Fellowship Practice According To The Scriptures (Part 1 of 0)

Fellowship Practice According To The Scriptures – Part 1

Our common understanding of Scriptural-based first principle doctrines is essential for us being united into a single fellowship community, to the honor and glory of our heavenly Father. We have many resources that review these Biblical first principles: e.g., Elpis Israel, Christendom Astray, A Declaration of the Truth Revealed in the Bible, The Birmingham Amended Statement of Faith, Studies in the Statement of Faith, and What are the First Principles. Along with these common doctrinal beliefs, it is also necessary that we have a shared understanding of Scriptural-based fellowship practice.

This is the first of two articles in which we review Biblical principles of fellowship. We base the outline of our thoughts on Paul’s call to unity:

“I therefore, the prisoner of the Lord, beseech you that ye walk worthy of the vocation wherewith ye are called, with all lowliness and meekness, with long suffering, forbearing one another in love; Endeavoring to keep the unity of the Spirit in the bond of peace. There is one body, and one Spirit, even as ye are called in one hope of your calling; One Lord, one faith, one baptism, One God and Father of all, who is above all, and through all, and in you all” (Eph 4:1-6).

We arrange our comments on these seven unities in the following sequence:

  1. One God and Father of all.
  2. One body.
  3. One Lord.
  4. One faith.
  5. One baptism.
  6. One hope of your calling.
  7. One spirit.

We discuss these positive affirmations of unity, together with some contrasting implications.

  1. One God and Father of all

The basis of the first and greatest commandment, to love the LORD thy God, is that there is only one God (Deut 6:4-5; Mark 12:28-31; Mal 2:10; Eph 4:6; 1 Tim 2:5), which excludes the existence of other gods and the worship of such (Exod 20:2-3; Deut 5:7; 6:14; Isa 43:11; 44:6, 8; 45:5-6, 21; 1 Cor 8:5-6). This first of all principles is the starting point for God’s teaching on fellowship.

Basis for inclusion of the Gentiles. For example, it is the heart of Paul’s argument for the Gentiles being included in God’s covenant family:

“Is he the God of the Jews only? is he not also of the Gentiles? Yes, of the Gentiles also: Seeing it is one God, which shall justify the circumcision by faith, and un circumcision through faith” (Rom 3:29-30; cf. Eph 2:11-13, 16, 18).

“How ye turned to God from idols to serve the living and true God” (1 Thess 1:9).

“For this is good and acceptable in the sight of God our Savior; Who will have all men to be saved, and to come unto the knowledge of the truth. For there is one God, and one mediator between God and men, the man Christ Jesus; Who gave himself a ransom for all, to be testified in due time. Where unto I am ordained a preacher, and an apostle, (I speak the truth in Christ, and lie not;) a teacher of the Gentiles in faith and verity” (1 Tim 2:3-7).

Being the only true God, Yahweh is the source of unity, thereby implying that He has only one fellowship family.

The fellowship of God’s light. True Biblical fellowship means walking in God’s light:

“That which we [i.e., the apostles] have seen and heard declare we unto you, that ye also may have fellowship with us: and truly our fellowship is with the Father, and with his Son Jesus Christ… This then is the message which we have heard of him, and declare unto you, that God is light, and in him is no darkness at all. If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth: But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin” (1 John 1:3, 5-7).

These verses indicate that the apostolic fellowship into which we have been invited is with the Father, His son Jesus Christ, and our brothers and sisters. Further, they tell us that this fellowship exists in light. God is light, as are those He sends into the world to do His work: Jesus is the light of the world (John 8:12; 9:5; cf. 1:4­ 9) and so are his disciples (Matt 5:14). Each of these emissaries shines forth the gospel light (2 Cor 4:4-6; Rev 21:23; Matt 5:14-16; 13:43; Phil 2:15-16; Dan 12:2-3).

To be in fellowship we must walk in the light (1 John 1:7), that is, we must live our lives ever conscious of God’s Word, which is light: “Thy word is a lamp unto my feet, and a light unto my path… The entrance of thy words giveth light” (Psa 119:105, 130); “For the commandment is a lamp; and the law is light; and reproofs of instruction are the way of life” (Prov 6:23). This light exposes evil:

“And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved. But he that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God” (John 3:19-21).

Being in fellowship means our sins are exposed. If we hide in the darkness, it proves we are liars, only pretending to be in His fellowship. If on the other hand, we confess our sins to Him, then He is faithful to forgive us and to cleanse us from all unrighteousness, through Jesus Christ, our advocate, the propitiation for our sins (1 John 1:8-2:2). This is an essential aspect of true fellowship.

There is no darkness in God, so those in His fellowship must have no fellowship with darkness: “For ye were sometimes darkness, but now are ye light in the Lord: walk as children of light… and have no fellowship with the unfruitful works of darkness” (Eph 5:8, 11). “What communion hath light with darkness?” (2 Cor 6:14). “Ye are the children of light, and the children of the day: we are not of the night or of darkness” (1 Thess 5:5). Being in the Truth imposes constraints on who we fellowship. We must continue steadfastly in the apostles’ doctrine and fellowship, in breaking of bread and prayers (Acts 2:42). We must behave in ways consistent with our claim to be in the fellowship of the Father, the Son, and one another.

The fellowship of God’s love. Fellowship with God, with Christ, and with our brothers and sisters are intricately intertwined. You cannot have one without the others. John highlights these interconnections in his exhortation on love (1 John 4:7-5:3):

  • God’s love toward us is evident because He sent His only begotten son into the world, that we might live through him.
  • God loved us, and sent His son to be the propitiation for our sins.
  • God loved us, so we ought to love one another.
  • If we love one another, God dwells in us, and we in God.
  • You lie if you say you love God and hate your brother.
  • If you love God then you love your brother.
  • If you love God then you love the one who is begotten of God.
  • We love the children of God when we love God and keep His commandments.

There is no such thing as an individual believer’s fellowship with God and Christ apart from that believer’s fellowship with their brothers and sisters.

There is one God and Father of all, and He has only one covenant family. God is light and He expects those in His fellowship to walk in light and to avoid darkness. Our lives are to be guided by the light of His word, which exposes evil and provokes us to confess our sins, for which He has provided propitiation through the blood of His son. Fellowship with God includes fellowship with His son and with our brothers and sisters. God, His son, and believers make up a community of mutual love.

  1. One body

We break this section into the following three topics: ecclesial membership; ecclesial autonomy; and a community of ecclesias.

Ecclesial membership. Paul emphasizes that in Christ we form one body, each member belonging to the others: “Just as each of us has one body with many members, and these members do not all have the same function, so in Christ we who are many form one body, and each member belongs to all the others” (Rom 12:4-5 NIV). We are one body because we all partake of the one bread which represents the sacrificial body of Christ: “The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? For we being many are one bread, and one body: for we are all partakers of that one bread” (1 Cor 10:16-17). These passages apply to each ecclesia individually and also to all ecclesias collectively. In Christ, we all belong to the one body, we are all part of the one family of God, members of the one Church of God. Having a common set of beliefs is necessary, but not sufficient: we must also belong to the same community.

Being many members, we are nevertheless one body, without division:

“For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ. For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit… That there should be no schism in the body; but that the members should have the same care one for another. And whether one member suffer, all the members suffer with it; or one member be honored, all the members rejoice with it. Now ye are the body of Christ, and members in particular” (1 Cor 12:12-13, 25-27).

This metaphor of a human body emphasizes the corporate responsibility of each individual follower of Christ, who is identified with a community of believers, the body of Christ: we are many members, all in one body.

In fact, we are called into that one body:

“And let the peace of God rule in your hearts, to the which also ye are called in one body; and be ye thankful. Let the word of Christ dwell in you richly in all wisdom; teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord. And whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him” (Col 3:15-17).

We are called not only as individuals, but also into a community, the one body, the body of Christ. Being part of a community, we are to teach and admonish one another, and to worship together.

On the other hand, those who go out from us are no longer of us; that is, by going out they have left the one body:

“Little children, it is the last time: and as ye have heard that Antichrist shall come, even now are there many Antichrists; whereby we know that it is the last time. They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us: but they went out, that they might be made manifest that they were not all of us” (1 John 2:18-19).

Those who go out from us are not of us, otherwise they would have continued with us. Their going out from us proves they are not of us. Christ’s body has a crisp boundary; it does not have fuzzy outlines nor is it the intersection of overlapping circles. The message from Scripture is clear: the true fellowship community is represented as the body, the whole body, and nothing but the body.

“The inescapable conclusion… is that where the One Faith exists in two disjunct [or distinct] communities, one of them for certain is not the One Body because the Unity of the Body has been severed and maintained in this sad state by deliberate choice and decision.”1Ecclesial autonomy. Central Christadelphians have repeatedly stressed the importance of ecclesial independence.2The basis for this insistence comes from the Bible.

Jesus gives step-by-step instructions on the process for dealing with offenses (Matt 18:15-20). The whole chapter (Matt 18) emphasizes that the goal is restoration. The first step is a private conversation, with the hope that he hears you and you have gained your brother. If he doesn’t hear you, then you take two or three witnesses, so every word may be established. If sadly he refuses to hear them, then you take it to the ecclesia. Hopefully, he will hear it, but if not, then, and only then, do you treat him as a heathen and publican. The ecclesia’s decision is treated as final: “Whatever ye shall bind on earth shall be bound in heaven; and whatsoever ye shall loose on earth shall be loosed in heaven… For where two or three are gathered together in my name, there am I in the midst of them.” At every step the goal is recovery. We highly recommend the article “Jesus’ Instruction for the Ecclesia in Matthew” by Bro. Tim Young for an excellent exposition and discussion of this important passage.3

The process Jesus describes follows the pattern set out by God in the Old Testament. In particular, investigation of sin and reports of sin must necessarily be carried out locally:

  • “thou shalt enquirer, and search, and ask diligently” (Deut 13:14; 17:4, 9).
  • “at the mouth of two or three witnesses” (Deut 17:6; 19:15; Matt 18:16; 2Cor 13:1-2; 1Tim 5:19; Heb 10:28).
  • “So shalt thou put evil away from the midst of thee” (Deut. 13:5; 17:7, 12; 19:19; 22:21; 24:7); compare,“I have written unto you not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolator, [etc.]… with such an one no not to eat… Therefore put away from among yourselves that wicked person” (1 Cor 5:11, 13).
  • “All Israel shall hear, and fear, and shall do no more any such wickedness as this is among you” (Deut 13:11; 17:12-13; 19:20; 21:21; 31:12-13); compare, “Them that sin rebuke before all, that others also may fear” (1 Tim 5:20).

The importance of the local ecclesia in disciplining its own members is implicit throughout the New Testament. Paul wrote to many ecclesias (Romans, Corinthians, Galatians, Ephesians, Philippians, Colossians, and Thessalonians) and their leaders (Timothy, Titus). Even Jesus, in the Apocalypse, wrote to the seven ecclesias and their leaders. In each of these cases the ecclesia was responsible for correcting its members. Whether for their false doctrines or their ungodly behavior, the ecclesia was expected to take corrective action with respect to some of its members. If these ecclesias failed to take the recommended actions, appropriate sanctions would be taken by Paul or Jesus when they arrived. In all cases, the intention is to gain the brother or sister, to save the one who is lost; and also to protect those who remain.

On the other hand, the ecclesia is the believer’s immediate spiritual family, and as such provides an oasis from the world, a place for healing and building up. Consequently, we must not forsake assembling together; we must receive one another; we must help one another, especially the least of Christ’s brothers and sisters:

  • “Let us consider one another to provoke unto love and to good works: Not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more, as ye see the day approaching” (Heb 10:24-25; cf. Col 3:15-17 cited above).
  • “Wherefore receive ye one another, as Christ also received us to the glory of God” (Rom 15:7). “We… ought to receive such, that we might be fellow helpers to the truth” (3 John 8).
  • “Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me… Inasmuch as ye did it not to one of the least of these, ye did it not to me” (Matt 25:40, 45).

The authority of the ecclesia explains why the New Testament places so much emphasis on the local leadership of the ecclesia:

  • Bishops (episkopos): Phil 1:1; 1 Tim 3:1-7; Titus 1:7-9
  • Deacons: Phil 1:1; 1 Tim 3:8-13
  • Elders (presbuteros): Titus 1:5; James 5:14; 1 Pet 5:1-5
  • Those who rule over you: 1 Thess 5:12-13; Heb 13:7

Qualified local leaders are essential because they oversee ecclesial affairs. We commonly call our ecclesial leaders arranging or serving brethren. Arranging boards are servants to their ecclesias; they play a critical role in the spiritual health of their members.

The importance of local leadership also explains the warnings concerning itiner­ant preachers:

“For many deceivers are entered into the world, who confess not that Jesus Christ is come in the flesh. This is a deceiver and an antichrist… Whosoever trans gresseth, and abideth not in the doctrine of Christ, hath not God. He that abideth in the doctrine of Christ, he hath both the Father and the Son. If there come any unto you, and bring not this doctrine, receive him not into your house, neither bid him God speed: For he that biddeth him God speed is partaker of his evil deeds” (2 John 7, 9-11; see also Matt 24:5; Acts 20:29; Gal 2:12; 1 Thess 5:21; 2 Pet 2:1; 1 John 4:1-3).

Each ecclesia has responsibilities to its members and its fellow ecclesias. Ecclesias are responsible for their members: (a) disciplining sinners that they might repent, be forgiven, and ultimately be saved in the day of the Lord, and (b) protecting the rest of the ecclesia. First century cases requiring ecclesial discipline include the following examples:

  • Walking disorderly, that is, working not at all:

“Withdraw yourselves from every brother that walketh disorderly, and not after the tradition which he received of us… For even when we were with you, this we commanded you, that if any would not work, neither should he eat… And if any man obey not our word by this epistle, note that man, and have no company with him, that he may be ashamed. Yet count him not as an enemy, but admonish him as a brother” (2 Thess 3:6, 10, 14-15).

  • Sexual immorality (1 Cor 5:1-8): “to deliver such an one unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord” (v5); and the consequent restoration (2 Cor 2:6-8).
  • Committing blasphemy: “Holding faith, and a good conscience; which some having put away concerning faith have made shipwreck: Of whom is Hymenaeus and Alexander; whom I have delivered unto Satan, that they may learn not to blaspheme” (1 Tim 1:19-20).
  • Teaching things they ought not:

“If any man teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness; he is proud, knowing nothing, but doting about questions and strifes of words, whereof cometh envy, strife, railings, evil surmising, perverse disputations of men of corrupt minds, and destitute of the truth, supposing that gain is godliness: from such withdraw thyself” (1 Tim 6:3-5).

“For there are many unruly and vain talkers and deceivers, specially they of the circumcision: Whose mouths must be stopped, who subvert whole houses, teaching things which they ought not, for filthy lucre’s sake” (Titus 1:10-11).

  • Causing divisions:

“Now I beseech you, brethren, mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them. For they that are such serve not our Lord Jesus Christ, but their own belly; and by good words and fair speeches deceive the hearts of the simple” (Rom 16:17-18).

“A man that is an heretick [i.e., divisive] after the first and second admonition reject; Knowing that he that is such is subverted, and sinneth, being condemned of himself” (Titus 3:10-11).

“I wrote unto the church: but Diotrephes, who loveth to have the preemi­nence among them, receiveth us not. Wherefore, if I come, I will remember his deeds which he doeth, prating against us with malicious words: and not content therewith, neither doth he himself receive the brethren, and for biddeth them that would, and casteth them out of the church” (3 John 9-10).

Again, we emphasize that these issues must be dealt with locally.

“As long as the weak brother with off-beat ideas continues in the fellowship of sounder brethren there is some hope that by degrees he will achieve a more balanced point of view… But the necessary condition must be observed, ‘not to doubtful disputations’ [Rom 14:1]. If such a problem individual is to continue to share the blessings of the community, he must be prepared to cease all forms of propagation of the ideas he has espoused.

Only on these eminently reasonable terms can his membership of the family of Christ be tolerated.”4

A community of ecclesias. For multiple issues, Paul argues that there should be common practices “in all ecclesias”:

  • “For this cause have I sent unto you Timothy, who is my beloved son, and faithful in the Lord, who shall bring you into remembrance of my ways which be in Christ, as I teach every where in every church” (1 Cor 4:17); “But as God hath distributed to every man, as the Lord hath called every one, so let him walk. And so ordain I in all churches” (1 Cor 7:17); “But if any man seem to be contentious, we have no such custom, neither the churches of God” (1 Cor 11:16); “For God is not the author of confusion, but of peace, as in all churches of the saints” (1 Cor 14:33).
  • “For ye, brethren, became followers of the churches of God which in Judaea are in Christ Jesus” (1 Thess 2:14); “So that we ourselves glory in you in the churches of God for your patience and faith in all your persecutions and tribulations that ye endure” (2 Thess 1:4).

He also encourages the exchange of letters to Colossae and Laodicea (Col 4:16), presumably because each letter would apply to the other. The letter to the Galatians was explicitly sent to the ecclesias in that region (Gal 1:2). These exhortations were likely the initial reason for the early collections of Paul’s epistles; even though the letters were originally targeted at particular situations in particular ecclesias, they contained information relevant to all ecclesias, because all ecclesias were to share common practices.

Similarly, Jesus instructs believers to listen to his exhortations to all the ecclesias: “He that hath an ear to hear, let him hear what the Spirit saith unto the churches” (Rev 2:7, 11, 17, 29; 3:6, 13, 22). “I Jesus have sent mine angel to testify unto you these things in the churches” (Rev 22:16).

This compilation of Bible passages describes a community of ecclesias, a community having common practices. Exceptions to the general community standards must be kept to a minimum; if not limited to truly unique and exceptional cases, then unity will be at risk.

Paul refers to the general ecclesia of God:

  • “Give none offense, neither to the Jews, nor to the Gentiles, nor to the church of God” (1 Cor 10:32); “despise ye the church of God?” (1 Cor 11:22); “God hath set some in the church, first apostles, secondarily prophets, etc.” (1 Cor 12:28).
  • “I persecuted the church” (1 Cor 15:9; cf. Gal 1:13; Php 3:6).
  • “And hath put all things under his feet, and gave him to be the head over all things to the church” (Eph 1:22); “To the intent that now unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God” (Eph 3:10); “Unto him be glory in the church by Christ Jesus throughout all ages, world without end. Amen” (Eph 3:21).
  • “But if I tarry long, that thou mayest know how thou ought to behave thyself in the house of God, which is the church of the living God, the pillar and ground of the truth” (1 Tim 3:15).
  • “Saying, I will declare thy name unto my brethren, in the midst of the church will I sing praise unto thee” (Heb 2:12; Psa 22:22); “to the general assembly and church of the firstborn, which is written in heaven” (Heb 12:23).

Again, the implication is of a fellowship community beyond that of the local ecclesia.

Having grown to its current size through multiple reunions around the world, and through active preaching missions, Central Christadelphian ecclesias collectively form the largest such community today. Bro. Harry Tennant summarized the constraints on ecclesial autonomy arising from our participation in this larger community: “We have responsibilities to our brethren elsewhere since we claim their fellowship and wish to exercise ours in their midst. We cannot therefore claim autonomy without also bearing responsibility. We should not seek to exercise the one without the other.”5

Section 41 of the Ecclesial Guide gives excellent practical advice on inter-ecclesia relations: “Involved in another Ecclesia’s trouble… The simple law of Christ, to do to others as we would be done by [Matt 7:12], will greatly help us to take the right and wholesome course” (Ecclesial Guide, §41). See the whole section for Bro. Roberts’ application of this principle to every step in the process. In general, the Ecclesial Guide summarizes Scriptural principles applied to fellowship practice. These have served the Central community well for over a century.

  1. One Lord

In all things concerning the ecclesia, both local and universal, we must always remember that Christ is the head. He is the source of our salvation. We are members of his body. We are subject to him. We are to grow into a maturity matching his. In short, we are sharing in his fellowship:

“For the husband is the head of the wife, even as Christ is the head of the church: and he is the saviour of the body. Therefore as the church is subject unto Christ, so let the wives be to their own husbands in every thing. Husbands, love your wives, even as Christ also loved the church, and gave himself for it; That he might sanctify and cleanse it with the washing of water by the word, That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish. So ought men to love their wives as their own bodies. He that loveth his wife loveth himself. For no man ever hated his own flesh; but nourisheth it, even as the Lord the church: For we are members of his body, of his flesh, and of his bones. For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. This is a great mystery: but I speak concerning Christ and the church” (Eph 5:23-32).

“And he is the head of the body, the church… Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for his body’s sake, which is the church” (Col 1:18, 24).

We are indeed blessed beyond measure by this wonderful mystery of Christ and us his body, especially when it involves sharing in his sufferings. We must ever be mindful that Christ is the head of our fellowship community. He is our Lord; we belong to him.

  1. One faith

God’s Word uses a variety of phrases to describe the one faith:

“Beloved, when I gave all diligence to write unto you of the common salvation, …. that ye should earnestly contend for the faith which was once delivered unto the saints” (Jude 3).

“To Titus, mine own son after the common faith: Grace, mercy, and peace, from God the Father and the Lord Jesus Christ our Saviour” (Titus 1:4).

“For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek” (Rom 1:16).

“But speak thou the things which become sound doctrine” (Titus 2:1; cf. 1 Tim 1:10; 2 Tim 4:3; Titus 1:9, 13).

The pastoral letters have a series of faithful sayings, which appear to be quotations from a first century statement of faith:6

“This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief” (1 Tim 1:15).

“This is a faithful saying and worthy of all acceptation. For therefore we both labor and suffer reproach, because we trust in the living God, who is the Savior of all men, specially of those that believe. These things command and teach” (1 Tim 4:9-11).

“It is a faithful saying: For if we be dead with him, we shall also live with him” (2 Tim 2:11).

“This is a faithful saying, and these things I will that thou affirm con­stantly, that they which have believed in God might be careful to maintain good works. These things are good and profitable unto men” (Titus 3:8).

For over a century the Central Community has used the Birmingham Amended Statement of Faith (BASF) as our primary summary of the first principles of Bible truth.7Other equivalent summaries are acceptable too, especially nowadays when English is not the first language of many of our brothers and sisters.

The fact that there is one faith, the common faith, the gospel of Christ, which is sound doctrine, implies that all others are false gospels, not to be condoned:

“But I fear, lest by any means, as the serpent beguiled Eve through his subtilty, so your minds should be corrupted from the simplicity that is in Christ. For if he that cometh preacheth another Jesus, whom we have not preached, or if ye receive another spirit, which ye have not received, or another gospel, which ye have not accepted, ye might well bear with him” (2Cor 11:3-4).

“I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel: Which is not another; but there be some that trouble you, and would pervert the gospel of Christ. But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed. As we said before, so say I now again, If any man preach any other gospel unto you than that ye have received, let him be accursed” (Gal 1:6-9).

By exhorting us to exclude false doctrines and their teachers, Scriptures teach us to practice “closed fellowship.” Here is a brief summary of the Biblical phrases used to describe this important doctrine:

  • Unbelievers: have no fellowship, be ye separate, touch not (2 Cor 6:14-17).
  • Another Jesus, another spirit, another gospel: be not beguiled or corrupted, receive not, accept not, bear not (2 Cor 11:3-4).
  • Preachers of another gospel, perverting the gospel of Christ: let them be accursed (Gal 1:6-9).
  • Teachers of other things, deceivers: withdraw, stop their mouths (Titus 1:10­ 11).
  • Heretics (i.e., those who are divisive): reject (Titus 3:10).
  • False prophets: try (1 John 4:1-3).
  • Any who bring not this doctrine: bid not God speed (2 John 10-11).

Observing closed fellowship practices when we meet around the memorial table of our Lord is one way in which we obey the Scriptural principles just cited, that instruct us to separate ourselves from false doctrine. A group of people sharing the symbolic emblems of Christ in a formal setting signifies publicly and privately a unified purpose. We are bound together in our mutually agreed consensus to believe and teach the same essential doctrines we call “first principles”. We avoid associating with beliefs and teachings that are wrong and dangerous to our salva­tion and to the salvation of our families and friends. This principle guides our personal conduct and our ecclesial conduct. It is the understanding that all our fellow ecclesias are seeking to uphold the same principles that binds us together in our worldwide fellowship community. “Each ecclesia is free to govern its own affairs up to the limits set forth in the scriptural principles summarized in our BASF, to which we have all given our willing assent.”8

There is one faith, the gospel, which is sound doctrine. All other gospels are false, which are to be rejected together with their teachers. We are to practice “closed fellowship”, restricting our community and our fellowship to those who share our common understanding of the first principle doctrines as revealed in the Scriptures.

  1. One baptism

This section and the next [see next month] discuss our participation in God’s family. Those who are baptized into Christ become adopted children of God:

“For ye are all the children of God by faith in Christ Jesus. For as many of you as have been baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus. And if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise. Now I say, That the heir, as long as he is a child, differeth nothing from a servant… when the fulness of the time was come, God sent forth his Son… To redeem them that were under the law, that we might receive the adoption of sons. And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father. Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ” (Gal 3:26-4:7).

“Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? Therefore we are buried with him by baptism into 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… For as many as are led by the Spirit of God, they are the sons of God. For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adop­tion, whereby we cry, Abba, Father. The Spirit itself beareth witness with our spirit, that we are the children of God: And if children, then heirs; heirs of God, and joint–heirs with Christ; if so be that we suffer with him, that we may be also glorified together” (Rom 6:3-4; 8:14-17).

It is this family that delineates those who are in fellowship, those who are the children of God, those who are members of the body of Christ, those who partake of the bread and wine, those who are heirs with Christ of the promises.

This is the reason we call ourselves “Christadelphians”, that is, “brethren in Christ”. Through baptism we become “faithful brethren in Christ” (Col 1:2):

“For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings. For both he that sanctifieth and they who are sanctified are all of one [i.e., one family]: for which cause he is not ashamed to call them brethren, Saying, I will declare thy name unto my brethren, in the midst of the church will I sing praise unto thee. And again, I will put my trust in him. And again, Behold I and the children which God hath given me” (Heb 2:10-13).

See also the many places in Acts and the epistles where believers are addressed as “brethren”.

  1. Bro. Harry Whittaker, “Block Dis fellowship – Is it Taught in the Bible”, Testimony,1973, p. 342.
  2. See “Fellowship Practice of Central Ecclesias,” Tidings, December, 2008, pp. 534-535, for relevant citations from the Ecclesial Guide and The Christadelphian
  3. Tidings, March-April, 2011, pp. 125-131, or http://tidings.org/PE [the capital PE is necessary].
  4. Bro. Harry Whitaker, “Block Dis fellowship,” Testimony, 1973, p. 344.
  5. The Christadelphian, May 2006, p. 164.
  6. For more information on the faithful sayings, please see “Faithful Sayings”, chapter 13.06 of Bible Studies: An Anthology, by Bro. Harry Whittaker, and “The ‘Sayings of Faith’ in the Pastoral Letters”, chapter 7 of What are the First Principles?, by Bro. George Booker.
  7. See “Fellowship Practice of Central Ecclesias,” Tidings, December, 2008, for relevant citations from the UK Central-Suffolk Street Final Statement (p. 527), the Australian Unity Agreement (pp. 527-528), and the North American Berean-Central Jersey City Resolution (p. 530).
  8. Bro. Ken Sommer ville, The Christadelphian, June 2006, p. 204.