the name of studia to the continual working of the bees on their ". waxen encampments (cerea castra). The earnest exertions of the rowers in a boat-race he calls by the same expressive name. Hence also the word studious," which means intent, as when we say "studious to please." Ovid applies it to curiosity (Met. iv. 295). Stature is the height of a person when standing. A stanza is the quantity of verse included between the points at which the sets of lines stay or stop. A stage is a restingplace of kindred character, as when we speak of the stages of life and the stages of a journey. To staunch is to arrest the hæmorrhage from a wound; a staunch friend is one who stands firm to his professions. Starch and stiff denote things physically difficult to move. Thence they are applied to a demeanour that has none of the pliancy of courteousness. In German stolz signifies "proud" or "unbending." Zroxea, in the Greek language, are the first elements or principles of things, beyond which science cannot penetrate, beyond which there is nothing accessible to man, and at which, accordingly, it stops. Hence, in Hebrews v. 12, this word signifies the fundamental principles of Christian doctrine: τὰ στοιχεῖα τῶν λογίων τοῦ Θεοῦ" first principles of the oracles of God." From first principles, both in physics and the church, all things proceed in order, wherefore OTO Xéav signifies to advance with regularity and beauty. To persist is to continue; to insist is to be inflexible; to rest is to stay or remain. Instant is the being or standing close upon; "an instance" is the thing that does this. To restore is to make a person or thing "stand again." To desist is to "stand away from." Stunted is that which has stopped growing. An obstacle is that which prevents our going further. Sturdy, stubborn, obstinate, obstinacy, imply inflexibleness. The point beyond which we cannot go is the "standpoint." Hence the Greek name for noon was σταθερὰ μεσημβρία, literally, the standing-point or completion of the day, meaning that the maxima of light and heat are then arrived at. The number of compounds which rest upon st, all involving metaphors, frequently rich and picturesque, is far more considerable than that of the simple words. In addition to those already cited, take "exist," from existere =ex-sistere; extant-ex-stant, or that which "stands out;" extasy or ecstacy, properly ex-stasy, EKσTασis, from e Taσa, literally to remove out of place or accustomed condition; armistice, arma sisto, to stand away from warlike weapons; assist, ad sisto, to keep close to one's friend; apostasy, an or ap-10τaσlai, standing away in general, thence, specially, the act of a renegade, or of a false and traitorous man. To the same class likewise belong constitute, to put things side by side; restitution, to put them back after removal; institute, to set up, or cause to stand; destitute, literally to pull down what was fixed, thus to demolish and leave helpless; priest (by some referred to рeσẞʊτeрos), from po oru, originally to "preside over," as in Aristotle's definition, "Presiding over things relating to the gods" (Polit. iii. 14), to which St. Paul's, in Hebrews v. 1, is very similar. Constancy is that which "stands with," i.e. firmly and unshakenly. Hence, after primarly denoting physical stability, it denotes faithfulness in affection. The Greeks called this sweet sentiment erradea, literally "beautiful standing," there being nothing more lovely than a faithful, patient, unwavering affection. One of the most expressive of all is dávaσraois, literally "standing up again," figuratively the resurrection. Eschylus employs this celebrated word in the physical sense: "When the dust has drunk up the blood of a man once dead, there is no áváσtaσis" (Eum. 648). It is the same which is employed in Luke xi. 34, where the Authorized Version reads, "Behold this Child is set for the fall and rising again of many in Israel." In the French language the force and beauty of these st words is often wholly lost through the suppression of the s. The Latin stella, status, studia, etc., have been reduced to état, étude, établir. In studying this great group of words it is important also to bear in mind that many of similar initial have been constructed artificially. Storm," for example, comes from the same root as tornado and turn, the s being a prefix, as in tumble and s-tumble, tenax and s-tingy, the latter in its sense of parsimonious.* There are other words in which thes has been inserted for euphony-ab-s-truse, abs-temious, ab-s-tract, etc., allied to which in nature are dis-tort, dis-turb, dis-tend, dis-temper, dis-tain, etc., which last, abbreviated, becomes 'stain. Here, then, in the st words we are furnished with another conclusive proof of the ready way in which the amplitude of language has been attained, and of the practical sufficiency of a comparatively small number of roots. It is not all proved by etymology pure and simple, but under the combined light of etymology and poësy, which two things, taken together, show that language is no mere mass of "arbitrary and opaque conventionalisms," and that roots are by no means mere grammatical bases, "mysterious nonentities come from nowhere;" but that the former is a picturesque outcome of the imagination, constantly excited into lively movement by the beauty and impulse of external nature, and that the latter, the roots, are airy messengers charged with meaning, which it is for man to employ indefinitely. The etymology which takes us up only to where the function of poësy begins, and then stops, is no happier than the old hypothesis of the origin of corals, which regarded them as a sort of marine precipitate, without cause and without history. LEO H. GRINDON. PAN-ANGLICAN SYNOD. VERY interesting gathering has been recently held at Lambeth Palace on the invitation of the Primate of all England. One hundred bishops of the Anglican Communion throughout the world have been meeting in Conference, extending from July 2nd to July 27th, for the purpose of considering matters affecting the welfare of Anglicanism. The hundred bishops was composed of thirty-five English, nine Irish, seven Scotch, seventeen American, one Shanghai, one Haiti, seven Canadian, three Indian, five West Indian, three Australian, two New Zealand, five South African, three Rupertsland, one from Gibraltar, one from the Falklands. The reception meeting was held at Canterbury in the last week in June and on June 30th: about fifty foreign bishops occupied the principal metropolitan pulpits. Upwards of ninety attended the opening session at Lambeth Palace. In his inaugural address the Primate urged the importance of letting the great question of promoting Gospel truth, in face of prevalent infidelity and ignorance, stand foremost rather than the comparatively small questions of Church government and details of organization and order, which must of necessity vary in different lands. The Synod, which was of a deliberative character rather than legislative, after discussing the various sub jects brought before it, adopted the plan of relegating to Committees the drawing up of reports which should embody the general opinion. These reports, which will be published in full, will doubtless be regarded as of great weight by the members of the Anglican Communion. Among the topics under discussion were: (1) "The best mode of maintaining union among the various Churches of the Anglican Communion;" (2) "Voluntary Boards of Arbitration for Churches for which such an arrangement may be applicable;" (3) "The position of Anglican and American chaplains;" (4) "The best method of meeting the attacks of infidelity;" (5) “The relation to each other of missionary bishops and of missionaries in various parts of the Anglican Communion acting in the same country;" (6) "The condition, progress, and needs of the various Churches of the Anglican Communion." The sittings of the Synod were of a private character, but an official summary of their proceedings was issued at the close of the sittings. The concluding service was held at St. Paul's Cathedral on Saturday, June 27th, when nearly the whole of the hundred bishops partook of the Holy Communion. A sermon was preached by Bishop Stevens of Pennsylvania from John xii. 32. Having referred to the increase of spiritual life and power in these times, and to the concurrent uprising of factions within the Church, the Bishop dwelt upon the question of the scepticism of the age, about which he thought they should not be unnecessarily alarmed. Holding the Bible as their rule of faith and practice, he said that it was a perfectly completed book, the Bible of to-day and of all ages. The science which opposed the Bible was but the science of to-day, not one established on a fixed or immovable basis, but which might be set aside to-morrow owing to some new discovery. When there was a perfected circle of science as there was a perfected circle of Holy Scripture, the circumference of science and revelation would be found to have the same centre, the one living and true God. He contended that in the midst of the social evils of the day, the Church should deal with the economic questions which agitate the framework of human society, for the Incarnation was the axle on which all the wheels of human society turned, and it was the presence of Christ which could alone banish evils and bring in what was refining and elevating. : We extract the following from the published report: "There are certain principles of Church order which, your Committee consider, ought to be distinctly recognised and set forth as of great importance for the maintenance of union among the Churches of our Communion. "1. That the duly certified action of every national or particular Church, and of each ecclesiastical province (or diocese not included in a province), in the exercise of its own discipline, should be respected by all the other Churches, and by their individual members. "2. Secondly, that, when a diocese or territorial sphere of administration, has been constituted by the authority of any Church or province of this Communion within its own limits, no bishop or other clergyman of any other Church should exercise its functions within that diocese without the consent of the bishop thereof. "3. Thirdly, that no bishop should authorize to officiate in his diocese a clergyman coming from another Church or province, unless such clergyman present letters testimonial, countersigned by the bishop of the diocese from which he comes; such letters to be, as nearly as possible, in the form adopted by such Church or province in the case of transfer of a clergyman from one diocese to another.' "They fear that communion in worship may be endangered by excessive diversities of ritual, and, while they desire to see large elasticity in the forms of worship, such as will give wide scope to all legitimate expression of devotional feeling, they would appeal, on the other hand, to the apostolic precept that all things be done unto edifying,' and to the Catholic principle that order and obedience, even at the sacrifice of personal preferences and tastes, lie at the foundation of Christian unity, and are even essential to the successful maintenance of the faith. "They cannot leave this subject without expressing an earnest hope that Churchmen of all views, however varying, will recognise the duty of submitting themselves, for conscience' sake, in matters ritual and ceremonial to the authoritative judgments of that particular or national Church in which, by God's providence, they may be placed; and that they will abstain from all that tends to estrangement or irritation, and will rather daily and fervently pray that the Holy Spirit may guide every member of the Church to think and do always such things as be rightful,' and that He may unite us all in that brotherly charity which is the very bond of peace and all virtues.' "The fact that a solemn protest is raised in so many Churches and Christian communities throughout the world against the usurpations of the See of Rome, and against the novel doctrines promulgated by its authority, is a subject for thankfulness to Almighty God. All sympathy is due from the Anglican Church to the Churches and individuals protesting against these errors, and labouring, it may be, under special difficulties from the assaults of unbelief as well as from the pretensions of Rome. "It is our duty to warn the faithful that the act done by the Bishop of Rome in the Vatican Council in the year 1870, whereby he asserted a supremacy over all men in matters both of faith and morals, on the ground of an assumed infallibility, was an invasion of the attributes of the Lord Jesus Christ. "The principles on which the Church of England has reformed itself are well known. We proclaim the sufficiency and supremacy of the Holy Scriptures as the ultimate rule of faith, and commend to our people the diligent study of the same. We confess our faith in the words of the ancient Catholic creeds. We retain the apostolic order of bishops, priests, and deacons. We assert the just liberties of particular or national Churches. We provide our people in their own tongue with a Book of Common Prayer and offices for the administration of the Sacraments, in accordance with the best and most ancient types of Christian faith and worship. These documents are before the world, and can be known and read of all men. We gladly welcome every effort for reform, on the model of the primitive Church. We do not demand a rigid uniformity; we deprecate needless divisions; but to those who are drawn to us in the endeavour to free themselves from the yoke of error and superstition we are ready to offer all help, and such privileges as may be acceptable to them, and are consistent with the maintenance of our own principles as enunciated in our forumlaries. "Considering unhappy disputes on questions of ritual, whereby divers congregations in the Church of England and elsewhere have been seriously disquieted, your Committee desire to affirm the principle that no alteration from long-accustomed ritual should be made contrary to the admonition of the bishop of the diocese. "Further, having in view certain novel practices and teachings on the subject of Confession, your Committee desire to affirm that in the matter of Confession the Churches of the Anglican Communion hold fast those principles which were set forth in the Holy Scriptures, which were professed by the primitive Church, and which were reaffirmed at the English Reformation; and it is their deliberate opinion that no minister of the Church is authorized to require from those who may resort to him to open their grief a particular or detailed enumeration of all their sins; or to require private confession previous to receiving the Holy Communion; or to enjoin or even encourage the practice of habitual confession to a priest; or to teach that such practice of habitual confession, or the being subject to what has been termed the direction of a priest, is a condition of attaining to the highest spiritual life. At the same time your Committee are not to be understood as desiring to limit in any way the provision made in the Book of Common Prayer for the relief of troubled consciences." coming not less divinely, not less authoritatively, than He did at His First Appearing. So much in exposition of the central bond of union in this new body. That this view of the position which Swedenborg's Writings should hold among New Churchmen is not a general one, still less a universal one, is plain from the opinions which have been expressed in New Church periodicals upon the first number of the serial issued by the Academy, where "The Advent of the Lord" was treated of in the sense above indicated. The first outcome of the organization was the formation of a Collegiate and Theological School in which New Church youth might receive a collegiate and theological education under the auspices of the New Church. In every department most thorough instruction according to the best methods has been provided. It began nearly a year ago with nine students for the ministry, a surprisingly large number compared with any other New Church Theological Seminary, either in England or America. The Faculty for the instruction of these students consists of the following gentlemen: The Rev. W. H. Benade, Chancellor, and Professor of Biblical Exposition; the Rev. J. P. Stuart, Professor of Mental Philosophy, Rhetoric, and Homiletics; the Rev. N. C. Burnham, Professor of Systematic Theology; the Rev. Leonhardt Tafel, Ph.D., Professor of Oriental and Modern Languages; the Rev. Louis H. Tafel, Professor of the Sacred Languages and Mathematics; G. R. Starkey, M.D., Professor of Zoology and Botany; and Ernest A. Farrington, M.D., Professor of Physiology and Anatomy. This is a goodly array of talent for a beginning, and in all things that plan has been followed which will allow of expansion as circumstances require. This has been done because the charter which has been granted to the Academy by the State of Pennsylvania confers the widest of powers, and so far as State legislation is concerned nothing more can be secured to place it on a level with the oldest university in the country. Its curriculum at present is as follows:-FRESHMAN YEAR: Latin, Cæsar and Virgil; Greek, the Four Gospels and Revelation, three books of "Anabasis," Latin and Greek Grammar and Prose Composition; Mathematics, Geometry and Algebra; Science, Anatomy, It is reported that the bishops of Bombay and Colombo (who are notoriously High Church) objected to the declaration of the Synod regarding Confession; but that, seeing the unanimity with which the remainder of the bishops indorsed it, they consented to be bound in their future practice by the opinion of their brethren. We fear the Synod will scarcely be satisfactory to any section of Christians; the High Church party seem best satisfied. There was a "Churchy" tone about it which would naturally commend it to advanced Ritualists. The Church Times is quite prepared to give the obedience to the bishops asked for by the Synod when "their lordships Theology, Degrees, Terminology: English, Study of Drawing: turn over a new leaf." To New Churchmen there is small comfort in the consideration of a Synod so terribly afraid of "novelties" and which, instead of looking forward for the coming light, persistently looks back amid the darkness of mystery and superstition and priestcraft. No Synod that looks backward can hope to lead the world in the days to come. The bishops may have dazzled each other with the extent of their learning, but what have they done for the world outside? They tried to grapple with infidelity; but, says the Rock, "the way in which the matter has been at present left by the Conference will, not unnaturally, be claimed by infidels as a confession of its inability to cope with them and their arguments. It is well that we of the New Church have an authority greater than that of bishops, an authority appealing to the rational principle. THE ACADEMY OF THE NEW CHURCH. HE body which bears the above name has during its brief existence been so widely referred to, and has been so freely criticised, chiefly in an unfavourable manner, that a natural desire has been created to learn more respecting it. We propose, therefore, to say a few words and state a few facts concerning it. It originated, as all such bodies should originate, in a want deeply felt by a number of the ministers and laymen belonging to the New Church in America. As those who had long felt this want could, they thought, when combined, supply it, and support the organization it would require, the Academy became at length an accomplished fact. The basis of union is the very simple one of the acceptance of the writings of Swedenborg as the means by which the Lord has effected His Second Coming. It may appear singular to many that on such a basis a new organization should have been necessary; for Swedenborg's teachings are so important, his claims are so great, that it has been justly felt that they stand on a distinct plane from ordinary literature, and must be accepted or rejected as a whole-that, in fact, his works are the very soul of Scripture as it exists in the heavens brought down to the apprehension of men. As the "Word became flesh" with the Lord's First Coming, so the Lord's Second Coming was effected by its becoming spirit; and by His Words, Reci tation, Declamation, History, Sensuous" Theses.-JUNIOR YEAR: Latin, Livy, Horace, "Vera Christiana Religio;" Greek, Herodotus, Xenophon's "Hellenica," four books of the "Iliad;" Hebrew, Genesis, Exodus, Joshua, Judges; Optional, German, French, or Spanish; Mathematics, Trigonometry, Mensuration, Conic Sections, Survey. ing; Science, Botany, Zoology, Anatomy, Geology, Drawing; Theology, Doctrines, Correspondences; English, Study of Sentences, Rhetoric and Criticism, Synonyms, "Rational" Theses, History, Recitation, Declamation, Public Reading.-SENIOR YEAR: Latin, Tacitus, Cicero, "Diarium Spirituale;" Greek, Eschylus, Sophocles, Euripides (one drama each), Plato's "Phædrus," Greek Synonyms in the New Testament and their Correspondence; Hebrew, forty Psalms, Minor Prophets, twenty-five chapters of Isaiah, Hebrew Synonyms and their Correspondence; Chaldee, Daniel and Ezra ; Optional, Arabic and Syriac; Mathematics, Analytical Geometry and Calculus; Science, Physiology, Hygiene, Mineralogy, Astronomy; Theology, Church History, History of Doctrines, Homiletics; English, Study of Rhetoric, Criticism, Logic, etc., Writing Orations and Essays. After a successful examination in these subjects at the end of the three years' study, the degree of B.A. (Bachelor of Arts) will be conferred. The strictly theological course will then be continued by further instruction in English and some other collateral branches. Among the things to be taught in Theology, in addition to what is mentioned above, will be the Exposition of the Word, Pastoral Theology, Preaching, Lecturing, the Ministerial Office, Ministerial Conduct. Among the English branches will be various styles of writing, e.g. Lectures, Dis. sertations, Orations, and Sermons, and the preparation of them. It is also proposed to issue the degree of B.D. (Bachelor of Divinity) to such as can read the Old and New Testaments and the Writings in the original languages, and are well instructed in Theology. The end of the Academy's first session was celebrated on May 15th by what by an American idiom is called its "first annual commencement. In addition to the prayers, Scripture lessons, hymns, and chants in English, the programme included a Latin oration, a Greek recitation of the Ten Blessings and the Lord's Prayer, a Hebrew recitation of the thirty-fifth chapter of Isaiah, the one hundred and seventh Psalm recited in Hebrew, and the refrain chanted in Hebrew by the choir, the one hundred and fiftieth Psalm chanted in Hebrew, together with a declamation on the existence of God, a colloquy on Christianity and Brahminism between Rah Mohun Roy (a Brahmin), Dr. Edwards (an orthodox Trinitarian), and Dr. Hindmarsh (a New Churchman), and orations on the following subjects: "Nunc Licet," "Our Relations with the Old Church," and the "Establishment of the New Church." The celebration was well attended by the members of the Academy, and will continue a redletter day in the memories of most of those who were present. The Academy has not overlooked the value of a good Library. It has already perhaps the best and most complete collection of original editions of Swedenborg's Writings that exists outside of the Royal Library in Stockholm. In collateral writings much has been done, and more may be expected from the kind assistance of friends, some of whom have already given much, and may be expected to give still more. In works of science and general literature, and especially in works in all languages relating to the antiquities and ancient religions of Egypt, Syria, and the Holy Land, a most impor. tant collection has been made. The collection of antiquities illustrating the manners and customs of Bible lands and scientific models has been begun. These will help to educate the students in a manner description alone can never accomplish. One of the works of the Academy, in addition to the serial entitled Words for the New Church, of which three numbers have appeared, is "A Liturgy for the New Church," in which the Scripture passages throughout are literally translated. It is a suggestive work, and affords an opportunity of judging, by a comparison with the authorized version, as to the desirability of a literal translation, not only as the continent of the spiritual, celestial, and Divine senses, but for the sake of its own inherent beauty and power. A complete translation of the Holy Word for the use of the New Church is at present under consideration, and, in conjunction probably with the English New Church Bible Society, will be actively begun in a short time. The preliminary work of collating all Swedenborg's Latin translations of Scripture is partly done, and is going on still. Such are some of the objects and some of the means for which and by which the Academy is working. Others will, no doubt, in the order of the Lord's providence, be laid open to it. Another has indeed presented itself in an orphan being left by the will of its deceased parent in trust to the Academy to be brought up and educated in New Church principles. This would seem to be the beginning of an institution heretofore undreamt of in the New Church-an Orphanage. But those with a strong conviction and a well-defined purpose, the earnest and the thorough-going, never lack objects: they see ways and they find means where others see only an impassable wall. Without crediting them with any monopoly of these desirable qualities, we believe the members of the Academy possess them in an unusual degree, and so far as they tend to the building up of the Lord's New Church by the teaching of those doctrines which constitute the Lord's Second Coming, we from the heart wish them God-speed. PALACE GARDENS CHURCH. ANNUAL GENERAL MEETING. HE Annual General Meeting of this Society was held in the Lecture Room of the above church on Tuesday evening, July 16th. The chair was taken by the Rev. Dr. Bayley at seven o'clock. The meeting was opened with a hymn, followed by prayer. The minutes of the last Annual General Meeting were read and signed. The Secretary read the report of the Committee for the past year, which was in every way satisfactory. Twenty-one new members had been admitted, and ten were elected to membership at the meeting; application for membership had been received from many others, but too late for election. The increased number of sittings let and larger congregations indicated a decided advance in the general prosperity of the Society. The number of communicants at the Holy Supper during the year, which had reached to almost one thousand, was considered highly satisfactory, and it was hoped that this good example would lead more of the younger members to join in this most essential part of our worship. The financial report of the year showed the Society out of debt, and with a good balance for next year. The conditions and workings of the Mutual Improvement Society were next given in the report read by its Secretary. It has just completed its fifth year, and though young has been very active and useful. The report of the Sunday-school was also favourable, and the superintendent and teachers felt that they had some cause for satisfaction in the support the school had received by the good attendance of the scholars, both morning and afternoon, and their general progress; the number of scholars now on the register is somewhat over a hundred. The Working Men's Bible Class has been held regularly on Monday evenings during the year with success and marked results. By the report of the Ladies' Benevolent Society it was seen that this important and most useful branch of the Society was in full activity; holding its meetings regularly, and doing much good by substantial assistance of money, clothes, and a good dinner at Christmas, to the worthy poor of the neighbourhood. Several cases of severe illness had been mcst effectually helped by the Society. Its finances were in a flourishing condition. Among the several resolutions put to the meeting, it was resolved that the Rev. Dr. Bayley be requested to attend Conference, and to take part in its proceedings, by virtue of his office as minister of this Society. It was also resolved that Messrs J. C. Bayley, J. S. Browne, and Nitsch be the representatives of this Society at Conference, and that instructions be given them to invite Conference to assemble for its next annual meeting at this church. Resolved that the best thanks of the Society be expressed to Mr. French as Secretary, and to Mr. Gilbey as Treasurer, and that they be requested to continue in office. The meeting closed with a hymn and the benediction at about ten o'clock. ITEMS OF INTEREST. We have been both surprised and pleased to meet with a work published at Bâle in Switzerland, bearing the title, "Petit Arcana Coelestia Traduction abrégée du Grand Arcana Cœlestia. Adaptée à l'usage de la Jeunesse." It is in two octavo volumes, which together contain over 900 pages. Though it is not a work likely to command much sale in England, it may suggest the production of one which may serve a similar purpose for the English reader. The idea seems a good one, and in this instance, so far as the examination of a very small portion will permit us to form an opinion, it seems also excellently well done. In Mr. Bryant's poem "The Flood of Years," which was first published two or three years since, are these lines: "So they pass From stage to stage along the shining course As its smooth eddies curl along their way, They bring old friends together; hands are clasped A gentleman who had been sorely bereaved was so struck by the unquestioning faith in immortality here expressed that he wrote to Mr. Bryant, asking if the lines were to be understood as a statement of his own belief. Mr. Bryant instantly replied in the following note, which has not been published before, and which has a peculiar interest at this time: Cummington, Massachusetts, August 10, 1876.-Dear Sir,-Certainly, I believe all that is said in the lines you have quoted. If I had not I could not have written them. I believe in the everlasting life of the soul; and it seems to me that immortality would be but an imperfect gift without the recognition in the life to come of those who are dear to us here.-Yours truly, W. C. Bryant.-To F. N. Barrett, Esq." The Brighton Examiner of July 30 has the following notice of the work of Dadoba Pandurung's, recently published: “The author of this little book, after relating the means by which he became acquainted with the works and teachings of a writer who is, like many others, frequently condemned without being understood, has given a very lucid and brief résumé of those matters which are essential to a correct understanding of the subject with reference to the doctrines of the Trinity; the Origin of Evil; the Eternity of Future Rewards and Punishment; the Resurrection; Free Will; the Atonement; and other matters the understanding of which is held to be essential to Christian knowledge. The remarks and arguments are worthy of attention, and the perusal will not fail to benefit, whether it may or may not be convincing to the reader." Among the many strange titles which have been affixed to their works by authors is the following by John Dunton, a voluminous writer in the early part of the eighteenth century: "The Lost Rib Restored; or, An Essay attempting to prove that the Relation between Man and Wife is not Dissolved by Death, but Abides for Ever; and that those Virgins who Die Unmarried are yet Related to Husbands, and will be United to them in the Other World." The paragraph in the Family Herald noticed in our last issue formed the subject of a letter addressed to the editor of that journal by a member of the "Auxiliary." The writer showed, among other matters, how incorrect, even from the philological point of view, was the assertion that Swedenborg's works offer no facilities for the study of theology." To this communication, and to one sent the week following, the editor declines to reply—indeed, he omits even to acknowledge their receipt. The following paragraph referring to the dissolution of the Vienna Society, reported in a recent number of our paper, has appeared in two of the London dailies, namely, in the Daily News of August 2, and in the Echo of August 1. It appears under the heading, Religious Persecution in Austria.-To the Editor.-Sir,—In his speech on the Eastern Question, reported in your issue of this date, Mr. Gladstone refers to religious freedom in Austria, and, amidst murmurs from the Ministerial side of the House, he mentions that the Old Catholics were obliged to send their children to schools. Perhaps you will allow me just to state one fact which has come to my knowledge within the last few days, and which painfully corro borates Mr. Gladstone's opinion, that religious freedom does not truly exist in Austria. The fact I refer to is the forcible shutting up by the Austrian Government of the place of worship belonging to the New Church, or Swedenborgian body, in Vienna. That religious society has met for public worship for the last twenty years, and now by a decree of the Austrian authorities, instigated no doubt from Jesuitical quarters, the hall has been closed and its members compelled to find a more secret meeting-place where they can worship God according to their own conscience. If this is the manner Austria treats her peaceable and law-abiding subjects in her own capital, what treatment is she likely to extend to those new subjects who have been consigned to her care by the decisions of the Berlin Congress?-I remain, sir, your obedient servant, Robert Jobson, Honorary Secretary of the New Church Missionary and Tract Society, 26 North Villas, Camden Square, July 31." We have to acknowledge the receipt of many letters and of many expressions of the warmest sympathy with the Vienna brethren. These have contained many suggestions. The one which commends itself most to our judgment is a deputation consisting of representatives of all important New Church institutions to wait upon our own Foreign Secretary and make a statement on the subject. Such a course would ensure both publicity and a certain importance not otherwise obtainable. The treatment of our Vienna friends contrasts most strongly with the words of the Emperor of Austria in his proclamation to Bosnia and Herzegovina, which appeared in the daily papers on July 29. The statement there is in these words: "He reign's over the faithful of many creeds, and all freely practise their religion 1" An article upon "The Future of Judaism" in the July number of the Contemporary Review, by the Hon. and Rev. W. H. Fremantle, contains the following sneer at the New Church: "The Jewish race has no doubt a certain literature of its own, but not probably more extensive than that of several of the religious sects, and not more repellent to the ordinary Christian mind than that, say, of the Swedenborgians." The literature of Judaism, doubtless, continues to teach not only that Jesus Christ was not the Messiah, but, as a necessary corollary, that He was an impostor. The literature of the New Church teaches not only that Jesus Christ was the Messiah, but that in Him are centred all the attributes of Deity. And yet in the opinion of this honourable and reverend gentleman either of these literatures is, probably, equally with the other, "repellent to the ordinary CHRISTIAN mind”! The annual school treat of the New Jerusalem school, Brightlingsea, was held on Monday, July 29th. A procession of 200 scholars, together with teachers and friends, headed by the Revs. J. E. Shepherd, W. Williams, and J. Deans, marched through the principal streets, accompanied by the Wyvenhoe brass band. The public tea was largely attended, and every preparation had been made for the entertainment of the young people. The whole pleasure of the gathering, however, was suddenly spoiled. One of the boys, aged thirteen years, met with a serious accident whilst jumping. He was at once attended to by one of the surgeons of the parish, and was then conveyed to the Essex and Colchester Hospital by Mr. Deans. He died the following morning. At the inquest a verdict of accidental death was returned, the coroner and jury being unanimously of opinion that no blame attached to anybody in the slightest degree. The funeral was attended by the teachers and elder scholars. He no The following is the account given respecting the Lord's risen body by Dr. Cunningham Geikie in his work entitled "The Life and Words of Christ :" "One characteristic is common to all the appearances recounted: they never pass outside the purely spiritual bounds we instinctively associate with the mysterious existence on which Jesus had entered. Even when most closely touching the material and earthly, He is always seen speaking and acting only as a spirit, comingly suddenly, revealing Himself in an imperceptibly increasing completeness, which culminates at last in some unmistakable sign, and presently vanishing as suddenly as He appeared. longer acts or suffers as before His death, and even when condescending most to the seen and material, only does so to prove Himself beyond question the same Jesus as formerly, who in common human life shared all the experiences and wants of His followers. To some He made Himself known, as to Mary and the women, by a single word or by brief sentences, the voice carrying instant conviction with it; to others in a lengthened communion, as with the disciples going to Emmaus, kindling their soul by the higher sense He gave to the Scriptures, and by a repetition of the symbolic breaking of bread,' which, on the last night, He had enjoined on the eleven; to others again, as to Thomas, by an outward material proof from the wounds on His person; and, to still others, by joining them in their simple repast, as with the disciples on the shore of the Lake of Galilee." The school of whose excursion we gave an account in our last number was the school connected with the Camberwell New Church Society. SUNDAY-SCHOOL LESSONS. JOHN'S TESTIMONY OF JESUS. August 18th, Morning.-John i. 19-28. Ver. 19.-Witness of the written Word to the relation between itself and the Divine Truth (record of John). The will (Jews) sends from the understanding (Jerusalem) its affections and thoughts (priests and Levites) to inquire the character of the written Word. The written Word (ver. 20) strongly affirms that it is not the Divine Truth itself (the Christ); nor (ver. 21) a revived letter or mere ancient sacred book (Elijah); nor some doctrinal digest or derivation of moral truth (the prophet). But (ver. 22) the mind cannot rest in negations (we must answer those sending us); tell us something positive (what sayest thou of thyself?) John, like the Lord, would not directly give positive truth to those in a negative state: the Word makes like refusal. Ver. 23.-What the written Word is: announcer and representative (voice crying) and medium (making straight the way) of the Internal or Divine Truth (the Lord), as declared in the Word itself (as said Esaias), and also prophetically foretold (the prophet); and it is only as the written Word is so received that the mind can receive the Lord Himself. The written Word cries in the wilderness, for the souls of men by nature are such; and it makes straight (turns ignorance into know. ledge): thus the genuine medium of spiritual truth and good. The mind here inquiring (ver. 24) reveals itself (those sent) of an external if not wholly corrupt sort (of the Pharisees), as is shown in ver. 25: it cannot understand how the written Word can purify or bring salvation (why baptizest thou, then ?), how thus it can be the Word of God at all, if it is not the very and whole Word (the Christ), nor a revival of some ancient form of truth (Elijah risen), nor a moral and doctrinal compendium (the prophet); it cannot perceive the alternative of the representative character of the letter and the exist ence of a spiritual sense within it. The written Word (ver. 26) explains that its own evidence is in the purity that comes through its truths (I baptize with water); but that in the midst or within all there is (stands) the unknown Divine itself, which (ver. 27) is subse quently revealed (cometh after the letter), is then seen to be the internal truth, hence "preferred before," as it is before, “me," the letter, and with whom the literal sense is not to be compared (not worthy, etc.). It is in a state (ver. 28) of perception of truth (Bethany, not Bethabara) in the external man (beyond Jordan) that the true characteristics of the written Word can be seen (John baptizing). ELI AND YOUNG SAMUEL. August 18th, Afternoon.-1 Sam. iii. 1-10. In a time of decad. ence (ver. 1) the innocence and charity remaining in the Church serves Jehovah in the intervals of worship (before Eli), but not yet recognised in externals. In such states Divine Truth is spiritually discerned (Word of God precious, etc.), but spiritual sight is unopened. The general state of worship then (ver. 2) is low and feeble (Eli laid down, etc.); no clearness of understanding (eyes dim); (ver. 3) the truth of God flickering to extinction (lamp, etc.), Divine good (ark) ceasing to be seen, and God-given desires (Samuel) at last-but not asleep. It is even then (ver. 4) Jehovah inflows into the innocence not yet extinguished (calls), and that it is responsive. But it mistakes (ver. 5); being as yet in states agreeing with its Church and outward worship (running to Eli), the same attributes its increased powers to that (thou calledst me); but there is no invocation there (I called not), and the longings are unanswered and hushed down. The Divine influx (ver. 6) stirs more fully, specifically now (yet again), naming us-calling out our special powers; yet we are only the more confident of our vocation (spiritually) according to the received order of things. The Church has still no answer, but instead claims our service, identifies us with itself (my son). Not yet (ver. 7) does the Divine gift in us acknowledge its true source (Samuel does not know the Lord); nor is the Divine Truth, as such and in its verity, the subject of conscious thought and perception (not revealed). But the influx of good intensifies even to fulness (the third time), and we are only the more determined to self-consecration in the prescribed forms of religion without any real knowledge of the source and cause of the new life at work within us. The decaying Church is at last made to see that Jehovah may act through innocence and charity apart from formulas without itself knowing the Lord's will; and (ver. 9) directs these principles so far as to counsel patience and an obedient answering to circumstances-as good counsel as a decaying Church could be expected to give. But the Lord does not leave the remnant to die (ver. 10): perception of Divine Truth dawns (the Lord came), belief in His Presence arises (He stood), influx continues connecting present and past (called him as at other times), and good from the Lord enters (Samuel twice named), till our desires and the truths with us become wholly respon sive to the Divine will: "Speak, Lord, for Thy servant heareth.' Printed by MUIR AND PATERSON, 14 Clyde Street, Edinburgh, and published by JAMES SPEIRS, 36 Bloomsbury Street, London, W.C. |