Divinity Library

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Congregational faith
and practise by
Asher Anderson

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DIVINITY SCHOOL
TROWBRIDGE LIBRARY

GIFT OF
Estate of
*fce Her. Orville A. Petty

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CONGREGATIONAL
FAITH AND PRACTISE

PRINCIPLES, POLITY
BENEVOLENT SOCIETIES
INSTITUTIONS

ASHER ANDERSON, D.D.
SECRETARY OF THE NATIONAL COUNCIL

BOSTON
THE PILGRIM PRESS
NEW TORE  CHICAGO
1906

KS(p An 2.3

FOREWORD
THIS pamphlet is published for the purpose of
putting in the hands of pastors a brief statement
of the beginning, polity, and institutions of Congrega
tionalism, that they may give it to persons in their
parishes who wish to inform themselves upon the fel
lowship with which they are to become identified. ' Such
a statement of what Congregationalism is and is doing
we believe will be acceptable and helpful to the pastors
in the homes of the people and among the members of
their parishes.

Copyright, 1906
The Congregational Sunday School
and Publishing Society

CONGREGATIONAL FAITH
AND PRACTISE
CONGREGATIONALISM IN THE SCRIPTURES
In the Gospels. We have not the slightest doubt
that Jesus intended to leave the development of his
kingdom entirely in the hands of his disciples under
the controlling guidance of the Holy Spirit. We have
never seen any good reason for believing that Jesus
meant his kingdom to be entirely separate from the
Jews. The apostles were to begin at Jerusalem. He
selected twelve men whom he carefully taught with a
view to propagating his doctrine wherever it was
possible for them to go in the world. He did not
ordain them, as we understand ordination in the
apostles' time and our own time. He " appointed "
them. All that we can learn is that he " called "
them to him, and " sent them forth." Neither did
he make one superior to the rest. Surely not one
was known to arrogate to himself any authority
over the others, as having specially received it from
Jesus Christ. They were all brethren and he was
their Master. Indeed, they were to be servants one to
another. " He that is greatest among you shall be
your servant."
When he used the word church, Jesus meant simply
a congregation of believers associated for fellowship
and mutual help. Even so high an authority as Dean
Alford writes, " Nothing could be farther from the
spirit of our Lord's commands than proceedings in
what are oddly enough called ' ecclesiastical courts.' "
It is clear that only Jesus himself was the Head
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Congregational Faith and Practise
among his followers. The brethren were equal in
rights. We must see that " his theory and purpose
had regard" to the subsequent development of his
kingdom for all ages, that he himself should remain
as the only Head, invisible though real, its member
ship standing permanently on the same broad plat
form of essential equality and brotherhood, and its
offices being places, not of high honor and rule, but
of service."
In the Acts of the Apostles. We have not space
enough to take up every reference we would like to
consider for the purpose of showing that the method
of procedure in the Acts was congregational, but
will call attention to the following, persuaded they
will be all that are necessary to make good our
contention : —
1. Ch. 1 : 15—26. Here we find the apostles in
an assembly of one hundred and twenty persons.
They met to choose a man for the place niade vacant
by Judas. Note two things: first, that the vote was
general; and, second, that it was not an election of
an ecclesiastic with power.
2. Ch. 6: 1-6. The multitude is called together
to consider the service of tables. Seven men were
appointed. It was the act of the church.
3. Ch. 8: 1-4. They who upon the first per
secution went everywhere preaching the word, were
members of the churches. They were not specially
ordained, nor were they clothed with any ecclesiastical
authority. 4. Ch. 9 : 26-30. After his conversion, Paul did
not report to any functionary. He joined himself
with the believers, and the brethren sent him to
Tarsus. 5. Ch. 11 : 1-18. Controversy followed the bap
tizing of Gentiles. Note in the conference that Peter
was amenable to the brotherhood.
6. Ch. 11 : 22. A great awakening occurred at
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Congregational Faith and Practise
Antioch. Barnabas was sent, not by any so-called
functionary, but by the multitude constituting the
church. 7. Ch. 15: 1-31. Paul, Barnabas, and others
came from Antioch to consult the church in Jerusalem,
and very naturally, because it was the first and oldest
church. They made their report, not to any func
tionaries, but to the congregation. And the congre
gation voted approval.
In all these instances 1 the mode of procedure had
no reference to superior officers. It was invariably
congregational. In the Epistles. It seems clear that certain refer
ences to local churches indicate that they were inde
pendent or congregational. There were more than
fifty such churches. We read about the churches at
Cenchrea?, Corinth, Philippi, Thessalonica. Mention
is made of the church that is in the house of Pris-
cilla and Aquila, and in the house of Nymphas, and
in the house of Philemon. We read also of the
churches " of the Gentiles," " of Christ," " of God,"
" of Galatia," " of Asia," " of Macedonia," and " of
Jucfeea." We read, too, of the church at Ephesus,
at Smyrna, at Pergamum, at Thyatira, at Sardis, at
Philadelphia, and at Laodicea. These all were indi
vidual churches. Each had its " angel," not some
high functionary, to whom letters were sent.
When we study the exhortations in the epistles,
especially those written by Paul, who was not a regu
larly elected apostle, and never aspired to high office,
who never assumed to control the churches, and whose
letters were not first endorsed by a superior officer, we
cannot avoid understanding that there was a brother
hood mutual in responsibility.
The salutations also indicate the congregational
form. They will be found at the beginnings of the
epistles. It should be noted that they were addressed
1 See Dexter's Hand-Book of Congregationalism.
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Congregational Faith and Practise
to the brotherhood. Compare the modern letter mis
sive of a Congregational church. Surely in the prac
tise of the early Church no one can find any claim to
superior officers.
The references to the officers are significant: one
class is indiscriminately called " pastors," " angels,"
teachers, presbyters or elders, and bishops or over
seers. The other class is " deacons." We fail to find
any passage which asserts superior functions on the
part of any one class. So far as we know, the
method of action which the churches pursued indi
cates the congregational way. We cannot possibly
see how any claim for superior functionaries can be
based on the way of the apostles and the churches.
POLITY
Two principles are recognized by Congregational-
ists as fundamental in church polity, namely, Auton
omy and Fellowship. The first means simply that
each church legislates exclusively for itself. The
second means a close brotherhood of the churches.
In legislating for itself a Congregational church
elects its own officers, forms its own articles of faith,
adopts for itself rules for government, chooses its
own method in benevolent operations, adjusts its own
difficulties, and deals with offenders within its own
communion. No other church passes any rules affect
ing it, any more than one state legislates for another.
The fellowship of the Congregational churches is
clearly illustrated as two or more churches meet
together on the basis of a common faith, assemble
together upon invitation for the purpose of counsel,
assist each other in common benevolence, associate
with each other in conferences, associations, and clubs
for spiritual culture and encouragement, and make
the actions of another church their actions, "that
they may be spared such evils as are hkely to arise
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Congregational Faith and Practise
from the teaching of strange doctrine and the con
duct of offending members."
It is freely admitted that Congregational fellow
ship makes for a unity in purpose and service as
strong and sufficient, if not stronger really, than
where legislation is enacted by which churches are
frequently compelled to assent to what they cannot
easily accept or conscientiously approve. Whatever
is wise, true, just, and honorable, all Congregational
churches cheerfully endorse. Though we are repre
sented by many different communions, nevertheless
no other body of believers approaches the strength
in fellowship illustrated by Congregationalism. Our
churches acknowledge a Head, who is Jesus Christ;
they have a bond of faith — the essential truths of
the Gospels ; they recognize a law — the law of love ;
they are one in Jesus Christ.
CONGREGATIONALISM ORGANIZED
The organization of Congregationalism is to be
found only in the local church. Each Congregational
church is independent of every other church. Any
number of believers may come together and form a
church. These believers, thus associated, are respon
sible to themselves alone under their acknowledged
Head, Jesus Christ. If there is any relation this
communion may hold with any other church, it is not
of any organized sort, since no other church, or any
number of churches, may legislate for it.
Congregationalists organize a church, first, by cove
nanting together under a common formula of belief,
known and called Articles of Faith and sometimes
" The Creed " ; second, by adopting a code of rules
whereby they agree to be governed. The covenant
and the articles of faith may be called " The Con
stitution and By-laws of the Church." Third, by
electing officers, such as deacons, who have in hand
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Congregational Faith and Practise
the administration of the secular affairs of the church.
Their duties, however, may be delegated, as the church
elects, to others who, variously named as trustees, or
committees, attend each to their own designated work.
A church may create its own ministry, that is, it may
elect one of its own number, who because of his sev
eral gifts is able to teach the people in the Word,
and direct the spiritual affairs of the communion. A
Congregational church is at liberty to choose its min
ister from among those trained for the ministry in
colleges and theological seminaries, or even to select
one without such training. In Congregationalism the
minister is not imposed on the church. Each church
is perfectly free to choose its own pastor. Governed
by no rules other than those which it has adopted
for itself, a church orders itself in doctrine, service,
fellowship, and discipline. It reserves to itself the
right of withdrawing its fellowship from any body
of believers when it has found what it deems to be
sufficient ground for such action.
ORDERS
Congregationalism teaches that there are two
orders, or offices, in the church, — the elder and the
deacon. One is appointed to the ministry of the
Word, the other shapes the administrative affairs
of the church.
There are no superior officers. Each minister is the
equal in appointment and service of every other min
ister. This is what we call the parity of the ministry.
The minister of a Congregational church may also
be called the elder, the bishop, the presbyter. These
terms are employed in the epistles of the New Tes
tament indiscriminately as referring to the same
office. The same qualifications and the same duties
were demanded of the elder, presbyter, and bishop,
namely, to guide and instruct the churches.
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Congregational Faith and Practise
The order of the diaconate arose, as is seen in the
Acts of the Apostles (6: 1-6) on the occasion of the
apostles asking that seven men be appointed to look
after the ministration of tables, or the administration
of charities, the apostles saying that this was neces
sary if they were to give themselves wholly to the
" ministry of the word," which then meant chiefly
their witnessing to the resurrection of Jesus Christ.
These seven men, among whom was Stephen, exer
cised themselves in the care of the poor. In a Con
gregational church, it will be found that the deacons,
with the minister and one or more who have been
elected to serve with them, constitute a committee for
the purpose of keeping watch and care of the church,
proposing such to the fellowship of the church as
wish to become members upon confession of their
faith, and making such necessary provision as the
needy of the church may require. That the deacons
are alone sufficient for their office, we can see from
the manner of their fulfilling their functions when
there may be no minister in the church. Such sim
plicity is certainly consistent with the known mind
of the Master himself.
CONGREGATIONALISM IN HISTORY
Following the days of the apostles, the history of
the churches is one of conflict with Greek and Roman
heathenism, the civil powers, superstition, and philo
sophical culture. Imperialism persecuted both Jews
and Christians. Nevertheless Christian literature was
promoted and missionary enterprise extended. Doc
trinal controversies led to numerous councils. The
faith of the churches was zealously kept. In the
course of time the polity of the churches changed.
Church government centered about the idea of a
sacerdotal unity. With the conversion of Constantine
the churches became allied with the State. A mon-
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Congregational Faith and Practise
archical episcopacy was established. Constantinople
became the center of the Eastern Church, and Rome
of the Western. In the fifth century Rome became
the seat of the papacy. Leo founded a papal empire.
The claim that the pope was the successor of Peter
was accepted. Then came a contention between the
East and the West for primacy. In 880 a. d. a sepa
ration occurred. The Roman Church dominated in
Central and Western Europe. The Dark Ages came
on. Learning died out. Art was unknown and morals
were debased. In the twelfth century sects arose, and
signs of a change appeared. To prevent the spread of
opposing doctrine, the Inquisition was created. Re
formers appeared, — Huss in Prague, and Wyclif
in England. The Reformation began in the sixteenth
century. The Church became divided into Protestant
and Roman Catholic. In England Romanism was
driven out, and the Anglican Church was established.
The State Church determined upon conformity. This
developed non-conformity. The Puritans would re
form the Church. They became Independents, were
persecuted, and finally were compelled to leave Eng
land. Independency, first taught by Robert Browne,
found an organized expression in Scrooby, England,
in 1606, under the leadership of Rev. John Robinson.
In good time many of the Puritans were forced to
flee. They went to Holland and settled in Leyden.
After a few years steps were taken to emigrate to
America. The " Mayflower " brought the Pilgrims
to Plymouth, Massachusetts, where they landed De
cember 21, 1620.
GROWTH IN THE UNITED STATES
Puritans in England became Pilgrims when they
left the mother country because of persecution, to
seek a place in the New World where they might
found a State and organize churches consistent with
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Congregational Faith and Practise
their views under the simple teaching of the New
Testament. Although the first churches formed by the Puri
tans in the Massachusetts Bay Colony did not plan
to separate themselves from the Church of England,
nevertheless they became independent. The outcome
was Congregationalism.
The earliest New England churches were formed
in places and order as follows: In the cabin of the
" Mayflower," 1620, the church in Plymouth, Massa
chusetts; in 1629 six vessels with emigrants from
England arrived at Salem, and the second church
was organized ; in 1630, a church organized in Plym
outh, England, landed at Nantasket, Massachusetts,
and became the First Church, Dorchester, Massachu
setts; in the same year the churches in Charlestown
and Watertown were formed; in 1632 the churches
in Lynn and Roxbury were formed, and also the
First Church in Charlestown, the one previously or
ganized having removed to Boston; in 1633, John
Cotton, Thomas Hooker, and Samuel Stone arrived
in Boston. In this year the church in Cambridge was
formed. Hooker with his company migrated in 1636
from Cambridge to Hartford, Connecticut. From
the time of the confederation in 1643 of the four
colonies, Massachusetts, Plymouth, Connecticut, and
New Haven, for more efficiency, churches grew apace
everywhere throughout New England. " It will be
seen that to the end of the seventeenth century it
[Congregationalism in New England]," as Dr. Dun
ning in his " Congregationalists in America " says,
" continued to represent, almost exclusively, the reli
gious life of the people ; that it largely influenced the
organization of government in these formative years ;
and that it well fulfilled its opportunities, both in oc
cupying the towns and plantations of English settle
ments and in educating and Christianizing the Indians.
In 1647 there were 43 churches in New England. In
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Congregational Faith and Practise
1650 the number had grown to 58, and in 1674 to
82. ... In 1696 there were in New England over
130 white churches, and 30 Indian towns supplied by
Indian preachers. The total population amounted
to about 140,000, of which perhaps 20,000 were
Indians." With the further growth one may readily make
himself familiar through current literature upon the
progress of the churches in the United States.
CONGREGATIONALISM AND DOCTRINE
Congregationalists are often asked about the doc
trines they believe. It may be briefly answered that
they continue " steadfastly in the apostles' teaching
and fellowship." Originally Congregationalism rested
upon a distinct dogmatic basis. In the earliest sym
bol known we find these words : " Special care must
be to build upon the only true groundwork; . . .
take diligent heed to keep the church from errors."
Puritans were very rigid in matters of doctrine.
English Congregationalism took the Westminster
Confession for " substance of doctrine." The Cam
bridge Synod in 1648 "freely and fully consented
thereto." The Synod of 1680 adopted it, as well as
the Saybrook Synod in 1708.
Although each church was at liberty to formulate
its own articles of faith, nevertheless there happened
little or no diversion from the essential truths of that
symbol. In 1865 the council that met in Boston, Massa
chusetts, took action which was in part as follows : —
" Standing by the rock where the Pilgrims set foot upon
these shores, upon the spot where they worshiped God,
and among the graves of the early generations, — we,
elders and messengers of the Congregational churches of
the United States in National Council assembled, — - like
them, acknowledging no rule of faith but the Word of
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Congregational Faith and Practise
God, — do now declare our adherence to the faith and
order of the apostolic and primitive churches held by our
fathers, and substantially as embodied in the confessions
and platforms which our Synods of 1648 and 1680 set
forth or reaffirmed. . . . We bless God for the inheritance
of these doctrines. We invoke the help of the Divine
Redeemer that through the presence of the Promised
Comforter, he will enable us to transmit them in their
purity to our children."
Our faith is evangelical. Congregationalism is
avowedly loyal to essential truth, and while the above
and later deductions have no binding authority in
any church or believer, they are important in that
they express for substance of doctrine the things in
which Congregationalists agree.
THE CREED OF 1883
At a session of the National Council, St. Louis,
Missouri, 1880, a committee of seven men was ap
pointed to select a commission of " twenty-five men
of piety and ability ... to prepare a . . . simple,
clear, and comprehensive exposition of the truths of
the glorious gospel of the blessed God, for the in
struction and edification of our churches."
The commission appointed prepared the following
creed, and it is called the " Creed of 1883." After
some changes it was published in a Manual authorized
by the National Council in 1895.
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.
II. We believe that the Providence of God, by which
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Congregational Faith and Practise
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 provi
dence, and the consciences of men, but also through
supernatural revelations made especially to a chosen peo
ple, and above all, when the fulness 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 revelations 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 without sin ; who by his 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 righteous
ness of God, and is the sole and sufficient ground of for
giveness 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 con
vict them of sin, and to lead them to repentance and faith ;
and that those who through renewing grace turn to right
eousness and trust in Jesus Christ as their Redeemer,
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Congregational Faith and Practise
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 fellow
ship 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 his 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 fellow
ship, and for the conversion of men ; that these churches,
under the guidance of the Holy Scriptures and in fellow
ship with one another, may determine — each for itself —
their organization, statements of belief, and forms of wor
ship ; 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 ap
pointed 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 impartation 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 con
firms and strengthens the spiritual union and communion of
believers with himself.
XII. We believe in the ultimate prevalence of the king
dom 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.
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Congregational Faith and Practise
CONGREGATIONALISM IN FELLOWSHIP
Congregationalists not only believe in fellowship,
but very earnestly practise it. It is illustrated in
the following way : —
1. By Ecclesiastical Councils. If a new church is
to be formed, if a pastor is to be formally inducted
into its pastorate, or dismissed, if serious disputes are
to be settled, any church is at liberty to invite a
number of neighboring churches to meet by pastor
and delegate by what is called a " Letter Missive,"
that advice may be given. It is distinctly understood
that no such body has the least authority over the
church, though its " results," if in accordance with
usage, have a legal force and are recognized in courts
of law.
2. By Conferences. Neighboring churches are
joined in district conferences. They assemble by
pastor and delegate usually twice every year, for
mutual acquaintance, discussion, advice, praise, and
prayer. No attempt is made to control the churches.
The conferences of a State are united by delegation
in what are called State Conferences. Sometimes
they are called associations or conventions.
3. By Associations of Ministers. These are volun
tary bodies composed of the ministers of a neighbor
hood. They meet in places according to convenience,
and at regular times, spending a day or more for the
sake of acquaintance, and for their mutual mental,
moral, spiritual, and professional improvement.
4. By Clubs. A Congregational club is composed
of ministers and laymen for mutual acquaintance,
literary and religious profit. There are fifty-three
of these clubs in the United States.
5. By National Council. This is composed of
delegates from local and State conferences. It was
organized in Oberlin, Ohio, November, 1871. It con
stitutes the highest and most enthusiastic expression
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Congregational Faith and Practise
of Congregational fellowship, and meets every three
years. 6. By Summer Assemblies. The need of gathering
at convenient places in the summer season is recog
nized, and large numbers avail themselves of such
opportunities for spiritual culture and uplift.
THE SACRAMENTS
Although Congregationalists freely admit that the
greatest possible emphasis should be placed upon mar
riage, confession of sin, vows, etc., they have always
believed that the two sacraments which believers are
instructed out of the Holy Scriptures to carefully
observe are Baptism and the Lord's Supper.
1. Baptism. Congregationalists do not restrict
themselves to one mode of baptism. They respect
the convictions of the applicant, with reference to
sprinkling, pouring, or immersion. The first is the
form commonly used. They believe in infant baptism,
since it recognizes that parents should relate their
children to the church as closely as possible. It is
not taught by Congregationalists that the act of
baptism produces any change in the heart and life
of the subject. The parents are asked thus to ac
knowledge their relation to God, and consecrate their
children to the faith and service of Jesus Christ, and
the church assumes " watch and care " for these chil
dren. Observation and experience lead us to believe
that where the baptism of children is thus faithfully
performed and the relation of the family to the church
thus recognized, church life is always the more vigor
ous in service and its larger growth is ensured.
2. The Lord's Supper. With Congregationalists
the Lord's Supper is a memorial service. Bread and
wine are used. Underneath the service are to be
found those great doctrines of atonement, interces
sion, and life upon which Christian belief, character,
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Congregational Faith and Practise
and hope are founded. No one who sincerely realizes
the need of this service, whether he is a member of a
Congregational church or not, is excluded. The in
vitation is usually a very broad one, including all
who believe in the Lord Jesus Christ and confess him
before men. Its observation does not appeal in the
least to superstition, and does not make for sectarian
ism in any particular.

THE CONGREGATIONAL BENEVOLENT
SOCIETIES
The American Board of Commissioners for Foreign
Missions. The American Board was organized in
1810. Its beginning is traced to a meeting of three
young men at a haystack in Williamstown, Massa
chusetts, when they consecrated themselves to mis
sion work in heathen lands. It is the only society
through which the Congregational churches of the
United States, as such, prosecute their work in for
eign lands. It carries on work in twenty different
missions, and supports 578 missionaries, men and
women, sent from America; of these, 178 are or
dained men, and 186 are unmarried women. Co
operating with these are 4,100 native laborers —
pastors, unordained preachers, catechists, teachers,
Bible women, etc.
The Board in its missions prosecutes work in
evangelistic, educational, literary, and industrial
lines, having besides a large medical department.
Forty-one of its missionaries are physicians, who
treat annually no less than 250,000 patients, in hos
pitals, dispensaries, and private homes, and, at the
same time, carry the gospel message according to
opportunity. The evangelistic work is carried on in 615 churches
for the 66,293 members, and the success of this work
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Congregational Faith and Practise
is evidenced by the addition of 6,464 communicants
during the year 1904-5. In educational lines there
are 18 colleges, 130 high and boarding-schools, hav
ing over 10,000 students, the whole number under in
struction, including the common schools, being over
66,000. The literary department is being carried
forward vigorously. The Bible is being brought to
the people in their vernacular, and a Christian liter
ature is provided. Manual training is also taught.
Native converts contributed last year, 1904—5,
$198,000 and more, out of their poverty. The
Board needs $900,000 and more for its work every
year. The Congregational Education Society. On June
29, 1815, eight young men met in Boston, and signed
the following agreement : — " We, the undersigned, do
agree to meet on Monday evening next, July 3d, to
take into consideration the expediency of forming our
selves into an association to educate pious young men
for the ministry." In the last week of July, 1815, a
few individuals invited several clergymen to meet them
for consultation upon the need of ministers. As a
sequel to this and other meetings, on December 7,
1815, " The American Society for Educating Pious
Youth for the Ministry " was organized, and in the
following year was incorporated.
As a supplement to the Home Missionary Society,
" The Society for the Promotion of Collegiate and
Theological Education at the West " was formed.
After thirty years, these two were united under the
name, " American College and Education Society,"
March 9, 1874.
In 1879 the New West Education Commission was
organized to promote work particularly in Utah and
New Mexico. In September, 1893, the work of the
American Education Society and the New West was
consolidated. The name was changed March 9, 1894,
to " The Congregational Education Society."
2 [ 17 ]

Congregational Faith and Practise
The work is to be found in four departments : —
1. In theological seminaries, where support is given
to the students of foreign families who are preparing
to work among people of their kind, especially in the
West. 2. In colleges and academies, as help is provided,
especially in those States where no provision is made
for higher education.
3. In mission schools, especially in Utah and New
Mexico, where Mormonism is aggressive, seeking po
litical control.
4. In student aid, granting or loaning money to
the amount of fifty dollars annually to any meritori
ous student who may require help.
The Congregational Home Missionary Society.
This society was organized in New York City in 1826,
and incorporated February 6, 1871. For seventy-
nine years the Society has been organizing churches
in the West and South, and aiding in the support
of their ministers till those churches are able to
assume the whole expense. Its missionaries from the
first have organized Sunday-schools, provided proper
teachers for them, and by watchful oversight have
secured their permanence and growth into churches.
During these years 6,940 churches have been or
ganized with its help, and 3,243 have come to self-
support. In its seventy-eighth year the number of
missionaries employed was 1,937, who preached regu
larly at 2,613 stations, and at intervals in many
other places. The number of Sunday-school and
Bible-class scholars was 140,680.
The Society is doing much more work among for
eign born populations than ever in all parts of the
country. The importance of this work may be esti
mated in part as one acquaints himself with the
conditions which exist in large cities. Here the im
migrant seeks his own and dwells among them. The
Bohemian section or quarter of Chicago is a conspicu-
[ 18 J

Congregational Faith and Practise
ous example. There are over fifty thousand Bohe
mians in a part of the city, who maintain their own
theaters and newspapers, loath even to give up their
own language for the English, and present problems
which require the wisest minds to analyze and solve.
The home missionary is the pioneer in distant and
isolated parts of the country. He will be found in
the dreary plain, visiting a home, in mining towns
giving his message to the strangest audiences imag
inable, and availing himself of every opportunity to
bring the old and the young under the saving influ
ence of the gospel of Jesus Christ.
The Congregational Sunday-School and Publish
ing Society. This Society, organized in 1832, does
a pioneering, publishing, and editorial work for the
denomination. Through its superintendents and mis
sionaries, mainly at work west of the Mississippi and
south of the Ohio, some 381 schools were established
in 1904—5 and about 200 schools reorganized. In
addition these workers contributed largely to the effi
ciency and growth of the well-established schools of
their respective districts. Of the 163 Congregational
churches which appear for the first time in the Year
Book for 1905, seventy had their origin in Sunday-
schools planted by the Society and forty-four others
were aided during their first year.
The Society publishes Sunday-school and denomi
national literature, such as the Pilgrim Lesson Helps,
The Pilgrim Teacher and Sunday-school Outlook,
and the Pilgrim papers for boys and girls and young
people. It also publishes books which are of denomi
national interest and importance, and The Congre
gationalist, a weekly religious journal. It maintains
two principal headquarters, at Boston and Chicago,
dealing in everything required for the use of churches
and progressive Sunday-schools, and does a large
mail order business in all kinds of books from all
publishers.
[ 19 ]

Congregational Faith and Practise
The gifts of churches, schools, or individuals for
Sunday-school missionary work are sacredly devoted
to that purpose. To this object the net profits of the
business each year are also set aside.
The American Missionary Association. The Ameri
can Missionary Association was organized in 1846 "to
conduct Christian missionary and educational opera
tions and diffuse a knowledge of the Holy Scriptures
in our own country and in other countries." Its em
phasis, that race prejudice and caste distinction are
inconsistent with Christian principle and work, led to
special regard for the neglected peoples who were in
urgent need of Christian love and sympathy. The
foreign fields first occupied were surrendered when
the enslaved negroes of the South were enfranchised.
Its educational and evangelistic work since has been
largely among these ignorant millions of negro people.
Beginning with primary and common schools, it has
developed from these normal schools, academies, col
leges, and theological departments, in which great
numbers have been prepared as teachers, ministers of
the gospel, and leaders of the negro people. Schools
and missions soon followed among the destitute white
people of the South. The Association has now in the
South under its care for both races, 6 higher institu
tions with college studies, 4 theological departments,
48 normal and graded schools, 16 common schools,
with 516 instructors and more than 15,000 pupils.
Its influence cannot be measured. Added to this form
of Christian service are 206 Congregational churches
with 127 ministers and about 12,000 members. Fifty
of these, with about 1,500 members, are among the
needy whites of the Southern mountains.
Through the Association the Congregational
churches of our country are responsible for its
missions among the North American Indians, the
Chinese and Japanese on the Pacific Coast, and also
in the Hawaiian Islands, the Eskimos in Alaska, and
[ 20 ]

Congregational Faith and Practise
the schools and churches in Porto Rico. Through
these it reaches into Asia, Africa, Mexico, and the
islands of the Antilles, since many in these missions
have been won to Christian life and are themselves
bearers of the gospel to others. In the entire work
of the Association there are now 95 schools, 233
churches, and nearly 800 missionaries.
The American Congregational Association. This
Association was organized in 1853, and chartered in
1854. Its headquarters are in the Library, Congre
gational House, Boston.
The object of this Association is, to maintain, in
the city of Boston, a Congregational House ; to care
for and perpetuate a library of books, pamphlets,
and manuscripts, and a collection of portraits and
relics of the past ; and to do whatever else, within the
limits of its charter, shall serve to illustrate Congre
gational history, and promote the general interests
of the Congregational churches.
In its library may be found over 50,000 books and
50,000 pamphlets.
The Congregational Church Building Society. This
Society was organized in 1853 to meet an urgent
necessity. New Englanders were going west and
taking their faith and polity with them. During
the trials and privations of a new country the young
and struggling churches which the Home Missionary
Society gathered among the settlers needed help to
pay last bills on the house of worship, which is the
heaviest burden in beginning a church. For lack of
this aid many churches died.
A convention at Albany, New York, in 1852,
formed a plan to raise $50,000 to aid " the building
of church edifices at the West." The amount raised
was $62,041, and the next year the American Con
gregational Union was organized to aid in building
churches and parsonages, and to promote the inter
ests of Congregationalism. It was the first church
[ 21 J

Congregational Faith and Practise
building society in the United States, and afterwards
changed its name to The Congregational Church
Building Society.
The Society has three funds: 1. A Grant Fund,
which is a gift to the aided church, — the most used
and the most needy fund, since two-thirds of the
churches aided must have grants. 2. The Church
Loan Fund, to be paid back in five years unless by
special arrangement with the Society. 3. The Par
sonage Loan Fund, to be repaid in five years. In
giving aid from these funds the Society requires from
the church a first mortgage, the insurance policy, an
annual contribution, and that services shall be held
continuously. In fifty-two years the Society has
helped to build 3,700 churches and 953 parsonages.
Many others failed because the Society could not aid
them in building. Churches must build, or die; few
new churches can build without aid; therefore Con
gregational growth is practically limited by the abil
ity of the Congregational Church Building Society
to give the needed help. Over five million dollars
has been given by churches and individuals to this
work through this Society in a little over half a
century. The State and National Council Ministerial Relief
Funds. In view of the fact that many ministers are
not adequately compensated for their service, have
no opportunities for increasing their revenues, and
come to old age without having laid up anything
against the day of need, and in addition to this, that
in many instances the widows and orphaned children
find themselves greatly distressed, it is the mind of
the churches that they shall not live without aid. For
this reason several States have each maintained a
ministerial aid fund. Some of these funds have been
in existence a long time. The service they are able
to render is noteworthy. Sums varying from $50 to
$200 annually are distributed to beneficiaries.
[ 22 ]

Congregational Faith and Practise
The National Council Fund, the use of which per
tains to cases which, for obvious reasons, cannot be
referred to any of the State Funds, was established
through the " Knowles Gift " in 1887. Since that
time it has grown to become a fund of no less than
$140,000. From the income of this fund, supple
mented by the gifts of the churches, beneficiaries are
aided. The policy of the trustees, an incorporated
body having charge of the fund, is, first, to meet the
present needs of the aged ministers, and, second, to
increase the Permanent Fund as rapidly as possible.
The basis of claim to relief is " character and
extent of service." The determining conditions are
" age, extent of disability, and degree of need." In
the eighteen years of its service there have been
distributed to beneficiaries $61,584.40. The trustees
appeal for gifts, an annual offering from every
church, annual subscriptions from ministers, and
special gifts from individuals.
CONGREGATIONALISM AND EDUCATION
From the very beginning Congregationalists have
encouraged and developed higher education. In colo
nial times they established primary schools. They
laid the foundations of our present public school
system. They believed in and carefully trained an
educated ministry. Wherever they went founding
new States, they began at once to develop a college.
Harvard and Yale Universities were begun by Con
gregationalists. Ministers have always been the pio
neers in education. The Congregational laymen and
not a few women have done noteworthy service. The
contributions of ministers and their churches to the
cause of education would make a remarkable history
in the interest of beneficence.
The following list of colleges and seminaries and
theological institutions will show by the_Jfl.calities
[ 23 ]

Congregational Faith and Practise
where they are and the dates of their founding how
Congregationahsts have availed themselves of large
opportunities : — COLLEGES

1636

Harvard University,

Cambridge, Mass.

1701

Yale University,

New Haven, Conn.

1769

Dartmouth College,

Hanover, N. H.

-1793

Williams College,

Williamstown, Mass.

-1794

Bowdoin College,

Brunswick, Me.

-1800

•Middlebury College,

Middlebury, Vt.

1821

Amherst College,

Amherst, Mass.

1829

*Illinois College,

Jacksonville, 111.

1833

*Oberlin College,

Oberlin, Ohio

1835

*Marietta College,
tMt. Holyoke College,

Marietta, Ohio

1836

So. Hadley, Mass.

1844

*01ivet College,

Olivet, Mich.

1846

•Beloit College,

Beloit, Wis.

1848

*Iowa College,

Grinnell, Iowa

1851

*Ripon College,

Ripon, Wis.

1854

•Pacific University,

Forest Grove, Ore.

1857

*Tabor College,

Tabor, Iowa

1859

•Whitman College,

Walla Walla, Wash.

1860

*Wheaton College,

Wheaton, 111.

1865

*Washburn College,

Topeka, Kan.

1866

•Carleton College,

Northfield, Minn.

1866

*Fisk University,

Nashville, Tenn.

1867

•Talladega College,

Talladega, Ala.

1867

•Atlanta University,

Atlanta, Ga.

1867

Howard University,

Washington, D. C.

1868

Hampton Institute,

Hampton, Va.

1869

•Straight University,

New Orleans, La.

1871

•Tougaloo University,

Tougaloo, Miss.

1872

•Doane College,

Crete, Neb.

1873

•Drury College,

Springfield, Mo.

1874

•Colorado College,

Colorado Springs, "Col.
Northampton, Mass.

1875

tSmith College,

1875

tWellesley College,

Wellesley, Mass.

1881

•Yankton College,

Yankton, S. D.

1881

Tillotson College,

Austin, Texas

1885

•Rollins College,

Winter Park, Fla.

1885

•French-Amer. College,

Springfield, Mass.

1887

•Redfield College,

Redfield, S. D.

1888

•Pomona College,

Claremont, Cal.

1888

•Fargo College,

Fargo, N. D.

1891

Kingfisher College,

Kingfisher, Oklahoma
Wichita, Kan.

1895

•Fairmount College,

1897

Piedmont College,

Demorest, Ga.

* Women admitted.

[ 24 ]

t Women only.

Congregational Faith and Practise

THEOLOGICAL SEMINARIES

1807

Andover,

Andover, Mass.

1816

Bangor,

Bangor, Me.

1822

Yale Divinity School,

New Haven, Conn.

1834

Hartford,

Hartford, Conn.

1835

Oberlin,

Oberlin, Ohio

1858

Chicago,

Chicago, 111.
Berkeley, Cal.

1869

Pacific,

1901

Atlanta,

Atlanta, Ga.

The American Board also sustains eighteen colleges and four
teen theological seminaries.

WOMAN'S WORK IN THE CHURCHES
The women of the Congregational churches are not
idle. They have organized themselves into auxiliaries
and associations that they might supplement the work
of the National Societies.
In Foreign Mission work there are the Women's
Boards, divided as follows: The Woman's Board,
which has its headquarters in the Congregational
House, Boston; the Woman's Board of the In
terior, with headquarters in Chicago, Illinois ; and
the Woman's Board of the Pacific, with headquar
ters in San Francisco, California. These auxiliaries
support missions, and seek their great opportunities
among the women and their homes in the East.
The Woman's Home Missionary Society, supple
menting the work of the various Congregational
Home Missionary societies, has for its object to in
terest the women of the churches, and through them
the children, more directly in the work. In addition
to this, it provides boxes of clothing, and appropri
ates supplies for the home missionary. This work
was begun in 1883, and is constantly growing.
The American Missionary Association also has a
Woman's Bureau, which assists in collecting funds
for the elevation of women in the fields of its work.
These auxiliaries seek earnestly to organize the
[ 25 ]

Congregational Faith and Practise
women of local churches, that so far as is possible
every church and all the women of the church may
be intelligently guided and enabled to assist wisely in
the development of the missionary spirit and service
of the Congregational churches.
CONGREGATIONAL PUBLICATIONS
It would be not a little interesting to study the
literature of Congregationalism. In a little tract of
this sort we have no opportunity to write in detail of
the early pamphlets which were numerously distrib
uted in England, setting forth the polity that was so
bitterly opposed by the throne and the bishop, nor of
the theological works which have been published from
time to time, nor again of the manuals, magazines,
reviews, and newspapers which have taken their places
among the things of the past.
We can only call attention : —
First, to the several periodicals issued by the be
nevolent societies, namely, The Missionary Herald;
The Home Missionary; The Pilgrim Teacher and
Sunday-school Outlook, and other Sunday-school
publications; The American Missionary Magazine;
The Church Building Quarterly ; and Congregational
Work, a joint production of all the societies. The
Woman's Board of Missions publishes " Life and
Light." These serve in a very faithful way to illus
trate the great work the churches are doing in the
home and foreign field.
Second, to the reviews, of which The Bibliotheca
Sacra remains as an influential exponent of Congre
gational thought. This Review was begun in An
dover, 1844, and is now published at Oberlin, Ohio.
We should mention also The Yale Review and The
Hartford Seminary Record.
Third, to newspapers, chief of which are " The
Congregationalist," started in 1849, published at
[ 26 ]

Congregational Faith and Practise
Boston, Massachusetts ; " The Advance," begun in
1866, pubhshed at Chicago, Illinois ; and " The
Pacific," published at San Francisco, which was begun
in 1853. " The Independent " and " The Outlook,"
though not strictly Congregational but ably edited
by Congregationalists, have considerable circulation
among the churches. A pastor will be always willing
to receive subscriptions for any of the foregoing
papers or periodicals. Every wide-awake Congre
gationalist is a subscriber to one or more of them.
STATISTICS
The following statistics of churches, members,
Sunday-schools, benevolent contributions, and parish
expenses were reported to the Secretary of the Na
tional Council January 1, 1905, and published in the
Year-Book : —
Number of Churches  5,919
" Ministers  6,059
" " Sunday-school scholars . 668,252
" Families  507,371
" " Young People's Societies . . 3,497
" " Members, Y. P. S. C. E. . 163,248
" Church-members . . . 673,721
Contributions to Foreign Missions . $479,571
" " Education . . . 158,101
" " Church Building . 81,662
" " Home Missions . . 492,870
" " American Mission
ary Association . 130,458
" " Sunday-school work 51,931
" " Ministerial Relief . 28,647
" " other objects of
Charity . . . 742,664
[ 27 ]

Congregational Faith and Practise
Total amount of beneficence from
4,948 churches  $2,165,904
Amount received by legacies . . . 581,737
Total amount of expenditures, 5,072
churches  8,386,161
Average amount of salary, 4,797
churches reporting  $847
Total amount of salaries, 4,797
churches reporting  4,042,738

Value of Property, 4,726 churches
reporting  $69,663,071

Invested Funds, 947 churches . . $5,642,879
Debts of 1,283 churches .... 3,047,470
Churches having no parsonages . . 1,699
Churches aided through Missionary
Funds  1,119
WHY SHOULD I BE A CONGREGATIONALIST?
1. Because in a Congregational church the mem
bers determine what shall be done. See page 4.
2. Because each Congregational church governs
itself. There is no higher ecclesiastical power to dic
tate what it shall believe and practise. See page 4.
3. Because, although independent, each Congre
gational church feels that it is one of a sisterhood
of churches. See page 4.
4. Because Congregationalism insists only upon
the doctrines which are fundamental, and tolerates
wide differences of opinion upon those of minor
importance. 5. Because Congregationalism furnishes the basis
[ 28 ]

Congregational Faith and Practise
of union for all Christians. It must be obvious that
no other body is so well adapted for new communi
ties, and where several different denominations would
be represented by weak churches.
6. Because Congregationalism is not sectarian. It
does not claim to be the only true church. It recog
nizes all who believe in Christ.
7. Because, believing in comity, it does not seek
to plant a Sunday-school or organize a church in a
field already fully occupied.
8. Because Congregationalism is of historic in
terest. It gave birth to liberty. The Declaration of
Independence is an expression of Pilgrim ideas and
convictions. 9. Because Congregationalism is the mother of
education in this country. Free schools are its gift
to this nation. More than any other denomination,
it has planted and endowed institutions of learning.
10. Because Congregationalism is the mother of
foreign missions. The American Board had its ori
gin in a prayer-meeting held beside a haystack in
Williamstown, Massachusetts, in 1806. Congrega
tionahsts give proportionately more than do the mem
bers of any other denomination, save perhaps the
Moravians.

THE UNIVERSITY PRESS, CAMBRIDGE, U. S. A.

BOOKS ON
CONGREGATIONALISM The Congregational Way
By George M. Boynton, D.D. The
standard work on Congregational polity j
concise, interesting. 75 cents net.
Congregationalists, Who They
Are and What They Do
By Theodoee P. Pbuddeh, D.D. A new
text-book for pastors' classes and young
people's classes in the Sunday-school. It
follows the question and answer method.
A three months' course. Paper covers
25 cents net ; boards 40 cents net.
The Council Manual
A brief presentation of the Congrega
tional platform as defined by the National
Council. Gives forms for letters missive,
etc. 10 cents postpaid, 25 copies for $1.50,
by express.
THE PILGRIM PRESS