The new Jerusalem in the World's Religious Congresses of 1893.

Front matter

V

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BOOK I The Parliament of Religion

CHAPTER

I. The Genesis of the Religious Congresses of 1893, by C. C. Bonney, President of the World’s Congress

Auxiliary, 3

II. A Narrative and Critical Account of the Parliament

of Religions, by the Rev. Frank Sewall, ... 29

III. Papers Presented by New-Churchmen in the Parliament, 71

1. The Soul and its Future Life, by Rev. S. M.

Warren, 74

2. The Divine Basis of Co-operation between Men

and Women, by Lydia. Fuller Dickinson, 82

3. The Character and Degree of the Inspiration

of the Christian Scriptures, by the Rev. Frank Sewall, 90

4. The Incarnation of God in Christ, by Rev.

Julian K. Smyth, 99

5. Reconciliation Vital, not Vicarious, by Rev.

T. F. Wright, Ph. D., 110

6. Swedenborg and the Harmony of Religions,

by Rev. L. P. Mercer, 115

BOOK II The New- Jerusalem Church Congress

CHAPTER PAGE

I. Preparation and Presentation, 127

1. Address of Welcome, by C. C. Bonney, . . 130

2. Welcome and Declaration, by Rev. L.P. Mercer, 133

3. Address of Welcome from Miss A. E. Scammon, 137

V

VI

Contents

CHAPTER PAGE

II. The Origin and Nature of the New Church.

1. One Lord, One Church, with its Successive

Chapter I The Genesis Of The World’s Relig- Ious Congresses Of 1893

C. C. Bonney, president of “The World’s Congress Auxiliary,” has prepared, at the request of the editors of The New- Church Review , on account of the doctrinal basis in his own mind, the practical inception, and the organization and conduct of the Religious Congresses, which, as the whole movement under Divine Providence, originated with him, and grew out of his conception of the New Jerusalem, belongs here. He has revised that account for this publication, making some changes and additions, the better to adapt it to the present purpose. Speaking as to friends, he writes in the first person of the preparation which his life experience had furnished for the conception and direction of the Congresses, and especially of Religious Congresses which were central in his concern. After referring to his early interest in the study of comparative religions, he says:

This first stage of preparation was followed by another of still higher significance, under the influence of the Church of the Holy City, New Jerusalem. At the age of nineteen I removed to Peoria, 111., and there, for the first time, saw a New-Church congregation and heard a New-Church sermon. My previous information of the system of Swedenborg had given me the impression that it was a religion for literary and scientific persons, and I was therefore surprised to find that this congregation had no member eminent in scholastic attainments, excepting the pastor. I soon began to read the Church writings and collateral books, and to attend, occasionally, the Sunday services and social meetings. In the course of a few years I became satisfied that the New-Church does indeed teach u the True Christian Religion ” — “ the Religion of Common Sense.” — and avowed myself “ a receiver of the Heavenly Doctrines of the New Jerusalem.” I had become convinced that this Church would finally prove the reconciliation and the crown of all the Religions of the world. Acting “ in freedom and according to reason,” I had accepted its matchless creed of “ The Divinity of the Lord, the Holiness of the Word, and the Life that is called Charity.”

Here I was taught the fundamental truths which made a World’s Parliament of Religions possible; upon which rested the whole plan of the Religious Congresses of 1893, and which guided the execution of that plan to a success so great and far reaching that only the coming generations can fully comprehend and estimate its influence. Among those truths are these:

There is a universal influx from God into the souls of men, teaching them that there is a God, and that He is one. (T. C. R. 8.)

It is of the Lord’s Divine Providence that every nation has some Religion, and the foundation of all religion is an acknowledgment that there is a God; otherwise it is not called a religion; and every nation which lives according to its religion, that is, which refrains from evil because it is against its God, receives something spiritual into its natural principle. (D. P. 322.)

It is of the Divine Providence that every man is capable of being saved, and that those are saved who acknowledge God, and lead a good life. (D. P. 325.)

These are the common essentials of all religions, by which every one may be saved; to acknowledge a God, and not to do evil because it. is against God. These are the two things by virtue of which religion is religion. (D. P. 326.)

It is provided by the Lord that every one who acknowledges a God, and abstains from evil because it is against God, has a place in heaven; for heaven in the complex resembles one man whose life or soul is the Lord. (Ibid.)

It is also provided that all who have lived well and acknowledge a God, should be instructed after death by the angels; and then those who have been in these two essentials of religion in this world, accept the truths of the Church, such as they are in the Word, and acknowledge the Lord as the God of heaven and the Church. (D. P. 328 )

It is alleged that those who are out of the Church are not baptized; but baptism does not save any except those who are spiritually washed, that is regenerat3d, for baptism is a sign and memorial thereof. It is also alleged that the Lord is not known to them, and that without the Lord there is no salvation; yet no one has salvation merely by the Lord being known to him, but by living according to His precepts. (D. P. 330.)

The Mahometan Religion was permitted by the Divine Providence of the Lord for the extirpation of idolatries in countries where Christianity would not be received. In that religion there is something out of both the Testaments of the Word; teaching that the Lord came into the world; that he was the greatest prophet, the wisest of all, and the Son of God. (D. P. 255.)

Every one in the Churches where faith alone is received, is taught that evils are to be shunned as sins. (D. P. 258.)

It is provided that every one, in whatever heresy he may be as to his understanding, may still be reformed and saved, provided he shuns evils as sins, and does not confirm heretical falsities in himself; for by shunning evils as sins the will is reformed, and by the will the understanding, which then first emerges out of darkness into light. (D. P. 259.)

Every infant, wheresoever born, whether within the Church or oat of it, whether of pious parents or impious, when it dies is received by the Lord, and is educated in heaven, and according to Divine order is taught and imbued with the affections of good, and by them with the knowledges of truth; and afterwards as perfected in intelligence and wisdom is introduced into heaven and becomes an angel. (H. H. 329.)

Turning to the Holy Word and the Apostolic Writings, I found abundant confirmation of these teachings of the Church. A few of the passages which were found most useful and encouraging in connection with the World’s Religious Congresses, are given here;

What doth the Lord thy God require of thee, but to do justly, and to love mercy, and to walk humbly with thy God? (Mioah vi. 8.)

All things whatsoever ye would that men should do to you, do ye even so to them, for this is the law and the prophets. (Matt. vii. 12.)

Pure religion and undefiled before our God and Father, is to visit the widows and fatherless in their affliction, and to keep unspotted from the world. (James i. 27.)

That is the True Light which lighteth every man that cometh into the world. (John i. 9.)

And it came to pass, as Jesus sat at meat in the house, behold, many publicans and sinners came and sat down with Him and His disciples.

And when the Pharisees saw it, they said unto His disciples, Why eateth your Master with publicans and sinners?

But when Jesus heard that, He said unto them, they that be whole nefed not a physician, but they that are sick.

But go ye and learn what this meaneth: I will have mercy and not sacrifice; for I am not come to call the righteous, but sinners to repentance. (Matt. ix. 10-13.)

Unto the Jews I became as a Jew, that I might gain the Jews; to them that are under the law, as [myself] under the law that I might gain them that are under the law; to them that are without the law as [myself] without the law (being not without law to God, but under the law to Christ), that I might gain them that are without law; to the weak became I as weak, that I might gain the weak; I am made all things to all men, that I might by all means save some. (1 Cob. ix. 20, 22.)

Then Peter opened his mouth and said: Of a truth I perceive that God is no respecter of persons, but in every nation he that feareth Him and worketh righteousness is accepted with Him. (Acts of the Apostles x. 31, 35.)

Then Paul stood in the midst of Mars Hill, and said:

Ye men of Athens, I perceive that in all things ye are too superstitious. For as I passed by, and beheld your devotions, I found an altar with this inscription, To the Unknown God. Whom, therefore, ye ignorantly worship, Him declare I unto you! (Acts xvii. 23.)

God hath made of one blood all nations of men to dwell on all the face of the earth, and hath determined the times before appointed, and the bounds of their habitation; that they should seek the Lord, if haply they might feel after Him, and find Him, though He be not far from every one of us. (Acts xvii. 26, 27.)

One other course of preparation remains to be noticed. For many years before the World’s Columbian Exposition was proposed, I enjoyed the inestimable benefits of an intimate and cordial association with members and ministers of many different denominations, and made public addresses on “Law and Order” and “ Moral and Social Reforms,” in many different churches. Thus I came to know the distinguishing characteristics of various religious organizations; to respect their sincerity and zeal; to understand the reasons for their peculiar views; to learn that all creeds have meanings which only those who profess them can explain; that the Church essentially consists in certain Divine things, and not in the ever varying views of men respecting the eternal verities. Thus I came into a state of charity, not only toward the various religious denominations of Christendom, but also in regard to the different religions of the world. I came to realize that it is allowable for a devout soul to rest on an apparent truth of Scripture, as for a rational mind to rest on an apparent truth in nature.

In the Baptist Church at Peoria I was the teacher of an adult Bible class, and after my removal to Chicago in 1860, I taught a similar class in St. John’s Episcopal Church for some years, while living too far away from the New- Church Temple for convenient attendance there. Upon the establishment of a New- Church congregation in the neighborhood of my residence, I became an active member of that organization, and almost continuously the instructor of a similar class. Before these classes I discussed in a familiar manner and from a layman’s point of view the whole range of the religious themes which I had made subjects of study.

In similar ways it pleased the Divine Providence to provide for dealing, when the occasion should arise, with the other great departments of human progress which were embraced in the World’s Congress scheme, but which are not within the scope of the present paper.

In 1889 the movement for a World’s Fair in celebration of the quadro-centennial of the discovery of America by Columbus, took such a course that it appeared probable that such a Fair would be held at Chicago, and the character of the proposed exhibition naturally occupied much attention and elicited many suggestions. It was then expected that the celebration would be held in 1892, but the magnitude of the project finally caused its postponement till the following year. While thinking about the nature and proper characteristics of this great undertaking, there came into my mind the idea of a comprehensive and well -organized Intellectual and Moral Exposition of the progress of mankind, to be held in connection with the proposed display of material forms. In the course of a few weeks this idea passed through the usual stages of mental evolution, and became a conviction and a purpose which would not let me rest, but impelled me to action for its realization. I commenced to discuss it with intimate friends, and among them spoke of it to Mr. Walter Thomas Mills, then editor of The Statesman magazine. He at once urged me to write out my proposal, and let him print it in his periodical. In a paper dated Sept. 20, 1889, I complied with his request, and that paper was published in The Statesman for October of that year. In that first statement of the World’s Congress scheme, the following paragraphs were contained:

“The crowning glory of the World’s Fair of 1893 should not be the exhibit then to be made of the material triumphs, industrial achievements, and mechanical victories of man, however magnificent that display may be. Something higher and nobler is demanded by the enlightened and progressive spirit of the present age.

“ In connection with that important event the world of government, jurisprudence, finance, science, literature, education and religion should be represented in a Congress of statesmen, jurists, financiers, scientists, literati, teachers and theologians, greater in numbers and more widely representative of ‘ peoples, nations and tongues ’ than any assemblage which has ever yet been convened.

“ The benefits of such a Parliament of Nations would be higher and more conducive to the welfare of mankind than those which would flow from the material exposition, though it would not be easy to exaggerate the powerful impetus that will be given by the latter to commerce, and to all the arts by which toil is lightened, the fruits of labor increased, and the comforts of life augmented.

“For such a Congress, convened under circumstances' so auspicious, would surpass all previous efforts to bring about a real fraternity of nations, and unite the enlightened people of the whole earth in a general cooperation for the attainment of the great ends for which human society is organized.”

The same article also enumerated some of the great themes that would naturally be considered on the proposed occasion, and this list of subjects was the basis of the subsequent organization of the general departments of the World’s Congress work.

The proposal was received with great public favor, and on Oct. 15, 1889, a general committee of organization was appointed, with the writer of this paper as Chairman, to carry the project into effect. The present occasion does not require, and the time and space at command do not permit any general sketch of the World’s Congress work. Only that part of it which relates to the Religious Congresses can now have more than merely incidental notice, and what relates to them must be but briefly mentioned, for told at length it would fill volumes.

[After describing the constitution of the “World’s Congress Auxiliary of the World’s Columbian Exposition,” and the appointment of the Committee on Religious Congresses with Rev. John Henry Barrows, D. D., as Chairman, Mr. Bonney refers to the representative of the New-Church on that committee, and continues:]

We often discussed together the New-Church as the true Catholicism and the true Protestantism; the true orthodoxy and the true liberalism; the science of revelation and the logic of faith. In the introductory chapter of his admirable Review of the World’s Religious Congresess of 1893, Mr. Mercer refers to our personal relations, and says that in the spiritual intimacy of years, the desirability and feasibility of a universal conference of Religions was often dwelt upon on the ground of our common faith, of which he gives the following summary:

A universal medium of salvation has been provided by the Lord with every nation that has a Religion, and to bring into friendly conference the representatives of all the great historic Faiths, and of the denominations of Christendom, would develop the fact that to acknowledge the Divine and live well is the supreme and universal condition of religion, and would lead to the recognition of a universal bond of brotherhood in faithfulness to what one understands to be from the Divine and to lead to the Divine.

With this preparation it is not strange that Mr. Mercer performed the work allotted to him in a manner which endeared him to the Chairman and the other members of the General Committee, and procured for the New-Church such a hearing before the whole religious world as was never before attained or even hoped for by its apostles.

In the “Preliminary Publication’’ of the organization of the “ Department of Religion,” by the President of the World’s Congress Auxiliary, the object in view was declared and the duties of the General Committee were defined in these words:

To unite all Religion against all irreligion; to make the Golden Rule the basis of this union; to present to the world in the Religious Congresses, to be held in connection with the Columbian Exposition of 1893, the substantial unity of many Religions in the good deeds of the religious life; to provide for a World’s Parliament of Religions in which their common aims and common grounds of union may be set forth, and the marvelous religious progress of the nineteenth century be reviewed; and to facilitate separate and independent Congresses of different religious denominations and organizations, under their own officers, in which their business may be transacted, their achievements presented, and their work for the future considered.

To that Committee I also mentioned the following themes, to indicate the general scope of the Department of Religion, and to elicit the suggestions of the Committees, Advisory Council, Honorary Members, and others interested, to be utilized in making the final arrangements for the proposed Religious Congresses:

a. The idea of God, its influence and consolations.

b. The evidences of the existence of God, especially those which are calculated to meet the Agnosticism of the present time.

c. That evils of life are to be shunned as sins against .God*

d. That the moral law should be obeyed as necessary to human happiness, and because such is the will of the Creator.

e. That the influence of Religion on the family life is to make it virtuous and pure.

/. That the influence of Religion on the community is to establish justice, promote harmony, and increase the general welfare.

g. That the influence of Religion on the State is to repress evil, vice and disorder in all their forms, and to promote the safety and happiness of the people.

h. That conscience is not a safe guide unless enlightened by Religion and guided by sound reason.

t. That of a truth God is no respecter of persons, but in every nation he that feareth God and worketh righteousness is accepted of Him.

j. That throughout the world the substantial fruits of sincere Religion include the following: Improved personal character, better citizenship, better business methods, nearly all the works of charity, improved domestic order, greater public peace, etc.

k. That the weekly Rest Day is indispensable to religious liberty and the general welfare of the people.

l. The triumphs of Religion in all ages.

m. The present state of Religion throughout the world, including its marvelous advances during the present century.

n. The statistics of Churches as an answer to the alleged prevalence of infidelity.

o. The dominance of Religion in the higher institutions of learning.

p. The actual harmony of science and Religion, and the origin and nature of the alleged conflict between them.

q. The influence of Religious Missions on the commerce of the world.

r. The influence of Religion on literature and art.

s. The coming unity of mankind, in the service of God and of man.

t. That there is an influx from God into the mind of every man, teaching that there is a God, and that He should be worshiped and obeyed; and that as the light of the sun is differently received by different objects, so the light of Divine revelation is differently received by different minds, and hence arise varieties in the forms of Religion.

u. That those who believe in these things may work together for the welfare of mankind, notwithstanding they may differ in the opinions they hold respecting God, His revelation and manifestation, and that such fraternity does not require a surrender of the points of difference. The Christian, believing in the Supreme Divinity of Christ, may so unite with the Jew who devoutly believes in the Jehovah of Israel; the Quaker with the High Church Episcopalian; the Catholic with the Methodist; the Baptist with the Unitarian, eto.

With great anxiety I called that Committee together for an opening Conference, and explained the basis of the proposed Union Congress, and the equal importance of the accompanying denominational conventions. To my great delight I found the Committee in full accord with my views, and ready to go forward in the completion and execution of the necessary plans. From that time forth the work proceeded silently and with power, as a great river sweeps onward to the sea. The movement was manifestly in the stream of the Divine Providence and carried forward by its mighty tide.

Dr. Barrows very soon proved his marvelous fitness for the great task entrusted to him, and devoted himself to it with a tireless energy that assured success. He prepared a ‘‘Preliminary Address” for the Committee, announcing its purposes to the Religious world, and procured the approval of that address by each member of the Committee. That remarkable document, bearing the names of a Jewish Rabbi, a Catholic Archbishop, Protestant Bishops and Clergy, both orthodox and liberal, a Quaker, and a New- Churchman, was printed for the Committee, and thousands of copies distributed throughout the world. Many hundreds of letters were written by Dr. Barrows and his associates to the religious leaders of the different countries. From that address the following extracts are given to show its character and spirit:

Humanity, though sundered by oceans and languages and widely differing forms of Religion, is yet one in need, if not altogether in hope.

It is not the purpose to create the spirit'of indifferentism in regard to the important peculiarities distinguishing the Religions of the world, but rather to bring together, in frank and friendly conference, the most eminent men of different faiths, strong in their personal convictions, who will strive to see and show what are the supreme truths, and what light Religion has to throw on the great problems of our age.

Believing that God is, and that He has not left Himself without witness; believing that the influence of Religion tends to advance the general welfare, and is the most vital force in the social order of every people; and convinced that of a truth God is no respecter of persons, but that in every nation he that feareth Him and worketh righteousness is accepted of Him, we affectionately invite the representatives of all Faiths to aid us in presenting to the world, at the Exposition of 1893, the religious harmonies and unities of humanity; and also in showing forth the moral and spiritual agencies which are at the root of human progress.

From the issuance of this proclamation, the movement for the proposed Religious Congresses was a triumphal march. It is nevertheless true that there was opposition ; but it was unavailing against the manifest will of God that a great advance in the religious unity of mankind should be accomplished in the year 1893. The responses received from every part of the world were most inspiring.

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Thus the success of the Congresses planned for the department of Religion in the World’s Congress scheme was practically assured long in advance of the time fixed for their meeting. The success of the Union Congress called the Parliament of Religions, was a sufficient guaranty that the denominational Congresses would also be satisfactory. For these denominational Congresses were planned to anticipate and answer the charge that by taking part in the Union Congress any Church had abandoned or compromised its own peculiar faith.

Dr. Barrows’ report in behalf of the General Committee closed with the following cheering words: “Your Committee thankfully recognize the constant assistance given them by you in the prosecution of their enormous undertaking. We believe that the hope expressed by Cardinal Gibbons will be realized; that the expectations of the most sanguine of those who gave their minds to this plan a year ago will be dwarfed by the gigantic realities; that the Congresses of Religion that shall meet in 1893 will be so noteworthy as to make an epoch in history, and be prophetic of that unity of the nations which the English laureate foresaw in singing of the golden time:

“ When the war-drums throb no longer, and the battle flags are furled,

In the Parliament of man, the Federation of the World.”

A large Advisory Council, composed of eminent representatives of faith and morals, selected from the different countries, was appointed to aid the Local Committee in making the necessary arrangements, especially in forming the programme for the great occasion.

The report also proposed certain general rules and regulations for the government of the Parliament of Religions. These were approved, and became the law under which the Congress was convened.

It was declared that —

1. Those taking part in the Parliament are to conform to the limitations and directions of the General Committee on Religious Congresses of the World’s Congress Auxiliary, and they are carefully to observe the spirit and principles set forth in the preliminary address of this Committee.

2. The speakers accepting the invitation of the General Committee will state their own beliefs, and the reasons for them, with the greatest frankness, without, however, employing unfriendly criticisms of other Faiths.

3. The Parliament is to be made a grand international assembly for mutual conference, fellowship and information, and not for controversy, for worship, for the counting of votes, or for the passing of resolutions.

4 . The proceedings of the Parliament will be conducted in the English language.

The objects of the World’s Parliament of Religions were also restated and more explicitly defined, in the

PARLIAMENT OF RELIGIONS.

light of the correspondence to which reference has been made. Those objects have now become of such great historic interest that I deem it important to introduce them here. They will somewhat explain the readiness with which so many eminent representatives of the great Religions of the world agreed to take an active part in the proposed Religious Congress. Dr. Barrows says:

After f ull consideration and conference with representative members of the Advisory Council, your Committee propose the following statement of the objects of the World’s Parliament of Religions:

1. To bring together in conference, for the first time in history, the leading representatives of the great Historic Religions of the world.

2. To show to men, in the most impressive way, what and how many truths the various Religions hold and teach in common.

3. To promote and deepen the spirit of human brotherhood among religious men of diverse Faiths, through friendly conference and mutual good understanding, while not seeking to foster the temper of indifferentism, and not striving to achieve any formal and outward unity.

4. To set forth, by those most competent to speak, what are deemed the important distinctive truths held and taught by each Religion, and by the various chief branches of Christendom.

5. To indicate the impregnable foundations of Theism, and the reasons for man’s faith in Immortality, and thus to unite and strengthen the forces which are adverse to a materialistic philosophy of the universe.

6. To secure from leading scholars representing the Brahman, Buddhist, Confucian, Parsee, Mohammedan, Jewish and other Faiths, and from representatives of the various Churches of Christendom, full and accurate statements of the spiritual and other effects of the Religions which they hold upon the Literature, Art, Commerce and Government, and the Domestic and Social Life of the peoples among whom these Faiths have prevailed.

7. To inquire what light each Religion has afforded or may afford to the other Religions of the world.

8. To set forth, for permanent record to be published to the world, an accurate and authoritative account of the present condition and outlook of Religion among the leading nations of the earth.

9. To discover, from competent men, what light Religion has to throw on the great problems of the present age, especially the important questions connected with Temperance, Labor, Education, Wealth and Poverty.

10. To bring the nations of the earth into a more friendly fellowship, in the hope of securing permanent international peace.

This statement was accepted and approved, as embracing all the essential features of the great work then in course of organization, and the Parliament of Religions was accordingly convened for the execution of the definite purposes expressed in the declaration above set forth. Those who were requested to take part were thus explicitly informed of the nature and limitations of the convocation to which they were invited. When the World’s Congresses of 1893 were first proposed, it was thought that the leaders of progress in all departments could be assembled in Chicago for a few weeks to hold a series of union and department sessions, but it soon became manifest that the work must be extended through the whole Exposition season, and that each general department must be assigned to a separate date from the others, except a few cases of kindred departments which could be accommodated at the same time. The first general assignment of the Congresses for the six months of the season, included in the arrangements for June, the Congresses on Religion. But it was found impractical to bring the religious leaders of distant lands to Chicago so early in the year, and it was finally decided to hold the Congresses of that department in the month of September, and the first half of October. So many assignments for the midsummer months had previously been made, that neither July nor August was then at disposal. The General Committee of Organization now devoted all its energies, under the leadership of Dr. Barrows, to the incomparably difficult task of making a working programme for the Parliament of Religions by formulating specific subjects to be presented in the sessions, and making actual engagements with selected leaders to prepare papers upon the particular themes assigned to them. The marvelous success of that work will be noticed below. In the meantime the applications from the different religious denominations, for an opportunity to present their faith and achievements in separate Congresses, had become so numerous that it became plain that this part of the great undertaking would also be crowned with a most gratifying success. Denominational Committees were appointed to make arrangements and prepare programmes for these organizations.