Congregation - Congregatie

Congregatie (kongregatie): congregation (ME congregacioun fr.  MF & L congregation, congregatio), the act of congregating,: an assemblage of persons (or things); gathering, assembly of persons, body of Christians, body of believers; company or order of religious persons; deliberative meeting of governing body.  In the Old Testament a name given to the children of Israel.
F: Congrégation D: Gemeinde I: Parrocchiani

Under this tag "congregatie" you shall be able to find articles mostly talking about the community of men that together want to come to serve God.  The church community or fixed group of men that is part of an ecclesia or church. 

Further it shall be about the Old Testament name given to the children of Israel, the chosen People of God as used in. 

The community of men that stand behind one and the same belief point.  The administration body of a community.  Association of lay people or of clergymen who under ecclesiastic approval hold religious service.

But it can also be about 'The Congregation' (= collection, official name:  Sodali' tium, Sodaliteit'), a particular kind of pious association, with as purpose to perform godly work or charity. 

The congregation distinguishes itself of the usual pious association, because they are organized as a specific organic corporation, the members (congreganists) having the right to vote.  The Congregationalists or congregation members of The Congregation are also members of a brotherhood, set up to promote public service. 

In the Catholic Church the Congregations must be set up or approved by the competent ecclesiastic authorities.  As there are the Roman Congregations, Religious Congregation and Mary-congregation. 

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Association, the members, the associated, those serving together and taking up an engagement, the belonging to, the inaugurated, the togetherness or assembling, the people meeting, the company, the alliance, confederation

confrery, confrère, partnership, trade-union, circle, federation, body, corps, corporation,  apostate, division, section, branching, department, clique, circle, coterie, club, debating-club, circle of friends, desk, collegium, governor, members list, guild,guildsmen, guildstaf, assembly, meeting, session, assembly, council session, members assembly, convent, conference

Congregatie (kongregatie) of broedergemeenschap, broederschap, gemeente of parochie, communiteit, geaffilieerden, aangeslotenen.

Op onze bladzijden zal het meestal gaan over de gemeenschap van mensen die samen willen komen om God te dienen.  De kerkgemeenschap of vaste groep van mensen die behoren tot een ecclesia of kerk.

Verder veel gebruikt voor de in het Oude Testament gegeven naam aan de kinderen van Israël, het verkozen Volk van God.

De gemeenschap van mensen die achter eenzelfde geloofspunt staan.  Bestuurslichaam van een gemeenschap.  Vereniging van leken of van geestelijken die onder kerkelijke goedkeuring godsdienstoefeningen houden.

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Vereniging, de leden, de geassocieerden, diegenen die samen een engagement aangaan, de toebehorenden, de ingewijden of de ingekochten, de samen of bijeenkomenden, de samentreffenden, het gezelschap, de sociëteit, bondgenootschap, eedgenootschap,

aartsbroederschap, gildebroederschap, confrérie, vennootschap, veem, vakvereniging, kring, bond, lichaam, korps, corps, corporatie, gilde, apostolaat, afdeling, sectie, vertakking, departement, clique, cercle, coterie, club, debatingclub, vriendenkring bestuur, bureau, collegium, bestuurder, ledenlijst, gildestaf, vergadering, samenkomst, bijeenkomst, zitting, vergadering, raadszitting, achterraad, ledenvergadering, convent, congres, meeting,

groepsvertegenwoordiging, plenum vergaderplaats, vergaderzaal, verenigingslokaal, raadkamer, sociëteit, rendez-vous, gildehuis, gildekamer, kerkgemeenschap, godsdienstige groepering, godsdienstoverleg, overlegorgaan, geloofsorgaan de opname, aggregatie, incorporatie, coöperatie, voorzitting, leiding godsvruchtig orgaan, godvrezend orgaan, godsdienstige vereniging, godgevallige groepering, godgezinden, godminnenden, godlievenden, godverheerlijkenden,vromen, kerkgezinden,kerksen, heiligbegerigen, hemelsgezinden,godgelaten, devoten, religieuzen, pieuzen, piëtisten, God dienenden/prijzende/lovenden/erenden, godsgetrouwen

kerkbestuur, kerkregering, Bijbelcommissie, Bijbelgenootschap, Bijbelgetrouwen, herderlijke vereniging/genootschap, kloosterling, woudbroeder, heremiet, eremiet, kloostervolk, ordegeestelijken, ordebroeders, regulieren, lekenbroeders, kloosterjuffers, kloosterzusters, kloosternonnen, kloostermaagden, zusters, bruiden des Heer, masoeurs, koorvrouwen, van de wereld wegtrekkenden/terugtrekkenden,


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De Congrega'tie (= verzameling, officiele naam: Sodali'tium, Sodaliteit'), een bijzonder soort vrome vereniging, met als doel het verrichten van godvruchtige of liefdadige werken.

De congregatie onderscheidt zich van de gewone vrome vereniging, doordat zij als organieke corporatie is ingericht, d.  w.  z.  dat de leden (congreganisten) stemrecht of zeggenschap hebben.  De congreganisten of congregatieleden van de Congregatie zijn ook leden van een broederschap, opgericht ter bevordering van de openbare eredienst.

De Congregaties moeten in de Katholieke Kerk door de bevoegde kerkelijke overheid zijn opgericht of goedgekeurd.
Zo zijn er de Romeinse Congregaties, Religieuze Congregatie en Mariacongregatie.

Contribution - Contributie, bijdrage

Bijdrage of contributie

Bijdrage: contribution. MEcontribucioun fr MF contribution fr L contribution contributio dividing distributing, assigning fr L contributus.

D Beiträge

 Act of contributing or a payement imposed upon a body of persons or on the population or group of people, a sum of monney paid as a form of tax or voluntary contributed.
  In certain churches a tithe or tenth to pay or give for the suport of the church or to cover the costs of the congregation or ecclesia. A form of tax imposed by certain churches to their members for religious purposes and especially for the support of the priesthood or religious establishement.
Other churches say that the administration of the Last Sacraments should be free of charge but dare to ask of the requesters a contribution (with direct price) to cover the expenses of their pastoral work and diaconal work.  According to them, the direct prices may not be a limitation however to ask for those sacraments.  They are for men that live of a low income always negotiable.  This method can give men an easy feeling that they do not beg but also give an idea how much they could contribute so not to have to give too little.  It can give the requesters a certain form of peace of mind. 

In some protestant churches there is also worked with collection coupons that either become furnished at the church members or that for every visitor at the church lie ready by the coffee buffet in the church.  By others, there lies an envelope which the churchgoers can put  their financial contributions. 

The Belgian Christadelhians find that the mostly suitable form for financial contribution is having a collection box or basket behind or on an inconspicuous spot, which gives the opportunity far everybody that wishes, to give a voluntary financial present discreetly.

 

Contributions are not have to be accounted for on the financial site.  One can contribute or furnish also by performing through work in the church community.  The foreseeing of flowers, hall decoration, taking care of the common classrooms, keeping everything clean, foreseen of the delicacies for after the service, etc give all sorts of activities, that also must be performed in the community , and where one mainly must count on voluntary co-workers.

 

Textually people also can contribute.  Literary writings, dissertations over Biblical and scientific subjects to discuss, can enrich the spiritual life of the entire community.  The lectures are not  always have to be provided by one man and how more people can contribute towards the church community, how more realm on spiritual understanding can become realised and how less danger there exists for an indoctrination or a concept from one person.  By bringing texts of more people several thoughts can be discussed and a larger variety of subjects and perspectives can come at bid.

The contribution can according to a promotion its till the welfare of the community.  Also contribute can possibilities create to do new things arise. 

But also through gifts within the church community, the ecclesia or parish can on her turn then again contribute to the commune, the town or living environment.  Churches have shown a long tradition in the middle-class commune.  In the anglo-saxon countries it is (or has been) the custom that churches offer all sorts of peoples activities through the year.  In our regions we do not see that so much, outside by the Catholic church the renting of the parish house where then all sorts of eat festivities and other affairs are offered for the locals to meet.  Also we can see  that it are the churches who remain in the old districts as other organizations already have left. They try that to be at the disposition for the needy and try to offer help where they can.  For that lasting presence, also called ecclesiastic presention, are according to some men professionals 'indispensable'.  For them it is asked to much for the volunteers to have to  work in the districts alone.  And actually it is well so, only one person can not do all that work, but in mutual cooperation of the church members it can be made possible. Together all members can, under a particular leadership, spend attention at the problems in districts and at the role belief can play in municipalities to improvement of those problems.

The approach, understandings and methods of the Christian Community can furnish a contribution at a harmonious society and promote the luck and welfare of so much possible living beings. 

The hospitality of the church community has to stretch further than the table of the Lord by which all baptised are welcome but all the others should also feel welcome to become partners to a wonderful event. 

Were former parishioners quite narrowly concerned on the ecclesiastic life, now it is difficult to find volunteers and people eager to help to construct the parish community.  Many men can find no time to invest themselves with activities in the church community.  For them, the financial contribution appears the easiest manner to support  the church community.

However, when you are really interested in belief, you can not escape to fix your relation to the developments in the church community.  Everybody on this earth must come till selfresearch.  Asking yourself question about faith and in what you want to belief. What will I do with my belief, for what do I need the church community and which contribution can I furnish to that church community?  Because belief and church are not obviously any more, it is difficult to find answers to all those questions. 

Therefore it is fine that in the history of men examples can be found of women and men that can help us to find our own way.  Women and men that have a particular meaning because of the way they lived.  They can help us to find the direction in which we can find answers on our life questions.

God needs men.  He needed Jesus of Nazareth.  But especially also: he needs us to give the love hands and feet.  In our actions Gods Light can break through. Besides, this is what Jesus wants from his followers, that they spread or carry out  the gospel further but also that indispensable love.  Each other giving life ... that can we!  That we do by stepping out of our own silly little world and to give each other attention, to take each other serious and listening to each other's  stories and urges.  By letting each other feel: I want to commit to you.  By coming  together on particular places so that every believer is able to carry out his faith and also can be of support and anchor for others.  The social contact that there can be given is in the commune of that belief group then becomes of very big importance. That is a not a neglect-able contribution.

For small small belief communities, especially all those which are not supported by institutional churches, it is more difficult to remain upright and to be able to cover the expenses.  Because they already have lesser means they are tremendously limited in the carrying out of their belief and in making their belief community known to others.  The mutual solidarity between men in the small belief community can certainly remain - how small in number the community also is, if these have been built on true belief.  Then it becomes importatn for them as a small group of enthusiastic men that they can keep the fire burning and that they remain seeking to forms of being together church that can fit their community. 

As local religiously we can only badly hope that by more men shall come more understanding  that the different part activities to service stand of the structure of one community and her mission. That more men may become more actively involved by the structure and the maintenance of the church community and may realize that it is a 'large' number of small branches that necessarily can be fulfilled.  Everybody in the beliefs community must there be self conscious that the church community has to play a positive striking and at the same time recognizable role in the towns community and that activities and projects of the church community can give a larger acquaintance at the belief community through which on her turn the community also again shall be able to grow and so will get a good return.

De bijdrage is het aandeel dat men geeft, welk op wetenschappelijk, theoretisch en op praktisch en financieel vlak kan liggen. Het is de verwachting voor het toekennen of afgeven van een betaling in natura of geldelijke middelen aan een groep van mensen of aan de bevolking, als een vorm van taks of vrijwillige voorziening om bepaalde kosten te kunnen dekken.Zo kunnen in verscheidene kerken de kosten door vrijwillige bijdragen gedekt worden.

In bepaalde kerken wordt er op gerekend dat de leden van de kerkgemeenschap uit eigen overtuiging vrijwillig een tiende (tithe) van hun loon of inkomsten afstaan aan de kerkgemeenschap, zo dat de kosten van de kerkgemeenschap of congregatie kunnen gedekt worden. Bij sommige kerken wordt dit (tithing)  zelfs als iets vanzelfsprekend gezien en kan men eigenlijk niet meer van een vrijwillige bijdrage spreken maar van een heffing op het inkomen. Deze heffing of 'Tiende' wordt dan gebruikt om de priesters, pastors, dominees of predikers en het religieus establishment te ondersteunen.

Andere kerken zeggen dat de bediening van de sacramenten gratis is bij hen maar vragen van de aanvragers een bijdrage (met richtprijs) om de onkosten van hun pastoraal en diaconaal werk te dragen. Volgens hen mogen de richtprijzen echter geen beletsel zijn om een viering aan te vragen. Ze zijn voor mensen die leven van een laag inkomen altijd bespreekbaar. Deze methode kan de mensen een gerust gevoel geven dat zij niet bedelen maar ook een idee geven hoeveel zij zouden kunnen bijdragen om niet te weinig te moeten geven. Het kan de aanvragers aldus een zekere vorm van gemoedsrust geven.

In sommige protestantse kerken wordt er ook gewerkt met collectebonnen die ofwel bezorgd worden aan de kerkleden of die voor iedere bezoeker aan de kerk klaar liggen bij het koffiebuffet in de kerk. Bij anderen ligt er daar een envelop waar de kerkgangers dan hun geldelijke bijdragen in kunnen stoppen.

De ons meest geschikte vorm voor financiële bijdrage is van achter of op een onopvallend plekje en collectebus of mandje waar iedereen die wenst, onopvallend een vrijwillige financiële schenking kan doen.

Bijdragen hoeven echter niet enkel op financieel vlak te liggen. Men kan ook bijdragen leveren door werk in de kerkgemeenschap te verrichten. Het voorzien van bloemen, zaalversiering, proper houden van de gemeenschappelijke lokalen,  voorzien van de versnaperingen voor na de dienst, enz. geven allerlei activiteiten die ook in de gemeenschap moeten verricht worden en waar men hoofdzakelijk moet rekenen op vrijwillige medewerkers.

Tekstueel kunnen ook bijdragen geleverd worden. Letterkundige geschriften, verhandelingen over Bijbelse en wetenschappelijk te bespreken onderwerpen, kunnen het geestelijk leven van de gehele gemeenschap verrijken. De lezingen hoeven niet steeds door één man voorzien te worden en hoe meer mensen bijdragen in de kerkgemeenschap, hoe rijker aan spiritueel inzicht zij kan worden en hoe minder gevaar er bestaat voor een indoctrinatie of een denkbeeld vanuit één persoon. Door teksten van meerdere mensen naar voor te kunnen brengen kunnen ook meerdere gedachten besproken worden en een grotere verscheidenheid aan onderwerpen en gezichtspunten aan bod komen.

De bijdrage kan aldus een bevordering zijn tot het welzijn van de gemeenschap. Ook kunnen bijdragen mogelijkheden creëren  om nieuwe dingen te doen ontstaan.

Maar ook door giften binnen de kerkgemeenschap kan de ecclesia of parochie op haar beurt dan weer bijdragen tot de leefgemeenschap, het dorp of woonomgeving. Kerken hebben een lange traditie in het zich vertonen in de burgerlijke leefgemeenschap. In de Angelsaksische landen is het gewoonte dat kerken allerlei volksactiviteiten doorheen het jaar aanbieden. In onze contreien komt dat niet zo veel voor, buiten bij de katholieke kerk de verhuring van de parochiehuizen waar dan allerlei eetfestijnen en andere zaken worden aangeboden om de mensen in het lokaal te ontmoeten. Ook valt het op dat het de kerken zijn die in de oude wijken blijven als andere organisaties al zijn vertrokken. Zij proberen daar ter beschikking te zijn voor de behoeftigen en hulp te bieden waar het kan. Voor die blijvende aanwezigheid, ook wel kerkelijke presentie genoemd, zijn volgens sommige mensen beroepskrachten 'onontbeerlijk'. Voor hen is het voor vrijwilligers te veel gevraagd om het werk in de wijken alleen te moeten uitvoeren. En eigenlijk is dat wel zo, alleen kan men dat niet aan, maar in onderlinge samenwerking van de kerkleden zou dat wel mogelijk kunnen gemaakt worden. Samen kunnen alle leden onder een bepaalde leiding aandacht besteden aan de problemen in wijken en de rol die de geloofsgemeentes kunnen spelen ter verbetering van die problemen.



De benadering, inzichten en methodes van de Christen Gemeenschap kunnen een bijdrage leveren aan een harmonische samenleving en het geluk en welzijn bevorderen van zo veel mogelijk levende wezens.

De gastvrijheid van de kerkgemeenschap hoort zich zich verder uit te strekken tot aan de tafel van de Heer waarbij alle gedoopten welkom zijn maar de anderen zich ook welkom voelen om samen deelgenoot te zijn van een wonderbare gebeurtenis.

Waren vroeger parochianen heel nauw betrokken op het kerkelijk leven, nu is het moeilijk om vrijwilligers en vrijwilligsters te vinden. Veel mensen kunnen geen tijd vinden om zelf met activiteiten in de kerkgemeenschap te investeren. Voor hen lijkt de financiële bijdrage de makkelijkste manier om de kerkgemeenschap te steunen.
Wanneer je evenwel geïnteresseerd bent in geloof, ontkom je er echter niet aan om je verhouding tot de ontwikkelingen in de kerkgemeenschap te bepalen. Iedereen op deze aarde moet tot zelfonderzoek komen. Jezelf vragen gaan stellen: waar geloof ík in, wat wil ík met mijn geloof, waarvoor heb ík de kerkgemeenschap nodig en welke bijdrage kan ík aan die kerkgemeenschap leveren? Omdat geloof en kerk niet vanzelfsprekend meer zijn, is het ook zo moeilijk om een antwoord op deze vragen te vinden.

Daarom is het fijn dat er in de mensengeschiedenis voorbeelden te vinden zijn van vrouwen en mannen die ons kunnen helpen om onze eigen weg te vinden. Vrouwen en mannen die een bijzondere betekenis hebben vanwege de manier waarop zij geleefd hebben. Zij kunnen ons helpen om de richting te vinden waarin wij antwoorden kunnen vinden op onze levensvragen.

God heeft mensen nodig. Hij had Jezus van Nazareth nodig. Maar vooral ook: hij heeft ons nodig, om de liefde handen en voeten te geven. In ons handelen kan Gods licht doorbreken. dit is trouwens wat Jezus van zijn volgelingen verwacht, dat zij het evangelie verder verspreiden maar ook die onontbeerlijke liefde uitdragen. Elkaar het leven geven... dat kunnen wij! Dat doen we door uit ons eigen wereldje te stappen en elkaar aandacht te geven, elkaar au serieus te nemen en door te luisteren naar elkaars verhalen en noden. Door elkaar te laten voelen: ik ben met jou begaan. Door samen te komen op bepaalde plaatsen kan elke gelovige zijn geloof mee uitdragen maar ook tot steun en toeverlaat voor anderen zijn. Het sociale contact dat er in de leefgemeenschap van die geloofsgroep dan gegeven kan worden is van zeer groot belang. Dat is een niet te verwaarlozen bijdrage.

Voor kleine kleine geloofsgemeenschappen, vooral al zij niet gedragen worden door institutionele kerken, is het veel moeilijker om overeind te kunnen blijven en om de kosten aan te kunnen. Doordat zij reeds op veel minder middelen beroep kunnen doen zijn zij enorm beperkt in de uitdraging van hun geloof en in de kenbaarmaking van hun geloofsgemeenschap.
De onderlinge verbondenheid tussen mensen in de kleine geloofsgemeenschap kan zeker blijven - hoe klein in aantal de gemeenschap ook is, als deze op waar geloof is gebouwd.  Het komt er dan op aan dat de kleine groep van mensen enthousiast kan blijven en dat zij steeds blijven  zoeken naar vormen van samen-kerk-zijn die passen bij hun gemeenschap.

Als plaatselijke gelovigen kunnen wij slecht hopen dat bij meer mensen meer besef komt dat de verschillende deelactiviteiten ten dienste staan van de opbouw van de ene gemeenschap en haar missie. Dat meer mensen meer actief betrokken mogen worden bij de opbouw en het onderhoud van de kerkgemeenschap en mogen beseffen dat er een ‘groot’ aantal kleine taken zijn die noodzakelijk kunnen vervuld worden. Iedereen in de geloofsgemeenshap moet er zich bewust van zijn dat de kerkgemeenschap een positief opvallende en tegelijkertijd herkenbare rol moet vervullen in de dorpsgemeenschap en dat activiteiten en projecten van de kerkgemeenschap een grotere bekendheid kunnen geven aan de geloofsgemeenschap waardoor op haar beurt de gemeenschap ook weer zal kunnen aangroeien en zo een goede return krijgen.

Keeping an ecclesia in modern times

The last weeks in Belgium we thought about the formation of and giving the possibility to grow for an ecclesia.

Important is the position people have to take to go ahead. In the traditional institutional churches we can see that they did try to make everybody happy, the last few years. They looked for all sorts of formulas to be "cool". To be with its time is no problem in such a way, as long as the church does not betray its calling. The church has to show others that it is part of this world and that they they self already are anchored in a particular culture. The church or ecclesia can show that they stand open for contemporary influences and trends.  In some affairs, the community can go along but it may not disavow with it its own individual character.  In the Church it must be possible as in the society having cultures live together  and lead churches together.  That variety can only feed the church community only when everybody holds them self to God's Laws and follows the teachings of Christ Jesus.

If the church will wring itself into different positions to grow then the church becomes in danger. We can see this in the institutional churches who twisted them self in all sorts of curves to bring about that growth.  And that can have unwanted effects.  The attention for 'outsiders' can swallow so much attention that the care for the members of the municipality with it shatters.  One can go so far in adapting the ecclesia to what one thinks that outsiders expect or wish that members of the municipality become hit and get a feeling of alienation. According to me lies there the reason that the institutional churches became crooked and many churches become empty.  One has given too much attention to serve the others to their wish so that the individual character of that church went up and down as a jojo on and changed as hygienic men change of underpants. This was however not the manner to hold the Church clean.  Purity in the belief community can be there only as it holds clear belief points and keeps to them.

Identity gives security. Every ecclesia has the freedom to choose its own form or identity, but it has to keep to the Biblical teachings in all ways. We cannot avoid that men in this post-modern time is more directed on relations.  Churches have to form a community.  The dividing of the meal is just as important as the listening to a sermon. But for us Christadelphians the Word of god is the most important and the Word part or reading of chapters from the Bible should take the most time of the service and be the central focus. All the texts in the meeting can be centred on the Bible chapters been read.
Men of this time have difficulties to be quite or to listen for a long time. Therefore it is most adviced that each member of the community also is actively involved with the service, a.o. by reading each some verses froem the daily reading. They are no longer been directed on the listening to a long sermon through one person, but the reader of the exhortation could try to have it enlived with examples and changes in his voice. It can also help that when an exhortation from somebody is taken that all the members read succesively. Men can sometimes learn more in a service through to participating more active and more creative.

In the Dutch article Al of niet toegeven aan de wereld we discuss how far we can go to adapt to this world. In Opbouw van een ecclesia and in Opbouw van een ecclesia en  verbonden kosten we look at how we can construct and keep an ecclesia.

For our Dutch readers thye can find more in the following articles:
Nederlandstalige lezers kunnen hier meer over vinden in de volgende artikelen:

Kerkgroei en samengaan
Al of niet toegeven aan de wereld
Opbouw van een ecclesia
Opbouw van een ecclesia en  verbonden kosten

Compassion and Discipline

"But suppose the sinner persists in his way or seeks to defend it so as to be injurious to the harmony of the whole assembly. What then? The counsel and commandment of the apostles are quite clear. The line is to be drawn in order to preserve the spirit and practice of the Lord Jesus in the congregation. In this connection it is worthwhile remembering an Old Testament word which runs:

"These ... things doth the Lord hate ... a proud look ... and he that soweth discord among brethren." (Proverbs 6:16-19)

Under the rule of Christ, as in Old Testament times, the time comes when the recalcitrant person must cease to be regarded as a member of the congregation. Fellowship cannot be sustained because, in effect, it has already been severed by the persistence in error of the person concerned. This is the final resort and a source of great sorrow. The Scripture which enjoins this action reads as follows:

"Now we command you, brethren, in the name of the Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition which he received of us ... and if any man obey not our word by this epistle, note that man, and have no company with him, that he may be ashamed. Yet count him not as an enemy, but admonish him as a brother." (2 Thessalonians 3:6-15)

"Now I have written unto you not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such an one no not to eat." (1 Corinthians 5:11)

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

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Brother Harry Tennant
Fellowship
The Christadelphians - What they Believe and Preach

Integrity of the fellowship

"The first happy community became distressed by heresies and by men who liked to have the pre-eminence over others. This resulted in schism and fragmentation. The apostles made every effort to rebuke and educate those in error, sometimes with success and sometimes not. We might ask what happened to those who refused to return to their former belief. Such persons had already broken the fellowship based on a common belief and, when the position became intolerable or entrenched, the apostles instructed the congregation in which it occurred to exclude the delinquent person from their company. This would apply particularly to the breaking of bread service which was one of the highest expressions of fellowship. In other words, whilst the brethren strove hard to recover those who had gone astray in a matter of the faith, they also had a responsibility for the integrity of the fellowship itself which they had to preserve when recovery of the wayward proved impossible. This was secured by excluding the heretic from their midst. Often, of course, the heretic would leave of his own accord.

These verses illustrate the action taken:

"He that abideth in the doctrine of Christ, he hath both the Father and the Son. If there come any unto you, and bring not this doctrine; receive him not into your house, neither bid him God speed: for he that biddeth him God speed is a partaker of his evil deeds." (2 John 9, 10)

"Warn a divisive person once, and then warn him a second time. After that have nothing to do with him." (Titus 3:10, N.I.V.)

However, as will be seen from the many verses quoted in this chapter, fellowship is not only a matter of common tenets of faith, it is also a common way of life. The word "doctrine" means
teaching, and teaching concerns what we believe and what we do.

The apostles' doctrine therefore concerned a common faith and the life in Christ. Godliness is part of fellowship.

Unfortunately, all of us sin from time to time. What happens to the disciple when he sins? Does he leave the fellowship of Christ?
Certainly, if he knowingly persists in his sin and remains unrepentant, his fellowship is deeply affected and severance occurs. In the mercy of God provision is made for the disciple to receive forgiveness by seeking it through the Lord Jesus Christ in prayer:

"If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. If we say that we have not sinned, we make him a liar, and his word is not in us." (1 John 1:9, ­10)

There are, nevertheless, sins which, because they are grievous and bring the body of believers into disrepute, need more open treatment by the congregation. The elders should seek to restore the offender whilst also rejecting the sin which he has committed:

"Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted. Bear ye one another's burdens, and so fulfil the law of Christ." Galatians 6:1-2)

"Brethren, if any of you do err from the truth, and one convert him; let him know that he which converteth the sinner from the error of his way shall save a soul from death, and shall hide a multitude of sins." (James 5:19-20)

"Them that sin rebuke before all, that others also may fear." (1 Timothy 5:20)

Compassion and renewal in the right way are the twin components of this path of understanding and restoration. Tolerance of deeply offensive unChristian conduct would do neither the offender nor the congregation any good whatsoever; bitter and immediate rejection of the offending disciple would itself be unlike the patient and cleansing restorative work of the Lord himself. Wisdom in the Word of God, a deep desire to uphold the godly standards of the Lord Jesus Christ whilst keeping the fallen from destruction, and an awareness of our common frailty, are essential elements in this work of recovery."

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Brother Harry Tennant
Fellowship
The Christadelphians - What they Believe and Preach

Be an Encourager

Be an Encourager
March 16, 2009

By Rose McCormick Brandon

Discouragement often knocks on the door of the lonely, sick and elderly. For
decades Hope interceded for her family, church and community. Through her
strong witness many came to Christ. Now Hope sits alone in her living room
lamenting that her life is unfruitful. Poor health and several falls prevent
her from attending church. Few from the congregation call.

"I don¹t know why the Lord doesn¹t take me home," she says. "I'm no good to
Him any more."

Encouraging the Hopes of the world is a significant part of our work for
God. The first gift we can offer them is an empathetic ear. They often need
to unload their painful feelings. Sometimes the simple act of expressing
their thoughts lightens their darkness. Being a kind, nonjudgmental listener
is an offering believers can give one another.

In her prime, Hope prayed for, called and visited many. "Now I'm alone and
everyone has forgotten me," she says.

"Carry each other's burdens, and in this way you will fulfill the law of
Christ" (Galatians 6:2, NIV).

After listening, raise the focus upwards by reminding the person of their
royal position.

"God raised us up with Christ and seated us with him in the heavenly realms
in Christ Jesus" (Ephesians 2:6).

Tell of His unconditional affection and the promise of His continual
presence. Read Scripture and pray together. Allow a spiritual bond to
develop. This restores the person's sense of belonging to the body of
Christ.

Paul expressed this in Romans 1:11,12: "I long to see you so that I may
impart to you some spiritual gift to make you strong ‹ that is, that you and
I may be mutually encouraged by each other's faith."

Even God's heroes become discouraged. Elijah, a miracle man, was so
miserable he wanted to die. An angel came, cooked him a nourishing meal and
told him to lie down and rest (1 Kings 19:1-8). What kindness the angel
showed the depressed prophet.

The angel's actions demonstrate the practical side of being an encourager.
Simple acts of kindness sooth despairing souls and remind them they're
loved. It's only human to grow old, tired, hungry and lonely. James wrote of
Elijah, "[He] was a man just like us" (James 5:17).

Christians often don't allow for human weakness. We consider the high points
of our faith journey and believe we should always live on those
mountaintops. Some may even believe that becoming disheartened, discouraged
or depressed is a sin.  An encourager dispels that myth.

Could someone you know benefit from an uplifting visit, phone call or letter
from you today?
‹ Rose McCormick Brandon writes personal experience essays, Bible studies,
news articles, profiles and devotionals from her home in Sault Ste. Marie,
Canada.