RELIGIOUS REQUIREMENTS

INTRODUCTION

PURPOSE

This Handbook has been prepared for the Office of Chaplains, Department of the Army, in order to provide information useful for chaplains on the beliefs and practices of certain "religious" groups.

Specifically, the purposes of this Handbook are three:

To faciliate the provision of religious activities which serve the needs of persons of certain faiths not otherwise represented by military chaplains and others;

To define the specific requirements and practices in such a way as to enable commanders at all levels to make effective personnel decisions in those instances when religious beliefs and practices are claimed to be in conflict with military directives and practices; and

To provide the specific information about each group in a form which has maximum utility for military purposes, yet is approved as normative or at least acceptable by the leaders of those various groups under study.

The Handbook is written as a guide for chaplains and, where appropriate, for commanders. Although it accurately reflects the positions of each group in general, chaplains are urged to consider the religious needs of each member individually.

The specific purposes of the Handbook also serve to limit the amount of information provided on each group. Thus, while the information provided is accurate (in most instances approved by authorities from the individual groups themselves), it is by no means comprehensive. Lay persons, particularly, are cautioned that the Handbook is not a guide to religion, and that consideration of the implications of adopting a particular faith or belief system is best accomplished under the careful guidance of a chaplain or other religious leader.

DEVELOPMENT OF THE HANDBOOK

This Handbook is a thorough revision of the first edition of Religious Requirements and Practices of Certain Selected Groups: A Handbook for Chaplains. It was originally published in 1979, and a supplement was issued in 1980. The development of this new edition of the Handbook was accomplished in a series of steps, the first of which was the selection of the groups to be included. Beginning with the list of groups in the original edition, those which had dissolved were eliminated. From the possible 1,500 groups to be included, additional groups were chosen on the basis of the same criteria as the original selection, i.e., after answering three specific questions:

Given the size of the group and the nature of assignments of Army Chaplains, is it likely that members of the group will be found on military installations where no chaplain of that particular faith or of a related faith is stationed?

Is the group known to the Office of the Chief of Chaplains as one about which questions have been previously raised by existing chaplains or commanders?

Is the nature of the group such that questions about it may be raised by chaplains or commanders in the near future?

While the answers to these questions may well encompass many groups not covered in the Handbook, selection of the groups included represents an attempt to incorporate the largest possible percentage of such groups which might be addressed in a single Handbook.

The material presented in the Handbook was obtained through an extensive research effort. Pertinent literature was identified and surveyed, various coordinating bodies related to military chaplains were consulted, and open‑ended interviews were conducted with active members of the various groups. Based on this research, draft descriptions of each group were developed and prepared for validation.

The process of validating the information included a review of the draft descriptions with officials of the groups. Where possible, approval of the final draft version was obtained from a church or group official. The final description was then completed, based on the information received from these officials in response to the final draft descriptions.

ORGANIZATION OF THE HANDBOOK

The Handbook includes 51 different group descriptions, divided into seven categories. The categories are:

Christian Heritage Groups

Indian Heritage Groups

Islamic Heritage Groups

Japanese Heritage Groups

Jewish Groups

Sikh/Sant Mat Groups

Other Groups

Each section has a brief introductory segment which provides general comments on the category. The 51 different groups are then divided according to the most appropriate category.

The Handbook follows the same format for each group in terms of specific questions raised. In total 16 different questions were addressed to each organization. The questions were altered somewhat from the previous edition in order to elicit in a succinct form the information a chaplain was most likely to need:

ADDRESS:

OTHER NAMES BY WHICH KNOWN:

CURRENT LEADER:

MEMBERSHIP:

HISTORICAL ROOTS:

BASIC TEACHINGS AND BELIEF:

PRACTICES AND BEHAVIORAL STANDARDS:

ORGANIZATIONAL STRUCTURE:

MINISTERIAL LEADERSHIP:

WORSHIP:

DIETARY STANDARDS:

FUNERAL AND BURIAL REQUIREMENTS:

MEDICAL TREATMENT:

OTHER CONSIDERATIONS: (The Other Considerations include delineation of any beliefs or practices likely to conflict with military orders, group attitudes toward pacifism, and methods of recruitment by the group.)

GENERAL SOURCE BOOKS:

FOR MORE INFORMATION:

Throughout the text, words which are defined in the Glossary of Terms appear in italics.

Where questions arise about the various groups which are not addressed in the Handbook, such questions may be raised directly with the groups themselves, if necessary, by writing or calling the group headquarters. Most groups have designated a specific contact person whose name, address and phone number is given under the "FOR MORE INFORMATION" heading at the end of each entry.

SUPPLEMENTARY RESOURCES

There are over 1,500 different religious bodies currently functioning in the United States. New ones are constantly appearing. More than half of these groups are traditional Christian denominations which together command the allegiance of the majority of America's religious believers. The remaining groups, however, represent the broad spectrum of the world's religions, many of which have been transplanted to the United States in the last century, many in the last generation. A few have been created in the twentieth century. All present trends indicate that the number of new religious groups will continue to increase at a steady pace.

The emergence of such divergent religious life in some strength challenges both secular and religious leaders to deal with a much more complex situation. It calls for new levels of understanding in dealing with situations in which the religious convictions of an individual will often not just offer some divergence but will radically conflict with the faith perspective of the chaplain and/or commanding officer.

Obviously, with so many possibilities, only some of the larger and more typical different religious groups could be included in the Handbook. In many cases the chaplain is as likely to encounter members of another similar group as the one chosen to typify a set of groups. There are, for example, a number of different Zen Buddhist groups, the Zen Center of Rochester and its affiliated centers being but one example. There are any number of Wiccan covens not affiliated with the Gardnerians, the largest of the coven networks.

Fortunately, there are seven authoritative resources which provide regularly updated material on a wide variety of religious groups which can be used to extend the value of and supplement the material in this Handbook. They include:

Hill, Samuel, ed. Handbook of Denominations in the U.S. Nashville, TN: Abingdon Press, annual edition.

Melton, J. Gordon. Encyclopedia of American Religions. Detroit, MI: Gale Research Company, 3rd ed. 1989. 1100 pp.

Encyclopedic Handbook of Cults in America. New York: Garland Publishing, 1986. 272 pp. (New edition available in 1992.)

Piepkorn, Arthur C. Profiles in Belief. 3 vols. New York: Harper & Row, 1977‑79. Still the best resource for a comparative analysis of beliefs of the different Christian churches.

Yearbook of American and Canadian Churches. Nashville, TN: Abingdon Press, annual editions.

A NOTE ABOUT CULTS

During the 1970s, the term "cult" came into popular use. While having a specific social science reference, as employed in popular discourse, it has come to have an extremely derogatory connotation. It has been used as a label to stigmatize various religious groups, some of which are treated below. Also in terms of its popular usage, there is little agreement over the meaning of the term or specifically what characteristics qualify a particular religious group to be so labeled. It is also the case that in dealing with a problem or a pastoral situation which concerns an individual member of such a group, such terms as cult have little use in reaching an acceptablesolution. Hence the term is not used in the Handbook and chaplains are cautioned in its use in their day‑to‑day professional activities.

ACKNOWLEDGEMENTS

This Handbook could not have been prepared without the cooperation and assistance of many individuals. Most important were the many representatives of the various religious groups who took the time to read and correct the earlier drafts of the various entries. The American Religions Collection at the University of California‑‑Santa Barbara served as the back‑up resource file for the Handbook. It is currently the most comprehensive collection on American religious bodies in existence and we thank the library staff for its support. Finally, we thank the staff of the Institute for the Study of American Religion and the Santa Barbara Centre for Humanistic Studies who assisted the authors in compiling and checking the Handbook, including Matthew Roberts, Aidan A. Kelly, and Suzette P. Melton.

Christian Heritage Groups

INTRODUCTION:

CHRISTIAN HERITAGE GROUPS

From the arrival of the early pilgrims to the social and political upheavals of the 1960's and 1970's, the variety of expressions of the Christian religion in the United states has been extensive. To chronicle this development would be a monumental task. As of 1990, there are over 800 different, distinct groups or bodies ("denominations") identified as part of American Christianity. There have been periods in American history, however, which have seemed more conducive to the emergence of new Christian bodies than other periods.

The first variations in American Christianity, of course, were found in the pre‑Revolutionary war colonies. While many of these early settlers were the forerunners of the larger and better known of the contemporary Catholic and Protestant churches, others were identified with groups or denominations which experienced less rapid growth, and, therefore, may be less widely known. Among these were the Mennonites, principally Dutch, German, and Swiss immigrants, the Quakers or "Friends," principally English immigrants. Both of these groups settled initially in Pennsylvania, and while their history has been strong and continuous, their growth has been less rapid than other groups.

The 19th century saw the emergence of several new groups, principally as a result of the religious unrest and revival of the 1830s, and the subsequent changes in American Christianity which grew out of that period. One of the key thrusts of this revival period was a renewed interest and belief in the Second Coming, or Second Advent, of Christ. This focus gave rise to many groups, not the least of which was the Adventist movement spearheaded by William Miller. Among the groups established by or emerging from Miller's followers were the Seventh‑day Adventists, the Seventh Day Baptists, and the Church of God. From the Church of God later came the Worldwide Church of God.

The proliferation of Christian groups in the 1830s, together with the concern for the Second Coming, led to the religious quest and subsequent revelation experience proclaimed by Joseph Smith, Jr. Smith established what he termed the "restored" church in 1830. This church, the Church of Jesus Christ of Latter‑day Saints, moved west under the leadership of Brigham Young. Some of Smith's followers remained, however, including his son, and around these individuals was established the Reorganized Church of Jesus Christ of Latter Day Saints.

Predictably, the religious actions of the first half of the l9th century led to religious reactions in the last half of that century. Among these reactions, perhaps the strongest was the movement launched by Charles Taze Russell. Russell began to organize his followers, in 1872, teaching against what he termed the false teachings of the churches, the tyranny of government, and the oppressions of business. He declared that Jehovah alone was God (that Christ was not divine), and preached against one of the most basic doctrines of the revival period‑‑the depravity of man. Russell announced that the second Coming had occurred in 1874. Upon Russell's death in 1916, Judge Joseph F. Rutherford became the leader of the movement which later began to designate themselves as "Jehovah's Witnesses."

Another, though less volatile reaction to the revivalists was in the form of what Sydney E. Ahlstrom has termed the "Harmonial Religions," concerned with spiritual composure and physical (and even financial) well being. Outgrowths of this movement later were seen in the "New Thought" movement and the "positive thinking" teachings of Norman Vincent Peale. The focus on physical health in this period is most prominent in the work of Mary Baker Eddy, founder of the Church of Christ, Scientist. Later manifestations of New Thought on Christianity which began during this period include the United Church of Religious Science and the Unity School of Christianity.

While other periods have a great deal of significance in the evolution of the current American Christian scene, the social, education, and political upheavals of the 1960s seem to have had as great an impact as any other force in any other period. Certainly one of the most widely known and publicized of the 1960s movements was the "Jesus People." Initially finding expression in often radical ways, most of the groups produced by this movement have been absorbed into the larger denominations. Among the few remaining as independent bodies are the Family of Love (formerly known as the Children of God) and The Way International.

Perhaps unique in its expression, but indicative of the general climate of interest in the east and the Middle East which now exists, is the Holy Spirit Association for the Unification of World Christianity, also known as the Unification Church, the "Family," and, in less complimentary terms, the "Moonies." This movement, initiated by Korean minister Sun Myung Moon, is one of many groups which think of themselves as Christian and use Christian symbols and language, but which are not acknowledged as Christian by the major Christian bodies in the U.S.

Ahlstrom, S., A Religious History of the American People (Garden City, New York: Image Books, 1975); Vol. Il.

==============

THE CHURCH OF CHRIST, SCIENTIST

ADDRESS: Christian Science Center

Boston, Massachusetts 02115

OTHER NAMES: Christian Scientists

CURRENT LEADER: Mr. Kurt Stark, President of the Mother Church for 1990‑91. A new President is appointed annually (in June) by the Christian Science Board of Directors.

MEMBERSHIP: Not reported.

HISTORICAL ROOTS: Founded in Boston in 1879 as "a church designed to commemorate the word and works of our Master (Christ Jesus), which should reinstate primitive Christianity and its lost element of healing." The Church's founder, Mary Baker Eddy, had a Protestant Christian background, having grown up as a devout Congregationalist. A lifelong Bible student, Mrs. Eddy was healed of a severe injury in 1866 as she read the account of one of Jesus' healings in the New Testament. The healing led her to the conviction that healing through prayer is a natural and normal aspect of the Christian experience and to the discovery of what she understood as the Science of Christianity. She later wrote the Christian Science textbook (1875), established the Church of Christ, Scientist (1879), and established the Christian Science periodicals, including The Christian Science Monitor (1908).

BASIC TEACHINGS AND BELIEFS: The brief religious tenets of Christian Science are given on p. 497 of Science and Health, and read:

1. As adherents of Truth, we take the inspired Word of the Bible as our sufficient guide to eternal life.

2. We acknowledge and adore one supreme and infinite God. We acknowledge His Son, One Christ; the holy Ghost or divine Comforter; and man in God's image and likeness.

3. We acknowledge God's forgiveness of sin in the destruction of sin and the spiritual understanding that casts out evil as unreal. But the belief in sin is punished so long as the belief lasts.

4. We acknowledge Jesus' atonement as the evidence of divine, efficacious Love, unfolding man's unity with God through Christ Jesus the Way‑Shower; and we acknowledge that man is saved through Christ, through Truth, Life, and Love as demonstrated by the Galilean Prophet in healing the sick and overcoming sin and death.

5. We acknowledge that the crucifixion of Jesus and his resurrection served to uplift faith to understand eternal Life, even the all Ness of Soul, and the nothingness of matter.

6. And we solemnly promise to watch and pray for that Mind to be in us which was also in Christ Jesus; to do unto others as we would have them do unto us; and to be merciful, just and pure."«

The teachings of Christian Science are rooted in the Bible. The basic theological and ethical statements of Christian Science are set forth in the denominational textbook, Science and Health with Key to the Scriptures by Mary Baker Eddy.

PRACTICES AND BEHAVIORAL STANDARDS: The moral code of Christian Science is contained in the Ten Commandments and the Sermon on the Mount. Members abstain from the use of alcohol, tobacco, and drugs. Some also refrain from tea, coffee or other caffeinated drinks.

ORGANIZATIONAL STRUCTURE: The Church of Christ, Scientist, consists of the Mother Church, the First Church of Christ, Scientist, in Boston, and branches throughout the world. Governing by‑laws are published in the Church Manual written by Mrs. Eddy. Manual provisions are administered by a Board of Directors, who appoint chief officers of the Mother Church. Branch churches are democratically self‑governed. They choose officers from their congregation by election for limited Periods of office.

MINISTERIAL LEADERSHIP: The church has no clergy. Christian Science practitioners are lay members who devote full time to the public Christian healing ministry of Christian Science. Practitioners hold no special church offices unless elected to them, like any other member of the congregation. On‑base ministry to service personnel and dependents is provided through Christian Science field workers accredited by the Mother Church, and include Chaplains, Christian Science Ministers for Armed Services Personnel, and Christian Science Representatives in the Armed Forces. As appropriate, field workers hold Sunday and mid‑week worship services, conduct Sunday School for those under 20, supply Christian Science treatment through prayer when called upon. They also assist students of Christian Science in the military to participate in local branch church activities.

WORSHIP: Formal services are conducted by two lay Readers, elected by members of each branch church or society from their own congregation. Readers usually serve for 3 years. While the church has no ordained clergy, some Christian Scientists do serve as Protestant Chaplains in the military. Although group worship is not required, Christian Scientists consider attendance at services a privilege, and ordinarily attend whenever it is possible for them to do so.

Christian Scientists have no ritual or liturgical religious practices or requirements. Members ordinarily study daily the weekly Bible "lesson‑sermons" read at Sunday church services. Mrs. Eddy instructed members to pray daily: "Thy kingdom come"; let the reign of divine Truth, Life, and Love be established in me, and rule out of me all sin; and may Thy Word enrich the affections of all mankind, and govern them!" Services center around selections of readings from the Bible and the denominational textbook, Science and Health with Key to the Scriptures by Mary Baker Eddy, and prayer. Recognized branch churches and Christian Science Societies meet in their own buildings if possible, or in rented space. Informal groups of Christian Scientists may meet for worship in the spirit of Jesus' words in Matthew: "For where two or three are gathered together in my name, there am I in the midst of them.

DIETARY STANDARDS: None.

FUNERAL AND BURIAL REQUIREMENTS: Matters of individual decision. Autopsy is not a practice, except under special circumstances. A practitioner or other official is not required at time of death.

MEDICAL TREATMENT: A Christian Scientist relies on spiritual means alone through prayer for healing. Normally members would request exemption from medical care and treatment, as well as a permanent waiver of immunizations on the ground that it is inconsistent with religious convictions ("legitimate religious objection" ‑ AR 40‑562).

OTHER CONSIDERATIONS: Members have served in the military in wartime and peace time, while others seek alternative service. Historically, the Church's main thrust of outreach has been its ministry of Christian healing. This is reflected both in the work of practitioners and members, and in the Church periodicals, The Christian Science Journal, Christian Science Sentinel, and The Herald of Christian Science. The Christian Science Monitor, an international newspaper, reflects the Church's basic redemptive purpose in the context of specific social concern. The Church participates in interfaith or ecumenical activities on local, national, and international levels. Representatives have served as consulting or associate members in local councils of churches, have attended as invited guests or delegates to various interfaith conferences, and have taken part in denominational‑level ecumenical dialogue.

GENERAL SOURCE BOOKS:

Christian Science: A Sourcebook of Contemporary Materials. Boston: The Christian Science Publishing society, 1990. 348pp.

Peel, Robert. Spiritual Healing in a Scientific Age. New York: Harper & Row, Publishers, Inc., 1987. 203pp.

Rosten, Leo, ed. Religions of America. New York: Simon and Schuster, 1975. 672pp.

FOR MORE INFORMATION, CONTACT:

Nathan A. Talbot, Manager of the Committee on Publication

The First Church of Christ, Scientist

175 Huntington Ave.

Boston, MA 02115

(617) 450‑3301

Church of Jesus Christ of Latter‑Day Saints

CHURCH OF JESUS CHRIST OF LATTER‑DAY SAINTS

ADDRESS: 50 East North Temple Street

Salt Lake City, Utah 84150

OTHER NAMES: LDS, Mormons

LEADER: Ezra Taft Benson, Prophet and President

CURRENT MEMBERSHIP: At the close of 1989, the church reported 7.3 million members in over 17,305 congregations worldwide. The church is now organized in 128 nations and territories and has over 40,000 full‑time missionaries serving in 228 missions around the world.

HISTORICAL ROOTS: Organized during the period of unrest and "revival" in the U.S. during the 1800s. Joseph Smith, Jr., uncertain as to which of the various Protestant denominations was the true church, prayed for divine insight. In answer to this prayer, God the Father and Jesus Christ appeared to him to inform him that none were right, but that the fullness of the gospel would be revealed to him in the future. Later, the Angel Moroni delivered to him an ancient record, on gold plates, containing the history and religious teachings of a people who had migrated from Jerusalem to America some 600 years before Christ. These people, believed by the Mormons to be forefathers of at least some of the American Indians, had recorded their religious experiences, including a record of their encounter with the resurrected Christ. These were translated and published by Joseph Smith, Jr., and are known as The Book of Mormon. The Church of Jesus Christ of Latter‑day Saints was formally organized on April 6, 1830, in the home of Peter Whitner in Fayette, New York, by Joseph Smith, Jr., and five others. Joseph Smith, Jr., was the first President of the Church. From New York, the Mormons moved to the Midwest. Expelled from Illinois, they were led by Brigham Young, the second President of the Church, to the basin of the Great Salt Lake.

STATEMENT OF BASIC BELIEFS: LDS "Articles of Faith" state:

1. We believe in God, the Eternal Father, and in His Son, Jesus Christ, and in the Holy Ghost.

2. We believe that men will be punished for their own sins, and not for Adam's transgression.

3. We believe that through the Atonement of Christ, all mankind may be saved, by obedience to the laws and ordinances of the Gospel.

4. We believe that the first principles and ordinances of the Gospel are: first, Faith in the Lord Jesus Christ: second, Repentance; third, Baptism by immersion for the remission of sins; fourth, Laying on of hands for the gift of the Holy Ghost.

5. We believe that a man must be called of God, by prophecy, and by the laying on of hands by those who are in authority, to preach the Gospel and administer in the ordinances thereof.

6. We believe in the same organization that existed in the Primitive Church, namely, apostles, prophets, pastors, teachers, evangelists, and so forth.

7. We believe in the gift of tongues, prophecy, revelation, visions, healing, interpretation of tongues, and so forth.

8. We believe the Bible to be the word of God as far as it is translated correctly; we also believe the Book of Mormon to be the word of God.

9. We believe all that God has revealed, all that He does now reveal, and we believe that He will yet reveal many great and important things pertaining to the kingdom of God.

10. We believe in the literal gathering of Israel and in the restoration of the Ten Tribes; that Zion will be built upon this American continent; that Christ will reign personally upon the earth; and, that the earth will be renewed and receive its paradisiacal glory.

11. We claim the privilege of worshiping Almighty God according to the dictates of our own conscience, and allow all men the same privilege, let them worship how, where, or what they may.

12. We believe in being subject to kings, presidents, rulers, and magistrates, in obeying, honoring, and sustaining the law.

13. We believe in being honest, true, chaste, benevolent, virtuous, and in doing good to all men; indeed, we may say that we follow the admonition of Paul We believe all things, we hope all things, we have endured many things, and hope to be able to endure all things. If there is anything virtuous, lovely, or of good report or praiseworthy, we seek after these things."

The King James version of the Bible, The Book of Mormon, and the revelations given to other Presidents of the Church (Doctrine and Covenants and The Pearl of Great Price) are accepted as scripture.

PRACTICES AND BEHAVIORAL STANDARDS: (See also "Dietary Standards" and "Basic Beliefs," especially articles 12 and 13.) Teachings of the Church prohibit sex outside of marriage, do not accept homosexuality or abortions (except where necessary to preserve the life of the mother), and teach "doing good to all men." Members are expected to adhere to the Gospel of Jesus Christ, must be baptized by proper authority, live a Christian life, and observe the council of Church leaders. Members are expected to contribute tithing to the Church.

ORGANIZATIONAL STRUCTURE: The Church of Jesus Christ of Latter‑day Saints is organized with a three‑member First Presidency, the Quorum of Twelve Apostles, and the First and Second Quorum of Seventy, which administers the ecclesiastical affairs of the Church. There is also a Presiding Bishopric, which administers the ecclesiastical affairs of the Church under the direction of the First Presidency. These leaders are referred to as the General Authorities. Membership is organized into Stakes and Wards, or into Missions, Districts, and Branches. A Stake consists of 6 to 10 Wards with a Stake President and two counselors, assisted by a High Council of l2 members, and other stake leaders with advisory responsibility over specific programs of the Wards. A Ward is a congregation of 300 to 800 members within a limited geographical area, functioning under the direction of a Bishop and two counselors, assisted by department or auxiliary heads who supervise the Sunday School, Women's auxiliary (Relief Society), Young Men's and Young Women's programs, etc. Military Chaplains are all members whose special education, training, and experience qualify them for service.

MINISTERIAL LEADERSHIP: The Church of Jesus Christ of Latter‑day Saints has a lay leadership. Qualified and worthy members are called to positions of leadership to serve without compensation. The First Presidency and the Quorum of Twelve Apostles (see "Organizational Structure"), are called on a full‑time basis and devote the remainder of their lives to these callings. Others serve in addition to their normal occupations for a limited time, often 5 to 7 years. All worthy males are ordained to the priesthood; the Aaronic (or preparatory) Priesthood first and later the Melchizedek (or higher) Priesthood. General Authorities, Stake and Mission Presidents, Bishops and Branch Presidents, LDS Chaplains, and Servicemen Group Leaders may conduct services. Group worship is expected of all members, and required for full fellowship and privileges. Minimum equipment for worship is sufficient bread and water in trays and cups to administer the Sacrament (Communion). Worship services are usually conducted in worship chapels; services may be held in any place affording atmosphere for quiet and reverence.

DIETARY LAWS OR RESTRICTIONS: Tea, coffee, tobacco, and strong drink (including all alcoholic beverages) are prohibited; moderation in all things is admonished. Meat, fruits and vegetables should be eaten in proper proportions conducive to good health.

FUNERAL AND BURIAL REQUIREMENTS: LDS chaplains may assist the local and/or home ward bishop. Where an LDS chaplain is not available, the nearest local Bishop or Branch President should be notified, as well as the family of the deceased. When necessary, an LDS Chaplain may conduct funeral and/or grave side services. If burial occurs in combat area where no Bishop or LDS Chaplain is available, a worthy member holding the Melchizedek Priesthood may conduct a simple service or memorial. LDS Chaplains may conduct services for nonmembers if requested. With respect to autopsy, there are no restrictions. Cremation is not encouraged, but left to family. If cremated, regular funeral services may be held.

MEDICAL PRACTICES: No restrictions for seriously ill, injured or wounded. Life sustaining treatment depends on laws and individual conscience.

OTHER: Closed Communion (Sacrament) is required. No robes or other special paraphernalia used in worship. LDS Chaplains should not participate in any activities which conflict with accepted practices and policies of the Church.

Members of The Church of Jesus Christ of Latter‑day Saints believe in responding to the call of their government to serve in the armed forces, particularly in defense of the country. However, the decision to serve in time of voluntary service is a personal matter for each individual member.

The Church actively proselytizes through its missionary program. Persons wishing membership are interviewed by Church authorities for worthiness and commitment to the teachings of the Church. Upon approval, they receive baptism, later followed by the laying on of hands for receiving the gift of the Holy Ghost.

GENERAL SOURCE BOOKS:

Church History in the Fullness of Times. Salt Lake City, UT: Church Educational Systems, Church of Jesus Christ of Latter‑day Saints, 1989. 643pp.

FOR MORE INFORMATION, CONTACT:

Military Relations Committee

Church of Jesus Christ of Latter‑day Saints

50 East North Temple Street

Salt Lake City, Utah 84150

(801) 240‑2286

THE FAMILY OF LOVE

ADDRESS: BM Box 8440

London WCIN 3XX

United Kingdom

OTHER NAMES: The Children of God

CURRENT LEADERSHIP: There is no world leader. Each "colony" is independent and self‑governing, united only in their goals of "loving the lost and evangelizing the world." Moses David, a name chosen by Rev. Berg, writes letters of fatherly counsel and advice to all colonies and the general public.

MEMBERSHIP: Not reported

HISTORICAL ROOTS: The Family of Love evolved out of revivalist movements affecting the California youth culture in the late 1960s led by the Rev. David Brandt Berg. At first they took the name "Teens for Christ" and later were called the Children of God by the news media, after Berg's followers travel led through the United States on an Exodus‑like trek in 1969, settling in Texas in 1970. Although the focus of much controversy, the Children became a highly mobile and evangelical body and continued to grow. In the mid‑seventies they have attempted to replace their revolutionary image with one more conservative, emphasizing a settled existence of colonies in urban centers. They also adopted the name Family of Love.

BASIC BELIEFS: The Family of Love bases its teachings on the Bible, the Revolutionary handbook of Jesus Christ, as expounded by the prophetic leader, Moses David. They believe that all people have sinned, and that the wages of sin is death, but that the gift of God is eternal life. They believe that all evil governments will suffer God's judgments and that the motivation of much of established society is corrupt; i.e., greed and selfishness. They believe that much of the religious establishment is doing little to teach their members to evangelize the world, but that there are millions of other Christians who really witness and win souls both in and out of the churches. They believe that God has in His love sent his Son Jesus Christ into the world so that all who believe in him will be saved by faith (Ephesians 2: 8‑9). Following the New Testament example, they sell all that they have, give all property and income to the Family of Love, and hold all things in common. They believe that they are given power by the holy spirit to witness for Jesus, and that this holy Spirit sends them into the world to preach the Gospel to others. They believe that disciples must be willing to avoid worldly entanglements, and to suffer affliction gladly.

The Family of Love accepts as equal in authority the Bible and those of Moses David's writings which are inspirational prophetic. Both are considered to be the word of God. The writings of Moses David are published in a series of letters. called MO Letters.

PRACTICES AND BEHAVIORAL STANDARDS: Ethical guidelines are drawn from the Bible as interpreted by Moses David. Family of Love are expected to be quiet and orderly, to obey the law and officers of the law, to show respect for owners of property and officials of schools and establishments. Family of Love are not allowed to use narcotics and tobacco. They believe in marriage with permanent mates with divorce being a very rare exception. Sex is seen as a normal and healthy function of marriage. Family of Love are encouraged to fill their life with witnessing and Bible study.

ORGANIZATIONAL STRUCTURE: Each colony is headed by a shepherd who is elected by the colony members. Each three colonies are grouped together into a district with a district shepherd elected by the colony shepherds and approved by the next level up (the regional shepherd), or appointed by the colony shepherds. This pattern is followed with districts being grouped together into regions, etc. Each local colony is autonomous and the overseeing shepherds offer suggestions, teach classes, and help to coordinate witnessing efforts in their area. According to the need, some countries or language areas will have an information and correspondence center that serves the general public. The only international operation of the group is the gathering of news and events worldwide and published bimonthly and sent to all members and subscribers in a magazine called, The New National News. Moses David's position is that of a father figure writing letters of fatherly council and advice to his children around the world.

MINISTERIAL LEADERSHIP: Each colony is governed by its local council (comprised of all members of the colony with three months membership or more) which is headed by the shepherd. All decisions are by majority vote of the council members. Although the colonies are a voluntary association, they generally aspire to follow the guidelines of the writings of Moses David. Converts desiring to serve full time in Gospel ministry undergo leadership training and are then ordained for the Gospel ministry. Colony shepherds or elders are formally or informally chosen by the members. Often these shepherds will be a married couple. Within a colony, usually the shepherd or someone the shepherd appoints, conducts inspirational meetings. Outside the colonies (i.e., someone who is not able to live full time in a colony, such as a person in the armed services), anyone may call a service.

WORSHIP: All are encouraged, but not required, to attend evening gatherings for prayer and Bible study, and to worship as individuals. Communion with bread and wine may be practiced. A convert or "babe Christian" first spends much time studying the Bible, the teachings of Moses David, and participating in group prayers.

DIETARY STANDARDS: None, but members are encouraged to eat "healthful" foods.

FUNERAL AND BURIAL REQUIREMENTS: None. Autopsy and cremation are Permitted.

MEDICAL TREATMENT: No restrictions, although initial cures may be attempted by praying over sick member.

OTHER CONSIDERATIONS: The Family of Love requests contentious objector (CO) status for members. Many members who have served in the armed forces have requested non‑combatant status.

The Family of Love engages in active witnessing by word of mouth and by distributing literature, greeting people and talking with them, handing out copies of the MO Letters. Prospective young members, especially those alienated from the mainstream society, are promised experience of a loving, supportive community. The colonies attempt to fulfill this promise.

The Family of Love is eager to share its faith with others. The overzealousness of a few early members was viewed as offensive to some churches they contacted, but this was never their policy. Many times they have found acceptance and cooperation among various sectors of the Church and World Council of Churches, and have developed open and cooperative relationships on mutual goals of world evangelism.

GENERAL SOURCE BOOKS: None.

FOR MORE INFORMATION, CONTACT:

[Editor's note: There are no active colonies of the Family of Love known to be functioning in the United States as of 1991. For more information, contact the international headquarters in London.]