College Letter No. XIII
November 15th, 1892
INITIATION OF ASSOCIATE ROBERT CARSWELL
INSTALLATION OF COLLEGIATE HYATT
THE SITE OF THE UNIVERSITY
Song: "Happy, Happy"
Song: "TO OUR CHANCELLOR"
PITTSBURGH, MAY 17TH, 1892=122
PITTSBURGH, JUNE 20TH, 1892=123
PITTSBURGH, JUNE 26TH. 1892=123
BERLIN, JULY 4TH, 1892=123
PARKDALE, SEPTEMBER 4TH, 1892=123
THE CHANCELLOR ON PERCEPTION FROM AFFECTION
For Private use of Members of the Academy of the New Church. Please read carefully, and return, when read, immediately to the undersigned.
No. XIII, __ Philadelphia, November 15th, 1892=123.
DEAR FRIEND:—As the nineteenth day of June fell on Sunday this year, the commemoration of the day in Philadelphia took the form of public worship in the Hall of the Academy on North Street; (this is the street that runs parallel to Wallace Street, the building of the school for boys fronts on it). The services consisted of the ordination into the second degree of the Priesthood of the Rev. R. J. Tilson, and the administration of the Holy Supper, as briefly described in New Church Life for July, page 112.
On the following day, Monday, June 20th, we assembled at Cairnwood, to the number of fifty-three, including members from London, England; Toronto, Canada; and Brooklyn, N. Y. The same tent that was used a year ago had been stretched on the hill by our host, Mr. Pitcairn. The Chancellor, to the regret of all, was unable to meet with us, and Vice-Chancellor Pendleton took charge of the ceremonies.
INITIATION OF ASSOCIATE ROBERT CARSWELL. top
Mr. and Mrs. Robert Carswell, of Toronto, Canada, were initiated into the Academy, Associates Homer Synnestvedt and John Wells acting as Presenters. The following was, in substance, the Vice-Chancellor's address:
"You are already familiar with the principles of the Academy. They are one with the Doctrines of the New Church. The Academy holds that in those Doctrines the LORD Himself appears in His Second Coming. It is the appearing of the Divine Love Itself in the form of Doctrine, for the inmost of that Doctrine is the Divine Love (A. R. 933).
"It is a fundamental principle with us, then, to look to the LORD in the Writings for all things of the Church and all things of life. When we look to the LORD in the Writings, we look to Him in His Word, for His Word is the Divine Truth appearing to man in the spiritual world and man in the natural world. If any man thinks of the Writings as one thing and the Word in the letter as another, it is because he is thinking of them from time and space, thus from a natural and not from a spiritual idea. Acknowledge the LORD in the Writings, and remove the idea of time and space, and it will be clear that the two are one, because the LORD is one. This body, the Academy of the New Church, is organized around that fundamental idea.
"The LORD appears in His Word—not outside of it, not naturally, but spiritually, to the understanding. He appears there in His Glory transfigured on the mount, the glorious LORD in the Divine Human. So He appears to men who are ready to receive Him.
"This Truth was openly assaulted; the men who organized the Academy noticed this assault and saw that if this truth were not upheld all would be over with the Church. Hence it was necessary to organize, not only to defend the doctrine, but to assail the teaching that the LORD appears only in a general influx. It is said by leaders of the Church that the Writings are not the LORD, but are from the LORD. But what proceeds from the LORD is the LORD. It is accommodated to man, but nothing of man is in it, but the LORD alone.
"The Writings are the Divine Truth accommodated, but still they are the LORD. This can be easily seen if man elevate his thought into spiritual light. The fact of the Word being written in various books does not affect its Unity and Divinity.
"You can see that the Academy, organized around this idea, is necessarily a Church—a Church where the LORD is seen and acknowledged in His Word. Such a body must necessarily have a Priesthood to teach and lead by truth to good, for a Church is not a Church without a Priesthood.
"That the Academy is a Church was seen from the beginning, although not so clearly as now. Thus its equality was more clearly developed later. The Academy has its own Priesthood and worship. Before the world it is a Church, not a mere educational institution, understood as the term is understood in the world. It is an educational Church.
"The Academy proposes not only to educate ministers but also children for the world and for heaven. As the Academy is constituted a Church it must necessarily take on a trinal form. The Priesthood has three degrees, the Academy has three corresponding degrees—the Council, the College, and Associate membership. As the Church consists of Priests and laymen, they are associated in these three degrees to counsel and assist in all the workings of the Church. The Council acts as the brain of the body. The College as the heart and lungs which supply the brain with blood as bearer of the life that nourishes the body, so we must look to the College to do more fully the work to which heart and lungs are dedicated. One use of the College is the Orphanage. Another is to ascertain the quality of members of the Church and their fitness for the Academy, that is to say, their understanding and attitude toward the Doctrines of the New Church as held by the Academy. The Associates make the body of the Academy and co-operate with the College and Council in the uses to be performed, even as the members of the body co-operate with the heart and brain.
"Another important principle of the Academy is the distinctiveness of the New Church, that we are to separate ourselves from the religious, the conjugial, the social life of the Old Church. The growth of the New Church is not possible without this."
After receiving from the Candidate the acceptance of his selection by the Council and his willingness to become a member of the Academy, the Vice-Chancellor stated that as the acknowledgment of conjugial love was a fundamental principle, he received both husband and wife as one.
INSTALLATION OF COLLEGIATE HYATT. top
Associate Hyatt, accompanied by Collegiates Schreck and Price as Presenters, was then invited forward and installed into the College of the Academy. The Vice-Chancellor remarked that it was not necessary to enlarge upon the duties of the College after what he had already said.
The uses of the College correspond to the functions of the heart and lungs. Also to the pastoral degree of the priesthood in which the candidate was. The priesthood constitutes the Church through which the LORD operates. The love of the priesthood is the love of saving souls, and the love of the Academy is the love of saving souls. This is the central use of every Church and of this Academy. All spiritual uses which it performs have this end in view.
"The College is to assist the Council in various ways. First, in regard to membership, it is the duty of a Collegiate to inform himself of the quality and character of the members of the Church so that when called upon by the Council he may give information. This use exists in the Academy now. The College also performs Orphanage uses, by orphans to add to the membership, as the heart and lungs both co-operate with the stomach to add to the life of all the body."
The Vice-Chancellor then referred to the past history of the Orphanage in substance as given in the last College Letter. "At present the Orphanage provides for the children of members of the Academy. The College cares for them and brings them up.
"A use of the College not yet developed is that of assisting in developing the finances of the Academy. Money corresponds to the blood in the human body. The heart and lungs have the function of furnishing blood to the brain. This use requires deep consideration and thought, and should be a subject of study with us."
After the ceremony of installation the anthem, "The LORD GOD JESUS CHRIST doth reign" (see New Church Life, p. 112) was sung, and the benediction was pronounced.
THE SITE OF THE UNIVERSITY. top
The time between the services and the dinner was made use of by a number of those present to view the site which had been decided upon by the Board of Finance for the University buildings. From the grove in which the meeting was held we crossed a field, then a country road, and plunged into a wood. From this we emerged on another field, and soon reached the site, which is on the crest of a hill, a continuation of that on which Cairnwood is situated, but about 30 or 40 feet lower. The site commands a beautiful view—a panorama—except that the wood just referred to shuts off the view in that direction. A noble and fitting situation for a New Church University.
At dinner Councillor Starkey acted as Toast-master. He began by wishing the assembled company
"A Happy New Year."
"One hundred and twenty-three years ago yesterday the LORD called together His disciples who had followed Him in the world, and one hundred and twenty-three years ago to-day He sent them throughout the universal spiritual world to preach the gospel that the LORD GOD JESUS CHRIST reigneth. This evangel was not preached before because the event was not before. Do we realize what this means? The LORD's kingdom—a Church, the crown of all that have been on this earth—means a Priesthood that acknowledges the sacredness of the office and humbleness of the ministry, a loyal, earnest laity to support that Priesthood, a Church in which Judah shall not vex Ephraim, and Ephraim shall not envy Judah. It means rulers competent and well educated—men of wisdom who fear God, who recognize that science must lead up to the LORD, that all should operate in the world, perform offices of charity by doing their work honestly, faithfully, and well; it means that conjugial love, first, middle, and last, shall dwell in the home, preside in the festive hall, and be secure in her bowers of beauty. It means that we are one hundred and twenty-three years nearer the fulfillment of the Divine Promise than when it was made! As a partial fulfillment of this Divine Promise, sixteen years ago yesterday was the natal day of the Academy in which the principles of the Academy received a local habitation and a name, and the growth and prosperity of this term of years is a promise that ere long we shall have a permanent home.
"This is not only the anniversary of the New Church, but of the Academy—our Beloved Academy. What emotions and thoughts does the very mention of the name conjure up! The Academy is only sixteen. One does not expect much of a boy of sixteen, ungainly and awkward, slouchy as he is, but we do of a girl, vigorous, and stalwart, and full of sweetness. Our beloved Alma Mater shows that she belongs to that sex.
"Nearly all remember the first decennial celebration. Before the next decennial, then, in this lovely land we shall have a Mecca to which many children will turn their footsteps. What a privilege to commemorate the LORD's New Church and the Academy."
The Toast-master then announced that the regular toasts would involve the consideration of the necessary conditions for the growth and welfare of the Academy: First, the condition of Government; second, that of Worship; and third, that of Instruction; lastly, the country and the conjugial.
The first toast was then proposed, and the Toast-master said:
"I had hoped that the Chancellor would be here to answer to the first toast, and regret that this was not to be. Divine Order is recognized only in the Academy. It is there acknowledged that business is to be conducted on principles of order. In the Academy in the past and the present an effort has been made to be taught by the human body. The cortical glands being the highest organic forms, receive the simple fibre of the soul, and rule all the planes of the body. At the skin the cortical glands conclude their activity, and the glands are formed which send fibres back to the brain."
"Worship in the Academy as a Condition of its Growth"
was the toast next proposed, to which Bishop Pendleton replied:
"As we see in the history of the past and in our own experience, churches or bodies of churches will disappear, and individuals cease to be of the Church. From most ancient times this has been the tendency. But we are told that the New Church will last forever; it does not follow that every society or general body is to go on and exist forever and perpetuate in and from itself its life. We know that this thought sometimes comes up: What will be the future of the Academy? Will it continue to prosper? Is this body to continue to grow first in understanding and then in life? Is this body to grow in membership and become a great Church in the earth? The answer to these questions belongs to the LORD. We must trust Him.
"Still we may exercise a certain measure of foresight. We must prepare in the present for time to come. So we may ask, What are the conditions of the growth of the Academy? Many things enter into it. Those that we are to consider to-day are the condition of government, the condition of worship, the condition of instruction, the combat against falsities, the condition of conjugial life. These are the conditions of growth of any Church which is a Church of the LORD, and hence the conditions of growth of the Academy.
"True worship as condition of growth is the subject allotted to me.
"The Academy of late has taken the step of establishing external worship. But there are two kinds of worship—two yet one, internal and external. The condition of internal worship is in the hope and trust from the beginning that we are performing spiritual uses of charity. The Academy as a body and a man has certain uses before it. But they cannot be done without our shunning evils and falses that arise within us and that come from without. It must be our effort to remove them in order that we may be in a state truly to perform uses and worship. First shun evils, then do good, thus perform uses. That has been with us from the beginning: The Academy has made an effort to truly perform worship of an internal character. It has also assumed external worship within the past year, and the Academy here and elsewhere now has external worship as well as internal. It is fully my belief that this body could not have continued long unless not only the essential but also the formal of worship had been adopted. Without worship in a full state the Academy cannot live as a Church of the LORD. If it constitutes a priesthood, if instruction is given, if uses are performed, this is to ultimate in worship, for by external worship internals are excited, and by external worship externals are kept in sanctity that internals can inflow. Moreover, man is thus imbued with conditions and is prepared to receive heavenly things, and is also gifted with states of sanctity (A. C. 1618).
"The fundamental with young and old is the implantation of remains by representative worship, by being affected by what they see, hear, and smell, and in addition in the Holy Supper by what they touch and taste. The Holy Supper is most holy because the LORD comes down into ultimates then. All the senses are affected in the Holy Supper. In that state the very portals of heaven are opened.
"In worship, internal, and from it external, we see the condition of growth of the Academy in the future, if engaged in from the purpose to look to the LORD and repent. With that condition the Academy will go on and prosper forever."
The song, "Vivat Academia," followed this address.
The third toast was introduced by Councillor Starkey with a reference to the trine in the Academy's uses—Order, Worship, and Instruction. The toast was to
"Instruction in the Academy as a Condition of its Growth."
"Vive l' Académie" was sung by Mr. Pitcairn, after which Collegiate Schreck spoke in substance as follows:
"The Vice-Chancellor has fittingly introduced the toast to 'Instruction as a Condition of the Growth of the Academy,' by the doctrine quoted in his address on the subject of worship, that one of the uses of worship is the storing of remains by cognitions and by instruction. There can be not growth on the part of any man, on the part of the New Church, aye, on the part of the whole earth, without instruction. It is an essential in the accomplishment of the Divine End in the creation of the universe. By instruction the way is opened to Heaven and the LORD. By instruction vessels are placed in the mind for the reception of the influx of the Divine Love and Wisdom, by which man is elevated. Even the angels cannot progress without instruction. We are taught that no one can even be elevated from the First or External Heaven, into the Second or Interior Heaven, before he has been instructed in the goods of love and the truths of faith; to the extent in which he is instructed he can be lifted up and come among angelic spirits; these must likewise be instructed before they can be lifted up or come into the third Heaven, or among angels. By instruction the interiors are formed, and thus the internals, and are adapted to receive the goods of love and the truths of faith, and thus the perception of good and of truth. This is the aim of instruction in the Church. In the services this morning we were taught that a trine exists in the Academy. That trine is in all the affections and thoughts of the Academy, and involves a series of trines. In the Academy there should be continual elevations into higher degrees, into new states, and this can be effected only by instruction. We must not rest content to have attained certain states of light. Thankful for the progress, we should bear in mind that any state to which we may have attained, is not the final one, but that it is the egg of a succeeding and better one, and this again of one to succeed it. Such successive elevation of the Academy by instruction is involved in the trine of the priesthood and of worship. Questions concerning states and conditions of the Church are continually arising, and they must be answered. The natural man would fain enter into rest at every step, for his tendency is continually downward to a state of rest below, and he insinuates the desirability of resting on the plane that has been attained. But progress never results from this. Every new question which arises is of the Divine Providence. The LORD, ever present in His Church, and careful of her progress, places these questions in the minds of men in order that they may be answered. Answered they must be, rationally and intelligently. The instructors must ever go to the LORD in His Word to be instructed by Him, and then pass on the instruction to others. Willingness to be instructed has been the cause of progress in the Academy hitherto, and upon it depends the progress in the future.
"It appears as if the domain of instruction were external, for it has to do with truths; but it is not truth that develops the Church, but the affection of truth. Let us cultivate the affection for the Divine Truth, ever ready to listen, to give up ideas which, although in the Divine Providence they have led to certain states, are not fully in consonance with the Divine Truth. When the LORD removes the appearances let us be ready and willing to give them up, and to hearken to the LORD's voice. Our ideas are for the most part made up of appearances of Truth, which, however, foster the Truth and lead to a clearer and higher conception of it, acting as a nurse does to an infant. But as the infant leaves the nurse in time, so when the time comes we must be ready to put aside the ideas that have fostered our growth, even though the separation be a painful one. Let us be ready to put aside our old states for those that are nearer heaven.
"Many means of instruction have been furnished to the Academy by the LORD. I need only mention a few: the schools, the worship, the feasts. And I wish on this occasion to emphasize a particular which is in use in all three: the song. In the song, affections and thoughts are united. It is a most powerful form of instruction, one that has been made use of in the Academy from its inception. But heretofore we have adopted tunes of Old Church songs, while now we are entering upon a new era, we are enabled to pour forth our praise and thanksgiving to the LORD in vessels of His own choosing, to new melodies and harmonies that have touched our hearts as nothing before has done, that seem occasionally to be the outbursts of the joy and gladness communicated by the angels when they are in the Divine sphere of the Word. I refer of course to the music which has been set by Mr. Whittington to the Psalms translated by us. Mr. Whittington has been the means of our receiving these harmonies. But they are really from the LORD, given to us at the very time when, owing to our adoption of external worship, we were ready for them. We can now worship the LORD in a manner much more nearly approaching the worship by the angels than heretofore.
"While we are thus elevated in worship, our affections for the Academy as a human institution living on earth by virtue of the influx of the Divine Love and Wisdom, are stirred by a song the words of which were composed by one who is present with us to-day, to music also by a Newchurchman. I have in my hand copies of the song printed in colors which you recognize as those of the Academy (red and white) and on the theme of the Academy Colors."
The speaker then requested Collegiate Jordan to read the verses of which he is the author. They have been published in New Church Life for August, pages 124 and 125, to which you, dear friend, are referred. The music unfortunately cannot be reproduced, as it is copyrighted. It is to be found on page 12 of Songs, Hymns, and Carols, Part I, published by the Massachusetts New Church Union. Mr. Jordan read the poem, and it was then sung.
Collegiate Schreck proposed that the ladies consider the feasibility of preparing with their own hands a large banner bearing the coat of arms of the Academy, for use either on the University buildings or within them. This led to animated expressions concerning the use of national flags on our school buildings in various countries, to present before the eyes the symbol of the country and to foster the love of country. At the same time it was recognized that, important as is the love of one's country, the love for the Academy is more universal, for the Academy comprises more than one country. The love of country should be earnestly cultivated, but the larger love is the love of the Kingdom of the LORD, and above that is the love of the LORD.
The Toast-Master announced that as the trine of uses—Government, Worship, and Instruction—had now been considered, he desired to propose another sentiment involved in the activity of every human body. Such a body had two peculiar functions, appropriation and assimilation, which involved the elimination of heterogeneous elements. The Academy owes much to such an activity. He therefore proposed
"The Combat, as a Condition of Growth in the Academy,"
and called upon Collegiate Tilson to respond, who did so in the following speech:
"MR. VICE-CHANCELLOR AND BELOVED BRETHREN: In the inevitable conditions of growth in the Church of the Academy, after those of Government, Worship, and Instruction have been considered, it is pre-eminently fitting that the condition of combat be thought about and recognized. For it is a well-kown fact that there cannot be any growth apart from combat. It is thus clearly stated by the LORD in the Divine Doctrine of the Church:
"'While man is being regenerated and becoming spiritual, he is continually in combat, wherefore the LORD'S Church is called militant' (A. C. 59).
"Again it is written:
"'It is evident how absolutely necessary combat is; for the life of the old man resists, and does not want to be extinguished, and the life of the new man cannot enter except where the life of the old one has been extinguished' (A. C. 8403).
"Thus is combat inseparable from growth. The Church of the Academy, our dearly beloved spiritual maternal parent, has grown to be what she now is by means of the severe combats which have taken place in the checkered course of her useful life, as she has so faithfully nourished her loyal and obedient sons and daughters. The combats of the Academy have been well-nigh universal, as they have been felt in America, in Europe, in Canada, and in France. Serious struggles have occurred in each country, and from appearance those who have engaged in them have no need of commiseration. But really and in truth those who have been engaged in any combats in the Church of the Academy are to be congratulated, for the combats have been times and means of growth, and without them there could have been nothing but stagnation.
"In Arcana Clestia, n. 63, the following words occur, which should be written in letters of living light upon every mind, that their resplendent glow may be felt especially in the hour of temptation and infestation. They are these:
"'The time of combat is the time of the LORD's operation.'
"Think of it! 'The time of combat is the time of the LORD'S operation.' Most surely, then, the time of combat is a time of growth, for man grows when the LORD operates in him and through him. For it is not man who fights when the combat rages; man of himself is evil and cannot of himself do anything to resist evil, but the LORD, by means of the truths in him, fights for man in temptation, and when man lets the LORD do the work he grows.
"Yes; 'The time of combat is the time of the LORD'S operation.' And as it is with the individual man, so it is with the collective man as a Church and Institution. For growth there must be combat. But the nature of the combat will change with the ever-changing states of the life of the man and Church.
"It is most important that we should carefully remember this. For as we reflect upon the fact that combat is necessary for growth, we not only have to look back, but we have also to look forward. Especially is this the fact when we remember that the higher the life, and the greater the growth, the deeper and intenser will the combat be. In our beloved Academy the future will bring more serious combats than the past. Unless this be so there would be no growth, and there will be growth, because it is the Church of the LORD. The combat then will be commensurate with the growth.
"Taking a brief glance at the past, it requires but little reflection to see that the combat has been comparatively a light one. You in Philadelphia, most probably—yea, undoubtedly—have had the keenest trials, because yours were the most interior, being mainly within your own fold. Yours have been the heaviest because you were best able to stand them, because the concentrated essence of the Academy is your portion. Elsewhere, in England, Canada, and France, the combat has been less severe, because we have been less able to bear it. For it is a glorious truth that the LORD permits no temptation to man, or to the Church, greater than he or it can bear. Thus, in the very fact that in the past the Academy has been sorely tempted we have the gratifying and comforting knowledge, and the incontestible proof, that the Academy has been strong enough to bear the combat, for had it not been so, the combat would not have come. So will it be in the future. No combat will be permitted to assail our own Academy but what she will be able to endure, but what she will stand, and from which she will arise the stronger in real strength. For again let the LORD'S words be heard:
"'The time of combat is the time of the LORD'S operation' (A. C. 63).
"As to what the future combats in our beloved Academy will be, it is impossible for man to say. But while this is so, it is nevertheless right and proper that we should consider how best we can prepare ourselves for those combats.
"This we shall best do by bringing ourselves, firstly, into a state of humiliation by the remembrance that we are all of ourselves nothing but evil, and from this remembrance we shall learn the further lesson of patience. We must be patient with each other, and have confidence in each other. The LORD, we are taught, regards the ends of man, and looks not merely to his outward deeds. So should the LORD's Disciples look to the ends of the fellow-members of the Church, which ends are the prosperity of the true Church. We all love our dear Alma Mater. She is the highest object of our regard. We must give each other credit for this until we have unmistakable proof that it is not so. And thus having confidence in and patience with each other, we shall most carefully guard and most thoroughly and conscientiously respect the freedom of each other.
"Herein, brethren, will be our truest safeguard—in the increasing desire and most thorough effort to preserve and respect each other's freedom. This is the jewel which it must be our ever-present desire to preserve. Against the least violation of this should the loyal member of the Academy be ever on his guard. Especially in this connection should it be remembered that we should not without strongest proof doubt a fellow member's soundness of doctrine so long as he holds on to the foundation-stone of the acknowledgment of the Divine authority of the Writings.
"We are none of us perfect. We are all constantly face to face with our dreadful self-intelligence and our fearful self-will. We are all ignorant of many things. All cannot reach, must not be expected to reach to the heights of professorial understanding or wisdom. So long as the foundations are truly laid and held we must be prepared to meet all varieties of thought and opinion, and by no means must we do even the least thing to prevent the freest expression of careful and respectful thoughts. A policy of ' masterly inactivity' must never obtain in the dealings of members of the Academy with each other. We must concern ourselves with each other's difficulties when made known. We cannot afford to leave each other alone when one is in difficulty or in darkness. We are brothers all, and by judicious care must seek, whenever we can, to assist each other. If this be done, we shall most likely have less defection, less falling away from our happy ranks, and a greater cementing of those bonds which hold us together in brotherly love and communion.
"Thus, my brethren, while feeling free, we shall be fully frank, not fearing men nor unduly seeking their favor, but at all times we shall look to the LORD alone, and care for no other favor than His, and His in others.
"Come, then, any and every combat which the LORD in His Divine Providence may permit, for united in love to Him, resting in confidence in each other, and most zealously guarding each other's freedom, every combat will but act as the shaking wind does upon the more deeply-rooted tree, inasmuch as it will serve to enroot us more in love to the LORD, for His Divine Truth, and for each other in Him." Vice-Chancellor Pendleton added this word to what Collegiate Tilson had said:
"That man is not a true man of the Academy who allows his true freedom to be interfered with." To the next toast—
"Conjugial Love as a Condition of Growth in the Academy,"
Collegiate Hyatt responded:
"It seems to me that there is nothing left to respond to this toast than to give a brief summary of the speeches to which we have already listened, on the conditions of growth in the Academy, for Conjugial Love necessarily includes them all. It is the first and last condition of growth. There is no growth of any kind except from what is analogous thereto. It is the first in end, because it is that which makes heaven, being the complex of all heavenly loves. It is the last, because it rests on the lowest ultimation—is capable of fuller ultimation than any other love.
"The chief trouble in the professed Church has been that Conjugial Love has been neither cultivated nor preached. The men of the Church have been left in the evil of truth alone, or of good alone, or have descended into the even worse evil of promiscuously intermingling goods and truths, ignoring the doctrine that the Church can only exist so far as each truth thereof is conjoined to its own good, to that good to which alone it can be conjoined in genuine marriage—the good which each particular truth itself points out.
"All conditions of growth must have Conjugial Love for their end. All teaching must lead up to marriage, even as it should lead up to heaven. Further, those conditions of growth can only be fully carried out when in conjunction with and proceeding from Conjugial Love. When conjugial marriages abound in the Church, then first can any of the conditions of growth be fully carried out, as will be evident from considering each of those conditions which have been before us to-day.
"Government.—The end of government is order. Conjugial Love cannot be developed except so far as our lives are reduced to heavenly order by the government of Divine Truth. That there should be such government in the Church and in each family is essential to the growth of conjugial life; and therefore is an essential condition of the growth of the Church. The end of all government in the schools of the Academy, and which should also be the end of all the government of our homes, is that our children may thereby be enabled to develop the conjugial in a higher degree than we ourselves have been able to do. Thus will the Church of the Academy grow.
"Worship.—Conjugial life can only develop where husband and wife are one in the worship of the LORD—that is, where they are one in the endeavor to mutually cooperate with each other, in the endeavor to live the truths which the LORD has revealed, and in the cultivation of piety for that end.
"Education.—We are taught that the chief means whereby husband and wife can grow into closer conjunction with each other, and thus receive the conjugial more fully is co-operation in the work of educating their children for heaven. This is Academy work, and just in the degree in which we enter into it in the light of the Writings will our reception of Conjugial Love increase, and in the same degree will the Academy grow.
"Combat.—There is no regeneration without combat. The development of the conjugial and the reception of the Church can only take place with us according to the degree of our regeneration. Therefore neither can take place without combat. We should never forget that we can only receive Conjugial Love in the degree that we advance in regeneration, and the impossibility of doing one or the other without combat. We must not think that going ahead smoothly is a necessary indication of the reception of Conjugial Love. There can only be advance in that life by little and little, as the husband and wife combat as one against the enemies of their own household, in themselves and in their children. One chief cause of combat in this connection is the difficulty of reconciling government with proper respect for the freedom of others, and the difficulty which the natural man experiences in realizing that the true freedom of husband and wife consists in each preferring the will of the other. The combat, which is a condition of growth, is the combat which leads to this kind of freedom, even as in the Church the combat which makes it grow is that which leads to the freedom resulting from more thorough submission to the authority of the LORD."
The Vice-Chancellor said: "In addition to these earnest words I should like to make a remark. I have lately read a passage in Conjugial Love that I should like to bring forward here. We are told that conjugial love takes natural ultimate form in woman. The first members of the Academy saw that success depended on women taking hold of this movement with their affections; this our hope in the beginning has been realized, a harbinger of glorious success in the future. What would the Academy be without womanly affection that is in it? But this by way of introduction to the passage which reads as follows, 'The universe was created by the LORD a most perfect work, but in it nothing was created more perfect than a woman beautiful in face and decorous in manners, to the end that man may give thanks to the LORD for this munificence and repay by the reception of wisdom from Him' (C. L. 56)."
The Vice-Chancellor then called on all the men of the Academy present to rise and join him in the expression of a sentiment. The men arose, and the Vice-Chancellor said, "We men of the Academy give thanks to the LORD for this most perfect work, and pray the LORD that we may repay it by receiving wisdom from Him."
To this all responded "Amen."
Collegiate Jordan here proposed the toast which originated in the early history of the Church in England, "The Wedding-Ring: May its pure gold never know away alloy," to which was sung:
"Vivat Academia, ubi sit in terris,
Vivant et mulieres
Bonae et amabiles
The Toast-Master announced that the principal toasts of the day had been drank. He now proposed another,
"The General Church of the Advent of the LORD,"
to which he asked Collegiate Jordan to respond, who said:
"Having recently been inaugurated into the office of the Bishop's Assistant, it might be expected that I should respond in the Bishop's place to this toast. I did not agree, however, to assist him in all the things he has been accustomed to do, and especially did I not agree to do his work in the manner in which he has done it.
"The feeling of the Academy toward the General Church is heartily reciprocated by that body. The two Churches are really one Church, as may be proved from what has been said by the Vice-Chancellor this morning. They are one in that they have the common purpose of saving human souls. However much at other times and under other circumstances I might insist on the distinctions between them, for this time and occasion their unity is the predominant thought. They are essentially one and by no possibility can there be rivalry between them, except the generous emulation of performing, each to the best of its ability, its distinctive use. There is no question of superiority of one over the other and certainly not that of superior personal dignity. But whilst they are thus one in essence they have distinct organizations. It is too late to enter now upon a consideration of the limitations of the respective organizations or the exact relation of the one to the other. Only certain general propositions can now be presented tending to show how, for the present at least, they are to be one in a still further sense than that of essential purpose. They must have distinction of use, and there is to be no trenching by one upon the specific uses of the other. There can be no overlapping. As they go forward each will more clearly see what is its distinctive function and each will gladly aid the other in the development and performance of its use while endeavoring to perform its own work in responsibility and to the well-pleasing of the LORD alone. It is the duty of the leaders in each body to go ahead with this sense of responsibility to the LORD to point out uses for all the members of the Church they govern. It is equally the duty of the members to take an active and interested part in what is thus indicated to them to do in the Name of the LORD. We may not merely drift along, but each individual is to put aside merely natural desires and inclinations that what ought to be done may be done.
"But in considering the relation of these two Churches I am reminded of what is said in explanation of the Passover at its institution. In the celebration of that feast the command was that a lamb should be taken for each house according to its eating, but if the house was too small for the lamb then the neighboring house was to be called in to share with it. I am constrained to make application of this teaching to the Academy and the General Church. Were the Academy to withdraw its interest, its support, and its membership from the General Church at present or in any near time, speaking from indications, the General Church would be unable to perform its function. The General Church must in a sense borrow from the Academy for some time to come of its heart, its hand, and its purse.
"What was stated of the Passover finds illustration in the heavens, for we are taught that when a heavenly society is too feeble from want of sufficient numbers to carry on its function properly, angels are borrowed from some neighboring society to strengthen it until it shall receive a normal membership of its own. We are not so told in exact form, but there is reason to believe that the angels thus borrowed go with a full heart and interest to such work and, indeed, as if to their very homes. When the use is accomplished then it is no doubt made clear to them that some other society is really their permanent abiding-place. But at all events they must have the perception in the call to the other use, that they are not only thus providing for the performance of that function, but at the same time for the better activity and usefulness of the community to which they most perfectly belong.
"Can we not see, to go no further in suggestion of the present, more external as well as internal unity of the Academy and the General Church, that for the present at least the clergy and the laity of the Academy should remain in close connection with the General Church and activity in its uses? Is not this plainly indicated for the welfare of the Academy itself as well as for that of the General Church? Without it would not the Academy now lack the performance of that use in the world which must be performed-the calling of those without, who under the Divine Providence of the LORD are in a state to receive when made known to them, of the Heavenly Doctrine now revealed by Him? The Academy is working and should work upon interior planes and lines. That it cannot well be adapted to such as have been named is indicated, for example, in the very worship of that body. We do not feel like inviting perfect strangers to the Church to attend such worship. Neither spiritually nor naturally do we know exactly where they should sit. So, too, of other things.
"We shall have light and leading as we go on. Let us be ready for it by following the indications of the present. Let this sublime thought continue with us throughout, namely, that these two Churches are one before the LORD in the very soul of each which is to secure among men the full acknowledgment that the LORD JESUS CHRIST is Supreme in heaven and on earth."
"The Removal into the Country"
was next proposed, and Councillor Pitcairn being asked to respond, said:
"My remarks will be brief: I wish to congratulate the members of the Academy on the early prospect of this move into the country. I hope that another school year in the city may be our last, and that all that is necessary to do in order to move into the locality which has been selected, and where we now are, may be done by October of next year. There may be disappointment in this respect, but we hope not. We all look forward to this movement with bright anticipations; but it may be useful to say here that all may not be so happy as they may have anticipated. Coming into closer contact than we have been accustomed to will excite our evils and may bring temptation. The trials we shall have, however, will be useful, and I hope that the closer relations into which we shall come may be the beginning of a choir with us and thus a preparation for a life in heaven. Communities as a rule fail. Failure has been predicted of this movement, but we do not believe there will be failure. Principles of the Academy are to be ultimated, and we believe that the truths which we have, and which we shall endeavor, to ultimate will protect us from errors which have caused the failure of other communities.
"Then let us be prepared for the trials that will come, and not be too sanguine that when we get out here into the country we are going to live a heavenly life. Do not be deceived by the rosy pictures you may have seen in the newspapers about our movement, nor expect all the external advantages that money can bring; for if you do, you may be disappointed. We do not contemplate anything on a grand scale. Our buildings will be modest, but we hope to have those things which are necessary for the uses that are to be performed."
Collegiate George G. Starkey, referring to what Mr. Pitcairn had said about our being disappointed when we come to live in the country, expressed the thought that the realization or non-realization of our expectations will depend upon the nature of those expectations, and that may be summed up in one word—Use. "That is the key-note of this movement, wherein it differs from previous efforts at life in community. Those movements had in view natural ends, worldly comfort, or merely moral and ethical improvement, but here we have a high and heavenly use—that of education for Heaven, and that is why the movement will not fail, because it has a soul, because the LORD is in it, and no matter who falls back, it will go on, it is permanent. If, then, we make that use our end we will not be disappointed, but if we seek in that use only selfish and worldly ends we shall find disappointment. So we can prognosticate the future by the present. Are we now succeeding in subordinate considerations of self to use? If so, then we already possess the elements of contentment and happiness, and these we shall bring with us to the country, but if we have them not, no conditions, however favorable, will satisfy us or save us from disappointment."
To this the Vice- Chancellor added: "In our move into the country we should not hope too much nor fear too much. In coming together there will necessarily be a rubbing together, temptations, but we must pray to the LORD for help. Let each look to himself and keep the natural man in himself under subjection, trust in the LORD and each other, and all will be well.
"The LORD has given blessings to the Academy. Let us thank the LORD for what He has given to us, and be thankful for the instrumentality of the man which makes the removal into the country possible for the better performance of the uses of the Academy."
At this, the instrumentality referred to, Councillor Pitcairn, was greeted with "Happy, happy, happy may he be," etc., which had been composed by Mr. Jordan at the closing school-dinner to take the place of "Hock sollen sie leben!"
Mr. John Pitcairn replied: "I consider it a great privilege to give to such a noble use. The LORD has given me means for it, and these entail a serious responsibility. I thank Him for the blessings which he has bestowed upon me to enable me to contribute to this use. But He has raised up a man but for whose instrumentality this most excellent use would not exist in this form at the present day—Father Benade."
Councillor Pitcairn's closing remark led the singing of the favorite verse expressive of our love and honor of Father Benade.
Collegiate Jordan also sang the following verses which he had composed for the closing school-dinner, all joining in the chorus:
TO OUR CHANCELLOR. top
Click on image for a larger version.
Councillor Pitcairn read the following telegram: "Waterloo, Ontario, June 19th=122.—The kindest greetings from the members of Berlin to those at centre. We celebrate to-morrow."
By unanimous desire, greetings were returned to the Berlin members.
"Our Visitor from the land of the British Lion" and the Church in England were next toasted, and the Collegiate in question was requested to carry our greetings to the members of the Academy in England, and a special greeting to him who has composed the beautiful music for the Psalms.
Collegiate Tilson replying, expressed thanks in the name of the Church in England, also of the solid Newchurchman whose soul breathes music, and who had been particularly referred to. He spoke of the right loyal love of Mrs. Tilson, which made her urge him to come in spite of the difficulties which stood in the way. Every member of the Academy in England was now also a member of the General Church. In Camberwell every man and woman had asked him to give hearty greetings to every one whom he should meet in America that was in the Academy and in the General Church. They have the same feeling for Philadelphia and of other sound centres as these have for them. He thanked the Academy that they had sent that true-hearted Newchurchman to be the Head-Master of the London School, Edward C. Bostock. He was, indeed, a Rock. He was not perfect, but he was a man who came at a time when he was needed to establish the School. The speaker expressed the thanks not only of himself, but also of the members of the Academy and the parents of the children for sending Edward C. Bostock.
Mr. Tilson added a word of personal gratitude. He could not express what he felt on this, his first visit to America. The service of the previous day had made an impression that he would never forget.
He was thankful that Father Benade was enabled to perform the ceremony. It was a link connecting with the beginning of the Academy.
To the husband and wife who had been his principal hosts he expressed his acknowledgment of the princely way in which they had entertained and cared for him. He could not tell of all that they had been the means of giving and doing. He likewise thanked all the priests and laymen for coming forward and doing so much to make his visit pleasant in Philadelphia, Pittsburgh, Chicago, and Toronto.
"To the LORD be all thanks and praise, and to Him yet to you most hearty thanks in your great and honored country, and, above all, human institutions in the Academy."
"Our New Associate" was toasted, and replied:
"DEAR FRIENDS: I am delighted to be with you, and more so to be of you. I have long purposed not to belong to any Society outside the Church. The Academy is a form of the Church, which, in its social aspect, possesses the best features, or the cream and gold of all societies gathered into one, and though not secret, is private. Its laws of friendship are founded on the Divine Truth, and so have boundless depths and adaptations to all sources of delight.
"The work of the Academy in qualifying its Priests for their work has my admiration. Having read the Writings many years, I supposed myself as fairly instructed as one of less years' study. But the Rev. Mr. Hyatt, with half the years of acquaintance with the Writings, but with the drill of the Academy Schools, ably instructs and leads us to higher and truer conceptions of the Divine Word, and at the same time manifests to us our ignorance of what the Writings contain. We are confident that the truths on which we now build will last forever, and they permeate everything in life, from the most common event to the holiest act of worship. We can sing together, and in many forms express our good wishes to each other. Another thing I like about the Academy is the teaching of Conjugial Love. We can love our wives heartily all we want to love them, and in doing so it makes us the happier. It injures neither, but helps in the discharge of every duty, since it is of Divine Order.
"There is much that is big and grand about the Academy. The Writings are the Word. What they teach is our law of life. We can do but little, and don't amount to much. The Academy was formerly said to depend upon one man for a head, and on another for its money, and when they would pass away it would come to an end. The work done shows its management. In money assistance Mr. Pitcairn has done nobly; he has had the ability, and his love impels him to go ahead. Co-operation in the work of the Academy on any and every plane is heavenly work.
"I have watched the work of one Priest, and have seen him, not by fits and starts, but constantly laboring to bring into rational form instructions wholly drawn from what the LORD has revealed. The extent of his labors appear to be only limited by time and physical endurance. The work is done for the love of doing it. Such or like diligence, I infer, belongs to the Priesthood of the Academy from its training. Such fidelity can but beget confidence.
"We all enjoy the freedom that truth gives. The freedom of all, even of children, is guarded. No meddling with duties not our own. That one man performs a use or holds an office of trust is no cause of rivalry or mistrust. There is order and subordination. The office of the Priesthood preserves freedom and good-will. Otherwise, every one is incurred to regard himself as a Priest. I have in mind an instance in Edinburgh where on one occasion I saw in the pulpit a layman who, I learned, did not belong to any New Church Society, and did not even attend any New Church services. He was there to give a sermon because he had read some New Church literature and could talk. Such disorder the Academy protects us from. The Academy educates men, and fits them for the work before it inaugurates them into the office of Priest.
"I am truly delighted with the use the Academy has done for my children. I could not have desired more. It has filled the ambition of my life that they should be educated in the Doctrines and in the love of the Church. It is a lasting reason for my love for you. My wife and I, as the latest members, trust that we may walk with you and those that will join us in zealously following the truths in which we are instructed, and in faithfully doing our duties in the Academy."
"The New Collegiate" followed as the next toast, and he responded in these words:
"When one has genuine love for anything one can never have enough of it—can never be satisfied to rest without further reception of what is loved. To cease desiring further reception indicates that the love has ceased. This appears to be the case with the bulk of the professed New Church, which seems satisfied with its present reception, and now only thinks of passing on to others what it has received. Such love is not genuine. In the Church of the Academy the endeavor is to express our love for what the LORD has revealed, by continual effort to more fully learn and apply what He teaches. It is for this that we love the Church; it is for this that we ever desire more of its life, and therefore, for my own part, on being received into the College, I can only express the greatest satisfaction in becoming more closely conjoined to the Academy."
Amid toasts to the Vice-Chancellor, greetings to the absent Chancellor, and remembrances of the Philadelphia members who were detained by illness, this happy meeting came to a close.
PITTSBURGH, MAY 17TH, 1892=122. top
ON May 17th a social meeting was held at the house of Associate Schott, the occasion being Councillor Pitcairn's presence in the city. He had just returned from a visit to England and France, and gave a very interesting and encouraging account of the state of the Academy and of the Church in these countries.
PITTSBURGH, JUNE 20TH, 1892=123. top
As the nineteenth of June happened on a Sunday the celebration was postponed until the next day. The members assembled in the afternoon again at the house of Associate Schott. The meeting was opened with Divine Service. Collegiate Czerny, assisted by Associate Rosenqvist officiated, both in the robes of their office. The services were opened by repeating the LORD's Prayer. The lessons from the Word were Heaven and Hell, n. 388-91; Apocalypse Revealed, n. 918; Apocalypse, XXI. Then followed a Chant. The address prepared for the occasion treated of certain principles bearing upon the Doctrine of External and Internal Churches. Treating first of the Church in general, the speaker pointed out the Doctrine that that which makes Heaven Heaven also makes the Church a Church, calling particular attention to the Doctrine as presented in Heaven and Hell, n. 7, and Arcana Clestia, n. 4899, thus showing, that those in the Spiritual World, who receive the Divine emanating from the LORD, constitute Heaven, so in like manner those who receive the Divine of the LORD on earth constitute the Church. After dwelling for some time on this point, he proceeded to the next, which was to show that the Church taken collectively, in heaven and on earth, has an Internal and an External; that her Internal is the life according to the Doctrinals of faith, and her External the worship according to these same Doctrinals. After these distinctions were pointed out, the speaker next showed that the Church, to be a complete and perfect Church, must be in the human form. There must be parts in that Church which are relatively superior and inferior to each other. Some parts must form the head; others the body; still others the extremities. In Heaven, where everything is according to Divine Order, there are the most minute distinctions among and classifications of the angels.
This led to an exposition of the arrangement of the heavens into greater and lesser bodies, and their relations to each other. Particular stress was laid upon the Doctrine in Heaven and Hell, n. 37, where it is stated that the heavens are so distinct that the angels of one heaven cannot associate with those of another; and that although they are so distinct, still the LORD conjoins all the heavens by an immediate and mediate influx. After following out this Doctrine to some length, the reason for these differences and distinctions was stated to be in the difference in the degree of wisdom and intelligence of the angels; and that they derive this from the uses they perform. All angels are forms of uses: and they are distinguished from each other according to the excellence of the uses which they perform. Those who perform the highest uses are nearest to the LORD, and from the Head of the Grand Man those who perform less exalted uses are not so near the LORD, and constitute the various parts of its Body and Extremities; each Society being situated according to the dignity of the use which it performs.
After following out the line of argument in the above-stated order, the speaker closed in the following words: "Now, since such is the Divine Order in the heavens, that the Societies and Heavens are ordered and arranged according to their uses, why should not such be the Order in the Church on earth, as far as this principle is seen and seen to apply? If the Church is to be the Image of Heaven on earth, she not only will, but must come into that order. The differences and distinctions between uses will be seen more clearly, and as they are seen they will be applied. In the beginning of the Church, it is true, no such differences are seen, because ignorance prevails among the members of the Church, and universal confusion. But as the Church is instructed, and ignorance gives place to intelligence in spiritual matters, chaos gradually yields the place to order; the Church begins to assume the Human Form. Uses begin to be distinguished one from another, consequently, also, the societies which perform these uses. And this is according to Order. Order requires that this should be done as soon as it is seen; but in order that it may be seen, the proper instructions must be given, or else great disturbance and confusion must inevitably arise. For as long as such principles are spoken of only in a general way, without any special application, most men assent, because they are truths, and truth carries with it conviction. But as soon as an application is made, before instruction has been given, at once suspicion arises in the mind of the uninstructed; motives of self-exaltation over others are ascribed to those who hold such principles, and many are disturbed—mentally obscured. When men are in such a state they are not able to look at the principle apart from persons; and as they consider those who hold them unworthy of such distinction, they also reject the principle. They can see that the distinction applies to the uses, and that every true lean desires that all dignity should be in the use, for that is according to Order."
The services were closed by the singing of a chant. After a short intermission the members were invited to the dining-room, where a table bountifully provided with refreshments awaited them. Toasts to "The Academy," "The School," "The Chancellor," and "Social Life in the Academy" were offered, and responded to briefly, and in fitting words, by Messrs. Rosenqvist, Cowley, Schott, and Czerny. Conversation and singing closed another delightful meeting. The sphere was such as to confirm Mr. Schott's remark to the Toast, "Social Life in the Academy," that true social life in the Pittsburgh Circle was now beginning.
PITTSBURGH, JUNE 26TH. 1892=123. top
A VERY warm sphere prevailed at a meeting held in Pittsburgh, at the house of Associate Schott on June 26th. The meeting of the General Church of the Advent of the LORD had called together members from various centres, and although some of them had departed the meeting was fairly representative.
The Vice-Chancellor opened the meeting. After the LORD's Prayer had been offered, he read the 32d chapter of the prophecy by Isaiah, and n. 391, 392, 393 of the work on Conjugial Love, which treat of the love of infants. He suggested the subject of the Orphanage for general consideration this evening. He spoke of the Orphanage past and present, substantially as at the Philadelphia Supper, an account of which was given in the last Letter, emphasizing the necessity of a fund.
An interesting discussion followed, participated in by most of those present, the main consideration being the advisability and orderliness of insurance.
In reply to the question, What steps should be taken to secure legal authority over the orphans? the Vice-Chancellor replied that lawyers should have to be to be consulted. Parents might provide in their wills that the Academy should become trustee.
Collegiate Jordan was of the opinion that there would be no difficulty if we considered the use. Members should see to it during their lifetime that the Orphanage has the funds. The nomination by parents of the guardian in the will conveys all the rights of guardian. We should take care to provide legal control as well as to secure financial means. If we care for them while we are in the world, how should we think of them when we leave it!
An Associate proposed that legacies could be made payable for the education of one's own children. Another thought it a better plan if the insurance were made payable to the Academy for any children.
Collegiate Wælchli could not quite agree with the proposal of leaving certain sums for the care only of one's own children. In this, as in all other matters, the idea of giving as an offering should be kept in view. We should offer all we can to the Church for this use, confident that the Church takes care of all. The thought might arise that sufficient means would not be forthcoming for the use unless a system were devised by which the members pledged sums of money. But in the doing of other uses we have come to realize that uses should be supported by voluntary offerings. A New Church Orphanage has this great advantage over an institution conducted like those of the world, that the children of all will receive the same tender care at the hands of the Academy. As members of the Academy we ought to take this use into most earnest consideration, and those of us who go from here should well attend to what is said here, and carry it to the other Centres. The speaker then read the doctrine about the state of infants after death, as quoted in the Liturgy, and concluded: "There are those in heaven who assume the care of children that have been taken from their parents. Elsewhere we are taught that there are societies in this use. If the Academy enters into this use we shall come into closer communication with the angels of such societies, and the other uses will be strengthened accordingly."
Others spoke of the necessity of making some provision for wife and children after their death, and at the same time keeping themselves in the stream of the Divine Providence.
Collegiate Jordan, referring to Collegiate Wælchli's remarks, said that those who were in favor of insurance should make the Orphanage the depository of their instalments, in addition to presenting the voluntary offerings.
Collegiate Pendleton thought that the insurance plan did interfere with confidence in the Divine Providence. The dues can be given in two ways, one a selfish one and the other for the benefit of the orphans of our large family.
Collegiate Nelson asked whether there was not more strength in coming down to the natural plane and making the contributions a duty. One could give voluntarily to the use independently of this. Collegiate Hyatt referred to the teaching that it was lawful to provide for the future, but that it is distrustful of the Divine Providence to cherish anxiety. If it is comparatively easy to provide for children after death, it is useful; if not, it is distrust of the Divine Providence. Natural insurance and spiritual insurance are two distinct things. While the parents are living they obtain the means for the children. The Academy is our spiritual mother. She loves her children spiritually, not merely naturally. So loving, she can show no personal favor. If we can provide for the children naturally, we should do that. But our first support should be to the Academy.
Associate Seymour G. Nelson agreed with Collegiate Hyatt, but he believed in having the Orphanage on a business basis. Unless each individual makes it a matter of business, the use will languish. The use is clear, but we should obligate ourselves to contribute to it. Insurance is voluntary; at the same time, when notice comes every month, the check to the necessary amount must be forthcoming. He spoke of eight members of the Immanuel Church who belong to an insurance association. If these members paid their dues to the Academy, then it would have a considerable fund in a few years.
Collegiate Wælchli urged that we need a business plan by which the use may be assured. We see the use, but do not love it strong enough. What a man loves with all his heart for this he does all he can. We must come into the love of this use. It must be carried on on the business plane—that is, in an orderly manner.
At the close of the discussion the Vice-Chancellor formally presented the diploma of Master of Arts to the Rev. Andrew Czerny, A. B. (Cf. New Church Life, page 112.)
A number of toasts were drunk and the new songs were sung. Reference was made to the fearless and wise action of the Pastor of the Immanuel Church, the Rev. N. D. Pendleton, in abolishing the Constitution of that Church and leading his flock to stand on the Writings alone, as the General Church of the Advent of the LORD stands.
BERLIN, JULY 4TH, 1892=123. top
AN Academy meeting was called by Collegiate Wælchli, on July 4th, to consider further the matter of the Orphanage. The meeting was held at the house of Mr. Richard Roschman, nine members being present.
The Collegiate read a selection from the Letter of the WORD, and about the love of offspring in Conjugial Love. The use of the Orphanage, and also the present form of that use, as far as it has been made clear to us, was then presented to the members, after which Associate Synnestvedt was asked to relate what he could remember of the discussion at Philadelphia last winter, and recently at Pittsburgh. Associate Richard Roschman also recalled some points that were brought up at Pittsburgh. The discussion then took a conversational form, in which all expressed themselves freely on the subject.
Following are the principal questions, some of which were answered:
Associate Rudolph Roschman: "The whole future, as to scope and methods, seems to be entirely unsettled. It does not seem to be upon a firm and orderly basis."
Collegiate Wælchli: "Methods have to grow with the use. The use is very simple now, and the methods entirely adequate. It only remains to give more attention to the use to make it grow."
Question.—"How about the support of the wife if we turn all our money and the guardianship of our children over to the Academy?"
Answer.—"If she is in sympathy and is leading the children toward heaven she will he supported in that, but if not, another person would have to be found to take her place."
Questions.—Can the Academy be the legal guardian? Can it be the legal executor? Can it be joint guardian and executor with the wife? Is it not better to give the trust wholly to the Academy, at least as to guardianship, though the wife may remain heir? Would the Academy endeavor to carry on the household on the same plane as to elegance of living, etc., as the father would have done, provided sufficient means are furnished, or would all of whatever class or station be reduced to the same circumstances? For instance, would a family accustomed to wealth and elegance be obliged to live as a workman's family, inured to privations, provided there had been a proportional supply of means turned over to the Academy?
It was stated, to correct an idea that Mrs. Roschman had received, that there would not be a large institution under the care of a matron, like the Old Church orphanages, but as far as possible homes would be established and maintained.
The only conclusion reached was that the present duty is plain so far as concerns increasing the means of the Orphanage as at present existing. But it was not plain that the way was opened to leave off looking to existing insurance companies, and turning such moneys into the Academy. It was thought that it would be necessary for the laymen of the Academy to organize a regular company on a business footing before this could be done. Further instruction is desired upon this subject. All are desirous of making the Academy sole guardian, and if possible executor of their estates.
The members then repaired to the dining-room, where refections were served and several toasts proposed, the "Future of the Academy" being the main thing considered.
PARKDALE, SEPTEMBER 4TH, 1892=123. top
THE first Academy meeting in Parkdale was held on the 4th September at the call of the Chancellor, who had been staying there since the 27th July. [He remained there until September 21st.] We met at about 4 P. M., at the home of Mr. R. Carswell, 71 Beaty, Avenue. Mr. Charles Brown, of Parkdale, was received into membership by the Chancellor, who gave some account of the history and purposes of the Academy. The meeting was a fairly representative one, as will be seen from the following list of those present
From Philadelphia: Chancellor Benade, Mr. and Mrs. R. Walker, Miss Plummer. Chicago: Mr. and Mrs. Swain Nelson. Berlin: The Rev. F. E. Wælchli, Mr. Richard Roschman. Parkdale: The Rev. and Mrs. E. S. Hyatt, Mr. and Mrs. R. Carswell, Mr. Charles Brown.
After the reception and the reading of the first half of College Letter XII, the meeting became conversational, continuing through supper and afterward on the porch until about eight o'clock, when we returned in-doors, and toasts were drunk and responded to as below. The conversation was most interesting and useful, as it drew some valuable instruction from the Chancellor on various subjects, especially regarding the support of the Academy, the Orphanage, Insurance, etc.
Collegiate Hyatt, who was authorized by the Chancellor to call and preside at Academy meetings, acted as toast-master. He referred to the fact of this being the first meeting in Parkdale, and that most of the members here were only recently received and proposed, therefore, that the representatives of the different localities present should take this opportunity of making them generally acquainted with the centres of Academy-work. The following toasts were drunk:
"The Academy," responded to by the Rev. F. E. Wælchli, who spoke of the Academy as our spiritual mother, who led us to know the LORD in His work, teaching genuine love of Him and guarding us against the conceits of self-intelligence.
"The New Associate," responded to by Mr. Charles Brown, who said that although he knew nothing of the internal working of the Academy, he had observed the result of Academy teaching and appreciated the honor of being deemed worthy to be a member. He spoke of the increased power the Writings had when received as being the WORD; of what he had observed of the Academy Priesthood, and of the advantage that their teaching conveyed beyond what individual study could do by itself, by presenting the Writings in a manner he had never heard before. He concluded with expressions of his gratitude to Providence that he had been brought to such teaching, and that he had been received by our venerable Chancellor, hoping to be a steadfast member and to do such duties as might come within his scope.
"The Academy in Philadelphia," responded to by Mr. R. Walker, who spoke of the Academy as the centre of the Church. "Its uses have been discussed from the time we have assembled to the present. We all know what it is doing in the line of Education. What it has done for the Priesthood is felt everywhere. There is one phase not spoken of yet—the affection in the children and students for the Academy, for its teachers and professors. This state so opposite to what is usual in schools was exemplified last winter in a social given by the boys to the professors—the happiest entertainment I have ever attended."
Mr. Walker's speech was an exceedingly successful one, inasmuch as it drew from the Chancellor the following important instruction:
THE CHANCELLOR ON PERCEPTION FROM AFFECTION. top
"There are two points in Mr. Walker's speech as to which I would like to make some remarks. First, as to the social meeting referred to, I wish to say that it was as delightful to the teachers as to the boys. It pleased us all to observe their delight and freedom in expressing themselves. To the statement that we all know what the Academy is doing in the line of education, I must take exception. I confess that I know very little about it. The Academy has reached a new state, which has yet to be cultivated. We have done very little education. We have, perhaps, done too much instruction, and may need to change our methods. Education consists in drawing forth the remains of good stored up in infancy. I propose that instead of devoting so much attention to the development of the intellect, we take time to cultivate the affections, and to this end have more oral instruction. Where we have three lessons a week for a subject, let one be devoted to teaching the good of its use. Cultivate the affections of the scholars, and you will be educating them; they will learn to know what and how they ought to love, and loving will lead to doing. This will make the work lighter, and relieve the strain we have been speaking about. We have failed to cultivate the faculty of perception. A true rational must have within it that perception of internal principles which only comes from the love of the good or use of things. Some of us—I confess I have been one of these—have made the mistake of disregarding the cultivation of perception in those whom we teach. So much has been said in the Church of that kind of perception which is supposed to rise above rational truth as a means for advancing regeneration that our minds were turned against it, but we went too far in the other direction. This perception ignored the rational. I was told that I reasoned too much, and that reasoning was of evil. But we must teach the good things of the truths presented, and thus come into education proper. We have been led to consider practical questions which belong to the education of the members of the Academy. I was interested to find that Mr. Pendleton had come to similar conclusions. We have had outspoken objections to the School on account of supposed neglect of instruction. Objection came from a party nearly connected with a teacher whose presence was always injurious, because of his urgency for the attainment of large results. When he left, a burden was lifted from our shoulders, although we have not yet quite thrown it off. There has been a similar trouble in Pittsburgh. If the children learn the Doctrines thoroughly, they will be in the beginnings of all sciences, and thus be enabled to perceive the real nature of the scientific in instruction given concerning the things of the world. They will learn to look at all these things from the Doctrines. Science can thus be acquired with comparative ease, because with delights from love."
"The Academy in Chicago," responded to by Mr. Swain Nelson, who spoke of his first experience on coming into the Academy, as being to find a brotherhood.
"The Academy in Berlin," responded to by Mr. Richard Roschman, who spoke of the slow growth of the Academy there. It was ten years since he came into the Academy, and the membership there was at one time reduced to three. "Our late leader in Berlin taught that the Writings were of Divine authority, and we received this simply, and thus remained. But the happy idea of a school brought a new era, and as soon as we had a true Priest a marked change took place—we got different food. We would suffer any deprivation rather than lose the school which we now have under the flag of the Academy."
"The Academy in Parkdale," responded to by Mr. R. Carswell, who spoke of the confusion which the Academy is supposed to bring wherever it goes, and of the happy inauguration which had now taken place. He hoped the five members now in Parkdale would grow to make this centre as useful to the work as others had become. He also spoke of the closeness of the bond which bound us to the other centres, and of the new ideas concerning the opening of the celestial degree which the Chancellor had presented.
MR. Robert Carswell, No. 71 Beaty Avenue; Mr. Charles Brown, 30 Adelaide Street, East, both of Toronto, Ontario, Canada.
RUTH Kirk, Allport, Pa., June 1st; Fidelia Asplundh, Philadelphia, July 7th; Berith Odhner, Philadelphia, July 13th; Volita Wells, near Huntingdon Valley, Pa, July 19th; Geoffrey Stafford Childs, Media, Pa., July 29th; George Duff Macbeth, August 11th.
Eugene J. E. Schreck