ohurch FeUowship. 47

,e These would never have existed, if charity hadcontinued to live and rule; for in such case theywould not have called schism by the name ofschism, nor heresy by the name of heresy, but theywould have called them doctrinals agreeable toeach person's particular opinion or way of think·ing, which they would have left to everyone'sconscience, not judging or condemning any fortheir opinions, provided they did not deny funda­mental p!!nciples, that is, the Lord, eternal life,and the Word, and maintained nothing contraryto divine order, that is, contrarr to the command­ments of the Decalogue."-A. C. 1834.

But it is needless to multiply extracts. Thewritings of Swedenborg abound in just such teach­ing 88 the foregoing. And was there ever abroader or more genuine catholicism inculcated?In view of this teaching, on which side lies ourchief danger? On the side of excessive tolera­tion-a too broad and inclusive liberalism? or onthat of a too narrow and exclusive sectarian­ism? On which of these sides are all professingChristians, in the degree that they are unregen­erate, most prone to err? Certainly Dot on theside of excessive catholicity.

IV.

BEltIEVEB8 IN TRIPERSONALISM.

liT must be clear to every reflecting mind,that the doctrine concerning the supreme

Object of worship must be the central doctrine inevery theological system. All the other doctrineswill be shaped and colored by this. In the degreethat this is erroneous, error must needs pervadeall the rest. Just as in any system of philosophy,sociology or political economy, if the central ideais wrong, the whole system that is adjusted to it,will be equally \vrong.

One of the great and. fundamental errors intowhich the former Christian Church fell at an earlyday, and which led to its final consummation, wasthat concerning the Divine Trinity. The doctrineon this subject, which had been almost universallyaccepted by Christians, was that set forth in theAthanasian creed, in which it was taught that Godis tripersonal, or exists 88 three distinct persons.That creed says: "There is one person of theFather, another of the Son, and another of theHoly Ghost "-three persons in one God. AndSwedenborg says: U Everyone who reads thiscreed with his eyes open, maJ perceive that a

48

Believers in TripersonaliBm. 49 .

trinity of Gods was the only trinity thought Qf bythose who composed the Council of Nice, whencethis creed, as a posthumous birth, was first intro­duced into the church." And he adds: "That jlO

other trinity [than a trinity of Gods] is understoodthroughout all Christendom, is a necessary conse- .quellce of making that creed the standard ofknowledge respecting God, to which everyonepays an implicit obedience." He further says that,"as a chain depends on the staple from which ithangs, so does the whole body of theology dependon a right idea of God as its head;" and that" everyone has a place in heaven according to hisidea of God." And if his idea of God be alto­gether incorrect, he cannot be in heaven. " Noone in heaven can pronounce such a phrase as atrinitY" of' persons, each of whom separately isGod; the heavenly aura itself, in which theirthoughts, like sounds in our air, travel andundulate, resists .[or renders Buch utterance im­possible];-T. C. R. 173.

And, speaking of the perniciQus influence ofthis false notion concerning the Trinity, he says:"The present faith of the church, which in its in­ternal form is a faith in three .Gods, but in itsexternal form in one God, has extinguished thelight of the Word, and removed the Lord fromthe church, and has thus precipitately turned itsmorning into night."-(Ibid. 177.) And the

4·

· 50 The True Catholicism.

prayers of those who cherish this false n~tion ofthe Trinity, are represented as of no avail-as notattended to, or as not ascending to heaven.

"The prayers of every man who lives in. aChristian country and does not believe in theLord, are not lIstened to; they are in heaven likeill-scented odors, or like eructations from corruptedlungs; and although he may fancy that his prayeris like the perfume af incense, yet in its ascent tothe angelic heaven, it is but like the smoke of aconflagration, which, by the violence of the wind,is driven back into his eyes; or like incense froma censer under a monk's cloak. This is thecase from henceforward with all worship whichis directed toward a Trinity of distinct persons,and not toward a Trinity conjoined in one person."-T. C. R. 108.

Again, he says :-

cc A division of the Divine Trinity into personshas introduced not only night, but also death intothe church. • • . Ij; is a truth, that, to implant inchildren and young people the idea of three divinepersons, to which is unavoidably annexed the ideaof three Gods, is to deprive them of all spiritualmilk, and afterwards of all spiritual meat, andlastly of all spiritual reason; and the consequenceis, spiritual death to all those who confirm them­selves in such an opinion.•.. He who confirmshimself in the belief of a plurality of Gods by be­lieving in a plurality of persons, becomes by de­grees like a statue with movable joints, in themidst of which Satan stands and speaks throughits artificial mo~~h/'-Ibid. 23.

~l

I

I

I

Believers in Tripersonalism. 51

Now, from passages like these "in the writings ofSwedenborg, some have concluded (and the con­clusion would seem at first thought to be just alldlegitimate), that all Christians at the present day,who belong to churches in which the tripersonalityof God is believed and taught, are necessarily be­lievers in and worshipers of three Gods; and aretherefore in a state of spiritual darkness, aliena­tion, and death-mere carcasses, or forms filled andanimated by the spirit of Satan; that their pray­ers either do not ascend to heaven, or ascend 88

"ill-scented odors," and not as sweet perfume;that the Lord is far removed from all such, andthat therefore they are left in a state of midnIghtdarkness. Even some ministers in the nominalNew Church have inferred from passages likethose here quoted, that the Lord has actually'·left" all such Christians, and no longer has hisabode with them.*

But when we look at the churches in question­when we observe the noble men and women whosenames are enrolled there-when we consider howmuch of the Master's spirit many of them exhibit-how mu~h of all that is righteous, and holy, andgentle, and brave, and self-denying, and pure, andgood they embody-we are sure there must beBorne mistake in this matter. Weare sure that,whatever Swedenborg may have said, the Lord

* See New Jerusalem Magazine for July, 1839, p. 879.

52 The ~ 2TU8 OatholifJism.

bas not "left" all these people. We recognizeamong many of them abundant evidence of hisquickening and life-giving prese~ce. And when,ve examine more critically the writings of Swe­denborg, we find that the mistake has arisen fromapartial or superficial view of his teachings. Wefind reason for believing that it has come fmmfixing the mind too intently upon a single cla...Q8 ofpassages like those above quoted, and overlookingor ignoring another class which qualify and limittheir meaning. It was in a similar way that thedoctrine of salvation by faith alone originallycrept into the Chri!tian Church, that is, byobserv­ing all that is said in the Word about the import­ance of faith, and overlooking all that is said ofthe importance of charity.

It is not to be denied that Tripersonalism is agreat and pernicious error-a dogma which haswrought immense mischief, and against which wecannot too carefully guard our children and allwith whom we have influence. All that Sweden­borg has said of its baleful tendency and effects, isundoubtedly true. Yet a belief in tripersonalism ..was providentially permitted as the only meanswhereby Christians could be saved from the utterdenial and rejection of the Divine incarnation, andofanything like Divinity, therefore, in Jesus Christ.Such denial would have been a more fatal error thanthat of Tripersonalism. Swedenborg says :-

Believers in Pripersonalism. 53

" All and singular the things of the Athanssiandoctrine concerning the Trinity and concerningthe Lord ... have come to pass by the Divine

.Providence. For unless they had accepted atrinity of persons at that time, they would havebecome either Arians or Socinians; and hence theLord would have been acknowledged as only amere man, and .not.88 God, whereby the ChristianChurch would have perished, and heaven wouldhave been closed to the man of the church."­A. E. 1109; A. C. 6993.

But because Tripersonalism is a grievous error,we must not conclude that all who have subscribedto this doctrine are, therefore, in a state of spirit­ual darkness and death, and incapable of offeringa prayer acceptable unto the Lord. This may bethe case with many.- But there are also many who.believe this doctrine in simplicity, because it ap­pears to be plainly taught in the Word, but whoseruling purpose is to do the will of God in allthings; and these are not especially harmed by it.Swedenborg says" there is no harta in believingthe literal sense of the Word, although the internalsense teaches otherwise, if it be done in simplicityof heart." (A. C. 2395.) And he also admits thatthe doctrine of three persons in the Godhead, isin accordance with the teaching of the apparentor literal sense of the Word, as appears from thefollowing :-

"Hence also it is manifest that, when there arethree in the sense of the letter, there is only one in

,

54 TM Prue OatholitMm...

the internal sense, 88 Father, Son, and Holy Ghost,who are not three Gods, but one, and that in theLord [Jesus Christ] the whole Trinity (Trinum)is perfect."-A. C. 2663.

Here it is conceded that, according to the appar­ent truth in the literal sense, Father, Son, and HolyGhost are three, although the internal sense teachesthat they are one. And as we are assured that" there is no harm in believing the sense of theletter, if it be done in simplicity of heart," there­fore there can be no permanent harm in believingin simplicity, as many Christians do, the doctrineof three persons in one God.

Again: speaking of the innumerable varietiesand differences in doctrinals_ among those whoconstitute the Lord's kingdom in heaven as wellas on earth, Swedenborg says:-

" They who are of the spiritual church .. . . ac­knowledge for truths what they have learned fromothers, . . • and each abides in that doctrinal,and 'calls it true, which is taught in his own par­ticular church." And since these do not enjoyinternal perception like those of the celestialchurch, therefore he adds: "It is not to be won­dered at that they are disagreed about that mostessential of all truths, viz., the Lord's Divine, Di­vine-Human, and Holy Proceeding. The celestialperceive that they are not three but one; whereasthe spiritual abide in the idea of three, yet arewilling to think that they are one. Since, there­fore, there are dissensions about this most essential

Believer8 in Prjper801f,aliBm. 55

point of all, it may be seen that the varieties anddifferences of doctrinals are innumerable."-A. C.3241.

Now, is a difference on "this most essential pointof all," or is the belief of the Tripersonalists­those who" abide1n the idea of three, yet are will-

I ing to think that they are one "-to be regardedas fatal to·all spiritual life ? Does such a belief­an error, though it be, upon a fundamental point-necessarily shut the Lord out from the believer'sheart? Does it close his interiors against thesweet influence of the. angels? Doee it precludethe possibility of his offering that most acceptablekind of sacrifice-the worship of a righteo:us anduseful life ? Does it necessarily shut the gates ofthe Kingdom against him, and consign him to therealms of darkness, and render his prayers "likeill-scented odors, <?r like eructations from ~ormpted

lungs," unacceptable to the Lord? By no means,if his ruling desire is to know, and his settled pur­pose is to do, the will of the Lord. So far from it,Swedenborg proceeds to add in the same para- .graph :-

" But notwithstanding there are so. many varie­ties and differences of doctrinals [including thatof a tripersonal God, to which allusion had justbeen made], still they together form one church,when all acknowledge charity as the essential ofthe church, or, what is the same thing, when theyhave respect to life as the end of doctrine; that is,

56 The True OatholU:Urm.

when they inquire how a man of the church livea,and not so much what are his sentiments."

It thus appears plain that, according to the di­vinely authorized teachings of the New Church,men may differ "about that most essential ofall truths "-the nature of the Divine Trinity­some believing in tripersonalism, according to theapparent teaching of the literal sense, and othersholding to the unipersonality of God as revealedin the internal sense; yet all may" acknowledgecharity as the essential of the church," and may" have respect to life" as the great end of doctrine.And this is just what they ought to do-just whatthe spirit of the gospel of Jesus Christ requiresthem to do-just what the members of the churchsignified by the New Jerusalem tUill do. And weare told that when they do this, cc they togetherform one chuTch."

Here, again, we find the Bame exalted wisdomand genuine catholicism as before; the same ac­knowledgment of the supreme importance ofcharity, and of its power, when duly exalted, todemolish all those sectarian barriers which havesprung from mere doctrinal differences, and out ofmany churches various as to doctrine, to form oneharmonious and united church.

And if those of the organized or nominal NewChurch would be as catholio as are the doctrinesthey profess, they will not condemn even the Triper-

Believers in Triper8onaliBm. 57

80nalists, nor separate themselves from their com­pany as though- they were disfellowshiped or apeople to be shunned; but they will regard and'treat them as brethren, and acknowledge them asthe children of God and members of his church in80 fa. 8B they live the life of charity, notwith­standing their erroneous belief concerning the Di­vil1e Trinity. T4is, clearly, is what the entirespirit and explicit teaching of the doctrines re­vealed •for the church of the New_ Jerusalem,.counsel.

v.BELIEVERS IN SALVATION BY FAITH AfONE.

nNOTHERgreat and pernicious errQr incorpo­1m rated into the creed of the former ChristianChurch, is the doctrine ofjustification and salvationby faith alone, The influence of this doctrine hasbeen most disastrous throughout all ProtestantChristendom. This is what might have been rea­sonably expected from the very nature of the doc­trine. For it has taught that if people only belie'1J6certain doctrines which Church Councils have de­termined to be essential to salvation, they are sureof heaven, however sinful may be the lives theylive. This doctrine was first formulated by Mar­tin Luther, and was held by him as the centraldoctrine of the Christian religion. He oftencalled it articulus 8tantis vel cadentis ecclesire,­"the article by which the church must stand orfall." And how he understood the doctrine, orwhat he thought of its importance and efficacy,may be seen from the following paragraphs :-

" Be a sinner, and sin boldly; but believe andrejoice more boldly in Christ, who is the conquerorof sin, of death and the world; we must sin solong as we remain here. This life is not the habi-

58

Believers in &lvation by Faith .Alone. 59

tation of justice; it is sufficient that we know,through the riches of the glory of God the lamb.which taketh away the sin of the world, sin can­not pluck us· away from Him, although we wereto commit fornication or murder a thomand and atMmand times in a day."*

" A Christian cannot, if be will, lose his salva­tion by any ~ultitudeor magnitude of sins, unlesshe ceases to believe; for no sins can damn him,but unbelief alone. Everything else, provided hisfaitli returns' or stands fast in the Divine prom­ise given in baptism, is absorbed in a moment bythat faith."-Luther de Capti'lJitate, Bab., ii. 264.CO'mp. DiBpu., i. 523.

ThiS cc faith alone" dogma has greatly darkenedthe minds of Christians in respect to spiritualthings, and finally induced upon the Christianchurch a state of spiritual desolation and death.It is this doctrine, according to Swedenborg,which, in connection with that of Tripersonalism,of which it is one of the legitimate offspring, con­tributed more than any other to undermine anddestroy the first Christian Church. Therefore, inexposing and commenting upon the numerouserrors into which the great body of Christians in

* Eato peccator., et fortiter; Bed fortiu8 fide et gaudein Christo, qui victor est peccati, mortis et mundi; pec­candum est, quamdiu hIe simus. Vita hmc non eathabitatio juatitim. Sufficit quod agnovimu8 per divitiasglorim Dei agnum qui toHit peecatum mundi, ab hoc nonavellet nOB peccatum, etiam.si milJ,ies. millie8 uno die for~nicemar aut occidamus.-Lutheri Epis. tom. II. Jewe,1666, p. 846.

60 The True Oatholicism.

his day had fallen, there is no one of which hespeaks with greater severity, or to which he attrib­utes greater power of mischief, than this doctrineofjustification by faith alone. Thus he says :-

"That there is at this day'so great darkne138throughout the Christian churches, that the sungives no light by day, nor the moon 3nd stars anylight by night, is o~casioned solely by the doctrineof justification by faith alone; for it inculcatesfaith as the only means of salvation."-B. E. 79.

And, speaking of the real quality of this doc­trine, as viewe~ interiorly, he says, it is one" intowhich neither the law of the Decalogue, norcharity, nor good works, nor repentance, nor de­sires after newness of life, have any entrance;"and that, although it is asserted that these things"spontaneously follow," it is, at the same time,held that they are" without any use either to pre­serve faith or to procure salvation."-Ibid.

Such is the interior and real nature of the doc­trine ofsalvation by faith alone. Yet this doctrine,we know, holds a conspicuous place in the creedsof nearly all the Protestant churches in our ownday, as it did in the time of Swedenborg. Indeed,it is not only professed by a great multitude ofChristians, but is regarded by many as one of thefundamentals of the Christian religion.

What now is the inference to be drawn from allthis? Must we conclude that all those who belong

Believers jn &lvation by Faith Alone. 61

to the churches wherein the doctrine of faith aloneI is professed, are interiorly of a like quality with

the. doctrine itself? Must we believe that all suchare necessarily without charity, or good works, orrepentance, , or any desire for newness of life?Must we infer that they are all enemies of Godand aliens from the commonwealth ofIsrael ? This,we are aware, is the conclusion to which some havearrived, and "\\ye cannot deny that it is fair andlegitimate while attention is confined exclusivelyto a single class of passages in the Writings. Theypoint to what Swedenborg has said of the natureand destructive tendency of this doctrine, andstraightway conclude that all who profess to be­lieve it, or who have subscribed a creed of whichthis is a part, must needs be 8.8 bad as the doctrineitself.

But these persons do not employ a similar kindof logic in other cases. They do not reckon astrue Christians all who profess Christianity; nordo they regard as angels all who profe88 the doc­trines of heaven. Yet why not, if people are to bejudged by their professed creeds, or mere beliefs'If a mere profession of belief in the doctrine ofjustification by faith alone, is to be accepted asevidence that the believer's heart is as bad as the.doctrine itself, then why should not a mere profes­sion of belief in the heavenly doctrines, be receivedas evidence of the heavenly character of every

62

I

The True (Jatholieism.

such believer? Why should not a mere profes­sion of the Christian religion, prove every suchprofessor to be a true Christian?

But a glance at existing facts patent to all eyes,is sufflcient to convince every candid ,mind of thefallacy of such reasoning. If there are personsprofessing to believe the doctrines of heaven whoare not angels, then we may believe that amongthe many who profess the solifidian creed, thereare some whose characters are quite angelic;. andobservation and experience will confirm such be­lief. For it cannot be denied that some of the bestmen and women upon earth-some of the meekest,gentlest, purest, humblest, most patient, devoted andChrist-like-are to be found in the very churcheswhere the doctrine of salvation by faith alone isacknowledged and taught. And none will be moreready than the members of the New Church theIQ­selves, to concede that there are 80me who accept orprofess the heavenly doctrines of the New Jerusa­lem, who are very far from being angels. .

Doctrines, then, or professed beliefs, are no cer­tain criterion by which to judge of the real char­acter ofthe believers. Men may believe like angels,yet live like devils. And so, on the other hand,they may profess great errors, and really thinkthey believe them; yet they may hold the errorsin such a way as to receive little or no harm fromthem. They may live so Dear to the Lord, may

Belie'Ue'r8 in Salvation by Faith .Alone. 63

have their hearts so imbued with his Spirit, mayseek 80 earnestly to do his will, that the falsitieswhich they believe or profess, will not be faumieswith them; or iffalslties, they will be accepted oftheLord for truths, and their malevolence be wardedoff by the Divine power and presence.. Such

. persons are of the number of those, of whom.it issaid: "They shall take up serpents; and if theydrink any deadly thing, it shall not hurt them."

If: now, we turn to the writings of Swedenborg,we shall find all and more than all that we havehere stated,.amply sustained by his catholic teach­ings. Notwithstanding his freqtient and emphaticcondemnation of the faith-alone dogma, and hisoft-repeated assertion as to its pernicious tendencyand the spiritual desolation it has wrought, we donot find him condemning indiscriminately all whoprofess this doctrine, and placing ~hem withoutthe pale of the Christian church. On the con­trary, we find him freely and often conceding thatthere are many excellent people among them­people whose lives are so imbued with the good ofc,h~ity, that this error with them loses its inherentmalevolence, and becomes quite harmless. Thushe says:-

" It is said that faith alone saves, which in itselfis false, especially with the evil who thereby ex­clude the good of charity, as if it contributednotRi~gat all to salvation. But this falsity grows

64 The True OatholiciBm,.

mild with those who are in the good of life; forthey apply it to good, saying that faith alonesaves, but that it is not faith unless together withits fruit, consequently unless waere there is good."-A. C. 8311.

Again, speaking of some innocent people, whoc, make a profession offaith [that is, "faith alone,"]and think nothing of charity, by reason that theyare so instructed by their teachers, Rlld dQ notkno\v what charity is," he says :-

" Nevertheless these same persons Iive the lifeof charity toward their neighbor, because theylive in the life of good. It is no injury to suchthat they make profession of faith, and consider italone to be saving, Hke others; for in their faiththere is charity, whereby is si~nified all the goodof life both in general and in particular."-Ibid.2388.

Among'those who profess the solifidian doctrine,there is a difference as wide as that between heavenand hell. Some of them are desperately wicked,and act in conjunction ,vith evil spirits; whileothers, professing the very same doctrine, strive tolive according to the precepts of the Word, andare, therefore, internally associated with angels.Speaking of the former" of these classes, Sweden­borg says:-

" They who think, believe and live from the doc­trine of faith alone, and of justification thereby,have no respect to God in their lives, but only toself and the world; and they who look only to

Believers in Salvation by Faith Alone. 65

self and the world in the course of their life, ad­join themselves to the hells; for all who are in thehells make _no account either of good or evil.In a word, for men to live from that doctrineis to confirm themselves in the life, that it is of noconsequence to think, to will, or to do good, inas­much as salvation is not from that source."-A.E.233.

But the same illumined writer tells us "thatthere are very few who thus live from this doctrine,although it is' believed by 'the preachers that allwho hear their preachings are under their influ­ence." And this, he says, " is of the divine provi­dence of the Lord." Even -in his day, "the greaterpart" of Christians belonging to churches whereinthe solifidian doctrine was believed and taught,~ere not principled in that doctrine, did not reallyunderstand it, or held it in such a way that it wasto them quite harmless. Thus he says near theclose of the very paragraph from which we havejust quoted:- .

" The greater part of those who are born withinthe churches where the doctrine of faith alone andof justification thereby is received, do not know'!hat faith alone is, nor what is understood by j us­tIficatlon. Wherefore when they hear these thingsfrom their teachers they think that a life accord­ing to the precepts of God in the Word, is therebyunderstood; for they believe this to be faith, andalso justification, not entering more deeply into

• the mysteries of doctrine. Such persons, also, when5

66 The True OatholimBm.

they are instructed concerning faith alone, andconcerning justification thereby, believe no other­wise than that faith alone is to think concerningGod and salvation, and how they ought to live; andthat justification is to live before Goa."-A. E. 233.

And the same in substance is repeatedly taughtelsewhere in the Writfugs.

"There are persons who, from the doctrine ofthe church and from their teachers, believe faithto be the only means ot salvation, or who only knowfrom others bu~ do not interiorly affirm nor deny,and at the same time live a good life from the Word,that is, because the Lord has so commanded in hisWord; these do not . . . adulterate the goods norfalsify the truths of the Word; therefore theyhave conjunction with the angels of heaven. Few,likewise, of these know that faith is anything elsebut believing in the Word; they have no idea ofthe dogma of justification by faith alone withoutthe works of the law, because it transcends theirunderstanding."-A. E. 778.

"Something shall now be said of those who,although they are in the churches where faithalone is acknowledged, do not falsify the Word.Such are they who do not separate faith from "lifebut conjoin them, believing that they make onelike affection and thought, or like heat anq lightin summer, from the conjunction of which arisesall germination...• They, therefore, who thusconjoin life and faith in confession and in practice,have the life of faith.

"There are some also [in the churches whichacknowledge faith alone] who neither know nordesire to know that faith is a~ything else than to.

Belie1!e'rs in &lvation by Faith Alone. 67

believe those things which are taught in the Word,and do them. For they see that to believe and dois faith; but that to believe and not to do, is a faithof the lips only-and not of the heart, that is, a faithwithout and not within the man."-A. E. 800.

" There are three degrees of the reception of thedoctrine of justification and salvation by faithalone. The first degree is the acknowledgmentof that doctrine; the second degree is the con­firming it in one's self; and the third degreeis the living according to it. To acknowledgeit belongs to the thought, to confirm it in one's8~lf belongs to the understanding, and to liveaccording to it belongs to th~ will. • • All thatwhich enters only into the thought and the under­standing does not condemn, but that which entersinto the will conaemns; for this enters into thelife and becomes permanent."-A. R. 634. Seealso A. E. 710, 750, 764, 798; A. C. 6256.

It was in this outer court of the mind-in thiscomparatively harmless way, that the doctrine offaith alone, we are told, was held by" the greaterpart" of those wi~hin the Christian church inSwedenborg's day. And further, he tells us thatthose people whose purpose it is to keep God'scommandments, although professing the doctrineof faith alone, really constitute" the church whichis called the New Jerusalem," and which, he says," is to tarry among those who are in the doctrine offaith separate from charity, while it grows to itsfulln~8, until provision is made for its receptionamong greater numbers."

68 2'he True OatholiR:iJrm,.

"But in that church there are dragons whoseparate faith from good works, not only in doc­trine but also in life; whereas the rest in the samec},,'Urch who live the life of faith which is charity,are not dragons, although among them; for theyknow no otherwise than that it is agreeable todoctrine that faith produces the fruits which aregood works, and that the faith which justifies andsaves is to believe those things which are in theWord and do them."-A. E. 765.

From al~ 9f which it will be seen that theherald of the New Jerusalem does not unchurchall who profess the doctrine of salvation by fafthalone, though he declares this to be one of the mostpernicious of all the errors that have crept into theChristian church. He does no·t call all the be­lievers of this doctrine dragons. On the contrary,he assures us" that there are veryfe:w who live fromthe doctrine," and that" the greater part" of thosewho profess it, " are not dragons, although amongthem; "-that they generally understand that jus­tifying and saving faith " is to believe thoSe thingswhich are in the Word and do them." And heeven goes 80 far as to say, that these people-thegreaterpart, be it remembered, ofthe'faith-alone pro­fessors-constitute, in our day, "the church whichis called the New Jerusalem; " for no one will pre­tend that this church h88 yet" grown to its full­ness." These constitute the 'real, in contradistinc­tion to the professed or nominal, New Jerusalem.

Believers in Salvation by Faith Alone. 69

So sensible and discriminating is this heav~n­

illumined teacher! So just and reasonable andconsistent and catholic in all his teachings! Sofree from the least taint of narrowness or bigotry!80 preeminent, so truly inspiring and grand intheir catholicity are the authorized teachings ofthe New Christian Church. Let those who acceptthese teachings endeavor, individually and collec­tively, to exemplify their large, tolerant and heav­enly spirit, and they (or the new and heavenlydoctrines they profess) will ere long become as "acity set upon.a hill, which cannot be hid."

\

VI.

FURTHER ILLUSTRATIONS.

ORE light which has come into the wo~ld sincethe date of the Last Judgment (1757), and

in consequence of that event, has penetrated in agreater or less degree-all the churches in Christen­dom; yes, and Heathendom also has been touchedby its rays, and a new Morninghas dawned on India,as must be plain to all who have read Mozoomdar's"Oriental Christ." And this isjust what Sweden­borg's repeated declarations would have led us toexpect.

"So long," he says, "as the dragon with hiscrew continues in the world of spirits, into whichhe was cast, 80 long it is impossible for any divinetruth united with divine good, to pass throughunto men on earth."-T. C. R. 182..

The fair inference to be drawn from this is, thatdivine truth could and would pass from heaven tomen after the dragon had been removed from theworld of spirits, or after the Last Judgment hadbeen executed in that world. But we are not leftto mere inference on this point. On the contrary,we are expressly told that the influx of divinetruth and good into the minds of men, acf,ualJ,y

70

Further Ill'U8trationB. 71

became more free and universal after the Last J udg­ment than it was before.

"The state of the Lord's kingdom [on earth]became different after the Last Judgment fromwhat it was before; as the reception of divinetruth and good became thereby more universal,more interior, more easy, and more distinct."- .A. E.1217.

Again, Swedenborg says" that the state of theworld and of the church [meaning all the denomi­nations in Christendom] before the Last J udg­ment, was as evening and night, but after it, asmorning and day." (Contin. L. J. 13.) And hetells us why :-

" So long as there were congregations of suchspirits between heaven and the world, or between.the Lord and the church, man was unable to beenlightened. It was as when a sunbeam is cut 011"by a black interposing cloud, or as when the sunis eclipsed, and its light arrested, by the interjacentmoon. . . • Now since all these interposing con­gregations were dissipated by the Last Judgment,it is plain that the communication between heavenand the ~orld, or between the Lord and the church,has been restored."-Contin. L. J. 11.

And one of the consequences of the restorationof this long interrupted communication, was, asmight have been expected, a general enlighten­ment of the minds of men here on earth.

"After the dragon W&~ cast down. . . . therewas light in the world of spirits, because the in-

72 The 0 Prue Catholicism.

fernal societies which were removed, had been inter­posed like clouds which darken the earth. .A aimi­tar light also then arose in men in the world, givingthem new enlightenment."-Contin. L. oJ. 30.

The obvious meaning of this is, that not a smallhandful of people-not the few readers of Sweden-

· borg's writings merely-but mankind generallyreceived new enlightenment. And the churches,too, even those that still profess the d~ctrines oftripersonalism and faith alone, have not failed oftheir share of this general illumination. What­ever their creeds may say, it is certain that themembers of these churches think very differentlynow from what their predecessors before the LastJudgment thought. So that, w~ile these churches,as to their creeds or outward profession, are similarto those that existed prior to 1757, yet their in­ternal perceptions and heart convictions are en­tirely different. They see truth which personsprofessing substantially the same doctrines a hu~­

dred years ago, had no conception of. And this,too, accords with the teachings of Sw.denborg.For, speaking of the future state of the church,and the changes consequent upon the Last Judg­ment, he says :-

"But as for the state of the church, this it iswhich will be dissimilar hereafter. It will besimilar indeed in the outward form, but dissimilarin the inward. To outward appearance dividedchurches will exist as heretofore; their doctrines

Further I llmtratiom. . ·73

will be taught as heretofore; and the same relig­ions as now will exist among the Gentiles. Buthenceforth the man· of the church will be in amore .free st"ate of thinking on matters of faith,that is, on spiritual things which relate to heaven,be~ause spiritual liberty has been restored to him.'"-L. J. 73.

From this we learn that the Church (meaningall the churches or denominations in Christendom)was to remain similar, in outward appearance,to what it had previously been. That is, theseveral churches would preserve substantiallythe same organization, the same creed, and thesame ritual. They would, to outward appear­ance, continue divided 'as they had been, andwould profess substantially the same doctrines88 they then held. Yet internally these churcheswould be different from what they had 'been.That is, the people composing them would be in adifferent internal state, and would think <jifferentlyfrom what they had thought on religious subjects,because of the greater "spiritual liberty" intowhich they had been brought.

And no one who regards attentively the char­acter, beliefs and condition of the churches of ourday, can fail to see that this predic~ion has beenliterally fulfilled. Indeed it must be obvious tothe most casual observer, that the people compos­ing the various churches, though professing sub­stantially the same creeds which were held a hun-

74 . The True Oatholit:iJm.

dred years ago, think or believ~ very difFerentlyfrom the men of that day upon nearly all religioussubjects. .

These remarks and quotations are made for thepurpose of showing that the habit, not uncommonwith some persons, of taking the language whichSwedenborg used in reference to the church as itexisted prior to the L8Bt Judgment, ~nd applyingit to all the churches professing similar doctrinesin our own day, is inconsiderate and unauthorized.The language is not applicable, because thesechurches are in a di1ferent state from those thatexisted a hundred and thirty years ago; or be-·cause (to cite Swedenborg's own language)although they are" similar in the outward form,"they are "dissimilar in the inward." When)therefore, it is said that the churcheB in Sweden­borg's day were in terrible darkness because of theprevalence of this or that particular dogma, itmust not be inferred that all who profess the sanledogma now, are therefore in similar darkness.Clearly they are not. If Swede!1borg wrote thetruth in the passages above cited, they certainly .'should not be. And careful observation of exist­ing cnurches proves conclusively that they are not.However they may have retained their creeds forthe most part unchanged, and preserved their ex­ternal status generally, they have all undergoneimportant internal changes within the last thirteen

Further Illustratiom. 75

decades. They have all been moving Eastwardby slow degrees-advancing into the light andwarmth of the New Jerusalem. This, we believe,is the opinion of all the most careful observers, andthe most intelligent and thorough students ofSwedenborg. Perhaps no better New-Churchauthority on such a subject could be cited, than

, Rev. Dr. Bayley of London. In the last of his"Twelve Discourses on Ess~ys and Reviews," afterdescribing the nature of the New Dispensation, heproceeds :-

"It will be seen to be no narrow sectarian de­nomination, but universal principles we have inview. New principles which build up heaven inthe human soul, and which will form society intoharmony with themselves, thus making a newheaven and a new earth. We rejoice to observethese principles makin~ their way, not only in theformation of a definite body of men who designatethemselves the New Church, or New JerusalemChurch, but also in the more enlightened and lib­eral doctrines and loving activities which areleavening all churches.

" A hundred years ago, religion seemed almostentirely dead; but now the signs of resurrectionmultiply around us. Compare the Church oCEngland oCto-day, though loaded with the grave­clothes of. old times, earnest, thoughtful, active asshe appears in a large number ofher ministers andlaity, liberalizing her institutions, chafing againstthe old for~s and old creeds, as she appears fromtime to time now, in her meetings for reforms, and

76

in l:ter noblest productions-compare her, we say,with the half-sensual, half-formal, miserable mass,which bore that name a century since, and wehave a spectacle most delightful to contemplate.The icy incrustations of ages are moving, "the r~freshing spring of a new era is making its warmhreath felt, and its brilliant light be seen. It is 80

in all churches and out of all churches. There ismovement, life, everywhere. An increasing num­ber, a minority perhaps yet, but a large minority,are as earnest to inculcate love to God and man,and the absolute necessity of good work~ in man'ssalvation, as if the article which declares man tobe saved by faith alone, did not form one of thethirty-nine."-Pp. 24, 25.

But to return to the subject more immediatelyunder discussion.

"Is it possible," some will ask, Ie that peoplemay profess the doctrine of salvation by faithalone, and the doctrine of three persons in oneGod, and still be in a regenerate state, still con­stitute a portion of the Lord's true church, and,as such, be entitled to our fraternal regard andChristian fellowship 1" Certainly it is. And notonly 80, but the idea is in strict accordance withthe teachings of the New Church, taking Sweden­borg as its herald and exponent. " Well then,"it may be rejoined, " if such great and perniciousfalsities as these-falsities, which more than allothers have contributed to darken and destroythe church-may be believed or professed with-

Further I llUBtrations. 77

out imperiling the believer's salvation and with­out permanent injury to the soul's higher life,what heresies can you name tb.at are really dam­ning? If errors such as these do not necessarilyinterfere with the believer's regeneration nor pre­vent his salvation, if they do not prevent his con­junction with the Lord and fellowship with theangels, nor render· it impossible for him to livean upright, holy, Christian life, then what errorscan 1"

.None whatever, answers the New Church-nomere intellectual misapprehensions or mistakes.Although these and all other errors are more orless 9linding and harmful to the believer, and \therefore to be avoided as far as possible, they donot of themselves close within him the gates ofthe Kingdom. A pure and holy life is not in­compatible with the belief or profession of manyand great errors. A belief in the doctrine of Tn­personalism as held and taught in most of thechurches, does not necessarily prevent the believerfrom shunning evils as sins against God. Such isthe explicit teaching of the doctrine of heaven.Accordingly Swedenborg says :-

"It is, however, provided that everyone, inwhatever heresy he may be with respect to his under­standing, may still be reformed and saved, providedhe shuns evils as sins, and does not confirm hereti­cal falsities in himself [which is done only by an

78 The True OatholUMm.

I

evil life]; for by shunning evils as sins, the willis reformed, and by the will the understand­ing, which then first emerges out of darkness intolight."-D. P. 259.

Again, we are told '" that they within the church[where the W ord is] may be regenerated by meansofany doctrine whatsoever" (A. C. 6765) ; and that,although " there are so many different dogmas anddoctrinals, several of which are altogether hereti­cal, yet in every one of them salvation is attainable."(Ibid. 3993.) It is said only those who havemade some progr~s in regeneration, have con­science. The merely natural man has no con­science. Yet we are told that" within the churchthere are 80me of all denominations who are en­dowed with conscience-though their"" conscience,nevertheless, is more perfect in proportion as thetruths which form it approach nearer to thegenuine truths of faith."-Ibid. 2053.

No: it is not mere errors of the head, be theyever so great or fundamental, but depravity ofheart-evils of life-selfish and infernal loves­which shut souls out of the kingdom of heaven.This the herald of the New Church repeatedlydeclares.

"Heresies themselves do not occasion man'scondemnation; but an evil life, together with con­firmations of the falsities contained in any heresyby misapplication of the Word, and by reasoningsthat originate in the natural man, are what con-

Further ·IllUBtrations. . 79

demn him." And the reason which is obvious, isalso given. ." For everyone by birth is introducedinto the religion of his country, or of his parents,is initiated into it from his earliest years, andafterwards continues in the same persuasion,""beiqg prevented by his engagements ill theworld" from extricating his mind therefrom. But" he who simply.abides in the religion ofhis country,who believes in God, and (in case h.e be of "theChristian Church) believes in the Lord, esteemsthe Word holy, and lives according to the com­mandments of the Decalogue from a religiousmotive, such an one does not bind himself to thefalsities of the religion he professes."-D. S. S.92.

Such, doubtless, is the case with a very largeportion of the members of the various Christiandenominations in our day. People generally be­long to the church in which'they were born, andprofess the doctrines which their parents andgrand-parents professed, and which were taughtthem in their early childhood. And as many ofthem as strive to obey God in all things, and liveaccording to the commandmen~of the Decalogue-and no doubt these constitute a large proportion-are not internally wedded to the false doctrinesthey profess, and thereiOre are not permanentlyharmed by them. Their falsities are unnoticedby the angels, for they are not falsities of evil.Therefore they will be unnoticed by those onearth whose character is closely allied to that ofthe angels-by all who would judge men by their

80 T htJ True Oatholif:iBm.

works, and by the spirit they uniformly e.xhibit,rather than by their professed beliefs.

cc Inasmuch as the angels of heaven," says Swe­denborg, " do not perceive anything else in a manbut his love, and thence his affection, desires anddelights, consequently his ends, on account ofwhich he thinks in such or such a manner, there­fore when they perceive in him the love of truthfor the sake of the u~ of life, which are the trueends, then they do not see any falsities from evil;and if peradventure they see falsities which atenot from evil, still they know that these falsities donot hurt, because evil is Dot in them. Falsitiesderived from evil are the real falsities from hell;the reason is, that these falsities are forms of evil,and thus in themselves also are evils."-A. E.867.

When all professed Newchurchmen, or all whoaccept the doctrines of heaven 88 now revealed,come to feel and act like the angels, they too willnot notice the falsities of such as are in the goodof life, knowing that theirs are not falsities fromhell.

VII.

BELIEVERS IN MODERN UNITARIANISM.

RE are aware" that there exists a ~ide differ..g ence of opinion on many doctrinal and re­ligious subjects, among that class of Christiansknow 88 Unitarians. But none of them, 80 far asour knowledge extends, believe in the supreme orproper divinity of the Lord J esU8 Christ. How­ever they may differ on other points, they allagree, we believe, in the denial of this doctrine.Yet this is the central doctrine in the church ofthe New Jerusalem-yea, the very corner-stone ofthis church. The importance of acknowledgingthe absolute Divinity of Jesus Christ, the Divinein the human, the Father in the Son, is stronglyemphasized and constantly insisted on by Sweden..borg throughout his writings. "There are twoprincipal things," he says, "which constitute thechurch, viz.: to acknowledge the Divinity ofthe Lord in his Humanity, and to apply truthsfrom the Word to life." (A. E. 209.) And inmany places he speaks CA. E. 45; A. Q. 10,112)of the Divine Humanity as the fundamental doc­trine of heaven, and of the reception and ac­knowledgment of this doctrine as essential to sal-

6 . 81

82 The TnJ6 Oatholit:iBm.

vation, or to true and heavenly life. (A. E. 45;A. C. 10,112.) He says, furthermore, that" thosewho have denied the Divine of the Lord, and haveacknowledged only his human, like the Socinians,or Unitarians, are out of heaven."

But are all professed Unitarians, then, to becounted as spiritual reprobates? Are they to beshut out of the Kingdom because they are Uni-

, tariam, or because they do not believe in or openlyacknowledge the Divine Humanity? Is this Uni­tarian heresy 80 dreadful that all who· live and diein the professed belief of it, must needs find theirabode among lost spirits? If this is to be ac­cepted 8S the teaching or meaning .of Sweden­borg, then it is in direct conflict with muchthat he elsewhere teaches on the subject ofdoctrine. For he not only tells us that truedoctrine does not save a man, nor false doc­trine condemn him, but he declares that a person"may be regenerated by means of any doctrinewhatsoever" (A. C. 6765) ; and that "in every oneof them [that is, of the doctrines professed byChristian~, no matter how heretical] salvation isattainable." (Ibid. 3993.) And not only wouldthis view array Swedenborg against himself, butit is contrary to reason and to the conclusion irre­sistibly forced upon us by u~deniable facts andthe observation of Christian character. "By theirfruits ye shall kno~ them," saith the Lord.

Believers in Mod'ern Unitarianism. 83

When, therefore, we contemplate the beautifuland fruitful lives of such men'as Channing, andGreenwood, and Foll~n, and Tuckerman, and theWares, and a host of others professing the samefaith-nominal Unitarians, all of them-we areforced to conclude, either that Swedenborg hasbeen misapprehended by some of his readers, or"

.that he was himself mistaken in regard to what hetaught about Ariana and Socinians. But- we shallfind that in this as in other instances, the error isnot Swedenborg's. It is not his teaching that isin fault, but the understanding of his interpreters.

" A saving faith," says Swedenborg, " is a faithdirected toward the Lord God, the Saviour JesusChrist~" CT. C. R. 342.) And the faith of Uni­tarians, it is alleged, is not so directed; thereforeit is not and cannot be " a saving faith." Such,briefly, is the shape which the argument takes;and it seems quite conclusive. "But what is thefirst requisite of a faith directed toward JesusChrist 1" This is the very question which Swe­denborg imagines some one to ask, and we havehis own reply in these words: "I answer, it is anACKNOWLEDGMENT THAT HE 18 THE SON OFGon." Again in the same paragraph, he says:"Everyone who desires to be a true Christian,ought to believe that JESUS IS THE SON OF THELIVING Gon." Now, every Unitarian, we presume,will tell you that he believes this. And if so, he

84 The Prue Oatholicism.

has " a saving faith," " a faith directed toward theLord Jesus Christ." He acknowledges Him to be." the Son of the Living God/' So far, then, as themere matter ofbelief is concerned, he has, it wouldseem, all that is necessary to make him "a trueChristian," according to the high authority justquoted.

But Swedenborg also teach~ that the acknowl­edgment' and worship of the Lord in his DivineHumanity, is essential to salvation-inside, thoughnot outside, of Christendom; and that no one canbe a true Christian who is not in such acknowl­edgment and worship. And this also is true.

But here, again, we are liable to be deceived,and many are deceived, by appearances-misledby mere lip-profession. Weare apt to think thatall who profess to believe in and worship the DivineHumanity, really do so; and that all who makeno such profession, deny and reject the doctrine ofthe Divine Human. But we of the professed NewChurch ought not to be 80 beguiled and ensnaredby appearances. We ought to rise above thefallacies of the senses into the realm of realities.For we know that the worship of the heart, whichis the essential thing, may be, and often is, verydifferent from that .of the lips; that, while the ac­knowledgment and worship of the latter may beaccording to the truth, that of the former may befar from it; and vice ver8t1.

Believers in Modern Unitariani8m. 85

It does not follow that a man who worships theLord with the lips, does therefore really worshipHim; nor that he who offers Him no external andformal worship, does not worship Him in reality.So a man may talk much of the Divine Humanity,and be earnest in his professions of faith, love andreverence, who knows nothing of the Divine Hu­manity. in his heart. The remark is often made,that, when a person has much religion to speak of,it is quite probable-almost certain-that he hasbut little of the right sort. So a man who reallyknows but little or nothing ofthe Divine Humanity-who has, we mean, but little heart-knowledge ofit-may endeavor to make up for his deficiency,or perchance to conceal it, by much talk about it.And on the other hand a person who never talksat all about the Divine Humanity-who' has sel-

• dom, if ever, heard the expression-may, never­theless, be a devout and sincere worshiper of thatHumanity. It is not with the lips but with theheart that the Divine Humanity is truly acknowl­edged and worshiped. "To act according to theprecepts of the Lord," says Swedenborg, " is truly·the worship of Him." Again, he says :-

cc The real worship of the Lord consists in theperformance of uses; and uses during a man's lifeIn the world, consist in the faithful performance ofone's duty in his particular vocation; that is, inserving his country, society and his neighbor from

86 The True Oatholicism.

the heart, and in acting with sincerity in all hisrelations. These uses are in the highest degreethe exercises of charity, and those whereby tlieLord is principally worshiped."-A. C. 7038.

And who are those that really believe in theLord, or that acknowledge Him in his DivineHumanity ? Not those only who accept the doc­trine on this subject as revealed from heaven.Real beliefand acknowledgment is something morethan mere lip-confession-something more, indeed,than mere intellectual appreciation or assent.Those and only those really believe in th~ Lord,who endeavor to lead a righteous life, or to liveaccording. to the Divine precepts.

" By believing in the Lord," says Swedenborg,"a man has conjunction with him, and by conjunc­tion, salvation. To believe in Him is to have con­fidence that He will save; and because no one .can have such confidence but he who lead8 a goodl~fe, therefore this also is meant by believing inHim."-A. R. 67.

" To believe in the Lord is not only to acknowl­edge Him, but also to keep his commandments;for the bare acknowledgment of Him is a matterof thought only, arising fr.om some little under-·standing of Him; but obedience to his precepts isa matter of acknowledgment from the will like­wise. Therefore when a man acknowledges theLord only from the thought of the understanding,he approaches Him with only one halfofhis mind;but when he keeps his commandments he ap-

Believer, in Modern Unitarianitnn 87

proaches Him with his whole mind; and this is tobelieve."-T. C. R. 151.

" To acknowledge and worship the Lord [or theDivine Human], is to live according to his pre­cepts, that is, to live the life of faith and charity.The life of faith consists in doing the Lord's pre­cepts from obedience, and the life of charity con­sists in doing them from love."-A. C. 9193.

" Whoever [really] believes in the Lord~ shunsevils 88 sins; and on the other hand, whoever shunsevils as s)ns, believes in Him. Therefore to shunevils as sins, is the sign of faith."-A. E. 936.

It is quite possible, then, for a person to be inthe real heart acknowledgment of the Divine Hu­manity, who is not in any such oral acknowledg­ment. This is the undeniable teaching of the NewChurch on this subject. None who are inwardlyevil, do truly or really acknowledge the DivineHumanity, whatever they may profess; while allwho are in the life of· charity, and thus are in­wardly good, are in the 'real though they may notbe in the fO'Mnal acknowledgment of ·this centraldoctrine. Accordingly, Swedenborg says: "This[the Divine Human] is denied in heart by all whoare in the life of evil, that is, by all those who de-

· spise others in comparison with themselves, whobear hatred tow8t·d all who do not pay them duerespect," etc. "Hence it is evident," he continues,"that they who are in the life of evil cannot ac­knowledge the Lord, [that is, Dot really, or with the

88 The True Catholicism.

heart], but form to themselves innumerable contra­dictions against Him, since they are receptive ofan influx of fantasies from hell. Whereas, theywho are in the life of good, acknowledge the Lord[in his Divine Human-for it is·of this that theauthor is here speaking] since they are under theinflux of heaven, the principle whereofis love andcharity."-A. C. 2354. .

Here it is clearly taught that all who live arighteous life, do really acknowledge the Lord'sDivine Human; while all who are in the life ofevil, however they may acknowledge it with theirlips, do not acknowledge it in reality.

Again, speaking of the Lord's Divine Human,Swedenborg says :-

"This, also, they extinguish within themselves,who contend in favor of faith alone, and do notIive the life of faith; for they believe the Lord'sHuman to be purely human, not unlike the humanof another man; whence also many of them denythe Divine olthe Lord, although the;y proJe88 it withthe mouth. But they who live the life of faith [asmany do who profess faith alone], adore the Lordwith bended knees and humble hearts as God theSaviour, thinking nothing at the timefrom doctrineconcerning the distinction between the Divine andthe human natures. . . . Hence it is evident that,in respect to these, the Lord's Divine Human i8 intheir ltearts."-A. C. 4724.

Here it is plainly taught that some really denythe Divinity of the Lord, who nevertheless" pro-

Believers in Modem Unitarianism. 89

fess it with the mouth i" while others, who" livethe life of faith," though professing doctrines thatare false, and neither knowing nor thinking any­thing about the Divine Humanity, are really inthe acknowledgment and reception of that Hu­manity. They have the very spirit and life ofthis doctrine within them; for" the Lord's DivineHuman is in their hearts."-A. C. 2574.

"There are angels who, w.hile_ they were men,conceived an idea of the Lord's Human as of thatappertaining to any other man; in order thatthese may be together ~ith the celestial angels inthe other life (for ideas inspired by the affectionof good are what effect conjunction in that life),such misconception is dispelled by the internalsense of the Word, and so they are perfected.Hence it may be seen how precious to the angelsare the tbings contained in the internal sense ofthe Word, although they may possibly appear ofsmall consequence to man, whose idea on suchsubjects is 80 obscure that it can scarcely be calledan idea."-A. C. 2574.

Again: all who are internally conjoined to theLord, must needs be members of his true Church­yes, members of the New Jerusalem-no matterwhat may be their external church relations. AndSwedenborg says that this conjunction may takeplace, "with the simple in faith and in heart,"beJor8 there is any open and formal acknowledg­ment of the Divine Humanity.

" Before the Lord's Humanity is acknowledged,

90 The True Oatholitimn.

[that is, externally and formally] to be Divine,there is indeed a marriage orthe Lord with theOhurch, but only among those who approach theLord and think of his Divinity, and not at allwhethe:r his Humanity be D·ivine Q'f not; thus -thesimple in faith and in heart do, but men oflearning and erudition rarely do so."-A. R.812.

There may, then, a~ong simple-hearted people,be conjunction with the Lord before there is anyconscious or formal acknowledgment of the DivineHumanity, or "before there is any thought as to" whether his Humanity be Divine or not." Andno one can doubt that all in whom such conjunc­tion takes place, are members of the true churchof Christ, whatever be their doctrinal professionsor their external Church relations.

And since there may be persons who are pro­fessedly or nominally in the rejection of this centraldoctrine of the New Jerusalem, and yet at heartare in the reception and acknowledgment of thedoctrine, so on the other hand there may be thosewho openly profess and accept it, but who at heartdeny and reject it~ Members of the nominal NewChurch, if they do not shun evils a8 sins, nor' liveaccording to the divine precepts, do internally andreally reject the doctrine of the Divine Humanity.Their worship of the Divine Human is the wor:ship of a mere name-nothing more. It is, there­fore, as truly idolatrous as was the worship of Je-

Believers in Modern Unitariani8'm. 91

hovah among the Jews. And. speaking of theselatter, Swedenborg says :-

"If any worshiped Jehovah, it was only onaccount of his being called Jehovah, and thusbeing distinguished by name from the gods ofother nations. Thus their worship even in thisrespect, was idolatrous: for the worship of a namealone, supposing it to be even the name of Jeho­vah, is nothing else but mere idolatry. The caseis the same with those who call themselves Chris­tians, and say they worship Christ, and yet do notlive according to his precepts. All such personsworship Him with idolatrous worship, becausethey worship his name alone; for it is a falseChrist whom they worship, concerning which, see .Matt. xxiv. 23, 24, D. 3010."-A. C. 3732.

It is plain from this (and the thought is asolemn one) that the receivera of the doctrines ofheaven, or members of the nominal New Church, .may, while extolling the Divine Humanity withtheir lips, be offering to that Humanity only anidolatrous worship. It is certain that our worshipis idolatrous, if we are not, from day to day, andhour to hour, striving to live according to thediv:ine precepts. .

It is not a mere name, then, or a mere professionof faith, that is to save or condemn us. We maybear the name of Newchurchmen, and professthe heavenly doctrines of the New Jerusalem, yethave our final abode in the realms below. Or wemay name ourselves Unitarians or Tri~itarians,

92 The Prue Oatholici8m.

Protestants or Catholics, and profess the<loctrinescommonly held by these classes of Christians re­spectively, yet live so near the Lord, and listen 80

reverently to every whisper of the Spirit, andstrive so diligently in all things to be led by Himand to do his will, that our ultimate dwelling­place shall be among the white-robed armiesabove. We may acknowledge and worship theDivine Humanity· w~th our lips, yet deny andreject that Humanity in our hearts. Or, .we mayprofess the doctrine commonly known as Unita­rian, yet be in the life of heavenly charity-be at

. heart in the acknowledgment and worship of theDivine Humanity.

Here, again, we meet with the same genuinecatholicism as the previous chapters of this workhave disclosed i-a catholicism broad and inclu­sive as the kingdom of heaven, yet one that doesnot contradict or annul a single Bible precept, norrelax a single gospel requirement. It i~, indeed,the very catholicism (neither more nor less) of thegospel of our Lord,-a gospel all ablaze through­out with the Divine wisdom" beneficence andmercy.

But let no one imagine from the foregoing re­marks, that we set a light value on the doctrine ofthe Divine Humanity, or on the importance o~ itsbeing clearly discerned, and intelligently and

Believers in Modern Unitariani8m. 93

consciously grasped. On the contrary, we hold itto be, what Swedenborg everywhere represents itas being, the central sun in the new theologicalsystem,-all the more to be prized, too, becausemultitudes who earnestly desire to know and dothe Master's will, can receive and be blessed byits kindling beams without thinking or knowingwhence they emanate. The full and open recep­tion of this heavenly doctrine, is an unspeakablehelp toward the attainment of the heavenly life,if the receiver chooses so to make it; for it helps,as no other doctrine can, to unlock and throwwide open the doors of the soul to the reception ofthe Lord and his angels.

VIII.·SOME MAY DRINK DEADLY THINGS WITH

IMPUNITY.

LL spiritual falsities are deadly things, fortheir tendency is to deaden and destroy the .

.soul's true life. They are all from hell. This, wepresume, is the belief of most Christians, and it isoften and explicitly taught in the writings of theNew Church. Falsities also blind or darken thesouls of their receivers. As truth is spiritnallight,so falsity is spiritual darkness. And because allthe denizens of hell are in falsities as well as inevils, therefore hell is described in the Word as a ·realm of darkness. The darkness of hell is spir­itual darkness. And all on earth whose minds areimbued with falsities, are in this darkn~, whichvaries exceedingly in degrees of intensity. As totheir spirits, th~y are enveloped in the smoke ofthe abyss.

Acc'epting the truth of these general postulateJ,it is not difficult to prove that none but those whoaccept the heavenly truths revealed through Swe­denborg, can be in a 'heavenly state, because notin heavenly light, and therefore not really and .truly Christians. The argument may be brieflystated thus :-

94

&'1ne May Drink Deadly Thing8. 95

1st. The Old Church (meaning all existingchurches except the nominally New), is in great'falsities. Instance the tripersonality of God, thevicarious atonement, justification 'by faith alone,the resurrection of the material body, etc.

2d. All who are in great falsities are iIi 8piritualdarkness, and interiorly, as to their spirits, musttherefore be in association with the spirits ofdark­ness-:-with those who inhabit the abyss.

3d. Therefore the Old Church (meaning asabove) is in spiritual darkness, and cannot bereally associated with spirits who inhabit the

. realms of light. Hence its members cannot, anyof them, be recognized as belonging to the trueChurch of Christ.

This is a summary statement of the argumentby which some persons persuade themselves andothers, that there are no troe followers of the Lord,no real Christians, outside of the communionknown in our day as that of the New ChristianChurch. But this argument entirely ignores alarge' class of passages in Swedenborg, which, ifallowed their proper weight, would at once exp08~

the fallacy involved in it. It also 88Sumes thatall who belong to churches into whose creeds falsedoctrines have been incorporated, are necessarilyin those falsities, and therefore in' darkness,-an888umption that is wholly gratuitous.

The truth undoubtedly is, that there are at the

96

present day but fqw, comparatively, who are really·in the falsities 1;11ey profess. The belief of thegreat majority ofl Christians in certain false dog­mas, is, no doubt, more formal than real. Theyprofess these dogmas because they were bom inthe chuJ'ch that held and taught them, and be­cause they early imbibed them from their parentsand religious teachers. With the majority theyare not falsities of evil, which we are told, are theonly.real falsities; but they are falsities of igno­rance or of a misguided education. They arefalsities which have been taught them, and therefor8have been accepted, or rather, have been aBBentetlto.

But along with some great errors, it should everbe borne in mind that most Christians have re­ceived, through the medium of parents and- relig­ious books and teachers as well as from the literalsense of the Word, some great and valuabletruths which have not failed to produce theirlegitimate fruits. Very few Christians of thepresent day have been taught nothing b'Ut error.Indeed we are quite safe in saying that moretruth than error is taught in most if not all thechurches. In all the churches the simple preceptsof the Gospel, including the commandments of theDecalogue whi~h comprehend the very essence ofGod's Word, are diligently taught; and throughthese, .spite of the errors that are mingled with

&me May Drink Deadly Thing8. 97

them, many professing Christians have imbibedmuch of the genuine spirit15f Christianity. Andthrough the mighty power of Him from whomthis spirit comes, the falsities which they haveinnocently received are so modified and 80ftenedthat they can hardly be considered 88 falsitieswith them. _They are not so viewed by the Lordor the angels. The Lord accepts their falsitiesfor truths, in the degree that they strive to do hiswill; and thus these' falsities become in somemeasure receptive of good. Grant that they arenothing but falsities as set forth in the creeds, andas received and held by those who are in evils oflife. Still they are not altogether false as receivedand held by those who shun evils as sins: andthese, doubtless, constitute the majority of believ­ers. By this class of persons these falsities are sounderstood· 88 to be in some measure allied totruth, and conducive to good. In the minds ofthe' recipienis, they are, as Swedenborg says," bended to good ;" orJ at least the malevolence ofthe false is taken away, and they are renderedcomparatively harmless. There is a heaven-widedistinction between the falsities of such persons,or the falsities of ignorance and education, and thefalsities that originate in evil lusts. Concerningthe former Swedenborg says:-

"Falsities originating in ignorance are either aconsequence of wrong instruction from infancy, or

7

98 T he True Oatholicism.

of a man's various engagements in worldly busi­ness, whereby he has been hindered from inquiringinto the truth of the opinions he may have im­bibed; or they may proceed from weakness ofjudgment, rendering him incapable of discerningbetween truth and falsity. Falsities of this kindare not attended with much hurt, provided a mandoes not confirm them by much reasoning andargument, and 80 persuade himsel~ under the in­fiuence of some evil lust, to favor and countenancethem.... But the case is otherwise with falsitiesoriginating in evil lusts, such as self-love and thelove of the world."-A. C. 1295.

Again, speaking of falsities with those who arein the good of life, Swedenborg tells us that theyare not falsities when they are viewed interiorly;nor do they appear to the angels as falsities, " butas a species of truth :"-

"The falsities which are not from evil, in theexternal form indeed are falsities, but not in theinternal; for there are falsities with those who arein the good of life, but interiorly in those falsitiesthere is good, which causes the evil of the false tobe removed; hence that false before the angelsdoes not appear as thefalse, but as a species of truth;for the angels look at the interior things of faith,and not at its exterior."-Ibid. 10,648.

Of similar purport is the passage CA. C. 9809)where this illumined writer, speaking of those en­tertaining falsities" who are in the sense of theletter of the Word, and remain in the doctrinethence, and still have the good of life for an end,"

&me May Drink Deadly Things. 99

says: cc for this good as an end drives away all themalevolence of the false, and by application formsit into some resemblance of the truth."

And not only does th.e false, with those who havethe good of life as an end, appear to the angels asnot false, "but as a species of truth," but we arerepeatedly told that this false is actually acceptedof the Lord as truth, and is s~ regarded by ~he

angels. The following are a few of the passagesin point:-

"It is said the false from evil, because this falseis truly the false; whereas, the false not from evil,but from ignorance of the truth, is not such. Evilis that which is opposite to heaveu, but not thefalse from ignorance; yea, if in ignorance therebe anything of innocence, then, that false i8 acceptedof the Lord as truth; for they who are in such, re­ceive the truth."-A. C.6784.

" With respect to good, the case is this: Goodsare infinite in variety, and they have their qualityfrom truths; hence the good becomes such 8B thetruths are which enter; the truths which enter areseldom genuine, but are appearances of truth, andalso are falsities, but still not opposite to truths;nevertheless, when these flow-in into good, whichis the case when the life is formed according to themfrom ignorance, in which ignorance there is inno­cence; and when the end is to do good, in this casethey are regarded by the Lord and in heaven notas falsities, but as bearing a resemblance to truth,and according to the quality of innocence are ac­cepted as truths."-Ibid. 7887.

100 The Prue Oatholiti8m.

" There are falsit~which are received as truthswhen good is in them, especially the good of inno­cence, as among the Gentiles, and also among sev­eral within the Church [where the Word is]."­A. C. 4736..

"Falsities with those who are in evil are falsi­ties of evil, and truths with them are truths falsi­fied, which are dead. But falsities with those whoare in good, are accepted as truths; for they receivemildness from good, and are applied to good uses."-Ibid. 10,109.

" Moreover, there are truths which are only ap­pearances of truths, such as those of the literalsense of the Word, which are also accepted of theLord (J,8 genuine truths when there is in them thegood of love to the Lord, and of love toward theneighbor, or charity."~A.E. 625.

Now, in view of passages like the foregoing,what becomes of that severe logic-so prevalentam'ong some, and by them deemed so conclusive­whereby it is proved that all who believe, or pro­fess to believe, certain popular religious errors, arenecessarily without the pale of the ChristianChurch, and internally associated with the spiritsof darkness? Weare safe in saying that it is notsuch logic as Swedenborg himself would haveindorsed. For he saw that, with multitudes ofthese people-with all, indeed, who shun evils assins, and strive to live a righteous life-the falsitiesthey profess are not falsities with them j that they

Some May Drink Deadly Things. 101

appear to the angels as II a species of truths," andare accepted of the Lord as truths.

And if the Lord and his angels do not rejectthose who are in the good of life, because of thefalse doctri~es they profess, why should we? Ifthe falsities professed by such people are disre:­garded in heaven, or are looked upon there not88 falsities but as a species of truths, then howought they to be looked upon by those on earthwho accept the doctrines of heaven?

It is impossible to read these extracts fromSwedenborg, without admiring the unspeakablewisdom and mercy of the Lord, and the grandand genuine catholicism of the Church signifiedby the New Jerusalem, of which he was thedivinely-commissioned herald.

IX.

TRUTH NOT TRUTH WITH .ALL ITS REOEIVERS.

liT has been shown in the foregoing chapters,that the divinely authorized writings of the

- New Church abound in passages which assure usthat people may believe many and great falsities,yet live such pure and righteous lives that theyare internally associated with the angels of heaven.No observing and thoughtful person can doubtthat there are multitudes of such people in thevarious Christian denominations of to-day. Andall such, whatever be their external church re­lations, do internally and really, though notnominally, belong to the Church of the New Jeru­salem, notwithstanding Swedenborg says that, init "there will not be any falsity of faith." Inreality these people are not in falsities of faith.The falsities which they profes8, not being falsitiesof evil, are not falsities with them. They do notenter into their life. They- are by no means inagreement with the good of charity in which theyare principled. They are not really loved butrepudiated by them internally. They are only inthe memory, or outermost ..-court of the mind.Therefore these people are not really in the falsi-

102

Truth not Truth 'With All ita Receivers.' 103

ties tbey profess, and which they therefore seem tobe in, because the falsities are not really in them,not being in their will principle or in their hearts.Internally or at heart they are in the truth; foronly the truth is in agreement with the good ofcharit.y in which they are principled. They. havethe truth, and in the only sure way, too, that aman can have it. They have it in the life. Theyhave it written upon their hearts.

It would be easy to quote many pages fromSwedenborg in confirmation of what is here atfirmed. Let a few brief extracts suffice.

"It is a canon --that the truths appertaining tothose who are in evils of life, are falsified [that is,are falsities with them], and the falsities apper­taining to those who are in good of life, are verified[that is, are truths with them]. The reason whyfalsities are verified with these latter is, that theyare applied to agree with good, thus the erroneousor harsh things [ruditates] of the falsities them­selves are wiped away."-A. C. 8149.

" The false 88 the false is not appropriated tohim who is in good, because he thinks well ofGod, of God's kingdom, and of spiritual life, andhence applies the false so that it may not beagainst these things, but may in some manneragree with them; thus he softens it, and its asper­ity and hardness do not come into the idea.Unless this were 80, scarcely anyone could besRved, for falsities are more prevalent than truths..But it is to be noted that they who are in goodare also in the love of truth; therefore in the

104 The 7rue Catholicism.

other life, when they are instructed by the angels,they reject falsities and accept truths."-A. C.8051.

" Good of life is to be regarded in the first place,that is, primarily; for in proportion as a man isin goods of life, in the same proportion he is reaUyin truths of doctrine, and not 'Vice l1ers<1. Thereason is, that goods of life open the interiors ofthe mind; and these being opened, truths appearin their own light, whence they are not only un­derstood, but also loved. Not so when doctrinalsare regarded in the first place, that is, primarily;in this case truths may indeed be known, but notseen interiorly, nor loved from spiritual affection."-A. R. 82.

" He who lives in charity toward the neighbor,though he may not be in the truth as to doctrine,still he is in the truth as to life; consequently thereis in him the Lord's church or kingdom."-A. C.3451.

"Conjunction with the Lord or with the in­ternals of the Word, takes place even with somewho hold faith to be the essential of salvation, butonly with those who are principled in good; thatis, with those who, although they make faith essen­tial as to doctrine, still make charity essential asto life."-Ibid. .

" Whosoever bas the life of charity, knows [in­ternally] all the things appertaining to faith....They who live according to a conscience of whatis rIght, are, from charity alone, acquainted [in­ternally] with the things composing points of doc­trine. Such persons, also-in cases where they do

Truth not Truth with All its Receiver8. 105

not 80 well understand and are not able to deter­mine what is right and true, yet believe in sim­plicity, or out of a simple heart, that it is so be­cause the Lord bas said it-do not incur guilt,although what they believe be not true in itB~I£"­

A. C. 1798." The falsities which are not from evil are falsi­

ties, indeed, in the external form, but not in theinternal. For there are falsities with those who arein the good of life; but interiorly in those falsities[or in their recipients] there is good which causesthe evil of the false to be removed; hence thatfalse does not appear to the angels as the false, butas a species of truth."-Ibid. 10,648.

It is plain from these extracts, that, accordingto the divinely authorized teachings of the NewChurch, a man may be externally and apparentlyin great falsities, while internally and really hemay be in the truth. He may be in great heresiesby profesBion-by his creed-by ~at appears ex­ternally-and at the same time be really a memberof the church of the New Jerusalem, although weare told that in this church "there will not be anyfalsity of faith." If be is in the good- of life,though his head may be in heresies, his heart is°not. Internally he is in the truth.

" Well, if this be 80," the reader will say, "ifsome who are externally in falsities of doctrinemay yet be internally in the truth, and thereforereally though not nominally in the church of theNew Jerusalem, then why may not some who are

106 The True Catholicism,"

externally and professedly in the truths of theNew Jerusalem, be internally in falsities, andtherefore really without the walls of the HolyCity, though nominally within? If the falsitieswhich' a man believes do not necessarily determinehis spiritual Btatm, or prove him to be outside thepale of the true church, then why should thetruths he believes prove him to be within its pale?And why, in that case, may not some professed ornominal Newchurchmen be really outside of thischurch? "

Why not, indeed? We not only admit thejustness of the inference implied in these interr9ga­tories,butwe cannot doubt that such is the fact. Wedoubt not but there are some nominal Newchurch­men-some who understand and accept the doc­trines of the New Jerusalem, who are internally andreally far removed from this Church. Whyshoulditnot be so? since doctrine, however pure and heav­enly, does not constitute the Church. If people maybelieve false doctrin~, and still live near to Godand heaven, why may they not believe true doc­trines, and yet live far from both? And if theformer are within, then the latter must be without,the pale of the trne Church, though the doctrinesthey profess be the very doctrines of heaven,And this fair and logical inference is abundantlysustained by the teachings of the illumined Swede.The following are a few passages in point:-

Truth not Truth 'With All its Receivers. 107

" There are, inde.ed, in the Church several whoaay that charity is the essential of the Church, andnot faith separate; but to say it and believe it,and not to live the life of charity, is only to 8ay thatit is, and not to make it the essential; thereforethey ar~ in the same situation as those who saythat faith is the essential; for with them charityis of faith alone, and not of the life [that is to say,such persons are really in faith alone, though theyprofess a different doctrine.]"-A. E. 107.

" Truths are not given without good, for truthsderive their life from good. The truths belongingto a man who is not principled in good, are indeedtruths in themselves, but they are not truths inhim."-Ibid. 48. . .

"They who are in evil as to life, are [internallyand really] in the false as to doctrine. It may,indeed, seem otherwise to themselves, who are inevil of life; for when they make a lip-professionof trutbs from the Word, or from the doctrinalsof their church, they suppose that they are in thebelief of those truths. It appears also to themas if they were; but still they arB not if the lifebe evil. . . • Falsities agreeing with the evil oflusts have place interio1'ly with those who livewickedly [whatever truths' they' may believe orprofess]."-A. C. 7577.

•" That truths which in themselves are truths,with one person are more true, with another less true,with some altogether untrue, yea, false, may ap­pear from almost all those things which in them­selves are true, since they are with every man ac­cording to his affections." (Ibid. 2439.) " Truth

108 The True Catholicism.

with man is altogether according to the principleof good which appertains to him."-A. C. 2429.

"Truths appertaining to those who are in evilof life, 80 far as relates to themselves, are nottruths; for by application to evil, which is of thelife, they put off the essence of truth, and put onthe nature of the false."-Ibid. 8149.

" It is manifest that the truths of faith cannotbe acknowledged as truths, that is, the acknowl­edgment so much talked of cannot exist, exceptoutwardly and in word8 only, unless they are im­planted in charity; otherwise, inwardly and inheart they are denied."-Ibid.2049.

Swedenborg further tells us that" the church isnever predicated of the intellect, but invariably ojthe will-having its ground 80lely in love andcharity." (A. C. 809.) And, as if to warn thosewho should read and accept the doctrines of theNew Jerusalem, of the danger to which they wouldbe exposed on account of their knowing so muchand so exalted truth, he says, that" many of thosewho know what i8 true, are in hell." (Ibid. 896.)If this be so, then the abundant knowledges ofheavenly truth possessed by us, is no sure evidencethat we are nearer the mansions of the blessed,than many others who are destitute of these knowl­edges. If our inner life-our governing principlesof action-our heart's affections-be in accordancewith the doctrines of heaven we profess, then thesetruths are truths with us; otherwise they are

Truth not Truth with .All its Receiver8. 109

falsities; for" truths are with every man accord­ing to his affections."

We might multiply," indefinitely, extracts of thecharacter of those above cited. But it is needlessto add more by way of confirming the generalpostulate, that a man is really in the Kingdom orout of it-in truth or in falsity-according as heis internally in good or evil, and not according tohis bel~ef or profession of true ,or false doctrine,nor according to his exterual church relations.Nothing is taught us more plainly in the heavenlydoctrines, than this: that a man may make a pro­fession of the truth, yet not be really in the recep­tion of the truth: that he may belong to that out­ward and visible body of people whom men callthe Church-and who are the visible and nominalChurch-yet not belong to the invisible, true, andreal Church of Christ-the New Jerusalem.

And so, too, it is equally plain from the sameheavenly doctrines, that a person may be in theoutward acknowledgment or pr~fession of greatfalsi.ties, and yet not be really in those falsities;and he may be externally connected with a visiblebody of people who are in the same falsities, andtherefore supposed by some to be a false church orno church-supposed to be forsaken of the Lord,and spiritually dead-and yet he may internallyand really belong to the true and invisible Church.of Christ j-may, in reality, be much nearer to the

110 '1'he 'l.'rtte OaJ,holU:ism.

New Jerusalem, than some who understand andaccept all the doctrines of heaven. -

Few things are more plainly taught in'the heav­enly doctrines than this: yet it seems to have beenstrangely overlooked by not a few of the receiversof these doctrines. And until the truth on thissubject comes to be generally seen and acknowl­edged, we are likely to continue in the beatentrack of the previous churches, who have sepaerated from each other solely on the ground of adifference in doctrinals.

But the herald of the New Jerusalem assuresUB, in language clear and explicit, that" doctrinalsdo not serve to distinguish churches before theLord ;" therefore we should not allow the externalreception and acknowledgment of doctrinaIs ofeither one 80rt or another, to distinguish persons88 in or out of the Lord's true church. For in 80

doing, it is clear that we are not exemplifying theheavenly spirit nor the catholic teachings of theNew Jerusalem.

x.THE GENTILES.

RE mean by the Gentiles what is generallyl1li understood by this term, viz.: all peopleswho do not acknowledge the divine inspiration andauthority olthe Old or New Testament Scriptures,and are, therefore, not to be reckoned as J eweor Christians. They are the entire Mahometan,Heathen, and Pagan world-embracing aboutthree-fourths of the present population ofour globe.What is to be the condition of this immense mul­titude of human beings in the great Hereafter, hasbeen and contjnues to be a question of deep inter­est among Christians. They have not the "sureword of prophecy." God has not spoken to themas He h8B tOr us, through inspired Prophets, Apos­tIes and Evangelists. They have no knowledgeof "God in Christ reconciling the world untoHimself." They know nothing of the IncarnateWord; nothing of the advent, doings, sufferings,death and resurrection of the divine Saviour. Theyare ignorant of the grand and inspiring facts of theGospel; ignorant of the nature and character­manyof them even of the name-of Jesus Christ;

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112 The True Oatholicism,.

and, of course, are ignorant of the great redemp­tion wrought by Him.

It is not strange, therefore, that this questionshould force itself upon all thoughtful minds:­What is to be the fate of these people in the dayof finai adjudication? They are passing into thespiritual world by thousands every day. What isto be their final doom? Will the great Judgepronounce upon all of them the terrible sentence,"Depart from me ye cursed, into everlasting fire,prepared for the devil and his angels"? Must thisinnumerable host all have their abode forever inthe realms of darkness? If not, what i8 to becomeof them? How does the Church which claims tohold and teach the true Catholicism, answer thisquestion ? We shall see presently.

The prevalent belief in the Christian Church hasbeen, that the people we call Gentiles, unless con­verted to the Christian religion, must all be lost.This belief has resulted legitimately from the com­monly accepted theory in regard to the nature andway ofsslvation. According to this theory, menare justified and saved by faith alone-faith in themerits of Jesus Christ, and i~ the great A.tone­ment wrought through Him. And as none can besupposed to have this faith who have never re­ceived the Gospel, and never heard of the divineSaviour or the way ofsalvation through Him, there­fore, it i~ argued, all who have not the Gospel of

The Gentiles 113

Jesus Christ, must inevitably perish. And in thisconclusion many have confirmed themselves fromthe·literal sense of such passages of Scripture 8B

represent the Lord as" sore displeased with theheathen;" as purposing to "execute fury uponthe heathen;" to "pour out his wrath" uponthem; to "have all the heathen in derision," etc.

And in permitting this opinion -mistakenthough it be-to prevail as extensively as it hasin the Christian church, we recognize the hand ofa wise and merciful Providence. For what elsebut a firm belief in the spiritually lost conditionof the whole heathen world, could have inspiredChristians with such zeal in the cause of foreignmissions? What else could have so awakenedand sustained among them the missionary spirit?What else could have drawn from their pocketssuch vast 8ums as have been expended in mission..aryenterprises? What else could have enkindledthat spirit of self-sacrifice which thousands of de­voted missionaries have displayed, and which hasled them to take their lives in their hands, bidadieu to kindred and home and friends, and castaside or imperil all that the world most prizes, forthe privilege of proclaiming" Jesus Christ andHim crucified" a~ong the heathen? What elsecould have led to such a wide dissemination of theGospel among pagan nations, or so stimulated thetranslation of the Bible into all the languages of

8

/'

114 The 'J.lrue Oatholicism,.

the earth? The faith of the nominal New Church,had it been the prevailing faith of Christendomfor the last hundred years, would hardly haveachieved such results.

It may be said that the fruits of these missionaryenterprises have hitherto been meagre-hardlyadequate to the vast amount of labor and moneyexpended. But even if this were so (which we

. do not admit), it would by no means follow that areally great work has not been achieved-a workpregnant with stupendous resultS to be seen in thecoming centuries. 'rhe seeds of divine truth scat­tered in heathen lands-the Word of God trans­lated into the various languages of the earth, sothat everyone can read it in his o,,"n vernacular­who can foresee the abundant harvest which willspring from these seeds in future ages? Whoknows what a lofty and noble Christian civiliza­tion may yet be reared upon the foundations whichthese patient and devoted servants of Christ havebeen laying for the last hundred years ?

Yet the thought is unutterably shocking, thatall in heathen lands who receive not the Gospel,must perish everlastingly. And it is unreasonableas it is shocking. It is wholly inconsistent withthe' wisdom and love of God, to suppose that Hewould permit such myriads of human beings to beborn under circumstances which render their sal­vation utterly impossible. A wise and good Being

The Gentiles. 115

could never condemn anyone to endless darknessand woe, for that which is no fault, and thereforeno sin, of his own. It is no fault of the millions inheathen lands that they ha~e not the Gospel. Andwill God punish, for not believing the Gospel, thoseto whom the Gospel has never been presented 1­those who have never enjoyed the opportunity ofhearing or reading the Gospel? Will He foreverexclude them from the light of his Qountenanceand the joys ofheaven ? Can He punish one of his~reatures for that which is not the creature's fault?Can He punish, for not obeying the truths of Chris­tianity, those who never knew these truths? Cer­tainly not. In dealing with his creatures, God cannever act contrary to the principles of eternal loveand justice; for to do so, would be to act contraryto his very nature. There can be no moral guiltwithout moral transgtession. And moral trans­gression is a conscious and deliberate violation ofknown moral law. But where there is no law, orwhere the law is unknown, there can be no trans­gression. Such'is the clear testimony of enlight­ened reason.

And the testimony of Scripture is perfectlyac­cordant with that of reason. For we are assuredthat some-yes, "a great multitude" of " all na­tions, and tribes, and peoples, and tongues,"-havealready been admitted to the jOY3-0f heaven. Theinspired writer of the Apocalypse bears witness to

116 The True Oatholicism.

this fact. For, after recounting the number ofthose sealed out of each of the tribes of Israel, headds: "After this I beheld,. and 10, a great multi­tude which no man could number, of all nationsand tribes and peoples and tongues, stood beforethe throne and before the Lamb, clothed withwhite robes, and palms in their hands." Theapostle Peter, also, after he had been favored withanin structi.ve vision, and after being called uponto declare what things God had commanded him,began by saying: "Of a truth I perceive that Godis no respecter of persons; but in every nation hethat fearetb Him and worketh righteousness isaccepted of Him." From this it appears plainthat there are some in every nation, who fear Godand work righteousness. And all such are ac­cepted of Him. Therefore the seer of Patmos sawa great multitude of all nations and peoples andtongues, standing before the Throne, and clad inthe vestments of heaven.

Then, 88 a matter of fact, we find some form ofreligiQn and worship among all nations, and somespecific duties which their religion enjoins. Andall the oriental nations have their Sacred Booksin which are found many excellent precepts andwise maxims. Among the Mahomet&ns is theKoran; among the Hindus, the Vedas; .amongthe Persians, the Zend-Avesta; and among theChinese, the writings of Confucius. In the Koran

The Gentiles. 117

are incorporated many of the benignant preceptsof our Saviour. Frequent alms-giving is enjoinedas an imperative duty; and such inculcations asthe following are scattered thrQughout its pages:-

" Do unto another, as thou wouldst he should dounto thee."-" Deal not unjustly with others, andye shall not be dealt with unjustly."-" He whosells a defective thing, concealing its defect, willprovoke the anger of God and the curses of theangels."-" Take not advantage of the necessitiesof another to buy things at a sacrifice; rather re­lieve his iodigence.'~-" Feed the hungry, visit thesick, and free the captive if confined unjustly."­"Look not scornfully upon thy fellow-man, neitherwalk the earth with insolence; for God loveth notthe arrogant and vainglorious."

In the Vedas of the Hindus are found such senti­ments and inculcations as these:-

"By one Supreme Ruler is this uDiverse per­vaded."-" God who is perfect wisdom and perfecthappiness, is the final refuge of the man who hasliberally bestowed his wealth, who has been firmin virtue, and who knows and adores the GreatOoe."-" Preserve thyself from self-sufficiency,and do not covet property belonging to another."-" The way to eternal beatitude is open to him,vho, without omission, speaketh truth."-" If anyone assumes the garb of the religious, withoutdoing their works, he is not of the religious.Whatever garments he wears, if his works arepure, he belongs to the order of pure men."-" Noman can acquire knowledge of the soul, withoutabstaining from evil acts and having control over

118 The Proe OatholieiJJm.

the senses... But man may obtain knowledge ofthe 80ul by contemplation of God."-" To thoseregions where evil spirits dwell, and which utterdarkn~ involves, surely go after death all suchmen as destroy the purity of their own 80uls."

And among the precepts of Confucius, whosewritings form the Sacred Books of the Chinese, arefound such as the following :-

" Not to correct our faults is to commit newone8."-" Be rigid to yoursel~ and gentle toothers."-" Fix the thoughts on the duty, practicewithout ceasing the virtue of humanity, and, if youhave leisure, cultivate the arts."_U He who knowsright principles is not equal to him who lovesthem; nor is he who loves them equal to him whodelights in them."-u To know that a thing is rightand not to do it, is a weakness."-u Teach all, with­out regard to what class they belong."

When one of his disciples begged that he wouldteach him how to die well, Confucius answered:" You have not yet learned to live well; when yonhave learned that, you will know how to die well."When on another occasion he was asked what onemaxim expressed the conduct proper for a wholelife, he replied: "Ne~er do to others what you donot wish them to do to you." And, in one of theFive Volumes called Chu King, there occur suchpassages as the following :-

"The Sovereign Lord of Heaven produced allthe nations of the world, and reigns over them.He makes no exception of persons, but esteems

The GentileB. 119

virtue alone, loving men only so far as they worshipHim sincerely. He hears the prayers of the mer­ciful, but He destroys the wicked. We ought topray to Him for immortal life."

"Perfection consists in being reunited to theSupreme Unity. The soul was at first luminous,but it was afterwards obscured. It should be ourearnest endeavor to restore it to its primitive light;and it is only by destroying all wrong desires, andall self-love, that we can perceive celestial reasoD.What is called reason ia pro~erly an attribute ofTien, the Supreme God. The light which Hecommunicates to men is a participation of thisreason. What is called reason in Tien, is virtuein man; and when reduced to practice, is calledjustice."

" When thou art in the secret places of thy house,do not say, None Bees me; for there is an Intel­ligent Spirit who sees all. Tien, the Supreme,pierces into the recesses of the heart, as light pene­trates into a dark room. We must endeavor to bein Irarmony with his light, like a musical instru­ment perfectly attuned. We must receive fromhis hand 88 soon as he opens it. He seeks to en­lighten us continually; but by our disorderly pas­sions we close the entrance to our souls."

"To think that we have virtue, is to have verylittle of it. Wisdom consists in being very hum­ble as ifwe were incapable of anything, yet ardentas if we could do all.'

And with such high wisdom do the volumeswhich contain the recorded· sayings of Confucius,abound. And these Books, regarded as sacred bythe Chinese, are the standard literature of the

120 The True Catholicilm&.

whole empire-the basis ofall their moral and poli­tical wisdom. From time immemorial they havebeen read and studied, and large portions of themhave been committed to memory 6y every school­boy of that vast country; and to call in questionanything they assert, would be deemed an alarm­ing heresy.

Now, is it reasonable to suppose that the peoplewho hold in reverence such works 88 the Koran,the Vedas, the Zend-Avesta, or the books of Con­fucius-who regard them as sacred, and considerit a religious obligation to obey their teachings­will all perish everlastingly because they have notthe gospel of Jesus Christ? Is this an enlightened,reasonable or really Christian view of the subject?Is it not far more reasonable to believe that the bookswhich they regard as sacred, have been mercifullyprovided of the Lord as a means oftheir salvation?And if they live according to the truth whichthese books contain, and which they accept, whyshould they not go to heaven? By such a life,heaven will surely be opened within them, and itslove, joy and peace will be experienced. They maynot-doubtless will not-go to the same heaven asChristians; but may they not have a heaven oftheir own, just as they now have a country of theirown, a government of their own, and a religion oftheir own different from that of Christians?

Swedenborg aasUres us that the Lord has. mer-

The Gentiles. 121

. -cifully provided a medium of salvation for all peo­ples and nations, and thereby rendered it possiblefor all to be finally brought into a heavenly state,and therefore into some heavenly society. He88YS:-

" Since everyone of every religion E acquaintedwith the evils and from evils with the falsitieswhich ought to be shunned, and while he shunsthem is acquainted with the goods which ought tobe done, and with the truths which ought to be be­lieved, it is evident that this is provided of theLord as "8 universal medium of salvation withevery nation which has any religion. This isgiven with all fullness among Christians; and itis likewise given, although not in fullness, amongMahometans, and also among Gentiles."-A. E.1180.

" It is a very common thing with those who haveconceived an opinion respecting any truth of faith,to judge of others that they cannot be saved butby believing as they do, ,vhich nevertheless theLord forbids. (Matt. vii. 1, 2.) Accordingly ithas been made known to me by much experience,

.that persons of every religion are saved, if 80 be,by a life of charity, they have received remains ofgood and of apparent truth." And" mo"re aresaved from among Gentiles than from amongChristians; for such of the Gentiles as havethought well of their neighbor, and lived in goodwill to him, receive the truths of faith in anotherlife better than they who are called Christians,and acknowledge the Lord more gladly than Chris­tians do; for nothing is more delightful aDd happy

122 The True Catholicism.

to the angels than to instruct those who comefrom the earth into the other life."-A. C. 2284.

Again: after telling us that every man, "what­soever be his religion," may be saved, becauseeveryone is acquainted with evils that are to beshunned, and· with goods that ought to be done, headds:-

"A Mahometan sees from the Alkoraq thatGod is one, that the Lord is the Son of God, thatthere is a heaven and a hell, that there is a lifeafter death, and that the evils mentioned in theprecepts of the Decalogue ought to beshunned; ifhe does theBe things, he also believes them, and issaved. A Gentile sees from his religious principlethat there is a God, that He is to be sanctified andworshiped, that good is from Him, that there is ahaaven and a hell, that there is a life after death,and that the evils mentioned in the Decalogueought to be shunned: if he does these things, andbelieves them, he is saved. And since several ofthe Gentiles perceive God as a man, and God-manis the Lord, therefore also after death, when theyare instructed by the angels, they acknowledge theLord, and afterwards receive truths from Himwhich.they did not know before."-A. E. 1180.

" Among the Gentiles who are out of the Church[that is, out of Christendom], there is likewise achurch of the Lord; and although they are infalse prineiples, still such as live a life of charityare saved."-A. C. 3093. See also 4190, 4211,1032, 2589, 2863.

Such is the abounding love and mercy of the

The Gentiles. 123

Lord. And such, too, is the rational, Scriptural,and eminently catholic teaching of the New Chris­tian Church concerning the Gentile world. Hereinis revealed the benignity of our Father in the heav­ens, and his tender love and gracious care for allhis children. And, although the Gentile9 havenot the knowledge of Jesus Christ and the greatredemption wrought by Him, that has been vouch­safed to Christians, nevertheless it is He and Healone who enlightens their understanding and im­parts to them whatever of saving health and joyand peace their souls receive. So that even thosein Gentile nations, who are saved~ are saved byJesus Christ-by the Lord in his Divine Hu­manity; and without Him their condition wouldbe 88 helpless and hopeless as our own.

XI.

UNITY WITH DIVERSITY.

I]NE of the pregnant -and far-reaching truthsrevealed through Swedenborg, and one of

which the great practical value is not readilyseen, and which only a few have yet come to re­cognize, is, that the angelic heaven is a thoroughlyhuman organization and in the human form; andthat the whole heaven of angels actually appearsbefore the Lord as one man. Hence he often callsthe entire angelic heavens the Grand Man-Maxi­mus HOl1lO. But when he tells us that heaven isin the human form, his meaning is, that it is intrue human order; the word form being used by .him in the sense in which we use it when speakingof civil, social or ecclesiastical aWairs. He meansthat the innumerable societies of which heavenconsists, are 80 arranged and adjusted as to ex­press in the most perfect manner possible thetruly human principles which constitute the veryessence ofheaven. In other words, that the connec­tion, mutual dependence and intercommunicationof the societies composing the angelic heavens, andthe uses they respectively perform, correspond to

124

Unity with Diversity. , 125

those existing among the various members andorgans of the human body and their respectiveuses. One is a perfect representative image of theother. . .

Human life is the noblest and .most exalted kindof life. Human wants are more numerous, andthe human faculties are higher, more enlarged andvaried than those of any other creature. There­fore the human form, through whose instrument­ality alone these faculties can manifest themselves,is the perfecti.on of all forms. God Himself whois the perfection of all that is human, is in thisform. He is a perfect Divine Man. In Himeverything truly human exists in infinite fullness,variety and perfection. Therefore when He mani­fested Himself on earth to the eye of sense, He ap­Peared in the human form. And when in moreancient times He filled the body of an angel with

. his divine life, and thus became manifest to thespiritual senses of his chosen seers as "the angelof Jehovah," his form was always the human.

And it is a divinely-revealed truth, that Godcreated man in his own image. Man's form,therefore, is one capable of receiving and express­ing, in a finite degree, something of that trulyhuman life which flows from the Divine-Human.This life when received, becomes in man the life oflove to the Lord and charity toward the neighbor.And this is the essential life of heaven. Other

126, The True OatholUMm.

creatures below man receive and enjoy lower de­grees of life; but he alone is able to receive andenjoy this higher or heavenly life; because he aloneis in the human form. And the more we receiveof this life, the more truly human do we becomein our thoughts, feelings, dispositions and pur­poses; and the more faithfully do we expressthrough our human form-by our looks, wordsand actions-the love and wisdom which are theessential constituents of true humanity. For themost beautiful and perfect human form is thatwhich best expresses the purest and most exaltedhuman love in union with the highest wisdom.

And as it is with a single individual, so with asociety or community-so with men in the aggre­gate. The more oftroe human life each memberof a community receives, or the more each onesuffers himself to be governed by the highest goodand truth, the more orderly, industrious, united,.healthy and happy is that community. The moretruly human is it in its form-in its organization,its plans and its activities. It appoints its wisestand best men to preside over its interests, becauseeveryone is aiming to subject himself to the gov­ernment of the highest good and truth. Thus theform or order of that community becomes moreand more human. All its corporate acts expressmore and more faithfully the human thoughts andfeelings with which the minds of its individual

Unity with Diversity. 127

members are imbued. Such community, there­fore, is in the human form, just so far as the indi­vidual minds composing it are truly human. It is ­the tendency of true human life wherever it exists,to mould the collective as well as the individualman into a corresponding human form.

Now, it is well known that the human body isthe most complex.. structure in all God's universe.There is no other created thing which consists of80 many parts; yet no two of these are found pre­ciselyalike. Some of them differ widely both inform and function. But notwithstanding the end­less number and diversity of parts, they are allmutually dependent, mutually adapted to eachother's wants, and work together in admirableharmony. Every organ however minute, has itspost assigned and its appropriate work given it todo. The brain, heart, liver, pleura, lungs, pan­creas and abdominal viscera-how different arethese from each other in their form and structure tHow different also in their functions, or in thework given them to do r Yet how admirably dothey all harmonize! What entire agreement be­tween these diverse parts! What complete unity,and perfect concert of action I-a unity all themore perfect because of their great diversity.With what beautiful brotherly love do they allwork together, and what tender regard has eachfor the welfare of the rest r If one is out of order,

· all t~e others are more or less uncomfortableand restless. If one sufferd, ail the rest sympa­thize and sull'er with it. It is a law-and hereinwe have a good illustration of the universal law ofbrotherhood-that each shall discharge its appro.priate function, not apart from the others and forthe sake of itself alone, but in harmony with, andfor the welfare of, all the rest. And the morefaithfully it labors to do this, the more does it pro­mote its own health and strength, as well 88 thehealth and strength of the other members. Thewelfare of each is linked indissolubly with that ofall the others.

But although one life pervades all the bodilyorgans, they do not all receive it alike. Theirreceptivity is as various as their forms. Somereceive it in a higher degree than others, and per­form more important and varied functions, andmay therefore be said to be. of a higher grade.And 80 there are gradations of rank among themembers of the body. No one is entirely inde­pendent of the rest. Noone is 80 high that it candispense with the services of the most humble, andno one 80 low that it cannot do something to pro­mote the health and strength of the highest. Thehead needs the foot, and the heart the hand, noless than the foot needs the head or the halld theheart. And even the hair and nails and the coarsecuticle on the 801es of the feet have their use, and

Unity with DiverBity. 129

add to the beauty, completeness and perfe~ioD'ofthe whole.

Here, then, in the human body we have a rep­resentative image of heaven ;-the most perfectimage of. order, harmony, unity, mutual depend­ence and brotherly love. The relation of thebodily organs to each other, and the uses they re­spectively perform, are as the relation existingamoIlg the angelic societies, and their respectiveuses; because heaven as a whole and in each of itsparts, is in the human form.

Now, all Christians, we presume, will agree thatthe church on earth ought to be, and -so far as it _is a true and living church will be, an image ofheaven. It will be a unit consisting of a greatnumber of different parts, like the human body.This is what Paul believed and taught. He heldthat the Church of Christ is human in its form,cODsisting..of a great variety of parts that are asdiverse in form and function as are the differentparts of the human body-yet together formingone church. In one of his letters to the brethrenat Rome, he says: "For as we have many mem­bers in onebody, and all members have not the sameoffice, 80 we, being many, are one body in Christ."(Rom. xii. 4, 5.) Again, in a letter to the Corin­thian Church: "For the body is not one member,but many; and ye are the body of Christ, andmembers in particular." He further 8ays there is

9 .

130 'PM 2mB OatholicVm.

no·scDism among the bodily members, and there­fore there ought not to be any in the body ofChrist; that the various members of this body(the church) "should have the same care one foranother."

When Christians generally come to accept thisDew doctrine concerning the human formol heaven-the doctrine of endless diversity coupled withperfect unity-they will rejoice more at varietythan at uniformity in things pertaining to thechurch. They will see that perfect agreement indoctrine (save in two or three fundamentals) or inritual, is neither to be expected Dor desired; thatvariety everywhere-in the spiritual no less thanin the natural realm-is the truly divine order.And seeing this, they will allow and encourage theutmost freedom of thought and inquiry on allreligious qu~tions, not deprecating but cordiallywelconling whatever diversity may result fromsuch freedom. Prejudice against new ideas, oragainst writings which contain them, will every­where be frowned upon as a hindrance to religiousprogress.

Thus will bigotry and intolera:pce be banishedfrom the churches, and in their place will comea grand catholicism, broad and beautiful 8S thatin heaven. Instead of antagonistic sects, warringagainst and weakening each other, we should have, \

. out of many ~nd diverse communions, one bar-

Unity 'With Diversity. 131

monious and united Church; not one in doctrine,discipline and ritual, but one in spirit,-one inthe practical acknowledgment of the Lord andfidelity to the precepts of his Word; a Church allthe more beautiful and perfect because of the end­less diversity among its component/am.

Multitudes of Christians are expecting, and areeven now longing and praying for, such a Church.They know it is prophesied of in the Scriptures.It i~ what is meant by the New Jerusalem whichtheseer of Patmos beheld in vision·" coming do\vnfrom God out of heaven." The things said ot thiscity (Rev. xxi.)-its shape, dimensions, founda­tions, walls, gates, etc.-interpreted by the revealedrule of correspondence, all prove it to be the veryChurch that so many devout minds are earnestlylooking and longing for ;-the very Church thatSwedenborg haa told us of, and the doctrines andgeneral character of which he has so clearly re­vealed ;-the Church which he assures us is to be" the crown of all the churches that have hithertobeen in the world "-the beautiful consummateflower toward the expansion of which all previouschurches have looked, and for which each has insome measure prepared the way. And if \vhat hetells us be true, we should expect this Church tofurnish an illustration of the heavenly doctrinewe have here been considering. We should ex­pect it would be something like the heaven of

132 The True OatholitrUrm.

angels, consisting of parts as diverse 88 the vari­ous organs and members of the human body, and,by virtue of the Lord's own life in the souls ofeach and all, as thoroughly united. We shouldexpect in it great freedom of thought (for intellec­tual, moral and spiritual progre88 demands this),along with a wide diversity in doctrinal beliefs andstates of life; and should look for complete agree­ment in only two or three fundamentals, and thisin substance rather than in form (see A. C. 1834).And we should expect in the authorized teachingsof this Church a distinct recognition of this widediversity, and of the large toleration and completeunion and harmony thence resulting.

And turning to these teachings as given in therevelations made through Swedenborg for the useof the church signified by the New Jerusalem, wefind such expectation fully justified. First, weare told that the church on earth Hhould be likethe church in heaven in respect to variety.

" Heaven is a whole, composed of various partsarranged in the most perfect form; for the heav­enly form is the most perfect ofall forms. All per­fection results from the harmonious arrangementof parts that are different....

"The same may be said of the church as ofheaven, for the church is the Lord's heaven uponearth. There are also many churches [or ecclesi­astical organizations]; and yet each one is calleda church, and likewise is a church so far as the

Unity 'IJJith Diversity. I 133

good of love and faith rules therein. There alsothe Lord makes a whole from parts that are dif­ferent; that is, from several churches He makesone church."-H. H., nos. 56, 57.

The church here spoken of, and which is per­fected by variety, is clearly the Lord's true church;for it is said to be the same as the heaven of angelsin respect to the diversity of its component parts.This could be affirmed of none other than a truechurch.

But the endless variety in the church signifiedby the New Jerusalem, is distinctly declared bySwedenborg in other parts of his writings. Thusin his explanation of the meaning of "the sevenca~dlesticks" mentioned in the Apocalypse (ch.i.), he first says that they "signify the NewChurch upon earth, which is the New Jeru~lem

des~eDding from the Lord out of the new heaven."Then, after referring to previous numbers wherehe had explained the meaning of " candlesticks "and the number" seven," he proceeds :-

" By the seven candlesticks are not meant sevenchurches, but the whole church in the aggregate,which in itself is one, but various according to re­ception. These varieties may be compared to thevarious jewels in a king's crown; also to the va­rious members and organs in a perfect body,which yet make a one. The perfection of everyform consists in diverse things being suitablydisposed in their order. Hence it is that the

134 The True OatholitMm.

entire New Church is described, as to its various·particulars, in what follows."-A. R. D. 66.

Here we are plainly taught that there will begreat variety in the church signified by the NewJerusalem, and that this variety will not detractfrom, but rather add to, its perfection. It will bea truer and more excellent church, because morelike the angelic heaven from which it descends, onaccount of such variety. We are further taughtthat this New Church " in the aggregate" is de­scribed as to its various particulars in what is saidof" the seven churches in Asia."

Looking, now, at the faith of these "sevenchurches" as revealed in the spiritual sense ofwhat is addressed to them, we find all too domi­nant forms of religious error current in the creedsof Christendom at the time Swedenborg wroteWe find among them some" who primarily respecttruths of doctrine and not the good of life;" some"who are in good as to life, but in falsities as todoctrine;" some "who place the whole of theChurch in good works, and nothing of it in truthsof doctrine;" some" who hs\ye suffered themselvesto be seduced by others"-who "have not them­selves falsified truths," but have given credit toothers "who have done so;" some" who are indead worship;" and some" who are in faith sepa­rate from charity." (See A. E. 112, 163, 195,227.) Yet, notwithstanding the errors incorpo-

Unity 'UJ'Uh Diversity. 135

rated into their creeds and professed by the people,many in these same churches are said to live thelife of charity, and are therefore really membersof the Lord's true church-the New Jerusalem.Thus it is said of those professing the doctrine of"salvation by faith alone," that "the greater partof those born within the churches where this doc­trine is received. • • . believe no otherwise thanthat' faith alone' is to think about God and sal­vation, and how they ought to live;" and that"there are very fe,! who thus live from doctrine"-that is, who live in accordance with the doctrineoffaith alone as set down in the creeds.

Then in the chapter of the Revelation (xxi.)which contains the fullest account of the NewJerusalem, we are told who are excluded from itssacred enclosure, and who are acknowledged as en­titled to the privileges of citizenship. The formerare all who have, by disorderly and wicked lives,"adul~erated the goods and falsified the truths ofthe Word," and thus rendered their souls impure,and themselves unfit for the companionship ofangels. The latter are " they who are written inthe Lamb's book of life;" which words, as ex­plained by Swedenborg, mean" they who believein the Lord and live according to his command­ments in the Word."

Now it is euyto see that among these latter theremust exist an endless variety; for there are in-

136 The True Oatholicism.

numerable states or degrees of acknowledgment ofthe Lord, and of fidelity to the laws of life that Hehas revealed. And it is hardly to be expected thatthe people who are in these different states as togood and truth, will ever be gathered into anyonereligious organization. We should expect themto be distributed throughout many different or­ganizations, and some outside of them all. Andthis reasonable expectation we find fully justifiedby the explicit teaching of the Writings. For theNew Jerusalem, we are told, is." the Lord's king­dom in general ., CA. C. D. 402), and ' his king­dom consists of all who are influenced by good."(N. J. D. D. 95.) It is " the communion of saints"-all God's children ofwhatever name-" scatteredthroughout the whole world, a~d consisting ofthose who are in love to Him and in charity to­ward the neighbor,"-" not only within the church[that is, within the bounds of Christendom] butoutside of it also." (See A. C. n. 7396; T. C. R.n08.307,416.) From all of which the endless di­versity in the New Jerusalem may be clearly seen.

Besides, the vital principle in this church-itsliving and ever active force-that which bindsin one all its diverse parts, is the Lord's Divine­Human !ove, which, however, variously received,becomes in the recipients love to Him and charitytoward the neighbor in different degrees. . This isthe one supreme doctrine everywhere taught in the

Unity with Diversity. 137

heavenly sense of the Divine Word; and is pre.eminently the doctrine of the New J erusalem-thp.doctrine of the higher, even the heavenly life.

" The Word in its internal sense treats of noth­ing else but love to the Lord and the neighbor.Wherefore the Lord says that the Law and theProphets hang on these two commandments."-'A. C. 3427. .

" In general there is only one doctrine, viz., thedoctrine of charity [or love]." (A. C. 2231.) "Forall things called doctrines of faith lead to charity;they are all contained in charity, and are all de­rived from charity. The soul, after the body dies,is such as its love is."-Ibid. 2228.

" The whole of the sacred Scripture is nothingelse but the doctrine of love or charity, \vhichthe Lord also teaches (Matt. xxii. 35-40)."­N.J.D.9.

"The internal sense of the Word is the verydoctrine of love to the Lord and charity towardthe neighbor."-A.. C. 9409.

" The all of doctrine in the Word, is from theLord and concerning the Lord. In the internalsense of the Word nothing but, the Lord and hiskingdom is treated of; and the all of doctrine inthe Word as it concerns man, is to worship Himand love Him." (A. C. 2859.) And to worshipHim really and truly" is to act at all times fromwhat is sincere and right, just and equitable, be­cause the Lord so commands in his Word."­A. E. 325.

And this one doctrine ofthe Lord's true church,

138 The True OatholicMm.

is revealed even in the letter of the Word, and istherein declared to be sole and supreme. -

"All doctrine appertaining to the church, isderived from the Word. . • . Howbeit the essen­tial doctrine derived from the literal sense of theWord, is only Ol1e, viz., the doctrine of charity andlove-of charity toward the neighbor and love tothe Lord; for this doctrine and a life according toit, is the whole of the 'Vord as the Lord teaches,Matt. xxii. 35-38."-A. C. 3445.

And this 80Ie and 8upreme doctrine of the Word,is repeatedly declared to be the doctrine of thechurch signified by the New Jerusalem. And thisis what we should expect if this church is reallywhat it claims to be-the true church of the Lord,and IC the crown of all preceding churches."

"The woman [IC clothed with the 8un," Rev. xii.]denoWs the church [New Jerusalem] which is inthe doctrine and thence in the life of love to theLord and charity toward the neighbor.•.. Andby the male child which the woman brought forth,is meant the doctrine of this church."-A. E. 721.

"This doctrine signified by the male child,· isespecially the doctrine of love to the Lord andcharity toward the neighbor, that is, the doctrineof the good of life."-Ibid. 724.

"The doctrine of the New Church, which iscalled the Holy Jerusalem, is the doctrine of loveto the Lord and charity toward the neighbor."­Ibid. 732. See also 707, '20, '25, '30.

Again: If we turn to Swedenborg's exposition

•

Unity with DiverBity. 139

of the seventh chapter of the Apocalypse, we-shallfind additional confirmation of the doctrine ofunity with diversity in the Lord's true church.The first part of this chapter gives the number whowere" sealed" out of each of the twelve tribes.And these "tribes," we are told, "signify thosewho are in genuine goods and truths" (A.E. 452),

. and therefore constitute "the Lord's internalchurch." CA. R. 363.) In other words, they are"all of the New Christian Heaven and the NewChurch, who will be in truths of doctrine derivedfrom the good of love through the Word from theLord." (A. R.348.) These constitute the internalof the New Church.

But every church must have an external as wellas an internal. It cannot exist without it. Andthe external is as truly a part of the church, andjust as essential to its cOlupleteness, as the skinis a part of the body, and necessary to its com­pleteness.

" There are some who are in the internal of thechurch, and others who are in its external; theformer are few, but the latter are numerous; nev­ertheless where the internal church is, the external.must be also, for the internal of the church cannotbe separated from its external."-A. C. 6587.

Who, then, constitute the external, and who theinternal of the New Christian Church? Sweden­borg tells us :-

140 The True Catholiei8m.

"The men of the internal church are those whohave qualified their good by interior truths, such88 those of the internal sense of the 'Vord; butthe men of the external church are those who havequalified their good by exterior truths, such asthose of the literal sense of the 'Vord."-A. C. n.7840.

Again, and equally explicit, in his explanationof the meaning of that" great multitude" (Rev.vii. 9) which John beheld in vision after he hadheard the number sealed from each of the twelvetribes. That great multitude, he says, " signifiesall the rest who are not among the above recited[the one hundred and forty-four thousand], and yetare in the Lord's Ne\v Heaven and New Church,being those who compose the lowest heaven andthe external church." (A. R. n. 363.) And intheir number are included" all who are in the goodof life according to the doctrinal tenets of their re­ligion," which "they believe to be truths and goods,"although they are not such i and all "who arein falsities from ignorance and from various re­ligioDs," but who, nevertheless, " live we~l acc.ord­ing to their religious dogmas i" for" what is falseis not imputed to anyone who lives well accord­ing to the dogmas of his religion."-A. E. 454,455.

We learn from this that people may be in falsi­ties from ignorance, or from instruction receivedfrom those whose opinions they I'evere, and yet be

Unity with Diversity. 141

"in the good of life." And we learn, further, thatall of this class are" in the Lord's New Church,"and are "numerous"-" a great multitude which.no man could number, of all nations, and kin­dreds, and people, and tongues."

From the passages above cited (and many moreof a kindred character might be added), it is plainthat there is, or is to be, the same endless diversityin the Church signified by the New Jerusalem,that there is in the heaven of angels. Its teach­ings plainly point to this. Its foundation beingbroad as that of the angelic heavens, it should andwill be as large, as catholic and inclusive in itsnature and spirit. Its component parts will differas widely as do the different organs in the humanbody; and there will be among them the samefriendly recognition of each other, the same mu­tual regard and respect, the same harmonious co­operation, the same-vital and fraternal union.

And anyone 'who has carefully observed thetendencies of religious thought and the move­ments of religious bodies during the last half cen­tury-the growth of charity, religious toleration,freedonl of inquiry, and something like genuinecatholicity-cannot fail to see that there has beenand continues to be a steady approximation by theb~tter element in nearly all the churches, towardthe true catholicism disclosed and inculcated inthese pages. As the churches receive more and

142- The True Catholicism.

more of the Divine Humanity, and thus becomeinternally more and more truly human, they come,into friendlier and more helpful relations,-assumea more genuinely human attitude toward eachother. And as the doctrines and spirit of the~ewJerusalem descend with ever-increasing fulnessinto the churches, making them more human inspirit, the time will surely come-it may be fardistant yet-when the church on earth will be, inthe aggregate, like the church in heaven, in thehuman form.

Should it be said that the organization known88 the New Church has failed to exemplifyade­quately the catholic spirit and teachings of theNew Jerusalem as exhibited in these pages, ourreply is: Most undoubtedly. And none knowthis better, ~r are more willing to confess that thecharge is too true, than the members of thisorgani'zation themselves. Nor is this any morestrange than that the spirit and teachings of theNew Testament should have been so feebly illus­trated by the lives and practices of professingChristians generally. But in the movement of thechurches toward a truer charity, a grander catho­licity, a larger liberty, and a higher unity, fore­shadowing the ultimate attainment of a form ofthe church on earth akin to that of the church inheaven, it will not be denied that the new organi­zation, 80 far as it is faithful to the revealings it

Unity with DiverBity. 143

accepts, must and will in due time lead all the others.This is abundantly evident from passages like thefollowing, which are of such frequent occurrencein its authorized Writings, as to form one of theirmost characteristic featu.res.

"There are three essentials of the Church; anacknowledgment of the Lord's Divini~, an ac­knowledgment of the holiness of the Word, andthe life which is called charity. • • • If thesethree had been held as the essentials of the Chur.ch,intellectual differences would not have divided butonly varied it, as light varies the colors of beauti­ful objects, and as a variety of jewels constitutesthe beauty of a kingly crown."-D. P. n. 259.

" Heaven exists ~herever the Lord is acknowl­edged, believed in, and loved. Variety in theworship of Him arising from the variety of good indifferent societies, is not injurious but advanta­geous; for the xerfection of heaven results fromsuch variety. 11 perfection results from the har­monious arrangement of parts that are different.

"The same may be said of the church as ofheaven, for the church is the Lord's heaven onearth. There are also many churches [or churchorganizations], and each one is called a church,and likewise is a church, 80 far as the good of loveand faith rules therein. Here also the Lord makesa whole from different parts; that is, from severalchurches he makes one church."-H. H.56, 57.

" If the members of the church had made loveto the Lord and charity toward their neighbor theprincipal point of faith, doctrinals would then have

144 T he True OatholUJism.

been only varieties of opinion concerning the mys­teries of faith, which they who are true Christianswould leave to everyone to receive according tohis conscience; while the language of their heartswould be, that he is a true Christian who liveslike a Christian, that is, as the Lord teacbes. Thusone church would be formed out of all these di­verse ones, and all disagreements arising from meredoctrinals would vanish; yea, all the animositi(lsofone against another would be speedily dissipated,

. and the kingdom of the Lord would be establishedon earth."-A. C. n. 1799.

"The heart ofthe Grand Man, that is, of heavenand the church, is constituted of those who are inlove to the Lord and love toward the neighbor. . .But the lungs in the Grand Man, or in heavenand the church, are constituted of those who fromthe Lord are in charity toward the neighbor andthence in faith. . . The rest of the viscera andmembers in that Grand Man, are con»tituted ofthose who are in external goods and truths, ... bymeans of which internal goods and truths may beintroduced... These three kinds of men consti­tute the church [that is, the whole Christian church,its 'internal,' 'external,' and 'extremes 'J."­Ibid. n. 9276.

" When love to the Lord and charity toward theneighbor, that is, the good of life, are made theessentials with all and with each individual, thenchurches, how many soever they may be, Inakeone; and each is then one in the kingdom' of theLord. This is also the case in respect to heavenwhere there are innumerable societies, all differ­ent from each other j but still they constitute Qne

Unity with Diversity. 145

heaven, because all are principled in love to theLord and charity toward the neighbor [but in dif­ferent degrees]."-A. C. n. ·2982.

" The varieties and differences of doctrinals [inthe various churches] are innumerable... Butnotwithstanding there are so many varieties anddifferences, still they together form one churchwhen all acknowledge charity as the essential ofthe church; or, what is the same, when they haverespect to life as the end of doctrine; that is, whenthey inquire· how a man of the church lives, andnot so much what are his sentiments; for everyone in the other life- is gifted with a lot from theLord according to the good ofhia life, not accord-

. iog to the truth of doctrine separate from thisgood."-Ibid. D. 3241.

" Since the Lord's kingdom or church on earthderives its doctrinals from the literal sense of theWord, it must needs be various and diverse as tothose doctrinals; that is, one society will professone thing to be a truth of faith, because it is 80

said in the Word; another society will professanother thing for the saIne reason; and so on.Consequently the church of the Lord, since it de­rives its doctrinals from the literal sense of theWord, will differ in every different place; and thisnot only as to societies in general, but sometimesas to particular persons in each society. Never­theless, a difference in doctrinals of faith is noreason why the church should not be one, providedonly there be unanimity as to willing and doingwhat is good."-Ibid. D. 3451.

" All doctrinals whatsoever, if they are derivedfrom the Word, are accepted of the ~ord if the

10

146 '\

The Tru6 OatholUNrm.

person principled therein is in the life of charity;for to the life of charity all things which are ofthe Word ~~y be conjoined; but the interiorthings of ~he Word are conjoined to the life whichis in the interior good of charity."-A. C. n. 3452.

"There are some who are in genuine truths,some who are in truths not glenuine, and some whoare in falsities. And yet they who are in genuinetruths are often damned; and they who are intruths not genuine, and who are even in falsities,are often saved. This will appear strange to mostpersons, but still it is true. Experience itself hasconfirmed it. .For there have been seen in hellthose who were more learned than others in thetruths derived from the Word and from the doc-'trine of their Church, both dignitaries and others.And on the other hand, there have been seen inheaven those who :were not in truths, also thosewho were in falsities, both Christians and Gentiles.The reason that the former were in hell, is, thatthey were indeed in truths as to doctrine, but inevils 8S to life; and the reason that the latterwere in heaven, is, that they were indeed in non­truths or [falsities] as to doctrine, but yet were ingood as to life."-Ibid. n. 9192.

" They who belong to this heaven [the first orlowest] are all in the state of obeying or doing thetruths and goods commanded in the Word, or inthe doctrine of the church in which they wereborn, or by their master or teacher from whomthey have heard that this or that is true andgood, and consequently is to be done. The greaterpart of such persons are not in genuine truths, butare in falsities from ignorance; which falsities are

Unity with Diversity. 147

nevertheless accepted by the Lord as truths, be­cause they have for their end the good of life."­A. E. n. 443.

"Goods are of infinite variety, and they havetheir quality from truths. Hence the good be­comes such 88 are the truths which enter. Thesetruths are seldom genuine, but are appearances oftruth,-and are also falsities, but still not oppositeto truths; nevertheless when these flow-in intogood, which happens when the life is formed ac­cording to them from ignorance wherein there isinnocence, and when the end is to do good, thensuch falsities are regarded by the Lord and inheaven not as falsities, but 88 bearing a resem­blance to truths; and they are accepted as truthsaccording to the quality of innocence [in the re­cipient 8ubjects]."-A. C. n. 7887.

"It is very common for those who have con­ceived an opinon respecting any truth of faith, tojudge of others that they cannot be saved exceptby believing as they do; which, nevertheless,the Lord .forbids (see Matt. vii. 1, 2). Accord­ingly it has been made known to me by muchexperience, that persons of every religion aresaved, if so be, by a life of charity, they havereceived remains of good and of apparent truth."-Ibid. 2284.

" In many instances those who are principled insome particular doctrine, even though it be hereti­cal, think none can be saved who are outside oftheir own pale, or who do not believe precisely asthey do. The reverse, however, is the fact. Forthe Lord has mercy toward the whole human race,

148 The True (JaJ,holitMm.

and desires to· save all universally, and to drawthem to Himself. His mercy is infinite, and doesnot suffer itself to be confined to the small numberwithin the church [that is, in Christendom], butis extended to all throughout the world."-A. C.n.1032.

XII.

CATHOLIOISM OF THE GOSPEL.

ORE catholicism unfolded and presented inthe foregoing pages, is none other than that

of the Church signified by the New Jerusalem ofthe Apocalypse. This is shown by the copiousquotations from the authorized teachings of thisChurch, which claims to be a true Church derivingall its doctrines" from God out of heaven," wheneethe New Jerusalem was seen descending (Rev. xxi.10); or, what is equivalent, deriving them fromthe Divine Word, 88 understood and interpretedby one to whom heaven was opened, and who wasprepared and divinely illumined and commis-sioned for this special pttrpose. .

It has been clearly shown that this Church isnot a mere sect, distinguished primarily by its doc­trines, like the various denominations in Christen­dom. It has none of the narrow and exclusivespirit of sect. It is broad and inclusive 88 thekingdom of heaven. It is the Lord's kingdom onearth, composed of all his patient, humble, faithfuland obedient children-all who have been bap­tized with his baptism, and had their hearts insome measure imbued with his loving spirit. Its

149

150 The True Oatholitis'm.

members are not confined to any particular sect,but are scattered among them all; for among allthe sects are to be found some sincere and humblefollowers of the Lord Jesus Christ; 80me who ful­fil the requirements olthe two primary precepts ofour religion, which require us to love the Lordwith all the heart and onr neighbor as ourselves.And not a few of its members will doubtless be

....found among those of no sect, and who are not ­connected with any religious organization.

Among the members of this Church there exists,as we bave seen, great diversity both in doctrine.and ritual. But this diversity rather. increasesthan lessens its perfection. Such is the case withthe Lord's kingdom or church in heaven. Why,then, should it not be 80 with bis kingdom- orchurch on earth? That there is in the church avariety like that in heaven, is often affirmed bySwedenborg. He says:-

"The perfection ofheaven results from variety inthe different societies there... The same may besaid of the church as of heaven, for the church isthe Lord's heaven upon earth. There are alsomany churches, each one of which is called achurch, and likewise is a church so far as the goodof love and truth rules therein. There also theLord makes a whole from parts that are different;that is, from several churches He makes onechurch."-H. H. 56, 57.

In a marginal note to this passage, we are told,

Catholicism of the GOllpel. 151

" that if good [or charity] were the characteristicand essential of the church, and not truth withoutgood, the church would be one;" and the authorrefers for confirmation and illustration to the fol- .lowing numhers in the Arcana OBle8tia, 1285, 1316,2982, 3241, 3267, 3445, 3451, 3452. These num­bers are all interesting and instructive. In one ofthem he speaks oftIie ancient churches, and says:-

"There was a difference alnong them as at tltis. day in regard to doctrinals; but still they made

one in this, that they acknowledged love to theLord and charity toward their neighbor as theprincipal and very essential constituents of achurch." And immediately he adds: " When thisis the case, that love to the Lord and charity to­ward their neighbor are made essentials with alland each individual, then churches, how many so­ever they may be, make one, and each is then onein the kingdom oltha Lord."-2982.

In another olthese numbers we are told that,­" When different churches are all principled in

charity or mutual love, they have all one end, viz.,the common good, the kingdom of the Lord, andthe Lord himself; in which case the varieties inmatters of doctrine and worship are like th~ varie­ties of the senses and viscera in man, which contri­bute to the perfection of the whole man."-1285.

In another, where the Lord's spiritual church isspoken of, and is said to be "everywhere variousaccording to articles of belief or truths of faith,"it is added :-

152 The True Oatholieism.

"The Lord's spiritual kingdom itself in theheavens is also thus circumstanced, viz.: it is vari­ous according to what appertains to faith, inso­much that there is not one society, nor even~one ina society, who, in those things which relate to thetruth of faith, is entirely agreed with others as tohis ideas. Nevertheless the Lord's spiritual king­dom in the heavens is one, for the reason that allaccount charity the principal thing."-3267.

And in another it is said:-

"Inasmuch as the church of the Lord derives itsdoctrinals from the literal senseof the Word, it will .differ in every different place... Nevertheless, adifference in doctrinals offaith is no reason why thechurch should not be one, provided only there beunanimity as to willing and doing what is good."-3451.

Then, after citing some examples to show howa person who is in error as to doctrine, may stillhave" the Lord's church or kingdom in him," theauthor refers, at the close of the paragraph, to noless than twenty-three other numbers in the Arcana,where may be found a further elucidation of suchpropositions as these: "That charity, and Dot doc­trinal tenets, constitutes the church."-"That thechurch is various 8S to truths, but is made one bycharity."-" That there is but one single doctrine,viz., that oflove to the Lord and of charity towardour neighbor."-" That the church would be oneif all had charity, notwithstanding they differed 88

to worship and doctrinals."-" That the church

Oatholitilfm of the Gospel. 153

would be as the .Lord's kingdom in the heavens,if all had charity."

In another number Swedenborg aSsures us that"all doctrinals whatsoever, if derived from the'Vord, are accepted of the Lord if the person prin­cipled therein be in the life of charity."-A. C.3452. And in the last line 01 the paragraph heinvites our special attention to a previous number,in these words: "See what was said and adducedabove on this subject, n. 3324." And" this subject"is the acceptance of persons who are in false doc­trines (but" grounded in the literal sense of theWord"), provided they are" in the life ofcharity."And the number to whic~ we are here referred, isone of the most remarkable· in t.he Arcana Gales­tia. It occupies four octavo l)ag~, and more thanthree{ourths of these consist of mere references (inall, 159!) to other nUJDbers; the purpose of mostof which is, to show the priority and superiorityof good to truth, or of charity to faith, and thepossible existence of the former along with manyerrors of doctrine, and its possible non-existencewhere many truths are known and believed. Wequote a few of these references to show the empha­sis which the authorized teachings of the NewChurch place upon character or life, rather thanon mere doctrine or belief:

cc That good makes to itself the truth to whichit may be conjoined, n. 3161. That to look from

154 Tlt8 Tru8 Oatholici8m.

faith [or doctrine] and not from love and charity,is to look behind one's self, and to return back, D.

2454. That a knowledge of the doctrinals offaithis of no account if a man has not charity, D. 2049,2116. That doctrinals do not constitute thechurch, but that charity does, D. 809, 916, 1798,1799, 1834:, 1844. That the doctrinals of a churchare nothing unless men live according to them, n.1515. That everyone may know from charitywhether he has the internal principle of worship,n. 1102, 1151, 1153. That the Lord's churchthroughout the earth is everywhere various 8S totruths, but that it is one by charity, D. 3267. Thatthe church would be one if all had charity, al­though they might differ as to rituals and doc­trinals, n. 1809,1285, 1316, 1798,1799, 1834, 1844.That out of many churches there would be madeone, ifan accounted charity and not faith the essen­tial of the church, D. 2982."-A. C. n. 3324.

Such is the clearly revealed character of theChurch signified by the New Jerusalem. So broadand inclusive in its nature, so catholic in its spiritand teachings. So emphatically does it exaltcharity above faith-life above doctrine. In pointof catholicity it stands in· striking contrast withthe churches that have preceded it. It is plainto be seen that its catholicism is identical withthat of the Gospel of Jesus Christ.

Whoever reads the New Testament with closeattention, will see that the Gospel nowhere de­mands assentto a system of doctrines. It nowheremakes belief-save in the Lord Jesus Christ him-

OaJ,hol~ of the Gospel. 155

self-a test of Christian discipleship. Its two greatcommandments-thosewhich contain the substanceof all the rest-those on which it is said, "hangall the law and the prophets "-are, "Thou shaltlove the Lord thy God with all thy heart . . . andthy neighbor as thyself;" and it is added : "Thereis none other commandment greater. than these."And Paul, the prince of apostles, says that" loveis the fulfilling of the law ; " and pronounces char..ity "the greatest" among Christian graces, add..ing: "Though I have all faith, so that I couldremove mountains, and have not charity, I amnothing."

And the promises of the Gospel are not to thosewho believe this or that doctrine, but to those whosehearts are imbued with something of the Lord'sown spirit and life-whose ends and aims are pureand unselfish. Its blessing is pronounced uponthe meek, the merciful, the poor in spirit, the purein heart, the seekers after righteousness-gracesall pertaining to the will and not to the intellect.And the uniform teaching of the Divine Masteris: "Not everyone that saith unto me, Lord,Lord, shall enter into the kingdom of heaven;but he that doetk the will of my Father which isin heaven."-" Whosoever heareth these sayingsof nline, and doeth them, I will liken him unto!' ,vise man who built his house upon a rock."­" Ye are my friends if ye do whatsoever I command

156 The True Oatholicism.

you."-" He that hath my commandments andkeepeth them, he it is that loveth me."-" He thatloseth his life for my sake, shall find it."-" Hethat taketh not his cross and followeth after me, isnot worthy of me." -" My mother and my breth­ren are those who hear the word of Godl and doit."-" If ya keep my cOl1&mandments ye shall abidein my love, even as I have kept my Father's com­mandments, and abide in his love."-" This ismy commandment, That ye love one another 88 Ihave loved you."-" Herein is my Fatherglorified,that ye bear much fruit; so shall ye be my disci­ple8.~'-" If ye love me, keep my commandments,and I will pray my Father, and He shall give youanother Comforter, that He may abide with youforever."-" They that have done good, shall comeforth unto the resurrection of life; and they thathave done evil, unto the resurrection of damnation."-" And, behold I come quickly; and my rewardis with me, to give every man according as his 'Workshall be."-" Blessed are they that do his command­ments,. that they may hav~ right to thetree of life,and may enter in through the gates into the city."

Such is the catholicism of the Gospel of ourLord. Such the test of Christian discipleship.SU9.h the sum and substance of the Christian re­ligion, according to the testimony of its divineFounder. It is Dot mere belief in any system ofdoctrines however true and beautiful. It is some-

OatholiciBm of the G08pel. 157

thing more and higher than this. It is accept­~ng and f~llowing~fter Christ. It is hearing anddoing his precepts. It is losing our life for hissake. It is bearing much fruit. It is keeping God'scommandments, and thereby entering into his love-opening our hearts to the quickening influencesof his -S.pirit-learning to love and serve oneanother as He loves and forever seeks to~save andbless mankind. It is crucifying the natural pro­prium-dying as to the old hereditary life of self­love and love of the world, and Iiving a new lifein and from that Divine-Human Love which is LifeItselfand the Source of all true human life. Andthis may be done-we cannot doubt that it is done-by thousands and tens of thousands who haveand read and reverence God's Word, but havenever read a page of Swedenborg.

And this grand catholicism of the Gospel is seento be identical with that of the New Jerusalem asunfolded in these pages; for the spirit of the NewJ erusale~ is the spirit of the Gospel-the spirit ofthe Lord in his Divine Humanity. An4 this spiritdoes not detract frolIl the beauty or worth of thehighest truths. It does not tend to the undervalu­ing of any of th ecious verities of the New Je­rusalem. O.Q "'-e pt trary it renders its truthsdoubly dear t)-e Con ctiv~ J·ust as a beautiful

~ V ttr & , ·woman beco~~~a ~ beautiful and interestmgwhen seen ~~\I. f1Jore those tender and hUlna-n.e

\I ~8 eSt!J(J6~

f

158 The 2'lrue OatholiciBm.

feelings which incite to broad and generouscharities ;-which prompt her to seek out thepoor, the ignorant, the sick and the sorrowing,and extend a sympathetic !,nd helping hand to thelowly children of toil and want. In like mannerthe large and catholic spirit of the New ChristianChurch gives additional lustre to its beautiful andsublime truths. It is, and must ever remain, oneof their highest recommendations to all earnest andliberal minds; for Buch minds instinctively recog­nize in this spirit something akin to the Lord andheaven. In exhibiting the catholicism of the NewJerusalem, therefore, we are demonstrating to someextent the heavenly origin of the church therebysignified, and possibly may kindle in some heartsthe desire to know more of its exalted and precioustruths. The beet minds are offended and repelledby bigotry, while they are as uniformly conciliatedand attracted by genuine catholicity. Let it beseriously proclaimed as the belief of any sect thatits oum, members alone are Christians-that theyalone cOI!stitute the Lord's kingdom on earth­and thoughtful people will hardly care to inquirefurther into the beliefs of such sect. It will, i~deed, be a wonder if they do not turn from it withloathing and disgust.

I repeat, then-and the reader will admit thetruth of the assertion-that the catholicism of theNew Jerusalem is the catholicism of the Gospel.

Catholicism of the G08pel. 159

This Church rejects none whom Jesus Christ ac­cepts, disowns none whom He owns, unchurchesnone whom He welcomes to h\s fold. On the con­trary, she throws her arms lovingly around all hishumble followers of whatever name or creed, ac­knowledges 88 bone of her bone and :flesh of herflesh all who acknowledge and love and serveHim; and like a true mother, " the Lantb's wife,"fondly cherishes 88 her own children all who have" the Father's name written in their foreheads."

XIII.

TRUTH A. MEA.NS, NOT A.N END.

ORE careful ~eader cannot hav? failed to ~is­cover the Important conclusIon to whIch

the previous discussion has conducted. It is noneother than this: That men are accepted or re­jected of Christ, not on account of the doctrinesthey profess, the truth& they believe, or the ritualthey observe, but on account of the motives fromwhich they uniformly act, the good or evil they in­tend and do, and the kind of life which is the~eby

developed within them. CHARACTER-not as itmay reveal itselfout\vardly .to the eyes of men, but88 it is inwardly in the sight of Him who seeth insecret-this, and no mere creed however true orperfect, is the important thing to be kept steadilyin view.

All who have the spirit of Christ are his chil­dren, and are therefore owned and accepted ofHim, whatever amount of doctrinal error they mayhave innocently and unconsciously imbibed; andall who have not his spirit are none of his, whateverdoctrines they may profess, or whatever amount oftruth they may understand and believe. It is notthe understanding and believing, but the willing

160

Truth a Means, Not an End. 161

and loving-not the knowing but the doing of theHeavenly Father's will, which is the ground ofacceptance with Him, and the test of Christiandiscipleship. It is possible to have much heavenlylight in the understanding, with but little ~f

heavenly warmth in the will. And so, too, theremay be many errors in the head, with much ofGod's love in the heart. But it is the state of eachone's heart which determines his character. If itbe the supreme and governing purpose of his lifeto know and do the will of the Lord, his heart isright 'in the sight of his Maker, and his characterhas, and is continually receiving more and more,the impress of heaven. But if he loves himselfabove all things, and the perishable things of thisworld 88 himsel~ his heart is not in conjunctionwith the Divine; he is a stranger to the Lord's un­selfish love; the warmth and bloom and fragranceof Eden are not his; his character is not of theheavenly type, for his dominant love is of theearth, earthy-the very opposite of that whichrules in heaven.

To know what is our real character, then-ourcharacter as reV~led to the eye of Omniscience­we must know l\'~ aot ruling love is. We mustknow wbether 0 Pot .-exne and governing purposebe to serve the :~s.,pb1 doing good to the neigh­bor, or 'to ser~ ~t'd clutching as many as wecan of the !Or. ~ J/ ~~ world, and rendering as

11 -\It) 8e -t;.a.v- .

'tJ of

\

162 TM True Oatkolici8m.

little service as possible to the neighbor. This is aninfallible test of character-a test which everyonemay employ in determining his own-viz.: Whatis our ruling purpose? What is our end in life­the end to which o11r thoughts are chielly directed,and to the attainment of which all other acquisi­tions, both natural and spiritual, are held subordi­nate? Is it to serve God and the neighbor? Oris it to obtain the honors and riches of this worldfor the mere gratification of pride and self-love?If the former, we are on the direct way to heaven j

if the latter, we are as surely on the road to hell.A truly good and heavenly character can result

only from cherishing pure motives and pursuingheavenly ends; while the opposite kind of charac­ter is as sure to result from cherishing base motivesand pursuing selfish aDd worldly ends. It is theend that a man -aims at, therefore, and not thetruth he accepts or the doctrine he believes, whichdetermines his real character. So that a personmay be said to be altogether such as his end is. Itis the ends we seek, and not the truths or falsitieswe believe, that make or mar within U8 the imageof our Lord. It is these that draw the angels nearus, or drive them far away. Accordingly Sweden­borg says:-

"Man's ruling end is his very essential life ; forhe respects as an end what appertains to his life,or, what is the same thing, what appertains to his

Truth a MeanB, Not an End. 163

love. When the ~od of his neighbor, the generalgood, the good of tbe church and of the Lord'skingdom, is the end regarded, then the man as tohis 80ul is in the Lord's kingdom; for the Lord'skingdom is nothing else but a kingdom of endsand uses respecting the good of the human race.The very angels attendant on man have their abodesolely in his ends of life. So far as a man has re­spect to an end of a like quality with what influ­ences the Lord's kingdom, so far the angels aredelighted with him, and conjoin themselves to himas to a brother; but so far as a man is influencedby selfish ends, so far the angels recede, and evilspirits from hell draw near; for in hell none butselfish ends have rule. From these considerationsit may be seen of what concern it is for everyoneto explore and know the origin of his affection,which can only be known from its end."-A. C.379~ .

Now it is easy to see· that people who hald dif­ferent doctrines respecting the Trinity, the Atone­ment, the -plan of Redemption, the philosophy ofRegeneration, the nature and time of the Resurrec-

• tion, etc., may yet have similar ends in life. We cansee that they may all regard 88 ends "the good of theneighbor, the general good, the good of the churchand of the Lord's kingdom." And if they do,however they may differ externally, or in theirdoctrinal beliefs, they are near akin when viewedinternally. They are alike in respect to theirruling purpose. They have all one Master,Christ,-and are, therefore, all brethren. If, as

164 The Prue OatholitMm.

Bwedenborg declares, "man is altogether such 88

is the end which rules him," and these peopleare ruled By similar ends, then they must be in­ternally and spiritually alike. Notwithstandingtheir intellectual or doctrinal differences, they allbelong to the household of Christ, and constituteportions of one and the same Christian church.

But let no one imagine from what has been saidin the foregoing pages, that truth is of no morevalue than error, or that it is a matter of smallconsequence what a man believes. The NewChurch authorizes no such conclusion. On thecontrary, it holds and teaches that a man's beliefis a matter of great importance. It teaches thatthe more and higher truth one receives, so muchthe mo!e abundantly is he furnished with themeans of an exalted and noble character-themeans of a pure and heavenly life. To cite-a fewpassages from the authorized teachings of thisChurch:- •

"There are some of all denominations withinthe church, who are endowed with conscience;though their conscience, nevertheless, is more per­fect in proportion as the truths which form it ap-'proach nearer to the genuine truths of faith."­A. C. 2053.

" All truths are vessels receptive of good ; there­fore in proportion 88 truths are more genuine andmore numerous, good becomee more capable of

•

\

.Truth a Means, Not an End. 165

taking them as vessels, and of reducing· them toorder, and finally of manifesting itself; till atlength the truths no longer appear only 80 far asgood is translucent through them."-A. C. 2063.

" With those who are reformed and regenerated,charity, which is the essential celestial life, is in acontinual birth and growth and receiving of in...crease, and this by means of truths; therefore themore truth is insinuated, so much the more is thelife of charity perfected. Consequently the stateof charity in man is according to the qu~lity andamount of truth in him."-Ibid. 2189.

"In proportion as truths with man are moregenuine, the Divine which flows-in is more per­fectly received, and in the same proportion man'sintellectual principle is enlightened. • . The ra­tional of those who are in the truths of the inter­nal sense pf the Word, as to doctrine and at thesame time a8 to life, is so far enlightened that thefrillumination is compared to the brightness of thestars and of the sun, Dan. xii. 3; Matt. xiii. 43."-Ibid. 2531. See also 2831, 2269.

From these passages we learn the exceedingvalue of spiritual truth 6S a means to the attain­ment of the higher life. The purer aDd moreabundant it is, the higher and nobler the life that .is placed withiu l1r reach. Men should searchfor truth, tbet-et 0 tJ,S for hid treasure, countingit a pearl of ()te, ice. They should strive toattain the hi~f~e9'1i ~r\'Vs of truth which they arecapableofeoQ.,..... Ii <Je 'jig and receiving, But let

'41\ ~~ etJd1

'~J'eP

166 The Prue Oatholihism.

them guard against the fatal tendency-a tendencyso common in all unregenerate hearts-to exalttruth to the supreme place. Let them see thatthey regard it not 88 an end, but only as a meamto a righteous-life.

" Doctrinals and articles of faith [including allspiritual truth] are not faith, but are only thingsbelonging to faith; for all and each of them aregiven 88 a means to this end, viz.: to make a manBuch as they teach him to be. This is evidentfrom the Lord's words where He teaches that thelaw and all the prophets, that is, the whole doc­trine of faith [in other words, the great end towhich all truth points and for which it is given],consists in love to God and love toward our neigh­bor (Matt. xxii. 34-39)."-A. C. 2116.

"Truth is the instrument [or meaos] of good.••Things instrumental should not be regarded 88

ends, but things essential should be; for 80 far 88instruments are regarded as ends, in the same de­gree essentials withdraw themselves and vanish."-Ibid. 5948.

" Scientifics and also truths should be objects ofregard, but they must regard good as their end.If a man has good for an end, he is then in sightof things consequent, or in the perception oftbingsderived from good; but this perception is in nocase given, unless good be the end, that is, unlessthis end rule universally in all and in every singlething... To regard anything as an end, is to loveit above all other thin~, for what a man loves heregards as ~n end."-Ibid. 5949.

Truth a Meam, Not an End. . 167

Regarded intrinsically, and for itselfalone, truthhas a value but little if any above that of materialwealth. And if not employed in the securing ofheavenly treasures-ifnot applied to the seI:'rchingout and removing of the heart's deep corruptions­it is certain, some day, to take to itself wings andlIyaway.

When people come to attach more importanceto what they believe than to how they live, theyelevate tru th above ita appropriate sphere. Theyno 19nger regard it as a means, but look upon it asan end. Then faith is exalted above charity;doctrine is placed before life; believing is madeparamount to doing; the slightest deviation fromthe creed is watched by secret and salt-appointeddetectives; suspicions of heresy go buzzing throughthe air, like locusts with stings in their tails; someof the best men and women are ostracized-per­haps anathematized; peace and harmony and unityare destroyed; and a state of things results re­sembling more nearly that in hell than that inheaven. Where doctrine or mere belief is thusexalted, the belie~ersare really in the dogma of"faith alone," b wever emphatically they may re­pudiate that d(j 0 'Jl6 with their lips.

But mUltit~ ctt1 bo have been taught false doc­trines, have~ ~ qeS "'l1e1eB8' through penitence andprayer aDo ~"ert t reading and Btudy of theWord aDO" , Je1:t;eadfaBt obedience,been made

~1ID 0

168 TM Prue OatholitUnn.

partakers in a large measure of the gifts andgraces of the Holy Spirit. The Comforter hascome unto them, graciously fulfilling the divine

. prediction, "Howbeit when ,He, the Spirit oftruth is come, He will guide you into all truth."It is a mistake to judge the spiritual state of thesepeople by the creeds they have subscribed. Theyare wiser and better than their creeds. Many ofthem are gifted with spiritual perception. Loveto the Lord and the neighbor, which is the life and80ul of all truth, is in their hearts. Therefore,when they read the Word, their understandingsare enlightened in regard to its meaning. Havingin their hearts the spirit of truth, they are guidedby that spirit into all truth needful for their puri­fication. By faithfully doing the Master's will,they are made receptive of his Spirit, and are thusgiven" to know o( the doctrine," agreeable to hisown promise. This, too, is the teaching of S\ve­denborg. For he assures us that "t/lJury one hasillustration according to the quality of his affec­tion for truth; and the quality of the affection fortruth is such as th8 good of life is."-A. C. 701~.

And, speaking of those" who are in the affectionof truth from good, and thence in the desire ofgrowing wise," he says :-

" Everyone is enlightened and instructed fromthe Word according to his affection for truth andthe degree of his desire for it,and according to his

Truth a Me.an8, Not an ·End. 169

faculty of receiving; for they who are in illustra­tion, are in the light of heaven as to their internalman; for the light of heaven is what enlightensman in the truths and goods of faith. They whoare thus enlightened, apprehend the Word as toits interiors; therefore they, from the Word, makefor themselves doctrine, to which they apply thesense of the letter. But they who are not in theaffection of truth from good, and thence in the de­sire of growing' wise, are more blinded than en­lightened when they read the Word; for they arenot in the light of heaven."-A. C. 9382.

" By revelation is meant illustration [or enlight-.enment] when the Word is read, and in such caseperception; for they who are in good and desiretruth, are so taught from the Word.•• The rea­80n why these have revelation, and they who arein evil have not, is, that all and singular things inthe internal sense of the Word, treat of the Lordand his kingdom, and the angels attendant on manperceive the Word according to the internal seuse;this is communicated to the man who is in good,and reads the Word, and desires truth from affec­tion; • • • for the understanding ofBuch a man isopen into heaven, and his soul or internal man isin consort with the angels."-Ibid. 8694.

." They who are in the love of truth for truth'ssake, and not for the·sake of self and the world,are enlightened in the Word when they read it, andsee truth, and ~ ke for the1n8elve8 doctrine. Thereason of this .. OJ btlt such persons communicatewith heaven, tJ... lS, t -th the Lord; and being enlight­ened by HilQ ~bs ",I re led to see the truths of theWord as t4~" tbe'f II en in heaven, for the Lord

I\. " sa.~pfe .

170 The True OatholiaiJrm.

:flows-in through heaven into their understand­ings."-A. C. 9424. See also n. 3773,8780,9405;A.E.190.

From what has now been said, and from thequotations made from the authorized Writings, thereader will see that the New Christian Church­broad and inclusive as it is-does by no means un­dervalue or lightly esteem spiritual truth. On thecontrary it teaches that men are everywhere en­lightened, regenerated and saved by means of thistruth. Even they whose creeds are burdenedwith error, and who have imbibed many false d~trines from their religious teachers, are still blessedwith II large amount of truth touching their dutyto God and their fellow-men. And if they areobedient to the dictates ofduty, and earnestly striveto do the Divine will a8 they understand it, theyhave the Holy Spirit to enlighten and guide them;they receive truth by an internal way superior towhat is taught in their creeds; they are gifted withperception; and therefore, when they read theWord, " they make for themselves doctrille " underthe enlightening influence of that Spirit which theSaviour promised should guide his disciples intoall truth. Even these, therefore, are not savedwithout truth, but 801ely through its instru­mentality.

Yes: It is the truth which shows us our truespiritual condition; which reveals the real.nature

Truth a Means, Not an End. 171

of the hell within us, and shows us how it is to besubdued; which points the way to that hea~enorstate of bliss for which we were all created, andencourages us to walk therein; which disclosesthe dangers and the subtle snares that continuallybeset our pathway; which opens and reveals toour inner consciousness something of the Divinenature--something of that supreme Goodness, thatunutterable Love, signified by the Father in theheavens. Only through the instrumentality ofdivine truth, and by religious obedience to its re­quirements, can we be brought into a state of bliss­ful conjunction with the essential Divine Love­the Father; as saith the incarnate Word whenspeaking as thevery Truth Itself," No one comethunto the Father but by me."

XIV.

CONCLUSION.

DUE theological writings of Emanuel Swe­denborg 80 often and extensively quoted in

the foregoing pages, are regarded by all who havestudied them thorougLly, as the writings of a manwho was specially prepared for one of the sublim­est of human missions ;-0£ • man who was di­vinely illumined and commissioned to open for usthe deep and heavenly meaning of the SacredScripture, and to teach therefrom the true doc­trines of the Christian religion. His writings,therefore, contain the doctrinal teachings of theChurch signified by the New Jerusalem, and henceare often· spoken of as the divinely authorizedteachings ofthis Church.

The reader must judge for himself whether theCatholicism set forth in the copious extracts here­in made from these Writings, be of such a char­acter 8S to justify the high claim advanced forthem touching their nature and origin. Is it whatthe title of this book declares-the true Catholi­cism? Does it reflect the large, reasonable, mer­ciful and loving spirit of the Gospel-the spirit of

172

Oonclusion. 173

our Divine Lord and Master? Is it wholesomeand benign in its practical tendency? Is it alOO­

. gether worthy of the heavenly origin claimed forit?

If th~ questions must all be answered in theaffirmative, then the reader may fairly presumethat the teachings ofSwedenborg on other subjectsare what they claim to be-a revelation of newtruth from God out of heaven, higher and purerthan the church has hitherto known, and calcu­lated to develop or build up a higher and noblerlife. And if he pursues the inquiry with candorand some degree of thoroughness, he will shortlyfind his reasonable presumption settling.into anabsolute truth,-supported, too, by such an over­whelming weight of evidence, that belief will befound far easier than denial or doubt. He willfind all the doctrines of the Christian religion asset forth and expounded in these Writings, asmuch superior in point of consistency, rationality,Scripturalness, and practical utility, to anythingheretofore formulated in the creeds or taught inthe old theologies, as the Catholicism unfolded andexhibited in tbese pages is superior to anythinghitherto found i religious books or embodied inthe symbolsof n of the churches.

It is incQth \111 on all who accept or professthese newdo~ ~betJt to seek, in their teachings, 88

well B8 in t~~fiPeS~tions and intercourse with'( ~ .

e~

174 The True Catholici8m.

other Christians, to illustrate the Catholic spiritof the New Jerusalem as disclosed in the fore­going pages ;-to acknowledge-not merely withthe lips, but in life and practice-that all who .truly love the Lord and are in charity toward theneighbor, however they may differ from us indoctrinals, are owned and accepted of the dearRedeemer, and constitute a portion of his familyand household. They may thus do .much toweaken and dissipate the silly prejudice againstthe doctrines of heaven that still prevails exten­siveJy, and win for these doctrines the favorableregard of multitudes who need their enlighteningand comforting power. But bigotry and sectarianexclusi"eness belong to the Old Dispensation, notto the New; and their manifestation is sure to re­pel the most thoughtful, progressive and liberalminds.

Let the Catholicism unfolded and presented inthese pages, be received and acted upon by Chris­tians generally, and what a change would bewrought in nearly all e:x;isting churches I Nolonger expecting or desiring a dead uniformity inmatters offaith, seeing that this is not accordingto divine order, the utmost degree of· intellectualfreedom would be everywhere respected and en­couraged. New views of truth that often dawn onwaiting minds, would cease to alarm or disturb.Church schisms arising from unequal mental

Ooncl'U8ion. 175

growth, different degrees of regeneration, and theoccasional introduction of ne.w views by some,would DO longer exist. There would be no roomfor schism. The heresy-hunter's occupation wouldbe at an end. Quiet churches would no longer bethrown into convulsions by the suspicion, or themore terrible whispers, that their minister is de­parting from the "standards." Live clergymenwould spring up in a thousand pulpits, where noware only dead ones. Mr. Dryasdust would beginto give bis people something besides mere creed­gleanings and doctrinal expositions with "proottexts." Deacon Fossil and his tri be would havea higher and worthier object in going to church,than measuring the prayers and sermon by theConfession of Faith. The bigot-maker's tradewould be given up, since there would no longer bea demand for his wares. Neighboring ministerswould find something better to do, than to arraytheir congregations against each other merely onthe ground of some difference in doctrine. Townsand villages of one or two thousand inhabitants,would no longer be divided into a half-dozen wor­shiping congregations, because of the essentialimportance "lli b each one attaches to his ownparticular lie c. but they would together formone church 'l~ \yS, gregatioD, with charity for thefundam81lfltl tl "or of their creed. Men wouldbe held ill~ ,rti";01; on account of their belieD,

\e~'

176 The ~ OatholieiJnn, .

but on account of their lives. Sects might stillremain, but the pernicious and hateful spirit ofsect would be cast out. Christian life and char­acter-a meek and gentle temper, patience in sutfering, resignation under trial, a noble self-forget­fulness and self-denial, a generous devotion to thegood of others, an unswerving love of justice, afirm and unwavering trust in Divine Providence,a brave, humble, forbearing, loving and forgivingspirit-these, accompanied by a devout acknowl­edgment .of Him from whom all good dispositionsand all right feelings proceed, would be held up asthe supreme objects of desire, and surer tests ofChristian discipleship than any mere form of faithor articles otbelie! There would be but one partyin all the churches, and this the party of freedomand progress and devotion to high and nobleends; the party seeking, as its grand and supremeobject, an inward spiritual renewal after the imageof the Lord Jesus Christ; the party bent on over­coming, in the strength of the I.Jord, the kingdomof Satan everywhere-the demons of pride, ava­rice, selfishness, sensuality, and all infernal incli­nations which defile the sanctuary of the humanheat:t, and establishing in their stead the oppositeheavenly dispositions-Christ's own kingdom ofrighteousness, purity and peace.

Let the Catholicism herein proclaimed be gener­ally received and adopted and carried into prac-

Oonclusion. 177

tice, and these results cannot fail to follow. Thatprinciple which in ancient times united so manyand various churches into one, still retains its orig­inal potency, and is able to do the very same to-day,provided it be acknowledged as fundamental inthe church. It is fundamental in the Christiansystem-so taught, and often with strong empha­sis, in the revelations made for the New ChristianChurch-so declared by the great Author andFounder of our religion, the Lord Christ Jesushimself: Let all his professed followers accept itas sucb, and govern their lives accordingly, and itstransforming power would soon be seen, and itswondrous influence be felt.

THE END.

HBVElf DVEALBD. .Being • Popular Pre.entatlon of8wedenbor«'1 Dilololurel about Heaven, with the Concur­rent Testimony of a few Competent and Beliable Witnelses.By B. F. BARRETT. Pp.382, 12mo. Extra cloth. Price, $1.00.Philadelphia: Porter &; Coates.

CONTENTs.-Swedenborg the Chosen Instrument; Objections An­swered; The Origin of Angels; The Essential Nature of Heaven;Character of the Angels; Verdict of Reason and Ex:perience; Tes­timony of Scripture; The Sure Way to Heaven; LIght and Heatin Heaven; PracticaJ Tendency of this Disolosure; Environment inHeaven, and What Determines It; Sooieties in Heaven; TheHuma.n Form of Heaven; A Heaven for the Non-Christian World;Are Earthly Relationships Continued in Heaven? Meeting andRecognition of Friends in the Hereafter; Personal Appearance ofthe Angels; Rejuvenesoence and Growth in Heaven; Houses andHomes in Heaven; Garments in Heaven; Children in Heaven;Sex and Marriage in Heaven; Conjugial Love-Its Nature; Prac­tical Considerations; Work in Heaven; The Three Heavens, a.ndHow Related; Eternal Progress in Heaven; Consooiation of An­gels with Men.

II There evidently has never been published so lifelike a presen­tation oJ the future life of the blessed, aooording to what. Sweden­borg claims to have seen, heard and experienoed, and aooording torea.son, soience a.nd the Soriptures, as is found in this book."­Mount Joy Herald.

,t Singularly pure and beautiful and rational is the spiritual at­mosphere pervading the book, & perpetual invitation to cherish thegood and reje~t the evil."-Bodon Herald.

- "The beautiful, yet thoroughly practical, teachings of Sweden­borg oonoerning the future life, are clearly and concisely given byMr. Barrett in this fair-sized volume-and a most readable and in­structive volume it is."-Boston Evening Transcript.

II C!car, oogent and earnest. • • • Well aooommodated to thestates of those whom it seeks to influenoe. We believe it will be a.useful work in the missionary field."-NetD-OhurcA MeBBenger.

"The book deserves to be ola.ssed with 'Noble's Appeal' and, Des Guay's Letters.' It presents, to be sure, but a single doctrine,but that is a doctrine which leads the way to all others."-NewJerusalem Magain.e.

et It is perhaps the best work of the kind that has been published,• • • and will assuredly-lead many readers to a fair and candidexamination of the new dootrines, and to a favorable reception ofthe remarkable diselosures in the writings of Swedenborg. . . .Every Christian minister should have a oopy for his teachings onthe life beyond the grave."-New-Ohurch Independent.

1

A Methodist Doctor of Divinity writes:"The views of Swedenborg on the heavenly state are 80 rational,

&0 completely in harmony with the laws of our spiritual being, andabove all so consonant with the Divine Word, that I can hardlyconceive it possible they should not be oorrect. . • • I thinkyour book [HeaVeD Revealed] is calculated to do much good, bygiving its readers more exalted and rational views of the heavenlystate than those ordinarily entertained."A Unitarian minister. writes:

"I have reatJ. your book [Heaven Rtmealed] with interest andprofit. • • • While I cannot aooept all its teaching, it doesmake the spiritual world seem, aB it i., something real, and giveslion idea of Beaven and Hell to which, in the main, our common

.sense responds. I thank you for the book."A Baptist minister writes:

"I have examined Heawm RetJea,led with the deepest interestand great delight. I know of no work equal. to it. It is bothcharming and oonvincing. The chapter alone on 'The Origin ofAngels' is worth the price of the whole book."A Presbyterian minister ssys of it: .

" Anything so suggestive ofnoble spiritual ideals as this book is,should be gratefl111y weleomed by every one who is working forhumanity's uplifting and, regeneration."An Episcopal mInister writes :

"I consider it a very great privilege to have been permitted to.read these works [HeafJen Rtmealed and fie NetJJ YielD 01 Helll.The two should be read in connection. Their practical tendenoyseems to me to be good, and only good."A Congregational Doctor of Divinity writes:

(t Though not. disciple of Swedenborg, I am not averse to rec­ognizing the great things effected by him in the domain of religiousthought. In what your book says ooncerning 'the essential natureof heaven,' 'the sure way to heaven,' 'environment in heaven,''homes,' 'ohildren,' 'work' and 'progress in heaven,' I find muchthat is sensible and helpful, and very little to dissent from or toqualify. • • • From what I have been able to read of it, I amdisposed to read more, and to thank you for the work."

THB SCIB.CB 01' COBBI:8PO.DB.CBS ELUCIDATED.The ICey to the Heavenly Keaning of the Soripture.. ByRev. EDWA.RD MADELBT. 741 pp., 8vo. Cloth. -Prioe, $1}15,post-paid. To ministers and theolQgical students, $1.25.The most oomplete and exhaustive treatise on this subject ever

published. A pamphlet of 161ages, containing the Table of Con­tents and other important an in~ting matter, sent gratis on.pplication.

2

TBB ow VIEW o:r HELL. By B. F. BARRETT. pp. 215.Cloth. 50 cts. (A companion volume to Heave"" Revealed.)

CONTENTS.-The New Dispensation; The Old Doctrine or Hell;The New View; Sheol, Hades, Gehenna, and the Lake of Fire; Hell-the Chosen' Home of All who go there; The Duration of Hell;Evidence-Philosophical and Scriptuml; Why Cannot the RulingLove be Changed after Death? Displays of the Divine Benignityin Hell; Is Hell Undergoing any Change? if so, What? The Deviland Satan; Practical Bearings of the Question; How to EscapeHell.

"A really valuable contribution to the world's stock of religiousideas, and we commend it to our readers as worthy of attentiveperusal."-New York Sun.

" A succinct and intelligible statement of Swedenborg's doctrineof retribution. It contains much that is profoundly true, and muchthat is exceedingly suggestive."-New York Indepet.dent.

"There is not a man or woman in the world, who would not bebenefited by the reading of this book."- Weatfield Newa-Letter.

A deacon in a Baptist church writes:"The New View of Hell has given me a great deal of new light.

I consider it, in connection with Heaven RetJealed, which I read afew weeks since, two volumes that should be in every library, andfrequently read."

LETTERS OW SPIRITUAL SUBJECTS: In Answer to In­. quiring Souls. By Dr. WK. H. HOLCOMBB. 405 pp., 12mo.

Cloth." Price, $1.01. .

"(Extract from tJ PrifJate Letter-by penniaBion.)"Dr. Holcombe's last words [one of these 'Letters' in NetD­

{1hurch Independent, April, 1882] depict with such startling truththe states through which some of us have been and are still beingled, that we have been deeply impressed by them. Two or threeministers in whom the new life is working death to the old forms,have been deeply moved by that article; and one of them, whosename is familiar throughout this country and England, begged meto get the whole series for him. 'I have been strangely quickened,'he said, 'by Dr. Holcombe's words. The only real spiritual pabu­lum I get, comes from this direction.' This man is a leader in agreat denominational body, and the centre of one of the widestm~vements of the present day."

A 48-page pamphlet, containing Title, Preface, Table o/Oontenta,and four of the Letters, sent gratia on application to

B. P. BARRETT, Germantown, Pa.S

"The Swedenborg Library."COJlPL1llTB In 12 volumes, avera¢ng 250 pages each; consisting

of choice selections from the writings of Swedenborg topicallyarranged, with a full Table of Contents. The grea~ Swede's re­lIgiou8 and ethical teachings are here presented in a condensed,Intelligible, neat. and extremely cheop form; with a very beauti­ful portrait of the author In Vol. XII., which contains 300 pages.The titles of the several volumes are:

1. Death, Belurrection and the ludgment.2. Heaven.3. Freedom, Rationality and Catholioity.4. Divine Providence and itl Lawi.5. Charity, Faith and Works.6. Free-Will, Bepentance, B.efor"'on and Repneration.7. Holy Soripture and the Xey '- kl Spiritual Sense.8. Creation, Incarnation,Bedemption, and the Divine Trinity.9. M:arriage and the Sexel in both Worlds. .

10. The Author'. Memorabilia.11. The Heavenly Doctrine of the Lord.12. 8wedenborg: With a Compend of hia Teachinp.

80ME OF ITS BECO••ElfDAT:EONS.1st. It gives the substance of Swedenbor~'steachtngsinacom..

pact form, and in his own words (translated), with references tothe works whence the extracts are taken.

2d. It classifies the subjects 80 as to make it easy for the readerto fiod whatever spiritual instruction he may be seeking.

3d. It does not fnterfere with but helps all othcr enterpriseswhich aim to disseminate the highcst truths, and to promote theupbuilding of the true Church on earth.

4th. The volumes are of such a convenient size, that one oftheln may be easily carried in the coat-pocket.

5th. Any volume of the series makes a beautiful gift-book toa friend, or to any seeker after the highest truths.

6th. Each "olume being~ompleteIn itself, may be purcba8eclseparately when 80 desired.

7th. The work is 1J0tten up in a very tasteful st)"le, and theseries makes a beautiful and valuable addition to an~' Iibrar)'.

8th. La.st, but not least, of its recommendations, is its cheap­uess,-being about hal! the usual Drioe of similar works.

Price 60 cents a "olume (extra cloth); and $8.00 the set.elegantly bound io 6 volumes (2 vols. In one), in half Turkey mo­l'occo-titles on the backs In gilt letters.

.A liberal discount to ministers and theological students.

Addre88 Swedenborg Publishing Association.

Or. B. F. BARRETT, GERMANTOWN, PA.

1

WHAT GOOD JUDGES THINK OF IT.THE following extracts are from letters received

by the Editor from 8eventeen intelligent New Churchministers :

"The SWEDENBORG LIBRARY plan excites the universal ad-miration of those whose attention I have called to It." .

... Exactly what it ought to be, beautifuL attractive, and nottoo large. Such books are read. I regard this enterprise as thebest yet started to promulgate the heavenly doctrines."

"This seems to me just what we need; 1 am delighted with It.""I think the idea is a very ha.PPY one; I have shown the book

to several of our people, and all give it unqualified praise.".. I like the project very much. • • • Sure lOU will be gratifted

with the reception which the SWEDBNBORG IBRARY will meet."" Splendid! Just the thing that is needed by a large class of

readers even in our so-called New Church Societies.""You are doing just now, in my estimation, the greatest work

of your life; and my heart's wish is that every member of theChurch may encourage you in it."

"I have received and read several volumes of the SWEDEN­BORG LIBRARY with great interest, because I found in themthe best missionary books that 1 have ever read."

" Just the thing for our [mi88ionaryl work••• 1 like it verymuch, and believe you are doing a goOd service."

.. The SWEDlllNBORG LmRARY supplies the want I have feltfor some time, and proves very acceptable and convincing read­ing to beginners."

"The volumes are convenient for famllyand 80cial reading,and form admIrable text-books for adult classes, and elderclasses in Sabbath-schools."

.. I think you are engaged in a noble work tn bringing out the8Ubstance of SwedenboI'K's teachings In. such an attractive andinexpensive form as the SWEDENBORG LIBRARY."

.. The pubJication of the SWEDENBORG LIBRARY meets myheartiest approval. It was a well-conceived Idea, and bas beencarried out In great good taste."

"This series of New Church works has, in my judgment, noequal for gIving to the masses the grand truthS of the NewAge."

"The little books are delightful. Volume 12 is a perfect trealJ­ure, alLd must meet a very general want."

"I find the SlVEDENDORG LIBRARY every way satisfactory. Ideem it among the very best works of the Church."

"I am more and more delighted with what 1 800 of theSWEDENBORG LIBRARY. Volume 12 seems to me one of theveley best things we have in the literature of the Church."

2

"THB SWEDENBORG LIBRARY!·

OPINION OF THE NEW-CHURCH REVIEW.The following is copied from the July (1882) number

ot 1;he NeuJ-(Jh,urch BettievJ, and Is from the pen of Bcompetent critic, and one of the most intelligent andlcholarly m1D1sters in the New Church.

"Of the 'Swedenborg Library,' as edited by Mr.Barrett, and published- in the neat, elegant and at­tractive little quartos, we may justly say that it willoe hard to find any other printed matter in the world,which will so worthily occupy an equal twelve inchesof shelf-room. This little Library is a specialty, in­deed. It is devoted to one and only one theologicalsystem} but that a very catholic and· cODlprehensiveone; 80 that there is hardly a principle in science orphilosophy, a question of morals, or of life, or of death,or of the here, or of the hereafter, that is not eluci­dateJ in it. But it is analytic also, and so thoroughly&Ild admirably 80, that we find here its peculiar value,not only to the world at large but to the New Church­man himself, to whom the theology here presented isalready tolerably familiar. .

"Incalling attention to the SWEDENBORG LIBRARYin these pages, we have not in view so much to adver­tise the work, already far more widely known than isthe REVIEW, as to dwell upon certain features whichcommend the books, especially to the familiar and con­stant use of the New Church, especially in the familyand in the instruction of youth.

"We need say but little about the advantages theLibrary offers to the world at large. The hand~andinexpensive, yet thoroughly tasteful little volumes,speak for themselves., and are sure to find a welcomeentry into thousands of homes and libraries where themore sombre and stately volumes of the complete

4

"THE i;WEDENBORG LIBRARY."

editions of the author, or the more elaborate and pon·derous single treatises, would be politely declined ad­mission. The advertising circular calls attention toBorne of the' distinguishing merits and obvious advan­tages of this series,' enumerating among these itscheapness, its convenient size, its attractiveness, itsconlpactness and brevity of statement, and the aid itaffords to the reader in its classification of 8ubjects. Itis especially the last-named feature which commends'the work, in our judgment, and which puts the NewChurch, as well as the general reading public, underspecial obligation to the painstaking editor of 'thisseries.

I.' The diffuseness of Swedenborg's style has beenthe geneml complaint urged by most novitiate readers,and the very vastness of the field his writings cover,makes the investigation of thenl seem at first an almosthopeless task. Just where to tum for enlightenmenton this or that special topic, has not been always atthe command of well-read New Churchmen, withoutthe aid of the sOlnewhat rare indexes; and then nolittle time is consumed in searching for passages, inhalf a dozen volumes it may be.

"Now we would not think for a moment of recom­mending this analysis of the writings by Mr. Barrettas a substitute for any student to adopt in any thor­ough or fundamental investigation of any topic. Theeditor never intended them for this use. He refershis readers to the complete works of Swedenborg forthe thorough and final study of any of these 8ubjects.But we are free to say that for a ready reference anda convenient summary of what Swedenborg has saidon any of the themes here mentioned, we do not knowwhere to look for a more valuable work than this.Moreover, it is of the first importance that in thestudy of any subject there should be an order an~

5

"THB SWEDENBORG LIBRARY."

a progressive classification of truths, as well as ananalysis. And bere is where we have found muchto admire in these little books.

,,, With the helpfulness of this orderly arrangementof the contents, we have been especially impressedin Vol. I., on 'Death, Resurrection and the Judg­ment,' and in Vol. VIII., on 'Creation, Incarnation,Redemption and the Trinity.' Anyone can see at aglance that this is the natural order of these topicswhen considered together, and the plan of the respec­tive volumes is arranged accordingly. But few havethought, perhaps, what a complete whole each of thesegroups makes when thus considered together, andwhat a clearly defined and lasting impress a carefulstudy of such a treatise must leave in any thinking .mind....

"Take this little book on Death, etc., Vol. I. Herea man is literally introduced into the spiritual worldat the threshold. He is led upward.. through the proc­ess of physical dying, having first been described in ,his real being, that is, as consisting of a spiritual andimmortal body, clothed on earth with a temporarymaterial one. Arriving in the spiritual world he isshown what manner of life the spiritual body leads;then he is led through the several stages of the resur­rection, or the development of the real man out ofall the outside concealments which in some measureatten~ him even into the world of spirits, until atlength he is brought to that knowledge of his real,abiding, unchangeable character or fitness for heavenor hell, which constitutes the judgment. Then isbriefly described the quality of the life in heaven andin hell, and some practical guides for us all as to 'theway that leade to heaven,' while we are still under­going the discipline of earth. The little book is awonderful mariner'8 chart for a world that reaches

. 6

"THE 8WEDENBORG LIBRARY."

uut into eternity. It will suffice for all the funeral dis­courses that ever need be uttered, so far as instruc­tion goes; and it tells a man more of what he is madeof, than all the volumes of ancient or modern philos­ophy put together. And yet this is but one of theselittle treatises.

"In Vol. VIII. the arrangement is indeed drawnfrom the author's True Ohristian Religion; but thesubject of creation is wonderfully elucidated by thecitations from the Divine Love and Wisdom. No sys­tem of pure philosophy could present a more orderlyor logical sequence than is here observed, in startingout first with God as the sole Creative Substance, thendiscussing the materials, the form and process of crea­tion by the method of discrete degrees, then the endsor uses of creation, then the completed creation oruniverse, as an image of the infinite; then the influxof spirit into nature, or the relation of matter to lifeand of the natural to the spiritual world. Froln thisprimary discussion the book proceeds to the descentof Jehovah God into the created world or into natureas man, for the purpose of the redemption and salva­tion of the human race. This embraces the discussionof the Incarnation, of the union of Humanity withDivinity in the Lord; also the wars with the powerof evil, or the 'conflict with the hells,' by which theLord succored mankind and restored the race to spir­itual liberty and to the light of divine truth; andfinally, the 1101y Spirit and its operation, and thedivine Trinity, what it is and what it is not; and theDivine Providence as directing the fOl'mulating of theChristian creeds, ten ching a trinity of persons ,vith aview to ,protecting the Christian church from Arian­ism, or the utter rejection of the r~ord'8Divinity untilthe time of his second coming, to show us in Himself", plainly of the Father; '-this sublime progress of

7

"THB SWEDENBORG LIBRARY."

truths is here unfolded to the reader with an admi.rable order, conciseness and simplicity ofarrangement,which makes the study of the subject an attractiveone, and leaves a most satisfying impression, becauseclear and well defined.

'" We might instance the features of others of thesevolunles which have especially delighted us; but thechief merit in all, is this excellent arrangement bywhich the reader finds 80 conveniently at hand a brief8urvey of the most interesting truths on the subjectbefore him. For purposes of religious culture, 01- fordevotional reading as a spiritual exercise most health­ful for every Christian, we cannot too highly commendthe volume on lJlree Will, Repentance, Beforrnation andRegeneration, as a most practical and genuinely usefulguide to a man's everyday thoughts and character.

" The volume on Heavefl, far from being a mere repe­tition of Vol. I., is a survey cI the regenerated humanlife, and a picture of a perfect society with its uses andits delights as exhibited in the actual life of angels.It is as beautiful and wonderful as any Utopia withthe advantage of being very real, and. attainable toall who will accept the simple rules of citizenshiphere laid down.

"The volume on 'Holy Scripture and the Key toits spiritual sense, ' contains not only the general doc­trine of the internal sense, but is full of practical andpointed illustrations of the doctrine of correspond­ences; concluding with some 'trials of the key,' andan example of 'its power to unlock Rev. xxi.' Thisvery plain presentation of the subject cannot but im­press favorably the minds of the young; and we donot se6 why the study of the Word by this meansshould not become a fascinating as well as edifyingenlployment for youthful minds, provided it be done

I'reverently and in a religious spirit."8

THE SCIENCE OF CORRESPONDENCESELUCIDA.TED.

The Key to the heavenly and true Meaningof the Scriptures.

Ready November 1, 1888. The most exhaustive andcomplete work ever published on this subject, and onewhich can hardly fail to arrest the growing skepticism inregard to the Divine authorship of the Bible, and winfor this Book a more profound, intelligent, and universalreverence. No sincere seeker after spiritual tru.th, andespecially no minister or theological student, should bewithout this most instructive and valuable work.

Part I. is the work of an English author (Rev. Ed­ward Madeley), greatly enlarged, and enriched by morethan 400 interesting and valuable notes (illustrative andconfirmatory), consisting chiefly of extracts from some800 distinguished authors, from Origen and Augustinedown to the present time; besides many from.Jewish andheathen writers.

Part II. contains Goyder's "Key of Knowledge," Hind­marsh's "Key to Numbers, Weights, and Measures" usedin Scripture, also his "Key to Precious Stones," andeleven articles by different New-Ohurch writers in furtherelucidation of the general subject; with a rich and valn­able Appendix, and a complete Index. The whole makingupwards of 700 octavo pages.

It is, without doubt, one of the most important collat­eral New-Ohurch works ever published.

Price '1.75 (cloth-bound), post-paid; or two copies toone·address for $3.00. Sent to minister, and theological,tudent" or to persoIis intending it 88 a present to someone of this class, on receipt of 11.25-less than half theaverage publisher's price. A copy of OONTENTS, PBEFAOE,eto., sent gratia on application to

The Swedenborg Publishing Association,

or B. F. Barrett, Germantown, Pa.I

THE 8WJmmnlORG LIBBABY : 12 beautiful volumes of 250pp. each; giving the substance of Swedenborg's religious andetnical teachings in a condensed form, with a full Table of Con­tents. 50 cents a volume; $5.50 the set.TITLES.-VOJ. 1. Death, Resurrection and the JUdgment.-2.

Heaven.-3. Freedom, Rationality and Catholicity.-4. DivineProvidence and its Laws.-5. Charity, Faith and Works.-6. Free­Will, Repentance, Reformation and Regeneration.-7. HolyScripture and the Key to its Spiritual Sense.-8. Creation, Incar­nation, Redemption and the Divine Trinity.-9. Marriage andthe Sexes in both Worlds.-l0. The Author's Memorabilia.....::-ll.The Heavenly Doctrine of the Lord.-12. Swedenborg: Wt., aCompend of his Teachings (and Portrait of the Author).

NO. NEW -CHURCH POPULAR SERIES.1. TlIP WORLD BEYOND. By Rev. JOHN DOUGHTY.

I. TO OW-CHURCH THEOLOGY. By Rev. J. H. SlfITH­SON.

8. APHORISKS OF THE ]fEW LIFE. By Dr. W. H. HOL­COMBE: with a beautiful Portrait of Swedenborg.

4. THE TRUE CHABACTEB, OJ' THE BIBLE. By Rev. L. P.MERCER.

6. THE QUBSTIO:l', What are the Dootrines of the :l'ewChuroh' AlfSWERED. By B. F. BARRETT. .

8. THE XEY 01' XNOWLEDGE. By Rev. T. GOYDER."I. IS A NEW CHURCH POSSIBLE' Seven Neighborly Talks.8. FOOTPRInS OJ' THE lIEW AGB. By B. F. BARRETT.9. THE GARDE. OF EDEB. By Rev. JOHN DOUGHTY.

10. HELPS TO SPIRITUAL GROWTH. By W. H. HOLCOHBE.

The above works, averaging about 200 pages each, are designed'to meet a growing popular want. They J>resent the doctrines,philosophy, and spirit of the New Church In a simple, clear, a.ndconcise manner; are neatly bo und in cloth, and remarkably cheap.30 cents a volume, post-paid.

LECTURES O. THE OW DISPDSATIOB'. By B. F. BAR-RETT. 328 PI!. Cloth. Price, 60 cents. -

LETTERS TO BEECHER OB' THE FUTURE LIFE. By B. F.BARRETT. 191 pp., 12mo. Cloth. Price, 50 cents.

LETTERS TO BEECHER OB'THE DIVINE TRINITY. ByB. F. BARRETT. 160 pp., 12mo. Cloth. Price, 50 cents.

THE NEW CHURCH; Its Nature and Whereabout. ByB.F.BARRETT. 213 pp., 12mo. Cloth. Price, 50 cents.

fHE JlA.N AND HIS KISSION. In two Parts. By B. F.BARRETT. 60 pp., 12mo. Price, 5 cents.

Sent (post-paid) by The 8wedenborg Publishing Assooiation,Germantown, Pal, on rece'ipt of the prices here named.

For Bale also at all Bew-Churoh Dook-rooml.4

Formerly.12.50

1.501.&01.50.1.251.251.251.001.00

E. H. SWINNEY,10 Cooper Union, HEW YORK: CITY.

10

SWEDENBORG'S THEOLOGIaAL WORKS

The American Swedenborg Printing and Publishing S0­ciety, desirous of securing a wider circulation for Sweden­borg's writings, offers its large, uniform, ~tavo edition ofhis Theological Works, on good paper and well bound. incloth, at the following greatly reduced prices:

Per Vol.True Christian'Religion. 982 pp '1..00Arcana CCBlestia. 10 vols., 5792 pp............. 60Apocalypse Revealed. 2 vols., 1100 pp........ 60Kisoellaneous Theologioal Works. 526 pp.. 60Conjugial Love. 472 pp.. 60Beaven and lIell. 875 pp.......................... 60

. Divine Providenoe. 808 pp........................ 60Divine Love and Wisdom. 199 pp.... 60)lour Leading Dootrines. 247 pp........ 60

When sent by mall, the following sums must be added forpostage: T. C. R., 24: cents; A. C., 18 cents each vol.; A. R., 15cents each vo].; M. T. W., 16 cents; C. L., 15 cents; H. H., 16cents; D. P., 11 cents; D. L. W., 8 cents; F. L. D., 10 cents.

SPEOIAL OFFER TO OLERGYMEN.This Society o1rers U> clergymen of all denominations Its full

set of Swedenborg's Theological Works (19 volumes, 8vo), con­.. taining 9.434 pages, on good paper, well bound in cloth, boxed

ready for shipment from New York, for

'7.50.

Totho8ewho have already received "Heavenand Hell," "TrueChristian Religion," and" Apocalypse Revealed," the set, exclu­sive of these, will be sent for

86.00.

THB FOUR DOCl'RINES, :f?Jno. 372 pages. flexible cloth. Singlecopy, 00 cents; seven copies for $1.00, postage included; fiftycopies for 85.00, postage not included. Same on fine paper, vel­lum cloth, gilt edges, 00 cents; four copies for 81.00, postage In­cluded.

,Address

MR. BARRETT'S WORKS.Lectures on the New Dispensation. Extra cloth, pp. 328,

12mo. Price 60 cents.U An admirable work for making one acquainted with the

doctrines of the New Church."-InteUeetual Repository.The New View of Hell. Extra cloth, pp. 215, 12mo. 50

cents... Contains much that Is profoundl~ true, and much that is

exceedingly suggestive."-New York Independent.The Golden City. Extra cloth, pp. 253, 12Ipo. Price 60

cents."The most imPQrtant book concerning the New Church

which has been wrltwn for years."-Boston New Church Magazine.

Letters to Beecher on the Future Lite. Extra cloth,pp. 191, 12mo. Price 50 cents.

"A grand and impressive statement of the New Churchdoctrine of the Future Life."-New Church Independent.

Swedenborg and Channing. Pp. 288, 12mo. 60 cents. ." A very interesting work."-PiUsburoh Commercial Gazette."The spirit of the work is excellent."-The Conare{l(Jtwnali8t.

Letters to Beecher on the Divine Trinity. Extra cloth,pp. 160, 12mo. Price 50 cents.

-PresenttnK with great clearness and force the doctrine ofthe Divine Trinity 88 taught by Emanuel Swedenborg.

The New Church; Its Nature and Whereabout. Pp.213, 12mo. Price 50 cents.

Showing that this Church is not a sect, but much wider andmore comprehensive than any existing rellg10us organization.

A. Bishop's Gun Reversed. Being an Attack on the NewChurch by Bishop Burgess, and the Reply thereto by B.F. Barrett. Pp. 220, 18mo. Price 25 cents.

"Your reply to Bishop Burgess is doing good here.•• Whenread along with the Bishop's attack the effect }lroduced is ex­cellent. By all means have the attack added.' (It is added.)

lIemorlal to the General Convention; and full Text ofpassages in Swedenborg referred to, revealing the grandcatholicity of his teachings. Pp. 95. Price 6 cents; fivecopies for 25 cents.

The Man and His Mission. In two Parts. pp. 60, 12mo.Price 5 cents; six copies for 25 cents, and 28 for $1.

Bent (post-paid) to any addrU8 on receipt 0/prices here ftamed.

A.ddress Swedenborg Publishing Association,

9

Harvard DepositoryBrittle Book

liurar~ of tb' Dibillit~ S'bool.

A Ol~"

from the Ubltlry of

Prof. A11DREW PRESTON PEAllODY, D.D.

2 Noye:rnber 1.893.