College Letters

Seal of the "College of the Academy of the New Church"

College Letter No. XV
March 20th, 1894

Index of College Letters


For Private use of Members of the Academy of the New Church. Please read carefully, and return immediately, when read, to the undersigned.

No. XV, __ Philadelphia, March 20th, 1894=124.

DEAR FRIEND: Over a year has elapsed since the last College Letter appeared, but this tardiness indicates, not any loss of activity in the Academy, but, on the contrary, a pressure of active uses in the various centres which has hindered them from furnishing the Secretary with such accounts of current doings as would have made possible the issuing of more frequent Letters. Nevertheless, it is recognized that the College Letters represent an essential use, being a channel for the life-current of thought and affection by which are widened and strengthened, the interest of the members in the Academic use, and their conception of its quality and scope; and by which also many varieties of thoughts and affections are drawn together into one common life, one organic whole. In this unifying function the Secretary invites all to co-operate. In the human body the various organs, by contributing to the life-current, come into the gyre—the common life—from which each receives its own life. So with the members of the Academy; if each, from his state of thought and affection and activity, will contribute to the common state, by expressing his thoughts and sentiments and narrating what comes within his experience, bearing upon the things of the Church and their application to life, he himself cannot fail to receive increased support and illustration in his own use. Activity stimulates activity, and the sum of such activities constitutes the Academic life, which, to us, involves all that "makes life worth living."

This Letter presents recently received accounts of prominent occurrences during the year, in London, Chicago, Berlin, and Parkdale, all very interesting. Especially important is the account from London, announcing from the Chancellor a new development in the Academy's Constitution and government.

The use of the Orphanage is being continued, in the form and measure previously indicated; but, although there is room for considerable expansion of the use, if means permitted, from the Treasurer's statement it appears that at the current rate of receipts even the present moderate outlay cannot long be continued. Those interested in the maintenance of this use can send contributions either to the local collectors or to the Treasurer, Mr. Henry Schill, 2517 Continental Avenue, Philadelphia, Pa.

CHICAGO, FEBRUARY 3D, 1893=123. top

A MEETING Of the Academy in Chicago was held on February 3d, 1893, at the house of Collegiate Burnham, to listen to College Letter No. XIV, the especial consideration of the meeting being given to the teaching therein announced by Chancellor Benade, that the Academy is a Celestial Church. After the reading of the College Letter, Collegiate Pendleton read a letter he had written to the Chancellor on the subject, and the latter's reply. In the discussion which ensued all showed an affirmative attitude toward the new doctrine, with a desire for more light and for a fuller comprehension of what is involved.

Collegiate Pendleton spoke of the three degrees in every Church—the Celestial, the Spiritual, and the Natural, which are represented by Joseph, Benjamin, and the other ten sons of Israel, as was expounded in recent Calendar Lessons. He spoke of the Academy as representing the same as Joseph, the General Church as Benjamin, and the Church at large as the other ten sons.

Collegiate Burnham stated that the Academy had exhibited its Celestial quality in its applying to the life the truths found in the Writings, it being the only Church which has done this. Collegiate Nelson said that, if every Church is either celestial, spiritual, or natural, it is rational to believe that the one of these degrees to which any Church belongs will be indicated by the quality of the use which that Church performs. If the uses of the Academy are Celestial uses, the Academy must be a Celestial Church. Collegiate Blackman said he recognized the uses performed by the Academy to be Celestial uses. But whatever view people may take of the question of the Academy's being a Celestial Church, we all agree that this teaching is not "celestialism." Collegiate Burnham said that he supposed that that heresy had suggested itself to the mind of every one, in connection with this new claim, on first hearing of it. In this way the hells insinuate attacks upon the true Celestial. Collegiate Pendleton said that "celestial" is a much abused word, and that this proper use of it will redeem it. Has it not been the history of the Academy, he asked, to redeem whatever it has taken hold of? The Writings were redeemed by the Authority Doctrine; government by a priesthood has been redeemed by a true New Church priesthood; likewise with the work on Conjugial Love, especially the latter part of it; and even the color red, as one of the chosen colors of the Academy, has been redeemed from its debasement as an Anarchistic emblem. In answer to a question, Collegiate Pendleton said: "What would be the use of a Celestial Revelation if there was not to be a Celestial Church to receive it?" Collegiate Acton said that the perverted idea of the "Celestial" is a conceit of good, with no idea of use whatever; whereas, the true idea of the "Celestial" is an idea of use, into which no conceit should enter. He also said that the Academy's attitude toward conjugial love showed from the very beginning its celestial quality.

The other toasts of the evening were, one to Father Pendleton, whose speech at the meeting, described in College Letter XIV, has aroused great affection here; and one to The New Church Standard, which had just appeared under its new name. During the discussion on "The Celestial Question" the host had brought in the Loving Cup, and a toast was drunk, in champagne, to "The Academy a Celestial Church." The cup was then refilled and affectionately pledged to "Dear Father Benade," who has pointed out this new truth.


IN PHILADELPHIA, the congregation observed the Festival of the Second Advent, this year, by a special service on the LORD's Day, June 18th, and in the afternoon the Holy Supper was administered. The morning service, as in the Festivals of the Incarnation and of the Glorification, consisted of selections from the Word, in the Letter and in the Internal Sense, so arranged as to present the doctrine concerning the event celebrated, in a manner calculated to call forth and minister to the affections, in a state of worship. The services included three general subjects: The Consummation of the Age, The Advent of the LORD, and The Institution of the Church. In each of these, the Bishop announced the general doctrine, to which the congregation responded by singing a selection from the Letter; then the assisting priests—five of whom took part—in succession, read further statements of doctrine, from the Writings or from the Word, which was alternated with unisonal readings or singing by the congregation. The elevated and worshipful state which results from such fulness and appropriateness of doctrinal statement and of ritual, heightened by the beautifully expressive music, must be experienced in order to be realized.

IN CHICAGO, on the evening of June 19th, a little banquet was served in the school-room on Carroll Avenue. Beside the local circle three visitors were present, Councillor Bostock, of England, who presided, and Associates Mr. Louis Pendleton and Miss Emma Pendleton, of Philadelphia. The guests sat at little tables, two at each table, arranged in a circle, in the midst of which was a pyramid of flowers. No notes were taken of the speeches or conversation, which were very informal. The chief topic was the mutual relation of the two Churches; the Academy and the General Church, and upon this question the minds of the members seemed far from clear. This did not prevent the social sphere from being most warm and cordial.

IN ENGLAND, "New Church Day" was celebrated by the members of the Academy, at "Elmhurst," the house of Collegiate Whittington, Bickley Park, Kent, nearly all the members attending. In the absence of Councillor Bostock, in America, Collegiate Tilson presided. After a sumptous repast, the friends enjoyed conversation and a walk in the beautiful gardens surrounding the house. At 8 P. M. the meeting was called to order, and a brief service was conducted by Mr. Tilson. The meeting was then made less formal, and several Toasts were proposed by Mr. Ottley, and responded to by Pastor Tilson, Mr. Whittington, and other members. Pastor Tilson made the following response to the toast:

The Academy of the New Church.

"BELOVED BRETHREN:—We meet together to-day as members of the Academy of the New Church, to celebrate the entrance upon the 124th year of the establishment, by the LORD, of His New Church, that crowning Church of all the dispensations, which is to last forever.

"According to the Divine Order made known in the Doctrines of the Church, it is necessary that the Church must first be formed in the other world before it can be formed in this (A. R. 816). Thus, in the establishment of His New Church, the LORD first sent out His Disciples into the whole Spiritual world that they should preach the Glad Tidings that the LORD GOD JESUS CHRIST reigns (T. C. R. 791). Each Apostle had his own province assigned to him, and it is revealed by the LORD that these Messengers of the Gospel of His Second Advent were executing the command given to them with all zeal and industry.

"Thus was the New Church formed by the LORD in the other world, and, as a result of this, the Church was established gradually on the earth, or, to speak more accurately, the Church is being established gradually on the earth. At first, even during the lifetime of the human instrument of the LORD'S Second Advent, Emanuel Swedenborg,—the Divine Doctrines, which are the Church per se, were received by a few devoted students; and the number of these recipients of the New Things made known from Heaven gradually increased until quite a number were enrolled as Disciples of the Second Coming of the LORD.

"But, though by the first receivers of the Doctrines, the last Revelation from Heaven was received as such, and was very carefully studied, and taught in its purity, yet the time was not long before the disturbing influence of the self-intelligence of man made itself felt, and the number of those who received the Doctrines of the Church as coming directly from the LORD, became gradually less and less. The outward organization calling itself the New Church quickly turned more to the world than to the LORD, and popularity and the majority of numbers replaced, in this organization, the Standard of the LORD'S own Truth.

"But when the New Church had been outwardly, though very imperfectly, represented in this world for about a century, the LORD in His mercy raised up our beloved Academy, to call the professors of the Doctrines of the New Church back to the all-essential recognition of the almost forgotten fact, that the Writings of the Church are no mere Key to, or Commentary on, the WORD, but that they are veritably the WORD of the LORD, in Its Spiritual Sense, accommodated to the rational mind of man. On the nineteenth day of June, 1876, our beloved Chancellor, and eleven others, resolved to start an institution which should devote all its energies to the preaching of the Glad Tidings that in His opened WORD the LORD GOD JESUS CHRIST reigns as the One and Only God of Heaven and Earth.

"What a mission was thus started seventeen years ago to-day, and how richly has the LORD blessed the endeavors of this Church of the Academy. Though assailed by the powers of the hells, within and without, the Academy has gone on all these seventeen years, and as both its recorded history and the experience of those of its foundation members who are yet spared unto us in the flesh, testify, the Academy has done nothing but grow year by year. Its work was never greater, never stronger than it is to-day, nor did ever greater opportunities open before its arms of usefulness. It was founded upon the Rock of the Acknowledgment that the LORD is All in All, and that man is nothing in himself, and that the Revelation of the LORD to man was made as a perfect work, suffering in no measure whatever from the frailties of the man through whom it came.

"And, brethren, the Academy is sure of an eternal duration. It has come on earth to stay forever. It can never pass away. For the Academy is the Church of the LORD, and whatever changes may, in the course of time, come, as the organization increases in perfection—however much its Constitution as an external institution may change, to meet the requirements of ever extending work and usefulness—still the Academy must go on, to use the words of one of its human founders, the Rev. Mr. Stuart—the Academy must go on 'thundering down the ages.' That sentence of Mr. Stuart is a happy one, for by 'thunders' are meant in the spiritual sense, Divine Truths; and most assuredly will the course of the LORD'S Church on earth, which the Academy is, be ever marked through all the ages, by the voice, the all-powerful voice of Divine Truth, which voice shall increasingly produce terror in those who dwell in the tottering cities of falsity, while it shall increasingly arouse into stronger action all those who look to the LORD, accept his WORD, and do His will.

"Yes, the Academy shall endure forever, for it is the Church of the LORD. As with all things of earth, and all the instrumentalities of men, so with the Academy there have been, and there will be, vicissitudes of existence. The Academy has passed again and again through troubled waters, but it has never come out of the darkness of temptation the weaker for the conflict waged. Never. Never. A careful study of the history of the Academy as written in the College Letters (to say nothing of what must be contained in the Minutes Book of the Council), a careful study of the history of the Academy, shows, in unmistakable language, that the Academy has ever come out of every conflict and difficulty the stronger, and that it has gone forth to greater and more widely extended uses, by means of the increased freedom which it has found by conquering in the struggle permitted to cross its path.

"It will be, must be, ever so. Whatever difficulty may arise, whatever question may perplex, and for a time divide, the opinions of its leaders, and whatever trials may ensue, the Academy, because it is the Church of the LORD, will come out all the stronger and the freer, and the better prepared to go forth, in greater strength, to do its ever increasing duties and uses on earth. To-day a vexed question may trouble us—to-day we may feel keenly the physical inability of our beloved and revered Chancellor—but the morrow will bring us greater light, if only while we endure the day of doubt, or of perplexity, or of dimness, we resolutely set ourselves to do faithfully the work at hand, to sincerely perform the present duty; for in the faithful performance of the present uses we shall have light given us upon those things which we see not clearly now. Let us then take heart; we have no just cause for doing anything else than take heart. The Church is the LORD'S, not man's. Above all effort put forth under the banner of the Divine Truth, is the Providence of the Great FATHER in the Heavens, and underneath are the Ever-lasting Arms of eternal Love. 'Tis for us to cultivate an increasing trust in the LORD, a continued and greater confidence in those who, under the auspices of the LORD's Truth, and as His Priests, are leading us. We cannot always be on the mountain top of success and perfect unity of thought. Sometimes the valley of shade has to be traversed. But in the End we are ever one, for the great End of the Academy is to know and to do the LORD'S will, from Him, and for Him. Strengthened by firmer trust, and renewed by brighter hope, let us, in the remembrance that the Academy is the LORD's Church, and that all that makes it dear to us is the LORD's Truth and Good contained within it, again take up the oft-sung song, and say, with cheerful hearts,

The LORD's Academy,
We pledge our faith to thee,
And o'er and o'er
And evermore,
Our love, our loyalty."

LONDON, ENGLAND, JULY 25TH, 1893=124. top

A MEETING Of the Academy, called by the Chancellor, was held in the Hall of Worship, Brixton, London, England, on Tuesday evening, July 25th, 1893=124. After a short preliminary service the Rev. Glendower C. Ottley was received into the College of the Academy, and the Rev. J. Stephenson, Mr. and Mrs. Elphick, Miss Macbeth, and Miss Whittington, all of London, and Mr. Cooper, of Colchester, were received as members of the Church of the Academy. The Chancellor gave a very earnest address, in which he stated that the Academy was once more passing through troubled waters, as difficulties had arisen in the minds of many members; but he saw no need of fear for the body, for its members were possessed of loyal hearts, and after more mature deliberation light would be seen in the darkness. He warned all against the pernicious habit of personal criticism, which he feared existed to a considerable extent in the Academy. Confidence should be cultivated in all, for only by confiding could confidence be established. After the service refreshments were provided, and several toasts were proposed and duly honored.

On the Sunday previous to this meeting the Chancellor conducted service in the Hall of Worship, and during the service he ordained the Rev. Messrs. Ottley and Stephenson into the Priesthood of the New Church, and installed the Rev. R. J. Tilson as Pastor of the Particular Church of the Academy of the New Church, in London. This was a memorable service. The sphere was very full, and the whole proceedings were most solemn and impressive. A fuller account of it appeared in The New Church Standard for September, and in New Church Life for October, 1893.


As the members of the Academy have already learned, from the September number of the Life, the dedication of the School Building of the Berlin School of the Academy took place on the 6th of August. In the evening of the following day, August 7th, an Academy meeting was held—the first in the new building, and the largest ever held in Canada. All the Canadian members were present, twenty-two in number (including those received at this meeting). There were present besides: the Vice-Chancellor, and Councillor Schreck and wife, of Philadelphia; Collegiate Blackman and Miss Falk, of Chicago; and Associate Synnestvedt and wife, of Pittsburg.

At eight o'clock the members assembled and took the seats assigned to them in the Hall of Worship, on the second floor. The chancel was illuminated by two candelabra, each containing seven candles. After an interval of silence the Vice-Chancellor entered. All rose and remained standing until the books of the WORD were taken from the repository and opened upon the altar. Then all joined in singing "I come into Thy house," during which the candidates for membership, Mr. Jacob G. Stroh and wife, entered with their presenters, Associates Henry Stroh and Rudolph Roschman.

In his address to the candidates the Vice-Chancellor dwelt upon the distinctiveness between the Old and the New, which is emphasized by the Academy in its teachings and in its practical workings. This distinctiveness becomes marked in proportion as we shun evils and falses, for this makes a wall of separation between what is of the New Church and what is not of it. Placing the Badge of Membership upon the new members, he spoke of it as a sign of that distinctiveness and a mark of separation.

After the Vice-Chancellor retired, the new members received the hearty congratulations of all present.

The members were now invited to the social room down-stairs for the enjoyment of A Feast of Charity. The room presented a festive appearance. The decorations, in red and white, the red shields, upon which were inscribed the names of virtues in white letters, and the plants and flowers, were still there from the general festival of the previous evening. The tables formed three sides of a rectangle, on the outer side of which the members took their places; every one was thus enabled to face the entire company. All remained standing at their places until the Vice-Chancellor had offered up a prayer; then they took their seats, and, amidst pleasant discourse, ate and drank together. Four young men and four young ladies, of Academy families, served as waiters. In due time the Vice-Chancellor rose and proposed the first toast,

"The Academy of the New Church,"

to which all responded by singing "Our Own Academy."

After a short time Collegiate Wælchli rose and said: "We are assembled here for the first time, as members of the Academy, in the newly-dedicated home of our Church in Berlin. The room in which we are is most appropriately decorated for such an occasion; all around us are the colors of the Academy, the red and the white, expressive of the good and truth which should reign in our beloved Church. Upon the walls we see the red shields, upon which are inscribed, in white letters, the words Friendship, Confidence, Obedience, Chastity, Peace, Innocence—virtues which must be in the Church of the Academy, and which it must seek to cultivate in its schools. These virtues are shields which can guard and defend the Academy; where they exist the evils and falses of hell assault in vain. Let us this evening turn our thoughts to these virtues, and let our first toast be to

"Friendship in the Academy."

After the singing of "Let us Love One Another," Associate Homer Synnestvedt responded as follows: "This is very fitting as our first toast. Friendship is the shield which hangs on the outer wall of the Church. It is a degree below charity, but is elevated and conjoined with interior love as true charity enters into it. By the truth, which teaches us to discriminate friendships, we are shielded against the Old Church.

"No man can live entirely without friends—he could not perform uses, nor could the Church exist. So every man finds himself associated with those who are agreeable to him, for every man calls that good which is agreeable. Nor is it that which comes from above, that is agreeable to him at first. His own natural and hereditary life is more inclined to be friendly to the devil and his votaries, than to the good. But by the LORD, through the Academy, we are shielded from this tendency. We learn that the LORD is the only friend,—and the Good and Truth which are from Him. These, and those who possess them, are the only things worthy of friendship. Thus we are shielded from the friendship of person—the spurious friendship of the world, which requires a man to stand by his companion, whether he is in good or in evil. It is by this that we are led away from the influence of old-churchmen—for we no longer consider ourselves bound by any ties of mere personal obligation; our obligation is to the LORD alone and to His good and His truths. These we must stand by, in whomsoever we find them.

"But this is not all that is taught us on this subject, for our protection. The thing that distinguishes the worthy from the worthless friend, is not only the profession of his lips, but the path of his life; the shunning of evils and the doing of uses. This is charity itself—good, which we are to love; these are our friends. If we are friendly to each other, not merely in civility and friendliness, but by hard and faithful work in the line of our use, then we are friends indeed. There is a very great difference between this friendship and that which consists merely in making it agreeable for one another.

"The reason this is the first shield is because it is the first outward separation from the Old Church. We have to examine whether those whom we love are forms of use or forms of no use in the LORD's kingdom—and this leads inevitably to separation from some and conjunction with others. There is nothing of pride in such discriminations, but only humility in devoting ourselves to use. It breaks the power of the evil over us, for we know that they have no claim upon us. The LORD alone is the Friend to whom we owe fidelity. As He says: 'Ye are my friends, if ye do whatsoever I command you.'"

"Confidence, in the Academy,"

was the next toast, to which Associate Rosenqvist responded in the following words:

"There is one thing the absence of which will cause the utter destruction of the New Church, not only as it is in individuals, but also as it exists as a general body; that thing is Confidence. If Confidence in the LORD be absent the Church cannot stand; for, as we read in The True Christian Religion, 'Confidence is the first thing of the Esse of the Faith of the New Church, by which is meant the living and genuine Confidence in the LORD JESUS CHRIST' (n. 344).

"Here in the Academy, which is indeed an Internal Church, we ought to look at things from an internal point of view; in this case, to Confidence resting on an internal plane; and in order to do so we must go to the Writings of the Church to learn the quality of that Confidence. The Confidence we want is the Confidence that the LORD JESUS CHRIST saves, and because no one can have this Confidence who does not live well, we must strive to be in Love to the LORD and in Charity toward the neighbor. We have to-night heard the teaching that true religion is nothing else but the shunning of evils as sins against the LORD. How then shall we shun the evils which oppose themselves to true Confidence? How shall we be enabled to shun, first of all, distrust in the LORD and in His Divine Providence, and then the very thoughts of distrust in our fellow-brethren? May we not do so by acknowledging that we ourselves are in great lack of true Confidence? Ought we not diligently to search ourselves and see whether we have, first of all, Confidence in the LORD, and, if so, from that beginning of all genuine Confidence, to confide in our brethren, by continually shunning every thought of undue distrust in our neighbor as a sin against the LORD?

"In 'Conjugial Love' Confidence is said to relate to the heart. Now if our heart, our love, our very life, be formed from and according to the Doctrine of the Church, we shall be gifted by the LORD with that Confidence which will cause the Church to grow, both in and among us.

"The sentiment under consideration has fittingly been inscribed on a shield, for we learn from the Writings that a shield signifies Confidence in the LORD and protection against all the hells; but we read also that this state of Confidence is possible only with those who are in Charity. This true and genuine Confidence is indeed a Shield which will protect us against many of our spiritual enemies; against the danger of personal liking of people merely on the external plane without reference to their internal state of good and truth. It is the internal which we should regard in the first place; we should repose our Confidence in a person according to the quality of good from the LORD in him. Such Confidence will shield us from those subtle insinuations which cause distrust and misinterpretation of the expressions and acts of our fellow-brethren; it will shield us from that partiality so common among us, to those whose external ways favor our own inclinations to evil. We may hope to attain to a state of true Confidence by continually looking to the LORD, by shunning evils as sins against Him, and thus by endeavoring to become true forms of genuine Confidence, that in the other life we may become Confidences in substance and form, as the angels there are Confidences, Love, and Powers in substantial form."

Associate Synnestvedt rose and said that he had omitted what—in view of the occasion which had brought us together—was the most important part of his speech on Friendship, and asked permission to add a few words: "Friendship such as this," he said, "must be nurtured from early childhood in a place like this. Here deep-seated confidence and enduring friendship can grow hand-in-hand under the watchful supervision of wise educators, who can lead the children by right thoughts and right habits away from the spurious ways of the world into the good and right way. Thus they will have a broad and enduring basis for a friendship and confidence in each other which will not fall with every storm. For the spiritual remains of childhood will be drawn out and stored away in company with those who are to be their companions and co-workers in the Church. Nor will the happy hours of childhood be recalled only with a sigh of vain regret or a pained recollection of rude separations. For, the LORD willing, we will lead those children together into heaven."

Associate Rosenqvist said that like the last speaker, he also had omitted to refer to some important points to which he now asked permission to call attention. "It was of greatest importance that the laity should have a full Confidence in the LORD's Own Office, and also in those whom the LORD has chosen to fill this office—the Priests of the Church.

"If there were a lack of Confidence in the Priesthood, as a whole or in any of the different degrees, the growth of the Church in the laity must be greatly impaired, for under such circumstances the Priests cannot perform uses toward the Church as they ought.

"Again, it is as necessary that the Priests of the Church have Confidence in the laity; for if this Confidence is not forthcoming there can be no harmonious co-operation between the Priesthood and the Laity in the performance of the uses of the Church.

"But if these two manifestations of Confidence were united into one, the Church would not only stand on a firm basis, but it would also grow in the individual as well as in the general body, from that mutual state of Confidence in one another which derives its origin from Confidence in the LORD alone."

General conversation on the subject of Confidence followed. The lack of confidence prevailing in the Church in general was spoken of; that as a rule the Instruments of Organization seem to take for granted that some part of the body may take undue advantages, against which provision must be made. Referring to this the Vice-Chancellor remarked: "The rule with the spiritual man must be, to believe that the neighbor has charity."

"Obedience in the Academy"

was next proposed, and responded to by Collegiate Wælchli:

"When the Vice-Chancellor visited Berlin three years ago, a social gathering took place at which he responded to a toast to the Academy. Amongst other things he said that the issue in the Church between the Academy and the General Convention was not so much a question concerning the Authority of the Writings, as concerning obedience to that authority. Since then the separation has taken place, and the question in that movement was that of obedience or non-obedience to the Writings. Those who wished to obey took their stand with the Academy, and those who did not believe in obeying, arranged themselves against it. This and this only, was and is, the issue in the separation. It has been said that the question was, whether or not the Writings are the WORD. This is true. But why did this become a question? Why is the Convention not ready to acknowledge that the Writings are the WORD? Because when the Writings are acknowledged to be the WORD, when they bear the inscription, "Thus saith the LORD," then all excuse for not obeying them must vanish, then self-intelligence can no longer display itself. This the Convention can see, and this is the very root of their non-acknowledgment. The Convention believes in salvation by faith alone. It believes that a mere intellectual acknowledgment of the doctrines of the Church, intermixed with more or less natural good, will save man. It does not see that obedience to the Divine Law is the only means of salvation.

"There are two things which enter into obedience: the affection of understanding and the affection of doing. He who truly desires to obey the LORD, will be in the affection of understanding what the LORD teaches; he will apply himself diligently to the Word and form his understanding from it. Then will follow the doing.

"Confidence in the priesthood has been spoken of, and it may be well to add a few words concerning obedience to the priesthood—obedience, not to men, but to what comes from the LORD, through the office of the priesthood. Within the priesthood there must be obedience of the lower to the higher; and on the part of the laity, toward the office as a whole. Here again there must enter the two principles of understanding and doing. Unless what is obeyed be understood, there is apparent and not true obedience. The priest must present that which the Church should do, clearly from the Doctrines, so that those who are in the love of obeying may understand and do. Thus will the priest lead by truth to the good of life."

After some time spent in interesting conversation on the subject of Obedience, the next toast was proposed:

"Chastity in the Academy,"

to which Collegiate Hyatt responded as follows:

"External chastity, when it is not merely external, is the special defense and shield of Conjugial Love, thus of the life of Heaven and the Church. But in the world it is not known even what external chastity is, still less what internal chastity is. We who have come out of the Old Church have come, not only ignorant of this, but with our minds filled with wrong ideas about it. This has made it difficult for us to learn the true teaching, which cannot be received except as the false is put away. It is commonly supposed that the love of the sex is unchaste; but this, at first, is neither chaste nor unchaste, but intermediate. What is unchaste is the love of adultery. The love of the sex is unchaste only if it looks to that; but if it look toward marriage and prefer marriage, the external manifestations of it become the defense and shield of the chastity of marriage, which chastity is the defense and shield of the Conjugial itself.

"It is necessary to recognize that the love of the sex cannot be fully chaste except where it exists in full potency in the marriage state. For we are taught that of all the novitiate spirits, examined as to their state of chastity, the love of the sex was found to be chaste with none but such as had lived in full potency with their wives. As already said, in the beginning it is neither chaste nor unchaste; and it can become chaste only so far as an advance toward the genuine state of marriage is made; and this can be done only by the gradual process of regeneration. In leading and preparing young people for this, therefore, they are to be warned against the positively unchaste; and the going forth of the love of the sex is to be so guided that it may protect and preserve the conjugial, avoiding such repression of it as may injure body and mind, or provoke adulterous thoughts, and prohibiting only such forms of its going forth as are opposite to Conjugial Love. Thus may the marriage state be gradually reached, even though in the meantime the conjugial may need to be shielded by states which are only more or less analogous to the marriage state. This cannot be done unless we divest ourselves of the ideas of morality favored by the world, which condemns the morality taught by the LORD in the New Advent, even as it condemned Him in His First Advent, as a glutton and a wine bibber. The love of the sex is to be bent, not broken; and it is only slowly and gradually that it can be bent into being chaste Conjugial Love. In the meantime, we must learn how to keep it in such genuine external chastity as may shield the Conjugial.

"But even external chastity, that is genuine and not hypocritical, can be attained only by those who also seek to receive internal chastity. Chastity in the inmost is the loyalty of the Church toward the LORD Himself, as He has come to her. The Church is established to be the chaste Bride and Wife of the LORD, and she becomes such so far as she receives the seed of truth only from Him, and brings it forth into life, ever remaining true and faithful to her Divine Husband."

"Peace in the Academy,"

was the next toast, to which Councillor Schreck responded:

"What peace is in itself, we do not know, for it does not come to our external sensation. The LORD Alone is Peace; but, where He is, the state which comes from His Presence may also be called peace. We call tranquillity peace, but this it is not, for peace is something most interior; it is the inmost of all felicity and blessedness. Entering universally into all, it insensibly affects every perception of delight. The more external vessels of the mind, even as the body itself, are not the recipients of peace, but only of its manifestations in tranquillity and rest. As peace is the very soul of blessedness and delight, it can be received from the LORD only by shunning evils as sins against Him; for the loves of self and of the world destroy peace, infest the interiors of the mind, and make rest to consist in unrest. If we are not delighted with the contemplation of things spiritual, and in their application to the concerns of self and the world, which enter so largely into our daily speaking and doing, it is a sign that we have not yet received peace, however tranquil otherwise our life may seem; it is a delusive tranquillity.

"Peace brings with it a delight in all things that relate to Heaven and the Church; it brings with it full confidence in the LORD, such as infants, who are in the tranquillity of peace, have in their parents—it brings with it true friendship, where confidence in one another prevails; it is ultimated in obedience; it abides in chastity. Let us pray the LORD to give us this peace, this life of blessedness inflowing from Him.

"The LORD instructed His disciples that, when about to enter a house, they should proclaim peace upon it. In Ancient times it was the custom to greet one another by asking, 'Hast thou peace?' or when inquiring about a third person, to ask, 'Hath he peace?' Should not our first concern, likewise, as brothers and sisters in the Academy, be the spiritual rather than the natural health of one another—to seek the establishment of peace in ourselves and in the Academy, by those Divine means which the LORD has given to us? A foretaste of such peace have we on the occasion of the dedication of this house.

"And now, at the beginning of a new state, in a new house dedicated to the LORD, may the peace which is from the LORD Alone, descending upon you, abide with you forever."

"Innocence in the Academy,"

was the last of the toasts to the virtues, to which Vice-Chancellor Pendleton responded:

"Innocence is the esse of all good, and that which is the esse of all good, is also the esse of all wisdom, and of all charity and faith, the very inmost of Heaven and the Church. In the supreme sense it is the LORD Himself, represented in the letter of the WORD as the Lamb, the Lamb that taketh away the sin of the world. When man is in innocence he is in the LORD, and thus is in the sphere of the Divine Power and Protection against the hells, which then cannot assail or disturb. We ought then to know what innocence is, that it is not the natural innocence that we see, but spiritual innocence, which is to will to be led by the LORD, and not to be led by self. Man is then in the stream of Providence, and is led on to heaven and to all good. Man is then in heaven; he follows the LORD and trusts Him in all things, in all the vicissitudes of life. When man is in innocence, in the stream of Providence,—and thus in the LORD,—nothing in the universe can touch him, he has nothing to fear, and fears nothing. But the opposite of innocence is with us, and hence fear and the distrust of Providence, or the trust of self, the origin of all fear and unhappiness. The opposite of innocence is felt in the anxious care of the morrow, for in that the trust of self reigns, and not trust in the LORD. These natural anxieties affect not only the health of the spirit, but the health of the body, and gives rise to what are called nervous diseases, which gradually destroy the interiors of the body, and which are multiplying all the time. In order to obtain innocence, therefore, shun anxiety about self and the future, as a sin against GOD, thus trust in the LORD will be cultivated and grow. It is not necessary to enlarge upon this subject; this one idea is enough: Innocence consists in the willingness to be led by the LORD."

The regular series of toasts being now concluded, other toasts were in order, and the Vice-Chancellor proposed,

"Our New Members,"

which was heartily drunk, amidst the singing of "Happy may you be."

Collegiate Wælchli: "Mr. Jacob Stroh, our new member, has done much to promote the cause of the Academy in Berlin. During the days of conflict, before the separation, he always had a good word for our Church, at business meetings, at socials, and in private. No one else in Berlin made as many speeches for the Academy as he did. The circumstances which hindered his earlier reception into this Church, although he was selected years ago, were permissions of the Divine Providence. In the times to which I have alluded, he was the best friend the Academy had here, outside of its own membership, and as such he performed uses for it which he could not have so well performed had he been known as a member. But, happily, those days are gone, and all Academicians in Berlin are glad to welcome Mr. Stroh into our little circle, having long felt that he should be one of us."

Associate Stroh: "I am not able to express the feelings of my wife and myself because of the blessing which has been bestowed upon us in being permitted to enter this Church. From the beginning have I longed for this day. I have tried to do what little I could for the Academy, but never felt that what I said amounted to anything. The book of Conversations on Education brought about the happy state of the Church which we now enjoy. At first we thought that some of Pastor Wælchli's statements went too far; but he would show us that they came from the Writings; thus confidence came that he said nothing that was not from the LORD. When finally the separation came it was not a question of following Mr. Tuerk or Mr. Wælchli, but of following the LORD. Since that time we have made great progress. The LORD has been gracious to us throughout. Let us not forget His blessings. As parents let us do our duty for the future of the Church. I am thankful to be of the Academy, and hope I may be of use."

Collegiate Wælchli: "Mr. Stroh has referred to an interesting point in the history of the establishment of the Church of the Academy in Berlin, and of the congregation which worships and co-operates with it, and I would like to add a few words to what he has said. The Church is established by the LORD through human instrumentalities, and the instrument for its establishment here was our beloved Chancellor, Father Benade. Two years before the separation we formed a class which met once a week to study the Chancellor's great work, Conversations on Education. The class grew steadily in numbers and in interest, although looked upon with disfavor by the pastor and others. To-day that same class is the congregation of the Church of the Academy in Berlin, and those who opposed it form Mr. Tuerk's present society. Thus we see how instruction by the Chancellor formed this Church."

Vice-Chancellor Pendleton: "What Mr. Wælchli has said about the origin of the Church here, in the class on Education, impresses forcibly on the mind the fact that this Church is a Church of the Academy. It had its origin, its initiament, in the teaching of the principles of the great central use of the Academy; and the issue which followed, the judgment which took place, the separation, and the new movement, were all in the same line, and had in them the impulse which was first given. No mistake was made when this Church became a Church of the Academy."

Collegiate Wælchli: "Yesterday and to-day are two days which will be remembered forever in the history of the Church in Berlin. We will probably, in our day, never see so great a festival here again. [Vice-Chancellor: "No, no! don't say that."] Well, we hope we may, and many of them. These have been days of great usefulness. The thanks of the Academy in Berlin are especially due to the visiting priests, who not only by their respective parts in the service of yesterday, but also by instruction given publicly and privately, have done much to promote the welfare of the Church here. I would therefore propose a toast to 'The Visiting Priests.'"

Collegiate Blackman: "I would like to amend that toast and make it inclusive by proposing

'The Priesthood',

and asking Mr. Carswell to respond from a layman's standpoint."

After the toast had been drunk, Associate Carswell said: "One of the first things I learned to see about the Academy was that it had something to teach. The priests of the Academy, by going directly to the Writings, and studying them carefully, have a constant fountain of intelligence. They are taught in the Academy that humility which leads them to trust, not in themselves, but in the LORD's Revelation; thence also they have their ability to teach. What they teach is nothing originating with themselves, but something they have brought forth from the treasure-house. They find the treasures for us; this is their use of life, and we have confidence in them. Formerly this confidence was lacking. It was but two years ago that we were obliged to say to a minister in Berlin: 'If you act from Doctrine we trust you. But you do not do so.' But in the Academy we have confidence in our priests and in what they teach, for we see that they always go to the doctrines."

Councillor Schreck continued the subject further, and spoke of the layman's part in the Academy's work of education: "The priesthood needs the intelligent sympathy and co-operation of the laymen to carry on the work of the schools. The means must largely be furnished by them, and their sphere of support of the principles of the schools is as essential to the well-being of the work as the active ministration of the priests and teachers itself. But there is a part which the layman plays, even more important to him, and that is based upon the doctrine that the life of charity consists in the performance of the duties of one's calling sincerely, honestly, faithfully, and well. In our schools not all children can be trained for their respective uses in life up to the very time of their entering into the full performance of them. Those that enter the professions can so be trained, either actually in the present or prospectively in the future, somewhat more than others. But every calling has its own peculiar science and intelligence which is essential to a youth who is to enter upon it. Such science and intelligence can be gained best, sometimes solely, in the business itself. Since true religion manifests itself in business, the science of every business, like the sciences which are taught in the schools, needs to be taught the youth in the sphere and spirit of the Church. How else can this be done than by business men who carry on their business on New Church principles? Every business conducted by the men of the Academy, therefore, needs to become in time a New Church school—a school of the Academy in which the youth are instructed and educated on Academy principles. In such offices, or factories, or shops,—or whatever the denominations by which the places for the performance of use are designated,—is the Church, truly so-called. There the master makes the daily and hourly application of the instruction received through the priests on Sunday; there does he receive, through the priesthood within him, illustration and instruction from the LORD concerning his use; there, under the guidance of a skilled, intelligent, and wise master, the young learn to know and understand what to do, why to do, how to do, and to do, those things which are the lasting ultimates of spiritual and celestial things; and there are they protected from the pernicious evils and falses that pervade the business world and that are imbibed by the young in the world as the only principles upon which success in business can be achieved. When every man of the Academy shall be engaged in the work of education in such a system of schools, where the elementary knowledge imparted to children in our primary schools is developed into new forms, and religion and science are wedded in the truest marriage, then, and not until then, may we look upon the work of the Academy as being in full operation, and then will the Kingdom of Heaven be actually established in the earth."

This useful, instructive, and happy meeting was now brought to its close by the singing for the first time here, of the song, "Our Glorious Church," to the new music composed by Mr. Whittington.


A GENERAL meeting was held in the House of Worship, 434 Carroll Avenue, on August 19th, at which Vice-Chancellor Pendleton, then visiting the city, presided. With the usual ceremony of initiation, Mr. and Mrs. H. S. Maynard, Mr. and Mrs. W. J. Marelius, and Mr. John Forrest, were introduced into the Church of the Academy, Associates Jungé and Nelson acting as Presenters. In the Vice-Chancellor's address to the candidates, he defined the uses of piety and the uses of charity, including under the former, instructing adults, preaching, and conducting worship; under the latter, the education of the young, which is a living, daily exercise of charity. This use is the fundamental use of the Academy. The other uses which have been undertaken by this body were forerunners to prepare the state for this the primary use, which begins at the cradle to prepare man for heaven. Every one in this Church has a use to perform, for even by simply loving the use he assists to perform it.

The Academy is not, as has been charged, a secret organization; but, just as men do not talk of their private affairs to others, so neither does the Academy take into its confidence concerning its private affairs and plans, those outside. We are taught that angels do not talk about truths but do them. This doing of truths has also been the purpose of the Academy.

In fixing upon the new members the badge of membership, the Vice-Chancellor spoke of it as a sign of union with this Church and of separation from the Old Church, and from other bodies of the New Church.

After the service a social followed, presided over by Collegiate Pendleton, as toast-master. To the first toast, The Academy, Vice-Chancellor Pendleton responded, dwelling especially upon the maintenance of the work of the Academy by contribution. The main importance is for man to realize that he needs to give, not that the LORD needs to receive; and hence man should give with a willing heart, as an acknowledgment that all is from the LORD; and so he should give according to his means. The important thing is, not the amount but the affection in giving: in the LORD's sight a dollar is the same as a million.

Collegiate Blackman suggested the analogy between giving and praying; the change of state effected is in man, not in the LORD.

Collegiate Acton added that influx is according to efflux: that by giving, a plane is prepared whereby man can receive.

The Vice-Chancellor remarked further that any giving to the Church is an act of worship.

The second toast was: The New Members. Pastor Pendleton welcomed the newly initiated members into the local body, and wished them a happy and prosperous future, both spiritually and naturally.

To The Academy in Canada, Associate Stroh responded. He expressed his pleasure in being present and his surprise at the number of Academicians he had found in Chicago. As to Canada, he said that whenever any one from there goes to visit any other centre of the Church, he is always charged to notice everything about the Church, and to come back and tell them all about it. In Canada they had realized the necessity of establishing New Church Schools, but the progress that has been made has caused surprise. He wished that the Academicians could meet annually to mutually strengthen each other.

To the toast, The Academy in Philadelphia, Councillor Schreck responded, saying that perhaps the best showing of the work done in Philadelphia, is in the work now being performed in Canada, here, in Pittsburgh and in London, where Church and Schools are in charge of men trained in Philadelphia. He had been especially surprised and delighted with the state of the Church in Canada. He was not so surprised at the state here, for he had been better prepared for what he had found. In Berlin, which he had just visited, he had been profoundly impressed with the affection for the things of the Church, with their devotion to its order, and their active participation in its work. The Church was ministered to by men who were admirably adapted for the place and its needs. The love for the Church is to be met with in the homes. He had felt a thrill of delight in seeing in almost every home in Canada a repository, and in participating in the devout home worship. In Philadelphia they had thought that their uses were simple, now that the schools were running smoothly; but the uses are branching out. He instanced the New Music; publishing and learning it involves work. It is our duty to learn these songs, for they are in accord with the songs which the angels sing in the New Heaven: they are from the New Heaven. A new need has arisen with this music: men to teach it. Not every place is blessed with a good musical instructor, like Chicago. The speaker made an appeal for all to bear this use and this need in mind, so that suitable young men and boys may be sent to Philadelphia to be trained for that use. "The LORD has given us a composer; we now need men to carry on the work he has begun." He also stated that the Academy is beginning, in a small way, to assume its functions as a university, by preparing men for distinctive professions. This year, a student was graduated who had been especially prepared as a mathematician.

Associate Maynard asked why the last speaker had spoken of the new music as being from the New Heaven. Councillor Schreck concluded that it was so on the principle that thought from some knowledge of the Spiritual Sense leads a man into ideas similar to those of the angels, and conjoins him with heaven. A composer's mind that is filled with a love for things Divine and heavenly, and has before it the Word in the best translation obtainable, together with the Internal Sense, receives an influx from the New Angelic Heaven whence that Internal Sense has come. The musical training that the same mind has received enables it to give musical expression to that influx, correspondent with the angelic harmony. Collegiate Nelson spoke of the music's subordinating itself to the words. Associate Blackman spoke of adapting old music to the Word; which Vice-Chancellor Pendleton compared to using old, second hand clothes, which are better than none, if one cannot get new ones. Councillor Schreck spoke of such adapted music, as a mediate good, which is rejected when a higher good is attained. The Vice Chancellor referred to the humility of the composer in subordinating the music to the Word, and contrasted it with the practice in the Old Church, instancing "The Messiah." Collegiate Blackman expressed profound thankfulness for this new music. "I am more and more impressed with it. It is one of the few things which makes one feel his unworthiness: it brings him into a state more receptive of truth." Councillor Schreck referred to the humility expressed in the Music itself. Collegiate Nelson thought it would have been impossible for the composer to have performed this use outside the Academy. He had been furnished with the words by the Academy Priests, and had even received general instructions from them, and in the instruction had received influx. Councillor Schreck added that by belonging to the Academy, every one is better prepared for this use, as its strong and loyal sphere of affection for the Divine Truth surrounds him. Collegiate Blackman spoke of the idea which some years ago found footing in the Church at large, of exclusively unisonal singing; which throws away the chord and thus the power there is in harmony.

After a toast to Conjugial Love the meeting closed with singing Psalm xv.


AN Academy meeting was held on the evening of the 22d of January, to celebrate the opening of the new school building, this being the first meeting held therein, except the opening of the school itself. Besides the local members there were present, Miss Roschman and Mr. Henry Stroh, of Berlin, the latter having had charge of the erection of the building. At the conclusion of the more formal part of the meeting an adjournment was made to the house of the Head-master for supper, where a very pleasant and useful evening was spent.

LONDON, FEBRUARY 7TH, 1894=124. top

THE first meeting for members only, of the Particular Church of the Academy of the New Church, in London, since its formation, was held in the Hall of Worship, Burton Road, Brixton, on Wednesday evening, February 7th, 1894=124. A special service, prepared by the Pastor, and sanctioned by the Chancellor, was used, for the purpose of introducing twelve new members into the Church. Chancellor Benade, Pastors Tilson and Bostock, and Minister Ottley officiated. The members were received by the Pastor, and after this reception the Chancellor received the new members into the Academy and placed upon them the badge of membership. The following are the names of the new members: Mr. and Mrs. Waller, Mr. and Mrs. Morris, Mr. and Mrs. Rose, Mr. E. Orme, Mr. C. H. Whittington, Miss Hawkins, Miss Bragge, Miss Hauser, and Miss Dicks. Mrs. E. Orme was unable to attend and be received, on account of illness.

At the close of the service the Priests retired, and after unrobing returned into the room, when an Academy meeting was held. Collegiate Ottley, acting as Toast-Master, with eloquent and solid speeches introduced the following toasts: 1. The Church, which was responded to by the Chancellor. 2. The Particular Church, which was responded to by the Pastor. 3. The New Members, which was replied to by Mr. Waller.

The meeting was a most enjoyable one, and served the great use of dispelling many ideas which had occasioned difficulty in the minds of several of the members. The Chancellor's speech, which contains most important announcements, is given herewith, together with that of Pastor Tilson.


"THE Academy has not a limited Constitution. Its law being the Divine of the LORD, and coextensive with the Divine, is infinite, and leaves us in a state of wonderful freedom, and in a state from which we can advance step by step. The Academy has not receded; it has gone steadily on, and is going on. What was the law as we understood it ten or twelve years ago is not the law to-day, because the conditions have altered, and the law is applied according to the altered condition of things, and must continue to be so applied.

"The Constitution of the Academy as originally adopted has long since ceased to be operative as to many particulars. Hitherto we have had a certain form of government, in which the Chancellor was assisted in his administration by a mixed council of clergy and laity. That council has ceased to exist, and for a very simple reason. It was found that we needed to have our Board of Direction, or Finance Board, placed in a relation more conformable to the law of the State. Our own Constitution seemed to have carried us a little way from those laws, and it was seen that we should not be able to buy and sell property for our use, because we should come into conflict with the law of the State, as we were then constituted. For that reason we determined to divide the body into two great divisions, one, the Church, and the other, the Corporation. But the Chancellor has declined to have for his counsellors those who are obliged to conform their actions to the civil law. The Chancellor's office is an ecclesiastical office. This change in the Constitution of the Council has not been fully carried out yet, but will be, and the Chancellor has determined to choose a Council of Priests.

"The necessity of providing for the spiritual needs of adults, as well as providing schools for the children, led to the formation of a Particular Church of the Academy here, and will do so elsewhere. In the past, members of the Academy were selected by the Chancellor, with the Council. Now and hereafter they will be selected by the Priests of the Particular Churches, with the sanction of the Chancellor.

"This is a radical change. Minds have been disturbed. I think that disturbance will cease. A meeting of Priests was held yesterday in which we considered the subject of order, and we have come to a fuller understanding, I think, of each other and each other's minds, in respect to all that is required [of us] as Priests of the Church. I may here add that one of the things that has come to us is the desire for the practical carrying out of a principle which exists in the heavens, from which is formed the Church on earth, viz., that of openness and frankness of intercourse. In the heavens hearts speak. Whatever is loved and felt the thought utters in speech. In the heavens the angels have no fear of speaking with the utmost freedom and confidence, to each other, and there ought to be no fear of speaking or withholding of confidence in the Church, which is the heavens on earth. In the Academy this ought to prevail and I have no doubt it will be the effort of all our Priests to carry this into practice. We have been considerably disturbed in our minds with reference to the changes that have taken place in our movement, but we have spoken to each other in a brotherly way, and I am convinced that we are ready to go forward hand in hand in the work that lies before us; and allow me to say to you, brethren, go and do likewise. Let us have no unfriendly criticism of each other's way of acting. If there is any fault to be found go to your brother, give him full freedom to say all he thinks, and use that freedom yourself. If we act on this principle we shall have more of heaven within us and without us.

"It has been the practice to keep the matters of our organization very much to ourselves, but I think the quality of the Academy ought not to be withheld. When I spoke of the celestial quality of the Academy it was after very long consideration of the matter, and I was convinced that it was the one to give us existence and permanence, and carry us forward into a state of freedom. The celestial angels, whether of the celestial heavens or of the spiritual heavens, are the freest of all angels. If we love our Academy and the members who constitute it, we shall come into greater and greater freedom, individually in ourselves and in our connection with each other. If, then, there is anything in the minds of the members of the Academy, let them speak, and speak freely. We are ready to listen and respond as the LORD gives us power and ability to respond.

"Having made this commencement here in the older country, I think we shall be able to continue it in the newer country. It seemed to be fitting that it should have had a commencement here. The Academy, by its very nature and constitution, is not confined to any nationality. It is a universal Church; it can exist in any national church and perform its uses there. Like the kingdom of the heavens, it can come into all nationalities, and is to come there. We are of one spiritual nationality. Our brothers are to be those who love the LORD above all things and their neighbor as themselves. This is celestial. The essentially celestial is, love to the LORD and charity toward the neighbor. It is the simplest of all simple things, viz., this, that the good of love to the LORD and of charity toward the neighbor, makes the Church within us and forms the Church without us. Let us strive, by the power of the LORD, to become this good, and so members of the LORD's Church on earth and hereafter in the heavens, and thus come into conjunction with Him who is our LORD and Saviour."


"THE idea has been kept before us that the Divine of the LORD makes the Church, and we must feel to-day deeply and truly thankful to the LORD for the mercies He has vouchsafed to us in permitting us here, under our own vine and fig-tree, to ultimate the principles growing out of that acknowledgment. We are here in a growing condition as to our worship, our knowledge of Divine Truth, and our ultimation thereof in an outward organization. We therefore have every reason to be truly thankful that we are permitted to take part in this meeting; to be thankful that we are bound together by no mere bonds of an external character, that we are bound by no other links than the priceless truths which the LORD has revealed out of heaven. As Pastor of this Particular Church, I would ask you one and all for your co-operation in a position which I have not directly sought of myself, but to which I have been appointed by those who are responsible to the LORD. I ask for your co-operation in the best possible way you can give it. I rejoice to know and feel that, whatever differences we may have had, there is a loyal heart beating within each bosom, and that we are really one in seeking to know what saith the LORD, on this point or on that; and that being so, we have all that we ought to expect of each other.

"I would ask especially at this time that we should get out of the habit and disposition of criticising men and methods. You are not responsible for the government of this Church, nor of any of the Churches in connection with the Academy. The Priests are responsible; they are responsible to the LORD. We ask you to consider that they have consciences; that while they are human and not Divine, and will therefore make errors, their very errors will be overruled by the Divine Providence, for the good of the Church, so long as they seek to carry out the fundamental principles upon which the Church is based. And while asking you to have confidence, I would ask you not to pay too much attention to the mere personality of the Priest, and on no account to place one Priest in rivalry with another; I would ask that there shall be no prejudices toward this or that Priest, but that you recognize each Priest as having a conscience to do his work before the LORD, and that we should not criticise his methods and manners, but rather content ourselves by discussing the principles of the Church. In all the little disturbances we have had, we, all of us, have come short in this respect. If there be frankness, and freeness, and openness among us; if we will learn to trust one another, we shall find a strong Church growing up in our midst."

FOUNDERS' DAY, JANUARY 14TH, 1894=124. top

THE nineteenth anniversary of the inception of the Academy, which took place on January 14th, 1894, was celebrated in Philadelphia by a social supper given by Mr. and Mrs. John Pitcairn to the Congregation. A description of the occasion and report of the responses to the principal toasts appeared in New Church Life for February and March, pp. 32 and 39. The evening was as enjoyable as it was unique. The toast to the nine new members of the Congregation, introduced during the year, by baptism, received especially pleasant significance from the presence of all of them at the supper.


AT the supper just referred to announcement was made of the release from long illness, of Associate William M. Carter, who on the same day had departed this life, at his home in Trenton, New Jersey. On February 2d, Mrs. J. P. Stuart, of Philadelphia, widow of our loved former Vice-Chancellor, joined the Academy on the Other Side; and on the next day was followed by our esteemed sister, Mrs. Andrew Klein, of Brooklyn, New York. Accounts of the services commemorating these two events, are given in New Church Life for March, page 47.


DURING the two years just passed the progress of the school use has been marked by the development of an associated though subordinate use, the establishment of external worship under Academic auspices, in Philadelphia, Berlin, Canada, and London, England. The relation of these respective uses has been particularly set forth in the October number of The New Church Standard (1893), and touched upon in New Church Life for November; which journal furnishes also a record of the principal occurrences of the year, in the centres mentioned, and also in the various schools of the Academy, as well as of all matters of public interest pertaining to the Academy.


SINCE the last College Letter, fourteen children have been born, in the following families of Academicians: Drinkwater, Glenn, Gyllenhaal, Hicks, Jungé, Pendleton, Pitcairn, Price, Roschmann, Smith, Synnestvedt, Wælchli, and Wells. For particulars see New Church Life, from January, 1893, to February, 1894.


THE following are the names and addresses (so far as known to the Secretary) of those who have been received into the Church of the Academy since the last College Letter:

CHICAGO, Illinois.—Mr. and Mrs. W. J. Marelius, 685 W. Superior Street; Mr. and Mrs. H. S. Maynard, 46 Walnut Street, and Mr. John Forrest, 1043 Wilcox Avenue.

PITTSBURGH, Pennsylvania.—Miss Helen Macbeth, 3400 Forbes Street.

WATERLOO, Ontario, Canada.—Mr. and Mrs. Jacob G. Stroh.

LONDON, England.—Mr. and Mrs. F. E. Elphick, 6 Templar Street, Knatchbull Road, Camberwell (S. E.); Mr. and Mrs. Edward Morris, Camberwell (S. E.); Mr. and Mrs. Ernest A. Orme, Camberwell (S. E.); Mr. and Mrs. Frank Rose, Camberwell (S. E.); Rev. and Mrs. John Stephenson, Paule Road, Camberwell (S. E.); Mr. and Mrs. Edgar Waller, 5 Willna Road, Earlsfield (S. W.); Mr. Charles H. Whittington, "Elmhurst," Bickley Park, Kent; Miss Winifred Whittington (the same); Miss Bragge, Sussex House, Kensington Park Road (W.); Miss Agnes Dicks, 12 Clarendon Road, Stockwell (S. E.).

SURREY, England.—Miss Hauser, The Lodge, Surbitton Hill; Miss Hawkins, Longcross House, Chertsey.

COLCHESTER, England.—Mr. T. R. Cooper, Culver Street.

George G. Starkey

Go to: Index of College Letters