Of Ships and Mitres: Kipling and the American Herald

 

Rudyard Kipling (1865-1936).
Image source: Wikipedia.

The English novelist and poet Rudyard Kipling (1865-1936) might seem an unlikely source of inspiration for the American herald Pierre de Chaignon la Rose (1872-1941), and I would have believed so until I happened upon Scott-Giles (1970) article revealing a heraldic side of the well-known author.  More importantly, Scott-Giles' (1970) article illustrated a coat of arms containing a bordure with eight charges, and this image immediately brought to mind a design by la Rose created two years following Kipling's article.    

As I considered the possibility of the English writer's influence on la Rose, I began connecting several data points which utterly shocked me.  Both were writers, for beginners.  La Rose taught English for several years at Harvard and published a book on the American-British writer Henry James (1843-1916), a colleague in the same category of Kipling (La Rose, 1921).  While I have no information regarding la Rose's appreciation of Kipling, the probability most certainly exists as well as the likely impact World War I had on both.  

While the "war to end all wars" raged across the European continent, Kipling published an article in The Spectator on November 3, 1917, using the style and language from the 17th Century heraldic writer John Guillim (c.1565-1621).  Appropriately titled, "A Displaie of New Heraldrie," Kipling furthered his reference by playing upon the name of Gillim's masterpiece, "A Display of Heraldry" (Kipling, 1917, November 3).  The timing and subject of Kipling's article would most assuredly pique la Rose's interest, as the herald quoted Gillim's heraldic maxims--simplicitas formae antiquitatis nota, for example--extensively in letters to his clients.        

According to Scott-Giles (1970), Kipling's article suggested heraldic augmentations to the arms of those nations within the British Empire to symbolically commemorate their sacrifices made during the war.

"He [Kipling] devised a number of coats representing the various theatres of war, with the idea that each state within the Empire should add to its arms an escutcheon on which would be marshalled the coats appropriate to the fronts on which its troops had fought, within a bordure azure charged with gold lymphads" (Scott-Giles, 1970, 23).    

Kipling's recommendation for a blue bordure charged with golden ships caught my attention.  Perhaps it is mere coincidence in seeing Scott-Giles' rendering (see below) of the bordure based on Kipling's article when considering la Rose's use of the same for a corporate coat two years later.  Nonetheless, Kipling provides the underlying purpose for his bordure: 

"I would charge upon her proper Armes an Escocheon, or Shield of Pretence bordured blew of the sea and sown (the bordure, I mean) with as manie Lymphads or little Ships as be Nations of our Empire" (Kipling, 1917, November 3).

The old English from Kipling's article is quite arresting given the posh style of the London-based magazine, and the novelist's rationale for the ships within the bordure makes heraldic sense.  

My view is that la Rose did read Kipling (1917 November 3) and was likely intrigued by the novelist's heraldic proposal and chuffed by Kipling's playful imitation of Gillim.  We know la Rose was a voracious reader and anything heraldry-related would have quickly appeared on his radar.  Furthermore, the herald's French lineage may have stirred a sense of pride for France.  As World War I concluded on November 11, 1918, the world would not forget the devastation of human lives as the price for peace.  

La Rose offers a glimpse into the war years at Harvard in his class report, where reportedly the class secretary had to track him down for an update:

"I'm sorry to send you such meager data so late. There's little or nothing to add to my 1915 report, as during the intervening 'War' years those of us who were not in active service couldn't travel and had to stay put. I remember chiefly that my quarters here in Cambridge were a frequent place of rendezvous for French officers and others passing through on their duties, and that my own activities were largely the translation of military French. 

"Your telegram this morning reminds me of the days when Colonel Azan's grey car used to stand outside the door, his orderly waiting to grab ' copy ' from me and rush it off to Boston" (Harvard College Class of 1895, 1920, 419).

Through la Rose's account of his years at Harvard during the war, it is entirely possible the herald knew officers and soldiers who might have been killed or wounded in action.  With all this data in mind, let's compare these two coats.     

Scott-Giles' rendering based on Kipling's descriptions,
appearing in Scott-Giles (1970) page 23.

Scott-Giles (1970) places eight golden ships on the blue bordure for Kipling's desire to show the number of nations within the British Empire engaged during the war.  The blue bordure and eight charges may likely be a key influence when considering la Rose's first design commission for a national organization of the Episcopal Church.

In 1919, la Rose devised a new corporate coat for The National Student Council of the Episcopal Church (National Student Council of the Episcopal Church, 1920 March, 12).  Because the national church lacked arms, much less any unifying national symbol at this point, la Rose created such a symbol using a blue bordure charged with eight white/silver bishop's mitres.  

The arms of the National Student Council of the Episcopal Church,
designed by la Rose in 1919 and appearing in Morehouse (1941), page 27.

The blazon for the arms of the National Student Council: Argent, a cross throughout gules cotised azure, over all an open book bound and edged with two clasps or thereon inscribed PRO CHRISTO PER ECCLESIAM, and on a bordure azure eight bishop's mitres argent.

Additionally, la Rose would employ the same blue bordure containing eight white/silver bishop's mitres in his proposed design for the national Episcopal Church in 1921.  To read more about la Rose's work with the Episcopal Church, please click here.

In the absence of la Rose's rationale for the student council's arms, eight miters probably references the number of provinces--or regional groups of dioceses--of the Episcopal Church at that time.  Numbering the provinces is one method to show national cohesion for a church lacking unifying symbols. Conversely, la Rose's final design for the national Episcopal Church itself adopted in 1940 used nine cross crosslets to show the number of founding dioceses of the Church.  Without hard facts, the rationale for the number eight is an educated guess.  

Based on collected data, by 1919 the herald counted 76 designs for corporate arms within his growing heraldic portfolio, and not one contains a bordure.  The corporate coat outlier for the National Student Council has always confused me since uncovering it in 2020.  Now with Scott-Giles (1970) we may have an explanation.      

Initially I believed the blue bordure was la Rose's way of showing cadency, a method used in Scottish heraldry.  After reading Scott-Giles (1970), I believe the bordure was a subtle nod to Kipling (1917 November 3) while honoring the sacrifices of war.  That this corporate coat would be used to identify college students working on behalf of the Episcopal Church would further this rationale to honor those young lives lost.  

For now, I am at peace with this connection between Kipling and la Rose and the plausible explanation for the herald's use of the bordure in two Episcopal corporate coats.  I readily admit that perhaps all of this is merely coincidental.  However, la Rose was an esthete and saw the world through the lens of abstraction, where symbols hold power in conveying messages of hope, peace, and identity. 

Works Cited

Harvard College Class of 1895. (1920).  Twenty-fifth anniversary report.  Harvard University Press.

Kipling, R. (1917 November 3).  A displaie of new heraldrie.  The Kipling Society.    https://www.kiplingsociety.co.uk/tale/a-displaie-of-new-heraldrie.htm

La Rose, Pierre de C. (1921).  Notes and reviews by Henry James.  Dunster House.  

Morehouse, C.P. (Ed.) (1941 September).  The Layman's Magazine of the Living Church, 20, 27.

National Student Council of the Episcopal Church (1920 March).  1919 annual report of the National Student Council, bulletin 6.  National Student Council of the Episcopal Church.

Scott-Giles, C.W. (1970).  Kipling as an armorist.  The Coat of Arms, 11(81), 23-24.

The Arms of The Episcopal Church: Design Evolution and Hazardous Committees Part II

The coat of arms of The Episcopal Church.
Rendered by Chad Krouse, 2024.

This article is the second and final part regarding the armorial bearings of the Episcopal Church.  To read the first installment on the history and evolution of the arms of the Episcopal Church, please click here.

Summary from Part I

The first installment surveyed publications from 1901-1914 that fueled a national discussion regarding seals and arms of the dioceses of the Episcopal Church.  Several articles called for a need to conform these images to the ancient rules and customs of heraldry.  Ralph Adams Cram (1863-1942) and The Rev. Dr. C. Ellis Stevens (d. 1906) attempted to contribute educational essays in support of proper heraldic use within the Episcopal Church.  Pierre de Chaignon la Rose (1872-1941) made additional education contributions to the cause, and his landmark commissions for a seal and arms for the Diocese of Quincy and its cathedral between 1905-1906 effectively set a new standard for heraldry in the Church.  

William M. Baldwin (d.1942), a layman from the Diocese of Long Island, began engaging the national church in a discussion around the need for symbols to represent the Episcopal Church in the US, following his work for the diocese's celebration in 1918.  

By 1921, the National Council and Presiding Bishop officially begin conversations about adopting armorial bearings with a proposed design submitted by la Rose.  No action is taken and a committee is appointed to study the design and consider various proposals in preparation for the 1922 General Convention.  We end the first portion of this article with the 1922 General Convention where the first official proposal for arms is submitted, but ultimately the General Convention took no action on the matter (General Convention, 1922).  

Finally, a note on the heraldic art.  The great value add, in my opinion, is visualizing the various proposals for arms, especially in the absence of original images.  I have humbly rendered several of the proposals based on their documented blazons.  Alas, I am a heraldic researcher and not an artist.

The Struggle Continues: 1925-1930 

Following an unsuccessful attempt during the 1922 General Convention,  Baldwin works behind the scenes through his own diocese to generate the next step in the story.  At the 1925 General Convention held during October in New Orleans, the 1922 Joint Committee on Flag and Seal would be formally disbanded and a new resolution passed authorizing a new Joint Commission on Flag and Seal.  Baldwin introduced the following resolution before the House of Deputies championing his cause:

"Whereas, The Diocese of Long Island in convention assembled May 27, 1925, instructed its delegates to the General Convention to urge the General Convention to adopt a Church flag and seal, it is therefore Resolved, the House of Bishops concurring, That a Committee of three Bishops, three Presbyters and three laymen be appointed to consider this matter and report later to this Convention" (General Convention, 1925, 190).

While it appeared that Baldwin would gain momentum during the convention, ultimately no proposed design was introduced.

Three years later, the General Convention of 1928 would appoint additional members to the commission, adding most notably Ralph Adams Cram.  Yet, no proposals or action regarding designs for the church flag or seal were taken during convention that year (General Convention, 1928).

La Rose's 1930 drafts for the Cathedral of St. John the Divine in New York City.  La Rose's preference was the image on the left.  Neither were adopted.  Images courtesy of the Archives of the Cathedral of St. John the Divine.

In October 1928, the canon bursar for the Cathedral of St. John the Divine in New York City writes Cram's office in Boston regarding a need for armorial bearings for the cathedral.  Senior Partner, Frank E. Cleveland (d. 1950) responds reluctantly, reminding the cathedral canon of la Rose's labor in designing sketches for arms for the diocese back in 1912 which were not adopted.  On December 3, 1930, la Rose submitted two options and their rationale in a letter to Cram; neither design was selected by the cathedral (La Rose, 1930, 3 December).  

An Eagle and Book

From 1928 until the 50th General Convention met in 1931, there is seemingly no published information concerning design proposals or behind the scenes work regarding a flag or seal.  During the 1931 General Convention, Baldwin puts forth the following design proposal on behalf of the Joint Commission:

"Argent on a cross gules charged with an open book proper, in dexter chief an American Eagle full front head erect in profile turned to dexter, displayed azure grasping in its talons an olive branch vert" (General Convention, 1931, 338).

The design resolution before the convention was presented as a flag for consideration.  Pending adoption, the blazon would be rendered into a coat of arms surmounted by a bishop's mitre with a key and crozier behind the shield in saltire.  On a ribbon below the shield would bear the motto, "go ye into all the world and preach the Gospel," and the whole arrangement would be set within a vesica piscis with the legend, "Protestant Episcopal Church in the United States of America" (General Convention, 1931, 338).  To visualize the Joint Commission's 1931 proposal, I've emblazoned the arms as an armorial flag below.

Flag design of the arms presented during the 1931 General Convention.
Rendered by Chad Krouse, 2024.

  The blazon proposed by the Joint Commission gives an impression of amateur work, as the blazon does not identify the corporation as the Episcopal Church, much less a national one.  Baldwin's thin rational provided in the resolution barely addresses any specific design components and lacks clarity in how the selected symbols would identify the Church.  

That the red cross of St. George is used as the basis for the design is both noteworthy and applaudable; however, there seems no logical explanation for using a blank open book.  Customarily, the book indicates scholarship and can be closed or open, and oftentimes inscribed with a motto on its pages.  Within US corporate heraldry, using the book as a charge is typically reserved for scholastic coats.  Moreover, the blue eagle holding a green olive branch violates the color-on-color "rule," which suggests a lack of expertise within the commission.  Overall, the design is simple but not powerful enough to represent a national church with its undertones of a militaristic feeling.      

While the House of Deputies adopted Baldwin's resolution, however, the House of Bishops would not concur and voted down the design (General Convention, 1931, 371).  With no flag or seal adopted, the General Convention instructed the Joint Commission to continue its work and fill vacancies as needed (General Convention, 1931, 383).  

During the next General Convention in 1934, the Joint Commission would not submit any resolutions for a design, citing, "the matter of a seal has brought up questions of law and expediency to which your Commission is giving careful thought and study" (General Convention, 1934, 299).  The convention journal does not reveal any of those legal concerns or discussions preventing a proposal; nothing further relating to a design for the church flag or seal would be included in the convention's journal.

The General Convention of 1937  

By the time the Episcopal Church gathers in Cincinnati, Ohio for its 52nd General Convention during October 1937, the Joint Commission is serious about getting a design adopted.  Since discussions began in 1921, the Church has now invested 16 years on the matter of selecting a flag and seal.   

"That the time has arrived, however, when there is a distinct demand by the people of the Church for a flag that in its component parts is historically correct and its design artistic and in accordance with the accepted rules of heraldry, and which will typify the solidarity of the Episcopal Church as it will be proper to display it in every church and mission in this broad land and in every one of our foreign mission stations" (General Convention, 1937, 451).   

The Joint Commission, in its initial design resolution, proposes the following blazon for a new church flag:

"on azure nine mullets in saltire argent (for the first General Convention of this Church) a cross gules, quadrate, fimbriated argent (for the Christian Church) at the fesse point an open book or, thereon the words--'Book of Common Prayer'" (General Convention, 1937, 452).

From this blazon, those possible objections raised concerning the 1931 design proposal containing the blank open book and blue eagle were seemingly corrected.  There is no justification provided for using a cross quadrate or fimbriating the ordinary; the cross quadrate was most likely the commission's solution to better contain the open book.  Fimbriating the cross allows the the use of a red cross by adding a white line when the field is blue--avoiding the color-on-color rule of heraldry.  The eagle and olive branch were removed, the blank open book is now identified to be the Book of Common Prayer, and nine white/silver stars are arranged in saltire to historically represent the original founding dioceses.  

To visualize the first 1937 design proposal, I've created an emblazonment below.

Emblazonment of the first proposal during the 1937 General Convention. Rendered by Chad Krouse, 2024.

As soon as Baldwin submitted the Joint Commission's resolution containing the first design to the House of Deputies, it was amended and sent back to the commission to report later during the convention (General Convention, 1937, 251-252).  There is no data cited as to the cause for the amendments, much less what those amendments were.  It is possible that design revisions were requested.  With Baldwin's leadership and utter determination to see a design adopted, the commission submitted a revision of the flag's design to the Deputies with the following blazon:

"On azure nine mullets in saltire argent (for the nine Dioceses repre­sented in the First General Convention of this Church) a cross gules, fimbriated argent (for the Christian Church) at the fesse point the ninth star" (General Convention, 1937, 252).

The revision made by the Joint Commission maintained the blue field for the flag and replaced the red fimbriated cross quadrate with a simpler red fimbriated cross.  The inscribed book was removed as the central charge and the nine white/silver stars are given prominence in the overall design.  

To better visualize the second design proposal in 1937, I've emblazoned the proposed flag below.  

Emblazonment of the second, or revision, to the flag proposal during the 1937 General Convention. Rendered by Chad Krouse, 2024.

Considering all proposed designs from 1921 to 1937, we begin to understand how the flag's design would evolve to its final form.  Three design elements seemingly win approval, or rather keep emerging throughout this laborious process: (1) the red cross of St. George, (2) the number nine to represent the founding dioceses, and (3) incorporating the Scottish heritage by employing the saltire in various forms. 

The final resolution which sealed the fate of the Joint Commission's second design came from the House of Bishops, adopting, "Resolved, the House of  Deputies concurring, that the design submitted be  approved after it has been approved or modified by such experts in heraldry as your Committee may be able to consult" (General Convention, 1937, 254).  While the second design would gather momentum, possibly representing the closest proposal for adoption yet, the General Convention did not vote on adopting a flag or seal in 1937.  The struggle for Baldwin would continue.   

The Earl Marshal's Warrant of 1938

Since 1672, the dukes of Norfolk have maintained a hereditary position as an officer of state in the United Kingdom, that of Earl Marshal.  Fox-Davies (1978) notes that not only is the Earl Marshal head of the College of Arms in London, but to his office is delegated all control of armory in the United Kingdom save those particulars held in right by the Crown.  Therefore, whenever the Earl Marshal issues a warrant pertaining to heraldry, the warrant becomes the law of arms.

On February 9, 1938, Earl Marshal, His Grace Bernard Marmaduke Fitzalan-Howard (1908–1975), the 16th Duke of Norfolk, issued such a warrant to codify the practice of flying church flags within the Church of England.  Requested by the Archbishop of Canterbury Cosmo Gordon Lang (1864-1945), the warrant directs an appropriate design scheme for showing unification and differencing in the church's flying heraldry.  In the warrant, the Earl Marshal writes:

"I, Bernard Marmaduke, Duke of Norfolk, Earl Marshal and Hereditary Marshal of England, Knight of the Most Noble Order of the Garter and One of His Majesty’s Most Honourable Privy Council having taken the said request into my consideration, with the advice of Garter, Clarenceux and Norroy Kings of Arms hereby Ordain and Declare the Banner or Flag proper to be flown upon any Church within the Provinces of Canterbury and York to be the Cross of Saint George and in the first quarter an escutcheon of the Arms of the See in which such Church is ecclesiastically situate. 

"And I do order that upon all occasions you do so advise and direct the Archbishops, Bishops and Clergy and all others concerned and that this Order be recorded in the College of Arms for which this shall be your sufficient Warrant" (Norfolk, 1938).

The timing of the warrant is auspicious, especially considering the Episcopal Church's plight to adopt a flag.  The warrant sets precedence for how the Church of England would represent unification by way of the red cross of St. George and provide suitable differencing through the dexter canton (or the first quarter).  

Click image to enlarge.  Illustration rendered by Chad Krouse, 2024. 

The Earl Marshal's warrant issued in 1938 is a critical data point often missed when discussing the evolution of the Episcopal Church's flag and arms.  Throughout the 1930s, all design proposals submitted before General Convention were rendered as flags, likely influenced by Baldwin.  While no data exists at present regarding la Rose's knowledge of this warrant, there is a high probability that the herald would have been alerted to its publication.  Given the subject of the Earl Marshal's warrant of 1938, the timing and its relevancy for the Episcopal Church would have most assuredly caught the attention of many interested parties.

Redemption and Adoption: 1938-1940

At the close of the 1937 General Convention, a directive to have the second design approved or modified by an expert on heraldry was issued to the Joint Commission.  Which expert would the commission seek out?  

Following his proposal for arms in 1921 for the national church, la Rose all but focused his ecclesiastical work with the Roman Catholic Church.  During the 1930s, la Rose would submit designs for arms to the Cathedral of St. John the Divine, devised arms for three Episcopal dioceses (pending confirmation from several archives), and completed commissions for three New England preparatory schools with ties to the Episcopal Church, but otherwise nothing else.  To read a case study on la Rose's work for three Episcopal preparatory schools in New England, please click here.  

The armorial flag, or banner of arms, of St. George's School in Middletown, RI designed by la Rose in 1939.  Rendered by Chad Krouse, 2024.

In other words, why would la Rose consider this commission from the Church late in his career?  Certainly, la Rose would have recalled his previous attempt in 1921 and seen the committee's revision of his work in 1922.  In the absence of known data to explain la Rose's involvement in late 1930s with the Episcopal Church, we need only look to his heraldic partner-in-crime of 33-years, Ralph Adams Cram. Cram's appointment to the national commission in 1928 becomes more relevant now in the years following the 1937 General Convention, where he is listed as an active member of the Commission on Church Flag and Seal (General Convention, 1937, x).

If one could have been a fly on the wall when Cram made this proposal to la Rose.  It is my view that Cram's service to the commission of now 10 years, coupled with the House of Bishop's directive for expertise and a nearly adopted design at the previous convention, propelled Cram to plead with the herald from Harvard for one last favor.  

No one, save Cram, could have otherwise convinced la Rose to re-tangle himself with Episcopal Church committees and armchair enthusiasts.  If my assertion is correct, Cram finds his ultimate redemption in the world of heraldry following his troublesome article of 1901.  For if Cram failed to convince la Rose to accept this commission, the Episcopal Church would not have its beloved symbol known and cherished today.           

Baldwin's handmade prototype of the proposed flag.
Note the red cross is off center.
Image source:  Diocese of Long Island.

Based on the second design proposal from 1937 along with the Earl Marshal's warrant from 1938, la Rose had plenty of subject matter to consider for a new design.  Taken together, these two data points effectively reveal how the final version of the Episcopal Church's flag and arms were logically constructed by la Rose.  Perhaps it is for this reason--an easily and readily apparent design--made la Rose's decision to accept the commission more palatable. 

It is likely la Rose's rendering of the 1940 proposal of arms would have included his version of the 1515 mitre.  Rendered by Chad Krouse, 2024.

The simple red cross of St. George explains itself and its connection to the Church of England.  La Rose changed the field in the dexter canton from white/silver to blue, as the blue field was used in both 1937 flag proposals.  For the final design component, the herald had a clever plot twist in mind, showing la Rose's mastery of how abstraction could tell a deeper story in corporate heraldry.

While maintaining the saltire arrangement for nine charges, la Rose replaced the stars with cross crosslets and added the design to the first quarter.  From previous writings, la Rose reserved the star as a symbolic charge for either a state or the Blessed Virgin Mary.  In the case of the Episcopal Church's coat, the star as a charge does not make sense.  In one simple canton, la Rose illustrated the nine founding dioceses of the Episcopal Church, its aim for the heavenly Jerusalem with the cross crosslets, and honored the Scottish Episcopal Church's ordination of its first bishop Samuel Seabury (1729-1796) through the saltire arrangement.  La Rose's finished product would truly represent a "cross in national colors."  

No other heraldic designer could have incorporated such history and meaning into one coat of arms, much less render the design in the simplest form possible--the previously proposed designs over the years attest to this fact.  Without any precise dates, it is likely the design work took place between 1938 to as late as the Spring of 1940, as any final rendering would have to be in place well before the convention in October.  There would be a natural time lag due to mailing correspondence to multiple parties and so forth.    

The armorial flag, or banner of arms, of The Episcopal Church designed by la Rose and adopted during the 1940 General Convention.  Rendered by Chad Krouse, 2024

During October 1940, the General Convention convened in Kansas City, Missouri and the commission would submit la Rose's design for consideration.  Commission Chair, The Rev. Arthur B. Kinsolving (1884-1964), informed the governing body that the commission had not met since the 1937 convention, noting that members were scattered across the country and several resigned.  Kinsolving reports:

"On accepting the chairmanship, I felt the wisest course of procedure would be to secure expert advice in  this highly technical field so as to avoid the glaring heraldic errors appearing on some of our diocesan shields.  Accordingly, I consulted Mr. Pierre deC. laRose, of Harvard University, a member of its Standing Committee on Arms, and recognized as probably the leading authority on ecclesiastical heraldry in this country. 

"He has graciously and generously given of his time and thought and his opinions have received the hearty approval of your Commission.  Of the design we are submitting, Mr. Ralph Adams Cram writes:  'I  am very pleased with this.  I can give it my full approval.'  Another of our most expert members in this field, Major Chandler, writes:  'I am sure any delineation--shield, seal or flag--which Mr. laRose may make will be unassailable heraldically and any composition of which Mr. Cram approves will be beyond question artistically'" (General Convention, 1940, 287).

The commission proposed the following blazon:  "Argent a cross throughout gules, on a canton azure nine cross crosslets in saltire of the field" (General Convention, 1940, 288).  It is unclear if la Rose's design was rendered as a shield or a flag.  Given Baldwin's hand-sewed prototype seen above, the flag suggests the design was likely a shield, for Baldwin's prototype mistakenly renders the red cross off center.  Was the uncentered cross a limitation of available fabric, time, or knowledge of how to translate a shield's composition to a flag?  Nonetheless, Baldwin's mistake has been replicated countlessly by flag manufacturers and used to this day.

Click graphic to enlarge.
Illustration rendered by Chad Krouse, 2024.

With seemingly little fanfare, the commission's proposal is adopted and the Episcopal Church, at long last, has a properly designed coat of arms. 

The adopted arms of the Episcopal Church are both simple and clear, providing the national church with a beloved symbol still in use 83-years later.  In many ways, the final design is the perfect ending to la Rose's stormy involvement with the Church.  Through this one coat of arms, we see la Rose at the height of his heraldic powers.  Perhaps no ecclesiastical or corporate coat is more widely recognizable in the US today than the arms of the Episcopal Church.  

With his work for numerous dioceses, several cathedrals, and now a national coat for the Episcopal Church completed and in good order, la Rose would hang up his herald's tabard to rest eternally in 1941--a year following what could arguably be one of his greatest designs.

Post-1940 Heraldic Developments 

Baldwin's 22-year crusade for a national church symbol comes to a successful close.  For his tenacity and perseverance, Baldwin deserves much credit for his contributions in the struggle to adopt such a symbol.  With his ministry concluded, Baldwin would die two years later in 1942 with his place cemented in the Church's history.

Cram's redemption in this story, in some ways, is tied to his heraldic partner la Rose.  While Cram would bow to the herald on matters of ecclesiastical heraldry, Cram's involvement in how the Episcopal Church adopted arms--most likely enlisting la Rose's help--is cause for vindication.  Cram would also die in 1942 and commemorated on December 16th in the Episcopal Church's liturgical calendar.

The seal of the Presiding Bishop
adopted during the
1946 General Convention,
appearing in
General Convention (1946), 345.

During the General Conventions of 1943 and 1946, the Church revisited the role and responsibilities for the office of Presiding Bishop.  Previously, the Presiding Bishop had to maintain oversight for his diocese in addition to serving his national role (Luce, 1958).  When the canons changed allowing the new Presiding Bishop to resign his see, the need for an official seal became apparent.  During the 1946 General Convention, the governing body officially adopted a seal for the Presiding Bishop using la Rose's design from 1940 as the basis (General Convention, 1946).  

From 1946 until 1982, little was mentioned concerning heraldry in the Episcopal Church.  During the 1982 General Convention held in September, a resolution to establish an advisory committee on heraldry was introduced and passed.  The resolution was as follows:

"That the Presiding Bishop be authorized and requested to appoint an Advisory Committee on Heraldry of not less than three persons who have special knowledge and skills in heraldry.  The Committee shall serve in an advisory capacity to the Presiding Bishop, Diocesan Bishops and other individuals or organizations seeking advice on seals, crests and other applications of heraldry" (General Convention, 1982, C-75-C-76).

On May 26, 2005, The Rev. Canon J. Robert Wright (1936-2022) presented, "Heraldry of the American Episcopal Church," at the New York Genealogical and Biographical Society and offered insight into the committee's work.  According to Wright (2005), the Committee on Heraldry included the following members:  John P.B. Brooke-Little from the College of Arms, The Rev. Canon Edward N. West from the Cathedral of St. John the Divine, Col. Harry D. Temple of the US Army's Institute on Heraldry, Dr. James Waring McCrady of Sewanee: The University of the South, and Canon Wright of the General Theological Seminary.  

Furthermore, Wright (2005) notes this committee met only once, never distributed minutes following its meeting, or even produced a public report.  During the presentation, Canon Wright provided a summary compiled by Brooke-Little from the committee's sole gathering. 

• "Guidelines for the use of heraldry in the Episcopal Church should be written and published
• Bishops should be required to use arms even if other symbols are also utilized
• The bishops’ arms should appear on their diocesan seals with a legend beginning “Seal of the Diocese of ...” at 7 o’clock
• The committee should help with the design of the bishops’ arms, which, in turn, should be registered with the committee after diocesan adoption
• The blazon, or technical description, of the arms, rather than any picture or drawing, is to be the criterion that is followed
• The permissive designs for ecclesiastical hats as laid down by the Earl Marshal of England in 1976 for Anglican clergy should be adopted for clergy below the rank of bishop. 
• The use of mottoes should be discouraged
• The use by bishops of a key and crozier behind their arms should be permitted, the key being in bend and the crozier in bend sinister, and both of gold
• Bishops may or should ensign their arms with the mitra preciosa, either gold and jeweled or chased as jeweled with gold infulae (insignia of office)
• The only mandatory ornament exterior to an episcopal coat of arms should be the mitre, of which the infulae are essential
• The color of the lining of the mitre is of no consequence
• Cathedrals should not have arms, but only the bishop as diocesan
• Seals should not be depicted in color and can be of any shape but preferably vesical or round
• In legends on seals the colon should be used for separation, and a full point for an abbreviation
• There should be a manual prepared on flags, banners, etc. 
• There should be a set form of approved registration"  (Wright, 2005, 7-8). 

To read the Earl Marshal's warrant from 1976 regarding ecclesiastical heraldry, please click here.  Wright (2005) concluded by stating some of the aforementioned guidelines took hold while many others have not.  The noble attempt in 1982 to regulate church heraldry seemingly fizzles and becomes a low priority for the Church.

Arms of The Rev. Canon John Andrew, OBE (1931-2014), sometime rector of St. Thomas Fifth Avenue in New York City,  following the Earl Marshal's warrant of 1976 concerning the use of galeros in Anglican heraldry.  Image source: Exorandorum Blog.

In 1993, The Rev. Canon Eckford J. de Kay (1923-2012) published, "Heraldry of the Episcopal Church," the only publication concerning the Church's heraldry in modern times.  De Kay (1993) provides illustrations and design rationales for approximately 600 seals and arms of dioceses, cathedrals, parishes, and other church-related organizations.  The biggest criticism of De Kay (1993) is the lack of sources citing his data.  Based on my review, it appears that De Kay (1993) likely wrote letters to each organization in order to secure emblazonments and information.  The work does contribute to the body of knowledge regarding American ecclesiastical heraldry, but know the information is most likely self-reported and requires additional investigation for source attribution.

Conclusion

The story of how the Episcopal Church adopted its ubiquitous coat of arms is rather long (precisely 39 years covered here) but filled with interesting actors and minor dramas.  The publications on the Episcopal Church's heraldry from 1901-1914 help frame this story, contextualizing the early 20th century American mindset regarding ecclesiastical heraldry.  William Baldwin's quest for a national church symbol began in 1918 following his work for the Diocese of Long Island's anniversary, and the layman would see this dream realized by 1940.

Commissions and committees comprised of clergy and laity reflect the governing ethos of the Episcopal Church.  While designing seals, flags, or arms by committee is both dangerous and causes unnecessary delays, the structure of the Church demands balance between ordained and non-ordained.  This balance of power was incorporated into the Church's constitution and canons and seemingly follows the same spirit found in the US Constitution.  

Without the data for la Rose's design in 1919 for the National Student Council and the minutes from National Council's meeting in 1921-1922, it would be impossible to render a guess for the very first design proposed for the Church in 1921.  Moreover, as the designs became rendered as flags throughout the 1930s, the Earl Marshal's warrant of 1938 likely played a key role influencing la Rose's final design.  In the absence of original images, I have attempted to bring to life the blazons and descriptions found in meeting minutes and convention journals.  These images illustrated the numerous proposals which helped get the Church to a place to adopt its final design.  

This is the complete and untold story of how the Episcopal Church got her arms based on all known data.  I hope these two articles provide a needed contribution towards our understanding of the Church's armorial bearings by filling in gaps to the story.  It has been a delight to learn and share all of this rich information, and I simply cherish my church's symbol even more knowing the struggles behind its evolution.  

 Works Cited

Baldwin, W.M. (1941).  History of the church flag.  Historical Magazine of the Protestant Episcopal Church, 10(4), 408-409.  

Chandler, G.M. (1946 December).  Seal of the Diocese of Washington--1946.  Washington Diocese, 5-6.

Cram, R. A. (1901 June 29).  The heraldry of the American church.  The Churchman, 83(26), pp. 813-818.

Cram, R.A. (1901 August 31).  The heraldry of the American church [Letter to the editor].  The Churchman, 84(9), pp. 263-264.

De Kay, E.J. (1993).  Heraldry of the Episcopal Church.  Acorn Press. 

Diocese of Quincy (1906).  The 28th annual convention of the Diocese of Quincy.  Review Printing Company.  

Egleston, C.L. & Sherman, T. (2019 May 19).  A flag and a seal: Two histories.  In C. Wells (Ed.), The Living Church, 258(9), pp. 16-17. 

Fox-Davies, A.C. (1978).  A complete guide to heraldry. Bonanza Books.

General Convention (1922).  Journal of the 47th General Convention of the Protestant Episcopal Church.  Abbott Press.

General Convention (1925).  Journal of the 48th General Convention of the Protestant Episcopal Church.  Abbott Press.

General Convention (1928).  Journal of the 49th General Convention of the Protestant Episcopal Church.  Abbott Press & Mortimer-Walling, Inc.

General Convention (1931).  Journal of the 50th General Convention of the Protestant Episcopal Church.  Frederick Printing & Stationary Co.

General Convention (1937).  Journal of the 52nd General Convention of the Protestant Episcopal Church.  W.B. Conkey Company.  

General Convention (1940).  Journal of the 53rd General Convention of the Protestant Episcopal Church.  W.B. Conkey Company, pp. 286-288.  

General Convention (1946).  Journal of the 55th General Convention of the Protestant Episcopal Church. W.B. Conkey Company.  

General Convention (1982).  Journal of the 67th General Convention of the Protestant Episcopal Church.  Seabury Professional Services.

Hertell, E.S. (1941).  Our church's flag.  In C.P. Morehouse (Ed.), The Layman's Magazine of the Episcopal Church, no.15, 14-15.

Morehouse, C.P. (Ed.) (1941 September).  The Layman's Magazine of the Living Church, 20, 27.

National Student Council of the Episcopal Church (1920 March).  1919 annual report of the National Student Council, bulletin 6.  National Student Council of the Episcopal Church.

Norfolk, E.M. (1938).  Flags to be flown on churches.  College of Arms.  College of Arms record MS I.80/283. https://www.college-of-arms.gov.uk/images/downloads/Church_Flags_Warrant_1938.pdf

La Rose, Pierre de C. (1907 May).  Ecclesiastical heraldry in America.  In R.A. Cram (Ed.), Christian Art, 1(1), pp. 64-70.

La Rose, Pierre de C. (1907 November).  Ecclesiastical heraldry in America II.  Diocesan arms.  In R.A. Cram (Ed.), Christian Art, 2(2), pp. 59-71.

La Rose, Pierre de C. (1914 April 11).  Ecclesiastical heraldry.  The Living Church, 50(24), pp. 835-836.

La Rose, Pierre de C. (1918).  Some examples of Catholic corporate heraldry.  In H.J. Heuser (Ed.), The Ecclesiastical Review, 58(February), pp. 189-198.

La Rose, Pierre de C. (1930 July 19).  Letter from Pierre de Chaignon la Rose to the Reverend Sister President of Mundelein College.  Unpublished letter. 

La Rose, Pierre de C. (1930 December 3).  Letter from Pierre de Chaignon la Rose to Ralph Adams Cram.  Unpublished letter.

Luce, J.H. (1958).  The history and symbolism of the flag of the Episcopal Church.  Historical Magazine of the Protestant Episcopal Church, 27(4), 324-331.

Morehouse, C.P. (Ed.) (1941 September).  The Layman's Magazine of the Living Church, 20, 27.

National Council. (1921a).  Minutes from the February 17th meeting of the National Council of the Episcopal Church [unpublished document].  The Episcopal Church, New York, NY.

National Council. (1921b).  Minutes from the April 27th meeting of the National Council of the Episcopal Church [unpublished document].  The Episcopal Church, New York, NY.

National Council. (1922a).  Minutes from the February 8-9 meeting of National Council of the Episcopal Church [unpublished document]. The Episcopal Church, New York, NY.

National Council. (1922b).  Minutes from the May 10-11 meeting of National Council of the Episcopal Church [unpublished document].  The Episcopal Church, New York, NY.

Slocum, R.B. & Armentrout, D.S. (Eds.) (2000).  An Episcopal Dictionary of the Church: A user-friendly reference for Episcopalians.  Church Publishing, Inc., 174. 

Stevens, C.E. (1901 August 10).  Heraldry of the American Church [Letter to the editor].  The Churchman, 84(6), pp. 171-172.

Stevens, C.E. (1902 April 5).  Anglican Episcopal seals.  The Churchman, 85(14), pp. 431-435.

Story, F.W. (1901 August 10).  To the editor of The Churchman [Letter to the editor].  The Churchman, 84(6), 172.

The Living Church (1906).  Diocesan seal for Quincy.  The Living Church, 35(24), 1007.  

The Spirit of Missions (1921).  Meeting of the Presiding Bishop and council.  The Spirit of Missions, 86(3), 182.

Turner, B.W. (2010).  Pro Christo Per Ecclesiam:  A history of college ministry in the Episcopal Church [Unpublished master's thesis].  Protestant Episcopal Theological Seminary in Virginia. https://issuu.com/janus532/docs/cmthesis/19

Whipple, H.B. (1901 July 20).  Seal of the Diocese of Minnesota [Letter to the editor].  The Churchman, 84(3), 77.

Wright, J. (1908).  Some notable altars in the Church of England and the American Episcopal Church.  MacMillan Company.  

Wright, J.R. (2005 May 26).  Heraldry of the American Episcopal Church [Lecture summary].  New York Genealogical and Biographical Society.  https://silo.tips/download/heraldry-of-the-american-episcopal-church 

The Arms of The Episcopal Church: Design Evolution and Hazardous Committees Part I

The coat of arms of The Episcopal Church.
Rendered by Chad Krouse, 2024.

As a baptized and confirmed member of the Episcopal Church, I've long held a fascination with the arms of my church.  From the ubiquitous "The Episcopal Church Welcomes You," sign to the banner of arms flown within my childhood parish, St. Peter's in Huntington, West Virginia, I simply grew up surrounded and nurtured by this familiar symbol within a loving community.  For the greater portion of my life, I did not know, much less understand, the particulars of how this flag could represent both history and faith at the same time.      

When I began researching the heraldic work of Pierre de Chaignon la Rose (1872-1941) in 2014, I went searching for the real history behind these attractive arms.  Sure, there was a lot of surface-level data, incorrectly identifying William M. Baldwin (d.1942), from the Diocese of Long Island, as the designer.  Even my own church history professor and co-editor of An Episcopal Dictionary of the Church (2000), The Rev. Dr. Donald S. Armentrout (1939-2013) got it wrong too (page 174).  To be fair, many of the works cited herein are out of print and have since been digitized and readily found through the internet--that powerful search tool was not so well established at the time of Slocum and Armentrout's book.  Progress indeed.

I remember early on discovering Hertell's (1941) article published in The Layman's Magazine of the Episcopal Church, in which the author attributes the design of the Episcopal Church's arms to la Rose.  Furthermore, Luce (1958) also concurs with Hertell (1941) regarding la Rose's hand in the design.  More recently, Egleston and Sherman (2019) broke the news revealing the herald's design and provided a needed contribution to the story.  To be clear, la Rose did not actually make the physical flag or banner of arms, that was the work of Baldwin--and this confusion is likely what led many within the church to credit Baldwin for the design.  Nonetheless, Hertell (1941) set my course to dive into the journals of past General Conventions and even contact the Archives of the Episcopal Church for more data.  Thus, I've been stewing on this article for nearly 10 years, it's time to hit the publish button.  

This article--offered in two parts--will examine in chronological order all known data and events revealing the evolution of the arms of the Episcopal Church.  It's a fascinating story, but one that has not been completely told, until now.  

20th Century American Ecclesiastical Heraldry 

Interest in heraldry within the Episcopal Church was growing at the turn of the 20th Century.  In 1901, Ralph Adams Cram (1863-1942) published an article, "The Heraldry of the American Church," fueling a discussion on the state of affairs regarding diocesan seals and arms in the Episcopal Church (Cram, 1901 June 29).  Cram's introduction reflects his high-minded ideals of aestheticism:

Ralph Adams Cram in 1911. 
Image is from Wikipedia.

"Heraldry is at once a science and an art:  it is a language of symbols; it is expressed through conventionalized forms of the most decorative nature and through colors of great beauty, therefore it is an art:  it is governed by unchangeable laws that became finally fixed after centuries of development, laws that are recognized and obeyed by all civilized Western peoples, therefore it is a science" (Cram, 1901 June 29, 813).  

After establishing the subject as both art and science, Cram continues with a lament of heraldry in America:

"Most unfortunately for us of the United States, our independence was achieved at a time when heraldry in England was sinking into a slough of deep disgrace, and therefore the states and cities of the new Republic simply perpetuated the scandals of contemporary England; for one correct coat of arms like that of Maryland, we have ten such effigies as the arms of New York, New Hampshire..." (Cram, 1901 June 29, 813).

Cram would continue his article by surveying the extant arms and seals of Episcopal dioceses in the US with amendments for those arms failing to meet basic heraldic standards.  Much to the chagrin of others, Cram offers praise and approval for the seal and arms of the Diocese of Washington, DC used at that time--an example of one instance in Cram's article which would drawl ire from the magazine's readers.   

Cram's article sparked numerous letters to the editor offering criticism of the architect's understanding of heraldry.  The Rt. Rev. Henry Benjamin Whipple (1822-1901), Bishop of Minnesota, wrote a letter to the editor of The Churchman defending the diocese's seal, writing, "I believe the seal of a diocese should tell something of its history, setting forth a high ideal of the Church's mission" (Whipple, 1901 July, 77).  The Rev. Dr. C. Ellis Stevens (d. 1906) wrote to the editor pointing out several items in Cram (1901 June 29) such as the inappropriate use of quartering for diocesan arms (Stevens, 1901 August, 171).  As a result of Stevens' letter, the cleric would later publish a full article on the subject.

The armorial flags of the Church of England and the Episcopal Church.
Rendered by Chad Krouse, 2024.

Perhaps the harshest criticism of Cram (1901 June 29) can be found in another letter to the editor of The Churchman from Mr. Frederick W. Story of Baltimore, Maryland.  Story (1901 August 10) writes:

"Against Mr. Cram's article in The Churchman of June 29, we must protest.  We do not wish to be unkind to the living, but we do mean to be just to those who are gone.  Heraldry is not 'at once a science and an art,' neither is it, 'a language of symbols': it is a body of fixed rules of description--historic rules, by the way, which Mr. Cram himself seems not entirely to understand" (172).

Story (1901 June 29) goes on to offer additional criticism regarding Cram's praise for the seal and arms of the Diocese of Washington, DC, an insightful critique of the diocesan arms that la Rose would later echo in his own words as well.  In Cram's defense, the father of collegiate gothic architecture was viewing heraldry through his distinctly high Anglo-Catholic lens of aestheticism--heraldry could hold in tension art and science, identity and abstraction, language and symbols for the commoner to inhabit.  Perhaps this view may be overly "romanticized," but it provides space for this arcane subject to become relevant in the modern age.      

On August 31, 1901, Cram defends his article with his own letter to the editor of The Churchman.  Cram points out that he was correct in judging American ecclesiastical heraldry by the standards set forth in English private heraldry rather than by any standards employed throughout the Anglican Communion as suggested by Stevens because, "much of the ecclesiastical heraldry of Great Britain is absolutely bad--witness the half-dozen aberrations referred to by Mr. Story in his severe attack on my article" (Cram, 1901 August 31, 263).      

Given the reception of his article on ecclesiastical heraldry, Cram would later defer all things heraldry to his friend and colleague la Rose--Cram would stay out of the national spotlight concerning this subject.

Arms of the Diocese of Quincy.
Rendered by Chad Krouse, 2024.

In 1902, The Rev. Dr. C. Ellis Stevens would follow up his editorial comments through his own contribution to the cause with his article, "Anglican Episcopal Seals" (Stevens, 1902 April 5).  Stevens maintains his focus on reviewing the seals and arms found throughout the wider Anglican Communion and generally avoids singling out any American see; however, Stevens poses an important question to his audience regarding designs for new arms.  "How do the new dioceses in the mother and daughter lands apply the old heraldic principals" (Stevens, 1902 April 5, 435)?  Unfortunately, Stevens does not provide any clear framework in response to his own question.  "The future of American episcopal seals is sure increasingly to tend in such direction [viewing ancient Anglican arms as the standard measure], unless we develop an ecclesiastical eccentricity which we have never yet shown in anything" (Stevens, 1902 April 5, 435).

La Rose successfully landed his first commission for an Episcopal diocese just three years later in 1905.  The herald's design for a seal and coat of arms was adopted during the Diocese of Quincy's 28th annual convention held in May 1905.  Additionally, la Rose would also complete his first commission for an Episcopal cathedral, St. John's Cathedral for Quincy between 1906-1907 (Diocese of Quincy, 1906; The Living Church, 1906; Wright, 1908).  To learn more about the arms of the Diocese of Quincy and its cathedral, please click here.  Taken together, both coats would effectively set a new standard for armorial bearings within the church. 

   

La Rose would make his own written contribution to advance perspicuous heraldry in 1907.  In a series of articles published in Cram's Christian Art, la Rose took aim at the deplorable state of heraldry found within the seals and arms of the Episcopal dioceses.  Much like his own coat of arms, la Rose's pen would roar like the lion bearing a sword cutting to the heart of American heralditis.  

In his first article, la Rose cites foundational literature on the subject in order to provide context to the readers concerning popular misunderstandings of heraldry.  La Rose writes:

"The Editors of 'Christian Art,' have invited me to criticise in detail and without reservation, the Diocesan arms and seals of the [Episcopal] Church, considered as heraldry and as design.  I regret that I have felt obliged to devote an entire article to establishing a point of view, but several years' experience with American Prelates and Diocesan Committees convinces me of the necessity of this" (La Rose, 1907 May, 70).      

Already we see the herald's growing frustration working with committees attempting to convince them to adopt his designs and rationale for new armorial bearings.  In his follow up article in Christian Art, la Rose would pick apart, piece-by-piece, those Episcopal diocesan seals and arms without reservation, adding fuel to the discussion started by Cram in 1901. 

La Rose (1907 November) notes the hazard of designing arms by committee and the prevailing heralditis concerning "compound" coats:

"With two exceptions [for compound coats], every diocesan 'Committee on Arms and Seal' with which I have had dealings has been pestered by the demand from some untrained amateur for a quartered diocesan coat.  Now among the one hundred and thirty-six coats of British and colonial sees known to me there is not a single instance of a compound coat standing for a single diocese" (60).

La Rose continues the article with arguments for clear simplicity in designs for new diocesan coats in order to provide those arms with distinctive "carrying power."  Regarding a proposed design for the Diocese of Newark, la Rose offers his opinion of Stevens' article from 1902:

"Two years ago the late Rev. C. Ellis Stevens, whose enthusiasm for heraldry outstripped his scholarship, but who nevertheless performed much good service in the subject, sent me a drawing of proposed arms for the diocese" (La Rose, 1907 November, 71).

La Rose would save his greatest condemnation regarding the "compound" arms of the Diocese of Washington, DC.

Seal and arms of the
Diocese of Washington, DC,
designed by la Rose in 1907.
Image: Wikipedia

"Perhaps the worst of all, as even though unconsciously, the most impudent and misleading of American coats [Diocese of Washington, DC]...From the foregoing it will be seen:  first, that the dexter impalement of the diocesan arms is an incorrect version of the arms of the kingdom of Jerusalem; and secondly, that in using these arms the diocese and bishop are guilty of a bit of heraldic assumption which even the Patriarch of Jerusalem or the Anglican bishop in Jerusalem would never dream of" (La Rose, 1907 November, 64).

While never one to criticize without proffering a solution, la Rose illustrates a clear and simple revision for the Diocese of Washington, DC as seen on the left.  While la Rose offered this design in 1907, the diocese would not adopt these arms until 1946.

In 1914, la Rose publishes another essay, this time in The Living Church, illustrating the herald's scholarship in describing the origins of ecclesiastical heraldry in the Church of England by categorizing those diocesan seals and arms into three distinctive categories:  sacerdotal, hagiological, and armorial (La Rose, 1914 April 11, 835).  Moreover, the herald brings up his ongoing frustration with committees.  La Rose (1914 April 11) notes:

"Certain conclusions pertinent to American diocesan heraldry may be drawn from this group. Probably the first impulse of a committee on Diocesan Seal (and I have dealt with many), is to insist that a mitre, a key, or a crozier-sometimes all of these--appear as a charge on the diocesan shield, the shield in their mind not being truly 'episcopal' without at least one of them. They also forget that all this episcopal hardware may appear as 'external ornaments' to the shield, and that therefore the appearance of any of it on the shield itself without especial reason (as in the cases of Norwich, Meath, etc.), results in an aimless and tiresome reduplication" (836).

From la Rose's article, we begin to understand the collective mind regarding heraldry in the Episcopal Church at that time.  Furthermore, when these minds come together in the form of an appointed committee to design a see's coat, heralditis sets in causing problems for the herald.  When compared to the US Roman Catholic Church, la Rose would seemingly have a far easier time convincing Roman prelates to adopt his armorial designs than a roomful of committee members each possessing ideas for designs.  

Nonetheless, la Rose's articles reflect the herald's attempt to educate the church on the laws and customs of heraldry to combat fomenting heralditis from the pews.  Unquestionably, the herald would be worn down over the years by committees on seals or arms and his focus would shift entirely to Rome; la Rose's article in 1914 would be his final publication concerning Anglican and Episcopal heraldry.     

Baldwin's Lament

In 1918, we learn of William Baldwin's attempt to spark a national conversation regarding the need for the Episcopal Church to adopt some form of a national symbol.  Baldwin (1941) recounts the events of 1918 generating such need:

"When the Diocese of Long Island celebrated the fiftieth anniversary of its founding, Bishop Burgess appointed the writer [William M. Baldwin] to take charge of the grand procession through the Cathedral's ample grounds that preceded the special service in the Cathedral.  I thought it would be most impressive if each parish, mission and diocesan organization could carry a specially designed ecclesiastical flag or banner. 

"When these flags and banners were being made it was found there was no flag or banner of the General Church" (page 408).

Arms of the Episcopal Church.
Rendered by Chad Krouse, 2024.

Baldwin's lament of a non-existent banner for the Episcopal Church sparked a discussion within the church that would reach its zenith 22 years later during the 1940 General Convention in Kansas City, Missouri.  Thankfully, Baldwin's work for the diocesan celebration effectively gave him a cause that he would see through until the church took action.  Presently, there are no known arms in use designed by Baldwin; it is likely the layman simply held a deep appreciation for the subject and nothing more.

By comparison, however, la Rose's portfolio of armorial designs within the Episcopal Church by 1918 would number as follows: 16 dioceses adopting arms, the Diocese of New York rejecting two design proposals for arms in 1912, a proposed design for the Diocese of Washington, DC in 1907 but not adopted until 1946 (Chandler, 1946 December), one Episcopal seminary, two cathedrals, one parish church, and one missionary district all employed arms designed by the herald.  

As if la Rose's portfolio was not impressive enough, Cram would offer his highest praise for the herald to a potential client to cement la Rose's reputation in the field of heraldry.  In a letter housed in the Archives of the Cathedral of St. John the Divine in New York City, Cram writes a formal introduction of la Rose to The Rt. Rev. David H. Greer (1844-1919), Bishop of the Diocese of New York, in preparation for the diocese to consider adopting arms.  Cram (1912) proudly gives the following summation of la Rose to the prelate, "Mr. La Rose, who is certainly the greatest herald in America, and possibly the foremost ecclesiastical herald in the world."  High praise indeed.

After listing la Rose's completed commissions for Episcopal dioceses up to 1912 in the letter, the architect adds, "he [la Rose] and I together have done the arms for Massachusetts and Pennsylvania.  On my own account I have done Chicago, Los Angeles, and Rhode Island, but La Rose is a far better herald than I am, and knows about a hundred times as much" (Cram, 1912).  Cram's letter to the bishop illustrates the architect's deference to la Rose for all matters related to heraldry and likely signals the lessons learned following his 1901 article on the subject.

Quite simply, there was no one else more suited to the task of devising national symbols for the Episcopal Church than la Rose.

La Rose's First National Commission 

In 1919, la Rose landed his first national commission for an Episcopal Church organization with his armorial design for the National Student Council of the Episcopal Church (National Student Council of the Episcopal Church, 1920 March, 12).  In the absence of any national symbols for the Episcopal Church at this time, the herald rendered the coat within one of his key themes, a "cross in national colors."  To read a thematic analysis of the cross in national colors found within 13 designs in la Rose's portfolio, please click here.

Arms of the National Student Council
of the Episcopal Church
appearing in Morehouse (1941 September),
page 27.

According to Turner (2010), the National Student Council was formally organized in May 1918 by the Conference of Episcopal College Workers to function as an advisory council of students to the Presiding Bishop (32).  The following year, la Rose's design for arms were adopted and published in the council's March 1920 bulletin.  

In 1935, the Church Society for College Work, also an Episcopal-affiliate, would be established separately from the student council and organized to assist college ministry in a variety of ways including fundraising (Turner, 2010, 34).  By the early 1940s, the Church Society for College Work would use the same arms for their advertisements in The Layman's Magazine of the Living Church (Morehouse, 1941 September, 27).   

While the image of these arms may be difficult to image in full color, I believe la Rose pulled together several elements into this design to clearly identify the owner as a quasi-academic institution within the Episcopal Church.  Here we see the herald employing one of his favorite charges to represent scholarship, the open and inscribed book containing a fitting motto, "for Christ and the Church."  The blue bordure containing eight white bishop's mitres was most likely la Rose's illustration representing the then eight provinces of the Episcopal Church.  

The blazon for the armorial bearings of the National Student Council of the Episcopal Church/Church Society for College Work is: Argent, a cross throughout gules cotised azure, over all an open book bound and edged with two clasps or thereon inscribed PRO CHRISTO PER ECCLESIAM, and on a bordure azure eight bishop's mitres argent.  

A Need for National Symbols

The next discussion concerning heraldry for the national church would occur in 1921 during the February 15-16 meeting of the Presiding Bishop and National Council in New York City.  According to The Spirit of Missions (1921 March) we learn the following from the Council's meeting:

"Several prominent Churchwomen of New York have submitted to the Council a design for a coat of arms.  The Council is at present using as its official seal the coat of arms of the Domestic and Foreign Missionary Society.  

"Mr. Pierre LaRose [sic], of Harvard, a recognized authority on such matters, has made a design which was exhibited to the Council.  Much appreciation was expressed for the generous thought of the originators of the scheme, who propose to bear all expense in the matter, but it was felt that longer consideration should be given to it and a committee was asked to report at the next meeting" (182).

La Rose was involved from the very beginning concerning new arms for the Episcopal Church.  Unfortunately there is no existing data such as a blazon or description of la Rose's proposed design.  Additionally, from a review of the Council's minutes, housed at the Archives of the Episcopal Church, William Baldwin was appointed to join this special committee along with, "The Rt. Rev. Dr. Murray and The Rev. Dr. Freeman" (National Council, 1921a February 17).  Baldwin was indeed serious about his quest to see the church adopt armorial bearings.    

Illustration of evidence informed design of la Rose's 1921 proposal for national arms of the Episcopal Church.  It is entirely possible he incorporated the 1515 miter which he loved to use in diocesan arms.  Blazon: Argent, a cross throughout Gules, on a bordure Azure eight bishop's mitres of the field.  Rendered by Chad Krouse, 2024.

In the absence of any known blazons or descriptions of la Rose's design, we can use existing data to render an informed guess.  First, we know the herald recycled designs due to their perspicuous nature.  For example, la Rose's initial design for arms of the University of Chicago in 1910 would later be proposed and adopted by Mundelein College in 1930--with slight differencing by inscribing the open book on the breast of the phoenix and two roundels on the wings.  To read more about la Rose's work for the Archdiocese of Chicago in 1930, please click here.  

Secondly, the importance of showing unification and differencing from the corporate sole to its subsidiary foundations were two critical tasks la Rose mastered as early as 1905, as evidenced in the previously discussed arms of the Diocese of Quincy and its cathedral.  

La Rose had already worked out an appropriate national symbol for the Episcopal Church in the arms of the National Student Council through the blue bordure with eight white bishop's mitres.  It seems doubtful that the herald would have changed his mind regarding an appropriate display.  It is probable that la Rose took the blue bordure and eight bishop's mitres from the National Student Council and incorporated the Cross of St. George for a clear and simple design.  This design assertion mirrors la Rose's well known philosophy and methods for devising new corporate arms.  

La Rose would have readily wanted to prominently feature the arms of England--sometimes referred to as the Cross of St. George--blazoned: Argent, a cross gules, to clearly identify the English heritage of the Episcopal Church.  In his rationale for the design of arms for the Episcopal Diocese of Olympia in 1913, la Rose clearly notes the use of the red cross to symbolize the Anglican Communion (Diocese of Olympia, 1913, 20).

  

Good (2007) notes the adoption of these arms came during the reign of King Edward III and his establishment of the Order of the Garter in 1348.  For a deeper analysis on the Cross of St. George in heraldry, please click here to read Good's (2007) article from the Coat of Arms.

The red cotised blue cross from the arms of the National Student Council would confuse this symbolic heritage and thus likely dropped.  

Arms of the Catholic Church
Extension Society designed in 1918,
appearing in La Rose (1918), page 192.

Furthermore, la Rose also employed the red cotised blue cross in the arms of the Catholic Church Extension Society in 1918, albeit charging the cross with a silver/white star in chief (La Rose, 1918, 192).  With two different denominational coats using the same ordinary, the simple red cross of St. George for the Episcopal Church becomes the logical solution.  

La Rose's selection of a bordure would not only difference an otherwise established coat, but plays upon the Scottish roots running deep within the Episcopal Church; a bordure in Scottish heraldry can be used to show cadency.  Thus, the symbolism of an American Church with direct ties to England and a "child" of sorts from the Scottish Episcopal Church is made clear in one coat for identification.  Using eight mitres to represent the provinces of the Episcopal Church adds national symbolism connecting geographically the wider church.  The blue bordure with mitres would furthermore show unification with the National Student Council's established arms and follows the exact ordering of designs la Rose rendered for the Archdiocese of Chicago and its foundations in 1930.  Overall, la Rose's 1921 proposal for arms reflects the national colors of red, white, and blue.

An evidence informed blazon of la Rose's 1921 proposal for arms of the Episcopal Church:  Argent, a cross throughout gules, on a bordure azure eight bishop's mitres argent.

An Official Proposal

At the April 27, 1921 meeting of the National Council, the minutes record the new committee was now named "Committee on Corporate Arms," and that Baldwin reported several designs were submitted and that two additional members be appointed, "Bishop Perry and The Rev. Dr. Mann be added to the Committee and the Committee asked to continue its investigation" (National Council, 1921b April 27, 62).  Here again we do not have any data regarding blazons or descriptions of the proposals.  

Nearly one year later, there was no official proposal from the committee.  Bishop Perry reported during the February 8-9, 1922 meeting of the National Council that, "the Committee had this matter [new corporate arms] under consideration and had a number of plans but was not yet ready to make a final report" (National Council, 1922a February).  

Three months later, the National Council met again on May 10-11 in preparation for the General Convention to be held later that fall.  Finally, the Committee on Corporate arms submits an official proposal for consideration.

Illustration of the 1922 proposal for arms of the Episcopal Church.
Rendered by Chad Krouse, 2024.

According to National Council (1922b), we have the following description:  "Committee on Corporate Arms:  This committee reported through Bishop Perry by submitting a design showing a red cross on a white shield, surrounded by a blue border, with thirteen silver stars, and surmounted by a bishop's mitre."  

No designer is mentioned in the Council's minutes, nor is a blazon for the proposed design recorded.  Furthermore, without the minutes from the Archives of the Episcopal Church, we would not know how many stars were incorporated in the bordure.  In order to visualize the 1922 proposal, I recreated these arms with a line drawing as seen above with the following blazon:  Argent, a cross throughout gules, on a bordure azure 13 mullets of the field.  

By comparing the 1922 committee proposal seen above to la Rose's design in 1919 for the National Student Council, we see the use of the blue bordure containing white/silver charges in both coats--the final data point supporting the likely blazon of the herald's 1921 design.  Moreover, by taking all three designs into consideration, the 1922 proposal by the committee was clearly based on la Rose's design from 1921.  

I believe the Committee on Corporate Arms reworked the charges and their numbering on the bordure effectively rendering a fussy design--replacing the eight bishop's mitres with thirteen stars due to the committee's desire to have the mitre placed above the shield as an external ornament.  It is simply remarkable that this otherwise simple change from la Rose's 1921 proposal took the committee more than a year to complete--the dangers of designing arms by committee.  

At the time of the Episcopal Church's establishment in the US, there were originally nine dioceses--what does the number 13 represent in the committee's proposal?  Perhaps the 13 original colonies?  No design rationale is offered in the minutes or the General Convention journal.

When the church gathered in Portland, Oregon for General Convention that September, the committee would put forth its design for formal adoption, but ultimately the design was not adopted.

Please click here to read the second and final installment.

 Works Cited

Baldwin, W.M. (1941).  History of the church flag.  Historical Magazine of the Protestant Episcopal Church, 10(4), 408-409.  

Chandler, G.M. (1946 December).  Seal of the Diocese of Washington--1946.  Washington Diocese, 5-6.

Cram, R. A. (1901 June 29).  The heraldry of the American church.  The Churchman, 83(26), pp. 813-818.

Cram, R.A. (1901 August 31).  The heraldry of the American church [Letter to the editor].  The Churchman, 84(9), pp. 263-264.

Cram, R.A. (1912 September 5).  Letter from Ralph Adams Cram to The Rt. Rev. David H. Greer.  Unpublished letter.

Diocese of Olympia. (1913).  Journal of the third annual convention of the Protestant Episcopal Church in the Diocese of Olympia.  Ranch Press.

Diocese of Quincy (1906).  The 28th annual convention of the Diocese of Quincy.  Review Printing Company.  

Egleston, C.L. & Sherman, T. (2019 May 19).  A flag and a seal: Two histories.  In C. Wells (Ed.), The Living Church, 258(9), pp. 16-17. 

General Convention (1922).  Journal of the General Convention of the Protestant Episcopal Church.  Abbott Press.

Good, J. (2007).  Argent a cross gules: The origins and English use of the arms of Saint George.  The Coat of Arms, 3(1), 9-18.  https://www.theheraldrysociety.com/wp-content/uploads/2019/10/CoA-213-Good-paper.pdf

Hertell, E.S. (1941).  Our church's flag.  In C.P. Morehouse (Ed.), The Layman's Magazine of the Episcopal Church, no.15, 14-15.

Morehouse, C.P. (Ed.) (1941 September).  The Layman's Magazine of the Living Church, 20, 27.

National Student Council of the Episcopal Church (1920 March).  1919 annual report of the National Student Council, bulletin 6.  National Student Council of the Episcopal Church.

La Rose, Pierre de C. (1907 May).  Ecclesiastical heraldry in America.  In R.A. Cram (Ed.), Christian Art, 1(1), pp. 64-70.

La Rose, Pierre de C. (1907 November).  Ecclesiastical heraldry in America II.  Diocesan arms.  In R.A. Cram (Ed.), Christian Art, 2(2), pp. 59-71.

La Rose, Pierre de C. (1914 April 11).  Ecclesiastical heraldry.  The Living Church, 50(24), pp. 835-836.

La Rose, Pierre de C. (1918).  Some examples of Catholic corporate heraldry.  In H.J. Heuser (Ed.), The Ecclesiastical Review, 58(February), pp. 189-198.

Luce, J.H. (1958).  The history and symbolism of the flag of the Episcopal Church.  Historical Magazine of the Protestant Episcopal Church, 27(4), 324-331.

Morehouse, C.P. (Ed.) (1941 September).  The Layman's Magazine of the Living Church, 20, 27.

National Council. (1921a).  Minutes from the February 17th meeting of the National Council of the Episcopal Church [unpublished document].  The Episcopal Church, New York, NY.

National Council. (1921b).  Minutes from the April 27th meeting of the National Council of the Episcopal Church [unpublished document].  The Episcopal Church, New York, NY.

National Council. (1922a).  Minutes from the February 8-9 meeting of National Council of the Episcopal Church [unpublished document]. The Episcopal Church, New York, NY.

National Council. (1922b).  Minutes from the May 10-11 meeting of National Council of the Episcopal Church [unpublished document].  The Episcopal Church, New York, NY.

Slocum, R.B. & Armentrout, D.S. (Eds.) (2000).  An Episcopal Dictionary of the Church: A user-friendly reference for Episcopalians.  Church Publishing, Inc., 174. 

Stevens, C.E. (1901 August 10).  Heraldry of the American Church [Letter to the editor].  The Churchman, 84(6), pp. 171-172.

Stevens, C.E. (1902 April 5).  Anglican Episcopal seals.  The Churchman, 85(14), pp. 431-435.

Story, F.W. (1901 August 10).  To the editor of The Churchman [Letter to the editor].  The Churchman, 84(6), 172.

The Living Church (1906).  Diocesan seal for Quincy.  The Living Church, 35(24), 1007.  

The Spirit of Missions (1921).  Meeting of the Presiding Bishop and council.  The Spirit of Missions, 86(3), 182.

Turner, B.W. (2010).  Pro Christo Per Ecclesiam:  A history of college ministry in the Episcopal Church [Unpublished master's thesis].  Protestant Episcopal Theological Seminary in Virginia. https://issuu.com/janus532/docs/cmthesis/19

Whipple, H.B. (1901 July 20).  Seal of the Diocese of Minnesota [Letter to the editor].  The Churchman, 84(3), 77.

Wright, J. (1908).  Some notable altars in the Church of England and the American Episcopal Church.  MacMillan Company.