The American Beginnings of the "Berean Christadelphians, . . . The Man-Made Foundational-Doctrines of Faith . . .
Dec 16, 2018 15:34:31 #
So let's look at the beginnings of the foundational doctrines of a "Man-Made" American "Berean Christadelphians" faith which is an heretical schismatic sectarian divisional splits of Protestant form of faith.
https://en.wikipedia.org/wiki/Christadelphians
https://en.wikipedia.org/wiki/Bereans
What is Protestant Sectarianism ? It is a form of bigotry, discrimination, or hatred arising from attaching relations of inferiority and superiority to differences between subdivisions within a religious group. Common examples are denominations that is the continued emphasis of your "Berean Christadelphians" faith in bigotry, hate and prejudices that you espouse and continue on this OPP religious forum Rose42. A cliché for you, "Nut" doesn't fall far from the tree.
So lets keep a running total of schismatic splits and changes in "Berean Christadelphians" church doctrine and fellowship and failures . . .
1. Faith Failures Splits; Too many to count . . .
2. Doctrinal changes; Too many to count . . .
3. New schismatic faith Beginnings; Too many to count . . .
a. Bereans (also called Beroeans, Barclayans or Barclayites) were a Protestant sect following former Scottish Presbyterian minister John Barclay (1734-1798).
b. In 1773, the Berean Church followed a modified form of Calvinism.
c. And mainly merged with the Congregationalists after Barclay's death in 1798.
d. A new Protestant Christian group began in the 1850s in the United States under the tutelage of Dr. John Thomas. Founded the "Christadelphian" movement from Philadelphia Pennsylvania and split into "Berean Christadelphians."
e. The Berean Christadelphians denial and rejections common Christian tenants of Faith.
1. The "Trinity,"
2. The "Immortality of the soul,"
3. The "Breaking of Bread,"
4. Reject "Creeds,"
5. They do not see other works as inspired by God,
6. That Jesus inherited human nature (with its inclination to sin) from his mother Mary. Self Interpretation.
7. Berean Christadelphians also reject the doctrine of Christ's pre-existence contrary to, John 1:1–18
8. They regard the Bible as inspired by God and, therefore, believe that in its original form, it is error free and errors in later copies are due to errors of transcription or translation.
9. Based on this, Christadelphians teach what they believe as true Bible teaching. Which is Biblical Self-Interpretation of the Bible.
10. They don't recognize the same Baptism, viewing such separations as schismatic.
11. That God is a separate being from his son, Jesus Christ, that the Holy Spirit is the power of God used in creation and for salvation.
Which all are the central tenet of orthodox Christianity. Berean Christadelphians beliefs are to be corruptions of original Christian teaching.
f. The doctrine belief of sola scriptura; Scripture is self-authenticating, clear (perspicuous) to the rational reader, its own interpreter ("Scripture interprets Scripture"), and sufficient of itself to be the final authority of Christian doctrine. "The law of Christ" is a New Testament phrase of uncertain meaning, found only in the Pauline Epistles at Galatians 6:2 and parenthetically at 1 Corinthians 9:21.
"Berean Christadelphians, are believers of "Biblical Unitarianism, which encompasses the key doctrines of nontrinitarian Christians who affirm the Bible as their sole authority, and from it base their beliefs that God the Father is a singular being, the only one God, and that Jesus Christ is God’s son, but not divine. The term "biblical Unitarianism" is connected first with Robert Spears and Samuel Sharpe of the Christian Life magazine in the 1880s.
It is a neologism (or retronym) ("Speech or utterance" recent or isolated term, word, or phrase that may be in the process of entering common use, but that has not yet been fully accepted into mainstream language.) that gained increasing currency in nontrinitarian literature during the 20th century as the mainstream Unitarian churches moved away from belief in the Bible and, in the United States, towards merger with Universalism. A retronym is a newer name for an existing thing that differentiates the original form or version from a more recent one.
g. "Berean Christadelphians, doctrine of the clarity of Scripture (often called the perspicuity of Scripture) is a Protestant Christian position teaching that "...those things which are necessary to be known, believed, and observed, for salvation, are so clearly propounded and opened in some place of Scripture. Or in other words, man-Made self-interpretation of the Bible doctrine . . .
h. The "Berean Christadelphians" religious group traces its origins to John Thomas (1805–1871) A "Restoration Movement" is a Christian movement that began on the United States frontier during the Second Great Awakening (1790–1840) of the early 19th century. The pioneers of this movement were seeking to reform the church from within and sought "the unification of all Christians in a single body patterned after the church of the New Testament." Especially since the mid-20th century, members of these churches do not identify as Protestant but simply as Christian.
i. John Thomas (1805–1871) A "Restoration Movement" was baptized two times after renouncing the beliefs he previously held. The abjuration of his former beliefs eventually led to the Restoration Movement disfellowshipping him.
John Thomas then developed his man-made theology interpretation; Elpis Israelin which he laid out his new 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 the Christadelphian body to be associated with books and journals, such as Thomas's Herald of the Kingdom.
j. John Thomas then combined the Adventist movement, the Church of God of the Abrahamic Faith, Unitarianism, and rediscovered 1st century beliefs from the Bible alone.
Groups associated with John Thomas met under various schismatic groups names, including;
1. Believers,
2. Baptised Believers,
3. The Royal Association of Believers,
4. Baptised Believers in the Kingdom of God,
5. Nazarines (or Nazarenes) and
6. The Antipas
j. Robert Roberts, In 1864 he began to publish The Ambassador of the Coming Age magazine.
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,[17] and sought to prove that through a process of challenge and debate and writing journals. Through that process 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[18] until the time of the American Civil War (1861–1865). At that time, church affiliation was required in the United States and in the Confederacy in order to register for conscientious objector status, and in 1864 Thomas chose for registration purposes the name Christadelphian.[2][3][4][5]
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 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.
I also wonder what he would have written differently, if the "The Didache" . . . “The Teaching of the Twelve Apostles . . . The Early Church Patristic Fathers, 1st Century Manuscript Found in AD 1887 were available to him ?
https://www.onepoliticalplaza.com/t-148097-1.html
k. Robert Roberts helped craft the man-Made structures of the Christadelphian body. 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 the Suffolk Street fellowship and the Unamended fellowship.
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.
General organization of "Berean Christadelphians". Most church ecclesias have a constitution.
In the absence of centralised organization, some differences exist amongst Christadelphians on matters of belief and practice. This is because each congregation (commonly styled 'ecclesias') is organized autonomously, typically following common practices which have altered little since the 19th century. Most ecclesias have a constitution,[28] which includes a 'Statement of Faith', a list of 'Doctrines to be Rejected' and a formalized 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 the final response to those with unorthodox practices or beliefs.
The relative uniformity of organization 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 arranging and serving duties, and includes guidelines for the organization of committees, as well as conflict resolution between congregational members and between congregations.
Christadelphians do not have paid ministers. Male members 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 governance typically follows 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 organizations 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 the publication of Christadelphian magazines.
l. Fellowships;
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 a lead in developing a particular stance.
m. The majority of "Berean Christadelphians" belong to what is commonly known as the Central fellowship. The Unamended fellowship, is found in the East Coast and Midwest USA and Ontario, Canada. This group separated in 1898 as a result of differing views on who would be raised to judgment at the return of Christ.
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.
The Old Paths fellowship, was formed in 1957 by those in the "Temperance Hall Fellowship" who held that the reasons for separation from the "Suffolk Street fellowship" and its sympathising communities remained. They also strongly believed that the Biblical teaching of fellowship required full unity of belief on all fundamental principles of Bible Truth and thus the reunion should have been with the full agreement and understanding of all members rather than the result of the majority vote that prevailed.
Other Fellowships which openly identify themselves as "Berean Christadelphians".
Examples are the "Watchman Fellowship," "the Companion Fellowship," and the "Pioneer Fellowship. "The "Nazarene Fellowship," "The "Ecclesia of Christ Fellowship," The "Remnant of Christ's Ecclesia Fellowship" The "Apostolic Fellowship of Christ Fellowship," "The Apostolic Ecclesias Fellowship."
n. 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 the Abrahamic Faith are not received by most North American Amended ecclesias.
o. Some "Berean Christadelphians" 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 the 'Breaking of Bread' service. Others tolerate a degree of divergence from commonly held Christadelphian views.
The list of Berean Christadelphians denial and rejections common Christian tenants of Faith is endless.
Doc110
https://en.wikipedia.org/wiki/Christadelphians
https://en.wikipedia.org/wiki/Bereans
What is Protestant Sectarianism ? It is a form of bigotry, discrimination, or hatred arising from attaching relations of inferiority and superiority to differences between subdivisions within a religious group. Common examples are denominations that is the continued emphasis of your "Berean Christadelphians" faith in bigotry, hate and prejudices that you espouse and continue on this OPP religious forum Rose42. A cliché for you, "Nut" doesn't fall far from the tree.
So lets keep a running total of schismatic splits and changes in "Berean Christadelphians" church doctrine and fellowship and failures . . .
1. Faith Failures Splits; Too many to count . . .
2. Doctrinal changes; Too many to count . . .
3. New schismatic faith Beginnings; Too many to count . . .
a. Bereans (also called Beroeans, Barclayans or Barclayites) were a Protestant sect following former Scottish Presbyterian minister John Barclay (1734-1798).
b. In 1773, the Berean Church followed a modified form of Calvinism.
c. And mainly merged with the Congregationalists after Barclay's death in 1798.
d. A new Protestant Christian group began in the 1850s in the United States under the tutelage of Dr. John Thomas. Founded the "Christadelphian" movement from Philadelphia Pennsylvania and split into "Berean Christadelphians."
e. The Berean Christadelphians denial and rejections common Christian tenants of Faith.
1. The "Trinity,"
2. The "Immortality of the soul,"
3. The "Breaking of Bread,"
4. Reject "Creeds,"
5. They do not see other works as inspired by God,
6. That Jesus inherited human nature (with its inclination to sin) from his mother Mary. Self Interpretation.
7. Berean Christadelphians also reject the doctrine of Christ's pre-existence contrary to, John 1:1–18
8. They regard the Bible as inspired by God and, therefore, believe that in its original form, it is error free and errors in later copies are due to errors of transcription or translation.
9. Based on this, Christadelphians teach what they believe as true Bible teaching. Which is Biblical Self-Interpretation of the Bible.
10. They don't recognize the same Baptism, viewing such separations as schismatic.
11. That God is a separate being from his son, Jesus Christ, that the Holy Spirit is the power of God used in creation and for salvation.
Which all are the central tenet of orthodox Christianity. Berean Christadelphians beliefs are to be corruptions of original Christian teaching.
f. The doctrine belief of sola scriptura; Scripture is self-authenticating, clear (perspicuous) to the rational reader, its own interpreter ("Scripture interprets Scripture"), and sufficient of itself to be the final authority of Christian doctrine. "The law of Christ" is a New Testament phrase of uncertain meaning, found only in the Pauline Epistles at Galatians 6:2 and parenthetically at 1 Corinthians 9:21.
"Berean Christadelphians, are believers of "Biblical Unitarianism, which encompasses the key doctrines of nontrinitarian Christians who affirm the Bible as their sole authority, and from it base their beliefs that God the Father is a singular being, the only one God, and that Jesus Christ is God’s son, but not divine. The term "biblical Unitarianism" is connected first with Robert Spears and Samuel Sharpe of the Christian Life magazine in the 1880s.
It is a neologism (or retronym) ("Speech or utterance" recent or isolated term, word, or phrase that may be in the process of entering common use, but that has not yet been fully accepted into mainstream language.) that gained increasing currency in nontrinitarian literature during the 20th century as the mainstream Unitarian churches moved away from belief in the Bible and, in the United States, towards merger with Universalism. A retronym is a newer name for an existing thing that differentiates the original form or version from a more recent one.
g. "Berean Christadelphians, doctrine of the clarity of Scripture (often called the perspicuity of Scripture) is a Protestant Christian position teaching that "...those things which are necessary to be known, believed, and observed, for salvation, are so clearly propounded and opened in some place of Scripture. Or in other words, man-Made self-interpretation of the Bible doctrine . . .
h. The "Berean Christadelphians" religious group traces its origins to John Thomas (1805–1871) A "Restoration Movement" is a Christian movement that began on the United States frontier during the Second Great Awakening (1790–1840) of the early 19th century. The pioneers of this movement were seeking to reform the church from within and sought "the unification of all Christians in a single body patterned after the church of the New Testament." Especially since the mid-20th century, members of these churches do not identify as Protestant but simply as Christian.
i. John Thomas (1805–1871) A "Restoration Movement" was baptized two times after renouncing the beliefs he previously held. The abjuration of his former beliefs eventually led to the Restoration Movement disfellowshipping him.
John Thomas then developed his man-made theology interpretation; Elpis Israelin which he laid out his new 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 the Christadelphian body to be associated with books and journals, such as Thomas's Herald of the Kingdom.
j. John Thomas then combined the Adventist movement, the Church of God of the Abrahamic Faith, Unitarianism, and rediscovered 1st century beliefs from the Bible alone.
Groups associated with John Thomas met under various schismatic groups names, including;
1. Believers,
2. Baptised Believers,
3. The Royal Association of Believers,
4. Baptised Believers in the Kingdom of God,
5. Nazarines (or Nazarenes) and
6. The Antipas
j. Robert Roberts, In 1864 he began to publish The Ambassador of the Coming Age magazine.
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,[17] and sought to prove that through a process of challenge and debate and writing journals. Through that process 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[18] until the time of the American Civil War (1861–1865). At that time, church affiliation was required in the United States and in the Confederacy in order to register for conscientious objector status, and in 1864 Thomas chose for registration purposes the name Christadelphian.[2][3][4][5]
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 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.
I also wonder what he would have written differently, if the "The Didache" . . . “The Teaching of the Twelve Apostles . . . The Early Church Patristic Fathers, 1st Century Manuscript Found in AD 1887 were available to him ?
https://www.onepoliticalplaza.com/t-148097-1.html
k. Robert Roberts helped craft the man-Made structures of the Christadelphian body. 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 the Suffolk Street fellowship and the Unamended fellowship.
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.
General organization of "Berean Christadelphians". Most church ecclesias have a constitution.
In the absence of centralised organization, some differences exist amongst Christadelphians on matters of belief and practice. This is because each congregation (commonly styled 'ecclesias') is organized autonomously, typically following common practices which have altered little since the 19th century. Most ecclesias have a constitution,[28] which includes a 'Statement of Faith', a list of 'Doctrines to be Rejected' and a formalized 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 the final response to those with unorthodox practices or beliefs.
The relative uniformity of organization 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 arranging and serving duties, and includes guidelines for the organization of committees, as well as conflict resolution between congregational members and between congregations.
Christadelphians do not have paid ministers. Male members 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 governance typically follows 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 organizations 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 the publication of Christadelphian magazines.
l. Fellowships;
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 a lead in developing a particular stance.
m. The majority of "Berean Christadelphians" belong to what is commonly known as the Central fellowship. The Unamended fellowship, is found in the East Coast and Midwest USA and Ontario, Canada. This group separated in 1898 as a result of differing views on who would be raised to judgment at the return of Christ.
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.
The Old Paths fellowship, was formed in 1957 by those in the "Temperance Hall Fellowship" who held that the reasons for separation from the "Suffolk Street fellowship" and its sympathising communities remained. They also strongly believed that the Biblical teaching of fellowship required full unity of belief on all fundamental principles of Bible Truth and thus the reunion should have been with the full agreement and understanding of all members rather than the result of the majority vote that prevailed.
Other Fellowships which openly identify themselves as "Berean Christadelphians".
Examples are the "Watchman Fellowship," "the Companion Fellowship," and the "Pioneer Fellowship. "The "Nazarene Fellowship," "The "Ecclesia of Christ Fellowship," The "Remnant of Christ's Ecclesia Fellowship" The "Apostolic Fellowship of Christ Fellowship," "The Apostolic Ecclesias Fellowship."
n. 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 the Abrahamic Faith are not received by most North American Amended ecclesias.
o. Some "Berean Christadelphians" 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 the 'Breaking of Bread' service. Others tolerate a degree of divergence from commonly held Christadelphian views.
The list of Berean Christadelphians denial and rejections common Christian tenants of Faith is endless.
Doc110
Dec 16, 2018 16:15:09 #
I see you continue to duck questions even though people answer yours. So I'll repeat them.
If the Catholic church's claims were true - that it were the one church, with apostolic succession and the pope was the vicar of Christ then why....
Why would the Catholic clergy be unable to do what the apostles did? None of them have ever been able to.
How is it Christian for a church to murder innocents merely for reciting scripture and having a copy of the bible?
More info - historian John Dowling the Roman Catholic church put to death 50 million heretics between A.D. 606 and the mid-1800s. It's unknown how many were Christians.
How is it Christian for a church to have leaders steeped in corruption as so many popes have been throughout history?
And how is it Christian for the current and past popes to continue to ignore the rampant sexual abuse and pedophilia in the clergy? How many thousands upon thousands of children have been traumatized by this?
If the Catholic church's claims were true - that it were the one church, with apostolic succession and the pope was the vicar of Christ then why....
Why would the Catholic clergy be unable to do what the apostles did? None of them have ever been able to.
How is it Christian for a church to murder innocents merely for reciting scripture and having a copy of the bible?
More info - historian John Dowling the Roman Catholic church put to death 50 million heretics between A.D. 606 and the mid-1800s. It's unknown how many were Christians.
How is it Christian for a church to have leaders steeped in corruption as so many popes have been throughout history?
And how is it Christian for the current and past popes to continue to ignore the rampant sexual abuse and pedophilia in the clergy? How many thousands upon thousands of children have been traumatized by this?
Dec 16, 2018 18:56:26 #
So let's look at the beginnings of the foundational doctrines of a "Man-Made" American "Berean Christadelphians" faith which is an heretical schismatic sectarian divisional splits of Protestant form of faith.
https://en.wikipedia.org/wiki/Christadelphians
https://en.wikipedia.org/wiki/Bereans
What is Protestant Sectarianism ? It is a form of bigotry, discrimination, or hatred arising from attaching relations of inferiority and superiority to differences between subdivisions within a religious group. Common examples are denominations that is the continued emphasis of your "Berean Christadelphians" faith in bigotry, hate and prejudices that you espouse and continue on this OPP religious forum Rose42. A cliché for you, "Nut" doesn't fall far from the tree.
So lets keep a running total of schismatic splits and changes in "Berean Christadelphians" church doctrine and fellowship and failures . . .
1. Faith Failures Splits; Too many to count . . .
2. Doctrinal changes; Too many to count . . .
3. New schismatic faith Beginnings; Too many to count . . .
a. Bereans (also called Beroeans, Barclayans or Barclayites) were a Protestant sect following former Scottish Presbyterian minister John Barclay (1734-1798).
b. In 1773, the Berean Church followed a modified form of Calvinism.
c. And mainly merged with the Congregationalists after Barclay's death in 1798.
d. A new Protestant Christian group began in the 1850s in the United States under the tutelage of Dr. John Thomas. Founded the "Christadelphian" movement from Philadelphia Pennsylvania and split into "Berean Christadelphians."
e. The Berean Christadelphians denial and rejections common Christian tenants of Faith.
1. The "Trinity,"
2. The "Immortality of the soul,"
3. The "Breaking of Bread,"
4. Reject "Creeds,"
5. They do not see other works as inspired by God,
6. That Jesus inherited human nature (with its inclination to sin) from his mother Mary. Self Interpretation.
7. Berean Christadelphians also reject the doctrine of Christ's pre-existence contrary to, John 1:1–18
8. They regard the Bible as inspired by God and, therefore, believe that in its original form, it is error free and errors in later copies are due to errors of transcription or translation.
9. Based on this, Christadelphians teach what they believe as true Bible teaching. Which is Biblical Self-Interpretation of the Bible.
10. They don't recognize the same Baptism, viewing such separations as schismatic.
11. That God is a separate being from his son, Jesus Christ, that the Holy Spirit is the power of God used in creation and for salvation.
Which all are the central tenet of orthodox Christianity. Berean Christadelphians beliefs are to be corruptions of original Christian teaching.
f. The doctrine belief of sola scriptura; Scripture is self-authenticating, clear (perspicuous) to the rational reader, its own interpreter ("Scripture interprets Scripture"), and sufficient of itself to be the final authority of Christian doctrine. "The law of Christ" is a New Testament phrase of uncertain meaning, found only in the Pauline Epistles at Galatians 6:2 and parenthetically at 1 Corinthians 9:21.
"Berean Christadelphians, are believers of "Biblical Unitarianism, which encompasses the key doctrines of nontrinitarian Christians who affirm the Bible as their sole authority, and from it base their beliefs that God the Father is a singular being, the only one God, and that Jesus Christ is God’s son, but not divine. The term "biblical Unitarianism" is connected first with Robert Spears and Samuel Sharpe of the Christian Life magazine in the 1880s.
It is a neologism (or retronym) ("Speech or utterance" recent or isolated term, word, or phrase that may be in the process of entering common use, but that has not yet been fully accepted into mainstream language.) that gained increasing currency in nontrinitarian literature during the 20th century as the mainstream Unitarian churches moved away from belief in the Bible and, in the United States, towards merger with Universalism. A retronym is a newer name for an existing thing that differentiates the original form or version from a more recent one.
g. "Berean Christadelphians, doctrine of the clarity of Scripture (often called the perspicuity of Scripture) is a Protestant Christian position teaching that "...those things which are necessary to be known, believed, and observed, for salvation, are so clearly propounded and opened in some place of Scripture. Or in other words, man-Made self-interpretation of the Bible doctrine . . .
h. The "Berean Christadelphians" religious group traces its origins to John Thomas (1805–1871) A "Restoration Movement" is a Christian movement that began on the United States frontier during the Second Great Awakening (1790–1840) of the early 19th century. The pioneers of this movement were seeking to reform the church from within and sought "the unification of all Christians in a single body patterned after the church of the New Testament." Especially since the mid-20th century, members of these churches do not identify as Protestant but simply as Christian.
i. John Thomas (1805–1871) A "Restoration Movement" was baptized two times after renouncing the beliefs he previously held. The abjuration of his former beliefs eventually led to the Restoration Movement disfellowshipping him.
John Thomas then developed his man-made theology interpretation; Elpis Israelin which he laid out his new 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 the Christadelphian body to be associated with books and journals, such as Thomas's Herald of the Kingdom.
j. John Thomas then combined the Adventist movement, the Church of God of the Abrahamic Faith, Unitarianism, and rediscovered 1st century beliefs from the Bible alone.
Groups associated with John Thomas met under various schismatic groups names, including;
1. Believers,
2. Baptised Believers,
3. The Royal Association of Believers,
4. Baptised Believers in the Kingdom of God,
5. Nazarines (or Nazarenes) and
6. The Antipas
j. Robert Roberts, In 1864 he began to publish The Ambassador of the Coming Age magazine.
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,[17] and sought to prove that through a process of challenge and debate and writing journals. Through that process 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[18] until the time of the American Civil War (1861–1865). At that time, church affiliation was required in the United States and in the Confederacy in order to register for conscientious objector status, and in 1864 Thomas chose for registration purposes the name Christadelphian.[2][3][4][5]
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 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.
I also wonder what he would have written differently, if the "The Didache" . . . “The Teaching of the Twelve Apostles . . . The Early Church Patristic Fathers, 1st Century Manuscript Found in AD 1887 were available to him ?
https://www.onepoliticalplaza.com/t-148097-1.html
k. Robert Roberts helped craft the man-Made structures of the Christadelphian body. 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 the Suffolk Street fellowship and the Unamended fellowship.
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.
General organization of "Berean Christadelphians". Most church ecclesias have a constitution.
In the absence of centralised organization, some differences exist amongst Christadelphians on matters of belief and practice. This is because each congregation (commonly styled 'ecclesias') is organized autonomously, typically following common practices which have altered little since the 19th century. Most ecclesias have a constitution,[28] which includes a 'Statement of Faith', a list of 'Doctrines to be Rejected' and a formalized 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 the final response to those with unorthodox practices or beliefs.
The relative uniformity of organization 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 arranging and serving duties, and includes guidelines for the organization of committees, as well as conflict resolution between congregational members and between congregations.
Christadelphians do not have paid ministers. Male members 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 governance typically follows 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 organizations 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 the publication of Christadelphian magazines.
l. Fellowships;
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 a lead in developing a particular stance.
m. The majority of "Berean Christadelphians" belong to what is commonly known as the Central fellowship. The Unamended fellowship, is found in the East Coast and Midwest USA and Ontario, Canada. This group separated in 1898 as a result of differing views on who would be raised to judgment at the return of Christ.
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.
The Old Paths fellowship, was formed in 1957 by those in the "Temperance Hall Fellowship" who held that the reasons for separation from the "Suffolk Street fellowship" and its sympathising communities remained. They also strongly believed that the Biblical teaching of fellowship required full unity of belief on all fundamental principles of Bible Truth and thus the reunion should have been with the full agreement and understanding of all members rather than the result of the majority vote that prevailed.
Other Fellowships which openly identify themselves as "Berean Christadelphians".
Examples are the "Watchman Fellowship," "the Companion Fellowship," and the "Pioneer Fellowship. "The "Nazarene Fellowship," "The "Ecclesia of Christ Fellowship," The "Remnant of Christ's Ecclesia Fellowship" The "Apostolic Fellowship of Christ Fellowship," "The Apostolic Ecclesias Fellowship."
n. 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 the Abrahamic Faith are not received by most North American Amended ecclesias.
o. Some "Berean Christadelphians" 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 the 'Breaking of Bread' service. Others tolerate a degree of divergence from commonly held Christadelphian views.
The list of Berean Christadelphians denial and rejections common Christian tenants of Faith is endless.
https://en.wikipedia.org/wiki/Christadelphians
https://en.wikipedia.org/wiki/Bereans
What is Protestant Sectarianism ? It is a form of bigotry, discrimination, or hatred arising from attaching relations of inferiority and superiority to differences between subdivisions within a religious group. Common examples are denominations that is the continued emphasis of your "Berean Christadelphians" faith in bigotry, hate and prejudices that you espouse and continue on this OPP religious forum Rose42. A cliché for you, "Nut" doesn't fall far from the tree.
So lets keep a running total of schismatic splits and changes in "Berean Christadelphians" church doctrine and fellowship and failures . . .
1. Faith Failures Splits; Too many to count . . .
2. Doctrinal changes; Too many to count . . .
3. New schismatic faith Beginnings; Too many to count . . .
a. Bereans (also called Beroeans, Barclayans or Barclayites) were a Protestant sect following former Scottish Presbyterian minister John Barclay (1734-1798).
b. In 1773, the Berean Church followed a modified form of Calvinism.
c. And mainly merged with the Congregationalists after Barclay's death in 1798.
d. A new Protestant Christian group began in the 1850s in the United States under the tutelage of Dr. John Thomas. Founded the "Christadelphian" movement from Philadelphia Pennsylvania and split into "Berean Christadelphians."
e. The Berean Christadelphians denial and rejections common Christian tenants of Faith.
1. The "Trinity,"
2. The "Immortality of the soul,"
3. The "Breaking of Bread,"
4. Reject "Creeds,"
5. They do not see other works as inspired by God,
6. That Jesus inherited human nature (with its inclination to sin) from his mother Mary. Self Interpretation.
7. Berean Christadelphians also reject the doctrine of Christ's pre-existence contrary to, John 1:1–18
8. They regard the Bible as inspired by God and, therefore, believe that in its original form, it is error free and errors in later copies are due to errors of transcription or translation.
9. Based on this, Christadelphians teach what they believe as true Bible teaching. Which is Biblical Self-Interpretation of the Bible.
10. They don't recognize the same Baptism, viewing such separations as schismatic.
11. That God is a separate being from his son, Jesus Christ, that the Holy Spirit is the power of God used in creation and for salvation.
Which all are the central tenet of orthodox Christianity. Berean Christadelphians beliefs are to be corruptions of original Christian teaching.
f. The doctrine belief of sola scriptura; Scripture is self-authenticating, clear (perspicuous) to the rational reader, its own interpreter ("Scripture interprets Scripture"), and sufficient of itself to be the final authority of Christian doctrine. "The law of Christ" is a New Testament phrase of uncertain meaning, found only in the Pauline Epistles at Galatians 6:2 and parenthetically at 1 Corinthians 9:21.
"Berean Christadelphians, are believers of "Biblical Unitarianism, which encompasses the key doctrines of nontrinitarian Christians who affirm the Bible as their sole authority, and from it base their beliefs that God the Father is a singular being, the only one God, and that Jesus Christ is God’s son, but not divine. The term "biblical Unitarianism" is connected first with Robert Spears and Samuel Sharpe of the Christian Life magazine in the 1880s.
It is a neologism (or retronym) ("Speech or utterance" recent or isolated term, word, or phrase that may be in the process of entering common use, but that has not yet been fully accepted into mainstream language.) that gained increasing currency in nontrinitarian literature during the 20th century as the mainstream Unitarian churches moved away from belief in the Bible and, in the United States, towards merger with Universalism. A retronym is a newer name for an existing thing that differentiates the original form or version from a more recent one.
g. "Berean Christadelphians, doctrine of the clarity of Scripture (often called the perspicuity of Scripture) is a Protestant Christian position teaching that "...those things which are necessary to be known, believed, and observed, for salvation, are so clearly propounded and opened in some place of Scripture. Or in other words, man-Made self-interpretation of the Bible doctrine . . .
h. The "Berean Christadelphians" religious group traces its origins to John Thomas (1805–1871) A "Restoration Movement" is a Christian movement that began on the United States frontier during the Second Great Awakening (1790–1840) of the early 19th century. The pioneers of this movement were seeking to reform the church from within and sought "the unification of all Christians in a single body patterned after the church of the New Testament." Especially since the mid-20th century, members of these churches do not identify as Protestant but simply as Christian.
i. John Thomas (1805–1871) A "Restoration Movement" was baptized two times after renouncing the beliefs he previously held. The abjuration of his former beliefs eventually led to the Restoration Movement disfellowshipping him.
John Thomas then developed his man-made theology interpretation; Elpis Israelin which he laid out his new 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 the Christadelphian body to be associated with books and journals, such as Thomas's Herald of the Kingdom.
j. John Thomas then combined the Adventist movement, the Church of God of the Abrahamic Faith, Unitarianism, and rediscovered 1st century beliefs from the Bible alone.
Groups associated with John Thomas met under various schismatic groups names, including;
1. Believers,
2. Baptised Believers,
3. The Royal Association of Believers,
4. Baptised Believers in the Kingdom of God,
5. Nazarines (or Nazarenes) and
6. The Antipas
j. Robert Roberts, In 1864 he began to publish The Ambassador of the Coming Age magazine.
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,[17] and sought to prove that through a process of challenge and debate and writing journals. Through that process 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[18] until the time of the American Civil War (1861–1865). At that time, church affiliation was required in the United States and in the Confederacy in order to register for conscientious objector status, and in 1864 Thomas chose for registration purposes the name Christadelphian.[2][3][4][5]
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 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.
I also wonder what he would have written differently, if the "The Didache" . . . “The Teaching of the Twelve Apostles . . . The Early Church Patristic Fathers, 1st Century Manuscript Found in AD 1887 were available to him ?
https://www.onepoliticalplaza.com/t-148097-1.html
k. Robert Roberts helped craft the man-Made structures of the Christadelphian body. 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 the Suffolk Street fellowship and the Unamended fellowship.
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.
General organization of "Berean Christadelphians". Most church ecclesias have a constitution.
In the absence of centralised organization, some differences exist amongst Christadelphians on matters of belief and practice. This is because each congregation (commonly styled 'ecclesias') is organized autonomously, typically following common practices which have altered little since the 19th century. Most ecclesias have a constitution,[28] which includes a 'Statement of Faith', a list of 'Doctrines to be Rejected' and a formalized 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 the final response to those with unorthodox practices or beliefs.
The relative uniformity of organization 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 arranging and serving duties, and includes guidelines for the organization of committees, as well as conflict resolution between congregational members and between congregations.
Christadelphians do not have paid ministers. Male members 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 governance typically follows 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 organizations 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 the publication of Christadelphian magazines.
l. Fellowships;
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 a lead in developing a particular stance.
m. The majority of "Berean Christadelphians" belong to what is commonly known as the Central fellowship. The Unamended fellowship, is found in the East Coast and Midwest USA and Ontario, Canada. This group separated in 1898 as a result of differing views on who would be raised to judgment at the return of Christ.
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.
The Old Paths fellowship, was formed in 1957 by those in the "Temperance Hall Fellowship" who held that the reasons for separation from the "Suffolk Street fellowship" and its sympathising communities remained. They also strongly believed that the Biblical teaching of fellowship required full unity of belief on all fundamental principles of Bible Truth and thus the reunion should have been with the full agreement and understanding of all members rather than the result of the majority vote that prevailed.
Other Fellowships which openly identify themselves as "Berean Christadelphians".
Examples are the "Watchman Fellowship," "the Companion Fellowship," and the "Pioneer Fellowship. "The "Nazarene Fellowship," "The "Ecclesia of Christ Fellowship," The "Remnant of Christ's Ecclesia Fellowship" The "Apostolic Fellowship of Christ Fellowship," "The Apostolic Ecclesias Fellowship."
n. 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 the Abrahamic Faith are not received by most North American Amended ecclesias.
o. Some "Berean Christadelphians" 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 the 'Breaking of Bread' service. Others tolerate a degree of divergence from commonly held Christadelphian views.
The list of Berean Christadelphians denial and rejections common Christian tenants of Faith is endless.
Rose42 wrote:
I see you continue to duck questions even though p... (show quote)
Dec 16, 2018 18:57:53 #
Rose,
What is Protestant Sectarianism ?
Thats all you practice
It is a form of bigotry, discrimination, or hatred arising from attaching relations of inferiority and superiority to differences between subdivisions within a religious group. Common examples are denominations that is the continued emphasis of your "Berean Christadelphians" faith in bigotry, hate and prejudices that you espouse and continue on this OPP religious forum Rose42.
A cliché for you, "Nut" doesn't fall far from the tree.
What is Protestant Sectarianism ?
Thats all you practice
It is a form of bigotry, discrimination, or hatred arising from attaching relations of inferiority and superiority to differences between subdivisions within a religious group. Common examples are denominations that is the continued emphasis of your "Berean Christadelphians" faith in bigotry, hate and prejudices that you espouse and continue on this OPP religious forum Rose42.
A cliché for you, "Nut" doesn't fall far from the tree.
Rose42 wrote:
I see you continue to duck questions even though p... (show quote)
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