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.

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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.]

THE FOUNDATION FAITH OF GOD

ADDRESS: Faith Center

3030 Palomino Lane

Las Vegas, NV 89107‑4510

LEADERSHIP: There is no single leader as such. From the Council of Luminaries (see "Organizational Structure"), four senior members are elected annually as an executive committee to oversee the administration and organization of the Foundation Faith.

MEMBERSHIP: 5,000

HISTORICAL ORIGIN: In 1963, a group of professionals of several nationalities from the U.S., Canada, and Europe came together to initiate a movement which was to become the Foundation Faith of God. From 1963 to 1974, they worked extensively in the social service field, including individual and group counseling and establishment of centers in a number of American cities (providing a community coffeehouse, courses and lectures, and other services).

The group's formative religious experience took place in 1966. In a type of religious retreat, the group (30 members) lived in a place called Xtul on the Yucatan peninsula. This period of intense examination was a time of religious and spiritual revelation for both the total group and for its individual members. A time of great asceticism, it functioned much as the Exodus did for the Jews. From this period came the strong and simple belief which forms the basis of the Foundation Faith.

The group first started working in New Orleans in 1967. The Foundation Faith of the Millennium was incorporated in New York State in 1974.

BASIC BELIEFS: The Foundation Faith believe that the world and mankind were created by God, named as Jehovah in certain versions of the Bible. God loves His people, and is manifest in history in the regard and punishment of His people. The world is beset with problems, both personal and social, and the only true answer is life devoted to God. It believes that God sent many prophets into the world to different races and cultures, to lead men to God, and to teach them to live according to God's laws, exemplified by the Ten Commandments.

Much of the teaching is derived from the Bible, specifically the Gospels, but the validity of all religions which direct men to lead a good life devoted to the service of God and adherence to His laws is recognized. God and His teachings are seen as manifest in many different religions. Christ, Moses, Mohammed, Buddha, etc., were all sent by God to lead men to Him, although Christ holds a pre‑eminent place. Many major religions foresee the coming of a messianic figure (known by many different names) to lead mankind into a new age or millennium ruled over by God and His laws. The Foundation Faith believes that these are the End Times, and within these times the Messiah, a representative of God, will appear to lead men back to God.

Creed statements appear in the specific ritual of the Foundation Faith. The Bible is regarded as a major source of authority, and commentaries and/or articles regarding the beliefs of the Foundation Faith appear in pamphlet form and in the periodicals published by the Faith.

PRACTICES AND BEHAVIORAL STANDARDS: The Foundation's ethical practices encompass the normal stipulations required for a "good life," following basic guidelines set down in the Bible and other holy literature.

Special religious holidays are celebrated on June 13 (Foundation Day; which date represents this group's first initial gathering as a loosely organized body) and November 20th (Founder's Day). Founders take the day off work, and, if near a center, take part in religious services and festivals. Covenant Month (October 20‑‑November 20), while not a holiday per se, commemorates the original religious experience of the group. Considerable activity takes place in all branches of the Foundation at that time.

ORGANIZATIONAL STRUCTURE: The Foundation Faith is organized along strict hierarchical lines, with ministers gaining seniority according to their experience and ability. The ranks of the ministry are: (1) Ordained Ministers are known as Reverend, including Luminaries, Minor Luminaries, and Celebrants; (2) Regular Ministers, known as Brother or Sister, including Mentors and Covenanters; and (3) Ministers‑in‑Training, including Witnesses and Aspirants. The Council of Luminaries is the governing body, and consists of all Luminaries and Minor Luminaries. A minister promoted to Minor Luminary automatically becomes a member of the Council.

Ranks also exist within the laity, the most common being Lay Founder. These may serve as lay minister after instruction by a minister.

The Foundation Faith is administered internationally from its Nevada headquarters. Other branches consist of both ministerial teams and lay members who conduct activities in the absence of ministerial personnel.

ROLE OF MINISTERS: All ministers may conduct all services held by the Foundation Faith. Women occupy and have the same opportunity to occupy all positions open to men. As the Faith expands, greater responsibility likely will be delegated to the laity for conducting local affairs in a number of cities.

WORSHIP: Group worship occurs daily at all branches; it is not required. In cities or areas where no center exists, individual worship on a personal basis is encouraged.

The main religious service is on Sunday, as Sunday is the Sabbath for the Foundation Faith. All ministers, and certain lay members after due instruction from a full‑time minister may conduct services. Other services occur daily, and members also hold morning and evening prayer, usually in the form of private prayer.

A group meeting in communal worship requires: a table to serve as an altar, bowls to contain fire and water, candles in a specific arrangement, incense, a Foundation symbol (logo of the Faith), and chairs for the congregation. Also for group worship, a room is required where equipment can be set up on a permanent basis, and which members can visit for private prayer and meditation.

DIETARY LAWS OR RESTRICTIONS: No specific restrictions. Members are encouraged to eat a healthy and balanced diet, utilizing health foods and vitamin supplements wherever possible.

FUNERAL AND BURIAL REQUIREMENTS: A minister's presence is not required at the time of death, but is preferred if possible. There is a specified funeral service, to be conducted by a Foundation Faith minister. When this is impossible, the Faith recognizes the validity of services conducted by most denominations for this purpose. If an individual member requests it, his body is brought to a Foundation center for the service, or a memorial service is held after a burial in a foreign land. There are no restrictions with respect to autopsy or cremation.

MEDICAL TREATMENT: Generally no restrictions. However, one of the principle activities of the Foundation Faith is in its healing ministry, both mental and physical healing. The former takes place through counseling, the latter through the laying on of hands. The Foundation Faith conducts a number of services devoted specifically to healing.

OTHER: Service in defense of family and homeland is accepted as a necessity, but wars not directly fulfilling this function (Vietnam is cited as an example) are not condoned. The Faith fully supports ministers and members objecting to service in a theater such as Vietnam or, indeed, anywhere where there is no absolutely direct threat. The Persian Gulf war is another example. War is viewed as a consequence of man's alienation from God. Killing, including killing animals, is abhorred. The Foundation Faith recognizes the sanctity of all life as created by God and not to be taken by man.

No conflict is seen when members belong to the Foundation Faith and yet continue to take part in their denomination of upbringing. The Faith has joined in a number of cooperative ventures with other denominations, particularly in the area of the media, including public broadcasting. Individual ministers have served on a number of cooperative ministerial boards and committees in several American cities.

GENERAL SOURCE BOOKS:

The Bible, specifically the New Testament, and most specifically the Gospels.

FOR MORE INFORMATION, CONTACT:

Rev. Raphael de Peyer

Faith Center

3030 Palomino Lane

Las Vegas, NV 89107‑4510

(702)258‑9012

HOLY SPIRIT ASSOCIATION FOR THE UNIFICATION OF WORLD CHRISTIANITY

ADDRESS: 4 West 43rd Street

New York, New York 10036

OTHER NAMES: Unification Church; Unificationist

CURRENT LEADERSHIP: Rev. Sun Myung Moon is considered the founder and spiritual leader of the Church.

NATIONAL LEADER: Dr. James A. Baughman, President

MEMBERSHIP: There are currently an estimated 3 million members worldwide.

HISTORICAL ROOTS: On Easter morning in 1936, while 16‑year‑old Sun Myung Moon was in deep prayer on a mountainside in Korea, Jesus Christ appeared to him to tell him he had an important mission to accomplish in the fulfillment of God's providence. For the next nine years, The Reverend Moon studied intensely and struggled to prepare himself for his responsibility. In those years of prayer, he discovered a series of principles which made it possible to understand the spiritual and physical nature of the universe, the patterns and meaning of history, as well as the inner meanings of the parables and symbols of the Bible and the purpose of all religions.

Rev. Moon began his public ministry in what is now North Korea and was imprisoned by the Communists for preaching the Word of God. After being liberated from the three‑year imprisonment, Rev. Moon moved his work to Seoul, Korea, where in 1954 he formally established the Holy Spirit Association for the Unification of World Christianity (Unification Church).

The Unification Church was established in the United States in 1959, by the first missionary to America, Dr. Young Oon Kim, who settled in Eugene, Oregon, and translated the Divine Principle, revealed to Rev. Moon, into English. In l972, the Unification Church of America was given a spur to growth when Rev. Moon began several national speaking tours. Rev. Moon travels extensively throughout the world, and resides in Tarrytown, New York with his wife and 13 children.

BASIC BELIEFS: The teaching of the Unification Church, the Divine Principle, can largely be divided into three parts. The most fundamental part of the Principle is the "Principle of Creation" which explains who God is and how and why He created.

The Church teaches that the Infinite God can be known by the study of His creation. Everything exists in pairs‑‑masculine and feminine, positive and negative, initiative and receptive. God contains the same polarity. All things also contain an inner and outer nature. In like measure, God's internal Nature (Sung‑sang) is His heart of infinite love, and His External Form (Hyung‑sang) is the energy of the universe.

God created the universe to bring Himself joy and to bring joy to man. Every man and woman has the capacity to fully reflect the image of God and become one with Him. We achieve that oneness when we come to develop fully our capacity to love. In family life, we ideally find the most complete expression of the range and depth of human love.

God's love is the infinite counterpart of the three modes of human love‑‑love of parents for children, love of husband and wife, and love of children for parents. This ideal should have been established in the Garden of Eden by Adam and Eve, the original human ancestors. They would have become the first "True parents," had they not fallen.

Since God is the substantial being of goodness and the eternal ideal, in accordance with His purpose, man was also created to become the ideal embodiment of goodness, in whom sin and suffering would be a contradiction and an impossibility. The reality of the contradictions and evil in which man finds himself is a result of his having lost his original value by falling. Traditional Christianity calls this state of man "the fall" and its details, motivation and process are found in the section of the Principle entitled "The Fall of Man."

The men fallen into sin must tread the path of salvation under God's blessing; in the Unification Principle, salvation is restoration. In other words, the purpose of salvation is to return to the original state before the fall; therefore, God's providence of salvation is the providence of restoration. The section "Principle of Restoration" attempts to clarify the overall meaning and process of salvation.

In this restoration process Christ plays a key role. Christ comes not only as our mediator but as our example of how to spiritually and physically live to become God's ideal. Therefore, by uniting our heart and action with Christ, we are "saved."

The teachings postulate that Jesus was supposed to take a bride and create the ideal family but his early death limited that plan. The first Advent brought spiritual salvation and a promise to return. The Lord of the Second Advent will bring physical salvation. To Church members, the Second Coming is at hand and Rev. Moon, with his wife Hak Ja Han, are fulfilling the position of true parents.

A spiritual world exists as the counterpart of the physical. In the physical world we mature our spirits, within the limits of time and so that we will be prepared to live with God eternally. Heaven is the highest level of the spiritual world where perfected people dwell in oneness with God.

The Church accepts both Old and New Testament as Divine Revelation. The teachings of Rev. Moon, the Divine Principle, are largely an interpretation of the Bible, but do include significant additional revelations which are given equal authority. The Church also publishes many other materials to aid in understanding Rev. Moon's revelation, including study guides, condensations of the revelation on audio tapes, texts of Rev. Moon's speeches and periodicals.

PRACTICES AND BEHAVIORAL STANDARDS: Members are expected to keep high moral standards and actively witness to their faith, but the only restrictions are on alcohol, tobacco and sex outside of the marriage relationship.

ORGANIZATIONAL STRUCTURE: Although the Unification Church has missions in over 120 countries, there is no formal international structure. Each country operates autonomously. In the United States, the Unification Church is focused in its national offices in New York City, and is headed by its national President. Local Resident Centers function in all 50 States and Puerto Rico; each is headed by a director appointed by the national office. Besides the local centers, the Unification Church encounters the public through a number of subsidiary structures which seek to implement specific parts of the Church program: International Family Association (IF A), Collegiate Associate for the Research of Principles (CARP), High School Association for the Research of Principles (HARP), and the Performing Arts Department which has a variety of groups, e.g., New Hope Singers International, Korean Folk Ballet, Ancestors (rock group), International Folk Ballet, and Go‑World Brass Band.

NATURE AND ROLE OF MINISTERIAL LEADERSHIP: The Unification Church does not emphasize the ordained ministry. Local congregations are organized on the family model with a director or church elder (male or female) organizing the Center's activity.

In 1975, Rev. Moon founded the Unification Theological Seminary in Tarrytown, New York. The Seminary offers a 2‑year Master of Religious Education (M.R.E.) program and a 3‑year Master of Divinity (M.Div.) program designed to develop students' abilities in theology, Biblical studies, religious education, and philosophy.

WORSHIP: Group worship is not required, but if a person lived with a local center, he would be expected to meet with other members at least once a day. Public worship services are held twice weekly, on Sunday and Wednesday evening. Members can go to either or both. Each core member is, on a rotational basis, encouraged to give the sermon or conduct the service. No special equipment or facilities are required for worship.

The Unification Church recognizes the traditional Christian holidays, and has four holidays of its own. Because some of these are determined by the lunar calendar, the exact day of the year will vary: God's Day (January l); Parent's Day (March); Day of All Things (June); Children's Day (November).

DIETARY STANDARDS: No official laws; alcohol or tobacco are generally not used.

FUNERAL AND BURIAL PRACTICES: To be conducted by a Church elder. It is desirable, but not required, that another Church member be present at time of death. There are no restrictions with respect to autopsy. The practice of cremation is not in accordance with the Unification view.

MEDICAL TREATMENT: No restrictions.

OTHER CONSIDERATIONS: The Unification Church emphasizes the responsibility of citizenship but sets no official rules as to military service.

The Church recruits by direct witnesses, public rallies and the distribution of the Church's literature. Generally interested persons attend single lectures and later weekend workshops in order to hear the teachings. Membership is based on acceptance of the Church's Principles. As is indicated by its name, the Church strives to work as a catalyst in bringing the religions of the world into closer communication and understanding of each other. It is supportive of efforts that lead people to God. Rev. Moon and the members of the Unification Church see themselves as the fulfillment of Christianity, and not contradictory of it. They teach that God loves each person, but that man is separated from God because of sin. In his separated state, he can neither know nor experience God and new life. Jesus Christ is God's solution to the problem of separation but the teachings of Jesus have never been practiced fully by Christians. Through the Second Advent of the Lord, the full truth is to be revealed (John 16: 12, 25) and the kingdom in earth and in heaven established. Today is the time of this fulfillment.

GENERAL SOURCE BOOKS:

Divine Principle. New York: HSC‑UWC, 1973. 536pp.

Kim, Young Oom. Unification Theology and Christian Thought. 2 vols. New York: Golden Gate, 1975,1976. Vol. I, 289pp. Vol. II, 320pp.

Moon, Sun Myung, New Hope 12 Talks. 2 vols. New York: HSA‑UWCC, 1973, 1984. Vol. I, 103pp. Vol. II, 96pp.

True Love. 2 vols. New York: HSC, 1989. Vol. I,266pp. Vol. 2, forthcoming

The Way of Tradition. 4 Vols. New York: HSC‑UWC, 1980.

FOR MORE INFORMATION, CONTACT:

Karen Ericson

Public Affairs Office

4 West 43rd Street

New York, NY 10036

(212) 997‑0050 or (212) 827‑0463

JEHOVAH'S WITNESSES

ADDRESS: 25 Columbia Heights

Brooklyn, NY 11201

OTHER NAMES: Watchtower Bible and Tract Society

CURRENT LEADER: Frederick W. Franz, President

MEMBERSHIP: 4,017,213 (1990) active ministers in 212 lands

HISTORICAL ROOTS: The original Bible study group was founded in the 1870s by Charles Taze Russell, a Christian minister from Pennsylvania. Mr. Russell incorporated in Pennsylvania Zion's Watch Tower Tract Society in 1884. This was renamed the Watch Tower Bible and Tract Society of Pennsylvania. The Bible House in Pittsburgh served as headquarters from 1889 through 1908. In 1909 with the incorporation of the People's Pulpit Association (New York), later renamed the Watch tower Bible and Tract Society of New York, Inc., the headquarters moved to New York and established in Brooklyn the Bethel Home and the Brooklyn Tabernacle. A third corporation, the International Bible Students Association, was established in England in 1914. After Russell's death in 1916, Judge Joseph Franklin Rutherford was elected President of the corporations. In 1931, the Scriptural name "Jehovah's Witnesses" was adopted. In 1942, when Rutherford died, Nathan Homer Knorr was elected as President of the three corporations. At his death in 1977, Frederick W. Franz became President.

BASIC BELIEFS: Jehovah's Witnesses believe that the Holy Bible is the inspired Word of God, and they follow its counsel closely in living clean, meaningful lives, both individually and as families. They believe in the one God, Jehovah, and that he sent his firstborn Son, Jesus Christ, to earth to ransom sinful mankind from death and to restore peace and happiness to mankind through the promised Kingdom. The turmoil in the earth since 1914 is the fulfillment of the "sign" Jesus gave to his disciples that the heavenly Kingdom would begin functioning. (Matthew, chapter 24) Jesus said that within the lifetime of that generation, the wicked would be destroyed during what Jesus called the "great tribulation" which will be climaxed by God's war of Armageddon. (Matthew 24:21,34) The survivors and resurrected dead will then enjoy peace on earth under the heavenly rule of Christ and his 144,000

joint heirs. During this promised Thousand Year Reign Paradise will be restored earth wide. On surviving a final test at the conclusion of this Thousand Year Reign, perfected mankind will enter an eternity of joyful life under the loving sovereignty of their God, Jehovah. Witnesses believe that they must zealously warn the people that Satan's domination of mankind must end shortly in the "great tribulation." They are diligent to teach people through free Bible studies in their homes, making disciples of and baptizing those who are desirous of salvation into God's new world. Witnesses accept the Bible as the infallible word of Jehovah. The New World Translation of the Holy Scriptures, initially released between 1950 and 1960, is generally used. The two periodicals of the Society, The Watchtower and Awake serve both as a means of keeping Witnesses abreast of the understanding of the Scriptures and as a way of sharing the good news of Jehovah's Kingdom.

PRACTICES AND BEHAVIORAL STANDARDS: No specific set of ethical practices is prescribed by Jehovah's Witnesses, but it is expected that all will live by Bible principles and seek to further understand the will of the Most High God through continued study. Witnesses are advised to use discretion in selecting movies or television shows. They are to spurn immorality, loose conduct, drugs, smoking and drunkenness, and profane speech, since these are condemned in the Bible. Those who willfully violate the moral laws of Jehovah as set forth in the Bible may be disfellowshipped, if they do not respond when given reproof from the Bible. Jehovah's Witnesses regularly fellowship socially with other Witnesses, sharing meals and suitable entertainment together. Celebrations which originated in pagan traditions, including Christmas, Easter, Halloween and family birthdays, are not observed.

Witnesses believe all worldly governments are temporarily permitted by God and merit respect. As servants of the Most High God and "ambassadors" representing God's heavenly government or Kingdom, they will not participate in politics or elections and do not serve in the military. (Corinthians:20;10:3, 4) They respect the flag, but do not salute it, since they believe this would be idolatry. They do not accept non‑war related service which may be required as a substitute for military duty.

Each Witness devotes time to spreading the Word of Jehovah and the teachings of the Bible. Witnesses who spend 90 or more hours each month on this task are called "pioneers." Special pioneers, who are sent to isolated areas and foreign countries, give a minimum of 140 hours per month.

ORGANIZATIONAL STRUCTURE: Jehovah's Witnesses are organized into 93 branches (1990) around the world, each of which generally includes one entire nation. Branches are composed of districts, districts of circuits, circuits of congregations. In 1990 the United States had 37 districts and 430 circuits. Each circuit includes approximately 22 congregations. Congregations are governed by a body of elders appointed by the Governing Body in Brooklyn, New York. These local ministers (elders) serve without pay. Those who are

members of the headquarters staff in New York or work at any of the branch offices of the Watch tower Society receive their food and lodging and serve as volunteer workers without pay. Overseas missionaries are specifically trained at the Watch tower Bible School of Gilead before being sent to their assignments.

NATURE AND ROLE OF MINISTERIAL LEADERSHIP: All trained, baptized and fully committed Witnesses, men and women, share in giving Bible instruction, and are called "brother" or "sister" (the titles Reverend and Father are not used). Baptized men who meet the proper spiritual qualifications serve either as elders or ministerial servants. The elders conduct the weekly meetings at the Kingdom Hall, deliver public lectures, and provide spiritual assistance to all in the congregation. Ministerial servants assist the elders, and provide a variety of practical services in behalf of those in the congregation. Women

do not baptize, deliver public lectures, or direct men. Men, women and children receive spiritual training at weekly meetings at a Kingdom Hall, and study the Bible and Watch Tower literature at home.

WORSHIP: Congregational elders appointed from the Society's headquarters in Brooklyn, New York, conduct worship services. All members of the congregation are encouraged to attend weekly meetings. Before becoming a Witness, one must study the Bible and learn Christian ways of living. Each member is expected to attend several weekly meetings designed for preparation of effective home missions. Meetings begin and end with song and prayer. The annual Lord's Evening Meal, a communion service celebrated on the date of Jesus' death, Nisan 14 (usually in late March or in April), is the only celebration. The majority in attendance celebrate by their presence, and not necessarily by partaking of the bread and wine. Minimum "equipment" for worship is a Bible generally the New World Translation of the holy Scriptures. Facilities for worship include the local Kingdom Hall, which serves both as place of worship and educational center.

DIETARY STANDARDS: The Witnesses believe in moderation in eating and drinking habits. This includes the moderate use of alcoholic beverages. Consuming of blood and unbled meat is prohibited.

FUNERAL AND BURIAL PRACTICES: No rituals are performed at time of death, and a minister is not required at such time. An elder usually gives Scriptural comfort to relatives and friends of the deceased at a funeral or Memorial service. Bodily mutilation for research purposes is discouraged.

MEDICAL PRACTICES: Witnesses welcome most medical treatment, while maintaining the right of choice, and appreciate the services of skilled doctors. In obedience to God's law (Acts 15:28, 29), they abstain from blood transfusions.

OTHER CONSIDERATIONS: Witnesses decline to serve in the military of all nations, but do not oppose those who do. As "neutrals," Witnesses do not join in any wars of the nations.

Witnesses do not "recruit" for other members. They do make door‑to‑door home visits to spread their message and to assist people in understanding the Bible. Persons interested in Jehovah's Witnesses are offered a warm community which can provide comfort and security in a rapidly changing and deteriorating society. Educational programs and organizational structures are designed to fulfill this purpose. Witnesses find security and fellowship in their congregational association and learn to treasure their membership in their congregation above anything offered by the secular world or other religions.

SOME ACCEPTABLE GENERAL SOURCE BOOKS:

Jehovah's Witnesses in the Twentieth Century. Brooklyn, NY: Watch tower Bible and Tract Society, 1979. 32pp.

Jehovah's Witnesses‑‑Unitedly Doing God's Will Worldwide. Brooklyn, NY: Watch tower Bible and Tract Society, 1986. 32pp.

You Can Live Forever in Paradise on Earth. Brooklyn, NY: Watch tower Bible and Tract Society, 1982. 255pp.

FOR MORE INFORMATION, CONTACT:

Watch tower

Writing Correspondence

25 Columbia Heights

Brooklyn, NY 11201

(718) 625‑3600

MENNONITE CHURCH

ADDRESS: Mennonite Church General Board 421 South Second Street, Suite 600 Elk hart, IN 46516‑3242

CURRENT LEADER: James M. Lapp, Executive Secretary

MEMBERSHIP: Ca. 100,000 (150,000 worldwide). (All Mennonite groups worldwide: ca. 800,000).

HISTORICAL ROOTS: The Mennonites were part of the sixteenth‑century Reformation, originating in Zurich, Switzerland, in 1525. Early on, they were known as Anabaptists, and differed from the state churches of the day in several, distinct ways in faith and practice: They believed in the separation of church and state, and in (adult) baptism of believers, who hold to Christ's gospel of peace and love. Severely persecuted, they spread into Germany and Austria, and a few years later, into what is today Belgium and the Netherlands. Two outstanding early leaders were Michael Settler (d. 1527) and Menno Simons (d. 1561), after whom the Mennonites are named.

The first Mennonite settlement in North America was in Germantown (today, part of Philadelphia), Pa., in 1683, immigrants of Dutch and North German extraction, from in and around Crefeld, Germany. Soon, Mennonites from Switzerland and South Germany also immigrated to Pennsylvania, settling in areas north of Philadelphia (Franconia Conference) and to the west (Lancaster Conference), with later settlements in Virginia, Western Pennsylvania, Ontario, Ohio and slowly, all the way west.

BASIC BELIEFS: The Mennonites, who have a strong peace‑church tradition, are part of the larger Christian tradition, confessing the Apostles' and Nicene creeds (both of which are in The Mennonite Hymnal~). Specifically, in way of a synopsis of faith and teachings, Mennonites understand the church to be composed of disciples, gathered in the Spirit of Jesus, who attempt to live out and proclaim his gospel of peace (Oafishness 6: 15), his way of faith, hope and love.

Already in 1527, when the Anabaptist‑Mennonites established their first (Schleitheim) Confession of Faith, the following points were confessed:

1) Adult (believer') baptism: all baptized members are Christ's disciples, who gather as the Body of Christ, and who have a mission in the world (unbaptized children possess the saving grace of God in Christ until they reach the age of accountability);

2) Holy communion: symbol of the gathered church, where each member experiences individually and corporately, the Spirit and strength of the suffering and risen Christ;

3) Separation of church and state: obedience to the state where conscience permits (Romans 13; Acts 5:29), no swearing of oaths (Mt. 5:33‑37), and separating from the evils of society which lead away from a life lived in the spirit of God's love;

4) Nonviolence as a way of life: on a personal level, but also in times of national crisis saying yes to the way of love, and peace, and no to any and all participation in warfare, believing this to be at the crux of what it means to be disciples of Jesus, and conformed to his spirit of love and peace (Rom. 12‑14);

5) Congregational discipline: in accord with Matthew 18:15‑18 (mutual accountability).

PRACTICES AND BEHAVIORAL STANDARDS: (See "Basic Beliefs," especially points 3 and 4).

ORGANIZATIONAL STRUCTURE: The Mennonite Church, located in Canada and the United States, has a modified congregational polity. The congregation is the locus of authority, although congregations belong to conferences, which in turn relate to the Mennonite Church General Board. Conferences send delegates to the biennial Mennonite Church General Assembly to which the General Board is responsible. Congregations are responsible to select their own leader (minister, elders, etc.), who then are acknowledged by the area conference.

NATURE AND ROLE OF MINISTERIAL LEADERSHIP: In addition to responsibilities in worship services, ministers perform baptismal rites for receiving new members, lead in communion services, and officiate at marriages and funeral services as requested. Ministers may or may not have formal training in colleges and seminaries, and may be selected either from the congregation or from outside its membership. Ministers are normally members of Mennonite congregations. Any member may conduct Worship services.

WORSHIP: Members are encouraged to attend a meeting with fellow members at least weekly, either in a church building or a member's home, but group worship is not required. No special "equipment" or facilities are required for worship.

DIETARY STANDARDS: None.

SPECIAL RELIGIOUS HOLIDAYS: Sunday has traditionally been the day of special worship, congregation ally, celebrating the resurrection of Jesus Christ.

FUNERAL AND BURIAL PRACTICES: No restrictions. A minister is encouraged to be present at the time of a member's death, but this is not a requirement.

MEDICAL TREATMENT: No restrictions.

OTHER CONSIDERATIONS: Mennonites believe they should have no part in organized warfare or conflict, between nations, nor in strife between groups, classes, or individuals, and that they should not, therefore, accept military service, either combatant or non‑combatant, of any kind, or prepare for such service in any form. This prohibition also includes indirect ways of supporting such conflicts, whether through the labor force, the financing of war, business dealings, factory work, or any other such resources, even when requested by the government. They are further urged not to take part in scientific, educational, or cultural programs designed to contribute to war, nor in any activity that tends to promote ill will or hatred among people or nations.

While Mennonites also oppose all forms of military conscription, they seek ways of serving in wartime and peacetime, through which the demands of the state may be both satisfied and transcended. (Mennonite Disaster Service, and the relief work of the Mennonite Central Committee, are two well established organizations, demonstrating this resolve to serve any and all peoples in need, regardless of their creed.)

If war does come, with its destruction, Mennonites willingly render such civilian help as conscience permits, so long as they thereby are helping to preserve and restore life, rather than destroying it. They further declare that in wartime, as well as in peacetime, they intend to live quiet and peaceable lives in all godliness and honesty: avoiding any and all wartime hysteria of hatred, revenge, and retaliation; manifesting a meek and submissive spirit; and being obedient to the laws and regulations of the government in all things including payment of the usual taxes except where such obedience would cause them to violate, conscientiously, their understandings of the teachings of Christ, before God.

Mennonite Witness and Mission. Through friendships and other forms of Mennonite witness, people are made aware of the beliefs of the Mennonite Church. Interested persons are invited to attend services of the church and in that way are made aware of its beliefs. Those who wish to affiliate with the church may apply for membership and are received on the basis of their identification with the Christian faith of the Mennonite Church. The Mennonite Church is a believer's church, consisting of members who have voluntary committed themselves to membership, and to the disciplines of the church.

GENERAL SOURCE BOOKS:

Bender, Harold S. The Anabaptist Vision. Scottdale, PA.: Herald Press,1944. 44pp.

Dyck, C. J. Introduction to Mennonite History. Scottdale, PA.: Herald Press, 1981. 324pp.

Hershberger, Guy F. War, Peace, and Nonresistance. Scottdale, PA.: Herald Press, 1969. 382pp.

Mennonite Encyclopedia. 5 Vols. Scottdale, PA.: Herald Press,1955‑59,1990.

The Schleitheim Confession. Trans. by John H. Yoder. Scottdale, PA.: Herald Press, 1977. 32pp.

Weaver, J. Denny. Becoming Anabaptist. Scottdale, PA.: Herald Press, 1987. 174pp

Yoder, John Howard. The Politics of Jesus. Grand Rapids, Mich.: Wm. B. Eerdrmans Publishing Co., 1972. 260pp.

FOR MORE INFORMATION, CONTACT:

James M. Lapp, Executive Secretary

Mennonite Church General Board

421 S. Second St.

Suite 600

Elkhart, IN 46516‑3243

(219) 294‑7131

RELIGIOUS SOCIETY OF FRIENDS

FRIENDS UNITED MEETING

ADDRESS: 101 Quaker Hill Drive

Richmond, IN 47374

OTHER NAMES: Quakers

CURRENT LEADERSHIP: No central national or international organization or leadership. The Friends World Committee for Consultation relates to all groups of Friends and seeks to coordinate Quaker activity and to bring various groups of Friends into dialogue and fellowship.

MEMBERSHIP: Not Reported.

HISTORICAL ROOTS: Traced to the Society of Friends established by George Fox (1624‑1691) in England in approximately 1652, arising out of the Puritan‑Reformed movement in 14th Century England.

Because of disorders and religious persecution in England, Quaker immigration began in 1656 to Massachusetts, where many were persecuted, banished or hanged. Quaker settlements were established in many colonies within the next ten years. William Penn obtained a grant of land (Pennsylvania) in 1681 in consideration of a debt the Crown owed his father, Admiral Penn. Penn's "Holy Experiment" accelerated Quaker immigration.

BASIC BELIEFS: Friends believe that the source of religious authority for both personal and corporate guidance is the Holy Spirit or Inner Light of Christ, the Scriptures and religious tradition, along with the abiding community of faith. Some might hold one of these to be a primary source of authority, while other Friends tend toward another. In any case, any one authority needs to be confirmed by the others or at least be consistent with the others. They also hold to the universality of the Light ("There is a Light that lighteth every man that cometh into the world"‑‑John 1 :9), which the founder of Quakerism, George Fox, put in these terms: "There is that of God in every one." Most Friends believe that the observance of the outward sacraments is unnecessary; that in worship each person may have direct access to the Lord without aid of an intermediary. Friends believe in social, economic, interracial and international justice. They believe that political or governmental authority is subject to divine authority and that, therefore, the individual in matters of conscience must obey God rather than man. Generally. Friends have held that

participation in military service is inconsistent with their religious principles, and have sought exemption on grounds of conscience and religious conviction. They recognize, however, that a consistent policy of non‑violence must include a willingness to face personal risk in administering relief to victims of the tragedy of war and in performing other non‑military service. No one statement or creed is acknowledged by all Friends.

PRACTICES AND BEHAVIORAL STANDARDS: No specific standard ethical practices are observed, but obedience to the Light of Christ within is encouraged.

Total abstinence from narcotics and alcoholic beverages, as well as tobacco, is encouraged. Friends are urged to abstain from gambling. They object to oaths, pledges or sworn statements not as a mere negation but as a positive affirmation of the ideal of utter sincerity and authenticity for the regulation of life and in all one's relationships. A person's word should be as good as a sworn statement. They discourage membership in secret organizations.

ORGANIZATIONAL STRUCTURE: In Quaker polity, local congregations may be Monthly Meetings or Preparative Meetings. Monthly Meetings, related geographically, comprise a Quarterly or Regional or Area meeting and a larger association of these comprises a Yearly Meeting which is the autonomous and authoritative body. In the U.S., there are 31 Yearly Meetings, l l of which share in cooperative ministries through the Friends United Meeting, established in 1900, has 10 Yearly meetings, four of which hold membership jointly in Friends United Meeting. Organized in 1966, Evangelical Friends Alliance has four Yearly Meetings. Three yearly meetings are members of the Conservative group and seven yearly Meetings are unaffiliated.

NATURE AND ROLE OF MINISTERIAL LEADERSHIP: Friends hold to the universal ministry, believing that every disciple is called to be a minister, though each branch recognizes that some individuals receive a special call to minister. This led to the abolition of the concept of the laity and of professional "priests." In the 1800s, specialized pastoral ministry was recognized in the U.S. and pastors now serve many American Quaker Meetings. Quaker pastors generally have typical Protestant pastoral duties, but their role is that of servant and not authoritative in the sense of conferred power. Since all are ministers, the pastor's task includes encouraging and supporting other members in their ministry. Insofar as there is formal leadership and coordination among those Friends who do not have regular pastors, usually called "unprogrammed' or silent Meetings (Friends), such leadership is exercised by the Clerk (chairman) of each local meeting (congregation) (see also "Worship Requirements.").

WORSHIP: No specific worship requirements, but personal devotional disciplines and regular participation in corporate worship is encouraged. Many Friends Meetings still hold their worship Meetings on the basis of

silence. Worshipers gather without a set or planned form of service and individual worshipers, as they are led by the Spirit, may speak to the Meeting or pray on its behalf. No special equipment or facilities are required for worship.

DIETARY STANDARDS: None (see also "Practices and Behavioral Standards").

FUNERAL AND BURIAL REQUIREMENTS: None. No restrictions with respect to autopsy or cremation.

MEDICAL PRACTICES: No restrictions.

OTHER CONSIDERATIONS: Strong historical stand against participation in armed forces, although individual decision is recognized. Quakers are essentially non‑violent and committed to peaceful resolution to conflict.

No specific methods are employed for recruiting members,other than the encouragement for members (ministers) to share their faith in words and actions. Generally, Quakers cooperate with other Christian bodies and participate in various ecumenical endeavors consistent with their beliefs and practices.

GENERAL SOURCE BOOKS:

Brinton, Howard H. Children of Light New York: Macmillan Company, 1938. 416pp.

Ken worthy, Leonard. Cocainism. Durbin, IN: Print Press, 1981. 215pp.

FOR MORE INFORMATION, CONTACT:

Friends United Meeting

101 Quaker Hill Drive

Richmond, IN 47374

Friends General Conference

1520‑B Race Street

Philadelphia, PA 19120

Tel: (215) 241 7270

REORGANIZED CHURCH OF JESUS CHRIST OF LATTER DAY SAINTS

ADDRESS: The Auditorium

Box 1059

Independence, MO 64051

OTHER NAMES: RLDS; Saints Church; "Other Mormons"

CURRENT LEADERSHIP: The First Presidency, made up of President Wallace B. Smith, great‑grandson of the founder, assisted by two counselors, President Howard S. Sheehy, Jr. and President Alan D. Tyree.

MEMBERSHIP: Total enrollment of 244,186 members world‑wide in 1,364 congregations, located in 38 countries. United States enrollment is 152,658 members in 1,056 congregations (1990).

HISTORICAL ROOTS: The RLDS originated during religious enthusiasm and revival associated with the Second Great Awakening in America (early 1800s). Joseph Smith, Jr., with background in Protestant religious tradition, laid claim to "restoration" of First Century Church principles and, based on divine insight and direction, founded the movement in Fayette, New York in 1830 to effect the "restoring" of Christ's church in its original form and with its original authority. The origin of the Church is traced to the organization established by Joseph Smith, Jr. in 1830. Upon Smith's death in Illinois in 1844 various persons made leadership claims and took with them parts of the church, the largest group following Brigham Young to what is now Utah. In 1852, a "new organization" of unattached members began in Wisconsin, and in 1860 Joseph Smith III, son of the founder, accepted leadership of what was to become the Reorganized Church of Jesus Christ of Latter Day Saints. Headquarters were established first in Illinois, then Iowa, and presently in Independence, Missouri.

BASIC BELIEFS: Members of the church believe in one God and in God's redeeming grace; in the life, death and resurrection of Jesus Christ; in the ministry of the Holy Spirit; in human worth, freedom, agency, and stewardship, in the church as a covenant community seeking to embody the ministries of Christ in the world; in ZION as a concrete implementation of the principles of the kingdom of God on earth, expressed both in present reality and future hope; in the call of each person to be a disciple, and in the particular

call and or~nation of some men and women to priesthood responsibilities; in the sacramental ordinances of baptism (by immersion and for persons at least eight years old), confirmation, the Lord's Supper (Communion), administration to the sick, ordination, marriage and special blessing; in continuing self‑revelation of God and in an open anon of scripture. The Bible (The "inspired Version,~ revision of the King James translation by Joseph Smith, Jr., is used and accepted. Other translations are commonly used in worship and study); Book of Mormon (accepted by the church as having been received by Joseph Smith, Jr., through the "gift and power of God" and containing an account of early inhabitants of the American Continent and their encounter with Jesus Christ); Doctrine and Covenants (a collection of writings primarily coming from the Church's presidents, accepted as inspired instructions to the present age). The Church is currently constructing a Temple in Independence, Missouri, which will have a program of ministry dedicated to the pursuit of peace, and to reconciliation.

PRACTICES AND BEHAVIORAL STANDARDS: The church leadership and the biennial World Conferences, from time to time, may issue guidelines on various ethical issues which are published for the benefit of church members. In general, the members are expected to be of high moral character and in good standing with their church and community. Use of tobacco, alcoholic beverages and non‑medicinal drugs is strongly discouraged. Use of these would disqualify member from serving in the priesthood.

ORGANIZATIONAL STRUCTURE: World Headquarters Organization includes (1) the First Presidency, the chief executive officers of the church; (2) the Council of the Twelve Apostles, concerned with world‑wide missionary activities and administration of the local churches under direction of the First Presidency; and (3) the Presiding Bishopric, concerned with church properties, financial matters and stewardship of members. Directorates, commissions, departments and staff assist these three major agencies in conducting the spiritual and business affairs of the church. Each biennium (2 years) delegates gather for a World Conference, directed by the First Presidency, and the church's program and financial affairs are defined by legislative acts of this body. Local congregations are presided over by self‑sustained pastors, and are administratively related to states and districts and regions.

NATURE AND ROLE OF MINISTERIAL LEADERSHIP: Various priesthood offices‑‑deacons, teachers, priests, elders and high priests‑‑have specific functions and responsibilities outlined in the law and practice of the church. High priests may be called to certain specialized functions within that priesthood and thus may function as president, apostle, bishop, and patriarch evangelist. Similarly, elders may be called to the specialized function of seventy, which is primarily concerned with missionary outreach. The President of the Church is considered to have a prophetic role and may, from time to time, receive divinely enlightened instructions to the church which became part of the church's sacred literature, subject to World Conference

acceptance. Priesthood members who become military chaplains, and many who serve as appointees of the church, complete seminary or other ministerial training. Priesthood members who do not complete seminary are expected to prepare themselves through education and study to be effective wherever called to serve.

WORSHIP: RLDS chaplains or any member may conduct services, but administration of certain sacramental ordinances(see also "Basic Beliefs") is limited to specified priesthood offices. Group worship is not required, but it is recommended. There are no worship requirements, although regular church attendance is considered important. Members in the military are encouraged to participate in local branches and congregations contiguous to military installations. If none are available, then (1) to form denominational study groups, and (2) to attend and support the local military chapel activities. Home family worship (weekly or daily) is encouraged, especially to assist small children into better understanding of Christ, the family and the church. While there is no minimum "equipment" required for worship, availability of the Three Standard Books (Bible, Book of Mormon, and Doctrines and Covenants) is quite important.

DIETARY STANDARDS: There are no dietary requirements which would conflict with military practices.

FUNERAL AND BURIAL PRACTICES: There are no special requirements.

MEDICAL PRACTICES: No restrictions. Members frequently call upon elders of the church to provide a special prayer of blessing, known as "administration to the sick." Equal credence is given to benefits of faith and use of medical knowledge.

OTHER CONSIDERATIONS: Present tradition of the church is the practice of closed(members only)Communion;however military chaplains are authorized to serve Communion without restriction. Members file a tithing statement annually and pay tithing due, and are expected to share the good news of the restored gospel with friends and neighbors by telling the story and living an exemplary life. While there are no restrictions regarding military service, individual preference is honored, and the church upholds (through official legislative action) the right of "agency," and will support each member in his/her decision concerning military service.

The Council of the Twelve Apostles supervises the Quorums of Seventy (see also "Leadership") and directs the missionary outreach of the church worldwide, as well as the work of organizing new missions in other countries and new branches and congregations in the United States. Additionally, each individual church member feels an obligation to share the good news of the restored gospel with others. Within a branch or congregation, the pastor will designate a member (usually in the priesthood)

to coordinate these activities and establish a program of telling the story of the restored gospel to friends and neighbors.

GENERAL SOURCE BOOKS:

Davis, Inez Smith, The Story of the Church. 12 Vols. Independence, Mo.: Herald Publishing House, 1934‑1985.

Judd, Peter A., and A. Bruce Lindgren. An introduction to the Saints Church. Independence, Mo.: Herald Publishing House, 1976.

The Priesthood Manual Independence, Mo.: Herald Publishing House,1990.

Tyree, Alan D. (ed.) and Basic Beliefs Committee. Exploring the Faith. independence, Mo.: Herald Publishing House, 1987 edition.

Who are the Saints? Independence, Mo.: Herald Publishing House, 1977. (booklet)

FOR MORE INFORMATION, CONTACT:

W. Grant McMurray

Public Relations Commission

RLDS Auditorium

P.O. Box 1059

Independence, MO 64051

(816) 833‑1000

SEVENTH‑DAY ADVENTIST CHURCH

ADDRESS: 12501 Old Columbia Pike

Silver Spring, MD 20904‑6600

CURRENT LEADER: Robert S. Folkenberg, President of the General Conference of Seventh‑day Adventists.

MEMBERSHIP: Inclusive world membership: 6,183,585 including 743,023 members in North America

HISTORICAL ROOTS: The origins of the Seventh‑day Adventists can be traced to the Millerite movement of the 1830s and 1840s in the United States. William Miller (1782‑ 1849), Baptist from Vermont, developed a deep concern about the Second Coming (Second Advent) of Christ through years of Biblical study. Preaching and lecturing throughout the northeastern United States, Miller drew followers from all of the Christian Churches, all drawn by this message that, indeed, the "kingdom of God is at hand." Following his death in 1849, a small group of believers remained, including those who were to be drawn together into what became the Seventh‑day Adventist Church.

Following 1844, a date established by Millerites as the date prophesied in Daniel for the Second Advent, those adherents of the Millerite movement who had come to accept the observance of the Seventh‑day Sabbath were drawn together. In 1860, the Seventh‑day Adventists incorporated the publishing house in Michigan, publishing among other things the inspired writings of Mrs. Ellen G. White, and began the organization of churches and groups of churches into conferences. The General Conference was organized in Battle Creek, Michigan in 1863, then moved to the Washington, D.C. area in 1903.

BASIC BELIEFS: Accepting the Bible as the infallible revelation of God's will, Seventh‑day Adventists have no creed as such, although they hold certain fundamental beliefs to be the teaching of the Holy Scriptures. These beliefs include acceptance of the Bible as the believer's final rule of faith and practice, the Trinity, creation ex nihilo (from nothing), baptism by immersion, salvation by the atonement of Jesus Christ, and that Christ's return (expected in the near future) will be followed by a thousand year period (the millennium). Seventh day Adventists do not believe in the innate immortality of the soul; rather the dead await the resurrection in an unconscious state. All are sinners in need of salvation. Salvation is attained only through grace ("unmerited favor") extended freely by God if accepted by the individual. Observance of the Ten Commandments (including the Sabbath of the Fourth Commandment) is directed for all who accept the forgiveness of their sins and salvation from God, not for purpose of gaining salvation, but because of appreciation of salvation extended and in observance of Christ's words, "If ye love me, keep my commandments. " The Old and New Testaments of the Bible, excluding the Apocrypha, are considered authoritative. The writings of Mrs. Ellen G. White are regarded as inspired by God, though the Bible is regarded as supreme and by it her writings are evaluated.

PRACTICES AND BEHAVIORAL STANDARDS: Determined by the individual member in the light of Bible instruction and, to a lesser extent, the writings of Mrs. E. G. White. Observance of the Seventh‑day Sabbath (from sundown Friday to sundown Saturday) is a requirement for membership. Normally during Sabbath hours only those duties which pertain to the saving or preserving of human life or alleviation of suffering are engaged. Seventh day Adventists regard the nation or state as the outgrowth of God's instruction that people or communities should band together to prevent evil men from harassing individuals in the community with resultant chaos. The individual is to "submit" to the government and give it his/her support and allegiance in all items that would not result in beliefs or actions that would cause disobedience to God.

ORGANIZATIONAL STRUCTURE: Local churches are constituent members of conferences, which are constituent members of union conferences, which are constituent of the General Conference of Seventh‑day Adventists. Military liaison is arranged through the National Service Organization of the church with representatives on all levels above the local church.

MINISTERIAL LEADERSHIP: Ordained ministers may perform all ecclesiastical duties. ~Ordination is dependent upon the recommendation of a conference committee (see "Organizational Structure") and approved by the union conference, usually following four years of field work in the churches after graduation from a three‑year seminary program. During the four years of service in the field, seminary graduates are termed "licensed ministers" and may perform ecclesiastical duties only in the local church to which they are assigned. Ministers (both licensed and ordained) are given their credentials and are under the direction of the conference organizations. Spiritual leadership is the work of pastors on the local church level, conference, union conference, and General Conference officers and departmental directors. Although both men and women are active in religious work, ordination is limited to males.

WORSHIP: Any member may conduct worship services. Group worship is not required. The minimum equipment for worship is a Bible and a hymnbook. Any moderately quiet area with suitable privacy would be adequate for worship. In the most general sense, "worship" is regarded as including adherence to the Ten Commandments.

DIETARY STANDARDS: An ovo‑lacto (egg‑milk) vegetarian diet is suggested as ideal for health, but "clean" meats (from animals which have a split hoof and chew the cud, as per Leviticus 11) may be added to the diet by individual decision (e.g., beef, lamb). No alcoholic beverages or smoking are accepted.

FUNERAL AND BURIAL PRACTICES: Individual preferences are honored. There are no restrictions with respect to autopsy, and a minister is not required at the time of death.

OTHER: Noncombatancy is strongly taught, but individual belief is honored.

In view of their belief in salvation through the grace of God and belief in the Bible as God's Word of truth, Seventh‑day Adventists are normally included in the group of Evangelical Protestant churches. Their efforts for relief in the form of food, clothing, and shelter for the victims of disasters, either separately or in cooperation with other churches and groups, are well known. Their medical institutions throughout the world are also well known.

The Adventist Church recruits members by encouraging Bible study and encouraging those who thoroughly understand the teachings and practices of the Seventh‑day Adventist Church to receive baptism by immersion and membership in the church.

GENERAL SOURCE BOOKS:

Ministerial Association, General Conference of S.D.A., Seventh‑day Adventists believe. Silver Spring, MD. Distributed by the Ministerial Assn., 1988. 392pp.

FOR MORE INFORMATION, CONTACT:

Dr. George W. Reid, Director Biblical Research Institute or Dr. B. B. Beach, Director Office of Public Affairs and Religious Liberty

c/o General Conference of Seventh‑day Adventists Church World Headquarters 12501 Old Columbia Pike Silver Spring, MD 20904‑1608 (301) 680‑6000

[Editor's note: In February 1991, the Director of Adventist Chaplaincy Ministries passed away and as we go to press his office remains vacant.)

UNITY SCHOOL OF CHRISTIANITY

ADDRESS: Unity Village, MO 64065. (Unity Village is both an incorporated municipality and world headquarters for the organization.)

OTHER NAMES BY WHICH KNOWN: Unity School of Christianity. Sometimes known as Unity School or simply as Unity. Affiliate organization: Association of Unity Churches (AUC). Sometimes known simply as the ASSOCIATION.

LEADERSHIP: Unity does not have a designated international leader. Connie Fillmore is president of Unity School of Christianity. A president is elected each year from the body of Unity ministers to serve the Association of Unity Churches. For additional information about the Unity movement, contact the Public Relations office of Unity School of Christianity.

MEMBERSHIP: Unity School of Christianity does not have membership. Attendance in ministries affiliated with the Association of Unity Churches is estimated at over 100,000.

HISTORICAL ORIGIN: Unity School of Christianity and the affiliated Association of Unity Churches are two aspects of the Unity movement. Unity School was founded in the 1880s by Charles S. Fillmore (1854‑1948) and his wife, Myrtle Fillmore (1848‑1931). The beginnings of Unity can be traced to the attendance of the Fill mores at a lecture by E. B. Weeks in 1886. At the time, Weeks was a representative of the University of Spiritual Science founded by George B. Charles. Like the Fillmores, he later associated himself with Emma Curtis Hopkins, with whom the Fillmores studied and who in 1891 ordained them. Myrtle completely recovered from tuberculosis within two years of the meeting. As a consequence, the Fill mores became more involved in the study of metaphysics and in 1889 launched a New Thought magazine entitled Modern Thought. They also began to hold classes and conduct Sunday services. In 1890 the Society of Silent Help was formed to offer prayer for those in need. From these efforts a movement began to take shape, and in 1903 Unity School of Practical Christianity (later changed to Unity School of Christianity) was incorporated. The work expanded in the 1920s to include radio broadcasts and new publications. In 1925 the Unity Annual Conference was formed to officially recognize ministers and teachers who oversee Unity centers. The Unity Annual Conference was succeeded by the Association of Unity Churches founded in 1966.

Unity is basically a Christian organization and its teachings are based on a practical application of the teachings of Jesus Christ. Although Unity publishes a number of spiritual‑growth books, we consider the Bible to be our basic textbook. We interpret the Bible metaphysically.

BASIC BELIEFS: While offering a liberal degree of freedom of belief among its members, Unity teaches what it terms "practical Christianity," a return to what is believed to be the primitive Christianity of Jesus and the Apostles. Unity teaches a belief in one God and in Christ, the Son of God, made manifest in Jesus of Nazareth. Jesus is believed to be divine, but divinity is not confined to Jesus; since all people are created in the image of God, all possess an innate divinity. Jesus is regarded as the great example, the Way‑shower in the regeneration of each person. Jesus created an "at‑one‑ment" between God and humanity and through Jesus, each person can regain his or her estate as a son or daughter of God.

Unity's statement of purpose reads:

"Unity School of Christianity is dedicated to teaching and demonstrating the spiritual Truth of life as taught by Jesus Christ. Unity believes that God is absolute good, everywhere present, within all persons, and is readily accessible to everyone.

"All the activities of Unity School are designed to help people understand their own spiritual nature and to express spirituality in their lives in practical ways. The outreaches and services of Unity School are evaluated on the basis of how well they meet the spiritual needs of people.

"Unity is committed to doing its part to bring forth God's plan for good and to spreading Truth throughout the world."

Unity accepts the authority of the Bible, but follows a metaphysical interpretation of it.

PRACTICES AND BEHAVIORAL STANDARDS: Unity does not have any religious practices that could be in conflict with military regulations. We observe standard Christian holidays. We have no rules regarding clothing, religious articles, jewelry, or grooming. As for behavior, Unity leaves its follower free to make wise decisions, but expects these decisions to be based on spiritual principles.

Unity has long emphasized the form of prayer termed "entering into the silence," which begins in a quiet inwardness and the establishment of a state of receptivity. Unity has also emphasized the use of affirmations, the repetition of positive statements which affirm the presence of a condition hoped for but not yet visible.

ORGANIZATIONAL STRUCTURE: Unity School of Christianity is a not‑for‑profit religious corporation. It is governed by a Board of Trustees, and most members of this Board are ordained Unity ministers. The Association of Unity Churches is governed by a twenty‑one‑member Board of Trustees comprised of ministers who also serve member ministries.

ROLE OF MINISTERS: Unity School of Christianity conducts a ministerial school called Unity School for Religious Studies. After graduation from this school, new ministers are ordained by the Association of Unity Churches, the ordaining body of the Unity movement. These ministers are free to serve field ministries or in a chosen capacity at Unity Village. Unity ministers carry out the standard practices of most Christian ministers.

WORSHIP: Unity teaches a spiritually based life‑style rather than emphasizing a system of worship. We do conduct worship services on Sundays, and the format for the order of service is quite simple. It includes hymns, prayer (or meditation), The Lord's Prayer, a lesson (sermon), and perhaps additional music. No special equipment is required, and we do not have specific requirements. Unity ministers have a great deal of freedom in this respect.

DIETARY LAWS OR RESTRICTIONS: There are no special dietary guidelines, although some Unity followers choose to practice vegetarianism. (The co‑founders of Unity, Charles and Myrtle Fillmore, were practicing vegetarians.)

FUNERAL AND BURIAL REQUIREMENTS: There are no distinctive burial practices. Decisions in this area are made by the family members.

MEDICAL TREATMENT: While Unity teaches spiritual healing, its followers are free to pursue medical assistance.

OTHER: Unity leaves its followers free to make decisions regarding military service. There is nothing in the Unity teachings that would conflict with military regulations.

Unity does not have an official position regarding pacifism. Again, this is a decision that rests with the individual.

Unity does not have a system for the recruitment of New members. Those people who affiliate with Unity ministries are free to retain membership in other churches. This is because Unity is not a declared denomination. However, Unity could be considered most closely related to the Protestant denomination.

GENERAL SOURCE BOOKS:

Cady, H. Emilie. Lessons in Truth. Lee's Summit, MO: Unity School of Christianity, 1894, 1953. 160pp.

Fillmore, Charles. Christian Healing Kansas City, MO: Unity School of Christianity, 1906, 1938. 149pp.

Fillmore,, Myrtle. Myrtle Fillmore's Healing Letters. Unity Village, Unity Books, n.d. 101 pp.

Fischer, William L. Alternatives. Unity Village, MO: Unity Books, 1978. 269pp.

Freeman, James Dillet. The Story of Unity. Unity Village, MO: Unity Books, 1978. 269DD.

Butterworth, Eric. Unity: A Quest for Truth. Unity Village, Mo: Unity Books,

FOR MORE INFORMATION, CONTACT:

Public Relations Department at Unity School of Christianity Unity School of Christianity Unity Village, MO 64065

THE WAY INTERNATIONAL

ADDRESS: Box 328

New Knoxville, OH 45871

OTHER NAMES BY WHICH KNOWN: The Way; The Way Ministry.

LEADERSHIP: L. Craig Martin dale, President.

MEMBERSHIP: Although there is no formal membership, The Way reports there are people fellowshipping on a weekly basis in all fifty states and in forty other countries throughout the world.

HISTORICAL ORIGIN: The origin of The Way International goes back to 1942, when Dr. Victor Paul Wierwille began a quest to find the keys to powerful, victories living in the Bible the Word of God. Dr. Wierwille studied at the University of Chicago and at Princeton Theological Seminary where he was awarded the Master of Theology degree in Practical Theology. Later he completed work for his Doctor of Theology degree. For sixteen years, Dr. Wierwille served as a pastor in northwestern Ohio. During these years, he studied with many Biblical scholars and theologians in his quest for Biblical enlightenment. In 1953, he began teaching classes on Power for Abundant Living, the Biblical research class, which is the primary outreach of The Way International

BASIC BELIEFS: The Way International summarizes its beliefs thusly:

1) We believe the scriptures of the Old and New Testaments were Theopeustos, "God breathed," and perfect as originally given; that the Scriptures or the Word of God are of supreme, absolute, and final authority for believing and godliness.

2) We believe in one God, the Creator of the heavens and earth; in Jesus Christ, God's only begotten Son and our lord and savior, whom God raised from the dead and we believe in the working of the holy spirit.

3) We believe that the virgin Mary conceived Jesus Christ by the holy spirit; that God was in Christ is "the mediator between God and men" and is "the man Christ Jesus."

4) We believe that Adam was created in the image of God, spiritually; that he sinned and thereby brought himself immediate spiritual death, which is separation from God, and physical death later, which is the consequence of sin; and that all human beings are born with a sinful nature.

5) We believe that Jesus Christ died for our sins according to the Scriptures, as a representative and substitute for us; and that all who believe that God raised him from the dead are justified and made righteous, born again by the Spirit of God, receiving eternal life on the grounds of His eternal redemption; and thereby are the sons of God. 6) We believe in the resurrection of the crucified body of our Lord Jesus Christ, his ascension into heaven, and his seating at the right hand of God.

7) We believe in the blessed hope of Christ's return, the personal return of our living lord and saviour Jesus Christ, and our gathering together unto him.

8) We believe in the bodily resurrection of the just and the unjust.

9) We believe in the receiving of the fullness of the holy spirit, the power from on high, and the corresponding nine manifestations of the holy spirit, for all born‑again believers.

10) We believe it is available to receive all that God promises us in His Word according to our believing faith. We believe we are free in Christ Jesus to receive all that he accomplished for us by his substitution.

11) We believe the early Church flourished rapidly because they operated within a Root, Trunk, Limb, Branch and Twig setup, decently and in order.

PRACTICES AND BEHAVIORAL STANDARDS: The Way is a fellowship of the followers of the Lord Jesus Christ for the manifestation of the more abundant life. A follower of The Way is filled with and manifests power from on high, holy spirit, and freely avails himself of fellowship meetings for spiritual nurture and growth. The Way fellowship is cemented together by the Spirit of God with each individual believer being transformed by the renewing of his mind according to the Word of God.

Holiday observances are not required. Pentecost, Christmas, and Easter commemorate significant Biblical events. Each summer, followers of The Way International gather for the "Rock of Ages," an international festival sponsored by the group.

ORGANIZATIONAL STRUCTURE: The Way International is patterned after the structure of a tree. The Way International Headquarters constitutes the Root. There is a board of trustees; a president, a vice‑president, and a secretary‑treasurer for the organization. They oversee the International Headquarters and all of the facilities of the Biblical research, teaching and ministry.

An individual country is referred to as a Trunk. States are called Limbs, and state leaders are referred to as Limb leaders. City units are called Branches, and neighborhood fellowships are called Twigs.

ROLE OF MINISTERS: The Way International endeavors to pattern its ministry of service along the principles of the first‑century "followers of the way." Those believers met in the home, establishing a way of life being together, fellowshipping on a daily basis. The Way International is primarily a home‑fellowship ministry. Research groups meetings in homes are available throughout the week. Usually, such fellowships are coordinated by a member of the family in that home. In addition, The Way International has men and women who are ordained and served in various capacities. These ministers carry out the functions stated in Oafishness 4: 11 and 12. Generally, ministers are graduates of The Way Corps, a four‑year leadership training program.

WORSHIP: Twig fellowships are available throughout the week. Usually, such fellowships are led by a Twig coordinator. Those participating in home fellowships do so freely of their own volition. There is no obligation. There is no membership.

DIETARY LAWS OR RESTRICTIONS: No restrictions.

FUNERAL AND BURIAL REQUIREMENTS: None.

MEDICAL TREATMENT: No restrictions.

OTHER: The Way International does not take a position on service in the armed forces; such service is regarded as a matter of individual decision.

The Way International is evangelical in its outreach. New followers of The Way come primarily from the witness of other followers and through the Biblical research class on Power for Abundant Living.

The Way International is nondenominational and nonsectarian.

GENERAL SOURCE BOOKS:

Wierwille, Victor Paul. Are the Dead Alive Now? New Knoxville, OH: American Christian Press, 1982. 303pp.

Jesus Christ Is Not God (New Knoxville, OH: American Christian Press, 1984). 180pp.

Jesus Christ Our Passover (New Knoxville, OH: American Christian Press, 1980). 527pp.

Receiving the Holy Spirit Today (New Knoxville, OH: American Christian Press, 1972). 360pp.

Studies in Abundant Living Series. New Knoxville, OH: American Christian Press: Volume I. The Bible Tells Me So. 1971. 196pp. Volume II. The New, Dynamic Church. 1971. 242pp.

Volume III, The Word's Way. 276pp. Volume IV, God's Magnified Word 1977. 266pp. Volume V, Order My Steps in Thy Word. 1985. 300pp.

FOR MORE INFORMATION, CONTACT:

Public Relations Officer (currently, Rev. Robert C. Moynihan)

P.O. Box 328

New Knoxville OH 45871

(419) 753‑2523

THE WORLDWIDE CHURCH OF GOD

ADDRESS: 300 W. Green St.

Pasadena. CA 91129

OTHER NAMES: Formerly, the Radio Church of God (name changed in 1968).

CURRENT LEADER: Joseph W. Tkach, Pastor General.

MEMBERSHIP: 97,000 baptized members (U.S. and internationally); about 140,000 people attend weekly services.

HISTORICAL ORIGIN: The Worldwide Church of God began as a small group of people meeting in Eugene, Oregon in 1933. It was incorporated under the name Radio Church of God in 1947 to reflect the primary means that it had contact with its members The name was changed to Worldwide Church of God in 1968 to reflect better the activities of the Church. Before 1933, the leader of the Church, Herbert W. Armstrong (1892‑1986), and some members met with local congregations of the Church of God (Seventh Day), which maintained headquarters in Stan berry, Missouri.

The Church officially began its work of proclaiming the gospel with the purchase of a half hour of radio time in January, 1934. For the next few years Mr. Armstrong conducted a form of church services for members and listeners on a radio program that later became the issues‑oriented World Tomorrow radio and television program. The primary magazine of the Church, The Plain Truth, also began to be published in that same month to provide a means for interested listeners to read and learn more about the Church and its beliefs.

In 1947, the Church moved its headquarters to Pasadena, California, where it also founded Ambassador College, a four‑year liberal arts college with emphasis in theology. The facility grew with the addition of new buildings, radio and television studios, mail processing facilities and a full‑service publishing operation. In 1990, all academic operations of the college were consolidated at the sister campus of Ambassador College in Big Sandy, Texas. The Pasadena facility remains the international headquarters of the Church and the Ambassador Foundation, a non‑profit organization established by the Church. in 1975. to conduct cultural. humanitarian. and educational activities.

BASIC BELIEFS: The Worldwide Church of God believes in one God, in the Messiahship of Jesus, the Holy Spirit, God's revelation in the Old and New Testaments, the virgin birth, creation, and the inspiration of the Holy Scriptures. Further, the Church believes that, through Adam's sin, and through each individual's transgression of god's Will, all men became sinners and under the penalty of eternal death. God sent Jesus as the substitutionary sacrifice through which God forgives sin.

The Worldwide Church of God believes that the Scriptures of the Old and New Testaments express the will of God and are the supreme and final authority for faith and life. Based on an understanding of John 6:44, the Church does not proselyte. The Church believes that it should not be involved in political activity and should not endorse political candidates. The Church believes that one of its most important activities is to disseminate the gospel.

While not proselyting, the Church does make its message available to all who request it. Members also witness to their faith by personal example. The Church ministers to those who are called and voluntarily wish to affiliate with the Church.

PRACTICES AND BEHAVIORAL STANDARDS: The Worldwide Church of God keeps the weekly Sabbath (on Saturday) and the annual religious festivals described in Leviticus 23. The observance of these days varies from year to year on the Gregorian calendar, since they are determined according to the Hebrew calendar. Following the example of Jesus and the apostles, members observe these days and attend special services conducted during the festivals. The Church believes that these festivals outline the biblical plan of salvation. The days and festivals are: Passover, the Festival of Unleavened Bread (which members observe by not consuming leavened products for one week), Pentecost, the Festival of Trumpets, the Day of Atonement (marked by a 24‑hour period of abstaining from food and drink), the combined Festival of Tabernacles and Last Great Day (which lasts eight consecutive days and is observed at designated regional sites around the world). Additional information, including dates of observance for any given year, can be obtained by contacting Ralph Helge at the address listed at the conclusion of this section.

ORGANIZATIONAL STRUCTURE: The Worldwide Church of God is hierarchical in structure with authority exercised by the Pastor General, the highest administrative office in the Church. Assisting the Pastor General is the Advisory Council of Elders, a group of individuals with extensive theological and administrative backgrounds. The Church is incorporated in the United States and other nations, with authorized boards and director groups assisting the Pastor General in his administrative functions.

Eleven regional directors supervise Church operations and activities in international areas, each reporting to designated administrative officials at headquarters in Pasadena. These regional directors oversee the work of the Church in offices and congregations in their assigned areas.

ROLE OF MINISTERS: Each local congregation of the Worldwide Church of God has an assigned pastor, usually a college‑trained, ordained minister. Depending on the size of the congregation, the pastor may have an associate pastor or other ordained elders assisting him. The Church also ordains ministers who receive no salary from the Church and assist the local pastor as time permits. These individuals are designated local church elders.

Two or more congregations in a geographic area may be served by the same pastor. Responsibilities of the pastor include ministering to baptized members and their families, providing appropriate counseling, visiting and anointing the sick, conducting activities for Church youth to promote the development of positive moral character, preparing and delivering sermons and Bible studies, and fulfilling other ministerial duties as outlined in the Bible.

WORSHIP: The Church teaches its members to observe the weekly Sabbath (Friday sunset to nightfall Saturday) and the annual Holy Days (which are also observed from sunset to nightfall) by refraining from secular labor and entertainment activities. Members observe the Sabbath by attending worship services and devote time to spiritual study, prayer, meditation and rest.

DIETARY LAWS OR RESTRICTIONS: Members follow the biblical dietary laws described in Deuteronomy 14 and Leviticus 11. In accordance with the principles in these chapters, members abstain from consuming certain foods such as pork, shrimp, oysters, lobster, and certain types of fowl.

FUNERAL AND BURIAL REQUIREMENTS: None. The Church teaches that the biblical example is burial and conducts funeral services at the request of members.

MEDICAL TREATMENT: Other than encouraging its members to take appropriate care of themselves, the Church holds no position on the use of medical treatment or facilities.

OTHER: In accordance with biblical tenets, members of the Worldwide Church of God believe that it is wrong to kill, or in any way directly or indirectly take human life; that bearing arms for the purpose of killing or harming fellow humans is contrary to this fundamental doctrine of belief; and therefore, they refuse conscientiously to bear arms.

The Church teaches, according to its understanding of the Bible, that persons who become members of the Church while in the armed services should seek to be discharged from the same. In the interim, they should seek to be transferred to noncombatant duties and should not perform any duties which conflict with the law of God. In the event of conflict or other difficulties between military personnel who become members of the Church and their military obligations, the Church is available to help mediate such problems in an effort to avoid unnecessary disruption and conflict. Should a Chaplain wish to contact a Church representative in this regard, he or she may do so at the address and phone number listed at the end of this section.

The Church sponsors the World Tomorrow radio and television program, the Ambassador Foundation, and various archeological and educational projects. It also publishes the monthly magazine The Plain Truth in seven languages (circulation between two and three million), Youth 91 (quarterly with a circulation of about 500,000), and various brochures and booklets. All products of the Church are free of charge to those who request them. The Church does not solicit contributions from the general public.

GENERAL SOURCE BOOKS:

Melton, J. Gordon. The Enyclopedia of Religion in America. Detroit: Gale Research Company, 3rd edition, 1989.

Recapturing True Valves: The Story of the Worldwide Church of God. Pasadena, CA: Ambassador Publishing, 1990.

FOR MORE INFORMATION, CONTACT:

Ralph K. Helge

Legal Services

Worldwide Church of God

440 West Green Street

Pasadena, CA 91105

(818) 304‑4000

Fax: (818) 440 1795

INTRODUCTION:

INDIAN HERITAGE GROUPS

India is the home of the world's oldest major religious heritage, Hinduism. In its oldest forms, Hinduism is prehistoric in origin, but has undergone numerous developments, attempted reforms, and changes due to varying local pressures. The history of Hinduism begins with the Indo European Invasion of India in waves dating to 5000 B.C. During this period the Rig Veda, the oldest of India's sacred books, was written. The faith was a vigorous, worldly religion with a very positive view of the afterlife.

The second stage of Hindu history centers on the production of the Upanishads, the major collection of Hindu religious writings, and the rise of the ruling Brahman class. During this period, beginning about 1000 B.C., a change from the positive attitudes of the Vedic period to a generally pessimistic view of life occurred, and the ideas of karma and reincarnation came to the fore. Reincarnation, the concept that a person may go through a succession of earthly lives, in its more extreme forms, teaches that a soul may return as an animal or even a plant. The rationale for reincarnation is karma, the principle of retribution, a law of justice which brings upon individuals the inevitable consequences of their actions.

Escape from karma and the wheel of reincarnation is by absorption into Brahma, the world soul. This absorption is most frequently accomplished by practicing yoga, a discipline designed to lead first to self integration and then integration with Brahma.

There are four main groups of yoga disciplines -- bhakti, jnana, karma, and raja. (What is commonly taught in the United States as yoga, hatha exercises, is not technically yoga but exercises for body integration prior to practicing yoga.) Bhakti yoga is the way to God through devotional service. Jnana is the discipline of ideas and knowledge. Karma is work, and raja or royal yoga approaches Brahma through meditative exercises. The types of yoga are to accommodate the different types of individuals emotional, scholarly, active, and mystical. Besides the four main types, there are numerous techniques such as japa yoga which involves the repetition of one or more words (termed "mantrum") over and over again. Other yogas go under the names prana, kriya, siddha, and integral

During the Brahmic period, the several major schools of Hinduism, each related to different aspects of Brahma (deities), emerged. The Vaishnavas worship Krishna as the primary aspect of Brahma. As a whole they follow Patanjali, the ancient teacher of yoga. A third group follow Shakti, Siva's female consort, often called "kundalini."

The Brahmic era was disrupted by the conquest of India by Great Britain. An initial defensive reaction to British rule and Christian missions was followed by the creative Hindu Renaissance, the third stage of Hindu development. Led by a number of outstanding leaders such as Ram Mohan Roy and Sri Ramakrishna, reformed Hindu movements emerged. Almost all American Hindu groups represent either older groups which have been restructured by the Renaissance or new groups produced by it.

The first Hindu teacher in the United States, P. C. Mozoomdar, arrived in 1882, but Hinduism's real history in America dates to 1893 and the appearance of several spokespersons at the World's Parliament of Religions in Chicago. Swami Vivekananda, a disciple of Ramakrishna who spoke at the Parliament, became a nationally known figure because of his oratorical ability and vibrant personality. After the Parliament he established the Vedanta Society, America's first Hindu group. Over the next decades, several additional Hindu teachers came to the United States, most notably Swami Yogananda, who founded the Self Realization Society. Only after World War II, however, did Hinduism begin to make a major impact. The growth of modern Hinduism was undergirded by the increased study of comparative religion in colleges and universities, the cross-fertilization occasioned by American visitors to India, and (after 1965) the increasing number of gurus (i.e., teachers) who migrated and settled in America. It greatest period of growth in the United States has come as a direct result of the rescission of the Oriental Exclusion Act with a new immigration quota bill in 1965.

The five groups included in this section are among some 75 Indian Heritage bodies in the United States. They are among the group which have been most successful in their recruitment and conversion of non Asian Americans to Hinduism. It is to be expected, as a result of the significant increased quotas on immigration from Asia passed by Congress in November 1990, that Hinduism will continue to increase significantly through the 1990s.

[Editor's note: There has been continuing controversy regarding the practice of Transcendental Meditation (TM), a practice brought to the West by Maharishi Mahesh Yogi. Asserting that TM is not a religion, the World Plan Executive Council has accepted large grants to teach TM in the public schools and armed forces. A group claiming that transcendental meditation is in fact a religion arose to challenge the Council's status. They contend that because of the historical use of japa yoga, the initiation ceremony which includes prayers to Vishnu and Siva, and the theology implicit in the "Science of Creative Intelligence," TM is in fact a religion and the World Plan Executive Council a religious body. Resolving this controversy, including related court actions, has had a marked impact on TM.]

INTEGRAL YOGA INTERNATIONAL

ADDRESS: Rt. 1, Box 1720

Buckingham, VA 23921

OTHER NAMES BY WHICH KNOWN: Satchidananda Ashram Yogaville, Integral Yoga Institute

LEADERSHIP: Sri Swami Satchidananda, Founder/Director

MEMBERSHIP: There is no formal membership. Staff and teachers for the centers currently number about 250 nationwide. An estimated 1215,000 attend programs and remain affiliated with the IYI in some manner.

HISTORICAL ORIGIN: Sri Swami Sivananda Maharaj (1889‑1963) was one of several swamis to arise in this century who became revered as saints and holy men. A medical doctor, Sri Swami Sivananda renounced his worldly life and began a pilgrimage. He met Sri Swami Viswananda Saraswati of the holy Shankaracharya tradition, who initiated him into the Sannyas Order.

Sri Swami Sivananda entered a life of intense spiritual devotion and soon after began to practice medicine again. He advocated service as a means to devotion, as exemplified by his motto, "Be good, do good." He also is known to have achieved Samadhi, which is a mystic state of cosmic consciousness.

Disciples began to gather around the Realized Master, and writings were circulated throughout India. In 1932, the Sivanandashram was founded in Rishikesh and, three months later, the Divine Life Society.

Sri Swami Sivananda never came to America, but several of his disciples did. They founded organizationally separate groups, which were yet connected by the teachings of Master Sivananda Maharaj. Among the most well known are the Sivananda Yoga Vedanta Center, the International School of Yoga and Vedanta, the International Yoga Society, Yasodhara Ashram, branches of the Holy Order of Sri Shankaracharya, and the Integral Yoga Institute with its headquarters at Satchidananda Ashram Yogaville.

Reverend Sri Swami Satchidananda met his Master, Sri Swami Sivananda Maharaj, in 1947. He was initiated by his Master into the Sannyas Order of Monkhood in 1949. At this time he also received the name of Satchidananda, which means "Existence Knowledge Bliss Absolute." After seventeen years of work with the Divine Life Society branches in India and in Ceylon, he arrived in the United States in 1966 and, because of repeated requests from his American students, stayed on. In that same year, he founded the first Integral Yoga Institute in New York.

BASIC BELIEFS: In the words of Sri Gurudev Swami Satchidananda, the goal of Integral Yoga is: "to realize the Universal Truth, to express the spiritual unity behind all the diversities in the entire creation, and to live harmoniously as members of one universal family. To accomplish this goal, maintain your natural condition of: a body of optimum health and strength, senses under total control, a mind well disciplined, clear and calm, an intellect as sharp as a razor, a will as strong and pliable as steel, a heart full of unconditional love and compassion, an ego as pure as crystal, and a life filled with Supreme Peace and Joy."

Integral Yoga is a synthesis of all Yogas (approaches to God and to communion with the Divine) and, as such, serves as a common denominator for all the traditional religions. Sri Gurudev teaches us that we should retain our peace at any cost. An impure, peace less, and selfish mind causes all pains and difficulties, but the pure, calm mind mirrors the Divine which is already within.

Integral Yoga is also a system for purification of the body and mind. By practicing the following methods, the students experience harmony in every aspect of the self.

Raja Yoga is the path of concentration and meditation. Based on ethical perfection and control of the mind, it leads ultimately to the state of Samadhi or Super consciousness. Japa Yoga, which is a part of Raja Yoga, uses the concentrated repetition of a man tram (a sound vibration representing an aspect of the Divine), leading to awareness of this vibration and attunement to it during the everyday life. Hat ha Yoga is also a part of Raja Yoga. Body postures (asanas), breath control (pranayama), deep relaxation, and cleansing practices (kriyas) serve to purify and strengthen the body and mind.

Karma Yoga is the path of action or work as selfless service. By performing one's duty, in the most efficient and peaceful way, without attachment to the fruits of the action, the Karma Yogi becomes a conscious instrument of the Divine Will.

Bhakti Yoga is the path of love and devotion to God, an incarnation of the Divine, or a spiritual teacher. By transcending the limited personality one attains union with the Divine.

Jnana Yoga is the path of wisdom. Through study, self analysis, and awareness, the Jnana Yogi ceases to identify with the body and mind, and realizes the Oneness or the Divinity within.

Sri Swami Satchidananda teaches his students to experience, in their daily lives, the ease, peace, and usefulness which are the results of following the teachings. Basic texts and sources are: Integral Yoga Hatha, To know Yourself, Beyond Words, Sri Swami Satchidananda: Apostle of Peace (a biography), The Yoga Sutras of Patanjali: A Translation and Commentary, The Living Gita, and the Integral Yoga Magazine. In addition, the writings of Master Sivananda, and the classical scriptures, the Bhagavad Gita and the Tirukkural, are frequently referred to.

PRACTICES AND BEHAVIORAL STANDARDS: Integral Yoga is a sadhana (path to Enlightenment) which also includes, similar to the Ten Commandments of the Judaeo Christian tradition, ten ethical precepts which are deeply rooted in ancient, Eastern religious tradition. By practicing these principles of Yama and Niyama, we may maintain our inner peace: Nonviolence, Truthfulness, Non stealing, continence, Non greed, Purity, Contentment, Accepting but not causing pain, Study of spiritual books, and worship of God (or dedication of one's life to humanity). Master Sivananda in his "Universal Prayer" asked, "Grant us an understanding heart, equal vision, balanced mind, faith, devotion, and wisdom. Grant us inner spiritual strength to resist temptation and to control the mind. Free us from egoism lust, greed, anger, and hatred."

Guru Poornima, which is an occasion for honoring ally Spiritual Teachers, Saints, and Prophets, is celebrated on the Full Moon day of July. Students of Integral Yoga respect, and often celebrate, the religious holidays of all faiths, such as Yom Kippur, Navaratri, Thanksgiving, Christmas, Hanukkah, Sivaratri, Easter, and the birthdays of the Buddha, Sri Swami Sivananda, and Sri Swami Satchidananda.

ORGANIZATIONAL STRUCTURE: The office of Sri Gurudev administers 32 branches in the United States,one Ashram, 6 Integral Yoga

ROLE OF MINISTERS: Under the guidance of Sri Swami Satchidananda, the National Board, which is an organ of the Office of Sri Gurudev, directs the Ashram Boards, Executive Committees, and the Executive Secretaries who run local branches. Monks are totally dedicated to serve the humanity, and are placed in positions according to their individual capacities and the need for

WORSHIP: Daily periods of meditation, depending on the work schedules of the individuals, are required. Whenever possible, they meditate together. Mantra initiation or other preparation is recommended. Senior students may lead worship services. No minimum equipment is required. A candle, incense, meditation beads, and holy pictures and symbols are used by choice of the individual.

With respect to facilities, each center has a sanctuary for silent meditation, complete with an ecumenical altar. Outside the Ashrams or institutes, special facilities are recommended for undisturbed, silent meditation.

DIETARY LAWS OR RESTRICTIONS: Students of Integral Yoga are vegetarians for their physical, mental, and spiritual health. No meat, fish, or eggs are permitted. Also, no alcohol, tobacco, stimulants, or other drugs are allowed.

FUNERAL AND BURIAL REQUIREMENTS: Respectful ceremony of burial or cremation. Cremation is preferred, but not required.

MEDICAL TREATMENT: Natural healing techniques and preventative medicine are preferred over antibiotics. These approaches are followed by and taught at the Integral Health Services which was founded by the organization.

OTHER: The Integral Yoga Institute believes that a person should do his duty. According to his conscience and guided by the teachings about non violence, the individual may choose to fight in his country's defense or serve in a noncombatant defense role. Observing vegetarian diet and the teachings about non injury (among the main tenets of Integral Yoga), may be in conflict with the present military directives.

Members of the Sannyas Order wear the saffron robe. Other students and members generally wear simple, white clothing.

A person of any faith may practice the teachings of Integral Yoga without compromising one's own religion. Sri Swami Satchidananda has taught that, "Truth is One, path are many." He has led and participated in many ecumenical programs. Among these, he organized Y.E.S., the Yoga Ecumenical Services, in which religious leaders of different faiths join in universal worship services to the Light of Truth. Sri Swami Satchidananda is also Co‑Director of the Center for Spiritual Studies, together with a Catholic Monk and a Jewish Rabbi.

Members are recruited by word of mouth, and through advertisements in periodicals which invite people to open meetings, retreats, training courses, and Yoga classes. No high pressure techniques are used. The motto is, "Ask, it shall be given."

GENERAL SOURCE BOOKS:

Satchidananda, Swami. The Living Gita: The Complete Bhagavad Gita. Yogaville, VA: Integral Yoga Publications, 1988. 326 pp.

Integral Yoga Hat ha. New York: Holt, Rinehart and Winston, 1970. 189pp.

FOR MORE INFORMATION, CONTACT:

Satchidananda Ashram Yogaville

Buckingham, Virginia 23921

(804) 9693121

THE INTERNATIONAL SOCIETY FOR KRISHNA CONSCIOUSNESS

ADDRESS: c/o ISKCON International Ministry of Public Affairs

1030 Grand Avenue

San Diego, CA 92109

OTHER NAMES: Hare Krishna Movement; ISKCON

LEADERSHIP: ISKCON has been a decentralized movement since the founder died in November l976, with overall authority invested in the governing body commission (GBC).

MEMBERSHIP: Not reported.

HISTORICAL ROOTS: Krishna consciousness means to be conscious of God. It is recorded in the Vedic scriptures (Veda means knowledge), many of which are acknowledged to be at least 5,000 years old (3,000 B.C.) in written history alone. Previous to 3,000 B.C. there was a disciplic succession of spiritual masters who passed on Krishna consciousness, and this disciplic succession continues until the present day. Historically, the Movement is known as the Vaishnava religion. Vaishnava means personal servant of God, the same God of the Bible and the Koran. The modern spread of Vaishnavism outside of India was first due to the inspiration and teachings of Lord Chaitanya Mahaprabhu (1486‑1534 A.D.) which were later taken up in the mid 19th century by Bhaktivinode Thakur, who translated Vaishnava works intended for the English speaking countries.

Thakur's disciple was Bhaktisiddhanta Saraswati, the spiritual master of his Divine Grace A.C. Bhaktivedanta Swami Prabhupada (Srila Prabhupada) who founded ISKCON. Srila Prabhupada came to the United States in 1965, having been especially commissioned by his spiritual master to bring Krishna consciousness to the Western countries, and founded the International Society for Krishna Consciousness (ISKCON) in New York City the following year. There he began publishing Back to Godhead, the Society's monthly periodical.

BASIC BELIEFS: ISKCON belief may be summarized as follows:

1 . By sincerely cultivating a bona fide spiritual science, we can be free from anxiety and come to a state of pure, unending, blissful consciousness in this lifetime.

2. We are not our bodies but eternal spirit souls, parts and parcels of God (Krishna). As such, we are all brothers, and Krishna is ultimately our common father.

3. Krishna is the eternal, all knowing, omnipresent, all powerful, and all attractive Personality of Godhead. He is the seed giving father of all living beings and He is the sustaining energy of the entire cosmic creation.

4. The Absolute Truth is contained in all the great scriptures of the world. However, the oldest known revealed scriptures in existence are the Vedic literatures, most notably the Bhagavad Gita, which is the literal record of God's actual words.

5. We should learn the Vedic knowledge from a genuine spiritual master one who has no selfish motives and whose mind is firmly fixed on Krishna.

6. Before we eat, we should offer to the Lord the food that sustains us. Then Krishna becomes the offering and purifies us.

7. We should perform all our actions as offerings to Krishna and do nothing for our own sense gratification.

8. The recommended means for achieving the mature stage of love of God in this age of Kali, or quarrel, is to chant the holy names of the Lord. The easiest method for most people is to chant the Hare Krishna mantra: Hare Krishna, Hare Krishna, Krishna Krishna, Hare Hare. Hare Rama, Hare Rama, Rama Rama, Hare Hare.

PRACTICES AND BEHAVIORAL STANDARDS: Regulative Principles:

1. no illicit sex;

2. no gambling;

3. no intoxication of any kind, including coffee, teas, and cigarettes; and

4. no eating of meat, fish, eggs.

All holidays of ISKCON are reckoned according to the lunar calendar, and occur on different days each year. The eleventh day after the full moon each month (called Ekadaski) is a fast day from beans and grains. The annual calendar begins in the spring on the birthday of Lord Chaitanya (March or April). The major festivals are: Jaganatha or Rathayatra (July); Janamastami, Krishna's Birthday (August) and Vyasa Puja, the spiritual master's birthday (August).

ORGANIZATIONAL STRUCTURE: (Refer to "Leadership" and to "Ministerial Leadership.")

MINISTERIAL LEADERSHIP: A president serves each local facility as its spiritual leader and administrator. Each temple also has a number of priests (pujaris) who are responsible for worship, instruction, ceremonies, etc., and are expected to preach.

WORSHIP: Each devotee is required to arise before sunrise for worship and chanting. The program includes chanting the holy names of God before the Deities (representations of the Supreme Being and pure devotees or saints, similar to the images often utilized in Catholic Churches and not to be confused with so called "idol worshiping"). The evening ceremony is similar.

Minimum equipment required for worship include japa (prayer) beads, kunti or sacred bead necklace and telok(clay marking on forehead). Worship is normally performed in a temple with an alter, deities and a seat for the spiritual master.

DIETARY STANDARDS: Devotees eat no fish, meat, eggs, garlic or onions. Alcohol, drugs, coffee, tea, and smoking are not permitted.

FUNERAL AND BURIAL REQUIREMENTS: None. There are no restrictions on autopsy, and cremation is generally encouraged. It is highly desirable for a priest to be present at the time of death, but the blessings of a qualified priest are not required for a person to go back to Godhead.

OTHER: Devotees are nonviolent, although not pacifists. On the basis of full time devotional service, devotees have sought draft exempt status as ministerial students on an individual basis.

Krishna Consciousness is offered to the public through the chanting of God's names, the distribution of prasad (foodstuffs first offered to God), and the distribution of literature.

ISKCON recognizes those religions based upon the recognized Scriptures of the world. Vaishnavas adopt the nonsectarian view that religion means to surrender to God, follow the laws of God, and revive the love for God dormant in the hearts of all. The test of real religion is whether these tenets are achieved. God is One, and therefore religion is also one.

GENERAL SOURCE BOOKS:

Prabhupada, A. C. Bhaktivedanta Swami. Bhagavad Gita As It Is. Los Angeles: Bhaktivedanta Book Trust, rev. ed. 1983. 904pp.

Srimad Bhagavatum. 12 vols. Los Angeles: Bhaktivedanta Book Trust, 1972‑1989.

Satsvarupa Dasa Goswarni. Prabhupada. He Built a House in Which the Whole World Can Live. Los Angeles: Bhaktivedanta Book Trust, 1983. 362pp.

FOR MORE INFORMATION, CONTACT:

ISKCON International Ministry of Public Information

1030 Grand Avenue

San Diego, CA 92109

SRI CHINMOY CENTRES

ADDRESS: P.O. Box 32433

Jamaica. New York 11432

MEMBERSHIP: Not reported.

HISTORICAL ORIGIN: The historical origins of Sri Chinmoy's path can be traced to the spiritual tradition that began in the second millennium B.C. among the Vedic Seers of India, who were the first to experience direct communion and conscious oneness with God. Sri Chinmoy's path incorporates the realizations of the Upanishads and Bhagavad Gita into a modern day approach to Godrealization and Godmanifestation.

Sri Chinmoy Kumar Ghose (b. 1931) attained Godrealization at the age of twelve. Shortly thereafter, he entered an ashram and spent the next twenty years expanding and perfecting his inner realizations, until an inner command brought him to the West in l964. Since coming to the West in 1964 in response to an inner command, Sri Chinmoy has founded spiritual Centres across the U.S., Canada, Europe and Australia.

BASIC BELIEFS: Sri Chinmoy's path is based on the Master's own personal experience of God. Basically, it is the oath of the heart. God cannot be mentally grasped or possessed by the mind; rather, He can most easily and convincingly be known through the heart. It is through love, devotion and surrender that He can be supremely realized and soulfully fulfilled.

The purpose of life, Sri Chinmoy teaches, is satisfaction within, satisfaction without. The inner goal is to bring to the fore the soul's light so that it permeates all parts of the being and brings us to a state of full illumination, or conscious oneness with the Divine, known as Godrealization. The outer goal is to reveal and manifest the soul's light and fulfill God by ultimately establishing perfect perfection here on earth (God manifestation).

The method that Sri Chinmoy teaches for achieving these two goals is the process of love, devotion and surrender. "We start out by loving God. Then we devote our lives to Him, and finally we surrender our whole existence to Him. Surrender is not a passive or inert state; it is a highly conscious, dynamic confluence, or joining up, with God's Will."

Sri Chinmoy encourages spiritual seekers to aspire for something higher, more illumining and more fulfilling in all spheres of life. In the modern era, he teaches, it isn't enough to achieve Godrealization in the seclusion of some Himalayan cave. Divinity must be achieved amid the hustle and bustle of life, and then be brought down into the everyday world. Sri Chinmoy's own life marked by an incredible outpouring of poetry, literature, art, music and athletic accomplishments exemplifies this philosophy.

"There is no end to our aspiration, just as there is no end to our Godrealization and Godmanifestation. That's because God Himself is not static but is continuously expanding His own Perfection in His eternal movement toward an ever widening,ever more illumining and ever more fulfilling Beyond. Through man's eternal progress and participation in this movement, he too achieves perfect perfection."

Sri Chinmoy has written some 400 books which are used throughout the movement. Of particular interest are: Beyond Within and meditation: Man Perfection in God Satisfaction.

PRACTICES AND BEHAVIORAL STANDARDS: Members must listen to their conscience and feel at all times that God is personally observing their action. Members should seek to discover the Will of God, through meditation, and then become one with it.

Special Religious Holidays include: August 27 Ù Sri Chinmoy's birthday and April 13 Ù the anniversary of Sri Chinmoy's arrival in the West.

ORGANIZATIONAL STRUCTURE: The main Centre is in New York where Sri Chinmoy resides. There are also a number of local Centres around the country, whose leaders are appointed by Sri Chinmoy personally. Their tasks are entirely administrative; all spiritual guidance comes from Sri Chinmoy directly. Sir Chinmoy also conducts twice weekly meditations for delegates and staff at the United Nations. The group he leads, named "Sri Chinmoy Meditation at the United Nations," is not organizationally related to the Sri Chinmoy Centre.

ROLE OF MINISTERS: There are no ministers. Sri Chinmoy is the sole spiritual leader.

WORSHIP: Only Sri Chinmoy may conduct worship services. In his absence, disciples seek to establish inner communion with God on an individual basis. Where Sri Chinmoy Centres are located, the Centre leader will provide an outer format or spiritual structure for this through group singing, readings and other practices.

Members should attend the weekly or twice weekly services held in local Centres. Morning and evening meditation is required of all followers. A photograph of Sri Chinmoy in a high meditative consciousness, which the individual uses as an aid for entering into his own meditative consciousness, constitutes the minimum equipment for worship. Members are requested to set aside a small corner of their living quarters as a shrine, where meditation is conducted. Sri Chinmoy Centres also have special areas for meditation, which contain a picture of Sri Chinmoy in a high meditative consciousness.

DIETARY LAWS OR RESTRICTIONS: Unless medically prescribed, Sri Chinmoy's followers do not eat meat, fish or fowl. Drugs (non medical) and alcohol are prohibited. Physical activity and exercise are encouraged.

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

MEDICAL TREATMENT: No restrictions.

OTHER: In general, the Sri Chinmoy Centre would support the request for conscientious objector status of its members Only in self defense, if one's country has been attacked, or in cases where one is commanded from within to bear arms for a particular divine cause, is fighting permitted.

Spiritual directives from Sri Chinmoy whether relating to inner or outer matters, would supersede any military directives. Also, inner commands received during meditation, if they come directly from God or from the individual's own soul, must be obeyed.

Sri Chinmoy's path embraces all religions, and members are allowed to maintain prior religious ties if they choose. Sri Chinmoy stresses that while there are many valid paths, only one should be followed at any time.

GENERAL SOURCE BOOKS:

Chinmoy, Sri. Sri Chinmoy Primer. Forest Hills, NY: Vishwa Press, 1974. 122pp.

Meditation: Man Perfection in God Satisfaction. Jamaica, NY: Agni Press, 1978. 304pp.

Madhuri. The Life of Sri Chinmoy. 2 vols. Jamaica, NY: Agni Press, 1984.

FOR MORE INFORMATION, CONTACT:

Sri Chinmoy Centres

P. O. Box 32433

Jamaica, NY 11432

SYDA FOUNDATION (SIDDHA YOGA)

ADDRESS: P.O. Box 600

South Fallsburg, NY 12779

OTHER NAMES BY WHICH KNOWN: Siddha Meditation, SYDA Foundation

LEADERSHIP: Gurumayi Chidvilasananda is the head of the Siddha lineage of Meditation Masters, whose teachings are known as Siddha Yoga.

HISTORICAL ORIGIN: Since the beginning of time there have existed on earth great souls who live immersed in the highest Reality, and who manifest the power to pass that experience on to others. Such beings are known as Siddha Gurus, perfected Masters. The path they teach is Siddha Yoga, the path of perfection.

Swami Muktananda Paramahansa(1908‑1982), the Siddha Guru who first brought Siddha Yoga to the West, left home at 15 to wander through India, studying philosophy and mastering the different branches of yoga. In 1947, he sought out Bhagawan Nityananda, the Siddha Master and Guru, from whom he received the great gift of Shaktipat initiation. (Shaktipat is the awakening of the inner spiritual force of a human being, known in this tradition as the Kundalini.) Nine years later, after intense spiritual practices and devotion to his Guru, Swami Muktananda attained full Self realization, settling soon after in Ganeshpuri, India.

In the 1960s, American seekers began to arrive in Ganeshpuri. In 1970, some of these devotees requested Swami Muktananda to undertake the first of his three world tours, which included a number of stops in the United States. After this initial visit, the first Siddha Meditation Ashrams and Centers were established in America, providing devotees with a place for spiritual practices near their homes and work. Siddha Yoga Dham of America, now known as SYDA Foundation, was established in 1975. The Foundation supports and oversees the growth of Siddha Yoga around the world.

Gurumayi Chidvilasananda is herself a Siddha Guru. Gurumayi met Swami Muktananda at the age of five and immediately experienced the bond of love that exists between a Guru and a true disciple. Over the years, she nurtured an ardent longing for God, and served her Guru with unflinching devotion. He prepared and tested her, and before his death in 1982, Swami Muktananda entrusted Gurumayi with the power and authority of the Siddha lineage.

BASIC BELIEFS: The great gift of the Siddha Guru is Shaktipat initiation. When we receive this initiation and follow the practices the Guru teaches, Siddha Yoga unfolds spontaneously within us. It purifies our hearts, clarifies our understanding, and opens us to our inner love. Siddha Yoga teaches the eternal Truth that God dwells within every heart. In time, Siddha Yoga leads us to the permanent experience of this Truth within ourselves.

PRACTICES AND BEHAVIORAL STANDARDS: Meditation is one of the main practices of Siddha Yoga. Swami Muktananda said, "We do not meditate to relax a little and experience some peace, we meditate to unfold our inner being." Repetition of the mantra (sacred syllables) is used as an aid in meditation and to still the mind.

Through chanting the ancient practice of singing the Lord's name one opens the heart and experiences the joy within.

Seva, or selfless service, is the practice of offering one's actions to the Lord, and teaches consideration and love for others.

Satsang, or time spent in the company of the Guru or other devotees, is another practice that is encouraged and made available through programs in Siddha Yoga Ashrams and Centers.

ORGANIZATIONAL STRUCTURE: Gurumayi Chidvilasananda is the spiritual head of the SYDA Foundation. The Foundation administers the work of Siddha Yoga around the world.

ROLE OF MINISTERS: Gurumayi Chidvilasananda travels around the world teaching and giving Shaktipat initiation to many thousands of people. Under the guidance of Gurumayi, swamis (monks) and other duly authorized Siddha Yoga teachers give courses and programs, many of which are without charge.

WORSHIP: Siddha Yoga is nonexclusive and respects all religious paths. The teaching of Siddha Yoga is that the ultimate Reality is to be found inside as our own Self.

The Self is not our ego or our personality, but the light of Consciousness that has created everything. Siddha Yoga teaches us that God dwells within each human being, and therefore we should respect and see God in each other. As Swami Muktananda has said, "Meditate on your own Self. Honor your own Self. Respect your own Self. Understand your own Self. Your God dwells within you as you."

DIETARY LAWS OR RESTRICTIONS: This is a matter of personal choice; however, Siddha Yoga recommends nourishing, fresh, vegetarian food.

FUNERAL AND BURIAL REQUIREMENTS: Also a matter of personal choice.

MEDICAL TREATMENT: A matter of personal choice.

OTHER: There are no beliefs or practices of Siddha Yoga which conflict with a person serving in the military or obeying an order of a duly appointed superior.

GENERAL SOURCE BOOKS:

Darshan, the magazine of Siddha Yoga, is published monthly by SYDA Foundation.

Chidvilasananda, Gurumayi. Kindle My Heart (a collection of talks by Gurumayi). 2 vols. South Fallsburg, NY: SYDA Foundation, 1989.«

Muktananda, Swami. Meditate (an introduction to Siddha Meditation) Albany, NY: State University of New York Press, 1980. 84pp.

Play of Consciousness (Swami Muktananda's spiritual autobiography) Oakland, CA: Shree Gurudeve Siddha Yoga Ashram, 1974. 268pp.

Where Are You Going? (an introductory guide to the spiritual journey) South Fallsburg, NY: n.p., 1981. 154pp.

Other titles are available through the SYDA Foundation Bookstore.

FOR MORE INFORMATION, CONTACT: To find out more about the SYDA Foundation, Siddha Yoga programs and courses, or to locate the Siddha Yoga Center nearest you, write or call:

Centers Office

SYDA Foundation

P.O. Box 600 Brickman Road

So. Fallsburg, N.Y. 12779

(914) 4342000

WORLD PLAN EXECUTIVE COUNCIL

OTHER NAMES BY WHICH KNOWN: Transcendental Meditation; TM

ADDRESS: National Administrative Centre for TM

5000 14th Street N.W.

Washington, D.C., 20011

LEADERSHIP: The International Association for the Advancement of the Science of Creative Intelligence supervises the Transcendental Meditation movement's activities throughout the world. The association is a nonprofit organization which acts through a Board of Directors. On teaching related matters, it received guidance from Maharishi Mahesh Yogi.

MEMBERSHIP: Not reported.

HISTORICAL ORIGIN: The Transcendental Meditation (TM) program features the use of the TM technique, a newly rediscovered method for expanding the use of the mind and refining the physiology to the extent that it can support the neurophysiological state of enlightenment. The introduction of the technique was the work of an Indian scholar and teacher, Maharishi Mahesh Yogi, who did not invent the technique, but rather, revived it. Maharishi's special contribution is not only in making the TM technique available for the first time to large numbers of people in the world, but also in making it available in a form suitable for precise objective investigation. Studies have verified many physiological, psychological, and sociological benefits from the TM technique.«

In 1959, Maharishi began teaching the TM technique to individuals throughout the world, and for several years remained the only teacher. He began a series of courses in 1966 to train TM teachers in order that the technique could be made available more widely.

BASIC BELIEFS: The World Plan Executive Council offers teachings in two areas: theoretical (the Science of Creative Intelligence, or SCI) and practical (the Transcendental Meditation, or TM, program). SCI was founded upon the basis of the practice of the TM technique, the means for regularly contacting the limitless source of energy and intelligence within.

Not a religion, philosophy, or belief system, the TM technique is a procedure for allowing the mind gradually to settle down until the least excited state of mind is reached. This is a state of inner wakefulness, of pure consciousness aware of its own unbounded nature. It is wholeness, beyond the division of subject and object transcendental consciousness. It is a field of all possibilities, where all creative potentialities exist.

The mind is able to reach this state naturally and effortlessly due to a tendency inherent in the human thinking process. Thus the technique works automatically for everyone who learns it in the proper way. No intellectual understanding is required because the TM technique is not an intellectual practice. As the mind reaches this least excited state, the activity of the nervous system also settles down to an unprecedented level of rest, allowing deeply rooted stresses to be released, which strengthens the entire system.

Through the regular alternation of the TM technique with activity, this state of inner wakefulness becomes stabilized; the nervous system gains the ability to maintain unbounded awareness even during the activity of daily life. The orderliness and stability that characterize consciousness in its least excited state begin to shine through every thought and action. Mind and body become more integrated; inner and outer conflicts cease; knowledge is given and gained with comparatively little effort; and intention flows unrestricted toward the desired goal. Throughout all the changes of life, the stability and authority of the most silent level of consciousness are maintained, one remains awake to oneself.

From the earliest days of the TM movement, it was predicted that the increased orderliness, stability, intelligence and strength in the individuals practicing the TM technique would inevitably produce a similar influence on the environment. Preliminary research indicates lower crime, sickness and accident rates in areas where 1% of the population practices the TM program.

There is a standard seven step program for learning the TM techniques, including lectures, personal instruction, and meetings. Follow up meetings and courses are optional.

PRACTICES AND BEHAVIORAL STANDARDS: The TM program requires no specific faith, belief, acceptance of a creed, changes in affiliations, or modification of diet, posture or personal preferences. The only instruction with regard to practice is to meditate for 20 minutes twice a day.

ORGANIZATIONAL STRUCTURE: In the U.S., World Plan Executive Council (a nonprofit, educational corporation) is responsible for supervising the activities of the TM movement. There are over 7,000 TM teachers and about 400 teaching centers located throughout the United States. The organization offers instruction in the TM technique but the individuals who receive such instruction need not devote time to furthering the growth of the organization. In addition to the World Plan Executive Council, there is a four year liberal arts university in Fairfield, Iowa. Maharishi International University (a separate corporation) offers the traditional academic disciplines from the unifying perspective of the Science of Creative Intelligence, the theoretical framework for study of the origin and growth of creative intelligence in the individual and in the environment (see "Basic Beliefs.")

ROLE OF TEACHERS: The TM movement is staffed primarily by volunteers who usually receive a very small salary or living stipend. Generally a person becomes involved in the movement after personally experiencing the benefits of the TM technique. The role of the TM teacher is to teach the TM technique itself and to provide intellectual experiences during the practice of the technique. Teachers present introductory programs, teach the basic TM course, and offer follow up programs and weekend residential courses.

WORSHIP: None.

DIETARY LAWS OR RESTRICTIONS: None.

FUNERAL AND BURIAL REQUIREMENTS: None.

MEDICAL TREATMENT: No restrictions.

OTHER: TM does not consider itself a religion, and hence is compatible with all religions and faiths.

GENERAL SOURCE BOOKS:

Bloomfield, Harold H., Michael Peter Cain, and Dennis T. Jaffe. TM, Discovering Inner Energy and Overcoming Stress. New York: Delacorte Press, 1975. 290pp.

Maharishi Mahesh Yogi. The Science of Being and the Art of Living London: International SRM Publications, 1966. 335pp.

World Plan: Maharishi Mahesh Yogi: Thirty Yeras Around the World: Dawn of the Age of Enlightenment. Vol. One, 1957‑1964. N.p.: MUU Press, 1986.

FOR MORE INFORMATION, CONTACT:

World Plan Executive Council

5000 14th Street NW

Washington, D.C. 20011

Fax: (202) 2912472

INTRODUCTION:

ISLAMIC GROUPS

Islam, meaning to surrender or to submit (to Allah), was transmitted through the Prophet Muhammad who was born in the Arabian town of Mecca in A.D. 570. He started to preach Islam in the same town in A.D. 610. In 622 he emigrated to Medina, 280 miles north of Mecca, where Islam flourished and continued to grow. By 632, when the Prophet died, Islam had dominated all the Arabian peninsula. In a few more decades, it gained supremacy in the whole region of the Middle East. Today the Islamic world stretches from Indonesia and China in the East to Yugoslavia, Albania, and West Africa. China, the former U.S.S.R, Pakistan, and Bangladesh are among the countries with largest Muslim population.

It has been estimated that there are more than 2,000,000 Muslims (and possibly as many as 5,000,000) in the U.S. Muslims began to immigrate here, seeking a better living in the 1890s. The first came primarily from the Middle East, although there were a few seamen from Asia, first settling in port cities. The number of immigrants progressively increased after the First World War, bringing, in addition, Russian and other Muslim nationalities, and soon Muslim groups and societies began to spring up. Islam also has won local converts through zealous Americans who came into contact with Islam during the war. Islamic centers and mosques in the U.S. were established beginning in the early 1950s.

The religion of Islam is based on the Glorious Qur'an, or Koran, the sacred Book of Islam. In addition, the words and practices of the Prophet Muhammad, known as Hadith, serve as a second source, which unfolds and interprets the Qur'anic text.

The emphasis of Islamic teachings is summed up in the Qur'an Sura (Chapter) 4:135: "Believe in God and His apostle and the Book which he has sent down formerly. He who disbelieves in God and His angels, His Book and His apostles and the last day, has strayed far (from the Truth)." Muslims believe in the unity of God, in the Angels, in all the Messengers of God (including Adam, Noah, Abraham, Moses, Jesus, and Muhammad); in the Sacred Books, including the Torah, the gospels, the Psalms, and the Koran), and in the Day of Judgment. All followers of Muhammad observe the five basic duties of worship, namely:

(1) to proclaim the Shahadah (confession of the faith);

(2) to perform the mandatory five daily prayers on time;

(3) to fast the month of Ramadan, the ninth in the lunar calendar, from dawn to sunset;

(4) to pay (to the poor) Zakat (taxes or religious tithes on certain properties), including the zakat due at the end of Ramadan; and

(5) to perform pilgrimage in Mecca, at least once in a lifetime.

In general, Islam has no centralized authorities, no group of "priests." The individual's bond with God is considered to be direct with no intermediary. There are "religious" scholars or teachers who, in view of their academic attainment or superior understanding, can answer inquiries, often serve in leadership roles, and are regarded as authorities on theological questions. There are also Islamic organizations in America of which the Council of Imams may be regarded as the highest body on Islamic theology and canon law.

Islam draws very sharp lines between the various groupings which accept the basic tenets of orthodoxy and those which deviate at some major point. Such heterodox groups are generally considered not just variations but non Muslim. Ahmadiyyas, in particular,

have been singled out as a modern heretical sect which has been denied status as a Islamic group in Muslim countries. In the United States, the racial teachings of the Nation of Islam have led to its status being consistently called into question.

During the early 1900s, Muslim groups in the U.S. consisted largely of immigrants and local converts, predominantly among non blacks. However, as early as 1913, Timothy Drew Ali, "Prophet of Islam," had emerged in Newark, New Jersey. He believed that only Islam could unite the black people, whose true heritage was Moorish. In 1921, Dr. Muff Muhammad Cedes, a member of the Ahmadiyya Muslims arrived in Chicago and began to gather converts. His success, primarily among black people, was due to an emphasis on the basic message of human equality.

In the 1930s, Islam also began to find a receptive audience among black people in the northern urban centers. While some of the slaves brought to America were Muslims, the Islamic movement among black people in the years of the Great Depression a new phenomenon. Among the followers of Black Nationalist Marcus Garvey, was an Egyptian Blackman Duse Mohammed Ali, and Garvey lauded the black people of ancient Egypt and the medieval Moorish empires in his newspaper, The Negro World Contact between American blacks and Islam greatly increased as a result of the First World War.

At present, over 35 distinct Islamic and Islamic inspired groups exist in the United States. The Islamic Center in Washington, D.C. provides a focal point for the orthodox Sunni Muslim community. The Asian and Middle Eastern migration since 1965 has also brought a significant number of Shi'a Muslims (primarily form Iran, Iraq, and Pakistan) as well as Ismailis and Druzes (from Lebanon). As with the Buddhist and Hindu community, greatly increased migration quotas legislated in 1990 should lead to a significant increase in the Muslim community.

The American Muslim Movement (formerly the Nation of Islam), the Nation of Islam (Farrakhan), and the Hanafi Muslim Movement are three of the larger Islamic groups drawing primarily on the black community for members. Other similar groups include the Moorish Science Temple (of Noble Drew Ali), and the Ansaaru Allah Community.

In general, Muslims consider Islam to be a unified religion. Variations in cultural or ethnic heritage or religious tradition have resulted in a number of groupings, however. Among these are groups which have chosen to identify with the early ascetic and mystical movement known as Sufism.

The Sufi Order is the largest of some 10 Sufi groups, most of which have arisen in the 20th century. Recent immigration has brought a number of Sufi groups especially those based in Turkey and Iran. The Habibiyya Shadiliyya Order is a classic dervish group. Sufism Reoriented organizes the followers of modern Sufi Master Meher Baba. Other groups are built around Sufi teachers G.I Gurdjieff, Pak Sabuh, E.J. Gold, and Guru Bawa.

AMERICAN MUSLIM MISSION

ADDRESS: Masjid Hon. Elijah Muhammad

7351 S. Stony Island

Chicago, Illinois 60649

OTHER NAMES BY WHICH KNOWN: The World Community of Islam in the West; the Nation of Islam; "Black Muslims."

LEADERSHIP: Wallace D. Muhammad, son of Elijah Muhammad, was the Chief Iman (spiritual leader) at the time the Mission disbanded its centralized national structure in 1985. Wallace Muhammad now operates as an independent lecturer.

MEMBERSHIP: Not Reported.

HISTORICAL ORIGIN: The American Muslim Mission began as the Black Muslim Movement, or the Nation of Islam, in the early 1930s. A peddler in Detroit, with the use of a Qur'an (the Muslim Holy Book), began teaching the about the origins of blacks, nutritional guides, and about what constituted the "true" religion of the black man. His teachings included bitter denouncements against the white race. This peddler, Farad Mohammed (one of several names), disappeared in 1934 and was succeed by his most trusted student and follower, Elijah Poole. Poole, later renamed Elijah Muhammad, continued in the footsteps of the mysterious peddler by denouncing Christianity and the white race.

Another follower, Abdul Muhammad, withdrew and established a temple in Detroit. Competition between Elijah Muhammad and Abdul Muhammad became so fierce that Elijah Muhammad relocated and established another temple in Chicago. From 1934 to his death, in 1975, Elijah Muhammad emerged as the undisputed leader of the Nation of Islam. He made a science of black nationalism, requesting black separation from white, "blue eyed" devils (white people). In 1959, the movement received an extra boost with the conversion of Malcolm X. Malcolm emerged as a dynamic spokesman for Muhammad. By 1965, the year of Malcolm's death, the movement consisted of 70 temples throughout the United States.

After Wallace Muhammad took over leadership of the movement, he made drastic changes in an effort to move closer in belief and practice to orthodox Islam. Whites are no longer attacked (they are encouraged to join) and Christianity is no longer attacked to the extent that it once was. The movement was influenced from its beginning by black nationalist movements (e.g., Moorish Science Temple and the Marcus Garvey Movement). In 1985, with the approval of the Council of Imams (ministers), Wallace Muhammad resigned his post as leader of the American Muslim Mission and disbanded the movement's national structure.

BASIC BELIEFS: Muslims are taught to hold fast to the creed of Islam, which encourages the fervent belief in Allah as the One true and Supreme God, and belief in Muhammad as his Holy Prophet and Servant. The movement teaches complete obedience and submission to Allah, and respect for His divine Prophet, Muhammad. It also teaches that all the prophets Moses, Abraham, Jesus, Buddha, Muhammad, etc.were sent from God. The basic duties of worship should be observed; namely, to perform the five daily prayers, to fast during the month of Ramadan, pay or give alms to the poor, and make a pilgrimage to Mecca. It also stresses the brotherhood of all men as part of its basic teachings.

The religion of the Muslim Mission is based on the Holy Koran (Qur'an), the Sacred Book of Islam.

PRACTICES AND BEHAVIORAL STANDARDS: The American Muslim Mission emphasizes proper ethical practices such as cleanliness, good conduct, chastity, charity, honesty, courtesy, proper appearance, etc. It also stresses brotherhood, equality, justice, and love.

ORGANIZATIONAL STRUCTURE: The disbanding of the national organizational structure in 1985 represented the establishment of a fully congregational polity (a polity more in line with mainstream Islam) by the Muslims whose local centers are now under the guidance of the Imams rather than the control of the Chicago headquarters. News of the centers is carried in the Muslim Journal, the newspaper formerly known as Muhammad Speaks in the 1970s.

ROLE OF MINISTERS: There is no "priesthood" or "ordination. n Muslim ministers are teachers who exemplify the greatest degree of knowledge, assume religious responsibilities, deliver messages from the Holy Koran, lead in prayers, render counsel, officiate at conversions and marriages, and are chosen and approved by the great body of the movement. Any Muslim may conduct worship services, however services are usually conducted by ministers of the various Temples or Mosques.

WORSHIP: Group worship is required for noon prayers on Fridays. Group worship is highly recommended for each of the five daily prayers. Members are also encouraged to attend and support Sunday services.

Before worship, the body must be cleaned (face, mouth, nostrils, arms, etc.), and so must the member's clothing and the place of worship (Temple or Mosque). Each member must have a prayer mat or rug for prayer on Fridays and Sundays. A podium or platform is also desirable for the prayer leader and the minister who gives the message.

DIETARY LAWS OR RESTRICTIONS: Pork and its derivatives are prohibited. Alcoholic beverages and drug abuse are forbidden.

FUNERAL AND BURIAL REQUIREMENTS: At the time of death, members pray for the soul of the deceased. The body is washed, two pieces of cotton placed in the mouth, one in each ear, and one in the anus. The eyes and sexual organs are covered. The body is then wrapped in a cotton sheet and a simple prayer is said for the soul of the deceased member.

While a minister is not required to be present at the time of death, the presence of another Muslim is desired. Autopsy is allowed if necessary and/or required by law. Cremation is not allowed; the body should return to the earth in natural form.

MEDICAL TREATMENT: No restrictions.

OTHER: Members of the American Muslim Mission will go to war to defend the Muslim people, or the country in which Muslim people reside.

Because all religions and prophets are respected, tolerance of other religions is encouraged.

GENERAL SOURCE BOOKS:

Muhammad, Warith D. As a Light Shineth from the East. Chicago: WDM Publishing Co., 1980.

_____,Lectures on Elam Muhammad. Chicago: Zakat Propagation Fund Publications, 1978.

_____,Prayer and AI Islam. Chicago: Muhammad Islamic Foundation, 1982. 297pp,

_____,Religion on the Line. Chicago: W. D. Muhammad Publications. 1983.

FOR MORE INFORMATION, CONTACT:

Muslim Journal

7801 Cottage Grove

Chicago, IL 60619

(312) 6517600

Washington Masjid

1519 Fourth Street, N.W.

Washington, DC 20001

ALHANAFI MADHHAB CENTER

ISLAM FAITH

ADDRESS: AlHanif MadhHab Center

Islam Faith United States of America

American Mussulmans

770.0 16th St., N.W.

Washington, DC 20012

OTHER NAMES BY WHICH KNOWN: AlHanif Muslim

LEADERSHIP: The leader of the Hanafi Madhhab in America and Worldwide is Khalifa Hamaas Abdul Khaalis, i.e. "The leader of the Community. "

MEMBERSHIP: All Mussulmans who follow by way of the Prophet's Side of Islam are Hanafi. Exact number unknown

HISTORICAL ORIGIN: Allah is the author of Islam and all Hanafi Mussulmans submit to Allah and bear witness that Our Beloved Holy Prophet Muhammad (S.A.S.) is and was the Seal of all Prophets and Prophecy. All Mussulmans bear witness and believe in the basic principles of Islam. Hanafi Mussulman is not a sect. The first Adam and all the 124,000 Prophets, major and minor were AlHanif. (Sura BaqaraHoly Qur'an Ayat, 135 and throughout the Holy Qur'an AlBurhan.)

In 1950, Khalifa Hamaas Abdul Khaalis and his teacher Dr. Tasibur Uddein Rahman, began teaching publicly the Prophet's side of Islam in New York City. The U.S. Headquarters moved to Washington, D.C. in 1969.

BASIC BELIEFS: The Shahadah is obligatory for all Mussulmans. The reciting and believing in all of the Kalimas is obligatory for all Mussulmans. Islam is the absolute submission to Allah and obedience to the Guiding Standards in Islam; the Holy Qur'an AlBurhan and the Hadiths. The Mussulman observes the basic duties of worship in accordance with Islam Law. These include: Shahadah (the confession of Faith), Salat (prayer five times daily), Zakat (poor rate) Sadaqat also included in this category, i.e. giving alms to the poor, Fasting (during the Holy month of Ramadan), and Hajj (pilgrimage to the Holy City of Makkah at least once in a lifetime). The moral and legal codes of Faith are obeyed at all times. All Mussulmans are to know their Kalimas and Fundamental principles of Islam, which are:

1) Belief in Allah.

2) Belief in Angels.

3) Belief in the Revealed Holy Books.

4) Belief in all of the 124,000 Prophets, major and minor, and in Our Holy Prophet Muhammad (S.A.S.), as the Seal of all Prophets.

5) Belief in the First and the Last, from Creation to Destruction (Judgment Day).

6) Belief in the predestination of Good and Evil

7) Belief in Life after Death.

PRACTICES AND BEHAVIORAL STANDARDS: Hanafi Mussulmans practice and encourage good conduct, chastity, and honest dealing. Islam stresses obedience to the law and equality and justice for all. Islam forbids the eating of pig and other forbidden foods, usury, sodomy, lesbianism, gambling, deviate acts, adultery, and any intoxicating drinks or liquids that takes one out of moral character.

All able bodied Mussulmans are required to fast during the holy Month of Ramadan. The Period of fasting begins twenty minutes before the Azan (call to prayer) is called for Fajr Prayer. Fasting demands abstention from eating, drinking and sexual intercourse. Nothing is to enter the body, stomach or bladder, including enemas. Anything taken inward, including food, medicine, vitamins or any type of injection, breaks the fast. Fasting ends after the Azan is called for Maghrib prayer. It is obligatory for all Mussulmans to observe in practice all Mussulmans Holidays and Festivals.

Hanafi Mussulman women cover themselves from head to toe. Their arms are to be covered to the wrist. Garments are to be clean and loose fitting for both the men and women. Hanafi Mussulman men and women are required to have their heads covered when making prayer, when eating, and at all times except when retiring to bed.

The Beard is a required order of Allah and the Holy Prophet Muhammad (S.A.S.), for all Mussulman men. This obligatory upon all Mussulman men as stated in the Holy Qur'an AlBurhan; Sura Hashr (The Gathering or Banishment), Sura Nisaa (The Women), and the Hadiths of Bukhari and Muslim.

ORGANIZATIONAL STRUCTURE: Khalifa Hamaas Abdul Khaalis and all Mussulmans are guided by Standards of Islam: The Holy Qur'an Al-Burhan and the Hadiths.

ROLE OF MINISTERS: Imams are the chief religious scholars in the Muslim faith. They assume leadership responsibility for all religious activities, deliver sermons, lead in prayers, render counsel, officiate at conversions and marriages, and direct mosque activities. Imams lead the prayers and are guiding examples for the believers in Islam.

WORSHIP: The most qualified in Character and Worship requirements, and Knowledge of the Faith Islam may conduct worship services. Group worship is required. All Friday Jumah prayers and prayer on Mussulman Holidays are to be made in congregation. (It is also preferable that other daily prayers be made in congregation.)

A sincere Believer in the Faith Islam obeys the Standards to the Letter. He or She must follow the Holy Qur'an AlBurhan and the Hadiths.

The Mussulman must always have access to the Holy Qur'an AlBurhan and the Hadiths. Each Believer is to have prayer robe, prayer beads, and prayer rug. Each man is to have enough cloth to make into a turban to cover his head during prayer. Each woman is to have a scarf large enough to cover her head. Under no circumstances may the head of the Believer, man or woman, be bare when making prayer.

There is to be a clean place to pray with plenty of clean running water available. This will serve as a Masjid (Mosque). No mirrors, crosses, Menorahs, idols, or pictures of animate objects are allowed on the walls of the Masjid, or anywhere in the area. The Masjid and the entire vicinity are to be clean at all times.

The special Mussulman Holidays and Festivals are New Year's Day (1 Muharram); Ashura (10 Muharram); Maulid anNabi (Birthday of the Prophet (S.A.S.), 12 Rabbi 1); Isra and Miraj (Anniversary of the Night Journey of the Prophet (S.A.S.) and his Ascension to the Heavens, 27 Rajab); Nisfu Shaban (Middle of Shaban); Beginning of the Month of Fasting (30 Ramadan); Idul-Fitr (Feast marking the end of fasting, 1 Shawwal); Wafatu Arafat (Pilgrims assemble on Arafat, Mecca, 9 Zul-Hijjah); and Idul-Adha (Feast of Sacrifice, 10 Zul-Hijjah).

Note: With regard to "Special Religious Holidays," the Muslim (Lunar) calendar is eleven days less than the Gregorian calendar every year. The Holidays listed in this section do not present permanent dates on the standard Western calendar.

DIETARY LAWS OR RESTRICTIONS: Pork and its derivatives, intoxicating beverages or liquors, and harmful drugs, (such as cocaine, heroin, marijuana, or any drug that is taken without a doctors specific orders for a specific illness) are absolutely forbidden in Islam.

FUNERAL AND BURIAL REQUIREMENTS: The body of the dead Mussulman is to be washed, wrapped and shrouded in white seamless sheets, or white cloth. Funeral services for a Mussulman accompany burial and must be in accordance with Islamic Law. The Imam, or a Believing, practicing Mussulman who knows the prayers, conducts the burial services.

Autopsy is not allowed in accordance with the Faith Islam.

The cremation of Mussulman is not allowed. The body of the Believer must be returned in its natural state to the earth.

MEDICAL TREATMENT: Generally no restrictions except that no intoxicants may be taken.

OTHER: Service in the Armed Forces for the purpose of his country's defense, is regarded as necessary by the Hanafi Mussulman. It is also the duty of the Believer to defend the lives, freedom, and personal property of Mussulmans. The essences of Islam Faith are Pristine Character and Respect. The duty of all military orders with character and respect in a military manner. It is incumbent upon all Mussulmans, serving in the military to perform their duties without question in a military manner. Mussulmans serving in the military cannot exempt themselves from their affirmed oath to carry out their military obligations. When the order is to fight the enemy of your country, there can be no question nor hesitation, you fight.

Mussulmans cannot attack Islam Holy Shrines, unless they are secured by the enemy. Mussulmans do not send non Mussulmans to take their Islam Holy Shrines, without a fight to recapture them. This is a principle all religions will fight to prevent. Mussulmans do not attack Holy Shrines of other religions, nor kill their religious leaders, women, children, old people, farmers, etc., that are noncombatants. If any of the above are active combatants and will not surrender, they are killed. It would be out of character for a sincere Mussulman to let others fight and die for their country and family. Mussulmans perform their duty in the Vanguard to defend country and family.

The Hanafi Mussulman is a patriot and is obedient to the laws and authority of his country. The Hanafi Mussulman follows the Prophets' Side of Islam, which states that one generation born in a country makes that your country. In the event of conflict, Mussulmans will fight to defend their Faith and their lives. Mussulmans believe strongly in their duty to defend their Faith and their country against enemies of their Practices, Basic Teachings, or Beliefs. Islam Law takes priority over anything that is contrary to the Faith of the Mussulman.

Islam recognizes the brotherhood of Mankind. All of us are children of Adam and Eve. Islam does not judge men by so called skin color; Any human being can reclaim the Faith Islam. The Hanafi Mussulman can coexist with all religions, as long as they do not try to enforce their religion upon the Hanafi Mussulman. Mussulmans in the Faith Islam await the return of Isa ibn Maryamm (Jesus) (P.H.), as zealously as our Christian brothers to destroy the Antichrist (Durjal).

Information and knowledge of the Faith Islam are passed on to those interested by word of mouth and the distribution of literature. There is no formal recruitment program. Mussulmans do not engage in active proselytizing.

GENERAL SOURCE BOOKS:

The Holy Qur'an AlBurhan and Hadiths.

FOR MORE INFORMATION, CONTACT:

Khalifa Hamaas Abdul Khaalis

AlHanif MadhHab Center.

Islam Faith United States of America.

American Mussulmans.

1700 16th Street, N.W.

Washington, D.C. 20012

SUNNI ISLAM

THE ISLAMIC CENTER

ADDRESS: No central headquarters. The Islamic Center provides a national focus and point of contact between the Sunni Muslim community and American society:

2551 Massachusetts Avenue, N.W.

Washington, D.C. 20008 USA

OTHER NAMES BY WHICH KNOWN: Sunni Muslims

LEADERSHIP: The Rector of al-Azhar University, Cairo, Egypt, is regarded as the top authority on Islamic theology.

MEMBERSHIP: Not reported. [Editor's note: It is estimated that there are more than two million Sunni Muslims in the United States.]

HISTORICAL ORIGIN: Islam was transmitted through the Prophet Muhammad who was born in the Arabian town of Mecca in A. D. 570. He started to preach Islam in the same town in A. D. 610. In 622 he emigrated to Medina, 280 miles north of Mecca, where Islam flourished and continued to grow. By 632, when the Prophet died, Islam dominated all the Arabian peninsula. In a few more decades, it gained supremacy in the whole region of the Middle East.

Muslims began to emigrate to the U.S. in the beginning of the 20th century. Mostly they came from the Middle East, although some came as seamen from Asia, first settling in port cities. The number of emigrants progressively increased since the First World War, bringing in Russian and other Muslim nationalities, and soon Muslim groups and societies began to spring up. Since then Islam also began to win local converts through zealous Americans who came into contact with Islam during World War II.

The first mosque was opened in New York City in 1893. A few others appeared, primarily in the Midwest, through the first decades of the twentieth century. Since 1965, several hundred Islamic centers and mosques have been established. Mosques are autonomous centers tied together by their sharing a common faith and through the networks provided by such groups as the Islamic Society of North America, the Federation of Islamic Associations in the U.S.A. and Canada, and the Muslim World League (an international association with national chapters).

BASIC BELIEFS: Muslims attempt: (a) to hold fast to the creed of Islam (belief in God, in His Unity and other Divine Attributes; in the Angels, in all the Messengers of God including Adam, Noah, Abraham, Moses, Jesus and Muhammad; in the Sacred Books including the Torah, the Gospel of Jesus, the psalms and the Qur'an; and in the Day of Judgment); (b) to respect the moral and legal codes of Islam which permeates all areas of human life; (c) to observe the basic duties of worship, namely:

(i) to proclaim the shahadah confession of the faith;

(ii) to perform the mandatory five daily prayers on time;

(iii) to fast the month of Ramadan, the 9th in the lunar calendar, from dawn to sunset;

(iv) to pay (to the poor) Zakat (taxes or religious tithes on certain properties), including the zakat due at the end of Ramadan;

(v) to perform pilgrimage in Mecca, at least once in lifetime.

The religion of Islam is based on the Glorious Qur'an, the Sacred Book of Islam. In addition, Hadith i.e., the words and practices of the Prophet Muhammad, serve as a second source which unfolds and interprets the Qur'anic text.

PRACTICES AND BEHAVIORAL STANDARDS: Islam emphasizes good conduct, chastity, charity and honest dealing. It also stresses equality and justice to all. A Muslim is to strive to always do what is good and avoid what is evil.

The weekly holiday is celebrated on Friday, annually the following holiday and festivals are celebrated. (Since the Muslim (Lunar) calendar is eleven days less than the Gregorian calendar every year, these holidays do not present permanent dates on the regular calendar.

The New Year's Day

Ashura

Maulid-An Nabi (The birthday of the Prophet)

Isra' and Mi'Raj (Anniversary of the Night Journey of the Prophet and his Ascension to Heavens)

Nisfu Sha'Ban (Middle of Sha'ban)

Beginning of the month of fasting (1 Ramadan)

Lailatul-Qadr (Eve of 27 Ramadan)

Idul-Fitr (The Feast marking the end of Fasting)

Waqfatu "Arafat (Pilgrims assemble on 'Arafat)

Idul-Adha (The Feast of Sacrifice)

During the month of fasting the meal schedule has to be adjusted, providing a predawn light meal and a post sunset breakfast meal. Muslim prefer to begin this breakfast meal with dates. At the end of the month a small charity must be given away to the poor (as alms) on behalf of each Muslim soul. (In addition, an adult Muslim needs the means to pay a pilgrimage to Mecca at least once in his life.)

ORGANIZATIONAL STRUCTURE: There are no centralized authorities and no class of clergymen. The individual's bond with God is direct, with no intermediary. There are "religious" scholars who, in view of their academic attainment, can answer inquiries and are regarded as authorities on theological questions. Besides, there are also Islamic organizations in America of which the Council of Imams may be regarded as the highest body on Islamic theology and canon law.

ROLE OF MINISTERS: There is no priesthood, no ordination. Yet "religion" scholars, know as lanais in America, assume religious responsibilities, deliver sermons, lead in prayers, render counsel, officiate at conversion and marriages, and take charge of an Islamic Center.

WORSHIP: Any Muslim can conduct the service; the deeper his knowledge the more entitled to do so. Group worship is recommended for each of the five daily prayers, but is obligatory in the case of the noon prayer on Fridays.

Minimum "equipment" for worship includes a pre-prayer ablution with pure water and cleanliness of the body, clothes and place of prayers. A prayer mat or rug is desirable for prayers. During the Friday congregation at noon a platform from which a sermon is to be delivered may be needed. Friday noon prayers should be held and attended in a mosque or a suitable building. All other prayers can be carried out in any other clean facility or place as long as the worship per is facing the east while praying.

DIETARY LAWS OR RESTRICTIONS: Only pork and its derivatives, as well as intoxicating liquors and harmful drugs, are forbidden.

FUNERAL AND BURIAL REQUIREMENTS: The presence of any Muslim or Muslims at the Moment of death is desirable. Burial requirements include full washing of the body, shrouding, funeral prayer service and burial. Autopsy is not allowed unless required by law. Cremation is not allowed.

MEDICAL TREATMENT: No restrictions, except when it entails consumption of intoxicants.

OTHER: The Muslim position on service in the armed forces is that it is a duty for the purpose of defense. There are no practices or teachings which would conflict with military directives, unless a Muslim is compelled to eat during the daytime of Ramadan or is denied the chance to observe his prayer duty, and provided that no killing of innocent people or women or children occurs.

Islam's relationship to other religions is cordial. Islam acknowledges past religions, teaches tolerance and respect of the adherents of other religions, guarantees safety of their blood, properties and churches, and forbids proselytizing by compulsion.

No active effort is made for recruitment. Members of the faith in a locality aggregate and form societies and establish their centers. Conversion to Islam in America has been going on voluntarily as the result of the awareness by people of the merits of Islam through chance contacts or reading.

GENERAL SOURCE BOOKS:

Abd al-Ati, Hammudah. Islam in Focus. Edmonton, Alberta: The Canadian Islamic Centre, n.d. 127pp. (reprinted in several editions)

Hamid, Abdul Walid. Islam the Natural Way. London: Muslim Education & Literary Services for Muslim World League, 1989. 195pp.

Maudoodi, Sayyed Abul A'la. Towards Understanding Islam. Lahore, Pakistan: Islamic Publications, 1963. 191pp.

FOR MORE INFORMATION, CONTACT:

Council of Imams in North America

1214 Cambridge Crescent

Sarnia, ON

N7S 3W4 Canada

Islamic Society of North America

P. O. Box 38

Plainfield, IN 46168

(317) 8398157

Fax: (317) 8391840