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ChristadelphiansThe Christadelphians are a nontrinitarian Christian denomination that developed in Britain and North America in the 19th century. They are primarily found in the English-speaking world, but are growing elsewhere, with Christadelphians now found in approximately 130 countries. Beliefs Christadelphians believe in the literal return of Christ to the earth and the re-establishment of the God of Kingdom in Israel, this being the subject matter of the Gospel preached by Jesus and based upon the promises that God made to Abraham and David in the Old Testement. Christadelphians derive their beliefs solely from the Bible (Old and New Testaments), and accept no other writings as inspired by God. According to Christadelphian theology, God is the creator of the universe, 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 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. He is Son of Man, in that he inherited human nature from his mother, and Son of God by virtue of his miraculous conception by the power of God. Although tempted, he was sinless, 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. He will return in person to establish the Kingdom of God on earth. People become followers of Christ by belief in his teachings, by repentance, and through baptism by immersion. Although saved by faith in God's grace, the disciple should seek to live a life consistent with Bible teaching. After death, believers are in a state of non-existence until the Resurrection at the return of Christ. Following the judgment at that time, the accepted are given 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). In holding these beliefs, Christadelphians reject a number of doctrines held by the mainstream 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 either poetically as a symbol of man's inherent impulse to conflict with God's plan or in reference to specific political systems or individuals in opposition or conflict. Hell is understood to refer to the grave, rather than a place of eternal torment, in this sense it is more in line with the Old Testament description of Hell as Sheol. Christadelphians claim 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 in politics. There is a strong emphasis on personal Bible reading, prayer, and morality. Congregational worship, which usually takes place on Sunday, centres on the remembrance of Christ in bread and wine, a "closed communion" offered to all baptised members. Organisation Christadelphians usually call their congregations ecclesias. There is no central Christadelphian organisation or hierarchy. Ecclesias are autonomous and co-operation between most of them is based on a common acceptance of the Birmingham Amended Statement of Faith, including "The Commandments of Christ", a compilation of New Testament quotations concerning the Christian life. Anyone who publicly assents to the doctrines described in this statement and is in good standing in their "home ecclesia" (if they have one) is generally welcome to participate in the activities of any other ecclesia. Christadelphians are not permitted to take communion with any church which does not assent to the doctrines set out in the Statement of Faith. Christadelphians reject 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 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. As a matter of doctrine, Christadelphians make a distinction between the roles of male and female members. Practices vary widely, but typically women are not eligible to hold elected offices or to lead services. They are generally allowed to participate in discussions, teach children, perform music, vote on business matters, and engage in most other activities. Christadelphian ecclesias actively preach to their neighbours and co-operate at a regional, national and international level in evangelism. 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 dependent on ecclesial support. Ecclesias in an area may hold occasional joint activities combining youth groups, fellowship, preaching, and Bible study. Most children of Christadelphian parents are highly encouraged to become Christadelphians themselves, once they have reached an age where they are able to make their own decisions. History The name Christadelphian, derived from the Greek words for "Brethren in Christ", was coined in 1865 by John Thomas (1805 to 1871), a medical doctor originally from London, England. Thomas had emigrated to the United States in 1832 and became closely associated with Dr. Alexander Campbell, founder of the movement that later became the Churches of Christ. However, differences of opinion arose over doctrine, and Thomas and others eventually broke with Campbell in the late 1840s. As a writer and editor of a series of journals on Biblical matters, Thomas gained support for his ideas both in North America and Britain. He made several lecturing tours, including to Britain, resulting in a number of converts. Among the early converts in Britain was Robert Roberts, a powerful speaker and efficient organizer, who became an influential figure in the movement, particularly after Thomas' death. In the early years, those who held to Thomas' doctrinal views met under various names. It was not until the time of the American Civil War, when a group affiliation was required to register for conscientious objector status, that the name Christadelphian was adopted. Meanwhile, in Britain, Roberts had founded a magazine - The Ambassador of the Coming Age. It was re-named The Christadelphian in 1869, and quickly became influential as a means of inter-ecclesial communication. Roberts also devised the daily Bible reading plan, used by many Christadelphians to this day. There have been several schisms within the Christadelphians, particularly in the early years of the community, which have resulted in separate groups of Christadelphians, each known as a fellowship. In many cases, the issues were resolved in later years, or the minority group died out. Among those that continue, the most significant in terms of numbers (though confined to North America) is the Unamended fellowship. This group arose in the 1890s over the doctrinal issue of who among the dead would be raised at the return of Christ. The Statement of Faith, which had been unclear on the issue, was amended to make explicit the majority opinion, that resurrection and judgment is not limited to those who are baptised. Those who accepted this amendment became the Amended fellowship, while those who did not became the Unamended fellowship. Members of each group were not generally welcome to take communion within the other groups. In recent years there has been growing interaction between the two groups, resulting in reunion in some areas. In the nineteenth century Christadelphians were divided over the questions of "the inspiration of the Bible", "resurrectional responsibility" and "clean flesh", into two main fellowships know as "Central" and "Suffolk Street". In 1957 the "Old Paths" fellowship was formed when Central and Suffolk Street fellowships merged and a minority refused to agree with the decision, stating that they were maintaining the original Christadelphian position of Robert Roberts on doctrine and fellowship. The Old Paths continues today with members worldwide. Christadelphians has common roots with the Church of the Blessed Hope (CGAF). In recent years moves have been undertaken to try to strengthen the ties between these two communities. In the years following Roberts' death in 1898, one of the greatest challenges faced by the Christadelphian community was to gain exemption from military service during the World Wars. Most members were granted conscientious objector status, though some served prison sentences, and many had to undertake "work of national importance". From the 1950s, more concerted and co-ordinated efforts were made to spread Christadelphian doctrine beyond its traditional stronghold in the English-speaking world. There are now approximately 50,000 Christadelphians in around 130 countries, many as part of established ecclesias, preaching and worshipping in their local languages. There has also been an expansion in pastoral work, with the establishment of organisations to benefit both Christadelphian members and those in the wider community. External links Helps for Bible Reading Christadelphian websites Christadelphian Publications and Resources Other organizations commenting on Christadelphians See also
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