Churches

Churches. Members. Ministers.

1760........530.................. (41 churches vacant).

1845.......1,471 165,287............1,412

1848.......1,867........177,668............1,612

(No returns for 1849.)

1859.......2,571........250,452............2,544

1869.......3,043........330, 391............3,278

1879.......3,674........382,920............3,585

1889.......4,569........475, 608............4, 408

Doctrinally, Congregationalists have emphasizedthe'principle that the Scriptures are the only authoritative rule of faith and practice. Each church adopts its own creed, and is bound by no other symbol, but, among general standards, the Westminster Confession and the Savoy Confession have had the widest acceptance in the past. As the outcome of a prevalent feeling that these ancient confessions failed to fully, represent the beliefs of the churches, the National Council at St. Louis, in 1880, took measures for the appointment of a committee of representative ministers, who prepared and reported what is known as “the Creed of 1883,” which reads as follows:

I. We believe in one God, the Father Almighty, Maker of heaven and earth, and of all things visible and invisible;

And in Jesus Christ, his only Son, our Lord, who is of one substance with the Father; by whom all things were made;

And in the Holy Spirit, the Lord and Giver of Life, who is sent from the Father and Son, and who together with the Father and Son is worshiped and glorified.

IL We believe that the Providence of God, by which he executes his eternal purposes in the government of the world, is in and over all events; yet so that the freedom and responsibility of man are not impaired, and sin is the act of the creature alone.

III. We believe that man was made in the image of God, that he might know, love, and obey God, and enjoy him forever; that our first parents by disobedience fell under the righteous condemnation of God; and that all men are so alienated from God that there is no salvation from the guilt and power of sin except through God’s redeeming grace.

IV. We believe that God would have all men return to him; that to this end he has made himself known, not only through the works of nature, the course of his providence, and the consciences of men, but also through supernatural revelations made especially to a chosen people, and above all, when the fullness of time was come, through Jesus Christ his Son.

V. We believe that the Scriptures of the Old and New Testaments are the record of God’s revelation of himself in the work of redemption; that they were written by men under the special guidance of the Holy Spirit; that they are able to make wise unto salvation; and that they constitute the authoritative standard by which religious teaching and human conduct are to be regulated and judged.

VI. We believe that the love of God to sinful men has found its highest expression in the redemptive work of his Son; who became man, uniting his divine nature with our human nature in one person; who was tempted like other men, yet withoutsin; who, byhis humiliation, his holy obedience, his sufferings, his death on the cross, and his resurrection, became a perfect Redeemer; whose sacrifice of himself for the sins of the world declares the righteousness of God, and is the sole and sufficient ground of forgiveness and of reconciliation with him.

VII. We believe that Jesus Christ, after he had risen from the dead, ascended into heaven, where, as the one Mediator between God and man, he carries forward his work of saving men; that he sends the Holy Spirit to convict them of sin, and to lead them to repentance and faith; and that those who through renewing grace turn to righteousness, and trust in Jesus Christ as their Redeemer, receive for his sake the forgiveness of their sins, and are made the children of God.

VIII. We believe that those who are thus regenerated and justified grow in sanctified character through fellowship with Christ, the indwelling of the Holy Spirit, and obedience to the truth; that a holy life is the fruit and evidence of saving faith; and that the believer’s hope of continuance in such a life is in the preserving grace of God.

IX. We believe that Jesus Christ came to establish among men the kingdom of God, the reign of truth and love, righteousness and peace; that to Jesus Christ, the Head of this kingdom, Christians are directly responsible in faith and conduct; and that to him all have immediate access without mediatorial or priestly intervention.

X. We believe that the Church of Christ, invisible and spiritual, comprises all true believers, whose duty it is to associate themselves in churches, for the maintenance of worship, for the promotion of spiritual growth and fellowship, and for the conversion of men; that these churches, under the guidance of the Holy Scriptures and in fellowship with one another, may determine—each for itself—their organization, statements of belief, and forms of worship; may appoint and set apart their own ministers, and should cooperate in the work which Christ has committed to them for the furtherance of the gospel throughout the world.

XI. We believe in the observance of the Lord’s Day as a day of holy rest and worship; in the ministry of the Word; and in the two Sacraments which Christ has appointed for his Church: Baptism, to be administered to believers and their children, as the sign of cleansing from sin, of union to Christ, and of the impar-tation of the Holy Spirit; and the Lord’s Supper, as a symbol of his atoning death, a seal of its efficacy, and a means whereby he confirms and strengthens the spiritual union and communion ofbelievers with himself.

XII. We believe in the ultimate prevalence of the kingdom of Christ over all the earth; in the glorious appearing of the great God and our Saviour Jesus Christ; in the resurrection of the dead; and in a final judgment, the issues of which are everlasting punishment and everlasting life.

The following instrumentalities are recognized among Congregationalists in furtherance of the obligation of fellowship: (1) Ecclesiastical councils composed of delegates, as a rule, from neighboring churches, who advise and assist in the organization of new churches, in the ordination, settlement, and dismission of pastors, and, in cases of difficulty, offer such advice as they deem wise. (2) The union of Congregational ministers of the same neighborhood in associations, meeting at stated times during each year, for fraternal intercourse and professional improvement. Students who desire to enter the ministry are usually examined by these associations, and if approved are accepted by the churches. More .and more, membership in these bodies is recognized as orderly proof of good standing in the Congregational ministry. (3) The churches are affiliated in conferences, which, under different plans, are represented by delegates in state bodies, meeting once a year. (4) The Triennial National Council, composed of delegates, appointed on a careful basis of enumeration,- from all the Congregational churches of the country. This Council was formed at Oberlin in 1S71, and has met at New Haven in 1874, Detroit in 1877, St. Louis in 1880, Concord, N. H., in 1883, Chicago in 1886, and Worcester, Mass., in 1889.

In educational, benevolent, and missionary activities, Congregationalists have taken an honorable position. The Universities, Colleges, and Seminaries founded and fostered by their care, are among the oldest and most widely known in the land. Besides cooperating with other Christians in sustaining Bible, tract, Sunday-school, temperance, and kindred organizations, they work especially through seven benevolent societies.

These are (i) The American Board of Commissioners for Foreign Missions, established in 1810. In its twenty-two missions there are ninety-three stations where missionaries reside, and 1,023 out-stations where preaching is statedly maintained. Five hundred and eight missionaries from the United States are now employed. Three hundred and sixty organized churches have a membership of over 33,000. Over 7,500 pupils of both sexes are in the higher schools, and, including the common schools, 43,838 are receiving Christian instruction. The annual income of the society is over $600,000.

(2) The American Home Missionary Society, organized in 1826. It has aided to establish more than 5,000 churches, a large proportion of whom have come to selfsupport. Its annual receipts are not far from $5 50,000 in cash and $70,000 in supplies.

(3) The American Missionary Association, organized in 1846. This society was originally formed to aid the slave, and, since emancipation, has engaged in labors in the South among the negroes and the mountain whites; in the West, among the Indians; and in the Pacific States, among the Chinese. The “Daniel Hand Fund” of over $1,000,000, is in the care of this society.

(4) The American College and Education Society aids Christian colleges to become self-sustaining, and assists young men to secure a course of education for the Christian ministry. In this way it has aided about 7,500 young men.

(5) The American Congregational Union renders assistance in the erection of churches and parsonages.

(6) The Congregational Sunday-school and Publishing Society, but recently organized, has been very effective in its field of labor.

(7) The New West Education Commission seeks to promote Christian civilization in Utah and adjoining States by organizing and sustaining Christian schools. It has over 3,000 pupils in its schools, about one-third of whom are Mormons.

Seven theological seminaries are under the care of Congregationalists in the United States: these are Andover, opened in 1808; Bangor, 1816; Yale, 1822; Hartford (formerly East Windsor),1834; Oberlin, 1838; Chicago, 1858; Pacific (at Oakland, Cal.), 1869.

It is a cause for gratitude among Congregationalists that the spirit of fellowship among the churches is more and more bringing them into sympathy with organized efforts in home and foreign missionary work. An International Council, to be held for the first time in London, July, 1891, will represent a grand total of 10,000 Congregational churches.

Literature.—R. Browne: A Booke which sheweth the Life and Manners of all True Christians and howe vnlike they are vnto Turkes and Papistes, and Heathen Folke. Also the Pointes and Partes of all Diuinitie, etc. (Middelbvrgh, 1582); H. Barrowe and J. Greenwood: A True Description, out of the Word of God, of the Visible Church (Dort, 1589); H. Barrowe: A Brief Dis-couerie of the False Church, etc. (Dort, 1590); F. Johnson and H. Ainsworth: A True Confession of the Faith, and Mumble Acknowledgment of the A legeance, ’which wee hir Maiesties Subjects falsely called Brownists doo houldtowards God, etc. (1596): F. Johnson and H. Ainsworth: An Apologie or Defense of such True Christians as are commonly (but unjustly) called Broivnists (Amsterdam, 1604); J. Robinson: A Justif cation of Separation from the Church of England, etc. (1610; in Works, London, 1851); J. Robinson: A Lust and Necessarie Apologie of certain Christians, no lesse contumeliously then commonly called Brownists or Barrowists, etc. (1625; in Works, London, 1851); R. Mather: Church-Government and ChurchCovenant discussed, in an Answer of the Elders, etc. (London, 1643); J. Cotton: The Keyes of the Kingdom of Heaven, and Power thereof, etc. (London, 1644; 4th ed., Boston, 1852); T. Weld: A Brief Narration of the Practices of the Churches hi New England, etc. (London, 1645; London, 1647) ; W. Bartlet, Lchnographia; or, a Modell of the Primitive Congregational Way, etc. (London, 1647); T. Hooker: A Survey of the Summe of Church-Discipline, etc. (London, 1648); A Platform of Church - Discipline gathered out of the Word of God, and agreed upon by the Elders and Messengers of the Churches assembled in the Synod at Cambridge, etc. (Cambridge, 1649; Boston, 1855); Stone: A Congregational Church is a Catholike Visible Church, etc. (London, 1652); A Declaration of the Faith and Order owned and practised in the Congregational Churches in England, agreed upon, at the Savoy, etc. (London, 1658, 3d ed., 1688); Propositions concerning the Subject of Baptism and Consociation of Churches, etc. (Cambridge, 1662); J. Eliot, Communion of Churches: or the Divine Management of Gospel Churches by the Ordinance of Councils, etc. (Cambridge, 1665); J. Davenport: The Power of Congregational Churches Asserted and Vindicated, etc. (London, 1672) ; I. Chauncy: The Divine Institution of Congregational Churches, etc., asserted and proved, etc. (London, 1697); I. Mather: The Order of the Gospel, professed and practised by the Churches of New Englandjustified, etc. (Boston, 1700); A Confession of Faith owned and consented to at Saybrook, etc. (New London, 1710); S. Mather: An Apology for the Liberties of the Churches of New England, etc. (London, 1738) ; G. Punchard: A View of Congregationalism, etc. (Salem, 1840, 4th ed., Boston, 1856); G. Punchard: History of Congregationalism, etc. (Salem, 1841, 4th ed., greatly enlarged, Boston, i860); R. Vaughan: Congregationalism viewed in relation to Modern Society, etc. (London, 1841); E. Pond: A Manual of Congregationalism (Portland, 1848; Bangor, 1859); The Plan of Union of 1801 be-tzueen Congregationalists and Presbyterians, and Deasons why it should be abandoned (New York, 1852); J. W. Wellman: 7'he Church Polity of the Pilgrims (Boston, 57); J- E. Roy: A Manual of the Principles, etc., of the Congregational Churches (Chicago, 1869); H. M. Dexter: Congregationalism; What it is; Whence it is; How it works; why it is better than any other polity, etc. (Boston, 1865, 5th ed., 1879);