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I. ORIGIN
Most of the Pentecostal churches which bear the name "Church of God" can be
traced to a holiness revival in the mountains of northwest Georgia and eastern
Tennessee. In 1884, R.G. Spurling, a Baptist minister in Monroe County,
Tennessee, began to search the Scriptures for answers to the problems of
modernism, formality, and spiritual dryness. An initial meeting of concerned
people was held on August 19, 1886, at the Barney Creek Meeting House to
organize a new movement that would preach primitive church holiness and provide
for reform and revival of the churches. Christian Union was the name accepted
by the first eight members enrolled that day. Spurling died within a few months
and was succeeded in leadership by his son, R.G. Spurling, Jr. After ten years
of little growth, three laymen influenced by the Spurlings' work claimed a deep
religious experience similar to that written about by John Wesley, the founder
of Methodism, and as a result began to preach sanctification. The three laymen
began to hold services at Camp Creek, in Cherokee County, North Carolina, among
a group of unaffiliated Baptists, Spurling and the Christian Union moved their
services to Camp Creek and united with the group in North Carolina. During this
revival that followed this merger, spontaneous speaking in tongues occurred.
After searching the Scriptures, the group recognized the phenomena as a Biblical
occurrence and as a new outpouring of the Holy Spirit.
II. BASIC THEOLOGY AND BELIEF
The Church believes in an experiential understanding of justification by faith,
sanctification as a second work of grace, and the baptism of the Holy Spirit
evidenced by speaking in tongues. It also believes in the restoration of both
ministerial and spiritual gifts to the Church. They are believing Christians,
who use the Holy Bible as the basis of their teachings. They do practice
"footwashing" at least annually, and they do encourage mid-week services,
usually held Wednesday evening.
III. GOVERNANCE
The Government of the Church of God in centralized. Authority is vested in the
general assembly, which meets every two years and is chaired by the general
overseer. A supreme council operated between general assemblies, and a general
executive committee oversees the boards and agencies. State overseers have
charge over the churches in their areas and appoint the pastors. Tithing is a
central feature of finances. The height of centralization came in 1914 when the
annual elections of the general overseer were discontinued and Tomlinson became
overseer for life.
IV. ORDER OF WORSHIP
The order of worship is much like the Pentecostal Church, but more orderly.
They still practice speaking in tongues, singing praises, lots of prayer, and
preaching the gospel message.
REFERENCES
Conn, Charles W. "Church of God Distinctives." Encyclopedia Americana. 1995
ed.
Hughes, Ray H. "Church of God." Grolier Multimedia Encyclopedia. Vers. 7.0.
Computer Software. Grolier Inc., 1995. CD-ROM.
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Sunday, December 30, 2012
Church and State
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_•6êâÄšš"jj»0ëj[8[j8šš††††ÙChurch and State Jacob Naylor Period 4 Research paper 4 March 1996 The theory of evolution is at odds with the views of many religions, and many people want to allow a religious view of creationism to be taught in the public school system. The foundation of evolution is based upon the belief that the origin of all ordered complex systems, including living creatures, can be explained by natural laws without the initiation or intervention of God. A person who believes in the biblical model of creation is viewed by some non- believers as a naive, narrow-minded religious fanatic who is not willing to look at the observable evidence with an open mind. Because the evolutionary idea of origins has been so widely accepted by the scientific community, many people have reasoned that the creation model should be completely rejected without fairly examining its claims. Even many Christians who have deep trust and faith in the Bible have never really understood the claims of the creation account (McLean 11). Over the past several years, a great deal of controversy surrounding the creation-evolution issue has been generated by scientists who have based their claims on the creation model and have been willing to let their reputations stand. Creationists have openly requested that when the discussion of origins occurs in the public school system, both the model of creation and evolution be presented side by side. Initially, scientists and educators who have accepted the theory of evolution without question were reluctant to pay any serious attention to creationism; however, it has now become apparent that substantial numbers of people are taking creationism seriously. Many evolutionists view this trend as a serious threat to the advancement of science and have vowed to do everything in their power to stop the teaching of creation in the public school system. Most evolutionists now view creationism as nothing more than a particular version of fundamentalist Christianity with no valid scientific content. One hundred-fifty years ago such a theory for the origin and history of the earth and life would have been termed absurd. Today, however, those who reject the idea of random evolutionary processes being responsible for designing life and shaping the geological features of the earth are termed religious, unscientific fanatics. Today, throughout the industrialized world, the moment children are able to respond to their environment, they are constantly bombarded with the doctrine of evolution. Faith in the biblical concept of creation by the hand of God is ridiculed and rejected by the secular system of education. Humanistic thinking widely accepts evolution as fact, even though "The all-too frequent picture of evolution as a progression from ameba to man, is, and always has been, utterly without foundation" (Weisz 665). Oddly, it is commonly accepted that all living things are the product of evolution, that evolution is taking place today, and that evolution will continue to shape the destiny of life in the future. Darwin's theory of evolution, based upon the idea of natural selection, set off a bitter controversy among scientists, religious leaders, and the general public. Noted British scientists such as Thomas Huxley and Alfred Wallace supported Darwin's work, and many different groups eventually accepted the theory of evolution. After Darwin's idea of the origin and development of life became well known, others used the concept of evolution for developing theories about society. A number of new philosophies began to emerge based on the Darwinian theory. These ideas came onto the world scene and made serious implications which made a view of agnosticism and atheism respectable. "As far as Darwin was concerned, a man's religion was his own affair, and he tried to keep his loss of faith to himself" (Gregor 112). For example, the German philosopher and social scientist Karl Marx, who is often called the founding father of the communist movement, compared the struggle for power among social classes to the struggle for survival among organisms. Marx was so awe stricken by the way Darwin was able to explain away the need for God regarding the origin of life that he decided to dedicate Das Kapital, a book against capitalism , to Charles Darwin. Marx and other humanists of his day believed the individual, not God, is the highest being. The acceptance of the evolutionary doctrine soon spread throughout the academic world in spite of the opposition put forward by scientists and religious leaders. Most scholars who had swallowed the humanistic philosophy were proud of the fact that they could explain the physical world around them without relying upon God. In many parts of the industrialized world, much of the controversy over evolution centered on the issue whether the theory should be taught in schools. Many people would not accept the theory of evolution because it conflicted with their belief that God is the creator and sustainer of life. The Bible also states human beings were created in the image of God, and were elevated above all other forms of life. Because of this view by the majority of people, the teaching of evolution in the public schools in the United States occurred through a gradual process over many years. The first major confrontation regarding the teaching of evolution in public schools occurred at the famous Scopes trial which took place in Tennessee in 1925. The effect of the trial on education was felt for many years, as most schools avoided teaching evolution and publishers produced textbooks that hardly covered the topic. For years following the Scopes trial, the creation-evolution controversy was not a high-priority issue. The issue lay dormant until the 1950s, when there was a growing concern among educators that science teaching in the public schools needed to be upgraded with current evolutionary teaching. The fact is, "The author or teacher who states [that evolution is an established fact] is either ignorant of the facts in the case, or is seeking to hide them from his students" (Schnabel 97). Works Cited Gregor, Arthur S. Charles Darwin. E.P. Dutton and Company, Inc., New York, 1966. Kerkut, ____. Implications of Evolution. Pergamon Press, 1960. McLean, G.S., Roger Oakland, Larry McLean. The Evidence for Creation. Understand the Times, Santa Ana, CA., 1995. Schnabel, A.O. Has God Spoken?. Tampa, FL., A.O. Schnabel Publisher, 1974. Weisz, Paul. The Science of Biology. McGraw Hill Book Company, New York, 1995. ¾Íý^J )8EFÞ/}Ég·P¡îûE"à/ — Ü &
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_•6êâÄšš"jj»0ëj[8[j8šš††††ÙChurch and State Jacob Naylor Period 4 Research paper 4 March 1996 The theory of evolution is at odds with the views of many religions, and many people want to allow a religious view of creationism to be taught in the public school system. The foundation of evolution is based upon the belief that the origin of all ordered complex systems, including living creatures, can be explained by natural laws without the initiation or intervention of God. A person who believes in the biblical model of creation is viewed by some non- believers as a naive, narrow-minded religious fanatic who is not willing to look at the observable evidence with an open mind. Because the evolutionary idea of origins has been so widely accepted by the scientific community, many people have reasoned that the creation model should be completely rejected without fairly examining its claims. Even many Christians who have deep trust and faith in the Bible have never really understood the claims of the creation account (McLean 11). Over the past several years, a great deal of controversy surrounding the creation-evolution issue has been generated by scientists who have based their claims on the creation model and have been willing to let their reputations stand. Creationists have openly requested that when the discussion of origins occurs in the public school system, both the model of creation and evolution be presented side by side. Initially, scientists and educators who have accepted the theory of evolution without question were reluctant to pay any serious attention to creationism; however, it has now become apparent that substantial numbers of people are taking creationism seriously. Many evolutionists view this trend as a serious threat to the advancement of science and have vowed to do everything in their power to stop the teaching of creation in the public school system. Most evolutionists now view creationism as nothing more than a particular version of fundamentalist Christianity with no valid scientific content. One hundred-fifty years ago such a theory for the origin and history of the earth and life would have been termed absurd. Today, however, those who reject the idea of random evolutionary processes being responsible for designing life and shaping the geological features of the earth are termed religious, unscientific fanatics. Today, throughout the industrialized world, the moment children are able to respond to their environment, they are constantly bombarded with the doctrine of evolution. Faith in the biblical concept of creation by the hand of God is ridiculed and rejected by the secular system of education. Humanistic thinking widely accepts evolution as fact, even though "The all-too frequent picture of evolution as a progression from ameba to man, is, and always has been, utterly without foundation" (Weisz 665). Oddly, it is commonly accepted that all living things are the product of evolution, that evolution is taking place today, and that evolution will continue to shape the destiny of life in the future. Darwin's theory of evolution, based upon the idea of natural selection, set off a bitter controversy among scientists, religious leaders, and the general public. Noted British scientists such as Thomas Huxley and Alfred Wallace supported Darwin's work, and many different groups eventually accepted the theory of evolution. After Darwin's idea of the origin and development of life became well known, others used the concept of evolution for developing theories about society. A number of new philosophies began to emerge based on the Darwinian theory. These ideas came onto the world scene and made serious implications which made a view of agnosticism and atheism respectable. "As far as Darwin was concerned, a man's religion was his own affair, and he tried to keep his loss of faith to himself" (Gregor 112). For example, the German philosopher and social scientist Karl Marx, who is often called the founding father of the communist movement, compared the struggle for power among social classes to the struggle for survival among organisms. Marx was so awe stricken by the way Darwin was able to explain away the need for God regarding the origin of life that he decided to dedicate Das Kapital, a book against capitalism , to Charles Darwin. Marx and other humanists of his day believed the individual, not God, is the highest being. The acceptance of the evolutionary doctrine soon spread throughout the academic world in spite of the opposition put forward by scientists and religious leaders. Most scholars who had swallowed the humanistic philosophy were proud of the fact that they could explain the physical world around them without relying upon God. In many parts of the industrialized world, much of the controversy over evolution centered on the issue whether the theory should be taught in schools. Many people would not accept the theory of evolution because it conflicted with their belief that God is the creator and sustainer of life. The Bible also states human beings were created in the image of God, and were elevated above all other forms of life. Because of this view by the majority of people, the teaching of evolution in the public schools in the United States occurred through a gradual process over many years. The first major confrontation regarding the teaching of evolution in public schools occurred at the famous Scopes trial which took place in Tennessee in 1925. The effect of the trial on education was felt for many years, as most schools avoided teaching evolution and publishers produced textbooks that hardly covered the topic. For years following the Scopes trial, the creation-evolution controversy was not a high-priority issue. The issue lay dormant until the 1950s, when there was a growing concern among educators that science teaching in the public schools needed to be upgraded with current evolutionary teaching. The fact is, "The author or teacher who states [that evolution is an established fact] is either ignorant of the facts in the case, or is seeking to hide them from his students" (Schnabel 97). Works Cited Gregor, Arthur S. Charles Darwin. E.P. Dutton and Company, Inc., New York, 1966. Kerkut, ____. Implications of Evolution. Pergamon Press, 1960. McLean, G.S., Roger Oakland, Larry McLean. The Evidence for Creation. Understand the Times, Santa Ana, CA., 1995. Schnabel, A.O. Has God Spoken?. Tampa, FL., A.O. Schnabel Publisher, 1974. Weisz, Paul. The Science of Biology. McGraw Hill Book Company, New York, 1995. ¾Íý^J )8EFÞ/}Ég·P¡îûE"à/ — Ü &
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