Christadelphian Treasury

(selections from) Section VII

Concerning Christadelphian Life, Public and Private

Not Reckoned Among the Nations

This was God’s mind and determination concerning Israel after the flesh (Num. 23:9); and it is His mind concerning Israel after the Spirit. This was manifest to all who had eyes to see, when He overruled the Central Tribunal, at Whitehall, London, and compelled the members thereof to give the following judgement: -

“The Tribunal having satisfied themselves that the Appellant is a bona fide Christadelphian, who joined that body before the outbreak of war, and that the Basis of Faith common to Christadelphians forbids them to take service under Military Authority, grant him exemption from combatant service only, subject to the proviso that if within 21 days he undertakes work which, not being under military control, is nevertheless useful for the prosecution of the war, under conditions approved by the Tribunal, he shall be exempt from non-combatant service so long as he continues to carry out such work under such conditions. The work proposed to be reported to the Tribunal for approval. Power is reserved to the Tribunal to extend the period of 21 days or to vary this order if the Appellant establishes to their satisfaction that he has done his best but has failed to comply with the conditions”.

F.G.J.

Real Christadelphians

Having heard and learned of the Father, of His own will begotten by the word of truth, that we should be a kind of first-fruits of His creatures, to as many as have believed, to them gave He the power or privilege to become the Sons of God.

De we realise our Calling? A people separated unto God; a chosen generation; a royal priesthood; a holy nation; a peculiar people, that we should show forth the praises of God in the earth to-day, and also in the Coming Age?

What an honour! What a responsibility!

Do men see our good works? Are we walking worthy of God? Are we striving that God in all things may be glorified? Or, Is the Way of Truth evil spoken of on our account? Are we holding forth the word of Truth in all its greatness and purity, living epistles, embodiments of that Word?

Let the whole Brotherhood stand as one man, true to our motto:

The Bible True,

Christ versus “Christendom”.

The humble, contrite, God-fearing, God-honouring man alone will be numbered amongst His jewels in the day that is at our very doors.

C.M. Handley.

Political Movements

The Truth prevents us from taking any part in the political movements of the time, and shuts us up to the position of “strangers and pilgrims”, whose energy is all required for the work of preparing for the great administration of authority that is to come on earth, in God’s appointed time, of which we shall have a share, if Christ account us worthy.

Compiled.

Outside the Army

It is splendid!

What further evidence is needed to convince us that our prayers were heard and that all things work together for good to them that love God? If this experience does not beget both humility and gratitude, I do not know what would. Coupled with a consistent endeavour to walk worthy of our high vocation, it should strengthen and encourage everyone. I feel sure that is the effect on all of us at Leicester, and have no doubt it is to elsewhere.

I would very much have liked to be with you in some of your visits to the War Office, etc. It almost comes into line with others who testified before Kings, etc. An honour, indeed, in these days.

Go ahead, my brother. It is a grand work, and may our Heavenly Father give you all the strength of body and mind to carry it through.

T.W. Gamble.

Read “Without the Camp”, and “Christadelphians and Military Service”.

Christians Refused to be Soldiers

We are being told by King, Statesman, and Priest that the war that is raging is a holy and glorious war, and that for us to refrain from taking a part in it is to show ourselves unworthy. We are being coaxed, taunted, threatened. Well, brethren, we must not give way. To do so would be to violate the simple teaching of Christ, and to repeat on of the sins of the backsliding, life-taking Christians of the early centuries. W.E. Wilson, in his “Christ and War”, tells us (and his statements are borne out by history) that till the year A.D. 200 the Church disapproved of war, and that Christians refused to become soldiers. That from A.D. 200 to about A.D. 313, Church writers protested strongly against Christians joining the army, although some did join. That from A.D. 313 and onwards, the Church, having allied herself with the Empire, could no longer maintain her protest against war. Mr. Wilson says “the Church” thus at last gave way. But which Church? No the true Church, for at this period the true Church, in order to uphold her integrity before God, had to separate herself, and in sadness and in shame (on account of the fast-growing Apostasy) flee into the Apocalyptic Wilderness.

A.T. Jannaway.

Prison Rather than Military Service

I don’t want to go to prison one little bit. I think it far better that we should be at liberty to carry on our glorious work in the Master’s Name, and so possibly help to save others.

Still, if it be His will that so severe a test should be ours – well, we will not hesitate, though we do not desire it, and would rather have the “honour” of carrying on His work in liberty, than the honour of our liberty and possibly our usefulness being restrained.

T.W. Gamble.

Forces of the State

“Where does the Bible forbid you to serve in the R.A.M. Corps, or any other non-combatant branch of the Army?” This question was usually put at the Tribunals to those who claimed exemption from all forms of Military Service on conscientious grounds. What is the Christadelphian’s answer? Here it is: - “I am in covenant relationship with God in Christ (Psalm 1:5; Gal. 3:16-19), through his death (Rom. 15:8). I am therefore not my own, I am brought with a price. I must glorify God in my body (1 Cor. 6:19-20), and offer my body a living sacrifice to God (Rom. 12:1). I cannot be a bond-servant to the King (1 Cor. 7:23), as I am already bound as a soldier to another King (2 Tim. 2:4). It is thus impossible for me to enter any branch of the Forces of the State in any capacity whatever without becoming a traitor to Christ, thereby treading under foot the Son of God, and counting the blood of the everlasting covenant (Heb. 13:20), by which I am separated from the world and bound to God, an unholy thing” (Heb. 10:29).

This is the only position a faithful Christadelphian can adopt, and it will absolutely prevent him from wearing the uniform of any of the Forces of the State, - Naval, Military, Aerial, Constabulary, or otherwise. It will also preclude his joining any organisation, membership of which hinders or hampers him in carrying out the terms of the “everlasting covenant”, namely, “All that the Lord hath said we will do, and be obedient”.

W.H. Trapp.

Military Service

“In emphasising the clean and clear line of demarcation laid down in Brother Trapp’s Answer on “Forces of the State”, we must not lose sight of the fact that at one time the brethren were very near upon being handed over to the Army and drafted into one of its many khaki-clothed corps. We mean there were a number of weaklings in our midst claiming to represent the Brotherhood, who would have made the government believe that the Christadelphians’ only objection to Military Service was “the bearing of arms, or resisting force”. We must not forget that ugly fact; for the desire to minimise the vast gulf between the true Brethren of Christ and the members of Papal and Protestant Christendom is not dead. In some quarters there are still a few who hanker after what they call commendable voluntary work in Red Cross Societies, Medical Corps, Special Constabulary, and the like. But, thank God, the vast bulk of the Brotherhood will “have none of it”. God blessed and crowned with success the inflexible attitude of the “London Standing Committee of Christadelphians”, which attitude was endorsed by every British Ecclesia.

F.G.J.

Read “Without the Camp” by F.G. Jannaway; and “Christadelphians and Military Service”.

Who Says Munitions?

The one black spot in the case we had to lay before the British and Colonial Authorities in claiming Total Exemption from Military Services was the ugly fact that a few Christadelphians were engaged in, and reaping no small temporal advance from, the making of implements of warfare – guns and rifles, shot and shell.

It was not only a black spot – a “fly in the ointment”, as it were – but it was altogether wrong – absolutely wrong – and those who sought to justify it did the Brotherhood a great dis-service (which we are pleased to know they now realise; and, to their credit, acknowledge the wrong).

The fact that such work was causing the work of the Truth to be evilly spoken of, and our fair name, CHRISTADELPHIAN, to be blasphemed, added to the fact that over ninety-five per cent of the Household was against such work, ought to have made such workers change their employment.

We sincerely trust all Christadelphians, even in times of peace, will avoid such an occupation.

F.G.J.

Ecclesial Strife

Turmoil in an Ecclesia is inexcusable. Let no one attempt to condone or minimise its wrongness. Turmoil is a sign that the wishes of God are being disregarded. God loves peacemakers, not sowers of discord (Matt. 5:9; Prov. 6:19).

Turmoil, however, does exist in certain ecclesias, and it behooves every right-minded brother to do his utmost to prevent its increase. How can this be done? Largely by good example and faithful exhortation. In this let brethren of age and experience be to the fore. Whether we be old or young, influential or non-influential, let each one of us, with a view to checking this seemingly growing evil, subject ourselves to a rigid self-examination. Let each as himself (and let him demand an honest answer) such questions as: Am I a peace-maker, or a sower of discord? Is it my wont to pour oil on troubled waters, or do I help forward strife? Do I ever stand by Scripture counsel, and seek to enforce it, be it friend or foe who is opposing it? Am I prepared to suffer hard speeches against myself rather than allow the meeting to be thrown into a state of turmoil?

A.T. Jannaway.

Dangers from False Brethren

The peril of false brethren is the hardest one to be endured by the saints, who having been called out by the Word of God, unerring and wholly-inspired, for separating unto God from a passing world of sin find themselves still beset with trials.

There can be no joining in conversations which would weaken our stand upon this truth; it is fixed high above discussion.

Unequally yoking with an unbeliever in marriage is not rebuked, but defended, among those who seek our fellowship. Let our trumpet-call be clear and definite for purity of faith and practice.

How easily a false brother will accuse one who has been elected to serve in an Ecclesia of having “an axe to grind” rather than by love strengthening his hands. Let every member of Christ see their own Ecclesia is alive to right doctrine and actions. It is enough that the Apostasy hands over its conscience to the keeping of its leaders.

B.R. Walker.

Withdrawals Absolutely Necessary

Nothing is clearer than that faithfulness requires that an ecclesia shall withdraw from any who willfully transgress Christ’s law or depart from the Truth.

The whole Bible history is an enjoinder to separation from false doctrine and practice. Failure to do this has brought disaster in every age, antediluvian, patriarchal, Mosaic and Christian. The injunctions of the Apostles are so definite as to leave no room for doubt. “From men of corrupt minds and destitute of the Truth withdraw thyself”. “Now we command you, brethren, that you withdraw yourselves from every brother that walketh disorderly and not after the tradition which ye received of us”.

Only so long as we hold the Truth in its purity is our fellowship with God and Christ maintained. If we retain in our ecclesias those who hold error, their corrupting influence will spread like a leprous canker and ultimately destroy the Truth.

J.M. Evans.

Secret and Other Societies

Ought Christadelphians be Freemasons?

To decide this question it is necessary to ask: What is Freemasonry, and what is a Christadelphian?

Regarding the former, we are told that about the close of the 12th Century – the churches throughout the northern part of Europe being in a ruinous state – the Pope created several corporations of Roman or Italian architects and artists – with exclusive privileges – and he sent them to repair those churches. The common appellation of this corporation in England was that of the Free and Accepted Masons, claiming to hold exclusively of the Pope a right of Free-mason, of being exempt from the regulations of the statutes of labourers. *

In 1598, at a meeting of Masters held in Edinburgh, statutes were complied in order that they might be sent to all the Lodges in Scotland. No. 21 of these statutes reads: All Masters present at any meeting shall be sworn by their great oath not to conceal any wrong don to each other.**

By the end of the 17^th century not only the representatives of the nobility, but of other trades, were admitted into the fellowship.

In the document known as the “Charter of Cologne”, we find among the duties undertaken on oath are fidelity and obedience to secular rulers, and that he alone is acknowledged as a brother of the Society of St. John, or Freemason, who in a lawful manner is initiated into the mysteries, and is ready to prove his adoption by the signs and tokens practised by the brethren. ***

From the above we get an idea of the birth and nature of Freemasonry.

A Christadelphian is a brother of Christ separated from the fellowship of the world, having responded to the divine call, “Come out from among them and be ye separate”; also that the command of his Master is “Swear not at all” (Matt. 5:34).

Ought Christadelphians to join Freemasonry and similar Fraternities? Emphatically No!

W.J. Elston.

*Gould’s “History of Freemasonry”, p. 258.

**Gould’s “History of Freemasonry”, p. 497.

***Ibid, p. 387.

Freemasonry

No faithful brother of Christ could become, or being one remain, a Mason. The reasons for this are as under. The whole institution is essential of the world, from which a brother must come out (2 Cor. 6:17; 1 John 2:15). Its ritual is a survival of ancient paganism mixed with references to Scripture passages. It encourages a belief in the doctrines of the Trinity and the immortality of the soul, and yet discourages the discussion of religious beliefs; whereas a brother is commanded to contend earnestly for the faith once delivered to the saints (Jude 3). It necessitates the taking of oaths, which is explicitly forbidden in the Scriptures (Matt. 5:24; Jas. 5:12), and it requires its members to put the interests of fellow-members before others, a principle completely at variance with the obligations of a brother of Christ to those who are Christ’s.

In view of these facts, how can it be argued that membership of such a body is consistent with the duties of a brother?

W.H. Trapp.

Medium Size Ecclesias the Best

The highest interests of the Truth are usually achieved in Ecclesias of moderate numbers. The ideal Ecclesia is one in which the bulk of its members are engaged in the various activities of the Truth, each unit performing some function, however small, in the Ecclesial organism, each brother and sister realising his or her responsibility, and discharging it in the most effective manner.

In an Ecclesia of medium size which is fully alive to its duties this ideal is by no means impracticable. It is quite true that small Ecclesias may also attain this ideal, but they also suffer through lack of sufficient capable leaders, and are not such effective instruments in the propagation of the Truth as the larger assemblies.

The great drawback of unusually large Ecclesias is the decrease of person responsibility, which becomes less and less as the members increase. That care for one another which is enjoined becomes more and more difficult as the Ecclesia Register lengthens to such extent that there are many of the members whose names even are unknown to one. The exercise of brotherly love to all becomes impossible. There is also the tendency to allow the work of the Ecclesia to remain in the hands of a relatively small number.

An Ecclesia of moderate size is not so likely to degenerate into the condition of a church or chapel as a very large one.

J.M. Evans.

Starting Another Ecclesia

Are we justified in withdrawing from brethren and sisters because they start another ecclesia, and are still sound in doctrine and practice?

The answer to this question is – “Where there is no law there is no transgression”. There is nothing in the commandments of Christ which forbids a section of any ecclesia from forming a separate meeting should they be so disposed. It may be that they are actuated by unworthy motives. If so, Christ will judge them. They may even "preach Christ of contention”, but even so a wider hearing of the Truth may be obtained.

We must be careful not to embody in our Ecclesial Constitution anything which is not authorised by Christ’s’ law. It may be our opinion that the forming of another ecclesia is our district is detrimental, but there is no warrant for withdrawal. It is one of those things which must be left to the Judgement Seat of Christ.

It should be added that these remarks are not to encourage factious assemblies (which usually come to a premature end), but merely to show that there is no Scriptural ground for withdrawal.

J.M. Evans.

Secret Ballot Invaluable

There can be no question that the secret ballot is the most suitable for the selection of Serving Brethren. It enables the brother voting to make his choice entirely unfettered by any considerations except the fitness of the brother proposed for the office. If the voting were done openly he would be likley to be influenced by secondary conditions.

Take the case of two brethren after the flesh. Brother A. is proposed for an important office. His brother feels he is not exactly suitable, but naturally feels diffidence in expressing his opinion openly. He secret ballot delivers him from this quandary, and prevents this possibility of unpleasantness. There are many of our brethren whom we love and esteem for their excellent virtues, but whom we could not conscientiously support for an office requiring certain qualifications which have been denied them. The secret ballot enables us to avoid hurting their feelings.

Some may say they should not be offended by a brother’s honestly expressed opinion, but we must take human nature as it is and avoid unnecessary causes of friction. In some Ecclesias the result of a ballot is sometimes given and the number of votes is announced. This is a mistake. All that is necessary is to give the numerical order.

J.M. Evans.

Best Time for the Memorial Feast

Undoubtedly the morning is the best time, when body and mind are in the best condition.

The next best time is evening, prior to the public proclamation of the Truth, provided the same speaker is not required to take both meetings.

Afternoon is certainly the worst time, although in some places it is held then because it is the most convenient time.

Some years ago the writer visited an Ecclesia where the Memorial Feasts was held at three o’clock in the afternoon. It was summer, yet the Upper Room was heated like a forcing house. The exhortation had not occupied many minutes when first one and then another in the assembly began to show signs of drowsiness. The worthy organist, with one elbow on the keyboard, gave a brief solo on the “Vox Humana”. He soon had several competitors. By and bye the whole meeting was affected. With few exceptions – including some unrestrained children – it may be said, “they all slumbered and slept”.

At the close of the meeting some apologies were tendered. What could one say? What! Could ye not watch one hour? The one hour in all the week when, free from distraction of every kind, with brain alert and mind receptive, the thoughts can be stayed on God and Christ and the unspeakable love which both the Father and Son have shown toward us.

The last loving request of our Saviour and Redeemer demands the best time for its observance, even though it may not be the most convenient.

S.A. Garside.

A True Christadelphian

The characteristic of a true Christadelphian is “the obedience of faith” and a “walk worthy of God”; in other words, he first understands the things of the Kingdom of God and Name of Jesus Christ; secondly, he believes what he understands, and loves what he believes above every other thing; thirdly, his “faith, working by love” causes him to be immersed into the Divine Name; fourthly, he walks in the Truth, and is careful to do nothing to its injury; and fifthly, HE WILL NOT FELLOWSHIP THOSE WHO DO NOT SO BELIEVE AND DO.

Dr. J. Thomas.

Watching our Affections

The guiding principle in this matter is indicated by Paul in Col. 3:2, “Set your affections on things above, not on things on the earth”. The natural mind is contrary to this command, for such it is (see 1 Cor. 2:14). The affections forbidden by the Apostle embrace all that is not of God – companions out of the Truth – worldly possessions – pleasures – and all that belongs to the present evil world. Upon such our affections are not to be set.

Carelessness in this matter is faith-wrecking. Things with small beginnings grow; therefore let us watch the “beginnings”. Especially is this necessary in the matter of companions out of the Truth; progress in the wrong way is easy – acquaintance, friendship, affections, ending, alas! how often in marriage with the alien and forsaking the Truth. Solomon’s experience is recorded for our admonition: “He that walketh with wise men shall be wise, but a companion of fools shall be destroyed” (Prov. 13:20): “Love not the world, neither the things that are in the world; If any man love the world, the love of the Father is not in him” (1 John 2:15).

The true Christadelphian’s affections are set upon the things of God and of His Truth; his companions are those of “like precious faith” – the possessions he has set his heart upon are those of the “world to come” – and the “pleasures” he desires are “at God’s right hand for evermore” (Psalm 16:11).

W.J. White.

Marriage is Honourable

It is a great mistake to think that Paul discountenanced marriage, because upon one occasion, by reason of a certain distress, he gave exceptional advice (1 Cor. 7:26). To the Hebrews (ch. 13:4) he wrote of marriage being honourable in all, and the word he used has been rendered “had in reputation” (Acts 5:34); “dear” (Acts 20:24); “precious” (1 Cor. 3:12); “most precious” (Rev. 21:11); and similarly in fourteen texts.

Besides, Paul expressly commanded “the young women to marry” (1 Tim. 5:14). Who were they to marry? Surely not old brethren – or the medically unfit – or the alien young men! No; marriage is honourable in all.

Brother Roberts as right in concluding as he did: “I always felt that marriage was something that lay in my path before I could enter upon the earnest work of life. And, now I see how serviceable it has been in every way for the work that has been done”. How many of us who have been Christadelphians practically all our lives can say Amen to those conclusions?

F.C.J.

A Partner Wanted

Are you searching for a partner for life, looking for one whom God would approve – one who would serve a nobler part than the mere providing of a comfortable home, or animal existence? Then turn your eyes in the way of those only who love the Bible, and who show their love for it by a regular and faithful reading of its pages …. Marriage with the alien is a sin, and marriage with those who are unfaithful to Bible teaching is akin to it.

In the matter of marriage, never be in a hurry. Avoid being led into an unwise arrangement by self-deception. A man or woman is not in the Truth (whatever their claims may be) who has no fondness of it, and fondness shows itself by a desire to read and talk about it …. Marriage is a very serious matter – it means either help or hindrance in the fight for eternal life.

A.T. Jannaway.

(Read “Marriage”, by various writers.)

An Excuse for Disobedience

“There is no one in the ecclesia that I care for”, it may be said, and perhaps said in truth. But this would not justify union with the alien. Disobedience (which alien marriages are), is not allowable under any circumstances. Let us be careful lest we invent excuses for the purpose of evading plain and stringent commands. The one who talks as above should see that his ideal of a partner is a Scripture approved one; and, next, he should not forget to make his desire a matter of prayer. God gives husbands and wives, in answer to prayer, as well as daily bread. If God withhold a partner for a time it is for our good. Therefore let the one who has to wait be patient and trustful.

A.T. (& C.H.) J.

Marriage with the Alien

God could not have expressed His mind upon the subject of alien marriage more emphatically than by marking, as He has done, disobedience in this matter in the earth’s history. And these markings are not feeble scratches, but deep and indelible imprints. To wit, the Flood, Israel’s tributary position in relation to the surrounding nations, and the division of Israel into two Kingdoms. These events were divine visitations resulting from the sin of alien marriage.

And what about Christ? Do his views differ from his Father’s? Let us hear him through one of his Apostles: “Be ye not unequally yoked together with unbelievers”. Marriage is the closest of all yokings, and those who receive not and render not obedience to Paul’s Gospel are unbelievers. Wilful ignorance, said Peter, was to be the characteristic of certain ones in our wicked times. Let us see to it that we are not amongst the number.

(Sister) C.H. Jannaway.

Unequally Yoked

“Be ye not unequally yoked together with unbelievers” (2 Cor. 6:14). The principle here laid down unquestionably applies to marriage. Of all yokings, marriage is the closet and most binding; it is for life. It may be contended that as the yoking Paul refers to is an endorsement of and co-operation in evil, marriage with an alien cannot fall within his prohibition. But this view overlooks the object of marriage, which is not the mere living for self-gratification, but that husband and wife may assist one another in walking worthy of God, and showing forth His honour and glory. In this God-given object of marriage it is impossible for a believer to be equally yoked with an unbeliever – the two cannot walk harmoniously.

A.T. (& C.H.) J.

Polygamy

Apparently, from Genesis 4:19, Lamech was the inventor of Polygamy; and a nice hash he made of it. Brother R. Roberts described it as “a provisional, accidental, abnormal, and hurtful institution, tolerated without being expressly sanctioned”.

It was certainly not a divine institution, for God’s plan was one man one wife, and they two One (Gen. 2:24).

F.G.J.

Wife and Family the Primary Consideration

God first, Family second, and Neighbour third is the order divinely imposed in the Law of Moses and emphasised in the New Testament. In his newborn zeal the novice is apt to overlook this fact. So anxious is he to spread the Truth to the alien that he is found running hither and thither, absenting himself from his home Sunday after Sunday, to the detriment of the highest interests of his wife and family. If a wife is unable to attend the meetings, or children are deprived of a father’s guidance and his instruction by his frequent absence from home on Sundays, then is he neglecting a primary duty. Surely love to his wife and children should make the itinerant brother reflect? Is it not his dearest wish that his loved ones should be his eternal companions in the Kingdom? If so, he will see to it that they have his first consideration and that in his duty to family and neighbour respectively the divine order is observed by him.

J.M. Evans.

Home First After God

A right view is essential to prevent our running to extremes. Home ties demand our attention as well as our prayers. We must not neglect “Home” on the plea of preaching the Gospel. Surely this idea is involved in the words of Paul (1 Tim. 5:8): “If any provide not for his own, and especially for those of his own house, he hath denied the faith”. If the husband (Saxon - husbonda, housebond) is the natural foundation, pillar or band of the house, holding the whole together, his presence is essential in the character building of himself and his household.

Some neglect home for public preaching of the Gospel, whilst others put home first and never preach the Word. These stand condemned (Matt. 10:37; Amos 6:1) Our wisdom lies in realising our duty in both aspects of our calling, for just as no man can love God who hates his brother, so none neglect home who say “Come” in the true sense.

F.E. Williams.

So Ought Men to Please Their Wives

If our wives wish to wander through the fields and pick poppies and cornflowers in preference to walking along the seashore searching for shells and pebbles, let us yield to their wishes. What does it matter, even if it is not quite to our taste? Surely it is wise to sacrifice a little for the sake of peace than contend and contend?

Some of us are so selfish, or so unreasonably obstinate, that we upset ourselves, our homes, our ecclesias, and all over nothing. “Ah! But I fight for principle. I’m the master”. Are you sure, my brother, that you fight for principle? May it not be for self, because to give way would mean interference with your enjoyment, or, worse still, cause you to give pleasure where you would rather give pain? Men who fight for principle (if the fight is to count in the divine reckoning) are, as the Scriptures enjoin them to be, large-hearted and large-minded.

Read 2 Cor. 13:11; 1 Thess. 5:13; Rom. 14:19. There is no selfishness and no wicked doggedness where these precepts are allowed to rule.

A.T. Jannaway.

Having His Children in Subjection

This means that a man who is so soft and effeminate in his nature or principles as to fail in the application of a wholesome degree of discipline in his own family is therefore totally disqualified to act as administrative part in the house of God. Yes, spoilt children, unmastered, and therefore unruly, self-asserting, and “disobedient to parents”, are the best evidences of a brother’s unfitness to lead the children of God.

A man who can tolerate a stiffnecked and unbroken state of petty rebellion to the parental will as home is just the man to apply his maudlin principles at a time when an ecclesia is up in arms against the enforcement of Apostolic discipline towards attitudes of doctrinal compromise and insubordination to the commandments of Christ.

Compiled.

Parental Training and Influence

One of the many “signs of the times” in our day is the great degeneracy existing in this matter as regards the higher things. Young people are allowed to take their own way and act for themselves very much more than used to be the case, many parents seeming to be oblivious of their responsibility.

This tendency is also apt to affect the households of the Truth, and must be guarded against, as the Scriptural injunctions on this head are as biding now as ever they were. Our stewardship, of which an account has to be given, relates to the care and upbringing of our sons and daughters, as well as to other things, and we want to be able to give it “with joy and not with shame”.

The parental example is more potent than is generally realised, and if this be not a worth one, it becomes a much more difficult matter to lead the children into the love and obedience of God.

(Sister) S.J. Ladson.

Christadelphian Fathers and Mothers

“The child is father to the man”. A child should be encouraged or restrained always with a view to that desired in its maturity. Be all you would have the child to be – children are born imitators. Let such confidence and sympathy exist between the parent and child that it shall never through fear of punishment or uncontrolled anger stoop to lying or deceit.

Do not abstain from necessary correction, but suit the same to the child’s temperament. Direct the energies of the child into useful channels. Be particular to instill correct ideas of method and thoroughness as antidotes to slovenliness and laziness. Do not overlook the necessity for recreation.

Inculcate loyalty to the name "Christadelphian” as the embodiment of true religion. Its principles rationally and consistently applied to the direction of family life will influence the young mind, with the result that Bible reading and prayer will in due course find their proper place.

G.H. Lethbridge.

A Mother’s Duty

Mothers have been heard to say: “I intend to let my children see both sides”, meaning that, with the view to helping them make up their minds whether they will serve God or the devil, the young ones shall be encouraged to tread the devious paths of the religious and social worlds.

If these mothers were to apply this method to the training of their children in, say, honesty and virtue, where would they expect it to lead? Would the children choose to be honest as a result of being thrown into the company of thieves? Would they choose to be virtuous through keeping company with libertines and courtesans?

Well may Paul say: “Teach the young women … to love their children”, and with the love that springs, not from mere animal instinct, but from God. This love says: Do not easily banish your boys and girls into doubtful company. Keep them within earshot, and talk to them diligently – yes, diligently – of God’s ways “When thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou riseth up”.

(Sister) C.H. Jannaway

Our Childhood

In the words of Irenaeus to Florinus, “The instructions of our childhood grow with our growth and adhere to us most closely”.

If the law of righteousness can be impressed on the mind of a child to a sufficient depth and with sufficient clearness, the impression will be clear in old age. Old people forget events of yesterday, but the instructions of childhood are still operative.

The noble work of parents, then, is to instill in the child a keen appetite for wisdom, knowledge, and the fear of the Lord. To engrave the laws of God upon their heart, to impress thoughts of holiness upon the mind, and to keep these impressions until the character is fixed. Then even in old age this character will remain (Prov. 22:6)

All parents fail to do this work perfectly, but the proverb is not disproved thereby.

Early training is essential. Therefore “chasten thy son while there is hope” (Prov. 19:18). It is a work of saving from eternal death, and of securing the gift of eternal life. “Therefore withhold not correction from the child, and deliver his soul from sheol” (Prov. 23:13-14). It is dishonouring to the high office of parentage to be negligent, because “a child left to himself bringeth shame” (Prov. 29:15). The constant care in training will bring unending joy; therefore “Correct thy son and he shall give delight unto thy soul” (Prov 29:17).

W.J. Elston

Train up a Child

“Train up a child in the way he should go, and when he is old he will not depart from it” (Prov. 22:6). We once chatted with a good brother who refused to accept this statement literally, because, although he had trained up his boy on Scriptural lines, the boy turned out bad in the extreme. As evidence of his contention, he said that once he found the boy (of 17) had gone to bed, secretly got up, and gone out with bad companions; and such was only discovered through the father accidentally going into the lad’s bedroom. He “waited his return, and thrashed him within an inch of his life”! And that he called training up the child!

Parents do well to meditate on the expressions, “His mother was his counselor” (2 Chron. 22:3); and the pointed statement about “Jezebel, the daughter of Ethbaal” 1 Kings 16:31). Parents want to keep in mind Ezek. 16:44; Prov. 19:18; Deut. 6:7; and especially Ephes. 6:4).

F.G.J.

Read “Seasons of Comfort”, by R. Roberts.

Christ Before Father and Mother

When Jesus said, “He that loveth father or mother more than me is not worthy of me”, he could not mean to call in question the duty of a man providing for “his own, especially those of his own house”, the neglect of which, Paul says, makes a man “worse than an infidel”. (1 Tim. 5:8). But he certainly does mean to assert that his final choice will rest with those only whose submission to him is so thorough as to set family claims aside where they conflict with his claims.

Such a conflict is possible sometimes. A man’s identification with the Truth is sometimes damaging to the temporal interests of a man’s family; or sometimes entirely opposed to his family’s wishes. In such a case a man refusing the demands Christ makes upon him for the sake of protecting or pleasing his family would show that he loved his family more than Christ, in which case Christ says the man would not be worthy of him.

R. Roberts.

It is Corban

“It is corban”, says the young man (and the young woman) of the world.

”It is corban”, echoes public opinion. “He shall be free”, and they “suffer him no more to do ought for his father or his mother”.

God marks this wickedness, and will shortly punish the world for it.

But we turn away from the disobedience of these perilous and last days and look at the teaching of Scripture. How clear and beautiful is God’s will concerning our duty to parents.

”Children, obey your parents” – “Honour thy father and mother” – “Let them (the children) learn first to show piety at home, and to requite their parents”.

But what if the commands of parents and Christ clash? Then Christ must be obeyed. “He that loveth father or mother more than me is not worthy of me”.

This does not fee us from the divine command to perform faithfully to our parents that duty which is the will of God.

A.H. Jannaway.

Childless

Yes, it is written, “Happy is the man that hath his quiver full of them” (Psalm 127:5); but it is manifest such cannot mean “full of” children who are indifferent or non-responsive to the instruction of their parents. Children are, indeed, a blessing when they are Timothy-like (2 Tim. 1:5). Were all children of that character, parents might regret being childless; but as things are, we can but endorse the ejaculation of a certain father: “Children are not always an unmixed blessing!” The writer, to whom that remark was made, at once realised “the skeletons” in that brother’s “cupboard”; and, alas! Outside his cupboard, too; for it was something known and read of all men that his children were a standing reproach to the fair name Christadelphian borne by both parents, were worldlings, whose only prospect was that of being laid in their graves “like sheep”. True, the father claimed, “There is no vice in them, and they are very lovable!” – but so is my puppy, and so was my little pony – and, too, they had this advantage; they could not bring reproach on my high and holy calling.

So cheer up ye childless ones who may yearn for offspring. Read Rom. 8:28, and emulate Paul as pictured in Phil. 4:11.

F.G. Jannaway.

Read “Seasons of Comfort”, by R. Roberts.

Daily Reading of the Word

Probably the greatest difficulty a Christadelphian experiences in his endeavour to observe the commandments of Christ is to “entangle not himself with the affairs of this life” (2 Tim. 2:4). The constant contact with the world in the performance of our daily duties naturally leads to a continual temptation to take an interest in its interests – to look at things from the point of view of those around us. This is the natural tendency of the mind, and outside influences increase the danger of becoming so absorbed in worldly affairs that Laodicean lukewarmness gradually takes the place of the original zealous love for the Truth.

The antidote is the daily reading of the Word. If the antidote is neglected the effect of the poison (worldly influences) will increase, with the inevitable result – spiritual death. To overcome (as the Spirit exhorts in Rev. 2 and 3), we must read the Bible daily – not mechanically, but thoughtfully, with an earnest desire and endeavour to absorb its teaching. Only thus can we overcome the natural mind and bring it into harmony with the mind of the Spirit.

C.F. Ford.

Something for God Every Day

Not one day should pass without our doing something for Christ – for the well-being of the Ecclesia, and the enlightenment of the stranger. Christ can be served in many ways, and by the busiest. We can materially forward his work by an exemplary discharge of the common duties of life. What better recommendation can the Truth have than for those who profess the name of Christ to be kind, courteous, upright, sober-minded, and virtuous?

But we can all do more than this. We can take steps to make ourselves strong in the Truth, so as to be in a position to impart instruction to the less enlightened, and otherwise form useful and stable members of the meeting to which we may belong. Who is there that cannot squeeze in, however busy he may be, many minutes during the day for Scripture meditation and study?

The day will come when all of us will lament we did not put forth more effort for Christ.

A.T. Jannaway.

Why Late at Meetings

The brother or sister who sincerely loves God will endeavour always to be punctual in the observance of His requirements and appointments. (Unavoidable lateness is exceptional, and need not here be considered.) To be late at the meetings when we could have been early is indicative of indifference and carelessness in regard to the things of God.

The meetings are of God’s appointment for the benefit of His children. The late-comer not only himself loses much of this benefit, but hinders those who are punctual in receiving the good. Usually the meetings commence with collective thanksgiving to God; it is not manifestly irreverent, and consequently displeasing to Him, that the privilege should be disturbed by late-comers, who with a little thought and care could have been present to unite in prayer and thanksgiving?

Christ is our example in all things, and there is more than a suggestion of punctuality in the record that “when the hour was come he sat down, and the Twelve Apostles with him” (to eat the Passover) (Luke 22:14). “Let all things be done decently and in order” (1 Cor. 14:40) is contrary to “avoidable lateness”. Unpunctuality at the meetings is a symptom of spiritual ill-health. God is not the Author of “Confusion” – neither should His children be.

W.J. White.

Too Tired Sunday Morning

“I am too tired” – “I prefer to hear the lecture” – “Brother So-and-so is the speaker, and I never get any good from his addresses”. These are not justifiable excuses for absence from the Breaking of Bread. Christ’s command is this: “This do in remembrance of me” (1 Cor. 9:24), and for us to ignore the command is to imperil our salvation.

Was ever a divine appointment set aside without incurring disastrous consequences to ourselves and God’s displeasure towards us? Those who absent themselves from the Lord’s Table should think of this. To refrain willfully from assembling together on the first day of the week is not only to display a shocking lack of appreciation of the importance and profit of the appointment, but it is a direct insult to Christ.

A.T. Jannaway.

Giving Thanks at the Meal Table

Don’t mumble your thanks all to yourself at meal times, as if you were whispering out of the grave like a necromancer, but speak up in a befitting and intelligent way, so that we can all say “Amen”.

Compiled.

Sisters and Dress

The Scriptures are not silent on this matter. Sisters are commanded to dress modestly and to eschew showy and costly apparel. They should be careful not to be led away by the example of the women of the world, who mostly aim at what the Bible forbids. Young sisters are especially prone to temptation in this direction, but a wise mother, whom many of them are privileged to possess, will check their natural weaknesses, and show unto them a more excellent way.

The great thing to remember is that fine clothes do not commend us to Christ (nor do they to the brethren and sisters who are of a Christ-like mind). He has told us what he looks for in his sisters – the inward adornment of “a meek and quiet spirit” and “good works”. Time spent in attending to this kind of adornment is time well spent, and will procure for us beauty everlasting in the day of Christ’s return.

(Sister) M.F. Grant.

Holy Kisses

When Paul wrote: “Salute one another with a holy kiss” (Rom. 16:16), he was concluding a letter in which he expressly mentions a large number of brethren and sisters, and therefore it is clear that the kisses were to be as impartially bestowed as is handshaking to-day; but our experience is that those who in our day would introduce kissing have a partiality for the opposite sex, which fact arouses suspicion that the desire is connected with the flesh and not with the spirit, although the would-be kissers may not be conscious of the fact.

As Brother Roberts has somewhere said, Paul, in referring to the subject, was simply enjoining that the custom should be performed in a “holy” manner, and not issuing a command that kissing must be performed. In Paul’s day kissing was the custom, and as such was done by kissing the cheek, not the lips. Brethren who show a proneness to kiss simply on the plea of being brethren should be given a wide berth by the sisters; so said Brother Roberts, and we agree with him.

F.G.J.

Feet Washing

To insist upon “feet-washing” as an ordinance of the nature of the Breaking of Bread is to go beyond “what is written”; or, to reduce it to a ceremony, as the Pope does once a year, is to deprive the Lord’s example of its lesson.

Nowhere do we read of Feet-washing as an institution such as the “Breaking of Bread” (Matt. 26:26; Mark 14:22; Luke 22:19; Acts 2:42: 20:7; 1 Cor. 5:8; 10:16; 11:23).

Feet-washing was menial (John 13:6), and the Lord’s lesson was that no duty is so menial that one brother should not be ready to perform it for another (1 Tim. 5:10). See also Phil. 2:3; Rom. 12:10; Ephes. 5:21; Gal. 6:2.

Compiled.

Blameless – Its Meaning

That brethren holding office in the Ecclesia should be blameless (1 Tim. 3:10; Titus 1: 6-7; 1 Tim. 3:2, 7), means that they should be so in the sense illustrated in the case of Zecharias and Elizabeth, who were said to be “righteous, walking in all the commandments and ordinances of the Lord blameless” (Luke 1:6).

F.G.J.

Talebearers and Slanders

The work of the talebearer is bad enough, but that of the slanderer is worse. To those engaged in either of these forbidden occupations we would say: Why do you do it? Is it merely to pander to an unworthy craving for news? Is it from spite? Is it from envy, from a wish to damage your brother’s reputation and add to your own? Is it to minimise your own deficiencies? If not, why do you do it, when it occasions so much misunderstanding, so much ill-feeling, provokes so much evil, and causes so much distress, and so many tears?

Of the slanderer we would ask: Why, when God has attached to the sin such terrible pains and penalties? You admit that a thief is an awful person, and that a murderer or a whoremonger is worse. Are you not aware that the evil speaker is similarly classed? Are they not all labeled by God as alike? From Lev. 19:16, Psalm 15:3, and Ephes. 4:31 must we not conclude that in His sight they are all equally sinful and condemned?

A.T. Jannaway.

Thinking Evil

“Charity (love) thinketh no evil” (1 Cor. 13:5). Evil thoughts are the seedlings of evil words and evil deeds. Whence come they? Jesus says: “From within, out of the heart of man” (Mark 7:21). Unchecked in Noah’s times, evil thoughts and their fruits led to the drowning of all souls save eight. “God saw the wickedness of man was great and that every imagination of the thoughts of his heart was only evil continually” (Gen. 6:5; 1 Pet. 3:20). The Truth can purify the heart, furnishing incentive in its glorious Hope for the mental discipline involved in bringing every thought into captivity to the obedience of Christ (2 Cor. 5:5).

The tendency to evil thinking is checked by constant Bible reading and meditation therein (Psalm 1:2). Avoid the vacant mind. Weeds grow apace on untilled ground. Whilst we must “judge not” as regards unseen motives, we must be vigilant to discriminate between good and evil, “judging righteous judgment”. “The pure in heart shall see God. As a man thinketh in his heart so is he” (Heb. 5:14; Matt. 5:8; John 7:24; Prov 23:7).

E. Pitt.

“Report”, say they, and we will Report

Oh! The unkindness of some men. They will search out, magnify, and publish to the four quarters of the globe the failings of their neighbours; but for their neighbours’ good traits they have no eyes, no ears, no tongues. Why this unkindness? It may arise from envy, or spite, or the mere love of scandal.

But whatever the cause, the practice is utterly wrong, for God has forbidden it. “Speak not evil one of another” (Jas. 4:11). “Thou shalt not go up and down as a tale-bearer among thy people” (Lev. 19:16). It is wrong, for it is thoughtless and cruel. Have we not all failings? Is it not, as a rule, calling the kettle black? Who would wish their own weaknesses to be advertised to the world?

Let those who are given to the pernicious habit of scandalising break it off, for if persisted in it will unquestionably imperil our salvation.

A.T. Jannaway.

Confirmed Grumblers

No doubt they serve some good purpose, as do bluebottles and flies; but they are not the more welcome for all that; in fact, they are really what the Bible terms “flies” in “the ointment” (Eccles. 10:1). “One” such “destroyeth much good” (Eccles. 9:18).

The chronic fault-finder turns up at business meetings of the Ecclesia, with his vitriol, or axe, and destroys what he cannot improve upon; he meets us in the street, and we feel none the better, or happier, for having met him; we visit him, or he visits us, and during the whole of our interview his sole topic is himself and his own affairs; he writes us a letter, and the burden of his theme is that the hand of Providence is very heavy upon him. In brief, he seems to be spending his time in continually running counter to the command of Paul n Phil. 2:4.

What wasted lives. How much better to wake up and try to live for others, and shed rays of cheerfulness and happiness as we walk through life; and make our brethren court our company instead of shun it.

F. G. J.

See Exodus 17:2; Num. 14:2, Jude 16; and compare Num. 13:31-33 with Num. 14:36-37.

Bishops of the New Testament

Respecting 1 Tim. 3:1-8. The Greek word (Episkopos), rendered Bishop, signifies overseer, onlooker, or caretaker; hence it is rendered “looking diligently” in Heb. 12:15, and “overseers” in Acts 20:28, while as a participle it is rendered “oversight” in 1 Pet. 5:2. In the Apostolic Age this was a spirit-gifted function. For that reason there is nothing entirely parallel to it in our twentieth century experience. With us the nearest approach to it is the brother or brethren who both minister the word of exhortation, and exercise a managing control over ecclesial matters.

Compiled.