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126-461: On 19 July 1847, Hibbert executed a deed conveying to trustees $ 50,000 in 6% Ohio stock, and £8,000 in railway shares. The trustees, on the death of his widow, were to apply the income 'in such manner as they shall from time to time deem most conducive to the spread of Christianity in its most simple and intelligible form, and to the unfettered exercise of the right of private judgment in matters of religion'. The trustees were always to be laymen. Appended

252-579: A democratic model, 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. Inter-ecclesial organisations co-ordinate the running of, among other things, Christadelphian schools and elderly care homes, the Christadelphian Isolation League (which cares for those prevented by distance or infirmity from attending an ecclesia regularly) and

378-635: A baptised Christadelphian from a minority fellowship from breaking bread; the exclusion is more usually the other way. They tend to operate organisationally fairly similarly, although there are different emphases. Despite their differences, the Central, Old Paths, Dawn and Berean fellowships generally subscribe to the Birmingham Amended Statement of Faith (BASF), though the latter two have additional clauses or supporting documents to explain their position. Most Unamended ecclesias use

504-526: A co-equal threeness to the being of the infinite God that is not explicitly scriptural. Critics of the Trinity doctrine argue that, for a teaching described as fundamental, it lacks direct scriptural support. Proponents of the doctrine assert that although the doctrine is not stated directly in the New Testament, it is instead an interpretation of elements contained therein that imply the doctrine that

630-643: A decision by majority vote. Ecclesias forming the Old Paths Fellowship arose in England, Australia, New Zealand and Canada numbering around 500 members in total. They now number around 250 members in total, with members in Australia, England, Mexico and New Zealand. They maintain that they hold to the original Central Fellowship position held prior to the 1957 Reunion. Other fellowships (ranging in numbers from as few as 10 to over 200 members) include

756-595: A formalised list of 'The Commandments of Christ'. With no central authority, individual congregations are responsible for maintaining orthodoxy in belief and practice, and the statement of faith is seen by many as useful to this end. The statement of faith acts as the official standard of most ecclesias to determine fellowship within and between ecclesias, and as the basis for co-operation between ecclesias. Congregational discipline and conflict resolution are applied using various forms of consultation, mediation, and discussion, with disfellowship (similar to excommunication ) being

882-473: A journal article that sorted relevant biblical verses into three classes. He described the following block as "texts that seem to imply that the title 'God' was not used for Jesus" and are "negative evidence which is often somewhat neglected in Catholic treatments of the subject": he lists these as "texts where, by reason of textual variants or syntax, the use of 'God' for Jesus is dubious": and only finds

1008-477: A large similarity between Christadelphian beliefs and those held by Isaac Newton who, among other things, rejected the doctrines of the trinity, immortal souls, a personal devil and literal demons. Further examples are as follows: Organised worship in England for those whose beliefs anticipated those of Christadelphians only truly became possible in 1779 when the Act of Toleration 1689 was amended to permit denial of

1134-554: A lead in developing a particular stance. The majority of Christadelphians today belong to what is commonly known as the Central Fellowship . The term "Central" came into use around 1933 to identify ecclesias worldwide who were in fellowship with the Birmingham (Central) Ecclesia. These were previously known as the "Temperance Hall Fellowship". The "Suffolk Street Fellowship" arose in 1885 over disagreements surrounding

1260-615: A man and his spirit or soul (such as in Luke 12:19) imply two "persons" existing within one body. Christadelphians The Christadelphians ( / ˌ k r ɪ s t ə ˈ d ɛ l f i ən z / ) are a restorationist and nontrinitarian (Biblical Unitarian) Christian denomination . The name means 'brothers and sisters in Christ', from the Greek words for Christ ( Christos ) and brothers ( adelphoi ). Christadelphians believe in

1386-403: A number of Bible Education/Learning Centres around the world. Only baptised (by complete immersion in water ) believers are considered members of the ecclesia. Ordinarily, baptism follows someone making a "good confession" (cf. 1 Tim. 6:12) of their faith before two or three nominated elders of the ecclesia they are seeking to join. The good confession has to demonstrate a basic understanding of

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1512-716: A number of other smaller groups, including Christadelphians , Church of the Blessed Hope , Christian Scientists , Dawn Bible Students , Living Church of God , Assemblies of Yahweh , Members Church of God International , Unitarian Christians , Unitarian Universalist Christians , The Way International , the Philadelphia Church of God , The Church of God International , the United Church of God , Church of God General Conference , Restored Church of God , Christian Disciples Church , and Church of God of

1638-606: A number of people became convinced and set up various fellowships that had sympathy with that position. Groups associated with John Thomas met under various names, including Believers, Baptised Believers, the Royal Association of Believers, Baptised Believers in the Kingdom of God, Nazarines (or Nazarenes), and The Antipas until the time of the American Civil War (1861–1865). At that time, church affiliation

1764-594: A passionate follower of Thomas's interpretation of the Bible, Robert Roberts . In 1864, he began to publish The Ambassador of the Coming Age magazine. John Thomas, out of concern that someone else might start a publication and call it The Christadelphian , urged Robert Roberts to change the name of his magazine to The Christadelphian , which he did in 1869. His editorship of the magazine continued with some assistance until his death in 1898. In church matters, Roberts

1890-487: A place of eternal torment for sinners, but as a state of eternal death and non-existence due to annihilation of body and mind. Christadelphians believe that people are separated from God because of their sins but that humankind can be reconciled to him by becoming disciples of Jesus Christ. This is by belief in the gospel, through repentance , and through baptism by total immersion in water. They reject assurance of salvation , believing instead that salvation comes as

2016-410: A result of differing views on who would be raised to judgement at the return of Christ. The majority of Christadelphians believe that the judgement will include anyone who had sufficient knowledge of the gospel message, and is not limited to baptised believers. The majority in England, Australia and North America amended their statement of faith accordingly. Those who opposed the amendment became known as

2142-610: A result of remaining "in Christ". After death, believers are in a state of non-existence , knowing nothing until the Resurrection at the return of Christ. Following the judgement at that time, the accepted receive the gift of immortality , and live with Christ on a restored Earth, assisting him to establish the Kingdom of God and to rule over the mortal population for a thousand years (the Millennium ). Christadelphians deny

2268-572: Is subordinate to him). They reject the doctrine of the Trinity . Christadelphians believe that Jesus is the promised Jewish Messiah , in whom the prophecies and promises of the Old Testament find their fulfilment. They believe he is the Son of Man , in that he inherited human nature (with its inclination to sin) from his mother, and the Son of God by virtue of his miraculous conception by

2394-653: Is a distinction between the roles of male and female members. Women are typically not eligible to teach in formal gatherings of the ecclesia when male believers are present, are expected to cover their heads (using hat or scarf, etc.) during formal services, and do not sit on the main ecclesial arranging (organising) committees. They do, however: participate in other ecclesial and inter-ecclesial committees; participate in discussions; teach children in Sunday schools as well as at home, teach other women and non-members; perform music; discuss and vote on business matters; and engage in

2520-485: Is a stub . You can help Misplaced Pages by expanding it . Nontrinitarianism Nontrinitarianism is a form of Christianity that rejects the orthodox Christian theology of the Trinity —the belief that God is three distinct hypostases or persons who are coeternal, coequal, and indivisibly united in one being, or essence (from the Ancient Greek ousia ). Certain religious groups that emerged during

2646-601: Is a strong emphasis on personal Bible reading and study and many Christadelphians use the Bible Companion to help them systematically read the Bible each year. Christadelphian hymnody makes considerable use of the hymns of the Anglican and English Protestant traditions (even in US ecclesias the hymnody is typically more English than American). In many Christadelphian hymn books a sizeable proportion of hymns are drawn from

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2772-435: Is because each congregation (commonly styled 'ecclesias') is organised autonomously , typically following common practices which have altered little since the 19th century. Many avoid the word "church" due to its association with mainstream Christianity, and its focus on the building as opposed to the congregation. Most ecclesias have a constitution, which includes a 'Statement of Faith', a list of 'Doctrines to be Rejected' and

2898-514: Is essential to the Shema . In Matthew 26:39 Jesus prays with a distinction between God and himself, "O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt.". In John 1:1 there is a distinction between God and the Logos. Non-trinitarians claim a mistranslation of the second part of John 1:1 which, when literally translated word-for-word reads "and

3024-575: Is largely due to the counsels of Hibbert's solicitor, Edwin Wilkins Field , but, in opposition to Field, Hibbert 'determined on insisting that all recipients should be hetero-dox ', his intention being 'to elevate the position and the public influence of the unitarian ministry'. It has always been known that the trust was founded with a fortune made from slavery; Robert Hibbert owned plantations in Jamaica , worked by enslaved African people. When

3150-682: Is no personal distinction between God the Father, the Son, and the Holy Spirit. The two titles "Father" and "Holy Spirit" (as well as others) are said to not reflect separate "persons" within the Godhead, but rather two different ways in which the one God reveals himself to his creatures. The Oneness view of Bible verses that mention God and his Spirit (e.g. Isaiah 48:16) is that they do not imply two "persons" any more than various scriptural references to

3276-523: Is not explicitly biblical. Nontrinitarians cite other examples of terms or phrases not found in the Bible; multiple "persons" in relation to God, the terms " God the Son ", " God-Man ", " God the Holy Spirit ", " eternal Son ", and " eternally begotten ". While the Trinitarian term hypostasis is found in the Bible, it is used only once in reference to God where it states that Jesus is the express image of God's person. The Bible does not explicitly use

3402-571: Is not in the Bible, the substance or drift of the doctrine is definitely biblical, if not explicitly than at least implicitly.' Nontrinitarian views about the Holy Spirit differ from mainstream Christian doctrine and generally fall into several distinct categories. Most scriptures traditionally used in support of the Trinity refer to the Father and the Son, but not to the Holy Spirit . Groups with Unitarian theology such as Polish Socinians ,

3528-482: Is plausible that Thomas is addressing the Lord Jesus and then the Father. Another possible answer is that Jesus himself said, "Is it not written in your law, I said, Ye are gods?" ( John 10:34 ) referring to Psalm 82:6–8. The word "gods" in verse   6 and "God" in verse   8 is the same Hebrew word "'elohim", which means, "gods in the ordinary sense; but specifically used (in the plural thus, especially with

3654-675: Is simply a masculine singular "one". And that because of that, there is no valid reason to believe that the Hebrew word for "one" in Deuteronomy 6 ( echad ) was necessarily a "plural one", rather than just simply numerical "one". At Deuteronomy 6:4, the Tetragrammaton appears twice in this verse, leading Jehovah's Witnesses and certain Jewish scholars to conclude that belief in a singular (and therefore indivisible) supremely powerful God

3780-425: Is taken from usage in the New Testament and is Greek for gathering of those summoned . Congregational worship, which usually takes place on Sunday, centres on the remembrance of the death and celebration of the resurrection of Jesus Christ by the taking part in the "memorial service". Additional meetings are often organised for worship, prayer, preaching and Bible study. Ecclesias are typically involved in preaching

3906-727: Is that homoousios came straight from Constantine's Hermetic background. ... The Plato recalled by Constantine is just a name used to cover precisely the Egyptian and Hermetic theology of the "consubstantiality" of the Logos-Son with the Nous-Father, having recourse to a traditional apologetic argument. In the years of the outbreak of the Arian controversy, Lactantius might have played a decisive role in influencing Constantine's Hermetic interpretation of Plato's theology and consequently

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4032-482: Is the focal point of the gospel taught by Jesus and the apostles . They believe that the Kingdom will be centred upon Israel, but Jesus Christ will also reign over all the other nations on the Earth. Old Paths Christadelphians continue to believe that the Kingdom of God is to be restored to the land of Israel promised to Abraham and ruled over in the past by David, with a worldwide empire. Christadelphians believe that

4158-784: The Amended Fellowship . The Berean Fellowship was formed in 1923 as a result of varying views on military service in England, and on the atonement in North America. The majority of the North American Bereans re-joined the main body of Christadelphians in 1952. A number continue as a separate community, numbering around 200 in Texas, 100 in Kenya and 30 in Wales. Most of the divisions still in existence within

4284-753: The Adventist movement and with Benjamin Wilson (who later set up the Church of God of the Abrahamic Faith in the 1860s). Although the Christadelphian movement originated through the activities of John Thomas, he never saw himself as making his own disciples. He believed rather that he had rediscovered 1st century beliefs from the Bible alone, and sought to prove that through a process of challenge and debate and writing journals. Through that process

4410-523: The Birmingham Unamended Statement of Faith (BUSF) with one clause being different. Within the Central fellowship individual ecclesias also may have their own statement of faith, whilst still accepting the statement of faith of the larger community. Some ecclesias have statements around their positions, especially on divorce and re-marriage, making clear that offence would be caused by anyone in that position seeking to join them at

4536-725: The British governement abolished chattel slavery throughout most of the Empire in 1833, it awarded compensation money to the slave owners . This money passed from Robert Hibbert to his widow, who died in 1853; the couple were childless and their legacy created the Hibbert Trust. "On the 100th anniversary of Robert Hibbert’s death [i.e. 1949], it was acknowledged in the Hibbert Journal that good things are often “gathered from soil dunged deep with human suffering”, " according to

4662-466: The German Peasants' War of 1524–1525, large areas of Northern Europe were Protestant, and forms of nontrinitarianism began to surface among some " Radical Reformation " groups, particularly Anabaptists . The first recorded English antitrinitarian was John Assheton (1548), an Anglican priest. The Italian Anabaptist " Council of Venice " (1550) and the trial of Michael Servetus (1553) marked

4788-646: The Lombards , Ostrogoths , Visigoths and Vandals —for hundreds of years, the Trinity doctrine eventually gained prominence in the Roman Empire. Nontrinitarians typically argue that early nontrinitarian beliefs, such as Arianism , were systematically suppressed (often to the point of death). After the First Council of Nicaea , Roman Emperor Constantine I issued an edict against Arius ' writings, which included systematic book burning . In spite of

4914-504: The Protestant Reformation have historically been known as antitrinitarian . According to churches that consider the decisions of ecumenical councils final, trinitarianism was definitively declared to be Christian doctrine at the 4th-century ecumenical councils, that of the First Council of Nicaea (325), which declared the full divinity of the Son , and the First Council of Constantinople (381), which declared

5040-623: The Socinians and other early Unitarians and the English Dissenters . In this way, Eyre was able to demonstrate substantial historical precedents for individual Christadelphian teachings and practices, and believed that the Christadelphian community was the 'inheritor of a noble tradition, by which elements of the Truth were from century to century hammered out on the anvil of controversy, affliction and even anguish'. Although noting in

5166-581: The Unitarian movement during the Protestant Reformation , in the Age of Enlightenment of the 18th   century, and in some groups arising during the Second Great Awakening of the 19th   century. The doctrine of the Trinity, as held in mainstream Christianity, is not present in the other major monotheistic Abrahamic religions . Christian apologists and other Church Fathers of

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5292-467: The Unitarian Church itself began to decline in numbers and influence after the 1870s. Nontrinitarian Christians with Arian or Semi-Arian views contend that the weight of scriptural evidence supports Subordinationism , the Son's total submission to the Father, and God's paternal supremacy over the Son in every aspect. They acknowledge the Son's high rank at God's right hand , but teach that

5418-654: The United Kingdom and North America in the 19th century around the teachings of John Thomas and they were initially found predominantly in the developed English-speaking world , expanding in developing countries after the Second World War . There are approximately 50,000 Christadelphians in around 120 countries. Congregations are traditionally referred to as "ecclesias". The Christadelphian movement traces its origins to John Thomas (1805–1871). He initially associated with emerging Restoration Movement in

5544-741: The Watchman Fellowship , the Companion Fellowship and the Pioneer Fellowship . According to Bryan Wilson , functionally the definition of a "fellowship" within Christadelphian history has been mutual or unilateral exclusion of groupings of ecclesias from the breaking of bread. This functional definition still holds true in North America, where the Unamended Fellowship and the Church of God of

5670-543: The article of theos is anarthrous , lacking a definite article, they believe the verse refers to Jesus' pre-human existence as "a god" or a divine one as distinct from "the God". Nontrinitarians also contend that the author of John's gospel could have written kai ho theos ên ho logos ("and the Word was the God") if that were his intended meaning. John 10:30 – Nontrinitarians such as Arians believe that when Jesus said, "I and

5796-516: The "Unamended Fellowship" and allowed the teaching that God either could not or would not raise those who had no covenant relationship with him. Opinions vary as to what the established position was on this subject prior to the controversy. Prominent in the formation of the Unamended Fellowship was Thomas Williams , editor of the Christadelphian Advocate magazine. The majority of the Unamended Fellowship outside North America joined

5922-412: The 'Breaking of Bread' service. Others tolerate a degree of divergence from commonly held Christadelphian views. While some communities of Christadelphian origin have viewed previous statements of faith as set in stone, others have felt it necessary to revise them in order to meet contemporary issues, update language or add supporting Biblical quotations. For each fellowship, anyone who publicly assents to

6048-487: The 18th–19th-century Unitarian Church and Christadelphians consider the Holy Spirit to be an aspect of God's power rather than a person. Christadelphians believe that the phrase Holy Spirit refers to God's power or character, depending on the context. Similarly, Jehovah's Witnesses believe that the Holy Spirit is not an actual person but is God's "active force" that he uses to accomplish his will. Groups with Binitarian theology, such as Armstrongites , believe that

6174-611: The 2nd and 3rd centuries, having adopted and formulated the Logos Christology , considered the Son of God as the instrument used by the supreme God, the Father, to bring the creation into existence. Justin Martyr , Theophilus of Antioch , Hippolytus of Rome and Tertullian in particular state that the internal Logos of God (Gr. Logos endiathetos , Lat. ratio )—his impersonal divine reason—was begotten as Logos uttered (Gr. Logos prophorikos , Lat. sermo, verbum ),

6300-415: The Abrahamic Faith are not received by most North American Amended ecclesias. But outside North America this functional definition no longer holds. Many articles and books on the doctrine and practice of fellowship now reject the notion itself of separate "fellowships" among those who recognise the same baptism, viewing such separations as schismatic. Many ecclesias in the Central fellowship would not refuse

6426-424: The Bible, and they do not see other works as inspired by God. They regard the Bible as inspired by God and, therefore, believe that in its original form, it is error-free apart from errors in later copies due to errors of transcription or translation. Christadelphians believe that God, Jehovah , is the creator of all things and the father of true believers, that he is a separate being from his son, Jesus (who

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6552-638: The Caribbean (400), Europe (including Russia) (700), Latin America (275), and the Pacific (200). The Christadelphian body consists of a number of fellowships – groups of ecclesias which associate with one another, often to the exclusion of ecclesias outside their group. They are to some degree localised. The Unamended Fellowship, for example, exists only in North America. Christadelphian fellowships have often been named after ecclesias or magazines who took

6678-504: The Christadelphian body to be associated with books and journals, such as Thomas's Herald of the Kingdom . His message was particularly welcomed in Scotland , and Campbellite , Unitarian and Adventist friends separated to form groups of "Baptised Believers". In his desire to seek to establish Biblical truth and test orthodox Christian beliefs through independent scriptural study he was not alone. Among other churches, he had links with

6804-779: The Christadelphian community today stem from further divisions of the Berean Fellowship . The Dawn Fellowship are the result of an issue which arose in 1942 among the Berean Fellowship regarding divorce and remarriage. The stricter party formed the Dawn Fellowship who, following re-union on the basis of unity of belief with the Lightstand Fellowship in Australia in 2007 increased in number. There are now thought to be around 800 members in England, Australia, Canada, India, Jamaica, Poland,

6930-410: The Christadelphian movement has been over the claim of John Thomas and Robert Roberts to have "re-discovered" scriptural truth. However one might argue that all Protestant groups make the same claims to some extent. Although both men believed that they had "recovered" the true doctrines for themselves and contemporaries, they also believed there had always existed a group of true believers throughout

7056-429: The Faith of Abraham. Nontrinitarian views differ widely on the nature of God , Jesus , and the Holy Spirit . Various nontrinitarian philosophies, such as adoptionism and monarchianism , existed prior to the codification of the Trinity doctrine in AD 325, 381, and 431, at the Councils of Nicaea , Constantinople , and Ephesus . Nontrinitarianism was later renewed by Cathars in the 11th through 13th centuries, in

7182-628: The Father are one," he did not mean that they were actually "one substance", or "one God", or co-equal and co-eternal, but rather that he and the Father have a "unity of purpose", and that the context indicates that Jesus was saying that they were "one" in pastoral work . The point being that the Father and the Son were united in the divine work of saving the 'sheep'. Nontrinitarian Christians also cite John 17:21 , wherein Jesus prayed regarding his disciples: "That they may all be one, as you, Father, are in me, and I in you, that they may be in us," adding "that they may be one even as we are one". They argue that

7308-417: The Father frequently; the Gospel of John emphasized the divinity of the Son; several New Testament books treat the Holy Spirit as divine. The ancient theologians did not violate biblical teaching but sought to develop its implications.   [...] [Arius'] potent arguments forced other Christians to refine their thinking about the Trinity. At two ecumenical councils, Nicea I in 325 and Constantinople I in 381,

7434-420: The Father is still greater than the Son in all things. While acknowledging that the Father, Son, and Spirit are essential in creation and salvation, they argue that that in itself does not confirm that the three are each co-equal or co-eternal. They also affirm that God is only explicitly identified as "one" in the Bible, and that the doctrine of the Trinity, which word literally meaning a set of three , ascribes

7560-510: The Father. 2 Corinthians 13:14 – "The Grace of the Lord Jesus Christ and the love of God and the sharing in the Holy Spirit be with all of you." It is argued by Trinitarians that the appearance of "Father, Son, and Spirit" together in Paul's prayer for Grace on all believers, and are considered essential for salvation, that the verse is consistent with a triune godhead. Nontrinitarians such as Arians reply that they do not disagree that all three are necessary for salvation and grace, but argue that

7686-416: The Holy Spirit (both "gift of" and "gifts of") (see cessationism ). Christadelphians believe that Jesus Christ will return to the Earth in person to set up the Kingdom of God in fulfilment of the promises made to Abraham and David . This includes the belief that the coming Kingdom will be the restoration of God's first Kingdom of Israel, which was under David and Solomon. For Christadelphians, this

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7812-443: The Holy Spirit had no beginning, but believe it is not an actual person. Nontrinitarians contend that it is obvious that God the Father in the passage is the One who is ultimately reached, and therefore is greater than the other two entities, and that a "co-equal trinity" is not explicitly taught in the passage, but only inferred. "The term 'Trinity' is not in the Bible", and some nontrinitarians use this as an argument to state that

7938-422: The Kingdom of God on earth. Christadelphians believe that the Holy Spirit is the power of God used in creation and for salvation . They also believe that the phrase Holy Spirit sometimes refers to God's character/mind, depending on the context in which the phrase appears, but reject the view that people need strength, guidance and power from the Holy Spirit to live the Christian life, believing instead that

8064-436: The Logos and God the Father are co-equal and co-eternal, but they do not believe that the Holy Spirit is an actual person, like the Father and the Son. They believe the Holy Spirit is the Power, Mind, or Character of God, depending on the context. They teach, "The Holy Spirit is the very essence, the mind, life and power of God. It is not a Being. The Spirit is inherent in the Father and the Son, and emanates from Them throughout

8190-435: The New Testament, nor did Jesus and his followers intend to contradict the Shema in the Old Testament: "Hear, O Israel: The Lord our God is one Lord" (Deuteronomy 6:4).   [...] The doctrine developed gradually over several centuries and through many controversies.   [...] by the end of the 4th century, under the leadership of Basil of Caesarea , Gregory of Nyssa , and Gregory of Nazianzus (the Cappadocian Fathers),

8316-406: The New Testament. The New Catholic Encyclopedia states: The doctrine of the Holy Trinity is not taught [explicitly] in the [Old Testament]   [...] The formulation 'one God in three Persons' was not solidly established [by a council]   [...] prior to the end of the 4th century. Similarly, Encyclopedia Encarta states: The doctrine is not taught explicitly in the New Testament, where

8442-768: The Pharisees accusing Jesus of making himself God shouldn't be the center of attention, when reading this passage. Instead, they emphasize that Jesus' response to the accusations in John 10:34-36 is of much greater concern. In fact, he refuses to be God but instead claims to be the son of God and makes a direct reference to Psalms 82:6 in which God calls his children Gods without taking away from his own glory. John 20:28 –29 – "And Thomas answered and said to Him, "My Lord and my God!" Jesus said to him, "Thomas, because you have seen Me, you have believed. Blessed are those who have not seen and yet have believed"". Since Thomas called Jesus God , Jesus's statement appears to endorse Thomas's assertion. Nontrinitarians sometimes respond that it

8568-436: The Philippines, Russia and Kenya. The Old Paths Fellowship was formed in 1957 in response to the reunion of the Central and Suffolk Street Fellowships. A minority from the Central Fellowship held that the reasons for separation remained and that full unity of belief on all fundamental principles of Bible teaching was necessary; thus reunion was only possible with the full agreement and understanding of all members rather than

8694-406: The Suffolk Street Fellowship before its eventual incorporation into Central Fellowship. There is also some co-operation between the Central (Amended) and Unamended Fellowships in North America – most recently in the Great Lakes region, where numerous Amended and Unamended ecclesias are working together to unify their ecclesias. The Central Fellowship in North America is still often referred to today as

8820-424: The Suffolk Street fellowship in 1885 (with members believing that the whole of the Bible was not inspired), and the Unamended fellowship. The Christadelphian position on conscientious objection came to the fore with the introduction of conscription during the First World War . Varying degrees of exemption from military service were granted to Christadelphians in the United Kingdom, Canada, Australia, New Zealand, and

8946-557: The Trinity, and only fully when property penalties were removed in the Doctrine of the Trinity Act 1813 . This is only 35 years before John Thomas' 1849 lecture tour in Britain which attracted significant support from an existing non-Trinitarian Adventist base, particularly, initially, in Scotland where Arian , Socinian , and unitarian (with a small 'u' as distinct from the Unitarian Church of Theophilus Lindsey ) views were prevalent. Christadelphians are organised into local congregations, that commonly call themselves ecclesias , which

9072-471: The United States but later separated from them. The Christadelphian community in the United Kingdom effectively dates from Thomas's first lecturing tour of Britain (May 1848 – October 1850). During this period, he wrote Elpis Israel in which he laid out his understanding of the main doctrines of the Bible. Since his medium for bringing change was print and debate, it was natural for the origins of

9198-665: The United States. In the Second World War, this frequently required the person seeking exemption to undertake civilian work under the direction of the authorities. During the Second World War , the Christadelphians in Britain assisted in the Kindertransport , helping to relocate several hundred Jewish children away from Nazi persecution by founding a hostel, Elpis Lodge , for that purpose. In Germany,

9324-431: The Word personified, becoming an actual person to be used for the purpose of creation. The Encyclopædia Britannica (11th edition) states: "to some Christians the doctrine of the Trinity appeared inconsistent with the unity of God. ... they therefore denied it, and accepted Jesus Christ, not as incarnate God, but as God's highest creature by whom all else was created. ... [this] view in the early Church long contended with

9450-462: The absolute thing itself, and therefore they argue that the passage does not explicitly teach either co-equality, co-eternity, or consubstantiality. Hebrews 9:14 – "How much more will the Blood of Christ, who through an eternal Spirit, offered himself without blemish to God, cleanse our consciences from dead works, that we may render sacred service to the living God?" Most nontrinitarians agree that

9576-502: The ages, albeit marred by the apostasy. The most notable Christadelphian attempts to find a continuity of those with doctrinal similarities since that point have been geographer Alan Eyre 's two books The Protesters (1975) and Brethren in Christ (1982) in which he shows that many individual Christadelphian doctrines had been previously believed. Eyre focused in particular on the Radical Reformation , and also among

9702-489: The argument that the passage is simply saying that Christ did not consider equality with God something graspable, and that better English translations make it clearer. Another point is that the original Greek had no definite article for "form of God", which would mean "a form of divinity", and also that the term "morphe" for "form" in Koine Greek would simply mean a general external quality or station, but not necessarily

9828-470: The article) of the supreme God; occasionally applied by way of deference to magistrates; and sometimes as a superlative", and can also refer to powers and potentates, in general, or as "God, god, gods, rulers, judges or angels", and as "divine ones, goddess, godlike one". Therefore, the point being that Jesus was a power or mighty one to the Apostles, as the resurrected Messiah, and as the reflection of God

9954-504: The church at large defined the Trinity in the way now so familiar to us from the Nicene Creed. This exemplifies development of doctrine at its best. The Bible may not use the word 'Trinity', but trinitarian theology does not go against the Bible. On the contrary, Catholics believe that trinitarianism has carefully developed a biblical teaching for later generations. American Catholic priest and Trinitarian, R.E. Brown (1928–1988), wrote

10080-798: The clear emergence of markedly antitrinitarian Protestants. Though the only organised nontrinitarian churches were the Polish Brethren who split from the Calvinists (1565, expelled from Poland 1658), and the Unitarian Church of Transylvania (founded 1568). Nonconformists , Dissenters and Latitudinarians in Britain were often Arians or Unitarians , and the Doctrine of the Trinity Act 1813 allowed nontrinitarian worship in Britain. In America, Arian and Unitarian views were also found among some Millennialist and Adventist groups, though

10206-578: The current chair of trustees. In the 2020s, the trustees approached the Centre for Reparation Research at the University of the West Indies , seeking advice on a way forward. Robert Mortimer Montgomery , who became a member of the Hibbert Trust in 1914, served as its Chairman from 1929 until three weeks before his death, in 1948. This article about a philanthropic or charitable organization

10332-404: The decree, Constantine ordered the readmission of Arius to the church, removed the bishops (including Athanasius ) who upheld the teaching of Nicaea, allowed Arianism to grow within the Empire and to spread to Germanic tribes on the frontier, and was himself baptized by an Arian bishop, Eusebius of Nicomedia . His successors as Christian emperors promoted Arianism, until Theodosius I came to

10458-605: The developing world, which now accounts for around 40% of Christadelphians. The Christadelphian body has no central authority or co-ordinating organisation to establish and maintain a standardised set of beliefs, but there are core doctrines accepted by most Christadelphians. In the formal statements of faith a more complete list is found; for instance, the Birmingham Amended Statement of Faith has 30 doctrines to be accepted and 35 to be rejected. Christadelphians state that their beliefs are based wholly on

10584-472: The divinity of the Holy Spirit . In terms of number of adherents, nontrinitarian denominations comprise a small minority of modern Christians. After the denominations in the Oneness Pentecostal movement, the largest nontrinitarian Christian denominations are the Church of Jesus Christ of Latter-day Saints , Jehovah's Witnesses , La Luz del Mundo , and Iglesia ni Cristo . There are

10710-478: The doctrine of the Trinity relies on non-biblical terminology, and that the number three is never clearly associated with God necessarily, other than within the Comma Johanneum which is of spurious or disputed authenticity. They argue that the only number clearly unambiguously ascribed to God in the Bible is one, and that the Trinity, literally meaning three-in-one, ascribes a co-equal threeness to God that

10836-461: The doctrine of the Trinity took substantially the form it has maintained ever since. The Anchor Bible Dictionary states: One does not find in the NT the trinitarian paradox of the coexistence of the Father, Son, and Spirit within a divine unity. Catholic historian Joseph F. Kelly, speaking of legitimate theological development, writes: The Bible may not use the word 'Trinity', but it refers to God

10962-403: The doctrines described in the statement and is in good standing in their "home ecclesia" is generally welcome to participate in the activities of any other ecclesia. There are a number of groups who, while sharing a common heritage and many Christadelphian teachings, have adopted alternative names in order to dissociate themselves from what they believe to be false teachings and/or practice within

11088-508: The early springing shoots of first-century Christianity and the penetrating spiritual challenge of Jesus himself than much that has passed for the religion of the Nazarene in the last nineteen centuries'. Eyre's research has been criticized by some of his Christadelphian peers, and as a result Christadelphian commentary on the subject has subsequently been more cautious and circumspect, with caveats being issued concerning Eyre's claims, and

11214-449: The emperor's decision to insert homoousios in the Creed of Nicaea ." Trinitarians see the absence of the actual word "Trinity" and other Trinity-related terms in the Bible as no more significant than the absence in the Bible of the words "monotheism", "omnipotence", "oneness", "Pentecostal", "apostolic", "incarnation" and even "Bible" itself. They maintain that, 'while the word Trinity

11340-409: The entire universe." Oneness Pentecostalism , as with other modalist groups, teach that the Holy Spirit is a mode of God, rather than a distinct or separate person in the godhead, and that the Holy Spirit is another name for God the Father. According to Oneness theology, the Holy Spirit is the Father operating in a certain capacity or manifestation. The United Pentecostal Church teaches that there

11466-668: The establishment of a number of week-long Bible schools and the formation of national and international organisations such as the Christadelphian Bible Mission (for preaching and pastoral support overseas), the Christadelphian Support Network (for counselling), and the Christadelphian Meal-A-Day Fund (for charity and humanitarian work). The period following the reunions was accompanied by expansion in

11592-528: The final response to those with unorthodox practices or beliefs. The relative uniformity of organisation and practice is undoubtedly due to the influence of a booklet, written early in Christadelphian history by Robert Roberts, called A Guide to the Formation and Conduct of Christadelphian Ecclesias . It recommends a basically democratic arrangement by which congregational members elect 'brothers' to do arranging and serving duties, and includes guidelines for

11718-626: The following three as "texts where clearly Jesus is called God": The Septuagint translate אלוהים ‎ (Elohim) as θεος (Theos). At Deuteronomy 6:4 (the Shema Yisrael , quoted by Jesus at Mark 12:29 ), the plural form of the Hebrew word "God" ( Elohim ) is used, generally understood to denote majesty, excellence, and the superlative. It has been stated that in the original Greek in Mark 12:29, there are no "plural modifiers" in that Greek word there for "one" ( heis ), but that in Mark 12 it

11844-399: The gospel ( evangelism ) in the form of public lectures on Bible teaching, college-style seminars on reading the Bible, and Bible Reading Groups. Correspondence courses are also used widely, particularly in areas where there is no established Christadelphian presence. Some ecclesias, organisations or individuals also preach through other media like video, and internet forums. There are also

11970-425: The group could have moved in a number of directions. Doctrinal issues arose, debates took place, and statements of faith were created and amended as other issues arose. These attempts were felt necessary by many to both settle and define a doctrinal stance for the newly emerging denomination and to keep out error. As a result of these debates, several groups separated from the main body of Christadelphians, most notably

12096-464: The immortality of the soul. The Commandments of Christ demonstrates the community's recognition of the importance of biblical teaching on morality. Marriage and family life are important. Most Christadelphians believe that sexual relationships should be limited to heterosexual marriage, ideally between baptised believers. In the absence of centralised organisation, some differences exist amongst Christadelphians on matters of belief and practice. This

12222-505: The inspiration of the Bible , the Virgin Birth , the status of Jesus Christ as the son of God, believer's baptism , the resurrection of the dead , the second coming of Christ , and the future kingdom of God on earth . However, they reject a number of mainstream Christian doctrines, for example the Trinity and the immortality of the soul , believing these to be corruptions of original Christian teaching. The movement developed in

12348-502: The inspiration of the Bible. Meanwhile, in Australia, division concerning the nature of Jesus Christ resulted in the formation of the "Shield Fellowship". Discussions in 1957–1958 resulted in a worldwide reunion between the Central, Suffolk Street and Shield Fellowships. The Unamended Fellowship , consisting of around 1,850 members, is found in the East Coast and Midwest USA and Ontario, Canada. This group separated in 1898 as

12474-412: The introduction to 'The Protestors' that 'Some recorded herein perhaps did not have "all the truth" — so the writer has been reminded', Eyre nevertheless claimed that the purpose of the work was to 'tell how a number of little-known individuals, groups and religious communities strove to preserve or revive the original Christianity of apostolic times', and that 'In faith and outlook they were far closer to

12600-957: The main Christadelphian body. Ranging in size from two or three members in size to around 50, each group restricts fellowship to its own members. These include the Nazarene Fellowship, the Ecclesia of Christ, the Remnant of Christ's Ecclesia, the Apostolic Fellowship of Christ and the Apostolic Ecclesia. The Church of God of the Abrahamic Faith (CGAF) also has common origins with Christadelphians and shares Christadelphian beliefs. Numbering around 400 (primarily Ohio and Florida, USA), they are welcomed into fellowship by some "Central" Christadelphians and are currently involved in unity talks. One criticism of

12726-444: The main elements – "first principles" – of the faith of the community. The children of members are encouraged to attend Christadelphian Sunday schools and youth groups. Interaction between youth from different ecclesias is encouraged through regional and national youth gatherings, conferences and camping holidays. Christadelphians understand the Bible to teach that male and female believers are equal in God's sight, and also that there

12852-731: The majority of other activities. Generally, at formal ecclesial and inter-ecclesial meetings the women wear head coverings when there are acts of worship and prayer. There are ecclesially accountable committees for co-ordinated preaching , youth and Sunday school work, conscientious objection 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. Christadelphians refuse to participate in any military or police force because they are conscientious objectors (not to be confused with pacifists ). There

12978-411: The non-literal devil), down to interpretations of specific verses, can be found particularly among sixteenth century Socinian writers (e.g. the rejection of the doctrines of the trinity, pre-existence of Christ , immortal souls, a literal hell of fire, original sin). Early English Unitarian writings also correspond closely to those of Christadelphians. Also, recent discoveries and research have shown

13104-455: The organisation of committees, as well as conflict resolution between congregational members and between congregations. Christadelphians do not have paid ministers . Male members (and increasingly female in some places) are assessed by the congregation for their eligibility to teach and perform other duties, which are usually assigned on a rotation basis, as opposed to having a permanently appointed preacher. Congregational polity typically follows

13230-420: The orthodox doctrine." Although the Trinitarian view became the orthodox doctrine in mainstream Christianity, variations of the nontrinitarian view are still held by a relatively small number of Christian groups and denominations. Various views exist regarding the relationships between the Father, Son, and Holy Spirit . Although nontrinitarian beliefs continued and were dominant among some peoples—for example,

13356-565: The passage does not explicitly say that all three are co-equal or co-eternal. Philippians 2:5 –6 – "Have this mind among yourselves, which is yours in Christ Jesus, [or "which was also in Christ Jesus",] who, though he was in the form of God, did not count equality with God a thing to be grasped" (ESV). The word translated in the English Standard Version as "a thing to be grasped" is ἁρπαγμόν. Other translations of

13482-616: The power of God. Christadelphians reject the doctrine of Christ's pre-existence . They teach that he was part of God's plans from the beginning and was foreshadowed in the Old Testament, but was no independent creature prior to his earthly birth. Although he was tempted, Jesus committed no sin, and was therefore a perfect representative sacrifice to bring salvation to sinful humankind. They believe that God raised Jesus from death and gave him immortality , and he has ascended to Heaven , God's dwelling place, until he returns to set up

13608-728: The publication of Christadelphian magazines . No official membership figures are published, but the Columbia Encyclopaedia gives an estimated figure of 50,000 Christadelphians, spread across approximately 120 countries. Estimates for the main centers of Christadelphian population are as follows: Mozambique (17,800), Australia (9,734), the United Kingdom (8,200), Malawi (7,000), United States (6,500), Canada (3,000), Kenya (2,700), India (2,300) and New Zealand (1,785),. Figures from Christadelphian mission organisations are as follows: Africa (32,500), Asia (4,000),

13734-463: The question. The Geneva City Council , in accord with the judgment of the cantons of Zürich, Bern, Basel, and Schaffhausen, condemned Servetus to be burned at the stake for this and his opposition to infant baptism. The Encyclopædia of Religion and Ethics describes the five stages that led to the formulation of the doctrine of the Trinity: By 1530, following the Protestant Reformation , and

13860-426: The same Greek word ( hen ) for "one" throughout John 17 indicates that Jesus did not expect for his followers to literally become a single Being, or "one in substance", with each other, or with God, and therefore that Jesus also did not expect his hearers to think that he and God the Father were one entity either. While Trinitarians often use John 10:33 as proof for the divinity of Jesus, unitarian critics argue that

13986-583: The small Christadelphian community founded by Albert Maier went underground from 1940 to 1945, and a leading brother, Albert Merz , was imprisoned as a conscientious objector and later executed. After the Second World War, moves were taken to try to reunite various of the earlier divisions. By the end of the 1950s, most Christadelphians had united into one community, but there are still a number of small groups of Christadelphians who remain separate. The post-war and post-reunions periods saw an increase in co-operation and interaction between ecclesias, resulting in

14112-410: The spirit a believer needs within themselves is the mind/character of God, which is developed in a believer by their reading of the Bible (which, they believe, contains words God gave by his Spirit) and trying to live by what it says during the events of their lives which God uses to help shape their character. Christadelphians deny the personhood of the Holy Spirit, and the present-day possession of

14238-657: The subordination of true doctrine to state interests by leaders of the Catholic Church , so that the church became, in their view, an extension of the Roman Empire. Nontrinitarians (both Modalists and Unitarians) assert that Athanasius and others at Nicaea adopted Greek Platonic philosophy and concepts, and incorporated them in their views of God and Christ. The author H. G. Wells , later famous for his contribution to science-fiction, wrote in The Outline of History : "We shall see presently how later on all Christendom

14364-579: The term in relation to the Holy Spirit nor explicitly mentions the Son having a distinct hypostasis from the Father. The First Council of Nicaea included in its Creed the major term homoousios (of the same essence), which was used also by the Council of Chalcedon to speak of a double consubstantiality of Christ, "consubstantial with the Father as touching his Godhead, and consubstantial with us as touching his manhood". Nontrinitarians accept what Pier Franco Beatrice wrote: "The main thesis of this paper

14490-677: The throne in 379 and supported Nicene Christianity. The Easter letter that Athanasius issued in 367, when the Eastern Empire was ruled by the Arian Emperor Valens , specified the books that belong to the Old Testament and the New Testament , together with seven other books to be read "for instruction in the word of godliness"; it also excluded what Athanasius called apocryphal writings, falsely presented as ancient. Elaine Pagels writes: "In AD 367, Athanasius ,

14616-415: The two books less used and publicised than in previous years. Nevertheless, even with most source writings of those later considered heretics destroyed, evidence can be provided that since the first century BC there have been various groups and individuals who have held certain individual Christadelphian beliefs or similar ones. For example, all the distinctive Christadelphian doctrines (with the exception of

14742-474: The word devil is a reference in the scriptures to sin and human nature in opposition to God, while the word satan is merely a reference to an adversary or opponent (be it good or bad) and is frequently applied to human beings. According to Christadelphians, these terms are used in reference to specific political systems or individuals in opposition or conflict and not to an independent spiritual being or fallen angel . Accordingly, they do not define Hell as

14868-462: The word God almost invariably refers to the Father.   [...] The term trinitas was first used in the 2nd century, by the Latin theologian Tertullian, but the concept was developed in the course of the debates on the nature of Christ   [...] In the 4th century, the doctrine was finally formulated. Encyclopædia Britannica says: Neither the word Trinity nor the explicit doctrine appears in

14994-495: The word [logos] was with the God [ho theos]." Trinitarians contend that the third part of the verse (John 1:1c) translates as "and the Word was God", pointing to a distinction as subjects between God and the Logos but an equivalence in nature. Some nontrinitarians assert that the Koine Greek ( kai theos ên ho logos ) should be translated as "and a God was the Word" (or "and the Word was a god"). Based on their contention that

15120-613: The word are indicated in the Holman Christian Standard Bible : "Make your own attitude that of Christ Jesus, who, existing in the form of God, did not consider equality with God as something to be used for His own advantage" [or "to be grasped", or "to be held on to"]. The King James Version has: "Let this mind be in you, which was also in Christ Jesus: Who, being in the form of God, thought it not robbery to be equal with God." Nontrinitarians make

15246-471: The zealous bishop of Alexandria ... issued an Easter letter in which he demanded that Egyptian monks destroy all such unacceptable writings, except for those he specifically listed as 'acceptable' even 'canonical'—a list that constitutes the present 'New Testament'". Nontrinitarians see the Nicene Creed and the results of the Council of Chalcedon as essentially political documents, resulting from

15372-471: Was a scheme for the administration of the trust, which the trustees were empowered to revise, and were directed to revise at least once in every twenty-five years. In the original scheme the trust was called 'the Anti-trinitarian Fund ', and its object was, by a provision of divinity scholarships , to encourage learning and culture among unorthodox Christians. The breadth of the actual trust

15498-412: Was later formulated in the 4th century. William Barclay , a Church of Scotland minister, stated that: It is important and helpful to remember that the word Trinity is not itself a New Testament word. It is even true in at least one sense to say that the doctrine of the Trinity is not directly New Testament doctrine. It is rather a deduction from and an interpretation of the thought and the language of

15624-592: Was prominent in the period following the death of John Thomas in 1871, and helped craft the structures of the Christadelphian body. Initially, the denomination grew in the English-speaking world, particularly in the English Midlands and in parts of North America. Two thirds of ecclesias, and members, in Britain before 1864 were in Scotland. In the early days after the death of John Thomas,

15750-545: Was required in the United States and in the Confederate States of America in order to register for conscientious objector status, and in 1864 Thomas chose for registration purposes the name Christadelphian . Through the teaching of John Thomas and the need in the American Civil War for a name, the Christadelphians emerged as a denomination, but they were formed into a lasting structure through

15876-465: Was torn by disputes about the Trinity. There is no evidence that the apostles of Jesus ever heard of the Trinity, at any rate from him." The question of why such a central doctrine to the Christian faith would never have been explicitly stated in scripture or taught in detail by Jesus himself was sufficiently important to 16th century historical figures such as Michael Servetus to lead them to argue

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