Christadelphians

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The Christadelphians (Brothers and Sisters in Christ) are a nontrinitarian denomination, which developed in United Kingdom and North America in the 19th century. There are approximately 50,000 Christadelphians in 130 countries.

Beliefs

Christadelphians base their beliefs wholly on the Bible, and accept no other texts as inspired by God. They believe that God is the creator of all things and the father of true believers. He is a separate being from his son, Jesus Christ. The Holy Spirit is not a person, but the power of God used in creation and for salvation, and at certain times in history has been given to believers.

Jesus is the promised Messiah, in whom the prophecies and promises of the Old Testament (particularly those to Abraham and David) find their fulfilment. Jesus is the Son of Man, in that he inherited sin-prone human nature from his mother, and Son of God by virtue of his miraculous conception by the power of God. Although tempted, he committed no sin, and was therefore a perfect representative sacrifice to bring salvation to sinful humankind. God raised him to immortality, and he ascended to Heaven, God's dwelling place. All Christadelphians believe that Jesus will return to the earth in person to set up the Kingdom of God in fulfillment of the promises made to Abraham and King David. Jerusalem will be the capital city of the Kingdom. Some Christadelphians believe that the Kingdom will only be in Israel, but other Christadelphians believe that although the Kingdom will be centred upon Israel, Jesus Christ will also reign over all the other nations on the earth.

People become disciples of Christ only by belief in his teachings, by repentance, and through baptism by total immersion in water. Although saved by faith in God's grace, real faith will manifest in works, and so believers are expected to live a life consistent with Bible teaching. After death, believers are in a state of non-existence, knowing nothing until the Resurrection at the return of Christ. Following the judgment at that time, the accepted are given the gift of immortality, and live with Christ on a restored Earth, helping him to establish the Kingdom of God, and to rule over the mortal population for a thousand years (the Millennium). Christadelphians view the future Kingdom of God as the focal point of the Gospel taught by Jesus and the apostles. They point to fulfilled Bible prophecy, particularly as regards the nations, as clear evidence that the Scriptures can be trusted.

Christadelphians reject a number of doctrines traditionally held by the orthodox Christian denominations, notably the immortality of the soul, the Trinity, and the pre-existence of Christ. They believe that where the words devil or Satan occur in the Bible, they should be understood as the inherent evil within man (i.e. sin) and his inclination to disobey his Creator. These terms may also be used in reference to specific political systems or individuals in opposition or conflict. Hell, is understood to simply refer to the grave to which all men go, rather than being a place of eternal torment.

Christadelphians believe the doctrines they reject were introduced into Christendom after the 1st century, and cannot be demonstrated from the Bible.

Christadelphians are conscientious objectors (but not pacifists), and refrain from involvement with politics, joining the armed forces, the police force, or other organised bodies such as trade unions. There is a strong emphasis on personal Bible reading, bible study, prayer, and morality. Congregational worship, which usually takes place on Sunday, centres on the remembrance of Jesus Christ in bread and wine.

History

There have been small groups of believers down the centuries, and particularly since the Reformation, who held unorthodox views. Groups such as the Anabaptists, Waldenses, Socinians, Racovians and the Polish Brethren shared some or even many beliefs held by Christadelphians. Isaac Newton, Joseph Priestley, John Locke, William Tyndale all appear to have held beliefs close to those of Christadelphians on the unity of God, the mortality of man and the role of the Jews in God's purpose.

From the mid-19th century, there were groups in many parts of the United Kingdom and North America which held to the beliefs outlined above, and who were loosely associated with one another. Of particular significance was the publication in 1849 of John Thomas work, Elpis Israel in which he laid out his understanding of the main doctrines of the Bible. Groups associated with him met under various names, including Believers, Baptised Believers, the Royal Association of Believers, Baptised Believers in the Kingdom of God, and The Antipas until the time of the American Civil War. At that time, church affiliation was required to register for conscientious objector status and in 1865 Thomas chose for registration purposes the word Christadelphian. It is derived from the Greek for "Brethren in (or of) Christ".

In the nineteenth century Christadelphian churches sprang up rapidly in the United Kingdom, America and throughout the English-speaking world. From the early days of Christadelphians, many have simply read the Bible for themselves and have then come into contact with Christadelphians and joined them.

Christadelphians suffered three divisions early on in their history when three groups separated from the main body. A number left in 1873 and eventually became known as the Nazarene fellowship, a separate religious denomination still in existence. In 1884-5 a dispute arose concerning the inspiration of the Bible. Robert Ashcroft, a leading member, wrote an article which challenged commonly held views about inspiration. In the controversy which followed, the Birmingham ecclesia withdrew fellowship from Ashcroft. Some members, while not agreeing with Ashcroft's views on inspiration, did not approve of Birmingham's handling of the matter. This group eventually left the Birmingham ecclesia and formed a new ecclesia which became known as the Suffolk Street ecclesia. The ecclesias throughout the world which supported them became known as the Suffolk Street fellowship.

The third division occurred in 1898 centered on whether the Judgement at the return of Christ would be limited to baptised believers, or would apply to all who had heard the Gospel message. The majority, who held the latter view, amended their Statement of Faith to clarify this. Those not accepting the amendment became the Unamended fellowship.

The group from which the Unamended and Suffolk Street fellowships had seceded became generally known as the Temperance Hall fellowship. It underwent a further schism in 1923 over military service and other issues. This resulted in the formation of the Berean fellowship. The Bereans subsequently divided over divorce and remarriage, with the majority becoming known as the Dawn fellowship.

In the early 1950s members of the Berean fellowship re-joined the Temperance Hall fellowship, though not all Bereans agreed with this move. In 1957-8, there was further reunion with the Suffolk Street fellowship, which had already incorporated many of the Unamended fellowship outside North America. This re-united group, which now included the large majority of Christadelphians, became known as the Central fellowship.

Some Christadelphians did not accept this reunion since they held that the reasons for separation remained. They formed the Old Paths Fellowship.

Despite periodic efforts at union the Central and Unamended fellowships in North America remain divided. The Berean, Dawn and Old Paths fellowships also continue to the present day.

Christadelphians from different fellowships do communicate with one another over various issues, use some of each others' publications and there are usually continuing attempts to resolve areas of disagreement.

The name Christadelphians is a generic title describing a group of people who share similar origins, but as history shows have quite a diverse history. For more information about individual fellowships readers are recommended to read the relevant Wikipedia entry.

Organisation

Christadelphians usually call their congregations ecclesias. There is no central Christadelphian organization or hierarchy. Ecclesias are autonomous to a degree and co-operation between most of them is based on a common acceptance of the Birmingham Amended Statement of Faith [1]. The Unamended fellowship use the Unamended Statement of Faith [2]. Anyone who publicly assents to the doctrines described in this statement and is in good standing in their "home ecclesia" is generally welcome to participate in the activities of any other ecclesia.

Christadelphians do not have paid ministers. Most male members are eligible to teach and perform other duties, and these are usually assigned on a rotation, rather than having a designated preacher. Governance follows a democratic model, typically with an elected arranging committee for each individual ecclesia. This unpaid committee is responsible for the day-to-day running of the ecclesia and is answerable to the rest of the ecclesia's members.

Christadelphians, based on their understanding of the Bible, make a distinction between the roles of male and female members. Women are not eligible to teach in formal gatherings of the ecclesia when male believers are present, and do not sit on ecclesial arranging committees. They do, however, participate in other ecclesial and inter-ecclesial committees (for example, for youth work, evangelism, welfare). Women also participate in discussions, teach children, perform music, discuss and vote on business matters, preach, teach unbelievers, and engage in most other activities.

Christadelphian ecclesias actively preach to their neighbours and co-operate at a regional, national, and international level in proselytizing. There are also ecclesially-accountable committees for youth and Sunday School work, military service issues, care of the elderly, and humanitarian work. These do not have any legislative authority, and are wholly dependent upon ecclesial support. Ecclesias in an area may regularly hold joint activities combining youth groups, fellowship, preaching, and Bible study.

Further reading

  • Works by John Thomas and other Christadelphian writers including links (writings) to Central, Dawn, Berean, Maranatha and unamended websites
  • Stephen Hill, The Life of Brother John Thomas – 1805 to 1871 (2006).
  • Peter Hemingray, John Thomas, His Friends and His Faith (2003: ISBN 81-7887-012-6).
  • Andrew R. Wilson, The History of the Christadelphians 1864-1885 The Emergence of a Denomination (Shalom Publications, 1997 ISBN 0-646-22355-0).
  • Charles H. Lippy, The Christadelphians in North America (Lewiston/Queenston: Edwin Mellen Press, 1989).
  • Harry Tennant, The Christadelphians: What they believe and preach (Birmingham, England: The Christadelphian, 1986 ISBN 0-85189-119-5).
  • Bryan R. Wilson, Sects and Society: A Sociological Study of the Elim Tabernacle, Christian Science and Christadelphians (London: Heinemann, 1961; Berkeley/Los Angeles: University of California Press, 1961).

Christadelphian Websites

Forums relevant to Christadelphians

  • BTDF- for Christadelphians, former Christadelphians, Christians, and other groups to meet and to discuss the practical application of their belief.
  • Truth Alive - for former Christadelphians to meet together with Christadelphians to discuss the practical application of their faith.
  • Bible Truth Alive - a place for Christadelphians to discuss freely their faith and its practical applications.
  • Open Bible Forum- The forum's goal, first and foremost, is to provide a place of Bible study and thoughtful discussion for all those seeking to learn more about the Word of God. All faiths are welcome to participate in discussions.
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