The Story of Anna Kingsford and Edward Maitland and of the New Gospel of Interpretation (A História de Anna Kingsford e Edward Maitland e do Novo Evangelho da Interpretação). Edward Maitland. 1ª Edição, 1893. 2ª Edição, 1894. 3ª Edição Ampliada, editada por Samuel Hopgood Hart. Ruskin Press, Birmingham (Inglaterra), 1905. 204 pp.

 

Informações: A obra está composta em 7 capítulos. A primeira edição data do Natal de 1893; a segunda do Natal de 1894; a terceira edição, ampliada e editada por Samuel H. Hart, é do Natal de 1905. A seguinte passagem, de um dos Prefácios Biográficos [Samuel Hopgood Hart. Longo prefácio em: Addresses and Essays on Vegetarianism. Anna Kingsford e Edward Maitland (pp. 1-60). Livro editado por Samuel Hopgood Hart. John M. Watkins, Londres, 1912. 227 pp.] de Samuel H. Hart, nos oferece uma visão geral, e situa a presente biografia em relação à outra maior, também escrita por Edward Maitland:

 

“Meu material, como se verá pelas referências, foi retirado quase que inteiramente de A Vida de Anna Kingsford, que foi escrito por Edward Maitland, e que foi publicado em 1896. Esse livro oferece um relato bastante completo e interessante sobre Anna Kingsford e Edward Maitland e sua obra. (...) Remeto a essa obra todos os que quiserem saber mais sobre esses dois instrutores e reformadores. Todos os que quiserem conhecer a história completa de Anna Kingsford como acadêmica de Medicina, e de Anna Kingsford e Edward Maitland como trabalhadores humanitários devem ler essa biografia. Há também uma outra biografia. Em 1893, enquanto escrevia e antecipando a publicação de A Vida de Anna Kingsford, Edward Maitland escreveu a obra A História do Novo Evangelho da Interpretação, na qual ele deu um relato mais sintético de Anna Kingsford, dele mesmo e de sua obra. Em 1905, uma terceira edição ampliada dessa obra foi publicada sob o título de A História de Anna Kingsford, Edward Maitland e do Novo Evangelho da Interpretação.”

 

Esperamos no futuro adicionar a tradução da obra para o português.

Abaixo, seguem os links para os capítulos da obra completa e, na continuação, nesse mesmo arquivo, temos as páginas iniciais, o Sumário dos Conteúdos, os Prefácios e a Introdução:

 

 

CONTEÚDO

 

Páginas Iniciais, Sumário dos Conteúdos, Prefácios e Introdução (i-xix)

 

Capítulo I. Vocação (1-36)

Capítulo II. Iniciação (37-70)

Capítulo III. Comunicação (71-108)

Capítulo IV. Antagonismo (109-141)

Capítulo V. Recapitulação (142-162)

Capítulo VI. Exemplificação (163-183)

Capítulo VII. Promulgação e Reconhecimento (184-204)

 

 

(Páginas iniciais)

A HISTÓRIA

DE

ANNA KINGSFORD E

EDWARD MAITLAND

E DO

NOVO EVANGELHO DA

INTERPRETAÇÃO

 

ESCRITO POR

EDWARD MAITLAND

 

EDITADO POR SAMUEL HOPGOOD HART

 

“Os dias da Aliança da Manifestação estão terminando; chegou o Evangelho da Interpretação.”

“Nada de novo será dito; mas aquilo que é antigo será interpretado.”

*       *       *       *       *       *       *

“Agora é chegado o Evangelho da Interpretação, e o reino da Mãe de Deus.” (Vestida com o Sol, Parte I, Nº. ii, 10, 11; e Parte II, Nº. xiii, 31)

 

TERCEIRA E EDIÇÃO AUMENTADA

 

BIRMINGHAM

THE RUSKIN PRESS, STAFFORD STREET

1905

 

 

ABREVIATURAS

 

A.K., para Anna Kingsford.

B.O.A.I., para The Bible’s Own Account of Itself, de E.M.; segunda edição, 1905.

C.W.S., para Clothed with the Sun, sendo o livro das Iluminações de A.K.; editado por E.M., 1889.

D. and D.-S., para Dreams and Dream-Stories, de A.K., editado por E.M., segunda edição, 1888.

E.C.U., para “The Esoteric Christian Union,” fundada por E.M. em 1891.

E. and I., para England and Islam; or the Counsel of Caiaphas, de E.M., 1877.

E.M., para Edward Maitland.

Life A.K., para The Life of Anna Kingsford, de E.M., 1896.

P.W., para The Perfect Way; or, The Finding of Christ, de A.K. e E.M.; terceira edição, revisada, 1890.

Statement, E.C.U., para The New Gospel of Interpretation; being an Abstract of the Doctrine and Statement of the Objects of the Esoteric Christian Union, de E.M.; edição revisada e ampliada, 1892.

 

 

SUMÁRIO DOS CONTEÚDOS

 

Prefácio da Primeira e Segunda Edições (v)

Prefácio para a Terceira Edição (vii-xiii)

Introdução (xv-xix)

 

CAPÍTULO I. VOCAÇÃO (1-36)

 

Os Instrumentos – O início de suas vidas – Sua consciência de uma missão especial, e insinuações de um chamado – Seu treinamento em relação às circunstâncias, caráter e faculdades, até que foram aproximados para seu Trabalho Conjunto.

 

CAPÍTULO II. INICIAÇÃO (37-70)

 

Um batismo do Espírito – “Finalmente encontrei um homem por meio do qual posso falar!” – Insinuação da natureza e meta de seu trabalho – “O Trem Condenado”, “Ninguém no comando da máquina!” – Transferência instantânea de inspiração – “Mulher, que devo fazer contigo?” – A recuperação de uma cena dos Evangelhos, e sua importância – “A mulher pega em adultério” – Visão de Adonai – Fonte das frases iniciais no Evangelho de São João – Capítulo da Gnose recuperada – A Geração da Palavra (Verbo).

 

CAPÍTULO III. COMUNICAÇÃO (71-108)

 

Aquele “perfeito amor que afasta o medo”, na presença de visitantes celestiais – Uma parábola da Intuição – “Os Óculos Maravilhosos” – O elemento grego no trabalho – Hermes e João Batista – A “heresia de Prometeu” – A Figueira, um símbolo da compreensão interior; chegou o tempo dela dar frutos – A faculdade da Vidente – Suas relações com Hermes – A parábola da Figueira – A mística “Mulher” das Escrituras Sagradas – “Siga seu caminho, Daniel. Descansarás, e permanecerás em tua terra no fim dos dias” – A profecia do Livro de Ester – O Anjo Gênio, sua descrição de si mesmo e de sua função – Revelação divina, o supremo senso comum (bom senso) – A fonte e o método da Nova Revelação – Seu principal receptáculo, “não um médium ou um vidente, mas um profeta” – Uma instrução e um alerta acerca da sobrevivência de tendências encorajadas em vidas passadas – Comunhão com as almas dos falecidos – As condições de tal relacionamento – Uma instrução a respeito da Inspiração e do Profetizar – A profecia do “Reino da Mãe de Deus”.

 

CAPÍTULO IV. ANTAGONISMO (109-141)

 

“Não sois ainda perfeitos” – Nossas respectivas Auras – Uma exortação – Os Sete Espíritos de Deus, sua necessária cooperação para um trabalho perfeito – “Pertenceis agora a nós, para realizar o nosso trabalho e não o vosso” – Silêncio forçado – “Os Poderes do Ar”, seu modo de ataque – Um estranho visitante e sua comunicação – Uma situação tensa – Visões de orientação – A “equipe refratária”, e as “Duas Estrelas” – “A terra prometida é alcançada somente através do deserto” – “A Palavra (Verbo) uma Palavra (Verbo) de mistério, e Sete os que a guardam” – “Um Neófito não conseguiu salvar a si mesmo” – Um Horóscopo – Uma descida ao inferno – Conselhos de Perfeição – Um “Feliz Natal” – Uma chegada bem a tempo – Reconhecimento neo-platônico de Hermes – A Verdade una, jamais sem uma testemunha no mundo – A chave do conhecimento restaurada – Problemas resolvidos – A mística “Mulher” das Escrituras Sagradas.

 

CAPÍTULO V. RECAPITULAÇÃO (142-162)

 

A chave para os mistérios da Bíblia; o “Véu de Moisés” retirado – O segredo revelado do sistema de sacrifícios do mundo, e a contenda entre sacerdote e profeta – A Memória da Alma – o Ponto de Vista da Bíblia – Tudo o que é verdadeiro á Espiritual – A revelação “daquele perverso” – Os selos rompidos e os livros abertos – O Novo Evangelho da Interpretação – Sacerdotalismo: a “Jerusalém que mata os profetas” – As doutrinas suprimidas – Reencarnação: o corolário e condição de Regeneração e implícita na Bíblia – “Deveis nascer novamente da Virgem Maria e do Espírito Santo” – As doutrinas da Trindade e divina Encarnação como são agora interpretadas; verdades necessárias e auto-evidentes – Evolução: a manifestação da inerência divina; alcançada apenas pela realização da Divindade – O processo de regeneração, e nisso de salvação, é interior ao indivíduo – Adão e Cristo: os estágios inicial e final na evolução espiritual de todo homem – O “Cristo em vós” de são Paulo – O Credo: um resumo da história espiritual dos Filhos de Deus.

 

CAPÍTULO VI. EXEMPLIFICAÇÃO (163-183)

 

Espontaneidade da faculdade da Vidente – Iluminações específicas, ilustrando, principalmente, o processo de Regeneração; em relação a (1) Escritura Sagrada; (2) Redenção; (3) Pecado e morte; (4) Os Doze Portais da Regeneração; (5) A Passagem da Alma; (6) O Êxodo Místico; (7) O Febo (Phoebus) Espiritual e a ordem dos Cristos; (8) As Vidas Anteriores de Jesus, e Reencarnação; (9) O Trabalho do Poder; a terra e a língua da Nova Revelação, por que inglesa?

 

CAPÍTULO VII. PROMULGAÇÃO E RECONHECIMENTO (184-204)

 

Concordância de todas as datas com aquelas profetizadas – Outras coincidências – Por que nosso trabalho permaneceu tanto tempo desconhecido em termos gerais – Reconhecimentos notáveis, por representantes de Cabalistas, Místicos, Ocultistas e Adivinhos, Católicos, Anglicanos e outros – Espiritismo, Teosofia, e o Novo Evangelho da Interpretação como companheiros no desenvolvimento da consciência espiritual do mundo, e no desvelar dos mistérios das Bíblias do mundo, o que foi profetizado que aconteceria nesta época – “Abraão, Isaac e Jacó”, os equivalentes hebreus de Brahma, Ísis e Iacchos, para denotar os mistérios da Índia, do Egito e da Grécia; o Espírito, a Alma, e o Corpo, e nisso a Gnose da qual o Cristo é o cumprimento (realização) e demonstração pessoal, a restauração da qual foi profetizada por Jesus como significando a Regeneração da Igreja e o estabelecimento do reino divino na terra – Misticismo e Ocultismo, a distinção entre eles, e a necessidade tanto da ciência física quanto espiritual para um perfeito sistema de pensamento e regra de vida – Conclusão.

 

 

(p. v)

PREFÁCIO (Primeira e Segunda Edições)

 

Este livro foi escrito para:

(1)              Satisfazer o amplamente expresso interesse por um relato mais detalhado, do que os que foram feitos até esse momento, a respeito da gênese dos escritos que reivindicam constituir-se em um Novo Evangelho da Interpretação; e

(2)              O cumprimento de um dever que pesa sobre mim, como o sobrevivente dos dois que foram receptáculos de tal Evangelho, de não poupar meios que possam auxiliar o seu reconhecimento e a sua aceitação pelo mundo, em cujo benefício ele foi transmitido.

Embora tenha em grande medida um caráter biográfico, este livro não é a história de indivíduos, mas de um Trabalho, e envolve apenas referências pessoais que sejam necessárias para tal história. Não é, contudo, uma história completa ou um relato conclusivo o que nele está contido. Tal relato somente pode ser dado sob a forma de uma biografia normal, a qual está sendo preparada. Este livro é como um fascículo, dado em adiantamento daquela biografia, escrito, em parte, como dito acima, para atender a presente necessidade e, em parte, para prevenir uma perda total desse registro no caso de minha impossibilidade de completá-la – uma contingência que, em vista da magnitude da tarefa e de minha idade avançada, sou forçado a levar em consideração. E. M.

 

 

(p. vii)

PREFACE (To the Third Edition)

 

            SINCE the publication in 1893 of this book which, as stated in Chapter VII., was “intended but as an epitome and instalment” of a far larger book then in course of preparation, the full and final account of the “New Gospel of Interpretation” has been given to the world. In 1896 Edward Maitland published his magnum opus, The Life of Anna Kingsford, in two large volumes of 420 pages, “illustrated with portraits, views, and fac-similes.” This is, and will always be, the biography par excellence of Anna Kingsford and Edward Maitland, and it is absolutely indispensable for those who would know all that there is to be known of them and their work and of the “New Gospel of Interpretation.” As that book, however, on account of its great length, must always be a costly book, and therefore beyond the means of many who would like to have some reliable information concerning Anna Kingsford and Edward Maitland and their work, and as there are many who, on account of their time for reading being limited or their inclination to read being little, require information within the compass of a small book or go without it altogether, there will, notwithstanding the publication of The Life of Anna Kingsford, be a demand for this shorter “Story,” which is so admirably suited to meet the

(p. viii)

needs or requirements of these classes of persons; for, be it noted, the publication of The Life of Anna Kingsford has not in any way depreciated the value of this book in this sense that, having been written by one of the two recipients of the “New Gospel of Interpretation,” it is a first authority second to none for the statements therein contained.

            The change in the title of the book from “The Story of the New Gospel of Interpretation” to the present title calls for some explanation and justification, because the former title was an excellent one in many respects, and the book has become known to many by that title. The “Gospel of Interpretation” is the name or description which was given by its Divine Inspirers, the Hierarchy of the Spheres Celestial, to the work of which this book tells the story, in token of its relation to the previous “Gospel of Manifestation.” The former title implied, as the Author pointed out in his preface, that that which this book propounded was “not really a new Gospel, but one of Interpretation only”; and this is not really new, but, as the Author has also pointed out, “so old as to have become forgotten and lost, being the purely spiritual sense, as discerned from the purely spiritual standpoint originally intended and insisted on by Scripture itself as its true sense and standpoint, and those which alone render Scripture intelligible”. (1) But notwithstanding this, and notwithstanding that on the front page it was expressly stated that “There shall nothing new be told; but that which is ancient shall be interpreted,”

(p. ix)

the former title failed to convey to the minds of some the meaning that it was intended to convey, and it gave no indication of the biographical nature of the work. Many who otherwise would have read the book refrained from doing so because they thought that a new Gospel, inconsistent with and perhaps opposed to if not intended to supersede the old Gospel, was propounded. It is necessary, therefore, for me to state, if possible more explicitly than it was stated in the previous editions of this book, that this is not an attempt to create a new Gospel differing from that of Jesus Christ. (1)

            Anna Kingsford’s and Edward Maitland’s mission and aim was to interpret the Christ, not to rival or supersede Him. The “New Gospel” is, first and foremost, interpretative, and is destructive only in the sense of reconstructive. “It tells nothing new; it simply restores and reinforces the old, even the Gnosis, which, as the doctrine of the Church unfallen, is that also of the Church fallen, though the latter has lost the key to its interpretation”. (2) Nor is the teaching represented by this book opposed to the existence of an objective Church. Anna Kingsford and Edward Maitland fully recognised the necessity of such an organisation for the formulation, propagation, and exposition of religion. Their opposition was “only to the recognition by the Church of the objective, historical, and materialistic aspect of religion, to the exclusion of that which

(p. x)

really constitutes religion, namely, its subjective, spiritual, and substantial aspect, wherein alone it appeals to the mind and soul, and is efficacious for redemption.”

            The aim of the New Gospel “is defined exactly,” said Edward Maitland: –

 

“in the following citation from St. Dionysius the Areopagite ‘not to destroy, but to construct; or, rather, to destroy by construction; to conquer error by the full presentment of truth.’ As will be obvious, such a design does not necessarily involve the destruction of anything that exists whether of symbol or ritual, or ecclesiastical organisation, but only their regeneration by means of their translation into their spiritual and divinely intended sense. And it is precisely because that sense has been lost – as declared in Scripture it had long been, and would yet long be, lost – that a new “Gospel of Interpretation” has been vouchsafed in fulfilment of the promises in Scripture to that effect; and this from the source of the original Divine revelation, namely, the Church Celestial, and by the method which always was that of such revelation, namely, the intuition operating under special illumination. (…) Even the priest, though hitherto deservedly regarded as the ‘enemy of man,’ will not be destroyed under the new régime whose inauguration we are witnessing. For in becoming interpreter as well as administrator, he will be prophet as well as priest, and speak out the things of God and the soul instead of concealing them under a veil. So will the ‘veil be taken away,’ and Cain, the priest, instead of killing Abel, the prophet, as hitherto, will unite with him, becoming prophet and priest in one. And instead of any longer corrupting the ‘woman’ Intuition,

(p. xi)

and suppressing the ‘man’ Intellect, he will purify and exalt her, and enable her to fulfil her proper function as ‘the Mother of God’ in man, and will recognise the intellect, when dully conjoined with her, as the heir of all things. Thus, becoming interpreter as well as administrator, prophet as well as priest, and recognising interpretation as the corollary of the understanding, the prophet-priest of the regeneration will give to men freely of the waters of life, that only true bread of Heaven, which is the food of the understanding, instead of the indigestible ‘stones’ and poisonous ‘serpents’ pf doctrines, the profession of which, by divorcing assent from conviction, involves that moral and intellectual suicide, to induce others to join him in committing which Cardinal Newman wrote his Grammar of Assent. True it is ‘faith that saves,’ but the faith that is without understanding is not faith, but credulity.” (2)

 

            It is for the above-mentioned reasons that the title of this book has been changed. The title must be subservient to the book, and it is hoped that, the change having been made, there will not be any further misunderstanding – even on the part of those who are most superficial – as to the nature and object of “The Story of the New Gospel of Interpretation.”

            Edward Maitland did not long survive the completion of the great task that he undertook when he set himself to write a full account of his life and that of his colleague. He retained his full mental vigour until the publication of The Life of Anna Kingsford; but after that he rapidly declined,

(p. xii)

and on the 2nd October, 1897, at the close of his seventy-third year, a little over nine years after the death of Anna Kingsford, (1) he passed away peacefully at “The Warders” at Tonbridge, the home (at that time) of his friends Colonel and Mrs. Currie, with whom, and under whose loving care, he spent the last few months of his life – a life concerning which, as also that of Anna Kingsford, I will not say anything here, for this book will testify. Blessed are the souls whom the just commemorate before God.

            Many who read these pages will not rest until they know more of those great prophets the story of whose lives is here told, and of the Divine Gnosis that it was their high mission to proclaim. I have indicated whence they can obtain this information. This “Story,” interesting as it is and much as there is in it, is little more than an indication of some of the facts that are fully stated and dealt with in The Life of Anna Kingsford, and there is much of importance that (as it could not possibly receive proper treatment in a book of this size) was passed over here to be related in the larger biography. I have not thought if expedient to alter the character of or to add much to this book, but I have enlarged it by incorporating therein, from The Life of Anna Kingsford, some matter which is of interest, and which should add to the value of the book. The most important additions are the account of Anna Kingsford’s vision of “The Doomed Train,” on pp. 43-47; the account of Anna Kingsford’s vision

(p xiii)

of Adonai, on pp. 64-68; the “Exhortation of Hermes to his Neophytes,” on pp. 110-112; the verses “Concerning the Passage of the Soul,” on pp. 169-170; and the illumination of Anna Kingsford concerning the “Work of Power,” on pp. 180-181. I have also amplified the text in some places when, on comparing it with corresponding passages in The Life of Anna Kingsford, I found that I could do so with advantage. These amplifications are not otherwise noted. Finally, I have added some notes where I thought that further explanation was desirable or would prove acceptable.

SAMUEL HOPGOOD HART.

Croydon, December, 1905.

 

FOOTNOTES

 

(viii:1) E.M. Letter in Light of 29th August, 1891.

(ix:1) See further as to this, an article by A.K. and E.M. in Light of 23rd September, 1882, reprinted in Life A.K. Vol. II. p. 77.

(ix:2) E.M. Letter in Light of 22nd July, 1893.

(xi:1) E.M. Letter in Light of 17th December, 1892.

(xii:1) A.K. died on the 22nd of February, 1888.

 

 

(p. xv)

INTRODUCTION

 

            THERE are certain introductory remarks which, in view of the prevailing tendency to reject prior to examination whatever conflicts with strongly cherished preconceptions – as anything purporting to be a “new Gospel” is undoubtedly calculated to do – may be made with advantage. Those remarks are as follows: –

            1) As its title implies, (1) that which is propounded is not really a new Gospel, but one of Interpretation only, which is precisely what is admitted by all serious and thoughtful persons to be the supreme need of the times. It was said, for instance, by late Matthew Arnold, “At the present moment there are two things about the Christian religion which must be obvious to every percipient person: one, that men cannot do without it; the other, that they cannot do with it as it is.”

            2) As also its title implies, (1) nothing new is told in it, but that only which is old is interpreted; and the appeal on its behalf is not to authority,

(p. xvi)

whether of Book, Tradition, or Institution, but to the Understanding – a quality which accords not only with the spirit of the times, but also – as shewn herein – with that of religion itself, properly so called.

            3) Scripture manifestly comprises two conflicting systems of doctrine and practice, having for their representatives respectively the priest and the prophet, one only of which systems, and this the system reprobated in Scripture itself, has hitherto obtained recognition from Christendom. It is the purpose of the New Gospel of Interpretation to expound the system represented by the prophet and approved in Scripture, with a view to replacing the other.

            4) For those who attach value to the prophecies contained in the Bible, so far from there being an a priori improbability against the delivery of a new revelation in interpretation, confirmation, or completion of the former revelation, and in correction of the false presentment of it, the probability ought to be all in favour of such an event. This is because Scripture abounds in predictions of a restoration both of faculty and of knowledge, as to take place at the present time and under the existing conditions of Church and World; and this of such kind as shall constitute a second and spiritual manifestation of the Christ in rectification of the perversion of the import of His first and personal manifestation, and in arrest of the great Apostacy, not only from the true faith of Christ but from religion itself, of which that perversion has been the cause.

            5) So far from the idea of a new revelation which shall have for its end the disclosure, as the

(p. xvii)

true sense of Scripture and Dogma, of a sense differing so widely from that hitherto accepted as to be virtually destructive of it, – so far from this idea being universally repugnant to orthodox ecclesiastics, it has found warm recognition from one of the foremost of modern churchmen. This is the late Cardinal Newman.

            Said Dr. Newman in his Apologia pro vita sua, speaking of his earlier days, “The broad philosophy of Clement and Origen carried me away; the philosophy, not the theological doctrine. (…) Some portions of their teaching, magnificent in themselves, came like music to my inward ear, as if the response to ideas, which, with little external to encourage them, I had cherished so long. These were based on the mystical or sacramental principle, and spoke of the various Economies or Dispensations of the Eternal. I understood these passages to mean that the exterior world, physical and historical, was but the manifestation to our senses of realities greater than itself. Nature was a parable: Scripture was an allegory: (…) The process of change had been slow; it had been done not rashly, but by rule and measure, ‘at sundry times and in divers manners,’ first one disclosure and then another, till the whole evangelical doctrine was brought into full manifestation. And thus room was made for the anticipation of further and deeper disclosures of truths still under the veil of the letter, and in their season to be revealed. The visible world still remains without its divine interpretation: Holy Church in her sacraments and her hierarchical appointments, will remain, even to the end of the world, after all but a symbol of those heavenly facts which fill eternity. Her

(p. xviii)

mysteries are but the expressions, in human language, of truths to which the human mind is unequal.” (1)

            Dr. Newman is credited also with the remark, made on visiting Rome for his investiture, that he saw no hope for religion save in a new revelation.

            These are utterances the value of which is in no way diminished by the fact that their utterer failed to bring his own life in accordance with them. He could write, indeed, the hymn “Lead, kindly light”; but when the “kindly light” was vouchsafed him of those suggestions of a system of thought concealed within the Christian Symbology, “magnificent in themselves” and “making music to his inward ear,” which he found in the patristic writings; instead of following that lead, and striving to exhume the treasures of divine truth thus buried and hidden from sight, for the salvation of a world perishing for want of them, – he turned his back upon it, and – entering the Church of Rome – wrote his Grammar of Assent, calling upon others to follow him in committing the suicide, intellectual and moral, of renouncing the understanding and divorcing profession from conviction.

            This was a catastrophe the explanation of which is not far to seek. Dr. Newman had in him the elements which go to make both priest and prophet. But the former proved the stronger; and the Cain, the priest in him, suppressed the Abel, the prophet in him. Thus was he a type of the Church as hitherto she has been. But, happily, not as henceforth

(p. xix)

she will be. For “now is the Gospel of Interpretation come, and the kingdom of the Mother of God,” even the “Women,” Intuition, – the mind’s feminine mode, wherein it represents the perceptions and recollections of the Soul – who is ever “Mother of God” in man, and whose sons the prophets ever are, the greatest of them being called emphatically, for the fullness and purity of his intuition, the “Son of the Woman” and she a “virgin.”

                                                                                                                      E.M.

 

FOOTNOTES

 

(xv:1) The original title of this book was “The Story of the New Gospel of Interpretation. See preface to the present edition. S.H.H.

(xviii:1) Apologia pro vita sua, by J.H. Newman. New edition of 1893, pp. 26, 27.

 

 

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