Why Has Christadelphia Survived? Lessons For Today

Introduction: the Lord is working with us

In considering the survival of the early church in the first century, we call to mind the declaration at the end of the Gospel of Mark:

“The Lord was working with them” (Mark 16:20), and take into account the words of Gamaliel in Acts 5:38,39:

“Leave these men alone! Let them go! For if their purpose or activity is of human origin, it will fail. But if it is from God, you will not be able to stop these men; you will only find yourselves fighting against God” (NIV).

We believe that through the centuries the Lord has maintained a true witness. The question in the title is not the same as ‘Has truth survived?’ but the two items are related. It has been over 150 years since our brotherhood was established. Theologians, sociologists, and other academics have reviewed Christadelphia, and expressed surprise that our community has persisted as a “sect”, because “it has maintained communion, cohesion, and commitment, despite being geographically diffuse.” The general expectation seems to be that, after the deaths of the founders, either the community would have disintegrated like many similar groups, or it would have developed into a denomination. Sociologists today generally refer to us as an “established sect”.

What do these academics perceive as weaknesses in our community? “There is no hierarchical structure; no accessories of a formal organization; and it is minus clear lines of authority.” The high value placed on the autonomy of individual ecclesias, say these commentators, means “there are no fixed norms of orthodoxy, or universally accepted prescribed standards.” We believe that the Lord is working with us, but let us consider other factors that may have influenced our survival, and learn lessons for today.

Organizational and communal features: ecclesial autonomy

Ironically, what our critics perceive to be a weakness, that is, the absence of a centralized structure exercising strict control over the community, has been a very significant factor in our development and survival. The brotherhood does not have a centralized hierarchical structure. In the development of the community, Birmingham Central Ecclesia (UK) played an important role in providing advice and guidelines for individual ecclesias on doctrinal and practical issues, but not in an authoritarian manner. This was often in tandem with The Christadelphian Magazine, particularly in more recent years. (Birmingham Central Ecclesia has now closed.) The Ecclesial Guide, published by Bro. Robert Roberts, has been widely adopted by ecclesias as a basis for their conduct. One of the most distinc­tive and noteworthy features of this document is the insistence on the autonomy of each ecclesia. This particular characteristic is highly valued by members, and its function has been a significant factor in the development and maintenance of a strong community.

The structure and organization of each ecclesia is conducted for the most part on democratic lines, insofar as its arranging (or managing) brothers are elected by members. However, the way in which these roles are performed may vary considerably, especially with regard to that of the recording brother. Some broth­ers adopt a strong leadership approach, whilst others act in a mainly secretarial capacity, and there are other alternatives. The arranging brothers are responsible for the spiritual, physical, and material wellbeing of the ecclesia, and this demands serious dedication in terms of the time and energy devoted to pastoral care and preaching activities.

Different types of ecclesias

There is no model ecclesia in the New Testament on which to base the development of an ecclesia, and so a tremendous responsibility rests with local breth­ren to follow Scriptural guidelines. Across all the fellowships that possess the title “Christadelphian”, the emergence of different types of ecclesias has been significant, particularly since the 1930s. These include what might be called traditional/mainstream, and others ranging from ultra-conservative to modern and liberal. Bro. Dev Ramcharan wrote about “Conservatism and Liberalism” in a guest editorial (Tidings, September 2004), and drew attention to some essential differences between these diverse views. The article included an appeal for liberals and conservatives to “learn to respect and tolerate each other and not rend the body of Christ”. In areas where ecclesias are situated reasonably close together, it is possible, and likely, that transfers will ensure most of the members share a similar outlook. It is possible that some ecclesias, especially larger ones, may have labels affixed to them due to the activities of a vociferous but powerful minority, which is at variance with those of the majority.

Extra-ecclesial activities

The absence of a centralized authority structure leaves the field open for the emergence of what has now become a substantial range of ad hoc organizations and groups. These have been established by individuals, groups, or ecclesias. They include magazines, various preaching and missionary organizations, aged care, conferences/summer schools, choirs, etc. (It is also important and significant that our Sunday schools have continued to develop, and this bodes well for the future, in contrast to their demise in other areas.)

Recently there has been the continued development of seminar programs, Bible education centers, and websites. In a considerable number of cases these ad hoc associations are not directly accountable to an ecclesia, and the committees orga­nizing such functions are often self-perpetuating. Nevertheless, these improvised activities have contributed enormously to the vibrant life of the brotherhood, and such enrichment must not be undervalued. These activities involve considerable dedication in terms of thought, time, and vigor.

Movements towards “reunion” have brought about considerable interaction among different fellowships, especially in the United Kingdom, Australasia, and North America. The major reunion in the United Kingdom and Australasia, in 1956-1958, was a considerable achievement in terms of a further development of members trusting one another in love. It enabled many more brothers and sisters to join freely in fellowship with others of like faith. It also reduced the degree of in-house dissent about what the Scriptures teach.

Frequency of interaction

During periods of conscription to the armed services, many young brothers were drafted to alternative occupations in areas away from home, and they encountered life in new ecclesias. This experience is acknowledged by many to have been an important transitional phase in spiritual growth, resulting in a greater degree of commitment. Since the middle of the twentieth century in particular, the rapid development of modern means of communication and an increase in social and geographical mobility has resulted in improved and enlarged opportunities for interaction and fellowship across the globe. An important feature is the intimacy of our relationships. Interested friends who have observed animated conversations among brothers and sisters are often astounded when they learn that fifteen minutes or so earlier these believers were complete “strangers” to one another. This is even more remarkable when the brothers and sisters come from different continents!

The use of air travel, the internet and e-mail, and mobile phones have contributed to the frequency of interaction which binds members of our community closer together. The expansion of preaching activities into the developing world, Eastern Europe, and the area of the former USSR has resulted in many converts to the truth. In a number of aspects, allowing for cultural differences, the characteristics of these believers and their ecclesias are similar to those of the ecclesias in the late nineteenth and early twentieth centuries in Britain, the USA, and in the former British dominions such as Australia.

Credentials of members

Acceptance into any Christadelphian Fellowship is by adult baptism, and is de­pendent on one’s endorsement of Biblical teaching as expressed in the relevant statement of faith. The quality of this knowledge is a distinctive attribute in Christadelphia, in particular, our mutual belief that we are privileged to know the true message of the Holy Scriptures. Ecclesias take this responsibility extremely seriously in regard to the interview/examination of candidates for baptism, and in most cases the practice could be reasonably described as rigorous. Secular research, for example in the field of management studies, has shown that the level of strictness involved in joining a particular group is often related to the degree of commitment and the length of time one remains a member.

There is concern that the applicant should be well aware of the details of the doctrines and practices to which he/she is agreeing. At the same time the candi­date may ask questions in order to quell any doubts or misunderstandings. The actual baptismal service may vary somewhat. In many cases the repentant may only utter the words ‘I do’ in response to the officiating brother’s question: ‘Do you believe the things concerning the Kingdom of God and the Name of Jesus Christ?’ In other instances the candidate may give a personal testimony, which might vary considerably in structure and length. Candidates and members will normally become aware of beliefs and behavior that are not acceptable, and will repudiate potentially disruptive relationships with certain individuals and groups. The awareness of the risk of disfellowship reinforces commitment to membership and a life of self-denial.

Commitment of members

The spiritual and material maintenance of ecclesias involves substantial personal outlay of time and energy, and entails clearly defined roles of brothers and sisters. There is a willingness to maintain the community, because in the Lord’s wisdom such a pledge satisfies the needs of the individual disciple. Commitment is important for the survival of the brotherhood; in fact, it is the very essence of fellowship. Group cohesiveness, the ability to stick together and withstand threats to existence, is an essential feature of the survival of any association.

The disciple who is “committed” is loyal and involved in the work of the com­munity. There is an impressive sense of belonging, for the believer and the com­munity are inextricably linked together, because the Lord claims the whole of the individual. It is a reciprocal relationship, involving the merging of self-identity with the communal identity, thus taking on the community’s characteristics through spiritual association and growth.

Lessons for today

Our brotherhood has persisted because of the conviction that the Lord is working with us. This assurance of the Lord’s continuing presence may be understood in different ways, but it has been expressed well in an earlier editorial [the interces­sion of Christ through the “Spirit”: October 2007, pp. 420-422].

At the same time, there has also been the conviction among members that we need to carry out our part. In particular, the importance of commitment cannot be overstated. We have examples of those who “were always abounding in the work of the Lord”, both in the Scriptures (e.g., Josiah and Apollos), and in our own brotherhood. How does our dedication to our Lord compare with our devo­tion to our family, our employer, or to a special interest or hobby? Our loyalty to Christ demands the use of all our resources. Can we be more enthusiastic, more fervent, and more vigorous? Our early brothers and sisters responded to such exhortations as this:

“We desire that each one of you show the same diligence to the full assurance of hope until the end, that you do not become sluggish, but imitate those who through faith and patience inherit the promises” (Heb 6:11,12).

Test yourselves

There is no doubt that self-examination is an important feature of discipleship. Paul wrote: “Examine yourselves as to whether you are in the faith. Test yourselves” (2Co 13:5). We are to take stock of ourselves. This is an important principle in terms of an individual’s spiritual growth. Is it not also applicable to the entire community? It is realistic to presume that the thorough scrutiny of teachings mentioned by Luke in Acts, such as took place in Berea (Acts 17:11), would be a communal experience. Although it referred to those “interested friends” who were questioning the apostles’ teaching, can we not reasonably assume that such communal examination also developed among the ecclesias? When the Lord addressed the seven ecclesias in the Revelation, he was not only challenging individual members, but also whole ecclesias, to respond to his appeals in a communal mode.

We submit our lives to the Lord and he employs us according to his will. In Titus 2:11-14 we are reminded that we are not saved by our works, but rather by the grace of our Lord Jesus Christ. Therefore we show our appreciation by doing good; that is, we are saved, not by works, but for works. Elsewhere Paul urges us:

“Never be lacking in zeal, but keep your spiritual fervor, serving the Lord”
(Rom 12:11, NIV).

Zeal and fervor are not necessarily showy and demonstrative. The most unobtrusive brother or sister may be full of righteous passion for the Lord. The quietest whisper may be uttered with great enthusiasm. Is it not sometimes the quiet por­trayal of spiritual zeal that is the most telling and perhaps the most exemplary?

Conclusion

A communal exercise at Mittagong Bible Week was useful in assessing the various attributes and resources that have contributed to the survival of our community. It also focused our attention on the consequent question, “What sort of community will survive?” if our Lord remains away. Our beliefs about the nature of God and our Lord Jesus Christ, together with our understanding of the promises and the future rule of Christ on earth, separate us from billions who claim the name of Christian. It is important that we recognize and rejoice in what we have in common within the brotherhood, and continue to learn also that there are topics on which we can agree to differ. We live in societies that are changing rapidly; ecclesias, individual members, and groups are learning to respond to these changes. In the maintenance of individual ecclesias, and the continued development of ad hoc activities, we trust that brothers and sisters across the world will adhere to the first principles of our faith. The safeguarding of this trust is vital in connection with the survival of our community.

(Quotations from NKJV unless stated otherwise) Acknowledgments:
This article is based on two talks given at the Mittagong Bible Week (NSW) in October 2007. Significant contributions came from Bro. Mark Giordano (Norfolk, VA, USA) and Bro. Martin Hughes (Watford, UK), who were the main speakers at the school; Bro. Rob Hyndman (Dandenong, Australia); and other members who participated in three one-hour discussion sessions. Thanks are also due to the organizing committee, led by Bro. Wayne Levick, for their unstinted support.