The following terms reflect the culture of the Church of the Brethren, a denomination grounded on the principles of Anabaptism and founded through the Pietist efforts of Alexander Mack, in the summer of 1708 near the small German village of Schwarzenau. This resource is not an exhaustive compilation of all denominational terminology, for space precludes the incorporation of vast amounts of information, which might also be garnered from other Brethren works, such as the Brethren Encyclopedia, Brethren Bibliography, European Origin, Brethren in America, Ephrata Cloister, 19th Century Acculturation, Brethren Timeline, Brethren Groups, and Brethren Genealogy. We have also included a few Internet related terms because this technology is fast becoming a part of our denominational culture. You are encouraged to share your comments, suggestions, or corrections with the Web Administrator.

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Academy

    (1) Schools that offer education at the high school level. In the early 1800s, there were very few cities in the United States with high schools in the modern sense, and most Brethren of that period typically did not approve of higher education. When the denominational mood began to change in the last quarter of the Nineteenth Century, some of the Brethren affiliated Colleges offered Academies during their formative years. These programs were later discontinued as each college expanded their facilities and sought accreditation to pursue other goals.

    (2) In a more contemporary setting, this term also refers to the Brethren Academy, a joint venture between the General Board Ministry Office and Bethany Theological Seminary, to establish a training school for continuing ministry. It encompasses Education for a Shared Ministry, Training in Ministry, Leadership Development, Continued Education, and the Reading Program.

Affirm (legal testimony)

    One of the historically distinctive practices of the Brethren has been to refrain from taking an oath during a legal proceeding. It is based on several biblical passages, especially the words of Jesus in Matthew 5:34-37: "But I say unto you, Swear not at all; neither by heaven; for it is God's throne: Nor by the earth; for it is his footstool: neither by Jerusalem; for it is the city of the great King. Neither shalt thou swear by thy head, because thou canst not make one hair white or black. But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil." Christ is stating quite clearly that a person should not swear by an oath, or even add words to an anticipated yes or no response. Jesus says that anything beyond an expected yes or no is the result of evil or a desire to mislead. In other words, if a person is questioned for a truthful yes or no answer, then a simple yes or no response should credibly stand alone. Why should anything need to be added? Unless one desires to mislead? Jesus plainly says that "whatsoever ... more" is rooted in evil. It should be noted that trial lawyers generally ask "yes or no" questions, to preempt the very opportunity for prevarication.

    Affirmation is not limited only to the Brethren for U.S. President Franklin Pierce (1853-1857) chose to affirm rather than swear the oath of office. Pierce was Episcopalian.

    Taking an oath during a legal proceeding may also imply or suggest, that one cannot be trusted to tell the truth without being under oath. Swearing allegiance is the whole idea behind enforcing an oath in the first place, to guarantee rightful testimony under fear of penalty. However, if one maintains that they can always be trusted to tell the truth, then a simple "affirmation" of that predilection is all that should be necessary. Submitting to oath-taking, at least to early Brethren, was an admission that they did not esteem the words of Christ, and could not always be trusted to convey the truth. One of their distinctives in former times was that: "A Brethren was as good as his/her word." In other words, they could always be trusted to tell the truth.

    But there is still more, because telling the truth does not always mean giving accurate testimony. Huh? Yes, one can mislead by telling the truth. The Ninth Commandment, "Thou shalt not bear false witness" or "do not give a false impression" may contain an even stronger expectation than would at first be understood. For example, let us imagine two people meeting in public, where Mr. Needy asks to borrow "a five dollar bill" from Mr. Money (who has a ten and five ones but is also predisposed not to share) who truthfully responds that he does not have "a five dollar bill." Did Mr. Money lie? Wasn't he telling the truth? He did not possess a five dollar bill. That is the truth! However, he gave a false and misleading impression though accurately describing his situation. Did Mr. Money lie by telling the truth? Mr. Needy would most certainly have accepted five ones or the ten dollar bill instead. In the strictest interpretation, can one successfully argue that Mr. Money told a lie? It would be very difficult to make the case, because he accurately and truthfully described his situation. He did not possess 'a five dollar bill.' Every word that he uttered was truthful. Did he "bear false witness?" Yes, profoundly. He knowingly and willfully gave a false impression while making a truthful statement.

    The Ninth Commandment does not say: "Do not lie," but rather states "Do not give false impressions." There is a demonstrable difference. Politicians are often accused of raising this duplicity to an art form. It is called "spin." Spin is nothing more than 'artfully crafting' a slanted or false impression. If one earnestly desires to convey truthful words and accurate impressions to the absolute exclusion of error, why then is Spin needed? This semantic innovation is an insult to the Ninth Commandment, for it openly mocks the underlying premise on which the Commandment was originally given. Early Brethren were careful to always give the impression that their word was their bond. Taking an oath stipulates reliable testimony for the duration of the period under oath, but establishes no implication for truthfulness beyond that time frame. Conversely, affirmation insists that personal testimony is truthful and reliable for the present moment, as well as any other time.

Agenda

    An informative newsletter issued ten times a year, free of charge to district and congregational leaders. Agenda may be subscribed by others for $10 per year by writing to cobnews@aol.com

www.brethren.org/genbd/agenda/

Alternative Service

    Civilian service in lieu of military induction for persons who conscientiously object to government conscription of eligible persons through a draft system. This program was in effect from 1952 until 1972. Please review and sense the impact that one person has made in serving - Ted Studebaker

Anabaptism

    Conjunction of two Greek words: ana (again) and baptism (immerse, plunge). To be baptized again. A doctrine that repudiates infant baptism, stressing that only a believer should receive baptism following an experience of repentance. Biblical references such as Acts 2:38, "Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost" or Acts 8:36-37, "And as they went on their way, they came unto a certain water: and the eunuch said, See, here is water; what doth hinder me to be baptized? And Philip said, If thou believest with all thine heart, thou mayest." The key wording focuses on the candidate "believing" the gospel message that Christ has come as Savior - something which an infant is not capable of doing. Anabaptism began in Switzerland during the Sixteenth century when people, baptized as infants, were rebaptized as believing adults. They believed that the universal church had become corrupt, beyond repair; and should be replaced by a new church order which did not attempt to control believers with the sacraments of communion or the threat of eternal damnation.

    Because the government perceived them as radicals, Anabaptists were routinely executed through drownings (mockingly called the 3rd baptism) and burned as human torches. The wanton slaughter of Anabaptists was severe, vitriolic, and offered as entertainment in some locations; but still they grew in number, and became even more resolute in their convictions and activities. History has witnessed few movements whose participants were as obdurate as those of Anabaptism. The nobility of Europe pronounced death to all Anabaptists at the Diet of Speyer in 1529, and within a few years most of the original leaders met with violent deaths. When the movement later spread into the more tolerant Netherlands, the Catholic ex-priest Menno Simons became a figurehead of a group of Anabaptists that would later adopt his first name (Mennonites), so as to distinguish themselves from another group who decided to follow the teachings of Jacob Ammon (Amish) during the schism of 1693. Alexander Mack founded another group of Anabaptists in 1708, when they rebaptized themselves in the Eder River, near the small village of Schwarzenau, Germany. The Church of the Brethren grew out of this body and required new members to be rebaptized through trine immersion until 1964, even if they were already a member of good standing in another denomination.

    Modern devotees rarely perform rebaptisms because their children are not first baptized as infants, therefore a re-baptism is not possible. Youth generally receive baptism and membership when they reach that uncertain age where they are able to understand and accept the gospel message centered in the teachings of Christ. Anabaptists in the modern era are chiefly known for their distinctive beliefs and cultural heritage. With little variance, they stress very closely the same doctrinal positions as their 16th Century advocates, such as, but not limited to:

• Priesthood of all believers
• Separation of Church and State, with laws of God taking precedence
• Voluntary membership, unregulated by the state
• Baptism as a sign of a believers commitment
• Nonviolence and Nonresistance
• Discipleship being central to understanding the teachings of Jesus Christ
• Separation from sinful and worldly pleasures

Andrew Center

Name changed to New Life Ministries in 1997, during General Board redesign process.

Annual Conference

Orlando - 1998

    Originally called Annual Meeting, this gathering of delegates is the highest authority in the Church of the Brethren. It is a generous mixture of business, fellowship, and spiritual worship. Annual Conference convenes each year, usually around the last of June or the first of July. Brethren make this annual pilgrimage from all over the United States and foreign countries, because they are one or more of the following: official congregational delegates, members of the Standing Committee, an elected moderator with staff, invited guests, and of course, the Annual Conference office which plans and coordinates everything. The first Historical Record of a Brethren denominational meeting took place in 1742, when early leaders perceived a need to ensure doctrinal positions among the widely scattered Brethren settlements. Over the years, it has also become a time for renewing many friendships and strengthening new relationships. As the denomination continued to grow and administrative entities gradually evolved, several agencies and numerous boards were formed which have reported directly to Annual Conference. Currently they are the General Board, Brethren Benefit Trust, Association of Brethren Caregivers, On Earth Peace Assembly, as well as Bethany Theological Seminary.

    During the early period of the Brethren immigrations to America, there was no formal conference or representative body to interpret issues of doctrine or practice. Denominationalism as we understand it today, in an institutional sense, was completely foreign to them. Alexander Mack preferred the word Gemeinde (community) in his personal writings. It was fellowship through a mutual faith that best describes these early relationships. Congregations tended to be small and autonomous with infrequent visitations by Elders that helped to preserve harmony and unity. Because of this infrastructure of small dispersed congregations and the absence of elements precipitating controversy, there existed no compelling reason for the Brethren to meet in a large delegated body for purposes of deciding policy. This was about to change with the arrival of the Moravian leader Count Nicholas von Zinzendorf from Czech/Bohemia in 1741. He was especially desirous of uniting all German sects under one parent organization, and convened synods to homogenize individual characteristics among the different groups and layout an institutional framework to implement his vision.

    Brethren attended these conferences, but came away with fears of losing their unique identity, especially upon observing several converts being baptized through sprinkling. Reminded of the cost of their Anabaptist heritage by immersion, they perceived Zinzendorf's effort as a stratagem to return the spiritually naive to infant-baptism, under the very ecclesiastical order from which they had previously fled. From this experience, several Brethren leaders saw the need for a denominational meeting of their own, in order to maintain a uniform observance of their beliefs. In 1742, Martin Urner and George Adam Martin convened the first such meeting at Coventry (Urner was pastor of this congregation), to reaffirm the Brethren observance of adult baptism by trine immersion. This experience was a reaction to outward forces rather than a response to an inner congregational need. It was not convened on an annual schedule for another thirty years. When the conference began meeting regularly, it was held over the observance of Pentecost each year, as a manifest spiritual invitation for the Holy Spirit to once again come down upon the hearts and minds of this decision making body, hopefully to inspire each person to think, speak, and vote under the influence of divine guidance.

Special Documents

Annual Conference Sermon Archive
Historical record of conference locations & moderators
Official Statements and Resolutions

www.cob-net.org/ac/

See also Delegate.

Anointing

    An ordinance for the sick as prescribed in James 5:13-16 with the application of oil to the forehead, as also cited in Mark 6:13. This practice was expanded by Annual Conference in 1963 beyond the original focus of healing, to include persons experiencing mental distress, emotional trauma, spiritual brokenness. Officiants perform this service with great reverence and solemnity because it usually involves the confession of sins by the recipient. Brethren observance should not be confused with extreme unction (last rites). Anointing is frequently employed during services of consecration for persons who are seeking greater service or mission work.

See also Laying on of Hands.

Association Of Brethren Caregivers (ABC)

    An independent tax exempt 501(c) organization, headquartered at the general offices of the Church of the Brethren in Elgin, Illinois. Association Of Brethren Caregivers develops resources that promote caring, healing and wholeness to the Church of the Brethren through nine ministry groups: Chaplains Network - Church and Persons with Disabilities Network - Deacon Ministry - Brethren Homes - HEAR (Health Education and Research Ministry) - Lafiya - Older Adult Ministry - VOICE (Valuing Openness, Inclusiveness and Caring for Everyone)

www.brethren.org/abc/

Auctions for Brethren Disaster Relief

Atlantic-Northeast/PA Southern District ~ Every 4th Saturday of September the Brethren gather on the fairgrounds at Lebanon, Pennsylvania for a two day effort to raise money for victims of natural or man-made disasters. It has been stated 'unofficially' that the Lebanon Relief Auction is the largest gathering of Brethren in the United States except for Annual Conference. The auction is sponsored by the Atlantic Northeast & Pennsylvania Southern Districts which represents more than 130 congregations. Starting in 1977 at the Root's Farm Market located near Lancaster, Pennsylvania, the Brethren Disaster Relief Auction at Lebanon has raised over $5,100,000 in the last twenty years.

Mid-Atlantic District ~ The 20 members of the District Disaster Response Committee have labored long and hard this past year, encouraging church members to contribute to the auction in whatever way then can. Mid-Atlantic members pieced quilts together in beautiful patterns, they gathered used but good things to bring, they baked, they repaired, they brought growing things, they made signs, they prepared a booklet, they paid for ads, they worked in a thousand ways.

Shenandoah District ~ Our auctions have been possible due to the committed efforts of many of the folks in our church, community, and District. The primary goal of the auction is to honor God by our outreach efforts. Many volunteer workers help make this event possible with their time and donated items. We endeavor to raise funds to provide immediate supplies, child care, and rebuilding tools to help victims of disaster to get back on their feet and on with their lives.

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