HISTORY.

With the development of church life independent of denominational organizations, many churches throughout the country were organized under various names, such as Church of the Blessed Hope, Brethren of the Abrahamic Faith, Restitutionists, Restitution Church, Church of God, and Age to Come Adventists. Some were loosely affiliated, but refused to be identified. with any denomination, although in general they were Adventist in their doctrine. In November, 1888, representatives from a number of such churches met in Philadelphia and organized the association known as "Churches of God in Christ Jesus," which is in general accord with the Adventist bodies, and is classed with them although the term "Adventist" does not appear in its title.

DOCTRINE.

The churches belonging to this association have no creed but the Bible. The members, however, believe: (1) That there is one God, the supreme creator and controller of all things, who is a lovable, loving, and approachable Father, and a rewarder of all who diligently seek Him and keep His commandments.

(2) That the Lord Jesus Christ, the Son of God, came into existence as set forth in the gospels, and gave His life as a sacrificial offering for our sins, that those who believe in Him and obey His teachings may through Him have their sins forgiven; that Christ arose from the dead on the third day and, after meeting with His disciples on several occasions, was taken up into heaven, there to remain with God until certain things foretold by the prophets have been accomplished.

(3) That Christ will come again personally: (a) to give immortal life to those who have been faithful, raising the dead and changing the living; (b) to punish the wicked, who, in the second death, will be blotted out of existence; (c) to establish the kingdom of God on earth, which, with its capital city at Jerusalem, will be gradually extended until all nations and races of mankind are brought under His sovereignty; and to restore to its ancient heritage and God's favor the Israelitish nation, which will then be the most favored nation in this kingdom; (d) to reward the immortal saints as joint heirs with Christ, according to their works, giving to each a position of honor and trust as joint ruler with Christ in the kingdom of God.

(4) That obedience to the commandments of God is obligatory upon all Christians, the first act necessary being baptism for the remission of sins.

(5) That those who believe the gospel message, repent of their sins, and are baptized, have entered into covenant relationship with God, their part of the covenant being that they will live useful lives of faith and good works, God's part being that if they remain faith

ful unto the end He will give them eternal life and positions of honor and trust in His kingdom.

Candidates for admission into the churches are required to confess faith in God and in the promises of the gospel; to accept Jesus Christ as their Lord, Saviour, and King; and to covenant to live Christian lives. On this confession candidates are baptized by immersion.

POLITY.

In polity the churches are congregational. For fellowship and general work they gather in state and district conferences, which, however, exercise no authority over the individual churches, being wholly advisory, educational, and evangelistic in character. Each local church adapts its organization to circumstances. In some cases they have pastors, in others the services are conducted by elders or presidents. The term "minister," as understood among them, is applied to the person in spiritual charge of the congregation, or who preaches the gospel. There is no formal method of ordination. Ministers are appointed and granted certificates of authorization by the conference board of the state, on request of a church, after examination as to the moral character of the applicant and his other qualifications. The majority of the churches meet regularly on the first day of each week to celebrate the Lord's Supper, but this, while a general custom, is not an obligation. The general attitude toward other denominations is liberal, the invitation to the communion service being extended to all Christians, leaving each individual to be his own judge as to participation.

WORK.

The home mission work of the churches is conducted by a number of evangelists, who are supported by voluntary contributions. As yet no schools or colleges have been established. The educational work of the denomination is conducted through the medium of literature, quarterly and annual gatherings, institutional Bible classes, etc. There is a young people's society, called the Bereans, which has a national organization, with affiliated state organizations and local societies. There are about 50 of these local societies with about 700 members. Sunday schools, ladies' aid societies, and similar educational and charitable institutions, are also conducted as a part of the general work of the churches.

STATISTICS.

The general statistics for the Churches of God in Christ Jesus for 1916 are given, by states, in the table on pages 33 and 34, and the relation of these statistics to those of other bodies is shown in general tables in Part I.

Among the officers who came to America under the command of the Salvation Army, to superintend the work here, was Thomas E. Moore. After a few years a difference arose between Gen. Booth and Mr. Moore in regard to financial administration. Gen. Booth contended that a part of all funds raised in America should be sent to England, and that, as the work of the Salvation Army was world-wide, no member of that army should call any country his own. Mr. Moore contended that funds raised by the Salvation Army in America should be used only in this country and that the organization here should have an American charter. In 1882, with a number of the American officers, he withdrew and began independent work. The movement was incorporated in 1884, and in 1885 an amended charter was granted to it under the name of the "Salvation Army of America." Subsequent changes in the Salvation Army in the United States resulted in the return of a considerable number of officers to that organization, but about 25 posts refused to return, and these reorganized under the name of the "American Salvation Army." In 1913 the name was changed to "American Rescue Workers."

DOCTRINE AND POLITY.

In its general doctrine and polity this body is very similar to the older one, except that it is a Christian church with the usual sacraments of baptism and the Lord's Supper, rather than an evangelistic or philanthropic organization. A board of directors is elected

25

277

166

100

35

111

1220102

to represent the corporation, the majority of them being laymen. These directors are also members of the council, and titles to the property are vested in the board and not in the General. Corps having real estate have their own local boards, and, should a corps cease to exist, the board of directors is qualified to become the custodian of the property for purposes of the organization.

WORK.

As indicated by its name, the organization does a general philanthropic work, which, however, is not reported in detail. In 1906 an item of $11,622 was reported as contributions for philanthropic work. As the organization depends upon contributions for the conduct of its work, it seems probable that this sum really represented the amount received and expended for that purpose. No report of contributions was made for 1916.

STATISTICS.

The general statistics of the American Rescue Workers for 1916 are given, by states, in the table on the next page, and the relation of these statistics to those of other bodies is shown in the general tables in Part I.

As compared with the figures for 1906, the body shows an increase in number of organizations and in members, but a decrease in the value of church property and in debt. In 1906 there were 20 organizations having a membership of 436, and in 1916 there were 29 organizations with 611 members, showing an increase in membership of 40.1 per cent. Two edifices were reported, as in 1906, but the estimated value of

church property was $1,900 in 1916 as against $9,700 in 1906, a decrease of 80.4 per cent, and a debt of $25 instead of $2,900 was reported. A single parsonage A single parsonage reported in 1906 no longer appears. Sunday schools have increased from 2 to 13, and the scholars from 175 to 438, or 150.3 per cent. The item of contributions for domestic benevolences for 1906 has been

previously explained.

Certain items not included in the above summary are church expenditures and number of members. under 13 years of age, reported for the first time in 1916, and the languages used in church services. Church expenditures, amounting to $22,682, cover the general running expenses of the organization. The number of members under 13 years of age, as reported by 27 organizations in 1916, was 62, con

by these organizations. Based upon this proportion, the number under 13 years of age for the entire denomination would be 64.1

Of the 29 organizations, 27, with 587 members, reported services in English only; and 2 organizations, with 24 members, reported services in German and English. As compared with the report for 1906, there were for the same number of organizations reporting German and English, a decrease of 56 members.

As in the Salvation Army, the ministers are those commissioned under the general management to carry on the work of the organization. Of the 30 so reported, 28 sent in schedules, and of these, 13 gave an average annual salary of $598. A considerable number reported secondary occupations.

1See Introduction, p. 10.

HISTORY.

The Armenians trace the origin of their church to the evangelization of the Apostles Bartholomew and Thaddeus, or Jude, but more particularly to the revival of the Christian faith in Armenia by St. Gregory the Illuminator, about the year 285 A. D. At that time the king and his subjects accepted the Christian religion, and upon this is based the Armenian claim to the honor of being the first Christian nation. St. Gregory became the first bishop of the church which he had organized, and from him a regular succession of patriarchs, who bear the title of "Catholicos," has come down without interruption to the present time. The residence of the Catholicos, which is at the same. time the headquarters of the Armenian Church, is at Etchmiadzine, a famous monastery at the foot of Mt. Ararat in Transcaucasia, near the cathedral of the "Only Begotten" (Miadzine), which is one of the oldest Christian edifices in the world, and is said to have been built by St. Gregory himself.

Until the time of the fourth General Council, held at Chalcedon, 451 A. D., the Armenian Church was in full communion with all sections of the Church. Owing to a conflict with the Persian king, who was seeking to force Mazdaism upon the people, the Armenian Church was not represented at that council, and did not receive the report of its action for some time. When the report came, there was apparently some misunderstanding as to its meaning, and at a general synod held in 491 A. D., the decrees of the Council of Chalcedon were formally denounced, although the general doctrine of the Armenian Church continued to be in substantial accord with that of the Greek Church. As a result of a bitter controversy with the Greek Church over this matter, in which misrepresentation and misunderstanding played a large part, the Armenian Church took no part in subsequent general

councils, but maintained its independence under its own autocephalous hierarchy.

The establishment of the Ottoman Empire and the adoption by the Turks of the principle of the absolute identity of church and state, so that the ecclesiastics of the different Christian churches became also the civil heads of Christian communities, resulted in emphasizing the separation between the churches and in intensifying national and churchly loyalty. As certain sections of the Ottoman Empire acquired independence, the Armenians developed a desire for similar freedom, and, at the Congress of Berlin, in 1878, presented a plea for Armenian autonomy, emphasizing it in the claim of their national church upon the sympathy of Christendom. This was unsuccessful, nevertheless it aroused the suspicion of the Turkish Government, and after some years of general disturbance, successive outbreaks occurred in the years 1894-96, in which thousands of Armenians lost their lives.

For many years, as a result largely of the influence of schools established by Americans, the attention of the people had been turned to the United States, and a number of young men had come to this country, chiefly for education. With the increase of political disturbances and the disappointment of political hopes, others followed until there were several large communities of Armenians. Some of these had belonged to the Protestant Armenian Church, and, on coming to America, identified themselves with either the Congregational or Presbyterian denominations. The greater number, however, especially as the immigration grew, belonged to the national church, and felt the need of special services.

In 1889 Rev. Hovsep Sarajian, a priest from Constantinople, was sent to minister to a few hundred Armenians, most of them living in the state of Massachusetts, and in 1891 a church was built in Worcester,