Conti0 a6 fikrum A CS- I HOR (^ " Bulletin No. 2 of the New College of California. EiKGDv nai 6o^a ©eov vnapxaor. _^ (P CON CIO AD CLERUM. Of His fulness have all ive received. — John 1:16. Fathers and Brethren : No Christian claims merit for himself. So far as he is a Christian, all that he is or has he derives from Christ. And he believes that this overflowing fountain is inexhaustible. He is sure that in the Divine Christ all fulness dwells. The fulness of Christ is a Divine fulness really present, and actively demonstrating itself in exact proportion to the capacity of apprehension of the intelligent beings to whom it is revealed. This revelation is made in the Scriptures of the Old and New Testament, both of which are inspired of God? and are profitable for doctrine, that the man of God may be thoroughly furnished unto every good work. But if this result is to be effected, the man of God must carefully and prayer- fully study every one of the sacred writings that he may know the mind of the Spirit therein, and be able thus to speak God's word boldly, as he ought to speak it. It is true that no prophecy of Scripture is of special inter- pretation. No passage is intended to be understood by itself alone ; but in accordance with the teachings of other of the sacred writings on the same topic. But it is also true that what the Scriptures teach as a whole, 'can be learned only by the study of each treatise separately. When the teaching of each of the sacred writers is known, then, andj then only, can the results be combined into one consistent whole. And these writers were men. They studied and thought and wrote like other men, in the use of all their faculties of mind and body, though in so doing these faculties were so stimulated by the energy of the Divine Spirit as to be lifted up above the danger of error. There is, thus, in every one of the Books of the Bible, both a divine element and a human. I am sure that in this presence I will not be misunderstood if I assume the Divine as sufficiently authenticated ; and speak of the human element, which must be as distinctly recognized. The Sacred Writers were diligent students of the word of God, habitually searching what or what manner of time the Spirit of Christ which was in them did signify. Every one of them made progress in the knowledge of Divine things as other men do, by the dihgent study of the other Scriptures as well as of those he himself was inspired to utter. It is possible, therefore, by study of the diflferent writings of the same individual, to perceive how new views were from time to time opened up to him as he meditated upon these things and yielded himself more and more to the teaching of the Divine Spirit. The careful study of the hooks of the New Testament shows, however, that, though each writer was ever thus grow- ing in knowledge as well as in grace, still each had from the first one characteristic conception of the person and work of Christ to which he habitually recurs, which underlies all his state- ments, shapes all his thinking, gives vividness to his views, and distinguishes his teachings from that of his fellows. No two persons conceive of anything exactly alike. All human conceptions are determined more or less by the indi- viduality of the persons conceiving. Hence we gain from the writers of the New Testament much more knowledge of Christ and His work than we could have learned from a record written entirely by one person. We are enabled to behold the differ- ent aspects of His myraid-sidedness ; and so to perceive, and thereby to receive, more of his fulness than could be possible in any other conceivable way. The twenty-seven books of the New Testament were written by nine different persons. If we can get distinct views of the nine different conceptions of Christ and His work which lay in the minds of these writers, it is obvious that we shall know more of Him than we could from the constant study of any one of them alone. The hour will allow only the most concise statement of each and I must trust to your candor to sup- ply the necessary qualifications. /. We may begin our study with the Epistle of James. James was the brother of the Lord, who became the first Christian Bishop of Jerusalem, though remaining also a strict Jew to the end of his life. During the public ministry of the Lord Jesus, his brothers did not believe in Him. But when He solemnly testified under oath the night before He suff'ered that He was the Christ and proved it by His resurrection on the third day they seem like Thomas to have been completely con- vinced that He was all that He claimed to be. Thencefor- ward James thought of Him always as the Messiah of Israel. As such he trusted in Him. As such he preached Him. As such he inculcated obedience to Him. Always, to James, Christianity was simply the culmination of Judaism. So wedded. was he to the Law of Moses that he calls even the Gospel a law, though a perfect law, and a law of liberty. He writes to warn his fellow-servants of God and of the Messiah, against the temptation to violate this law of liberty, and to exhort them to remain faithful under whatever trials. Perhaps the one English word which more nearly than any other represents his notion of the relation of Christians to Christ, is Loyalty. He desires them, notwithstanding all the temptations to which they are about to be exposed, to remain loyal in heart and life, that they may be perfect and entire, wanting nothing. Such loyalty has in it an element of faith. Those brought up under a religion that puts much stress upon external forms, may be loyal to King Jesus very much as they are loyal to Kaiser Wilhelm. But, so be it true heart-loyalty, they belong to Christ and will be saved by Him through ever increasing sanctification of the Spirit and belief of the truth. II. Jude, the other brother of the Lord, modestly describes himself as the servant of Jesus Christ, and brother of James. His object was to guard those who are beloved of God and kept for Jesus Christ against the temptation, now present, of which they had been forewarned by James. It was the temp- tation to yield to the lusts of the flesh under the lead of men who asserted that the soul of the Christian is so far superior to the body that it makes no difference what he does with this lower, material part of his being ! Against this hypocritical sensuality, (which, then as now, claimed to be a higher spirit- uality) Jude writes an impassioned invective, citing from the Jewish Scriptures, both sacred and secular, example after example of the Divine vengeance upon such sins. In such an epistle there is little occasion for dogmatic state- ment ; yet it is easy to see that his views of Christ and His mission are very like those of his brother. To both alike, Jesus is the long-promised Messiah in whose service alone is salvation from sin. But Jude, writing so many years later, goes further than James. He presents the Saviour, not only as the Messiah, but also as our only Lord, asserting, thus. His universal sovereignty in terms which those to whom he wrote were accustomed to use of God only. He makes mention of the Holy Spirit, moreover, in a distinctively New Testament manner, as the possession of Christians, in whom alone they can pray successfully. If we characterize James as inculcating heart-loyalty to Jesus, the Messianic King, we may say that Jude exhorts to sincere obedience to Christ, the Universal Lord, through the inworking agency of the Holy Spirit. ///. Matthew the Publican never misses an opportunity to show that he regards Christianity as the completion of Judaism. He writes specifically to prove to his kinsmen according to the flesh, that Jesus of Nazareth is 'the long- expected Messiah, foretold by type and prophecy. His favorite phrase is, That it might he fulfilled. The key-note to his narrative is found in the words of Jesus which he quotes : I am come not to destroy^ hut to fulfil. He clearly perceives, also, that Jesus fulfilled the Old Testament, not in a crude formalistic way merely, but in the true spirit and intent thereof, and that those who believe in Him as such a Spiritual Messiah, by this faith secure for themselves the blessings promised. These three, James and Jude and Matthew, stand by themselves among the writers of the New Testament as most closely connected in thought with those of the Old. Of course they are still more closely connected with those of the New. But they never forgot that they were Jews, heirs of the prom- ises made to the fathers by the prophets. IV. Mark was the companion of Peter, and wrote down the statements he so often heard from him in his preaching respecting the wonderful works of the Son of God. Writing for Romans familiar with the mythological fables respecting Hercules and other half-human, half-divine heroes, he presents the Divine-human Christ as the grandest of all heroes, engag- ing in a contest with Satan, gaining the victory over him and his powers, rescuing the unfortunate captives of the Evil One. This conception was as old as the primitive times of the Tsraelitish people. It was a common event in those days of anarchy for the stronger to overpower the weak and carry away even whole families into the most deplorable captivity. In such case, ofttimes, some mighty kinsman or friend would raise a band, pursue the invader, and rescue the captives. In the days of Job this experience was so common that this patriarch conceived of God as his Divine Kinsman who should stand in the latter days upon the earth and rescue him from the Adversary'who for the present had gotten the victory over him. And thus Mark recognizes Jesus as the Divine Hero who first worsts the Evil One in a face to face contest in the wilderness, and then goes on to complete His victory in the rescue of His fellows whom Satan had carried away captive. He forgives also the sins of those whom he rescues, and confers upon them all needed blessing, requiring only that they trust in Him as able and willing to do this for^them. 10 It is quite true that this notion of Christ as a conqueror, in greater or less degree, pervades all the writings of the New Testament. But it is also true that no other of these writers has seized upon it as the controlling thought of his treatise. Mark's vivid narrative can be properly understood only when it is read in the light of this its fundamental principle. V. Peter subsumes the view given by Mark, and develops it, in accordance with his object, to cheer and encourage the Christians under the difficulties and trials to which they were exposed. He emphasizes the connection between the Old and New Testament revelation as was most fitting in the Apostle of the Circumcision. But the main thought throughout is of Christ triumphing over death and all the powers of evil, and now sitting at the right hand of God as the source of present spiritual blessing and the pledge of finally complete salvation. For this reason Peter is commonly spoken of as the Apostle of Hope. VI. The Epistle to the Hebrews was written, apparently, by an unknown author who belonged to the school of Paul. This writer shows the superiority of Christianity to Judaism by showing the superiority of Christ as the Son of God to angels ; as a Leader to both Moses and Joshxia ; as a Priest to the whole order of Jewish Priests ; and as a victim to all the victims that ever smoked on Jewish altars. He teaches that the sacrifice as off'ered by the priest according to the will of 11 God is a substitute for the sinner whose life has been forfeited by sin, and that believers are saved thus only through the offering of the body of Jesus Christ once for all. The doctrine of the vicarious atonement is more clearly taught in the Epistle to the Hebrews than anywhere else in the New Testa- ment. VII. Paul frequently characterizes the work of Christ for sinners by the word Redemption. The term belonged to the Jewish Civil Code. If a man had sold himself for debt, it was competent for a friend who had the money to buy hack the unfortunate debtor so that he became again a freeman. No Israelite could hold an Israelite in perpetual bondage. In any event he must go free in the year of Jubilee. And he always had the privilege of securing his freedom whenever a friend could be found to pay the proper ransom-price. The same thing was true of property pledged for debt. And so common was the practice of redemption both of the person and the property, under the Hebrew Commonwealth, that Jehovah's promised deliverance of His people is again and again repre- sented by the prophets as a Redemption, a buying back, from the unfortunate condition into which they had, as it were, sold themselves by sin. This Old Testament usage passed over into the Christian Church and is especially prominent in the writings of Paul, the best instructed of all the writers of the New Testament 12 in the theology of his day. The price which a redeemer pays is called a ransom ; and so Paul says that Christ Jesus gave Himself a ransom for us. So common is the use of this term, Redeemer, both in the Old Testament and in the New, that it is to be feared many readers of the English Bible understand it as a general term denoting merely a deliverer, and so lose much of the definitenes£ of the conception of Christ and His work which the Holy Spirit intended to convey by the use of the specific word, Redeemer. 2. But this view of the work of Christ as a Redemption from bondage did not adequately meet the ethical aspects of the case as it lay in Paul's mind, because it did not suffi- ciently take into account the awful fact of human sin by which the bondage is caused. Paul was the first to perceive the true nature of sin, be- cause he was the first to perceive the true nature of righteous- ness. The underlying thought of the Old Testament upon this topic had never been clearly apprehended until he seized the unexpressed proposition with the grasp of his superlative genius and recognized the fact that the norm of Ethics is the ethically Supreme. He was the first upon whose clarified consciousness flashed the clean-cut conception that the standard of conduct for man, God's image, is God ; that righteousness is conformity to God as He has revealed Himself in His word. With equally distinct 13 vision he perceived that such rigliteoiisness, such Tightness, no man has. Not one has conformed to the standard. All are guilty. Paul sees the criminality of sin as no one else had ever seen it and, in speaking of it, almost or quite uncon- sciously adopts the terms of criminal law. At the same time he perceives that God is a God of grace as well as of justice, that He has provided for man the righteousness he needs ; that this righteousness was wrought out by the absolute con- formity to God of His Divine-human Son, Jesus Christ, and that it is freely imputed, apart from works, to every man who trusts Him for it. One might say that Christ thus becomes the sin- ner's Substitute. But this Paul does not say. The distinctly substitutionary doctrine was developed, as we have seen, by that disciple of Paul who wrote the Epistle to the Hebrews. These various aspects of the work of Christ are some- times blended into one to the confusion of all. Objection is then brought that they are too formal, too technical. But this objection does not hold against them as they lay in the mind of Paul. He never intended them to be regarded as complete representations, but simply distinct views from different stand-points, affording clear perception of most important aspects of the fulness of Christ, which could not be made so clear in any other conceivable way. 3. Paul, moreover, has a third view, which he has not 14 worked out to its completion. This view, rightly understood, harmonizes the others and frees them from the objections not unnaturally brought against them when presented without reference to it. This third view of Paul's is the pervading view of the Evangelist Luke, in connection with whose writings it will be most convenient to consider it. VIII. Luke was a scientifically educated physician, living in the polished city of Antioch. He was apparently one of the many educated men among the heathen who were with good reason beginning to despair of civil society. Doubtless he was familiar with the rumor, which according to the Roman historians, ran through the whole East, that in those days should be born in Palestine a Deliverer for the race. At all events, when he heard Paul preaching Jesus of Nazareth as the Saviour of mankind, he cast in his lot with him and became his companion and friend. He wrote two of the books of the New Testament, a biography and a history, showing how Christianity began in Palestine and passed from the Jew- ish to the Gentile world. Paul had spoken of the Lord Jesus Christ as the Second Adam, and had shown that as all who were connected with the first Adam are lost through his sin, so all connected with the Second Adam are saved through His righteousness. He had taught that the relation between Christ and His people is so peculiar and intimate, that they are one with Him, and that all they have of blessing for time 15 and for eternity results from the fact that they are in Him. The oneness between Christ and His people, between the Head and the members, is the ground of all the Pauline theo- ries of the work of Christ ; and this, understood in its far- reaching significance, relieves them from the air of formality and technicality and unreality which they must always have to minds not yet able to apprehend this higher unity. It is just this thought of the unity between Christ and His people which underlies all Luke's writings. Citing the Old Testament to show that it looked forward to the salvation not merely of the Jewish people but of the race, he takes pains to exhibit again and again the complete and thorough humanity of Jesus as the fruit of the womb, the babe, the child, the boy, the man. Throughout, he conceives the Saviour as the Man, Christ Jesus. Even when recording such words and deeds of the Lord as are recorded also by others, he generally adds some statement which gives greater prominence to the Humanity. The germ of this theory is found in our Lord's own teaching. The Son of Man He commonly called Himself. He was not merely a Son of man. Much less was He a son of a Man. He was the Son of Man. The term indicates One in Whom all that truly belongs to humanity is realized. Man means mankind. The Son of Man is the Son of Man- kind, connected with no special nation, class, or condition. 16 As Adam, the father of mankind, the first Head of the race, summed up within himself the whole race which was yet to be, so the second Adam, the second Head of the race, the Son of Mankind, recapitulates within Himself the race as through His grace it is yet to be. In Him all may be equally blessed. Every human being may have as his own all the blessings Jesus brings, if only by act of will he trusts in Him as the Head of the race, whence all its blessings flow. By such voluntary union with the Son of Man each member of the race in his own experience may attain to the loftiest heights of which humanity is capable. So Luke conceived of the Christ. This is the one grand thought with which he wrote both biography and history. IX. And now revelation was well-nigh complete. Scattered up and down through it were veins of golden ore awaiting only a competent discoverer. Among these deposits of Divine truth none are richer than those which owe their origin to Paul, the most prolific of the writers of the New Testament. Brought up at the feet of Gamaliel, a scribe instructed unto the Kingdom of Heaven, he was able to bring forth out of his treasure things old and new to confirm his teachings respect- ing Jesus, the Christ. He taught that the Son of God, who became the Second Adam, was the Image of the invisible God, the very counterpart of the Divine essence ; that He was the firstborn of all the creation, begotten before all worlds ; that by 17 Him all created things both came into being and are kept in being ; and that every man is God's image, though no longer like God either in knowledge or in holiness. But he was too busy preaching the Gospel to elaborate all the truths which the fertility of his inspired genius suggested. It was reserved for the last one of the inspired writers, the disciple whom Jesus loved, to gather up these and other like specimens of wondrous worth, and to cast them into the alembic of his own reflective consciousness, until they were first fused by the white heat of Christian love, and then crystallized by the deliberateness of Divine contemplation into a clearness which by its very brightness dazzles ordinary vision. He had been with Jesus and learned of Him. With the intuition of an unexampled spiritual-mindedness he had been able to enter into the inner thoughts of his Master as none other did or could. He lay in Jesus' bosom ; and drank, deeper than it was possible for any other to^drink from the fountain of the Water of Life and Light and Love which the Divine Word opened to His disciples. The seed-thoughts of eternal truth sown in his productive soul fructified under the stimulation of the Holy Spirit, so that he was able, when occasion called, to refute the destruc- tive errors of the philosophy of the day by the right develop- ment of the underlying truths of which they were the distor- tion and the caricature. 18 During the latter years of his long life, he had leisure to indulge his wonderful faculty of philosophic thought in relegat- ing to its proper place in one logically related and consistent whole the truths of Divine Revelation, as they had been tested in his own experience ; and to write out the record, when requested, for the sake of those who should come after. And from that day to this, to the extent to which his writings have been understood, the truths thus stated have been as effectual to counteract the evils of philosophy, falsely so-called, as they were when they first fell from the lips of the Son of Thunder who was also the Apostle of Love. In- language of almost child-like simplicity, he has given us a view of the fulness of Christ so comprehensive as to transcend the grasp of every other intellect from that day to this ; a view which will furnish the theme for adoring study while the world stands ; a view to be adequately apprehended, perhaps, by those of sim- ilar deep spiritual mindedness in the days to come ; and to give place to a grander only when upon every soul that over- cometh He that is Holy and True shall write His own New Name, causing to know even as also we are known. Laying hold of the teachings of the Old Testament respecting Divine Wisdom, John presents to us the Son of God, eternally begotten in the depths of the Divine Consciousness, as the Revealer, and therefore the Creator and Preserver. He per- ceives that the relation of this Divine Being to man, is essen- 19 tially different from His relation to the inferior creatures ; that the Uncreated Image of God is the principle of the existence of the created Image as such ; and that in this rela- tionship lay the possibility that the Son of God should become the Son of Man that men might become sons of God in Him, the lost likeness being restored through the reception by faith into man's innermost being of the supernatural triumph- ant life which exists for him in the Christ. He presents to us the incarnate Word, saying expressly : "I am come that they may have Life and have it abundantly." Of course all these statements of the various aspects of the person and work of Christ are to be understood, not absolutely, but relatively. No one of the Sacred Writers has any exclu- sive view, though each occupies his own individual stand- point from which he represents what he most clearly sees of the inexhaustible wealth of the God-man, in Whom dwelleth all the fulness of the Godhead bodily. Thus are vouchsafed to us while yet in the flesh, as it were through rifts in the clouds, glimpses of the Excellent Glory ; and the sight both intensifies the desire and increases the capability to know ever more and more of Him in Whom all fulness dwells. What shall it be when these clay walls are all broken down and, no longer through narrow rifts of cloud and narrower gateways of sense, but unhindered on every side, knowledge of the Divine rushes in upon the soul like waves of ocean breaking on the shore I 20 The Call for the College. Brethren and Fathers : — I have stirred up your pure minds by way of remembrance of these definite teachings of the New Testament for a specific purpose. Our Theological Seminary has four Departments. It is the province of the Department of Exegetical Theology to secure to the students clear appre- hension of the different aspects of the person and work of Christ presented by the inspired writers. It is the province of the Department of Systematic Theology to combine these into one consistent whole, without diminishing the distinctness or vigor of any. It is the province of the Department of Histori- cal Theology to show how each and all of these have produced their proper effect upon the church whose life they have so largely shaped. And it is the province of the Department of Practical Theology to enable men to proclaim these truths with a vividness as nearly as possible like that with which they were conceived by their inspired authors. But it is impossible to do these things unless those to be taught are previously acquainted with the language in which these revelations are made. It is not possible to apprehend the precise meaning of each of the Sacred Writers unless one is familiar with the language in which he wrote. If our young men, then, are to become able ministers of the New Testament, they must read the New Testament readily in the very words 21 of the Holy Ghost, before they enter upon the prescribed course of study in the Theological Seminary. Nowhere in the world is there greater need of thorough equipment for the Gospel ministry than on this coast. No- where in the world is there so large a proportion of acute antagonists of our holy religion. Nowhere is there so large a percentage of errorists of every name, basing their errors on wrong interpretations of Holy Scripture. And these can be refuted only by men who have a thorough linguistic knowledge of what the Sacred Writers really teach. Of course, those pre- paring for the ministry should be adequately instructed in other things also. They should have a competent knowledge of natural science, of history, of philosophy, of Hebrew, of Latin and of German. Above all, they should be masters of their own English tongue. But I leave these all out of consid- eration for the present, to insist in this connection only upon a thorough acquaintance with the language of the New Testa- ment. Brethren in the Ministry ! Do not we ourselves know how we have been handicapped all life long by inadequate prepar- ation in this respect? And shall not we do all we can to pro- vide better things for those who are coming after us? Why, the girl in her teens, wearied of thrumming on her guitar to the harsh strains of her native English, determines to achieve a conquest over the sweetly-flowing Italian, and the way is 22 provided for her to accomplish her determination. Granted, that the methods of teaching Italian, or French, or German are better than those in vogue for teaching Greek. But we have found out at last that Greek is not a dead language but a living. It is spoken by millions of people, in Greece, in Turkey, in Egypt, in Asia Minor, and in the Islands of the Sea. The Greek Testament as it came from the hands of the inspired writers is a text-book to-day in the public schools of Greece. And the graduates of these schools read Xenophon and Herodotus as the graduates of our schools read Milton and Macaulay. The grammar taught in these schools is a little book that can be read through in two hours. Why, then, should American youth be compelled to spend years in mem- orizing extensive philological treatises before they are permit- ted to enter the precincts of the temple of Greek literature? In many respects Greek is very like English. Let it be taught as other living languages are taught, and our young people can learn it as quickly as any other. Here in California we have facilities for teaching Greek such as are not enjoyed in any other parts of our country. We have Greeks among us. And we shall have more. The Greek church of San Francisco worships regularly in the language of the New Testament. We are more cosmopolitan than any other State in the Union. And we are not so fast bound in the chains of evil precedent. Every Greek professor who has been in Greece exhorts us 23 to teach Greek as the Greeks teach it. We have the privilege of shaping our future. Let us shape it aright ! Fathers and Brethren ! We must have a College. We must have a college to prepare our young men for theological study. This will not hinder more general study also. On the contrary it will help it. All the older colleges of our country were founded primarily for the education of young men for the ministry. As the country develops others also avail them- selves of the opportunities thus furnished. There are parents among us who desire for their children the highest possible culture. But the highest culture is not possible unless one is familiar with the language which con- tains more important treasures, literary, intellectual, ethical, esthetical and religious, than any other. The very highest culture is not possible unless one can commune with the thought of Plato and Aristotle and Demosthenes and Euripides and Eschylus and Sophocles and John and Paul and Chrysostom as they themselves gave it expression. I believe that the hue and cry against the classical lan- guages has reached its climax. Even the most devoted adhe- rents of the bread-and-butter sciences are beginning to perceive that man cannot live by bread alone, that intellectual and ethical culture also are necessary for the welfare of man even in this world. Nor is it enough to develop the intellect alone. We have 24 been trying the intellectual system in this country now for a hundred years. The results are most clearly seen, of course, where the system was earliest instituted and has been most efficiently and consistently carried out, though the system of all the States is essentially the same. Massachusetts was the pioneer. In that State, seventy-seven per cent, of the chil- dren are in schools, while the percentage in all the other States lags far behind, nowhere outside of New England reach- ing more than fifty per cent I Under these favorable circum- stances, according to official statistics, the proportion of crim- inals among the native-born population of Massachusetts has more than doubled in thirty years ! In 1850 it was one in twelve hundred and sixty-seven (1267). In 1880 it was one in six hundred and fifteen (615). Knowledge is power. But when there is no recognition of accountability to God, it is quite as likely to be power for evil as for good. The results of the merely intellectual system of education in public schools and universities may not appear while the piety of parents still produces its proper effect upon the children in- the life at home ; but when this dwindles to a minimum increase of crime keeps pace with the increase of the knowledge which gives power to commit it. If we compare our system with that of Great Britain the results are equally startling. In the United States the pro- portion of crimijaajls to the whole population is one to 837. Iii England, where every child in school is constantly instructed in his duty to God, the proportion is only one to 1800. And even this proportion is steadily decreasing, while here the proportion is as steadily increasing ! Nor need this surprise us. Our children spend from seven to fourteen years of the most impressible period of their lives in school. During all these plastic years they are trained ^and developed intellectually with the greatest earnestness and care, while duty to God is as carefully and constantly excluded from mention even, though experience proves that duty to man can he successfully taught only as a part of duty to God ! Seven years of such training inevitably gives the impression that intellectual pursuits alone make life worth living, and thus the young come to despise work and to undervalue moral and religious development. When they become parents, they desire smart children rather than good children ; and whole families, even of those who profess and call themselves Christians, devote not only six days, but also much of the seventh day of the week, to secular study or amusement, to the neglect of the means in the use of which alone God has promised to be a God to us and to. our seed after us ! Is it any wonder that even those of them who thought they had come to a clear trust in Christ, lose first their hope and then their faith? Is it any wonder that those who once thought they heard Christ calling them to the ministry, hear that call no longer and betake themselves to secular pursuits? Is it not high time to inquire anxiously for our children as for ourselves : What shall it profit a man if he gain the whole world and lose his own soul? The remedy will be found in the recognition of the fact that '' truth is in order to goodness :" that the intellectual is valuable only as it helps on the ethical ; that the standard of ethics is God as revealed in His word; that the hope of humanity lies in conforming the character to the example of the Divine Man, Christ Jesus. Is not this the life that we desire for our children? — that every one of them make the most of himself for God and his fellows, since the very constitutive principle of his existence which differences him from all other creatures in the world is the fact that he is God's image, and therefore capable of un- limited development God ward? Do we not need a college which shall animate our youth with the desire for such devel- opment and teach them to achieve it? The higher institutions of learning sooner or later impart their own character to the lower. Am I not right in saying that we must have a Chris- tian college? Let every one of you that can pray, pray earnestly, importunately, believingly, that the Lord will raise up, qualify and send forth laborers int the fields white unto 27 the harvest. Let parents consecrate their children to God and train them to make the most of themselves for Him and for humanity. Let pastors preach upon this subject, calling special attention to the kind of training so much needed here. Let elders talk about it everywhere. Let congregations and communities and individuals contribute for such a college, as God has blessed them. The oldest and best colleges in the country were founded on this basis. Every one of them was intended chiefly to promote a religious and ethical develop- ment, and was made intellectual only so far as would best subserve this grander end. The Founders of these institutions planned not only for the body, but also for the soul ; not only for the present, but also for the future. They provided the best thing possible for their children, and by the selfsame act became Benefactors of their country and their kind ; and generation after generation rises up to call them blessed. In every State of the Union men educated through their instrumentality are controlling the forces of society and directing the destinies of the Republic. What can be Done Here. Such an institution on this coast would shape the forms of civil society, as well as of religion, not only in the whole region west of the Rocky Mountains, but largely also in Mex- ico, in South America, in Japan, in China, in Corea, and in the Islands of the Pacific. 28 The experiment of collegiate instruction last year in connec- tion with the Theological Seminary of San Francisco, has shown how easily such a college could be built up in that city. The resources of the State University at Berkeley are at our service, so far as we may need them.* Similar facilities may, perhaps, be available elsewhere. The new Congrega- tional College at Oxford has but two Professors of its own. Evelyn College for women begins its work at Prince- ton in September with a President only, the instruction being given wholly by the professors of the College of New Jersey. We can begin in the same way, in San Francisco, in Berkeley, or in some other place. Or, it may be best, for us to start alone. Possibly one community or one person will *Ia Ms last Report to the Governor of the State (Sept. 7, 1886), President Holden says: " The absence of specific instruction in Theology and Divinity in the Univer- sity is deplored by many far-seeing and liberal men, who would be glad to see their sons and the sons of their fellow-citizens provided with the means of study in all the branches of a religious training. "It appears to me that the remedy is not far to seek. I do not see why colleges of Divinity and of Theology may not be established at Berkeley, or at any place that their founders may think wise. Every safeguard is provided bylaw that the inten- tions of such founders shall be loyally carried out. Either on the beautiful grounds of_ the University or near them, such colleges could he erected. Faculties of learned Divines could be chosen, and any desired curriculum could be prescribed. Such of the courses in the colleges already established at Berkeley as might be useful, could be attended by their students. Specific Theological training, and all the accessories of a life devoted to purely religious deeds could be provided. Nothing but good could come of such a union. The effect of such a school as this, near our present colleges, would be to direct the attention of all our students in the right way. On the other hand, the Faculty of such a Divinity school would find its hands strengthened by the presence of a large body of earnest students, both pro- fessors and scholars What is to prevent the founding at'Berkeley of a School of Divinity, which shall be under the direction of any special church? " 29 furnish the grounds and buildings, and another the endow- ment. Nearly one-half the population of the State resides adjacent to the Bay of San Francisco. Somewhere near this Bay we must have a college, and we must have it soon. The precise locality and the designation of persons to manage the trust may well be left to those who give the most unques- tioned proof of interest in it. Even as I speak the far-sighted business men of Los Angeles are locating college buildings upon an eminence overlooking that city and the sea. A hundred thousand dollars would establish such a college upon a secure foundation. It is much more than was first given to the institutions which commemorate the far-reaching beneficence and perpetuate the names of John Harvard and Elihu Yale and Henry Rutgers. And the well known consci- entious conservatism of Presbyterians affords the strongest possible guaranty that whatever funds may be given for this purpose shall forever be used only for the purpose designated by the donor. In some way or other something must be done, and done at once. Long ago the Synod of the Pacific appointed trustees. Last year a curriculum was prepared. This year it has been printed. Earnest young men from all parts of the State are inquiring for such a college. Some of them are entering other institutions. There are three such in one parish near at hand. Two others in the same parish h^-ve been pursuing their stu4- 30 ies all this year under such desultory instruction as the acting pastor can give. The need is immediate. I have exhorted you to prayer. But, once when Joshua was praying, the Lord said unto him: "Get thee up ! Wherefore liest thou thus upon thy face?'' The time for action has come. The organization of the New College of California has already taken place. It should begin its work immediately. And the best way to begin is to begin. We can do it. In God's name ! " Not by might, nor by power, but by My Spirit, saith the Lord." Moun- tains of difficulty may rise up before us. But in such case the word of the Lord to one that builds for Him is : " Who thou, great mountain ! Before Zerubbabel, a plain ! And he shall bring forth the top-stone ! Shoutings ! Grace, grace unto it ! " Moreover the word of the Lord came unto me say- ing : " His hands have laid the foundation of this house ; his hands also shall finish it." The work that is of God for the upbuilding of His Kingdom cannot come to naught. The eyes of His providence run to and fro through the whole earth to see to it that such enterprises prosper. The Lord will provide. Be not faithless, but believing ; and in due season, not only we, but with us also the seven eyes of Jehovah shall rejoice when they see the plummet in the hands of the Founder and Builder testing the finished work. " Speak unto the Children of Israel that they go forward !" COLLEaE OF CALIFORIIA EIKHN KAI A OH A QEOT THAPXaN THE CURRICULUM COPYRIGHT, DECEMBER 3, 1886, BY JOHN BODIN THOMPSOH. Bulletin No. 1 of the New College of California. This second edition issued May 2, 1887. ^<, ^ (Lollzpz of Califoraia, The New College of California was organized October 27, 1886. HE Trustees, (appointed by the Synod of the Pacific) are : John Bodin Thompson, D. D., President, Francis Allen Hoeton, D. D. Rev. Arthur Crosby, W. S. Jacks, Esq. Rev. Richard Wylie, George D, Gray, Esq. Isaac Culberg, Esq. Robert Dickson, Esq. H. B. Underhill, Esq. Frederic E. Shearer, D. D. Charles A. Fish, Esq. Samuel P. Sprecher, D. D. William Alexander, D. D. David Jacks, Esq. Robert Mackenzie, D. D. C. E. Babb, D. D., Secretary. The design is to educate the youth of California in the best manner possible by a thorough Classical, Philosophical and Biblical, as well as Mathematical and Scientific training, that every one may be able to make the most of himself for God and humanity, ''forasmuch as he is the Image and Glory of God.'* The means by which this is to be acconiplished are indicated in the foUQwing pages. E^cami nations, The Entrance Examinations will be upon these topics : English: Grammar, History of the United States, Geography, Composition. Latin: (Allen and Greenough's text-books). Grammar, Geography of Ancient Italy, Caesar's Gallic War, Cicero's Six Orations, Sallust's Jugurtha and Cataline. Composition (twelve chapters of Arnold's, Rivington's revised edition.) Geeek: (Goodwin's text-books). Grammar. White's First Lessons. Xenophon's Anabasis. The Gospel ac- cording to Matthew. Mathematics: (Todhunter's text-books). Arithmetic, and the Metric System. Algebra, through quadratic equations. Geometry, through the first two books of Euclid. CALENDAK. The New College of Californiaia expected to begin and carry on its work according to the following Calendar : 1887. September 22, Thursday . . . . . First Semester begins. November 24, 25, Thursday, Friday, . . . - Thanksgiving Recess . December 22, Thursday, . . . . . Winter Recess begins. 1888. January 4, Wednesday, --.-.. Winter Recess ends. January 26, Thursday, - - - - - • Day of Prayer for Colleges. February 6, Monday . . . . . Second Semester begins. March 30, Thursday, ---... Spring Recess begins. April 7, Wednesday, - Spring Recess ends. June 28, Wednesday, - - - - - - College Year ends. (Curriculum. FRESHMAN YEAR. First Semester. English: Rhetoric (Hart). Vocal Culture. Readings. Essays. Latin: Li vy (Chase). Composition (Arnold). Synonyms (Shumway). History. Greek: Herodotus (Furnall). Composition (Sidgwick). History. Mathematics: Algebra (Todhunter.) Natural Science: Physiology and Hygiene (Appleton's Science Primer). CHRISTIANITY: The Gospel according to John. Second Semester. ENGLISH: Trench on Words. Elocution. Essays. Latin: Pliny (Macmillan). Cicero de Officiis. Composition. History. Greek: Demosthenes (Furnall). Lucian. Composition. History. Mathematics: Geometry (Todhunter). Natural Science: Physical Geography (Guyot). Christianity: The Gospel according to Mark. SOPHOMORE YEAR. First Semester. English: Principles of Discourse (Hunt). Essays. Debates. Latin: Cicero's Letters and De Oratore. Composition. Greek: Xenophon's Memorabilia (Winans). Composition. Mathematics: Trigonometry (Newcomb). Natural Science: Chemistry (Roscoe). German: Studien und Plaudereien (Stern). Christianity: The Gospel according to Luke. Second Semester. English: Principles of Discourse (Hunt). Essays. Debates. Addresses. Latin: Tacitus. Quintilian. Composition. Greek: Plato's Apology. Composition. Mathematics: Analytical Geometry (Puckle). Natural Science: Mineralogy and Geology (LeConte), German: Grimm's Maehrchen. Schul-Grammatik. Chbistianity: The Acts of the Apostles. JUNIOR YEAR. First Semester. English: Early Engllsli (Hunt). Chaucer. Spenser. Latin: The iEneid of Vergil. Composition. Greek: The Iliad of Homer. Composition. Natural Science: Physics (Antony and Brackett). German: Selections (Whitney). Philosophy: Psychology (McCosh). History: Green's English People. Christianity: The Bible. Manuscripts. Versions. The Anglo-American Revision. Second Semester. English: English Literature (Craik). Latin : Horace, the Ars Poetica and the Odes. Greek: Aristophanes, Euripides. Natural Science: Electricity (Thompson), Astronomy (Newcomb and Holden). German: The Nibelungen Lied. Schiller. • ' Philosophy: Logic (McCosh). History: McMaster's American People. Christianity: Its Divine Origin Indicated by its Historical Effects (Storrs). SENIOR YEAR. First Semester. English: Milton, Shakespeare. Latin: TertuUian, Augustine. Greek: Aristotle, Philo. German: Goethe. Philosophy: Metaphysics, Christian Ethics. History: White's Eighteen Christian Centuries. Christianity: Analogy of religion to the Course of Nature (Butler). Second Semester. English: American Authors. Latin: Ancient Hymns (Marsh). ' • Greek: "The Teaching of the Apostles." Basil to Young Men. . ' German: Scientific and Philosophical Selections. Philosophy: Esthetics, Sociology. ' History: Hurst's Christian Church. Christianity: Modern Doubt and Christian Belief (Christlieb). Note. French or Spanish may be taken instead of Gern^an throughout the course, E2cplanatory, The general principles and methods by which the best education can be secured are well known. The experience of centuries has settled that. It is too late in the world's history to raise the question why the depart- ments of a complete education have been established. Recent endeavors to substitute a more technical training have failed both in Europe and America. The apparent gain in the early stages is more than counter- balanced by subsequent inferiority and life-long inefficiency. There is a great need upon this Coast of an institution whose direct object shall be the development of the highest and noblest manhood. With this conviction the College of California has been organized, accord- ing to the direction of the Synod of the Pacific of the Presbyterian Church in the United States of America. The very first act of the Trustees after the organization was the adop- tion of a Curriculum which determines the character of the institution. It is designed to be not a university but a college, conducting the student to the " commencement" of his professional and practical studies. If this design can be carried into execution, the' college will be conservative of all that is good while progressive toward all that is better. All the classes will receive regular instruction in the principles and practice of Christianity. More attention than is usual will be given to philosophy. In teaching mathematics and the sciences, the newest and best methods will be observed. The study of the languages will begin with reading prose ; continue with the memorizing of grammatical forms ; and end with the consideration of poetry. The English language and its literature will command most attention. German and French text books will be used in the higher classes. Modifications of the course will be made, for the present, to suit the special needs of those preparing for the ministry of the GospeL ©pening of the College. The opening of the College of California, it is hoped may take place Thursday, September 22, 1887. All who desire to pursue such a course of study as is indicated in the preceding pages, and all who desire to aid such a work are requested to correspond with, John Bodin Thompson, President Box 78, Berkeley, Cal. Postscript to this Second Edition: All who receive the Bulletins of the college are requested to use theni to secure students for the institution. LIBRARY OF CONGRESS 029 912 418 6