From Beyond Your Walls: Some Lessons from a Road Less Traveled

Sometimes we meet relatives we have heard about but have never actually met. It may be the crazy uncle of family legend. It may be the second cousin once removed who lives on another continent. It may be a close relative lost over time through the quirks of history and personal travail. But when we finally do cross paths with one of them, it is always a time of curiosity and wonderment. We see faint signs of similarity, but notice more immediately how different they seem. In every case, though, the lost relative provides a sort of mirror on our own lives, a chance to reflect with someone who shares so much yet who has traveled a very different path.

This is an account of just such a meeting. In this case, though, the familial ties are not in our DNA but rather in our spiritual parentage. I write as part of the family that has lived beyond your walls — the long-lost relative. I write as one who has taken the road less traveled. I write in the hope that there may be some lessons from which all members of the family can benefit.

A Life in the CGAF

I was born into a family with long ties to the Church of God of the Abrahamic Faith (CGAF). Even more remarkable, I was born into a family that represented a very thin slice of the larger CGAF — no more than 5 per cent. As a boy, of course, none of this was obvious to me. What was plain was that my parents and grandparents loved the Bible. I also knew they defended their faith with unswerving dedication and vigilance. For me, that was underlined by driving 30 miles to church every Sunday, even when it meant going to a very small Sunday school class. What was also evident was that no one ever went hungry after meeting, since food was a frequent and common bond on Sundays — especially the pie and cake at the end. (One of the loving sisters in my home church believed to the day she died that no Sunday dinner was complete without both cake and pie!)

As I grew older, I would hear the tales of the dear brothers and sisters who shared our common faith. Names like Huggins, Long, Tabor, Titman and Ross were uttered with loving care and deep respect. In every case, they lived at least one state away, or even more. Yet they seemed much closer. My Grandpa Ernest and Grandma Laura would often regale me with tales of going to Bro. and Sis. Long’s farm in Kentucky. Occasionally, there were stories of longer trips to the Carolinas with Bro. and Sis. Huggins. I knew these brothers and sisters lived far away. Yet the longer I listened to the tales, I came to realize they were also the pillars and beams of the CGAF.

When I was old enough to actually travel with my parents, I met some of these people of spiritual-family legend. They took on faces and smiles and voices. I learned firsthand why my grandparents loved them so. They loved the Bible. They loved the Lord. And they held to the very first principles I was learning.

My world changed when I was 14, after my grandmother received a letter from a Christadelphian sister in Illinois. She had known Sis. Jenny Keller since the 1930s. Hers was another name that would occasionally arise in family conversation. They had met many years before when Bro. Robert Huggins went to Marion, Illinois, for a weekend fraternal gathering and invited along my grandparents and father. Sis. Keller’s letter informed my grandparents of a new Christadelphian Bible School in West Baden, Indiana. She urged them to go.

“Christadelphian” was not a strange name to me, but it had no face. My grandfather kept a tall stack of sundry Christadelphian magazines in his ga­rage, right next to his rocking chair. Whenever my grandmother’s “to-do” list grew too long, he would slip out to the garage and start reading through the stack.

My grandparents decided to go to West Baden, and invited me along. When we arrived I was simply amazed. I was used to a Sunday school class with two others. Now I was surrounded by what seemed like a sea of teenagers. Thus began for me what has now been 40 years of contact with Christadelphians on four different continents.

Over that time, I have deepened my appreciation for the CGAF, but I have also benefited much from loving ties with many Christadelphian breth­ren. I have seen the very best of both worlds. That said, I must also confess that, like all families, there are moments I would just as easily forget. I firmly believe more brethren — from all sides — would benefit from the blessings that sometimes only happen when you meet a long-lost relative.

What are we to make of these two groups? I leave it to each reader to draw his or her own conclusion. But based on 40 years of observation, I conclude these two communities of believers are members of the same spiritual family that has been separated for a very long time. As with any long-lost relatives, it is not surpris­ing that initial meetings produce a natural wariness and suspicion. If we yield only to such human reactions, however, we will miss the real value of relatives — especially spiritual ones. We can be stronger together than apart. It is the divine law of all families. And it is certainly true with the body of Christ. By the grace of God, we are entering a critical time period when, with His help, we can draw together with spirit and conviction.

A brief CGAF history

Whenever long-lost relatives meet, the starting point is always history. Each side wants to know where the other has been. It is part of piecing together common DNA and common ground. Because the CGAF is such a small spiritual commu­nity, we have actually known about and relied on our bigger “relative” for several decades. We make common use of Christadelphian books, magazines, preaching materials, hymnals, and events such as fraternal gatherings and Bible schools.

Yet the reverse is much less true. Because you are the big brother, you have ready access to nearly everything you need. Thus, I frequently encounter Christadel­phians who know little if anything about the CGAF. Sadly, what they do know is often based on hearsay. And because there are actually two CGAFs, chances are they may only know the other one.

So, a bit of historical review is in order. The recent article by Bro. Peter Hemin­gray provides a helpful review of some common history [Tidings, Nov. 2008, pp. 497-502]. So rather than repeat his comments, I would like to focus on a few key points in CGAF history that are especially relevant to the current period of discussions on our common future. The first is the beginning of the CGAF and Bro. Benjamin Wilson. He is, in many respects, our Bro. Thomas. The second is the modern CGAF era defined by Bro. Robert Huggins. He is, in like fashion, very much like your Bro. Roberts. Both were towering Bible scholars, but they manifested fruits of the spirit that far transcended their knowledge.

Benjamin Wilson and CGAF beginnings

As noted elsewhere, there were several spiritual forerunners to the Christadel­phians and the CGAF. As readers here know far better than I, Bros. John Thomas and Robert Roberts played a crucial role in forging the Christadelphian com­munity that we all know today. In the same way, Bro. Benjamin Wilson was the pioneer who framed the CGAF community as we know it.

Christadelphians will know him best as the author of The Emphatic Diaglott. In my experience, however, the knowledge of his work often exceeds that of the author himself. For instance, I have often noted CGAF connections with Wilson only to hear the reply: “Oh yes, he was a Russellite!” I can assure you he was never such. The confusion probably arises because the copyright for The Diaglott was purchased in the early 20th century by an anonymous buyer who then donated it to the Watchtower Society. The fact that they published his work is a sad, ironic twist of history — nothing more. It must be emphasized that there was never any connection between Benjamin Wilson and the group now known as the “Jehovah’s Witnesses”. By the time they had acquired the copyright, Wilson had died, and there is no evidence at all that Benjamin Wilson ever came in contact with anyone from the “Millennial Dawn Bible Students”, as the denomination was popularly referred to before 1931. (There is a much happier ending to this story, as many may know. In 2004, the Abrahamic Faith Beacon Publishing Society brought home The Emphatic Diaglott and re-published a new version of it, working in partnership with The Christadelphian Advancement Trust.)

Benjamin Wilson was a towering man of faith. He was a printer by trade and printed a newspaper, The Western Mercury, after he settled in Geneva — a small town west of Chicago — in 1844. But he was far more than just a printer. He was also a diligent Bible scholar, to which The Diaglott attests. This translation was truly a labor of love for him. Not only did he spend hours, days, and months poring over the Greek — he probably spent just as much time setting the type for its publication:

“I can now in my mind’s eye see my Uncle Benjamin, sitting at his desk, making a literal word for word translation of the New Testament. I re­member seeing the Greek type arrive from England. Many readers of the Diaglott may not be aware that my Uncle not only translated the Diaglott, but took charge of the mechanical work as well. He electro-typed the entire book himself” (Thomas Wilson, “How, When, Where, and By Whom was the Gospel of the Kingdom First Introduced into the Western States?”, The Restitution, Nov. 28, 1906).

Benjamin Wilson believed in the virtue of independent Bible study. He fully understood that it falls to each of us to “prove what is true” and “hold fast that which is good.” It was evident in the many columns he wrote as editor of The Gospel Banner for some 15 years.

This leaning on the Word is nowhere more evident than the Confession of Faith that he, along with fellow brethren, crafted in 1868 when they formed their first congregation of believers in Geneva. It is both elegant in simplicity and gracious in expression. The main points are listed here:

Confession Of Faith

To the Congregation of Disciples of Jesus Christ
assembling at Geneva, Illinois;

DEAR FRIENDS: Having for some time been engaged in examining the teach­ings of God’s Word, we now respectfully present the following as a synopsis of our Faith:

  1. We believe that there is but “one God, even the Father, who is above all, and through all, and in all them that believe; and one Lord Jesus Christ by whom are all things.” (Eph. 4:6; 1 Cor. 8:6.)
  2. We believe that the Scriptures are of Divine origin, and that the prophets, Jesus, and the apostles spoke by the inspiration of the Spirit of God. (2 Tim. 3:16.)
  3. We believe that on account of the disobedience of Adam, all mankind are rendered mortal, and placed under the law of sin and death. (Gen. 3:19; Rom. 5:12; 1 Cor. 15:21.)
  4. We believe that God in His mercy has provided a way by which man may be delivered from the law of sin and death, and attain to life and incorruptibility through Jesus Christ.
  5. We believe that a partial unfolding of this way of life is found in the promises which God made to Abraham, Isaac, and Jacob, to whom He gave by promise, and to their seed, the whole land of Canaan, for an everlasting inheritance; and that in them and in their seed should all the families of the earth be blessed, and that this promised seed is Christ. (Gen. 12:2,3,7; 13:15-17; 15:18-21; 17:7-8; 26:2,4; 28:12,14; Gal. 3:16.)
  6. We believe that a further development of the plan of redemption is contained in the promises which God made to David, concerning his seed, “which should be of his sons”, who should sit upon his throne forever. (2 Sam. 7:12-14; 1 Chron. 17:11-15.)
  7. We believe that this promised seed is Jesus the Anointed; who, being begot­ten by the Holy Spirit, was born of Mary, who was of the Royal line of David; and hence Jesus is the Son of David and of God. (Matt. 1:8-20; Luke 1:26-76; Matt. 3:17.)
  8. We believe that this Jesus, when He had finished the work which the Father gave Him to do, “was taken and by wicked hands was crucified and slain”; that His death was accepted by God as a sacrifice for the sins of the world; that He was buried, and rose again from the dead, for the justification and pardon of all who believe the things concerning Him. And that, having been with His disciples for the space of forty days “speaking of the things pertaining to the kingdom of God,” He was parted from them and carried up into heaven, where God hath highly exalted Him, and given Him a name “which is above every name,” and has given to Him “all power both in heaven and on earth.” (John 17:4; Isa. 53:5-7; Gal. 1:4; 1 Cor. 15:3; Heb. 2:9; 9:9-26; Matt. 27:59-66; 28:5,6; Luke 24:50; Acts 2:33; Matt. 28:19; Phil 2:9.)
  9. We believe that, while Jesus is in the heavens, He is acting as High Priest and Mediator between God and His people. (Heb. 8:1; 1 Tim. 2:5.)
  10. We believe that this same Jesus who is gone into heaven will return when “the times of the Gentiles are fulfilled”; and that His return will be signalized by the resurrection to life of the sleeping saints, who will be changed from a corruptible to an incorruptible state; and the living ones from a mortal to an immortal state. (Acts 1:11; 3:20,21; 1 Thess. 4:13-17; 1 Cor. 15:51-56.)
  11. We believe that Jesus is appointed the Judge of the living and the dead, and will “give reward to his servants the prophets, and to the saints, and to all that fear his name both small and great”; and will appoint them as rulers in His Kingdom; while the “wicked will he punish with everlasting destruction from the presence of the Lord, and from the glory of his power.” (1 Peter 2:5; Acts 10:42; Rev. 11:18; 2 Thess. 1:9.)
  12. We believe that Jesus, at His return, will “assemble the outcasts of Israel, and gather together the dispersed of Judah, from the four corners of the earth,” and establish them in the land promised to Abraham, as the subjects of His Kingdom, with Jerusalem as its capital; and that the Kingdom will increase until it has absorbed all nations into it. (Isa. 11:12; Jer. 3:17,18; Rev. 11:15.)
  13. We believe that Jesus will then be the Prince of Peace; that the nations will “beat their swords into plowshares, and their spears into pruning hooks; nations shall not rise up against nation, neither shall they learn war anymore.” And that over this peaceful renovated earth, Jesus and His glorified saints will reign for one thousand years. That “at the name of Jesus every knee shall bow and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.” “For he must reign until he has put all enemies under his feet.” “Then cometh the end, when he shall have delivered up the kingdom to God, even the Father.” “Then shall the Son also himself be subject unto him that put all things under him, that God may be all in all.” (1 Cor. 15:24-28.)
  1. We believe that the appointed means by which men may obtain remission of sins, become children of God, and heirs with Abraham and Christ, is through a belief “of the things concerning the kingdom of God and the name of Jesus Christ,” (as briefly developed in the foregoing synopsis), repentance (by which we understand reformation of life), and immersion in water for the remission of sins, “into the name of the Father, and of the Son, and of the Holy Spirit.” For, says the Apostle Paul: “Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death?… that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.” Then, by a “patient continuance in well doing, seeking for glory, honor, and immortality.” (Gal. 3:26,29; Acts 8:12; 2:38; Mark 16:13-16; Matt. 28:19; Rom. 2:7; 6:3-4.)
  2. We believe that it is the duty of all who have taken upon them the name of Christ to meet regularly on the first day of the week, to attend to the breaking of the memorial loaf, and the drinking of the memorial cup, and the teach­ings, exhortations, prayers, songs of praise, etc. (Acts 2:42; 1 Cor. 11:23-29; Eph. 4:11-16.)

We, therefore, desire immersion at your hands, that as faithful soldiers of Christ, we may “fight the good fight of faith, and lay hold on eternal life.”