Article

WITH ABSOLUTE RESPECT THE SWEDENBORGIAN THEOLOGY OF CHARLES CARROLL BONNEY

Friday, December 12, 1999



CONTENTS

Preface 00

With Absolute Respect 00

A World's Congress at the World's Fair (C. C. Bonney) 00

The Genesis of the World's Religious Congresses of 1893

(C. C. Bonney) 00

1

PREFACE

I wish to express particular gratitude to Robert P. Moncrieff for

bibliographic information from the Social Law Library, to Richard and

William Baxter for tracking down the Statesman proposal in the Library of

Congress, to the Chicago Historical Society for its courteous assistance,

and to the D'Angelo Law Library of the University of Chicago for

reproduction of the photograph of Charles Bonney.

In the bibliography, I have reproduced the capitalization of the title

pages of the works cited when these pages were available to me. Otherwise,

I have followed current conventions. I have included items for which I do

not have complete bibliographic data on the assumption that partial

information was preferable to none.

July, 1993

Sharon, MA

2

WITH ABSOLUTE RESPECT

THE SWEDENBORGIAN THEOLOGY OF CHARLES CARROLL BONNEY

The Columbian Exposition in Chicago in 1893 made an immense impression on

American consciousness, and the Parliament of the World's Religions held in

association with it attracted world-wide attention.[1] The Parliament was

initiated and overseen by the Chicago Swedenborgian Charles Carroll Bonney,

who wrote, "During the organization and conduct of the World's Congresses

of 1893, I was led to feel that all my life had been a preparation for this

work; and that in a thousand ways provision had been made for its

extraordinary needs."[2] It does seem that if Bonney is known at all, it is

in connection with this event, which historian Richard Seager refers to as

"the dawn of religious pluralism."[3] That event, in turn, is viewed

primarily in the context of the history of religious movements in America.

The original idea of the Parliament, however, arose in the context of

Bonney's theology and life. Bonney himself, for example, would surely have

dated "the dawn of religious pluralism" to the latter half of the

eighteenth century. This was when Emanuel Swedenborg wrote and published

the extensive theological corpus to which Bonney attributed ". . . 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."[4]

The Parliament itself was for Bonney as much a climax as a dawn. He did

indeed see it as a new beginning. His statement that "The supreme

significance of this Congress and the others is that they herald the death

of persecution throughout the world, and proclaim the coming reign of civil

and religious liberty"[5] is one of a number in the same vein. But when he

writes of September 11, 1893, "The day arrived"--the shortest sentence in

"The Genesis"--[6] and when he writes, "Let us rejoice that we have lived

to see this glorious day,"[7] we may feel something of the sense of

accomplishment, of completion, which must have been his. "We meet on the

mountain height of absolute respect for the religious convictions of each

other," he said in his opening address.[8] The present essay is offered as

a preliminary sketch of the climb to that summit, or more prosaically, of

the context in which the Parliament was conceived and took form--the life

and thought of Charles Carroll Bonney.

A basic outline of his career is given concisely one of his obituary

notices. This notes his birth in Hamilton, New York, in 1831, and his

education. It continues with his removal to Peoria, Illinois at the age of

nineteen, where he was involved in education and "as Vice President of the

State Teachers' Institute . . . , took a leading part in the establishment

of the educational system of Illinois." It continues:

Having commenced reading law when but seventeen he continued his interest

in legal affairs, and was admitted to the Illinois bar in 1852, and to that

of the United States Supreme Court in 1866. He was elected President of the

Illinois State Bar Association, and Vice President of the American Bar

Association in 1882. He removed from Peoria to Chicago in 1860, practising

law and reporting cases in Illinois, Michigan, Ohio, Nebraska, New York,

New Jersey, California, and the United States Supreme Court.

Mr. Bonney's zeal for the law was based upon his patriotism and his love of

order and justice. He was one of the originators of the law and order

movement, which was started in 1872, and later spread over other states,

especially New York, Massachusetts, and Pennsylvania. He advocated, and to

some extent successfully carried, a great number of reforms in

constitutional politics, in the national banking system, railroad

supervision by State authority, the establishment of a permanent

international court of justice, now realised in The Hague, a national Civil

Service Academy, a system of Civil Service pensions, State Boards for the

adjustment of differences between capital and labor, etc., and developed an

unusual activity as an orator in speaking for these several questions when

opportunities arose.

In 1887, Mr. Bonney's name was mentioned for appointment as a Chief Justice

of the Supreme Court of the United States, on the ground that he was a man

standing in the very front rank of Western jurists, of high literary

culture, and of judicial temperament and if he was not chosen, it was

mainly due to his vigorous attitude in matters of reform. And perhaps the

decision was just, for a judge of the United States Supreme Court should be

absolutely impartial and even the zeal for improvement and for the moral

elevation of the people, be it in matters of politics, temperance or social

conditions, might easily become a disturbing element, in the establishment

of general juridical principles. . . .

Most remarkable of all was the realisation of a Parliament of Religions,

heretofore, deemed impossible on account of the exclusive nature of the

leading and most powerful Church organisations.

This Religious Parliament was the first truly ecumenical council of

religion, and its realisation is due mainly to the tact of Mr.Bonney; to

his impartiality toward all; his reconciliatory spirit in the clash of

opposed interests, his conservatism, his circumspection, enabling every

speaker to come and to go uncompromised by the general tendency of the

Parliament simply as a preacher and representatve [sic] of his own faith,

and finally to his choice of officers, among whom the Rev. Dr. John Henry

Barrows, must be specially mentioned as a chairman of rare ability.[9]

These comments suggest a breadth of interest which is amply borne out by

closer examination. Bonney did not propose or oversee simply a Parliament

of Religions. In his initial proposal, he wrote,

The crowning glory of the World's Fair of 1892 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.[10]

The summer of 1893 did in fact see the series of congresses which this

proposal envisioned. One report touches on this:

Of the various people brought into prominence in connection with the

World's Fair, there are few who are more interesting in their personality

than Mr. C. C. Bonney, the originator, manager, and President of the

World's Fair Auxiliary, with its multitude of congresses touching upon

almost every phase of intellectual development. Mr. Bonney is a man of

slight build who would never attract particular attention. He has been

known by a limited circle for many years as a quiet, unassuming lawyer,

noted for nothing in particular, unless it be a broad catholicity which

kept his interest alive in the most diverse men and opinions. A

Swedenborgian by religious profession, he did not mingle greatly with men

of other denominations, so that he was by no means widely known; and when

it appeared that it was through his persistency, tact, and indomitable

energy that such a unique enterprise had not only been conceived but

actually carried through, his neighbors in Chicago were not less surprised

than those from other parts of the land. His addresses of welcome and

introduction have been singularly appropriate, seeming to catch the central

thought of all, whether missions or evolution, education, labor, or

socialism. He has been most ably seconded by those in charge of the

different departments, and all have worked together to accomplish what will

be far more enduring in its results than the Fair itself, beautiful and

wonderful as that was.[11]

Any impression that Bonney's interests were exclusively ecumenical, or that

he saw the religious parliament alone as the harbinger of a new age, would

clearly be wide of the mark. He was acutely aware of pressing social

problems, and it was by his design that the Parliament of Religions came at

the close of an extensive series of congresses which dealt explicitly with

areas of secular concern. The literature of the period does indeed show a

prevalent assumption that the striking technological and social progress of

the nineteenth century was inseparably linked to Anglo-Protestant values,

and the coming dawn of a new century added impetus to a belief that the age

of peace, justice, and prosperity was just around the corner.[12] Bonney

clearly shared in this belief, but his theology left him no room for social

indifference. As his obituary suggests, he was noticeably active in reform

causes. He took to heart one of the central principles of Swedenborgianism:

Some people believe that it is hard to live the life that leads to heaven,

which is called a spiritual life, because they have heard that you have to

renounce the world and give up the desires people associate with the body

and the flesh, and "live spiritually." All they understand by this is

rejecting worldly concerns (especially concerns with money and prestige)

and going around in constant devout meditation about God, salvation, and

eternal life, spending one's life in prayer and in reading the Word and

devotional books. . . . But people who renounce the world and "live by the

spirit" in this way acquire a mournful life, one that is not receptive of

heavenly joy. . . . Rather, in order to be receptive of heaven's life, we

should by all means live in the world and be involved in its duties and

business. In this way, through a moral and civic life we accept a spiritual

life. There is no other way spiritual life can take shape in us, no other

way our spirits can be prepared for heaven.[13]

A survey of the causes he espoused yields a less than rosy picture of

social conditions, and offers insights into his own sense of what was

needed and his determination to make a difference.

We may begin this survey with a speech he delivered in St. Louis in 1857,

calling for the repeal of an act to incorporate an Illinois River

corporation. The act would, in his opinion, give a private corporation a

monopoly on the development of a series of dams and locks, broad powers to

avail themselves of private property during the construction process, and

the right in perpetuity to collect tolls on river commerce. After a

decidedly flowery introduction, his speech dealt with the rapid and

unpublicized passage of the act in question, and then examined one at a

time what were presumably its main provisions. In each instance, Bonney's

effort was to show that the wording of apparent safeguards was misleading,

and that in fact the act provided a license for speculation and monopoly on

a grand scale. He portrayed it as a blatant profiteering scheme and closed

by observing that the United States Constitution gave Congress the power to

regulate interstate commerce, forbidding states from imposing duties

without Congressional consent, and declaring that "vessels bound to or from

one State shall not be obliged to enter, clear, or pay duties in

another.".[14]

Some years later, he would argue for more stringent regulation of

interstate commerce. In one of his better images, he says,

No individual is powerful enough, or rich enough to carry on a successful

conflict with a prosperous railroad company. He could as well arrest one of

its engines by his physical strength. The individual citizen is powerless

to assert his rights against the mammoth corporations by which the

transportation business of the country is conducted. But the people,

through their law-making representatives, may provide for the appointment

of agents to deal with those corporations, and require them to perform

their duties, and obey the laws; and may establish tribunals to hear

complaints, and give redress.[15]

He proposed a bill that would

leave the carrier free to manage his business in his own way within the

limits of reason and justice, but [would] subject him to severe penalties

for extortion, oppression, and other wrong-doing; and it also endeavors to

provide a practicable way in which persons aggrieved may combine in the

pursuit of substantial remedies, before tribunals independent enough and

powerful enough to award and enforce redress.[16]

To this end, he proposed a "National Court of Commerce of the United

States, to be composed of a Chief Justice and four Associate Justices."

This would have an appellate jurisdiction, and in effect would specialize

in suits involving interstate commerce. It would prohibit strikes,

authorizing the use of military force to this end if necessary, but would

give transportation workers the right to "maintain suits under this act,

for an increase of compensation, or the redress of any grievance."[17]

There is one explicit theological theme in this proposal for the regulation

of interstate commerce. As noted, the bill would "leave the carrier free to

manage his business in his own way within the limits of reason and justice"

(italics mine). Earlier in the essay, he had stated, "It is a fundamental

principle of our system of government, that the citizen may act in freedom

according to reason, being responsible for any abuse of his liberty"

(emphasis added).[18] This latter italicized phrase is undoubtedly taken

directly from Swedenborg's Divine Providence. After noting that "There are

hitherto unknown laws of divine providence," Swedenborg lists as the first

of these laws "that we should act from freedom according to reason" (ex

libero secundum rationem).[19] Any good we do under compulsion is not truly

ours, and has no ameliorating effect on our character.[20]

There can be no doubt that Bonney's Swedenborgian theology is at work here

in a more general way as well. Swedenborg had seen a Swedish empire suffer

severe financial and territorial loss under the adventurous absolute

monarchy of Charles XII, and it must have been with some feeling that he

wrote,

The king who regards the laws as above himself, consequently himself as

below them, is wise; but he who regard himself as above the laws,

consequently the laws as below himself, is not wise. . . . [This latter]

places the royalty in himself, and believes himself either to be the law,

or the law which is justice to be from himself; hence he arrogates to

himself that which is Divine . . . .[21]

Further,

Loving the neighbor is intending and doing good to one's fellow-citizens,

friends, and good people, but also to foreigners, enemies, and evil people.

Genuine compassion is practiced toward the former and the latter in

different ways--toward the fellow-citizen and friend through direct

benefactions, toward the enemy and the evil person through indirect

benefactions, which involve various forms of encouragement, discipline, and

punishment, leading to amendment. We may illustrate this as follows: the

judge who punishes a malefactor on the basis of law and justice is loving

the neighbor because in this way his is improving him and is caring for the

welfare of the citizenry, protecting them from harm.[22]

A trust in the law to remedy and ultimately to prevent injustice is a

recurrent theme in Bonney's writing, but it should immediately be added

that his ideal lawyer "detests unnecessary litigation."[23] In an article

of particular interest, he addresses what he sees as a major and spreading

flaw in the legal profession itself. "The delay, the expense, and the

uncertainty which attend the enforcement of rights and the redress of

wrongs, have become such gigantic evils, that a wide-spread and earnest

demand has arisen for reform of the methods and the results of the judicial

procedure."[24] He argues forcibly against "the Code"--the New York Code of

Civil procedure--on the grounds that it is cumbersome and in significant

ways self-contradictory. "Compared with the present system of judicial

procedure, that which preceded it was simplicity itself. The former system

any lawyer could master for every-day practical purposes, with moderate

ability and reasonable patience. The present system is still in a nebulous

condition, and must, for many years, remain the exasperation of lawyers,

the bewilderment of courts, and the affliction of suitors."[25]

Specifically, he proposed the extension of equity remedies. He argued that

in an era when "the law courts have maintained their established reputation

for ruinous delays and unsatisfactory results," the "courts of equity in

Chicago have for years past given an immediate hearing of all urgent

applications to them . . . ."[26] He proposed repeal of the "supposed rule,

that equity `has no jurisdiction, where a common-law remedy exists' . . .

.",[27] which would enable far more cases to be decided by arbitration,

under more flexible rules of procedure and evidence than in courts of law.

In addressing this appeal to the Illinois Bar Association, he cited the

opinion of "a learned judge" that "nearly all reforms in judicial procedure

have been secured, not by the efforts of the legal profession, but in spite

of the general opposition of that body,"[28] and hoped that his colleagues

would prove exceptions to this rule.

This non-legalistic approach is echoed in his proposal of a bill to revise

bankruptcy procedures.[29] Here contended that while the extant laws were

fair in principle, they were a failure in practice. The former law ". . .

was simply a stupendous engine of destruction. Under it the estate of the

debtor disappeared, but the benefits received by creditors were, in most

cases merely nominal. Its provisions were arbitrary, unreasonable, and

inflexible, and almost its sole merit was, that under it a debtor could

obtain a discharge and start in business again."[30] He noted that

The principles of judicial procedure should be fixed and certain; but the

rules for their application to human conduct should be as flexible as the

circumstances of various cases are different. It is far easier for a

wrong-doer to evade an arbitrary and unyielding rule, than to protect

himself against one which adapts itself to the peculiar circumstances of

the particular case.[31]

Bonney was acutely aware of other serious flaws in the legal system of his

times. As president of the Illinois Bar Association, he used his annual

address in 1883 to propose the extension of equity remedies and the reform

of the jury system, and to plead for jurists of ability in the lower

courts, since the poor have no resources for appeals. "What brave apostle

of reform, what lover of justice and his fellow men, will lead the way to a

better administration of the law, for the friendless and the poor?"[32]

In a separate appeal, he had already presented a scathing denunciation of

the procedure for the selection of juries.

Jurors for courts of record are selected by the County Board. At least

once a year that body is required to make a jury-list of not less than

one-tenth of the legal voters of each town or precinct. (Statute of Jurors,

Sec. 1.) Here the iniquity begins. The members of a county board are

generally politicians and partisans. They have friends to reward, enemies

to punish, and arrangements to make for the future. . . .

In selecting out one-tenth of the legal voters of a precinct, the member

of the county board has the amplest opportunity to choose persons who will

be friendly or hostile to a particular person interest, or party.[33]

He argued cogently that this was in violation of the state constitution,

since it clearly transgressed the rule of separation of powers by giving

legislative bodies a powerful voice in the judicial branch. The corruption,

in his view, had spread beyond the jury system to the bench itself.

. . . why is it that the judges have not more freely exercised their power

to exclude unfit persons from the jury-box? The reason is to be found in

the fact that the county board and its lists of jurors can exercise such a

potent influence in politics. The judge who should make open war on the

system of subordinating the administration of justice to the protection and

promotion of personal interests might do so at the peril of losing his

office and his living at the next election.[34]

He saw this system as so firmly entrenched that only the creation of

powerful public opinion in favor of reform would turn the tide. The press

had been favorable, but statewide action was required, and since the rural

areas suffered "little harm," they must therefore respond to an appeal

addressed simply to their "good sense and patriotism."[35]

In this essay, Bonney also calls very clearly for the engagement of the

church.

It is an encouraging sign that a meeting for such a purpose is held in a

church. When the churches become centres of practical reform, as well as of

worship and praise, the dangerous classes will find themselves confronted

by a power that will overmatch them in organization, skill, and available

means. The very soul of religion is the reform of evils of life;[36] and

hence the church is engaged in its legitimate work when it gives its aid to

the enforcement of the laws for the repression of vice, and the removal of

obstacles in the way of a pure administration of justice."[37]

Bonney clearly saw the corruption of the jury system as a "vice," and it

fostered another social ill that distressed him profoundly. He founded the

Law and Order League primarily to combat the nineteenth century equivalent

of the drug problem. In an address at the first national convention of

local leagues, held at Tremont Temple, Boston, in 1883, he observed that

during Chicago's railroad riots the rioters were "largely boys in their

teens, and more or less intoxicated."[38] This led to an investigation, and

to the discovery that "about thirty thousand boys were nightly patrons of

Chicago's liquor saloons," which had strong political influence and felt

immune to prosecution because of the corruption of the jury system.[39]

The strategy of the league was to visit saloons, document sales to minors

(which were illegal), initiate prosecutions, and demand the penalties

prescribed by law.

The larger task of the Law and Order movement was "to restore among the

people a reverence for the just powers of the government; a wholesome fear

of the penalties of disobedience, and above all a love of the great and

enduring blessings that a reign of law and order throught [sic] the

Republic will secure."[40] He was quite explicit in stating that the League

was neither a political party nor a total abstinence association. Rather,

it was simply a group of citizens dedicated to support compliance

particularly with laws of a moral character.[41]

His vision of the rule of law as the remedy to social injustice emerges

clearly in a speech on the conflict between labor and capital. This fairly

extended address was prompted by the Haymarket Massacre of May 4th, 1886,

when labor unrest broke into open violence in Chicago.[42] It was delivered

on May 16th at the Union Park New Jerusalem [Swedenborgian] Church in

Chicago, in what must have been an emotionally charged atmosphere.

Bonney began by observing that no effort was being made to educate the wide

variety of recent immigrants. Instead, they were being exploited as cheap

labor, and left unaware of the laws and principles by which they might find

orderly means of redress. ". . . we have left the new comers to the

politicians, who want their votes, and the anarchist leaders who want to

live upon their toil . . . :"[43]

He outlined a "threefold movement:

1. Immense aggregations of wealth and power

2. Despotic organizations of working people

3. Anarchist combinations, openly and defiantly proclaiming the destruction

of the present order of human affairs."[44]

He saw the merit of the first as the undertaking of large-scale projects,

and its abuse as the formation of oppressive monopolies. He saw the merit

of the second as the improvement of working conditions, and its abuse as

"conspiracy, intimidation, and force." He saw no merit whatever in the

third, which directly attacked the rule of law which he himself saw as the

only alternative to both despotism and anarchy. Labor, in his judgment, in

turning militant, had become as despotic as capital.[45]

With others in the legal community, Bonney proposed being severe with

strikers. Unlike his colleagues, however, he coupled this with the proposal

of the imposition of strict penalties for the exploitation of workers.[46]

He advocated enlisting the churches and the business community in an active

program for the education of immigrants, insisting on the establishment of

orderly means for the arbitration of disputes in the courts and advising

workers of their resources in this respect. He suggested that some form of

profit-sharing would help workers realize that they shared an interest with

capital, and offered the thought that shorter working hours and higher pay

might actually increase productivity.[47]

As a final note in this survey of the legal reforms Bonney espoused, we may

turn to his thoughts on internationalism. In an article in The Statesman,

he cited Article XII, Section 2 of the United States Constitution, "The

citizens of each state shall be entitled to all privileges and immunities

of citizens in the several states." He then observed, "More swiftly than

any of us can well realize, the whole world is becoming in fact one great

country needing new laws for the proper protection of its vast and varied

people."[48]

He proposed a "Code of International Intercourse" that would guarantee the

alien not only equal access to the laws of the host country, but also the

protection of such laws of the alien's country as did not contravene the

former. In commenting on this provision, he noted the charm and the value

of what today we would call "ethnic traditions." The Code would need to

provide for a tribunal to adjudicate disputes, and it would assume that

every nation granting a citizen permission to travel would guarantee the

good character and conduct of that citizen.[49]

In short, the man who could believe in "the enlightened and progressive

spirit of the present age"[50] and "the marvellous religious progress of

the nineteenth century",[51] was also aware of the serious problems of

teenage alcohol abuse and violence, political corruption, and the

exploitation of immigrant labor. His consistent effort was to design and

effectuate legal means for the prevention and the redress of injustice,

with an emphasis on legal education as a preventive means,[52] and on

arbitration as preferable to confrontation for redress. This preference for

arbitration is as clear in his advocacy of the extension of equity remedies

as it is in his opposition to strikes. It is very much in the direction of

Swedenborg's description of government in heaven, where ". . . legal

matters never come to court, only life-related matters of justice, " and ".

. . the less wise consult the wiser about these, and the wise consult the

Lord and bring back the replies."[53] There is a pervasive trust in a

reservoir of genuine good will and social responsibility that can be tapped

for effective response to obvious "vices."

In one form or another, such optimism was part of the spirit of the age.

The millenarian mood was potent, but for Bonney as a Swedenborgian it would

have had a distinctive flavor. One of Swedenborg's more radical assertions

was that his access to spiritual reality and consequent proclamation of a

new Christian theology was part and parcel of the second coming of the

Christ.[54] Bonney saw himself as living in a "post-millennial" world, a

world in which the outward benefits of inward spiritual changes were

gradually becoming manifest. The Swedenborgian church was small but

growing, and included people of undoubted eminence. His own Chicago

congregation included railroad magnate Jonathan Young Scammon and the

architect of the White City of the Columbian Exposition, Daniel Hudson

Burnham. At that point in time, from the place where Bonney stood, it must

indeed have seemed that the forces of change were irresistible, and that

they were aimed directly at the establishment of a just and peaceable world

community.

The distinctive Swedenborgian flavor of Bonney's vision is particularly

clear in the principles he drew up for the Religious Congresses. While he

seems to have shared in the general assumption that Anglo-Protestant

values[55] undergirded the material progress of the nineteenth century, he

did not share in the common Christian missionary outlook, with its premise

that the heathen were both benighted and damned. As Bonney noted in his

"Genesis . . .", Swedenborg had insisted 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."[56] As a specific example, which must have seemed

especially controversial to more evangelical Christians, Bonney cited

Swedenborg's favorable evaluation of Islam as "permitted by the Divine

Providence of the Lord for the extirpation of idolatries in countries where

Christianity would not be received."[57]

This general principle is amply documented in his "Genesis . . ." (pp.

75f.). He speaks there of his early boyhood interest in the religions of

the world, and of having read and saved newspaper columns on that

subject.[58] What Swedenborgianism offered him was not so much an

enlargement of his horizons in this respect as a rationale for his

affirmative interest, a rationale that included a way of reconciling it

with a definitely Christian allegiance. The form of this reconciliation is

perhaps most vividly expressed in his welcoming address to the Jewish

Denominational Congress on August twenty-seventh, 1893.

But far more important and significant is the fact that this arrangement

[that the Jewish Congress should be the first of the denominational

congresses] has been made, and this Congress is now formally opened and

welcomed, by as ultra and ardent a Christian as the world contains. . . .

We know that you are Jews, while we are Christians and would have all men

so; but of all the precious liberties which free men enjoy, the highest is

the freedom to worship God according to the dictates of conscience; and

this great liberty is the right, not of some men only, but of all--not of

Christian, merely, but of Jews and Gentiles as well, I desire from all men

respect for my religious convictions, and claim for myself and mine the

right to enjoy them without molestation; and my Master has commanded me

that whatsoever I would have another do to me, I should also do to him. . .

. Through all the Sacred Scriptures of the Old Testament we walk side by

side, revering the creation, journeying through the wilderness, chanting

the psalms, and inspired by the prophecies; and if we part at the

threshhold of the Gospels, it shall not be with anger, but with love, and a

grateful remembrance of our long and pleasant journey from Genesis to

Malachi."[59]

This "denominational congress" illustrates part of a two-pronged strategy

designed to deal with religious rivalries. In the Parliament itself,

presenters were required to agree in advance to a number of rules of

behavior, the second and third of which were that

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.[60]

In addition, Bonney attached considerable importance to the separate

denominational congresses, presenting them as integral to the entire

scheme. In his own words,

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.[61]

Effectively, the denominational congresses provided an ample forum for the

more sectarian voices of the participating bodies, and deflected them from

the Union Congress. Participation by other denominations may have varied,

but certainly the Swedenborgians put a great deal of energy and devotion

into their separate Congress, and looked back on it with pride.[62]

We need not suspect Bonney of cynicism in this regard, however.

Swedenborg's visions of heaven included explicit experience of "separate"

Mohammedan heavens,[63] and in general he placed a high value on variety.

"No substance, state, of thing . . . can ever be the same as any other . .

. to all eternity. [For example,] not one face is the same as another . . .

and therefore not one mind."[64] Perfection, in fact, was enhanced by

variety: "A form is the more perfect as its constituent elements are

distinguishably different, and yet united."[65]

Evidently, Bonney did not feel that it was possible at that time to try to

pass resolutions concerning the nature of the oneness. He mentioned

it--"the church essentially consists in certain Divine things, and not in

the ever varying views of men respecting the eternal verities"[66]--and he

had definite ideas as to its general outlines. The object of the

Parliament, in the words of the Preliminary Publication, was

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

. . . .[67]

While in one sense the participating religions agreed to this common ground

by virtue of their attendance and participation, they were under no

pressure to state this agreement explicitly. Bonney insisted in his opening

address to the Parliament,

Let one other point be clearly stated, While the members of this Congress

meet, as men, on a common ground of perfect equality, the ecclesiastical

rank of each, in his own church, is at the same time gladly recognized and

respected, as the just acknowledgment of his services and attainments. But

no attempt is here made to treat all religions as of equal merit. Any such

idea is expressly disclaimed, In this Congress, each system of religion

stands by itself in its own perfect integrity, uncompromised, in any

degree, by its relation to any other. . . . Without controversy, or any

attempt to pronounce judgment upon any matter of faith or worship or

religious opinion, we seek a better knowledge of the religious condition of

all mankind, with an earnest desire to be useful to each other and to all

others who love truth and righteousness.[68]

In contemporary terms, this might be described as a determined effort to

initiate "a pluralistic, nonrelativistic dialogue" looking for unity by

focusing on "praxis," specifically on engagement in "promoting human

welfare."[69] We may add to this Bonney's allusions to the two "great

commandments" of Matthew 22:37-39. These allusions are particularly clear

in the first words of Bonney's opening address to the Parliament,

"WORSHIPPERS OF GOD AND LOVERS OF MAN," and to the definition offered

shortly thereafter: "In this Congress the word `religion' means the love

and worship of God and the love and service of man."[70] This framework,

including a rationale for Bonney's civic activism, is clearly stated by

Swedenborg:

There are three universal loves: the love of Heaven, the love of the world,

and the love of self . . . . By the love of heaven is meant love to the

Lord and also love towards the neighbor, and, as each of these regards use

as the end, it may be called the love of uses . . . . The reason charity

has something in common with each of these three loves, is that, regarded

in itself, it is the love of uses . . . and, from these loves, everyone

regards uses as his ends; the love of Heaven, spiritual uses; the love of

the world, natural uses, which may be called civil; and the love of self,

corporeal uses, which may be called also domestic, being for oneself and

one's own.[71]

Concerning Christendom's division into competing, often hostile sects,

Swedenborg had written,

There are three essentials of the church--recognition of the Divine of the

Lord, recognition of the holiness of the Word, and the life that is called

charity. Everyone's faith depends on the life that is charity. From the

Word comes an understanding of what the quality of that life should be, and

from the Lord come reformation and salvation. If these three had functioned

as the essentials of the church, intellectual disagreements would not have

divided it. They would have been simply variations, as light varies the

colors in objects of beauty, and as different gems lend beauty to a king's

crown.[72]

Underlying this attitude is a definite epistemology. It is perhaps most

clearly stated in Swedenborg's Arcana Coelestia:

. . . it needs to be realized that no truths are ever pure for us or even

for angels--pure meaning devoid of appearances. They are all appearances,

each and every one; and yet the Lord accepts them as truths if there is

something good within them. Pure truths belong to the Lord alone, because

they are divine. The Lord is, so to speak, the good itself and the true

itself. . . . there are, though, levels of appearances. Merely natural

appearances are full of fallacies, but when they are held by people who are

involved in good, then they are not called fallacies but appearances and

even in some respects truths. The good within them, in which there is

something divine, makes them essentially different. However, rational

appearances of truth are deeper and deeper. The heavens are engaged with

them, that is, the angels who are in the heavens.[73]

As an example of a "natural appearance," Swedenborg offers the following:

For example, it is an appearance that the sun travels around the earth once

a day, and traces its ecliptic path once a year. As long as this is not

confirmed, it is an apparent truth, and it is all right to think and talk

in such terms. . . . However, when people make up their minds that this

appearance is the actual truth, then they are thinking and speaking falsity

as a result of misconception.

The same holds true for countless other appearances--not just in natural,

civic, and moral matters, but even in spiritual ones.[74]

It is surely this principle and probably this passage that Bonney had in

mind when he described his differentiation between the "certain Divine

things" that constitute the essence of the church and "the ever varying

views of men respecting the eternal verities," and his consequent kindly

feeling "not only toward the various religious denominations of

Christendom, but also in regard to the different religions of the world. I

came to realize [he says] that it is as 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."[75]

This leads to one of the more striking statements in his opening address.

The very basis of our convocation is the idea that the representatives of

each religion sincerely believe that it is the truest and the best of all;

and that they will, therefore, hear with perfect candor and without fear,

the convictions of other sincere souls on the great questions of the

immortal life [emphasis added].[76]

The words "insecurity" and "defensiveness" were not available to him in

this context (and if they had been, his evident concern to phrase things

affirmatively would doubtless have precluded their use), but he is clearly

aware of the phenomenon to which they point. In a quite different language,

it is described by Swedenborg in his Arcana Coelestia:

The person whose rational is . . . solely concerned with truth . . . and

who is not at the same time in the good of charity . . . is a morose

individual, who will bear nothing, is against evernyone, regards everyone

as being in falsity, is ready to rebuke, to chastise, and to punish; has no

pity, and does not apply or adapt himself to others and study to bend their

minds; for he looks at everything from truth, and at nothing from good.[77]

This is set in contrast to "rational good"--to the mind that is sensitive

to the qualities of persons, and especially to the quality of their love:

Rational good never fights, however it is assailed; because it is mild and

gentle, patient and yielding; for its character is that of love and mercy.

Yet although it does not fight, it conquers all, nor does it ever think

about combat, or glory on account of victory; and this because it is

Divine, and is safe of itself.[78]

For one imbued with this attitude, attacks on the religious convictions of

others would be signs not of strength of faith but of weakness, quite

incompatible with a trust that one's religion was truly the best, and "safe

of itself."

To conclude this survey of Bonney's religious thought, we might mention one

more principle to which he does not seem to have alluded, but which he

surely exemplifies, namely that "Charity is acting with prudence to the end

that good may result."[79] Inward good intentions may make the most of

deceptive appearances, but there remains a fundamental pragmatism to

Swedenborg's theology. The "charitable" individual uses forethought to

achieve worthwhile ends. Good intentions do not excuse carelessness or

incompetence. Bonney's initial dream "In the course of a few weeks . . .

passed through the usual stages of mental evolution,"[80] and produced a

carefully designed strategy for its realization.

**FOOTNOTES**

[1]:In an article headed "Sell the cookstove if necessary, but come to the

Fair" in The Smithsonian (Vol. 24, No. 3., June, 1993, pp. 38-51), Phil

Patton states,

No world's fair before or since has captured the national imagination quite

as completely. . . . The Exposition was one of the epochal events of its

time. It is hard for us today to grasp the impact a simple world's fair

could have on the nation--an impact combining the appeal of a moon launch

and the bicentennial celebration. In its half-year of existence, it drew 27

million visitors--a number approaching half the American population (p.

38).

As regards the Parliament, note, for example, the laudatory reference to it

by Vladimir Solovyov in his War, Progress, and the End of History: Three

Conversations including a Short Story of the Anti-Christ (originally

published in 1900), tr. Alexander Bashky. (Hudson, NY: Lindisfarne, 1990),

pp. 110f. Arguing against the assumption that the more cultured nations

ought to dominate the less cultured, one of the proponents says,

Were the Americans, when they rose against the English to win independence,

in any way distinguished in culture? . . . And yet, even Lafayette

sympathized with them, and he was right, because now, for instance, in

Chicago, they have managed not only to unite all the religions, but they

have exhibited them into the bargain. Nobody has ever seen such a thing

before. Paris wanted to gather together its religions for the coming

exhibition but nothing came of it, as you doubtless know. . . . Then our

Nepliuev also tried, and ended by becoming disappointed in every religion.

. . . However, the Americans managed their business very well indeed. Each

creed sent them a clergyman. A Catholic bishop was made chairperson. He

read them the Lord's Prayer in English, and the Buddhist and Chinese

priests and idolators responded to him with complete courtesy. `Oh yes!

All right, Sir [altered from the Bashky translation to accord with the

original, which for these five words is in English]! We wish no one evil.

We ask only one thing: keep your missionaries as far from our countries as

you possibly can. Your religion is exceedingly good for you--and if you do

not observe it, it is not our fault--but our religion is the best for us.'

The exhibition finished so well that there was not even a single fight!

Everyone was astounded. Now you see how good the Americans have become!

[2]:Charles C. Bonney, "The Genesis of the World's Congresses of 1893," in

The New-Church Review, January 1894, p. 73. Hereafter cited as "Genesis . .

."

[3]:Richard H. Seager, The Dawn of Religious Pluralism (Chicago: Open

Court, 1993).

[4]:Bonney, "Genesis . . .", p. 75.

"[5]:Genesis . . .", p. 93. In the years following the Parliament, Bonney

and fellow Chicagoan Paul Carus particularly tried unsuccessfully to set up

structures that would build on this beginning. The New-Church Review of

January, 1896, under the heading "THE NEXT PARLIAMENT OF RELIGIONS," notes

that one has been proposed in connection with an Exposition scheduled for

Paris in 1900. The proposal was made by Abbe Charbonnel in the Revue de

Paris, but the Review goes on to note a report of papal opposition. For

whatever reason--perhaps primarily because of the immense labor involved in

the planning process--no such sequel occurred.

In an article in The Monist (Vol. V., No. 3, April 1895, pp. 321-344),

Bonney noted,

Even before the World's Parliament of Religions was closed, a movement was

almost spontaneously made for an extension of its beneficent and

far-reaching influences. Preliminary committees were appointed and several

meetings held with that end in view, and it was decided that the attempt

should be made to extend the enthusiasm and blessing of this unprecedented

reunion of men of all kinds of faith who had gathered at Chicago from all

quarters of the globe--an event which proved a Pentecost, and in wide

circles, awakened a powerful religious revival. It was agreed that the name

of the organisation should be "THE WORLD'S RELIGIOUS PARLIAMENT EXTENSION,"

and as a motto the word of Isaiah i, 18 was adopted: Come now, and let us

reason together, saith the Lord."

Of the Local Committee, Dr. Frank M. Bristol, of the Methodist Church of

Evanston, Ill., is the Chairman, and Dr. Paul Carus, Editor of The Monist,

is the Secretary. Of the Associate Committee of women, Mrs. Elizabeth

Boynton Herbert is Chairman, and Mrs. Frederick Hawkins, Secretary.

Bonney's article is followed by a related essay by Paul Carus on "The

World's Religious Parliament Extension" (pp. 345-353).

" [6]:Genesis . . .", p. 94.

" [7]:Genesis . . .", p. 96.

" [8]:Genesis . . .", p. 99.

[9]:The Hamilton [N .Y.] Republican, Thursday, October 1, 1903. Reprinted

there from "The Open Court," identified only as "a magazine printed in

Chicago." The Open Court publishing house was founded by the Paul Carus

mentioned in note 4 above, with world religions as one of its principal

interests.

[10]:Bonney, "A World's Congress at the World's Fair: . . . Mr. Bonney's

Proposal," in The Statesman: A Monthly Magazine devoted to the Problems of

Practical Politics, Co-operative Industry and Self-Help (Chicago), Vol. VI,

No. 1 (October, 1889), p. 1.

[11]:Cited in The New Jerusalem Magazine, December 1893, pp. 749f. It is

there attributed to The Independent, which is not further identified.

Bonney seems in fact to have attracted more attention and "mingled" more

than The Independent realized. F. B. Wilkie had written of him in 1871, "As

a lawyer Mr. Bonney has a wide reputation, his character as an advocate,

and his legal writings, having frequently been the subject of favorable

comment, in the public press of this, and of other States" (in Sketches and

Notes of the Chicago Bar [Chicago: [n.p.] 1871], p. 35). In his "Genesis .

. ." (p. 78), Bonney states, "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 to feel kindly, not only toward the various

religious denominations of Christendom, but also in regard to the different

religions of the world."

[12]:Cf. themes e, f, & g ("Genesis . . .", p. 82) on Bonney's view of the

benefits of religion for the family, the community, and the State. Note

also that the schedule as adopted called for ". . . evening meetings . . .

devoted partly to the practical problems of the age," ("Genesis . . .", p.

88), and that the objects of the Parliament included "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," and "To bring the

nations of the earth into a more friendly fellowship, in the hope of

securing permanent international peace" ("Genesis . . .", p. 89). In his

address to the Jewish Congress, Bonney expressed the belief that "The

supreme significance of this Congress and the others is that they herald

the death of persecution throughout the world, and proclaim the coming

reign of civil and religious liberty." We have no reason to doubt either

the sincerity of this belief, nor what subsequent events have shown to be

its naivete.

[13]:Emanuel Swedenborg, Heaven and Hell (New York: Swedenborg Foundation),

¶ 528. Swedenborg's theological works are kept in print by the Foundation,

which policy yields a variety of publication dates for any given volume.

As is customary in Swedenborgian studies, references are not to pages but

to paragraph numbers, which are uniform in all editions.

[14]:Charles C. Bonney, Speech of Charles C. Bonney, of Peoria, against an

act entitled an Act to incorporate the Illinois river improvement company.

Delivered on behalf of the Common council and citizens of Peoria, at St.

Louis, June 23rd, 1857 (Peoria, Ill.: A. B. Foster, 1857).

[15]:Charles C. Bonney, National Regulation of Inter-State Commerce

(Chicago: Chicago legal news company, 1882), p. 20.

[16]:ibid., pp. 21f.

[17]:ibid., pp. 29ff.

[18]:ibid., p. 14.

[19]:Emanuel Swedenborg, Divine Providence (New York: Swedenborg

Foundation), ¶¶ 70f.

[20]:Emanuel Swedenborg, Arcana Coelestia (New York: Swedenborg

Foundation), ¶ 2881.

[21]:ibid., ¶¶ 10802f., published in 1756. Swedenborg goes on to say that

public security depends on obedience to the king, but that the king who has

absolute power in not a king but a tyrant.

[22]:Emanuel Swedenborg, True Christian Religion (New York: Swedenborg

Foundation), ¶ 407. Attention to Swedenborg's paranormal experience and

theological corpus may obscure the fact that he was an active member of the

Riddarhus, the House of Nobles, very much in touch with current issues even

quite late in his life. Cf. Daniel W. Goodenough, "A Trust from God. A

Survey of Swedenborg's Political Thought," in Erland J. Brock et al., eds.,

Swedenborg and His Influence (Bryn Athyn, PA: The Academy of the New

Church, 1988), pp. 135-153.

[23]:Charles C. Bonney, A Great Lawyer (Chicago: the Chicago legal news

company, 1881), p. 6.

[24]:Charles C. Bonney, Practical law reform: the advantages of extending

equity remedies. An address delivered before the Illinois State Bar

Association. (Springfield, Ill.: H. W. Rokker's Pub. House, 1882), p. 5.

[25]:ibid., p. 10.

[26]:ibid., p. 11.

[27]:ibid.

[28]:ibid., p. 13.

[29]:Bonney, A bill for a bankrupt law, with points in its support

(Chicago: the Chicago legal news company, 1882).

[30]:ibid., p. 11.

[31]:ibid., p. 10.

[32]:Charles C. Bonney, Law reform and the future of the legal profession:

Annual address to the Illinois State Bar Association by C. C. Bonney,

President, 1883 (Chicago: The Chicago Legal News Company, 1883), p. 20.

[33]:Charles C. Bonney, Jury reform: the corruption of the jury system, and

the remedy, A speech delivered in behalf of the Citizens' league of

Chicago, by C. C. Bonney (Chicago: Cowles and Dunkley, printers, 1882), pp.

5f.

[34]:ibid., pp. 9f.

[35]:ibid., p. 11.

[36]:This is a characteristic Swedenborgian phrase: cf., e.g., Arcana

Coelestia ¶¶ 127, 21162, 3701, 48183, 5185e, 77953, 8094, and 81482.

[37]:Jury reform . . ., p. 3.

[38]:Charles C. Bonney, The Origin and Methods of the Law and Order

Movement ([n.p.]: 1883), p. 57.

[39]:ibid., p. 58.

[40]:ibid., p. 66.

[41]:ibid., pp. 67f.

[42]:The "massacre" grew out of increasingly intense efforts to organize

labor, and began with a clash between striking workers of the McCormick

Harvesting Machine Company and strikebreaking workers. When police tried to

break up a protest meeting (which included avowed anarchist elements), a

bomb was thrown, killing seven policemen and injuring a good many others.

The legal trial that ensued filled the news, and the convictions that were

obtained were later deemed to have been secured on the basis of the

slenderest evidence.

[43]:Charles C. Bonney, The present conflict of labor and capital (Chicago:

The Chicago legal news company, 1886), p. 10.

[44]:ibid., p. 11.

[45]:ibid., p. 12.

[46]:ibid., pp. 25f., 29.

[47]:ibid., pp. 30f.

[48]:Charles C. Bonney, "International Citizenship," in The Statesman VI/4

(January 1890), p. 6.

[49]:ibid., p. 8.

[50]:Charles C. Bonney, "Genesis . . .", p. 79.

[51]:ibid., p. 82.

[52]:Prompted by this concern, Bonney published general summaries of the

laws concerning marine, fire, and life insurance and concerning railway

transport. In the former (A summary of the law of marine, fire and life

insurance, with practical forms, modern cases, and computing rules;

designed for the guidance of insurance companies, and the convenience of

the legal profession [Chicago: E.B. Meyers & Chandler, 1865], pp. ixf.) he

wrote, "Common litigation is a misfortune, alike to lawyer and client, and

the golden age of jurisprudence will have come, when clients have the good

sense to avail themsleves of professional aid, to secure success, instead

of blundering on till some misfortune comes, and then seeking such aid to

retrieve it." In the latter (Rules of law for the carriage and delivery of

persons and property by railway. With the leading railway statutes and

decisions of Illinois, Indiana, Michigan, Ohio, Pennsylvania, New York, and

the United States [Chicago: E. B. Meyers, 1864], p. ii), he wrote in a very

similar vein, ". . . I cannot resist the conviction, that a familiarity

with the subject-matter of this treatise, . . . would prevent many of the

losses and accidents which now occur; and largely increase the efficiency

of the railway system of the country."

[53]:Swedenborg, Heaven and Hell, ¶ 214.

[54]:Cf., e.g., Swedenborg, True Christian Religion, ¶¶ 113, 1212.

[55]:The general tendency to disregard black religion and culture was

countered in Swedenborgianism by Swedenborg's very favorable comments on

"the Africans." In A Continuation on the Last Judgment (included in

Miscellaneous Theological Works [New York: Swedenborg Foundation]) ¶ 76,

for example, he wrote of the special receptivity of the people of central

Africa to the substance of the new doctrines of the Lord, the Word, and

Life, a theme to which he returned in True Christian Religion ¶¶ 837-9.

At the Swedenborgian denominational congress, two talks were given on

Swedenborgianism and the Africans, and the one African in attendance at the

Parliament, "Prince Massaquoi of the Province of Vey," accepted the

invitation to speak on his faith at one of the Sunday morning services. Cf.

L. P. Mercer., Ed., The New Jerusalem in the World's Religious Congresses

of 1893 (Chicago: Western New-Church Union, 1894). There is little

evidence, however, that this translated into an appreciation of

African-Americans.

[56]:Bonney, Genesis, p. 75, cited from Swedenborg, Divine Providence

322.

[57]:ibid., p. 76, quoting Divine Providence ¶ 255.

[58]:In "Genesis . . ." (p. 74) he states, "Some of those articles are

before me while I write these words." His papers were listed among the

holdings of the University of Chicago library system, but were sold to a

second-hand dealer, who disposed of them.

[59]:ibid., pp. 92f.

[60]:Charles C. Bonney, "Genesis . . .", p.

[61]:ibid. 87.

[62]:Cf. Mercer, The New Jerusalem in the World's Religious Congresses of

1893. A brief summary of the Swedenborgian Congress is given in The

New-Church Review of November, 1893, pp. 699f. In the same article (p. 698)

it is noted that

. . . the general parliament, including all religions, was entirely

distinct from the meetings held by religious bodies within their own

limits, but that a mingling of the two to a degree took place at the first

meeting held by each church, called the "Presentation Meeting." At this

meeting President Bonney always gave an address of welcome, and the

celebrities in attendance upon the Parliament were drawn upon to add words

of friendliness."

Cf. also laudatory reviews of the Swedenborgian exhibit in The New-Church

Messenger, Wednesday, Sept. 20, 1893, and in The New-Church Review, Nov.

1893, pp. 520f.

[63]:Swedenborg, Divine Providence, ¶ 2555.

[64]:Emanuel Swedenborg, Divine Love and Wisdom (New York: Swedenborg

Foundation), ¶ 3182.

[65]:Swedenborg, Divine Providence, ¶ 44.

" [66]:Genesis . . .", p. 78. This may be compared with Swedenborg's

statement that ". . . the vessels are one thing, and the Essentials which

are in them are another; the vessels are natural things, the Essentials

which are in them are spiritual and celestial ones" (Arcana Coelestia, ¶

14082).

[67]:Genesis, p. 82.

" [68]:Genesis . . .", pp. 98f.

[69]:The particular phrases are taken from Paul F. Knitter, "Toward a

Liberation Theology of Religions," in John Hick and Paul F. Knitter, eds.

The Myth of Christian Uniqueness: Toward a Pluralistic Theology of

Religions (Maryknoll, NY: Orbis Books, 1988), pp. 178-200. The equivalent

of Knitter's "nonrelativistic" may be found in the third of the "objects of

the World's Parliament" formulated by the General Committee ("Genesis . .

.", p. 88):

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 (emphasis added).

"[70]:Genesis . . .", p. 96.

[71]:Swedenborg, True Christian Religion, ¶ 394.

[72]:Swedenborg, Divine Providence ¶ 259e.

[73]:Swedenborg, Arcana Coelestia ¶ 32073,4.

[74]:Swedenborg, Divine Love and Wisdom ¶ 108.

"[75]:Genesis . . .", p. 78.

"[76]:Genesis . . .", p. 99.

[77]:Swedenborg, Arcana Coelestia, ¶ 1949.

[78]:ibid., ¶ 1950.

[79]:The New Jerusalem and Its Heavenly Doctrine (New York" Swedenborg

Foundation), ¶ 100.

"[80]:Genesis . . .", p. 79.

3

MR. BONNEY'S PROPOSAL

(From The Statesman: A Monthly Magazine devoted to the Problems of

Practical Politics, Co-operative Industry and Self-Help Vol. VI, No. 1;

October 1889 [Chicago], pp. 1-3)

TO EDITORS OF THE STATESMAN:

The crowning glory of the World's Fair of 1892 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 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

co-operation for the attainment of the great ends for which human society

is organized.

It is impossible to estimate the advantages that would result from the mere

establishment of personal acquaintance and friendly relations among the

leaders of the intellectual world who now, for the most part, know each

other only through the interchange of publications and perhaps the

formalities of correspondence.

Among the great themes that such a congress would naturally consider, are

the following:

I. The grounds of fraternal union in the language, literature, domestic

life, science and art of different peoples.

II. The practicability of a common language, for use in the commercial

relations of the civilized world.

III. Educational systems, their advantages and their defects; and the means

by which they may best be adapted to the recent enormous increase in all

departments of knowledge.

IV. International copy-right and the laws of intellectual property and

commerce.

V. Immigration and naturalization laws, and the proper privileges of alien

governments and their subjects or citizens.

VI. The most efficient and advisable means of preventing or decreasing

pauperism, insanity and crime; and of increasing productive ability,

prosperity and virtue throughout the world.

VII. The establishment of the principles of judicial justice, as the

supreme law of international relations; and the general substitution of

arbitration for war, in the settlement of international controversies.

It almost seems as though the great Chicago Auditorium, one of the most

complete and imposing buildings of its kind in the world, has been

providentially provided for such a congress. In that superb structure the

world, that lavished its sympathy and treasure on the flame-swept Chicago

of 1871, might well receive the gratitude and the hospitality of the

rebuilt and enlarged Chicago of 1892.

CHICAGO, September 20, 1889.

(This proposal is followed by brief supportive letters from Judge L. D.

Thomas, Ex-Commissioner of the Civil Service, Prof. David Swing, E. Nelson

Blake, Ex-President of the Chicago Board of Trade, Thos. B. Bryan, Chairman

of Chicago National Agitation Committee on the World's Exposition of 1892,

Rev. P. S. Henson, D. D., and Rev. John H. Barrows, D. D. The last named

cites the Tennyson line that became somewhat of a watchword for the

Parliament, "the parliament of man, the federation of the world.")

4

THE GENESIS OF THE WORLD'S RELIGIOUS CONGRESSES OF 1893

Charles Carroll Bonney

(From The New-Church Review, January 1894, pp. 73-100)

The Editors of THE NEW-CHURCH REVIEW have requested me to prepare an

account of the First World's Parliament of Religions, its doctrinal basis

in my own mind, its practical inception, and its progress to its triumphant

close. Notwithstanding many demands upon my time and strength, a deep sense

of duty impels me to undertake at least a partial compliance with this

request. In seriously considering how I can best perform this task, I have

come to the conclusion that such an article will be most useful if written

from the personal standpoint, and in a familiar style. It seems not

improper for me to assume that among the readers of the REVIEW will be many

personal friends, to whom some explanations that others might require would

be superfluous, and who will naturally be interested in details which

others might not care to read. With this word of explanation and apology I

will proceed to give a brief account of the Genesis of the World's

Religious Congresses of 1893.

During the organization and conduct of the World's Congresses of 1893, I

was led to feel that all my life had been a preparation for that work; and

that in a thousand ways provision had been made for its extraordinary

needs. The beginning of that preparation was in the Sunday school which I

attended during my boyhood. This school was held in the public schoolhouse

on Bonney Hill, near the village of Hamilton, in Madison County, New York,

and was taught by theological students from the Baptist Theological

Seminary of what is now Colgate University, but was for many years known as

Madison University. In this schoolhouse many of those students preached

their first sermons, and made their first efforts at teaching. Members of

the University faculty were visitors at the house of my father, Jethro May

Bonney, and I was greatly entertained and instructed by their conversations

on religious and other topics. The Theological Seminary was familiarly

known as "the Great Baptist Minister Factory on University Hill." This hill

then was, and still is, one of the loveliest spots ever chosen for the site

of an educational institution. It overlooks the village of Hamilton from

the south, and the entire landscape, framed by the surrounding hills, is

worthy of reproduction in picture and in song.

While attending that Sunday school I became deeply interested in what is

now known as the Science of Comparative Religious. One of the newspapers

taken by my father published a long-continued series of nearly fifty

articles under the title, "Religious of the World." Some of those articles

are before me while I write these words. A few of the subjects will

indicate the scope of the treatment. "The Religion of the Druses," "The

Religion of the Siamese," The Creeds of the Negroes," are among them.

Another series of articles in the same paper, which greatly delighted me,

was entitled "The World's Reformers." This included essays on Plato,

Confucius, Zoroaster, and other great leaders. These articles excited a

desire for further information on the great themes which they briefly set

forth, and led me to seek for further light in appropriate books.

The knowledge thus acquired was brought to the Sunday school on Sunday

afternoon, and used in the class discussions. It was also made the basis of

essays on "The Theology of the Age," Church Government," "Original Sin,"

"The True Baptism," and kindred themes. In this way what might otherwise

have proved but passing impressions, was put to the test of actual use, and

thus became enduring.

This first stage of preparation was followed by another of still higher

significance. At the age of nineteen I removed to Peoria, Ill., and there,

for the first time, saw a New-Church Congregation and heard a New-Church

sermons. 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 the social meetings. In the course of a few years I

became satisfied that the New Church does indeed teach "the True Christian

Religion"--"the Religion of Common Sense"--and avowed myself "a receiver of

the Heavenly Doctrines of the New Jerusalem." I became convinced that the

doctrines of this Church will finally prove the reconciliation and the

crown of all the religions of the world. Acting "in freedom and according

to reason," I accepted its matchless creed of "The Divinity of the Lord,

the Holiness of the Word, and the Life that is called Charity."

In this Church 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 these 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 acknowledged 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

regenerated, 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 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 out 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,[81] 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? (MICAH 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 need 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 were 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. (I COR. 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. 34, 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 denomination, 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 every varying views of

men respecting the eternal verities. Thus I came to feel kindly, 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 as 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

quadri-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 1892 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

coöperation 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.

Special committees were appointed to make arrangements for different

congresses, and it soon became apparent that a larger and more independent

organization would be required. Accordingly on Oct. 30, 1890, "the World's

Congress Auxiliary of the World's Columbian Exposition" was formed, with

the writer as President, and a membership composed of the members of all

the working committees. These committees were appointed from time to time

as required. More than two hundred such committees of organization took

part in the World's Congress work. Their aggregate membership was about

sixteen hundred persons. These committees were assisted by Advisory

Councils of eminent persons, selected from the various participating

countries, and by committees of coöperation representing participating

societies and institutions. Thus the work of organizing the World's

Congress of 1893 was made truly international.

The Preliminary Committee on the proposed World's Congress was composed of

ten persons, one of whom was Rev. John Henry Barrows, D.D., pastor of the

First Presbyterian Church of Chicago. After a careful consideration of the

whole subject, and a painstaking review of all available names, I appointed

Dr. Barrows Chairman of the Committee of Organization on Religious

Congresses. This appointment was accepted on Dec. 31, 1889. The Committee

was completed by the appointment and acceptance of fifteen additional

members:

The Rt. Rev. Bishop William E. McLaren, D.D., D.C.L., Protestant Episcopal

Church; and Rev. Prof. David Swing, Chicago Central Church, Independent,

Vice-Chairmen of the Committee;

His Grace the Most Rev. P. A. Feehan, Catholic Archbishop of Chicago; Rev.

Dr. F. A. Noble, Congregational Church; Rev. Dr. William M. Lawrence,

Baptist Church; Rev. Dr. F. M. Bristol, Methodist Church; Rev. Dr. A. J.

Canfield, Universalist Church; Rev. M. C. Ranseen, Swedish Lutheran Church;

Rev. J. Berger, German Methodist Church; Rev. J. Z. Torgersen, Norwegian

Lutheran Church; Rt. Rev. Bishop Charles E. Cheney, Reformed Episcopal

Church; Rabbi Emil G. Hirsch, Jewish Church; Rev. L. P. Mercer,

New-Jerusalem Church; Jonathan W. Plummer, Friends' Church; Rev. Jenkin

Lloyd Jones, Unitarian Church, Secretary of the Committee.

In addition to this General Committee on Religious Congresses, a special

Committee was appointed to make arrangements for the Congress of each

participating denomination. Instead of enlarging the original committee by

adding a representative of each religious organization which subsequently

came forward to take part in the work, it was deemed best to provide for

the coöperation of the chairmen of the various denominations committees

with the General Committee, in making the arrangements for the Union

Congress of all Religions.

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

marvellous religious progress of the nineteenth century be reviewed; and to

facilitate separate and independent Congresses of different religious

denominations and organization, 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 Councils, 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.[82]

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 family life is to make it virtuous and

pure.

f. 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.[83]

i. 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

marvellous 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 worshipped 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.[84]

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.[85] 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; etc.

With much 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[86] and carried forward by its mighty tide.

Dr. Barrows very soon proved his marvellous 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, with many hundreds of letters written by

Dr. Barrows and his associates to the religious leaders of the different

countries.

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.

Under date of Feb. 25, 1892, Dr. Barrows submitted a report of progress

which was printed and widely circulated, from which the following paragraph

is taken, to indicate the good tidings which it conveyed:

The General Committee which you appointed, and whose names appear in the

letter of invitation which we have sent to all parts of the earth, is, as

you know, the most broadly representative that ever signed a religious

manifesto. You will be glad to be informed that the Committee are in hearty

sympathy with the ideas expressed by you at our opening conference. It is

our expectation that the Parliament of Religious will be the most

important, commanding, and influential, as surely it will be the most

phenomenal fact of the Columbian Exposition. The spirit of fraternity is

growing among the nations, and among the churches of Christendom. It is a

common thing for Catholics and Protestants, Church-men and Dissenters, the

Orthodox and the non-Orthodox to confer and even work together along lines

of moral reform. But now it is proposed to assemble, in an Ecumenical

Conference, the representatives of all the great historic faiths; and you

will be glad to hear that the proposed Parliament of Religious has awakened

favorable responses from many of the religious leaders of mankind.

In the course of this report, extracts from numerous letters were given to

show the heartiness of the coöperation assured. Mr.Gladstone sent his

cordial good wishes for the Christian and philanthropic effort. The poet

Whittier wrote: "The idea seems to me an inspiration." Cardinal Gibbons

wrote: "The movement is worthy of all encouragement and praise. I rejoice

to learn that the project for a Religious Congress at Chicago, in 1893, has

already won the sympathies and enlisted the active coöperation of those in

the front rank of human thought and progress, even in other lands than

ours. If conducted with moderation and good will, such a Congress may

result, by the blessing of Divine Providence, in benefits more far reaching

than the most sanguine could dare to hope." Rev. Dr. Edward Everett Hale

said: "I cannot but believe that the moral and spiritual results of the

Exposition are to be its important results." The venerable Dr. Richard S.

Storrs wrote: "I am most heartily in sympathy with the plan of Religious

Congresses in connection with the Columbian Exposition." Dr. Oliver Wendell

Holmes sent his best wishes for the success of a forward movement in the

cause of human brotherhood and sympathy. President George Washburn, of

Robert College, Constantinople, wrote: "It will be something to bring

together Catholics, Jews, and Protestants of different denominations, but

the Congress should also include representatives of the Eastern Churches,

Mohammedans, and the Indian and Chinese Religions. . . . The Holy Spirit

leads men of the most diverse faiths to the knowledge of our common

Father." President Alexander Tison, of the Imperial Law School of Tokyo,

Japan, wrote: "I shall be glad to help you all I can in getting some

representative, English-speaking Buddhist to go from Japan to Chicago in

1893." Prof. D. W. Simon, of Edinburgh, Scotland, wrote: "The idea of the

Congresses commands my heartiest sympathy." Hon. Justice Ameer Ali, of

Calcutta, India, wrote: "I regard your programme as marking an epoch in the

history of religious development." President A. M. Fairbairn, of Mansfield

College, Oxford, wrote: "I think the scheme of great promise and interest."

Prof. Frederick Godet, of Switzerland, Count Goblet D'Alviella, of Belgium,

and Lord Egerton, of England, also severally sent their warm approval and

good wishes. The report also contained similar expressions from many other

leaders of human progress, including Archbishop Ireland, of Saint Paul;

Archbishop Ryan, of Philadelphia; Bishop Huntington, of New York; Bishop

Whipple, of Minnesota; Bishop Vincent, of Chautauqua; Bishop Keane, Rector

of the Catholic University of America; President Angell, of the University

of Michigan; President Northrop, of the University of Minnesota; President

Bartlett, of Dartmouth College; President Gates, of Amherst College; Bishop

Clark, of Rhode Island; Bishop Scarborough, of New Jersey; Bishop Sullivan,

of Canada; Rev. Dr. Lyman Abbott; Rev. Dr. Washington Gladden; Rev. Dr.

Josiah Strong; Rev. Dr. Philip Schaff; Prof. Lazarus, of the University of

Berlin; Prof. Commer, of the University of Breslau; Prof. Orelli, of the

University of Basle; Prof. Bascom, of Williams College; Prof. Park, of

Andover; Principal Grant, of Queen's University, Canada; Dr. William

Miller, of Christian College, Madras, South India; Principal John Cairns,

of Edinburgh; Dr. J. Estlin Carpenter, of Manchester New College, Oxford;

and Count Matteo Prochèt, of the Evangelical Waldensian Church.

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 meetings. 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's 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.

5. Preceding the meetings of the Parliament will be daily morning

conferences, purely religious and devotional, under suitable leaders, thus

enabling those naturally affiliated to worship together.

6. The evening meetings will be devoted partly to the practical problems of

the age, partly to the meetings of non-Christian Religionists who may

desire to confer together, and partly to the sessions of a Parliament of

Christendom, at which all those who recognize the moral and spiritual

leadership of Jesus, shall discuss the relationship of all believers in Him

to one another, and to the needs of the world.[87]

The objects of the World's Parliament of Religions were also restated and

more explicitly defined, in the 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 religious of the world agreed to take an

active part in the proposed Religious Congress. Dr. Barrows says:

After full 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 men, in the most impressive way, what and now 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 faith, 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 of Religion. But it was found impracticable 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 marvellous

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.

Committees were appointed to make arrangements and prepare programmes for

the various organizations, including the Jewish Church, the Catholic

Church, the Catholic Societies, the General Council of the United Norwegian

Church, the Welsh Church, the Evangelical Lutheran Church, the

Congregational Church, the Universalist Church, the Lutheran General Synod,

the Disciples of Christ, the New-Jerusalem Church, the Advent Christian

Church, the United Brethren Church, the Reformed Episcopal Church, the

Seventh-Day Baptist Church, the Unitarian Church, the Evangelical

Association Church, the Friends' Church (Orthodox), the Friends' Church

(Liberal), the Christian Scientists, the Free Religious Association, the

Reformed Church, the African Methodist Church, the King's Daughters and

Sons, the German Evangelical Synod, the Methodist Episcopal Church, the

Swedish Evangelical Mission Covenant, the Cumberland Presbyterian Church,

the International Board of Women's Christian Associations, the Missionary

Societies, the Young Women's Christian Association, the Theosophists, the

National Christian Association, the Ethical Societies, the Sunday Rest

Organizations, and the Evangelical Alliance. These organizations held their

Congresses for the most part in the order in which they are named. Most of

them also participated in the Union Congress called the Parliament of

Religions. There were also separate Congresses of Jewish Women, Lutheran

Women, Congregationalist Women, and Women's Missionary Societies, besides

some other sessions in which women took a leading part. By the courtesy of

the General Committee on Religious Congresses, cheerfully accorded, the

Congress on Evolution was held during the time allotted to that Committee.

It is but simple justice to declare that the cordial coöperation of the

women of the various churches largely contributed to the great success of

the Religious Congresses of 1893. Never before did woman have so large and

noble a part in a series of religious assemblages; and never before did she

acquit herself in a manner deserving of higher praise. There was also a

Woman's General Committee on Religious Congresses, of which Rev. Augusta J.

Chapin, Universalist, was Chairman.

In most cases there was also a church committee of women, corresponding to

and coöperating with the committee of men in the organization of each

denominational congress. In view of the fact that church membership is so

largely composed of women, it was deemed highly appropriate for them to

have such formal recognition and active duties in the Religious Congresses

of 1893.

Committees of Organization were also appointed for the Protestant Episcopal

Church, the Baptist Church, and the Christian Endeavor Societies, but these

bodies did not hold separate denominational congresses. The two churches

named were, however, conspicuously represented by eminent speakers in the

Parliament of Religions; and the Christian Endeavor movement in the

Missions Congress by the president of its chief organization.

With wonderful harmony and zeal the work of preparation went forward, and

early in the World's Congress season it became manifest that the Religious

Congresses would realize the expectations in regard to them, and crown the

whole World's Congress scheme with a great and splendid success.

The first Religious Congress held was that of the Jewish Church, which

commenced its sessions on Sunday. Aug. 27, 1893. I had the great felicity

of presiding at the opening meeting, and delivering an address of welcome

which was most cordially received, and which it seems to me should here be

given as the best possible exemplification of the fundamental principle of

the Union Congress of all Religions. I shall always remember the blessings

with which my Christian greetings were acknowledged.

" MASTERS AND TEACHERS OF ISRAEL; OFFICERS AND MEMBERS OF THE JEWISH

DENOMINATIONAL CONGRESS OF 1893:--The providence of the God of Abraham,

Isaac, and Jacob, who created man in His own image, and gave him from

Sinai's glory-crowned summit the law of a righteous life, has so ordered

the arrangements for the Religious Congresses to be held under the auspices

of the World's Congress Auxiliary of the World's Columbian Exposition, that

without any special plan to that end, this Congress of the Jewish Church is

the first of the series. . . . Thus the Mother Church from which all the

Christian Denominations trace their lineage, and which stands in the

history of mankind as the especial exponent of that august and triumphant

theism, has been called upon to open the Religious Congresses of 1893.

" But far more important and significant is the fact that this

arrangement has been made, and this Congress is now formally opened and

welcomed, by as ultra and ardent a Christian as the world contains. It is

because I am a Christian, and the Chairman of the General Committee of

Organization of the Religious Congresses is a Christian, and a large

majority of that Committee are Christians, that this day deserves to stand

gold-bordered in human history, as one of the signs that a new age of

brotherhood and peace has truly come.

" We know that you are Jews, while we are Christians and would have all

men so; but of all the precious liberties which free men enjoy, the highest

is the freedom to worship God according to the dictates of conscience; and

this great liberty is the right, not of some men only, but of all--not of

Christians, merely, but of Jews and Gentiles as well. I desire from all

men respect for my religious convictions, and claim for myself and mine the

right to enjoy them without molestation; and my Master has commanded me

that whatsoever I would have another do to me, I should also do to him.

What, therefore, I ask for myself, a Christian, I must give to you as Jews.

Our differences of opinion and belief are between ourselves and God, the

Judge and Father of us all. Through all the Sacred Scriptures of the Old

Testament we walk side by side, revering the creation, journeying through

the wilderness, chanting the psalms, and inspired by the prophecies; and if

we part at the threshhold of the Gospels, it shall not be with anger, but

with love, and a grateful remembrance of our long and pleasant journey from

Genesis to Malachi.

" The supreme significance of this Congress and the others is that they

herald the death of persecution throughout the world, and proclaim the

coming reign of civil and religious liberty.

" Oh Religion! Religion! how many crimes have been committed in thy name!

The crimes committed in the name of Liberty are but few in comparison.

" Against religious persecution all the religions in the world should be

united, and support each other with unfailing zeal. This is not saying

that all religious are of equal worth. This is not saying that any one

should yield one jot or tittle of his own peculiar faith. It is quite the

contrary. For it is only when one is protected in his proper liberties,

and can `act from freedom according to reason,'[88] that he can properly

examine his own faith or that of his fellow-men. With perfect religious

liberty, with comprehensive and adequate education, and a life according to

the great Commandments, mankind will come into closer and closer relations,

into a better and better understanding of their social, political, and

religious differences, and the living power of the truth, guided by the

Sovereign Providence of God, will more and more make the whole world one in

brotherhood and service, and finally one in religious faith.

" Henceforth the leaders of mankind will seek, not for points of

difference but for grounds of union, striving earnestly to know the truth,

that the truth may make them free from the bondage of prejudice and error,

and more and more efficient in advancing the enlightenment and welfare of

the world.

" With these sentiments I welcome the Jewish Denominational Congress of

1893."

Of the responses to this address, I will only say at this time, that I wish

all Christendom could have heard them and the leading discourse of the day

which followed them, and to which I would make further reference if the

limits of this article would permit. The remaining space must be devoted to

a brief notice of the Parliament of Religions.

The first session of this august assembly was held on Monday morning, Sept.

11, 1893. The day arrived. The programme for seventeen days had been

prepared, the participants from all parts of the world had come, an intense

public interest had been aroused, and a great audience filled the Memorial

Art Palace, anxiously seeking for seats in the Hall of Columbus. Hundreds

of trained and skilful pens have tried to describe the wonderful opening

scene, but I think all who were present will agree that no description can

convey an adequate idea of the inspiring majesty of the actual event. The

assembling of religious leaders in the President's office and reception

hall; the gracious interchange of friendly greetings; the formation of the

imposing procession to the platform of Columbus Hall; the stately march

through the great throng of expectant people that reverently parted to make

an open way; the appropriate grouping of representatives in arranging the

platform, with Cardinal Gibbons the highest in rank of the attending

ecclesiastical dignitaries on the President's right, and Rev. Dr. Barrows,

Chairman of the Parliament, on his left; the great audience, a living sea

of eager human souls; the spontaneous outbursts of applause, softened by

the solemnity of the occasion; the opening of the ceremonies at a sign from

the President, by chanting the Doxology with the organ accompaniment,

followed by the hymn "Before Jehovah's Awful Throne"; the announcement of a

few moments of silent prayer, to be followed by the Universal Prayer, led

by the American Cardinal; the grandeur and pathos of that union of hearts

and voices from all parts of the world in the appeal to "our Father Who art

in the Heavens"; the addresses of welcome and the addresses in reply; the

quick and sympathetic responses of the audience to the noblest utterances

of the orators; the moral and intellectual beauty and dignity of the heads

and faces that glorified the great hall with the very bloom and fruitage of

human progress--what words can adequately picture and reproduce such

incomparable scenes as these?

A brief outline of the programme given is in my opening address to the

Parliament, and it seems to me that I cannot write any new words which will

convey so true and idea of the occasion as will those which I used in that

address, which are, therefore, here reproduced.

" WORSHIPPERS OF GOD AND LOVERS OF MAN:--Let us rejoice that we have

lived to see this glorious day; let us give thanks to the Eternal God,

Whose mercy endureth forever, that we are permitted to take part in the

solemn and majestic event of a World's Congress of Religions. The

importance of this event cannot be overestimated. Its influence on the

future relations of the various races of men cannot be too highly esteemed.

" If this Congress shall faithfully execute the duties with which it has

been charged, it will become a joy of the whole earth and stand in human

history like a new Mount Zion, crowned with glory and making the actual

beginning of a new epoch of brotherhood and peace.

" For when the religious faiths of the world recognize each other as

brothers, children of one Father, whom all profess to love and serve, then,

and not till then, will the nations of the earth yield to the spirit of

concord and learn war no more.

" It is inspiring to think that in every part of the world many of the

worthiest of mankind, who would gladly join us here if that were in their

power, this day lift their hearts to the Supreme Being in earnest prayer

for the harmony and success of this Congress. To them our own hearts speak

in love and sympathy of this impressive and prophetic scene.

" In this Congress the word `religion' means the love and worship of God

and the love and service of man. We believe the Scripture 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.' We come together in mutual

confidence and respect, without the least surrender or compromise of

anything which we respectively believe to be truth or duty, with the hope

that mutual acquaintance and a free and sincere interchange of views on the

great questions of eternal life and human conduct will be mutually

beneficial.

. . . . . . . .

" The religious faiths of the world have most seriously misunderstood and

misjudged each other, from the use of words in meanings radically different

from those which they were intended to bear, and from a disregard of the

distinctions between appearances and facts, between signs and symbols and

the things signified and represented. Such errors it is hoped that this

Congress will do much to correct and to render hereafter impossible.

. . . . . . . . .

" The programme for the Religious Congresses of 1893 constitutes what

may, with perfect propriety, be designated as one of the most remarkable

publications of the century. The programme of this General Parliament of

Religions directly represents England, Scotland, Sweden, Switzerland,

France, Germany, Russia, Turkey, Greece, Egypt, Syria, India, Japan, China,

Ceylon, New Zealand, Brazil, Canada, and the American States, and

indirectly includes many other countries. This remarkable programme

presents, among other great themes to be considered in this Congress,

Theism, Judaism, Mohammedanism, Hinduism, Buddhism, Taoism, Confucianism,

Shintoism, Zoroastrianism, Catholicism, the Greek Church, Protestantism in

many forms, and also refers to the nature and influence of other religious

systems.

" This programme also announces for presentation the great subjects of

revelation, immortality, the Incarnation of God, the universal elements in

religion, the ethical unity of different religious systems, the relations

of religion to morals, marriage, education, science, philosophy, evolution,

music, labor, government, peace, and war, and many other themes of

absorbing interest. The distinguished leaders of human progress by whom

these great topics will be presented constitute an unparalleled galaxy of

eminent names, but we may not pause to call the illustrious roll.

" The third part of the general programme for the Congresses of this

department consists of separate and independent congresses of the different

religious denominations for the purpose of more fully setting forth their

doctrines and the service they have rendered to mankind. These special

congresses will be held, for the most part, in the smaller halls of this

Memorial Building. A few of them have, for special reasons, already been

held. It is the special object of these Denominational Congresses to

afford opportunities for further information to all who may desire it. The

leaders of these several churches most cordially desire the attendance of

the representatives of other religions. The Denominational Congresses will

each be held during the week in which the presentation of the denomination

will occur.

" The fourth and final part of the programme of the department of

religion will consist of congresses of various kindred organizations.

These congresses will be held between the close of the Parliament of

Religions and Oct. 15, and will include Missions, Ethics, Sunday Rest, the

Evangelical Alliance, and similar associations. The Congress on Evolution

should, in regularity, have been held in the department of science, but

circumstances prevented, and it has been given place in this department by

the courtesy of the Committee of Organization.

" Let one other point be clearly stated. While the members of this

Congress meet, as men, on a common ground of perfect equality, the

ecclesiastical rank of each, in his own church, is at the same time gladly

recognized and respected, as the just acknowledgment of his services and

attainments. But no attempt is here made to treat all religious as of

equal merit. Any such idea is expressly disclaimed. In this Congress,

each system of religions stands by itself in its own perfect integrity,

uncompromised, in any degree, by its relation to any other. In the

language of the preliminary publication in the department of religion, we

seek in this Congress `to unite all religion against all irreligion; to

make the Golden Rule the basis of this union; and to present to the world

the substantial unity of many religions in the good deeds of the religious

life.' Without controversy, or any attempt to pronounce judgment upon any

matter of faith or worship or religious opinion, we seek a better knowledge

of the religious condition of all mankind, with an earnest desire to be

useful to each other and to all others who love truth and righteousness.

. . . . . . . .

" To this more than imperial feast, I bid you welcome.

" We meet on the mountain height of absolute respect for the religious

convictions of each other; and an earnest desire for a better knowledge of

the consolations which other forms of faith than our own offer to their

devotees. The very basis of our convocation is the idea that the

representatives of each religion sincerely believe that it is the truest

and the best of all; and that they will, therefore, hear with perfect

candor and without fear, the convictions of other sincere souls on the

great questions of the immortal life.

" This day the sun of a new era of religious peace and progress rises

over the world, dispelling the dark clouds of sectarian strife.

" This day a new flower blooms in the gardens of religious thought,

filling the air with its exquisite perfume.

" This day a new fraternity is born into the world of human progress, to

aid in the upbuilding of the kingdom of God in the hearts of men.

" Era and flower and fraternity bear one name, It is a name which will

gladden the hearts of those who worship God and love man in every clime.

Those who hear its music, joyfully echo it back to sun and flower.

" IT IS THE BROTHERHOOD OF RELIGIONS.

In this name I welcome the First Parliament of the Religions of the

"World."

Of the stupendous work of the Religious Congresses of 1893, there is not

now space in which to speak. It may be said, however, that in the dignity,

importance, and comprehensiveness of the themes presented; the eminence,

eloquence, power, and representative character of the speakers; the

decorum, sympathy, and intense interest of the great audiences; the

constant increase of mutual respect, affection, and courtesy; and in

convincing assurances that the whole world will be greatly benefited and

uplifted by the proceedings, the World's Parliament of Religions is

entitled to the very highest rank in the whole history of public

assemblies. The spirit of peace and concord was so all-pervading and potent

that both speakers and audiences felt and acknowledged its sovereign power.

Such was the Genesis of the World's Religious Congresses of 1893.

CHARLES CARROLL BONNEY

**FOOTNOTES**

[81]:Swedenborg defined a canon of "the Word" which did not include Acts or

the Epistles. He regarded these latter as "useful books for the church"

(The Apocalypse Explained (New York: Swedenborg Foundation), ¶ 8152),

however, and cited them copiously in his last published work, True

Christian Religion. Cf. Arcana Coelestia ¶ 10325 for his listing of those

books which contain a coherent spiritual meaning, and are therefore set

apart as "the Word" proper.

" [82]:To shun evils as sins" (fugere mala sicut peccata) is one of

Swedenborg's favorite phrases. Cf., for example, The Doctrine of Life (New

York: Swedenborg Foundation), ¶¶ 18, 21, 22, 24, 25, 27, 31e, 32, 42, and

70.

[83]:This is emphasized by Swedenborg in a number of places, notably Arcana

Coelestia ¶ 1033.

[84]:Cf. True Christian Religion ¶ 8, ". . . there is a universal influx

from God into the souls of men that there is a God, and that He is one,"

and Arcana Coelestia ¶ 4272, "The light of heaven . . . is varied with

everyone according to reception. All the thought of the angels is effected

by means of the variegation of this light, as also is the thought of man,

although man is not aware of this, because with him this light falls into

material images or ideas which are in his external man from the light of

the world."

[85]:Cf. especially Arcana Coelestia 17994:

In the Christian world it is doctrinal things which distinguish Churches,

and from them they call themselves Roman Catholics, Lutherans, Calvinists,

besides other names. They are so called from mere doctrine, which would

never have been if they had made love to the Lord and charity towards the

neighbor the principal article of faith; for then these things would have

been only varieties of opinions about the mysteries of faith, which true

Christians would leave to everyone according to his conscience, and they

would have said in their hearts that he is truly Christian who lives as a

Christian, or as the Lord teaches; thus from all the different churches

there would have been one, and all the dissensions which come forth from

doctrine alone would have vanished, nay the hatred of one against another

would have been dissipated in a moment, and there would have been the

Lord's Kingdom on earth.

This again points toward the central role of praxis in Swedenborg's

ecumenism, as noted supra, p. 37.

[86]:A favorite Swedenborgian image. Cf., for example, Arcana Coelestia

84784: "Those who are in the stream of providence and continually carried

to things happy, no matter what the means seem to be . . . ."

[87]:It may be worth noting the unquestioned assumption that common worship

was impossible (No. 5), and also that while the formal presentations were

given fairly strict limits, provision was made for discussion of "the

practical problems of the age" in what were apparently voluntary evening

meetings.

[88]:Note the recurrence of this Swedenborgian theme. Cf. p. 10 supra.

5

BIBLIOGRAPHY

CHARLES CARROLL BONNEY

I.

Works by Bonney

Bonney, Charles C., Address (February 22, 1895) at the second triennial session of the

National Council of Women of the United States (Boston: E.B. Stallings, 1895).

________________, American Bar Association Committee on Commercial Law. Report of the

Committee to the American Bar Association at its tenth annual meeting (Philadelphia: T.

and J. W. Johnson & Co., 1887).

_________________, "The American Republic and the New Church," New-Jerusalem Magazine,

Vol. XIII, New Series, No. 7, (July 1889), pp. 395-401.

________________, Answers to questions concerning Christian Science: Remarks before the

Congress of the World's Parliament of Religions ([n.p.] 1905).

_________________, "Answers to questions concerning Christian Science: Remarks before the

congress of the World's parliament of religions. Made by Hon. C. C. Bonney," (Boston:

Christian Science Publishing Society, 1902).

_________________, "An Appeal for Law and Order," The Statesman, Vol. VI, No 4 (January,

1890), pp. 193ff.

_________________, A bill for a bankrupt law, with points in its support (Chicago: Chicago

legal news co., 1882).

_________________, Church Finance (Chicago: Western New-Church Union, 1887).

_________________, The Citizens' Law and Order League: A brief historic sketch of the law

and order movement (Excerpt from one hundred years of temperance).

_________________, Depending perils: failures of remedial justice and wrongs without

remedy before the Ohio State bar assoc., Put-in Bay, July 12, 1888 (Columbus, Oh: A. C.

Berlin & Co., [1888])

_________________, The Doctrine of judicial supremacy, Speech of Charles C. Bonney before

the American bar association, at Saratoga, New York, August 23, 1883 (Philadelphia: Press

of G.S. Harris & Sons, 1883).

_________________, The executive power and the enforcement of the laws, Address of Charles

Carroll Bonney, President, International Law and Order League (Pittsburgh: 1890?).

_________________, "The Genesis of the World's Religious Congresses of 1893," The

New-Church Review (January, 1894), pp. 73-100.

_________________, A great lawyer (Chicago: Chicago legal news company, 1881).

_________________, In the Supreme Court of the United States, October term, 1884, #184.

Chicago Life Insurance Co, plaintiff in error, vs. Thos B. Needles, auditor of public

accounts of the state of Illinois, defendant in error. Brief for the plaintiff by Charles

C. Bonney.

_________________, "International Citizenship," The Statesman VII/1 (April 1890), pp.

5-10.

_________________, "An International Court of Justice," The Statesman, (Chicago: Vol. ?,

No. ?, Date?), pp. 72-78).

_________________, Jury reform: The corruption of the jury system, and the remedy, A

speech delivered in behalf of the Citizens' league of Chicago, by C. C. Bonney (Chicago:

Cowles & Dunkley, printers, 1882).

_________________, "Law and Order," The Statesman VI/4 (January 1890), pp. 193-7.

_________________, The law of marine, fire, and life insurance with practical forms,

modern cases, and computing rules (Chicago: [n.p.], 1865).

_________________, Law reform and the future of the legal profession, Annual address to

the Illinois State Bar Association by C. C. Bonney, President, 1883 (Chicago: Chicago

Legal News Company, 1883).

National regulation of inter-state commerce (Chicago: Chicago legal news company, 1882).

_________________, The Origin and Methods of the Law and Order Movement (

_________________, "Naturalization laws and their enforcement." 23 pp. (New Englander, v.

49, 1888, p. 305).

_________________, Odd-fellowship: its relation to the domestic circle, the church, and

the state. An address delivered in Peoria, Illinois, December 7th, 1857, on the occasion

of the third anniversary of the dedication of the Odd-fellows' hall in that city (Peoria:

Nason & Hill, at the `memento' office, 1858).

_________________, Opinions on the legality of the attempt of the governor to remove the

West Chicago Park Commissioners, by Charles C. Bonney and C. B. Lawrence.

_________________, Our course and our reward-- The great issue of the time--

Sectionalism-- the West the heart of the union-- Abolitionism, its origin and spirit-- The

remedy for sectionalism-- Advocacy of great errors by great men-- The indissolubility of

the union-- The present convention Illinois national democratic state convention,

Springfield, January 10, 1860. ([n.p.], 1860

_________________, Practical law reform: The advantages of extending equity remedies. An

address delivered before the Illinois State Bar Association. (Springfield, Ill H. W.

Rokker's Pub. House, 1882).

_________________, The present conflict of labor and capital (Chicago: Chicago legal news

company, 1886)

_________________, The Principles of the Open Court (Chicago: Open Court Publishing

Company, 1900).

_________________, Readings from the Bible selected for schools and to be read in unison,

under the supervision of the Chicago Women's Educational Union (Chicago: Scott, Foresman,

1896).

_________________, Report of the Committee on Commercial Law on I. Proposed Act of

Congress for the regulation of interstate commerce, submitted by C. C. Bonney . . . .

(Washington, D.C., [n.p.], 1887?).

_________________, Rules of law for the carriage and delivery of persons and property by

railway. With the leading railway statutes and decisions of Illinois, Indiana, Michigan,

Ohio, Pennsylvania, New York, and the United States (Chicago: E. B. Meyers, 1864).

_________________, Speech of Charles C. Bonney, of Peoria, against an act entitled an Act

to incorporate the Illinois river improvement company. Delivered on behalf of the Common

council and citizens of Peoria, at St. Louis, June 23rd 1857. (Peoria, IL: A.B. Foster,

1857).

_________________, State of Illinois, ss. in the Supreme Court, Ottawa, April term 1863 ex

relatione Porteus B. Roberts v. Lorenzo Leland (Chicago: Robert V. Kennedy, 1863)

_________________, A summary of the law of marine, fire and life insurance, with practical

forms, modern cases, and computing rules; designed for the guidance of insurance

companies, and the convenience of the legal profession (Chicago: E.B. Meyers & Chandler,

1865).

_________________, "The Sunday Which We Most Need," New-Jerusalem Magazine, Vol. XV, New

Series, No. 3 (March, 1891), pp. 129-133.

_________________, The true doctrine of the tariff (Chicago: Chicago legal news Company,

1881).

_________________, World's congress addresses: delivered by the president, the Hon.

Charles Carroll Bonney, LL. D., to the World's Parliament of Religions and the religious

denominational congresses of 1893: with the closing addresses at the final session of the

World's Congress Auxiliary (Chicago: Open Court Pub. Co., 1900).

_________________, "The World's Congress Auxiliary of the World's Columbian Exposition,"

Appendix A of [H. N. Higinbotham] Report of the President to the Board of Directors of the

World's Columbian Exposition (Chicago: Rand, McNally & Co., 1898), pp. 325-237.

_________________, World's Congress Auxiliary of the World's Columbian Exposition: First

Report (Chicago: n.p., February 13, 1891).

_________________, The World's Congress Auxiliary of the World's Columbian Exposition of

1893: Department of Religion (Chicago: n.p., 1892).

_________________, "The World's Congresses of 1983," in National Education Association,

Journal of Proceedings and Addresses (1892), pp. 382f.

_________________,, et. al. "A World's Congress at the World's Fair: A Symposium" The

Statesman October 6, 1889, pp. 1-8.

_________________, "The World's Parliament of Religions," The Monist, Vol. V., No. 3

(April 1895), pp. 321-344.

_________________, World's religious parliament extension: The World's parliament of

religions, and the Religious parliament extension (Chicago: Open Court Publishing Co.,

1896).

******

II.

Works Relating to Bonney

anon., Appreciation of Bonney, cited from The Independent, in The New-Jerusalem Magazine,

Vol. XVII, No. 12 (December 1893), pp. 749f.

anon., "Mr. Bonney and the Congresses of Religion," New-Church Messenger, Vol. LXXV, No.

11 (Wednesday, September 16, 1903), Whole No. 2514, p. 174. Cited from Unity.

anon., Obituary notice, Hamilton [N.Y.] Republican, Thursday, August 27, 1903.

anon., Obituary notice, Hamilton [N.Y.] Republican, Thursday, October 1, 1903.

Biographical Dictionary and Portrait Gallery of Representative Men of Chicago (Chicago:

American Biographical Publishing Company, 1892), pp. 224-228.

Bonet-Maury, Gaston, Le Congrès des Religions à Chicago en 1893 (Paris: Librarie Hachette

& Cie., 1895). References to Bonney on pp. 9, 17-19, 22, 29, 32, 34, 257, 262, 321, and

331.

Dictionary of American Biography (New York: Scribner's, 1958), Vol. I, pp. 439f.

Mercer, Louis P. "Charles Carroll Bonney, LL.D.," New-Church Messenger, Vol. LXXV, No. 11

(Wednesday, September 16, 1903), Whole No. 2514, pp. 169-171. An obituary by Bonney's

long-time pastor.

National Cyclopaedia of American Biography 24:251.

New Church Independent and Monthly Review, Vol. XXXVIII, No. 7 (July, 1890), p. 342.

Reference to a talk by Bonney on the "Relation of the New Church to Social Reforms" at the

1890 Convention.

_________________, Personal miscellany. Clippings collected by C. C. Bonney from Chicago

and other newspapers, generally of a legal or religious nature; vol. 13 includes notices

of the compiler's life and death. Vol 12-13 contain items relating to the World's Congress

Auxiliary of the Columbian Exposition, Chicago, 1893.

Report of the 26th Annual Meeting of the American Bar Association, 1903 (Philadelphia:

Dando Printing and Publishing Co., 1903), pp. 708-710. Obituary notice.

Wilkie, F. B. "Charles Carroll Bonney" in Sketches and Notes of the Chicago Bar (Chicago:

1871), pp. 34-36.

III.

Works by Swedenborg Cited

Emanuel Swedenborg, The Apocalypse Explained, (New York: Swedenborg Foundation, frequent

reprints)

_________________, Arcana Coelestia, (New York: Swedenborg Foundation, frequent reprints)

_________________, A Continuation concerning the Last Judgment, in Miscellaneous

Theological Works, (New York: Swedenborg Foundation, frequent reprints)

_________________, Divine Providence, (New York: Swedenborg Foundation, frequent reprints)

_________________, Divine Love and Wisdom, (New York: Swedenborg Foundation, frequent

reprints)

_________________, Heaven and Hell (New York: Swedenborg Foundation, frequent reprints)

_________________, The New Jerusalem and Its Heavenly Doctrine, (New York: Swedenborg

Foundation, frequent reprints)

_________________, True Christian Religion, (New York: Swedenborg Foundation, frequent

reprints)

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