College Letter No. XIV
January _, 1893
For Private use of Members of the Academy of the New Church. Please read carefully, and, when read, return immediately to the undersigned.
No. XIV, __ Philadelphia, January__, 1893.
DEAR FRIEND: On the evening of December 11th, 1892, a meeting, attended by fifty-three members, was held at the residence of Councillor John Pitcairn. It was marked by two important occurrences—the elevation of Collegiate Schreck to the Council and the enunciation by the Chancellor of important teaching as to the nature and quality of the Academy.
INSTALLATION OF COUNCILLOR SCHRECK. top
At the appointed time, 7.15, the Presenters, Councillors Pitcairn and Glenn, escorted Candidate Schreck into the room, and the doors were closed. The Chancellor opened the Word, which was followed by the LORD's Prayer, repeated in unison. The Chancellor then read Psalm xlv (Liturgy, page 205), and in response, the Presenters, standing on either side of the Candidate, read together Psalm xx (page 203). The Eighth Psalm was then sung by the assembly (page 9 of the New Music, composed by Associate Whittington).
The Chancellor read No. 2303 of the Arcana Clestia, after which he delivered the following address:
THE CHANCELLOR'S ADDRESS. top
"After a long interval, we are again assembled in a general meeting of the Academy in this city. The occasion of this meeting is of great interest and importance to our Church. This occasion is the installation of a new member of the Council.
"The Academy is a Church in the new Dispensation of the LORD's Second Coming. Because it is a Church, the government of the Academy is a hierarchy—that is to say, a government by the Priesthood, such as is provided for by the LORD in His Divine Revelations. In The New Jerusalem and its Heavenly Doctrine, No. 313, it is written, 'There must be Governors who shall keep the Associations of men in order; they ought to be persons skilled in the laws, wise, and God-fearing' (No. 314). Governors over those things among men which are of Heaven, or over things ecclesiastical, are called Priests, and their office the Priesthood. Let it be observed, the teaching is that Priests are Governors not over the minds and persons of men, but over the things among men which are of Heaven and of the Church, which is to be Heaven on the earth. The spiritual affairs of the Church need to be kept in order and to be conducted in order according to the Divine laws, and for the accomplishment of this end of Heavenly use, the LORD has instituted an office representative of His Divine Office as Ruler and Saviour, which office is to be adjoined to men on earth, who are to perform the several functions of the same by the 'administration of the Divine law and worship.' As to the nature of the Priestly functions, the LORD has not left us without a witness of His Will and Wisdom. He says: 'Priests are to teach men the way to Heaven, and also to lead them; they are to teach them according to the doctrine of their Church from the Word, and to lead them to live according to that doctrine.' They are to administer the divine law, and thus to exercise the function of ordering and governing the affairs of the Church, and, at the same time, that of giving instruction concerning the law, for the formation of a conscience of good and truth as a means of directing the application of the law for the good of the community.' This direction is meant by the administration of the law. The teaching and administration of the things of worship are for the purpose of leading men to the acknowledgment of the LORD, to obedience to His Will, and to a life of love to Him and of charity toward the neighbor. This view of the matter will illustrate the teaching that the office of the Priesthood is a representation of the LORD's Office, by which He saves man and conjoins his life with Himself. To the end that He may save him, He first forms in him a conscience, and then governs him in freedom by that conscience. He reveals Divine Truths from Himself to constitute with the man who receives them vessels for the reception of His Divine influx, and for his leading to the good of life. It is a sacred duty of the charity of the Priesthood so to teach truth for the sake of salvation of souls. This also is the end of the Revelation of Doctrine by the LORD out of Heaven. The Priesthood is instituted among men as a representative instrumentality by which the LORD discharges His office of leading and governing men; by which He places His Truth in order before their minds, to the end that it may rightly appeal to their affections of good, to their obedience, to their love of judgment and of justice, to their humility, and to their willingness to be led by Him who is the Way, the Truth, and the Life. The Doctrine that the Priesthood is an office to the LORD, representing the offices by which He saves men, and to this end governs the things of Heaven among them, is a Doctrine revealed by Him out of Heaven from the Word. As such it is the duty of Priests to teach it freely, openly, and fully; it is no less the duty of Priests to so direct the application of this doctrine that it may lead to the good of a life of heavenly order and to celestial virtue, holiness, and happiness. Priests may not evade the performance of this duty from fear of sinister interpretations of their acts, even as they may not evade giving complete instruction concerning the life of genuine charity out of dread of being charged with self-righteousness. Their only responsibility is to present the Truth as the LORD has given it. His Love is in it. He guards and cares for His Word as it proceeds from Him on the way of its mission to seek and save that which is lost. The LORD performed the work of Redemption for the purpose of liberating men from the overwhelming power of the Hells, and for the purpose of restoring the Heavens, and establishing the Church in order. His Government of Heaven and the Church is for the preservation of order in the spiritual and natural worlds. This Government is of the LORD'S office as a Saviour. From this office government in the Church is a primary function of the Priesthood. Without control and government of the various elements and forces of human societies, there can be to them no application of the Divine law—that is to say, no administration of that law. To the end that the administration of the law may be properly adjusted to the states of human associations, Governors need to have the aid of angelic and human counsellors. This is of divine order, and it is true that in a multitude of counsellors there is wisdom, provided that these counsellors be not self-constituted, and provided that they be chosen in a spirit of charity toward the neighbor, and be of those who are 'skilled in the laws, wise, and God-fearing.'
"Thus, it is of established order in the Church of the Academy of the New Church that the Chancellor, assisted by the advice of his counsellors, chooses from the collegiate and other associate members of the body, twelve men, Priests and laymen, to constitute a Council, to be convened at times when he stands in need of counsel and advice in the administration of the affairs of the Academy. It has not been possible in the past to maintain the full number of the Council.
"The function of this Council is neither legislative nor administrative, but advisory. The LORD is our Law-giver, and our laws are the doctrines contained in the Writings of the Church. These laws are given by immediate Revelation. It is the priestly duty of the Chancellor to teach, interpret, and administer these laws. It is the duty of the Priests in the Council to aid him in directing the application of these laws. It is the duty of the Lay Councillors to assist in carrying into effect such application by ascertaining the conditions and circumstances of the Body, and by bringing to bear upon the application of the laws of order their practical wisdom and experience in the conduct of affairs. It is expected of the Councillors that they study with care and diligence the principles of order on which the Academy is founded, as these principles are revealed in the Writings; that they know and follow with interest and sympathy the uses and the working of the body, to the end that they may be intelligent and wise in counsel, and aid the Governor not only in seeing that no harm be done to the Academy, but also in all efforts to perfect the means and appliances of its uses.
"On an occasion such as the present, when we are assembled together to install in the Office of Councillor one of our long-tried co-workers; one who has passed, with honor at every step, from our Schools into associate membership, thence into the College, to do good service in both; one who has freely devoted many good gifts conferred by the LORD to the work of teaching and training the children and youth committed to our care; one whom we honor as we love; on such an occasion it is fitting to say a word concerning the quality of the Church of our love, and of the use of charity for which it exists. The more fitting is this at the present time, when the minds of our own members, as well as of the members of a closely-affiliated church—the Church of the Advent of the LORD—are dwelling with profound interest and concern on the meaning and relation of these twin Churches born into the world from the Divine influx into the affection of the truth concerning the Second Coming of the LORD and His Divine Presence in the Doctrines given by immediate Revelation and contained in the Books written by Him through His servant Swedenborg. Since they have asked and canvassed this question it is our duty to express our own estimate of the nature and position of the Church of the Academy of the New Church. A perception and conviction of the celestial quality and character of this Church have of late been pressing for utterance, and this is now given in profound thankfulness to the LORD for His mercy in leading us, when we thought of a charity in a small way, to a use so exalted in loveliness beyond the ordinary occupations of men. We were willing to go in this way, but we knew not whither we were going. And now that we are where we find ourselves I cannot apologize for claiming a celestial quality for this Church, which is the LORD'S and only His. I would not derogate one iota from the beauty and glory of a use in which angels delight—the use of leading children and youth to the LORD and preparing them for the heaven of His Love.
"Let us recall the Doctrine of the Church as written in D. L. W. 381: The heavens are distinguished into two kingdoms, the Celestial Kingdom and the Spiritual.' This is a general distinction (H. H. 20). Love to the LORD reigns in the Celestial Kingdom (which is also called the Priestly Kingdom of the LORD: H. H. 24); and wisdom from that love reigns in the Spiritual Kingdom. From the LORD by these two kingdoms are the general cardiac and pulmonic motions of the whole heaven.
"To these two kingdoms there is added a third kingdom, which is occupied by men in the world—this is the natural kingdom, it being in the natural degree, which is the degree of use. Men in the world are in uses, whilst the angels of the celestial kingdom are in love, and the angels of the spiritual kingdom in wisdom (D. L. W. 232). The Church is the Heaven of the LORD on the earth, or in the natural kingdom. In the Church are the celestial and spiritual kingdoms with their love and wisdom, and with their cardiac and pulmonic motions in the uses of neighborly love and love to the LORD.
"The uses of love and of wisdom therefore divide the Church on earth into celestial and spiritual Churches, according to the celestial and spiritual kingdoms of the Heavens. From the rational conviction concerning the Doctrines of the New Church as an immediate Revelation from the LORD in which He makes His Second Advent in the World for Redemption, for Judgment, and for Order, the Church of the Academy has been led to acknowledge from the heart and with joy the presence of the LORD in the Writings, and by the Writings among those who receive them, to accept their Divine authority and to love to do His Will as made known in them. This quality is in the beginning of the Church of the Academy, has grown with its growth, and is now the very juice and essence of its fruits; this love of these things from the rational is the celestial of the Academy's life, and appears manifestly in its central and primitive use; the use of educating those who are to serve the LORD in the special work of His priestly kingdom and the use of preparing children and youth for Heaven. The quality of the use gives form to the whole body. Of all infants it is said that the LORD conjoins Himself with them at their conception in the womb; that during the time of their being carried under the warm, loving heart of the mother, celestial angels have the care of them, and serve the LORD in storing up the remains of good in them; that these angels are with them at their birth into the world, and that when they pass into the other world they are met and warmly greeted by their celestial friends and lovers, who are zealous to introduce them into Heaven so that they may be with their 'Father whose face they do always behold.' From the LORD by these angels are given the celestial things of infancy, childhood, and youth, 'for of such is the kingdom of God.' Thus the Father prepares for them by innocence a mansion in His house, and the angels of His celestial kingdom are His ministers; and as they are in peace and good from mercy, they are closely conjoined with Him in the cardiac sphere of the Grand Man.
"The cardiac sphere of the celestial kingdom must not be confounded with the sphere of the celestial or third heaven, the highest degree of love in the ascent by degrees to the Divine. The celestial kingdom is the state of the life angelic and human in which love rules; the celestial heaven is the highest degree of that life of love which ascends from the natural by the spiritual to the celestial, or from use by wisdom to the good of love to the LORD from the LORD. There is good, there is love in each degree, as there is wisdom in each degree of this ascent. Love in each degree is of the celestial kingdom in that degree, and wisdom in each degree is of the spiritual kingdom in that degree. The degrees of love and wisdom are degrees of the celestial and spiritual kingdoms, 'in the uses of the natural kingdom occupied by men in the world.' There are uses of love and uses of wisdom. The former are celestial and the latter are spiritual, constituting celestial and spiritual Churches on the earth.
"These last observations have been added to the address as originally delivered, in order to prevent misapprehensions such as may easily arise in consequence of the abuse of the term 'celestial' and the assumption of the highest states of regenerate life.
"The Church of the Academy loves to learn and to know the will of the LORD, and delights to apply the knowledge of His will to the things of its order and worship. We are allowed to magnify our use so long as we do not claim it to be our own, but ascribe it to the LORD, and to Him alone. He has given the celestial use of education to His Church as a merciful provision for its needs, whereby we may be led to return to Him an ever more willing and joyous service in promoting the good of the neighbor. To Him be all praise, honor, and glory, now and forevermore."
Addressing the Chancellor, the Presenters then said: "We present to you our Collegiate Brother, the Rev. Eugene J. E. Schreck, for installation in the office of Councillor of the Academy of the New Church."
The Chancellor then addressed the Candidate, in substance, thus:
"Your long connection with this Body has made you familiar with
the various uses of the Academy of the New Church. You have been chosen
by the Council to fill the office of Councillor therein. Do you accept
this selection of the Council, and will you assume the duties and responsibilities
of the same, and discharge them to the best of your ability?" The
Candidate answered solemnly: "In the presence of the LORD, I do and
I will." Taking his hand, the Chancellor said: "I therefore
introduce you into the Council of the Academy of the New Church, being
well aware that you will be of great help to us in the future as in the
past," and with a few further remarks, in recognition of faithful
performance of past duties, proceeded to place upon the new member of
the Council the red badge of that degree. He then pronounced upon him,
kneeling, the impressive blessing from Numbers vi. The assembly
sung mwlv wl v, [in the original
publication the Hebrew charcters for "sh lw shlwm" are included
in other College Letters this song appears spelled correctly with an ayin:
(wl[v=sh'lw)] and the Chancellor closed the Word. He then introduced to those present the new Councillor, who, together with his wife, received the warm congratulations of the members.
An adjournment to the dining-room took place, where Councillor Pitcairn presided as Toast-Master. He announced that on this occasion the Loving Cup would be used, and filling it with champagne, he announced the first toast:
"The Academy of the New Church."
As the Loving Cup was passed around, "Vivat Academia" was sung. Vice-Chancellor Pendleton, responding to the toast, said:
"We have three things to rejoice over to-night: First, the introduction of a new Councillor, who is acknowledged by all to be so well worthy to fill the place. Second, the Chancellor has set forth the true nature of the government of the Academy—that it is a government by the Priesthood. Third, the Chancellor in his address has declared the Academy to be a Celestial Church. This may at first appear to be a startling assertion. It is not altogether a new idea to me. It came into my mind fifteen years ago, but a cloud obscured it, which was the thought that we ourselves were far from being in that state. I did not then discriminate between the individual regeneration and the use. We cannot claim anything for ourselves, but we can claim all for the Academy and its use. The use of the Academy is a celestial use, the state of the regeneration of the individual members is known to the LORD alone. Last summer, I had several long talks with the Chancellor, on this subject. He said that the true distinction between the Academy and the General Church was, that the use of the former is Celestial, and that of the latter Spiritual. It came to me like a flash of light. It settles entirely the vexed question of the two churches.
"I wish to make a statement here of my change of views. Two years ago, I presented a paper to the General Church on the subject of the distinction between the two churches. I was in error in that paper, and I wish to go on record now as publicly acknowledging the fact. I feel very thankful to the Chancellor for giving us this true view of the nature of the Academy. The use is all in all. The LORD is in the use of the Academy, and we need not be deterred by any charge of self-righteousness. This charge will certainly be made, but we need not be concerned about that. It is most important that we should learn to understand the use of the Academy. I have never before fully understood it, and I am very glad to be able to give expression to my views at this time."
The Loving Cup was again filled and passed around, to the toast:
"Our New Councillor,"
all singing "Happy, happy, happy may you be."
Councillor Schreck, responding to the toast, said:
"I am deeply grateful to the Divine Providence of the LORD for His merciful leading me in the course of my life. When I came to Philadelphia fifteen years ago, to study for the ministry, it seemed to me as though Heaven had opened, and this feeling has increased with the succeeding years. I sincerely hope and pray that the LORD may help me, and give me the strength and wisdom needed for my new position."
The Toast-Master asked Councillor Schreck to propose a toast, who in responding, said:
"It is a great privilege to have the opportunity to propose the toast that is in my mind. My career here has been watched over and guided by one human instrumentality who has done for me more than I can ever repay; who has been to me a father; who has given to me spiritual food and clothing, and a house to dwell in; who has conferred various degrees of my Alma Mater upon me; who ordained me a minister and installed me a Pastor; who betrothed me to my beloved wife; who initiated me into the Academy, installed me into the College of the Academy, and who has now installed me into its Council—Dear Father Benade. In establishing the Academy and supervising its uses, it has been his privilege to do a work in the Church that has been unsurpassed except by Swedenborg, but which will be surpassed by many in the glorious future of the LORD's New Church, because it is the necessary stepping-stone to future progress, rendered possible by it. I propose the toast:
Our Beloved Chancellor, Dear Father Benade."
All marched around the table to touch glasses with the Chancellor, singing "Oh, Never by thee," "Happy, happy," "Our Glorious Church, Thou Heavenly Bride," and "So here's to our Chancellor."
After the drinking of this toast the Chancellor retired.
The Toast-Master announced that early last week a letter from a member of the Academy in Chicago had informed him that they intended to have an Academy Meeting there on this date, though they did not then know of our intended meeting. He had advised the Vice-Chancellor, who telegraphed, informing the Chicago friends of our intended meeting, and had just received the following telegram: "Congratulations to the new Chancellor. Meeting here to-night, also."
The Toast-Master then proposed the toast:
"The Academy in Chicago,"
and said: "I shall ask a member to respond who came here a boy from Chicago, the Rev. Homer Synnestvedt."
Associate Synnestvedt responded: "The mention in the same breath of 'a boy from Chicago' and 'the Rev. Homer Synnestvedt' strikes my sense of the ludicrous, there seems to be such a great distance between the two. This has also been brought to my mind by receiving a telegram from another 'boy from Chicago,' the Rev. Dandridge Pendleton, who came here in much the way that I did, and who, after receiving the benefits of the teachings of our Academy schools, is now the head of the flourishing Church in Chicago. We have just heard that the Academy is a Celestial Church. The number in the Writings read to-night shows that conclusively. The Celestial must have its Natural. It must have feeders. It must rest on the ground. The LORD has provided Chicago and other places as feeders for the Academy schools here. Father Pendleton himself came from Chicago. There should be steadfastly taught in all these societies loyalty to the centre and its uses. The centre of the whole Church is right here, and its highest use is the education of Priests in our schools. I have noticed in Chicago, in Berlin, and in other New Church centres, the vital spark of love and loyalty to this central use of the Academy. I have noticed a great lack of this loyalty in Pittsburgh, and it will be one of my principal objects in my work there to bring about a return of this state of loyalty. There is no state so happy as that of serving and loving obedience.
"We, being continually accustomed to what we have in our midst, do not always realize what blessings we have, and how these different feeders look up to us for light and guidance. All this looking to us is to be referred to its true centre, the Academy among the angels, so that we, too, may have the benefit of loyalty and looking up to a higher centre."
The Toast-Master then proposed the next toast:
"and with it I wish to connect the name of our worthy brother, Mr. Potts. In giving this toast I wish to announce that the third volume of the Concordance is completed and in the printer's hands, and Mr. Potts is now at work on the fourth volume." The toast was drunk to the song, "Happy, happy may you be."
The Manager of the Academy Book Room announced that the third volume will shortly be for sale at the Book Room.
The Vice-Chancellor remarked: "I hope Mr. Potts will respond, and, in responding, tell us something about the work of the Concordance, a subject in which we are all heartily interested."
Associate Potts responded: "I very much appreciate the kind way in which you have drunk success to the Concordance. I am at a loss what to say to you. To my mind, the happiest work in this world is the Priesthood of the Concordance. It is the most glorious work in this world to give out the Divine truths of the Writings, and to make them accessible to the human race. But just now I feel more like speaking of the Academy than of the Concordance. This new attitude of the Academy being a Celestial Church is a complete surprise to me. I cannot accept it all at once, but I shall take it into very serious consideration. In the article 'Celestial Church,' in the Concordance, you will see that the expression, 'Celestial Church,' bears very different meanings. It requires some consideration to bring before my mind just what is meant. We are all rational beings, and we cannot accept a new truth until we can understand it rationally. I approach this subject in a very affirmative spirit, but at present it is all new to me.
Government in the Academy.
"The new statement in regard to the government of the Academy meets my most heartfelt approval. I had before felt some rational dissatisfaction because, as I had understood, the Academy was governed by a kind of mixed committee of ministers and laymen, among whom the Chancellor was simply primus inter pares. From my experience in such matters I abominate the government of the institutions of the Church by committees. My heart went forth in admiration and confirmation of the new position as set forth in the address of the Chancellor. The Chancellor is the Governor, and the Councillors are his advisers. That doctrine is sound. I wish that I had eloquence sufficient to express my admiration for the Academy. I regard the Academy as absolutely essential for the existence of the New Church on this earth." ("So say we all," sung by the assemblage.) "Unless our children are educated, the Church cannot grow. It would be, at the best, a mushroom growth, up to-day and gone to-morrow.
"What shall I say in proposing the health of John Pitcairn, to whom we owe so much? I was brought up as a silk manufacturer, and from my early boyhood had cherished the fixed idea that I would some day make money, in order to devote it to the education and support of Ministers for the New Church. One day, going home from business, I told my plans to a friend. He said, 'Why not be a minister yourself? If you have such a feeling as that, I think it is an indication that you are qualified to be one.' That was the first time the idea crossed my mind. I have now seen all the hopes of my boyhood realized in the person of one as dear to me as myself. "
All sang, "Happy, happy" and "What name resounds."
Councillor Schreck remarked: "I count it as a rare privilege that Mr. Pitcairn was my sponsor, not only to-day, but also when I was introduced into the Academy."
Councillor Pitcairn, replying to the toast, said: "I have always regarded it as a very great privilege to be able to contribute to the uses of the Academy. I thank the LORD that He has enabled me to contribute to this use, the greatest use in the world. I consider myself only as an instrument in His hands. I only give of my means to this use, while others give their whole lives to it. The LORD has given me these means, and I regard it as a very great privilege to have an opportunity to give to the Academy. It is very useful that the Chancellor has come out plainly in his statement of the nature of the government of the Academy, but Mr. Potts may have labored under a mistake in regard to its government heretofore."
Associate Potts: "The Vice-Chancellor was my authority, but I may have misunderstood him."
Councillor Pendleton: "I may have said that, and might say it again. The Chancellor has held from the beginning the view he has expressed to-night. I will say that in council the Chancellor is 'primus inter pares.' But in administration he alone rules. In council the Chancellor is 'first among equals,' first among the Councillors, but the administration of the affairs of the Church is not by a Council, but by one man who is the head."
Collegiate Jordan: "Has it not been understood that no action would be taken without the unanimous consent of the Councils?"
Councillor Glenn: "The Chancellor was still in the hall while Mr. Potts was speaking, and he said to me that the views that he expressed to-night were those that he has long held, and that it is not a new position."
Associate Potts: "I am doubly glad to hear that."
Councillor Pitcairn: "In regard to the question of government, it might be well for those who have known the Chancellor for many years to bear in mind that Mr. Benade's position was entirely misunderstood by the Committee of the General Convention charged with the reconstruction of the Constitution. He has long been charged with personal government. The government that he has advocated has been a government of the conscience. He, more than others, has distinguished between the different forms of government. On the natural plane, force must govern, and on the spiritual plane, conscience. In the government of the Academy no force is used; it is true, however, that if a person makes a disturbance he must be separated. No one in the Academy is obliged to accept the views of the Chancellor or of the Council. This charge has been made against us in times past in England. The Chancellor has always been a very much misunderstood man."
Associate Potts: "I am very glad to hear what you have said."
Collegiate Starkey: "What the Chancellor says is supreme in the body, is it not?"
Councillor Pitcairn: "We all acknowledge the authority of the Writings and certain fundamentals. Government is according to our understanding of the Doctrines. We will continue to grow as we continue to learn what the Divine teaching is. Fundamentals will not change, but we will have clearer ideas and a clearer understanding of them."
Collegiate Starkey: "It is a great advantage to have a 'Constitution' [the Writings], the understanding of which is susceptible of continual expansion and improvement."
The Vice-Chancellor: "It is clearly stated in the Writings that if any one disagrees with the Priest he is to be left in freedom, but if he makes a disturbance he must be removed. A Government must be a unit to be successful. Those who govern must be of one mind, and those in it must work in agreement. If a member differs from those in authority he can leave, but if he remains he must not disturb. This is emphatically given in the Writings. Every one should understand it and shape his course accordingly. He is entitled to his own opinion, but let him beware lest he disturb the Church."
Councillor Pitcairn: "That is also true on the civil plane. There must be one head to a Government."
Councillor Schreck: "There should be great care to preserve the freedom of the members of the Academy. Discussions of questions should be carried on, they are vital to our growth, but they should be so conducted as not to disturb. There should be free discussions in Academy meetings. There has been with some a diffidence in regard to expressing themselves freely, which ought to be laid aside."
Collegiate Starkey: "What is to determine the conduct of a discussion? How am I to be sure that I do not disturb?"
Councillor Schreck: "Keep your self-will,—your lusts,—your evils—out of the matter. These are what disturb. And always submit to the authorities in matters that concern the common policy."
The Vice-Chancellor: "The Writings teach that it is the falsity of evil that disturbs."
Collegiate Jordan: "If I understand Mr. Schreck, what he says applies especially to those more formal discussions at which there is a presiding officer to be recognized as such. But is there not an addition to the rules he suggests of especial application to the more informal and familiar discussions that go on among members of the Academy in casual meeting with each other. Should we not take it for granted that all are loyal and endeavoring to arrive at the truth from the teaching of the Doctrine for the Church and be careful not to charge unsoundness and irrationality upon those members who do not agree with us, but take a different view and make a different application of Doctrine? I know that some are under the ban of this alleged unsoundness and irrationality, although they are, equally with the others, trying to apply their knowledge of the revelation of the LORD to the Church to the matters of discussion."
Councillor Schreck: "If a member finds that another member holds opinions that are not in accordance with the teachings of the Writings he cannot but hold him to be irrational, but to spread abroad the report that he is unsound is unwise, and uncharitable, and disorderly. Charity ought to prevail in all discussions. If you find a man to be in error you should help him out of that error, but you ought not publish that error to others. We will be right if we bear in mind at all times the rules for the general government of the body. Rulers are to be obeyed, and, like the kings referred to in the Doctrine, be not hurt by word or act. It is wrong to create disorder when the Governor is present—it is equally wrong to create disorder when he is not present. His sphere is felt and observed at all times by all loyal members, even when they are by themselves."
Collegiate Jordan: "There is, of course, a certain sense in which what Mr. Schreck has stated may be true, but it is extremely limited. The true situation is that, in our discussions with each other, there is, or should always be, the mental reservation that possibly we ourselves are in the wrong, and if that can be successfully shown from doctrine to be the case, we will acknowledge it and change our opinion. That is a very different case from the assumption that we alone are right and cannot be wrong, which assumption seems to be carried by the outspoken charge of unsoundness and irrationality against a fellow-member."
Councillor Pitcairn: "I don't know that I see just what Mr. Jordan is driving at, but it seems to me there are cases where we may call a man unsound. If a person argues that there are three Gods, we can say that he is unsound. There are positions that are so unsound that they can be called so without lack of charity. We should be very careful about accusing any one of unsoundness unless we know that they are talking nonsense."
Collegiate Jordan: "I have no wish to prolong the discussion of this point, as it has already gone further than I supposed it would. Suffice it to say that I was not merely theorizing, but spoke upon the foundation of actual occurrences. If, however, no one present sees any ground for such caution we will let it go as a statement of a 'theory and not a condition.' I should like, however, to suggest a more general consideration, and will do so under a figure the Vice-Chancellor as well as others here will appreciate. I would say to our leaders who are at the head of the procession, 'Short on the right.' We may proceed so fast that those in the rear will not hear the sound of the music and will lose step until, when we have turned some sharp corner, there will be a gap, and maybe a breach to heal. So I say 'Short on the right.' It does not mean to halt; far from it. It does mean to 'go slow,' so as to give time to the 'ponies' on the left to catch up. I have seen indications that we have not been a solid, compact column, moving forward as one man in the combat against the acceptance of the LORD in His Revelation as only the Academy accepts Him. And after this suggestion to those in the lead would say to the rank and file, 'Keep in sight of the colors, and close up the ranks.'"
Associate Potts: "As one of the youngest members of the Academy I wish to say that from the time that I first entered this body the sphere of spiritual freedom has been an intense delight to me. It was a new experience to me, and at first I could scarcely believe it to be true. Let us cultivate it. It is our greatest safeguard."
The Toast-Master here proposed an adjournment to up-stairs, and the company soon after dispersed.
CHICAGO, JUNE I9TH, 1892=123. top
THE nineteenth of June was celebrated by the Academicians in Chicago on Sunday evening, in the hall in the rear of the church building.
Two of the Associates, who, with their wives, had prepared the feast, gave us a delightful surprise by the unique manner in which they had decorated the hall. Near the middle of the room stood a pyramid, beautifully laden with flowers and plants and edibles of every description. The fruits were arranged, as nearly as possible, in the order of their correspondence. In a semicircle in front of the pyramid were placed small tables, partly covered with flowering plants, at either side of which were seats for the guests.
When all had taken their places, Collegiate Pendleton entered, in priestly robes, bearing a copy of the Word and Conjugial Love. The meeting was opened by repeating the LORD's prayer, after which Mr. Pendleton read part of the first relation in Conjugial Love and a chapter from the Word. Then replacing the Books in the repository and putting off his robe, he returned and proposed the first toast—"To the Academy," to which he also responded. Toasts were pledged to three forms of love which had been stimulated by the Academy—viz., Mutual Love, Conjugial Love, and the Love of being educated in the Divine Truths of the Second Coming. The older members expressed their delight on entering the Academy and finding Mutual Love there. The younger members became first attached to the Academy by its teachings on Conjugial Love. And the youngest members present, having been scholars in the School, said that it was as their Alma Mater that they had first loved the Academy. Toasts were also pledged to "Father Benade," "Father Pendleton," and "Father Bostock;" to "Social Life in the Academy"—with which we always remember Mr. Walter Childs—and to "Mr. John Pitcairn."
CHICAGO, DECEMBER 11TH, 1892=123. top
SINCE the nineteenth we have had three meetings at the homes of Academicians. The special purposes of these meetings were to read the College Letters. The last of these meetings, which was held at the home of Mr. and Mrs. Seymour Nelson, was by a happy coincidence appointed for the same evening that Collegiate Schreck was to be introduced into the Council of the Academy. Having been informed of this by telegraph, the first toast, after the toast to the Academy, was to the new Councillor. Love and admiration for Mr. Schreck were expressed on every side, and many interesting reminiscences of him were told. It was remarked that the ministers in the Council, with the exception of the Chancellor and Vice-Chancellor, have both been educated and ordained in the Academy, showing that for this, as well as for all its other uses, the Academy has had to prepare its own men. Every one expressed the conviction that Mr. Schreck would make a wise and useful Councillor, and were happy that there was a man so well qualified to assume the weighty responsibilities of that office.
After the College Letters have been read, impromptu toasts and conversation are in order. Our proposed removal to the country makes an ever-fruitful theme for discussion.
ON November 3d, 1892, to Collegiate Hugh L. Burnham, of Chicago, Ill., Constance, the fourth daughter and fifth child.
George G. Starkey