Rebirth and belonging to a church

In continuation of  Quit griping about your church and  A Bible Falling Apart Belongs to Someone who isn't

Continuing our thoughts about the belonging to a Church we are looking after what comes really in the first place. Should we stick to standard ways of thinking and hold to the "commonplace of Christian thought"? Can we just get baptized in every community and then be reconciled with God? Whether is it important that we first make some choices and then we submit to a baptism in full compliance with the autonomy of God?
Some assume that the rebirth lies in the membership of a church, a denomination or community, an ecclesia. Jesus had a different idea about the rebirth.

SOMETHING TO CHEW ON

“There was a man of the Pharisees, named Nicodemus, a ruler of the Jews: the same came to Jesus by night, and said unto him, Rabbi, we know that you are a teacher come from God: for no man can do these miracles that you do, except God be with him. Jesus answered and said unto him, Verily, verily, I say unto you, except a man be born again (“from above”), he cannot see the kingdom of God.” John 3:1-3.

  The new birth is the only way to salvation: “Except a man be born again,” he cannot see, much less enter, the kingdom of God. Everyone should be interested in this question, because there is normally in man a desire to be saved, at least from physical death; and this should be manifested in a desire to be saved from eternal death.

  Now Nicodemus wanted to discuss the Messiahship with Jesus. He acknowledged that he believed Jesus to be a teacher sent from God; for, he said, “no man can do these miracles that you do, unless God is with him.” But Jesus waved this all aside, and directed his attention to the greatest of miracles, the new birth. “You must be born again,” Jesus said.

  The new birth is indeed a miracle, greater than the miracles of healing, cleansing lepers, opening blind eyes, and opening deaf ears. The new birth is a new creation: “Wherefore if any man is in Christ, he is a new creature: the old things are passed away; behold, they are become new.” 2 Corinthians 5:17.

   

The Bible teaches that the agencies that work to accomplish the new birth are the same that worked in the creation of the world. In the original creation there were the Spirit (Genesis 1:2), the water (verse 2), and the word (verse 3; Psalm 33:6, 9: Hebrews 11:3). In the new birth there are the Spirit (John 3:5), the water (verse 5), and the word 1 Peter 1:23).

  Since the new birth is the only way to salvation, it is man’s greatest need. Though Nicodemus wanted to discuss the theories and doctrines regarding the coming Messiah, he actually laid bare his greatest need. Jesus emphasized that theories, doctrines, and ritualism were not his need. He needed a change of heart. “You must be born again.”

  Nicodemus was startled to think that he was not already saved. I am a Pharisee, he probably said in his heart. I am a member of the true church of God. I pay tithe, and keep all of God’s commandments. I am not an idolater. I am a moralist, and am in no need of regeneration. These words might be appropriate if spoken to a Herod, a Magdalene, a Judas, or a Zacchaeus; but not to me a Pharisee. But Jesus pressed the truth upon him, “You must be born again.”

 No, church membership is not the new birth; for no one will dispute the fact that there are many members of churches who give no evidence of changed lives, many who have no hope of eternal life. Judas was a church member, but he betrayed his Lord. To the church has been committed the proclamation of the gospel of salvation; still no church can save anyone. To be saved, one must be born again. It is rather sad that some churches do not teach the new birth for salvation; it is no part of their creed. They teach that men are saved by being initiated into the church through the church’s ritualism.

  Some seem to believe that they have been born again because they have been baptized. But while baptism is important for salvation, it is plain that many have been baptized in water, but have not experienced the new birth and have not renewed their minds and hearts to live and think for the Lord as a new creation. It is for this reason that there are always two classes to be found in the church - the wheat and the tares.

  The new birth does not consist in mere outward conformity to the law of God; it does not consist in merely making good resolutions; it does not consist in being merely a good moral person. A moralist needs the new birth for salvation as much as the worst sinner.

  What is it then? It is a new life from above. It is a transformation of heart and life by the direct work of the Word inspired by the Holy Spirit. It is a new creation. It is a new being created spiritually in the image of God. It is the impartation of the nature of God by the regenerating power of the Spirit. Jesus said further in explaining the new birth: “Verily, verily, I say unto you, except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. That which is born of the flesh is flesh; and that which is born of the Spirit is spirit. Marvel not that I said unto you, you must be born again.” John 3:5-7. The new birth is the essence of the kingdom of God implanted in the heart. It is not an improvement on the old sinful nature through education or refinement, but the implanting of a new nature in man, the divine nature.

  What are the results in a man’s life when the new birth is experienced? He leaves the life of sin for the life of righteousness. Romans 6:2, 12, 13. He passes from death to life (1 John 3:14), from the reign of the flesh to the reign of the Spirit (John 3:6; Romans 8:8, 9). He leaves behind the domination of the carnal mind which “is enmity against God” and “is not subject to the law of God,” and takes up the rulership of the spiritual mind, the mind of Christ. Verses 5-7; 1 Corinthians 2:16. He passes from the rule of the flesh in which one “cannot please God” (Romans 8:8) to living in the Spirit and walking in the Spirit (Galatians 5:25).

 The Corinthians, to whom the Apostle Paul preached the gospel, were guilty of the grossest sins - adultery, fornication, drunkenness, and sodomy; but when they were born again, they were delivered from these sins. Paul, writing to them and naming these hideous sins, says: “And such were some of you: but you are washed, but you are sanctified, but you are justified in the name of the Lord Jesus.” 1 Corinthians 5:17.

  The results of the new birth are the same today as they were in the days of Paul. Through his first birth a man inherits a nature wholly incompatible with the nature of God. To enter the kingdom of God, one must be born again.

 - John Aldersley

Dutch translation / Nederlandse vertaling > Wedergeboorte en lidmaatschap tot een kerk

Doctrine and Conduct Cause and Effect

Doctrine and Conduct are Related to Each Other as Cause and Effect

"This affirmation may require a little explanation because so many people think of doctrine as belonging solely to ecclesiastical circles, and as being quite unpractical even there. They think of fierce doctrinal disputes that ministered occasion for rancour and bitterness without teaching anything of real value.

The fact is that, through the weakness and yet the pugnacity of human nature, great and important truths are continually obscured by disputes regarding matters of relative insignificance. Great truths are hidden not only by falsehoods but also by little truths, just as a great mountain may be hidden from sight by a too near and intent inspection of a tiny piece of stone.

Doctrine really means teaching. The word can be used in a much wider sense than is generally recognised. The doctrines that a man holds are really the principles that guide his conduct. If his doctrines are well-balanced with a just perception as to which are the most important, his conduct will probably be well balanced too. If he holds some false doctrines, or if his strongest convictions and most persistent thoughts centre round something of little value, the ill effect will be seen in his conduct.

Beliefs may be of all shades of strength, from a slight inclination of opinion to a confidence indistinguishable from absolute certainty. If a Christian has real faith in his religion and if he attaches the proper importance to Christian doctrines, he not only has a strong hope in life but his conduct is guided at every point. As the Apostle expresses it, he "believes with the heart unto righteousness"."

- Islip Collyer
-------
The Guiding Light
From Chapter 13

Continue reading > > Holiness and expression of worship coming from inside
+ Acknowledge the majesty of the Lord’s reputation!
+ Prayer: Blessed be the name of Jehovah

Dutch translation / Nederlandse vertaling > Doctrine, gedrag, oorzaak en gevolg

Doctrine, gedrag, oorzaak en gevolg

Leerstelling en gedrag aan elkaar gerelateerd als oorzaak en gevolg

"Deze bevestiging kan een kleine uitleg vergen, omdat zoveel mensen denken van de leer als uitsluitend behorend aan kerkelijke kringen, en zelfs daar als ook heel onpraktisch. Ze denken aan de hevige leerstellige geschillen die dienden voor de gelegenheid wrok en bitterheid te geven, zonder iets van echte waarde te onderrichten.

Het feit is dat, via de zwakheid en toch de strijdlust van de menselijke natuur, grote en belangrijke waarheden voortdurend verduisterd worden door geschillen over aangelegenheden van relatieve onbeduidendheid. Grote waarheden zijn niet alleen verborgen door leugens, maar ook door kleine waarheden, net als een grote berg kan worden verborgen uit het zicht door een te dicht bij zijn en intense inspectie van een klein stukje steen.

Doctrine betekent echt lering. Het woord kan gebruikt worden in een veel bredere betekenis dan algemeen wordt erkend. De leerstellingen waaraan een mens houd zijn echt de beginselen die als leidraad zijn gedrag bepalen. Als zijn leerstellingen goed zijn uitgebalanceerd, met een zuivere perceptie over welke de meest belangrijke zijn, zal zijn gedrag waarschijnlijk ook goed uitgebalanceerd zijn. Als hij een aantal valse leerstellingen behoudt, of als zijn sterkste overtuigingen en meest hardnekkige gedachten ronde iets van weinig waarde centreren, zal het slechte effect te zien zijn in zijn gedrag.

Overtuigingen kunnen van alle schakeringen van sterkte zijn, van een lichte helling van een advies tot aan het niet van absolute zekerheid te onderscheiden vertrouwen. Als een christen echt vertrouwen heeft in zijn religie en als hij hecht belang aan de juiste christelijke leerstellingen, heeft hij niet alleen een sterke hoop op leven, maar zijn gedrag wordt gestuurd op ieder punt. Zoals de apostel het uitdrukt, "gelooft hij met het hart tot gerechtigheid". "

- Islip Collyer
-------
The Guiding Light
Uit hoofdstuk 13

Lees ook: Schoonheid van heiligheid
+  Breng glorie aan Jehovah God de Allerhoogste
+ Gebed: Gezegend zij de naam van Jehovah

Translated from the original > Doctrine and Conduct Cause and Effect
Read also: Holiness and expression of worship coming from inside

For those who have not the rudiments of an historical sense

"It must be admitted by everyone who has the rudiments of an historical sense that the doctrine of the Trinity, as a doctrine, formed no part of the original message. St Paul knew it not, and would have been unable to understand the meaning of the terms used in the theological formula on which the Church ultimately agreed".

Dr. W R Matthews, Dean of St Paul's Cathedral,
"God in Christian Thought and Experience", p.180

Read more on: Trinity in the Bible

De maatschappij weerspiegelen

De maatschappij weerspiegelend zijn we nu bedreigd door een dynamiek van extreme tolerantie. In dat klimaat, staan de tolerante stationair te draaien als mensen gewoon doen wat ze willen, maar veroordelen snel iedereen die doctrine en gedrag volgens Bijbelse normen beoordelen.

 - Kyle Tucker

Bijbelonderzoekers en Russelism

Gemakkelijk stelt men bijbelonderzoekers of Bijbelstudenten voor als JG of als Russelieten of navolgers van Russellism.
Bij “Russell-ism”, refereert men naar diegenen die na Charles Taze Russell zijn dood in 1916, zijn inzichten bleven of nog steeds volgen.
Zowel de JG als de Russellieten blijven aannemen dat in 1914 Jezus zijn Koninkrijk reeds opzette. Tegenwoordig geloven niet alle bijbelstudenten of zelfs volgelingen van Russell dat niet meer.
Verscheidene leiders trachten scheuringen te verkrijgen in de bijbelstudentenbeweging na Russll's dood. Zij wilden dat de leden hun keuze maakten of kamp kozen.
Men kan de vraag stellen: "Wat is de Waarheid?" als men voorop stelt dat men moet kiezen voor Dé Waarheid. Welke vereniging kan er zich op beroepen de waarheid in pacht te hebben of er trots op zijn om het meeste licht te hebben verkregen?

>  Russellism; Self-Inflicted Wound.doc (66 KB - downloaded 3 times.)
The "Russellism" Label > http://reslight.net/forum/index.php/topic,842.msg2037.html#msg2037

> There is a point in this  in that Russell was viewed as the "faithful and wise servant", "the Laodicean Messenger", etc., which doctrines were held to as a basis for supposed doctrinal "unity", but which doctrines themselves actually have led to divisions amongst the Bible Students. The viewpoints extended from Brother Russell's thoughts in the harvest also became a dividing point. And all of this does show the results of limiting belief to a certain set of thoughts revealed in the writings of one servant of the Lord to such an extent as to view those writings as though they were nearly or actually divinely-inspired scripture. And yet, like the holy scriptures, the meaning of much that Russell wrote is still debated to this day, often without thought that we should move beyond what Russell wrote, and simply consider what the scriptures state.

> How does one be "in the truth"? Is it by accepting the doctrine of this or that man, even to accepting the thoughts of this or that man as "doctrine" when such is not directly revealed in the Bible? (1 Corinthians 4:6) Jesus claimed to be "the truth" (John 14:16); that is, that the words he spoke were true words of the only true God. (Deuteronomy 18:18; John 14:10; 24) Thus, scripturally, to be  'in the truth', as it relates to the Christian, is to be  "in Christ". -- Romans 8:4; 12:5.

> here is also an understanding of prophecies that are due to be understood in our day, that were not previously understood. (Daniel 12:8-10) Part of our walking in the light would entail walking in agreement with such increased understanding. As we understand these prophecies, although the revealment of the "light" itself is in the prophecy, our understanding of the prophecies does constitute an increase of light for us individually, and even collectively, as the understanding becomes available to us, regardless of who is/are the agent(s) in showing the understanding. However, it is the thought of men's reasoning beyond what has been written (1 Corinthians 4:6) to assume that a Christian has to identify this or that man, or group of men, etc., so as to follow such a man or men in order to walk in the light of truth. Jesus did not say "You must find and identify that one faithful and wise servant whom I have appointed to give to you food, and if you do not so recognize that one faithful servant, you are not in the light." Yet this appears to be what many have thought and read into Jesus' words. < schrijft Ronald RD van Restoration Light

Called Christian

DISCIPLES FIRST CALLED CHRISTIANS

It is noteworthy that our Lord never gave a name to His people, but called them disciples -- pupils, learners. The Apostles have applied to the Church various terms; such as, "Church of the living God," "Church of God," "Church of Christ," "the Church." But gradually the name Christians, identifying God's people with their Redeemer, came to be the general name everywhere.

It is a pity that any have thought it necessary to adopt any other names than these, which are common to the entire Church of Christ, or to use these names in a sectarian manner. Evidently the name Christian should represent one who trusts in Christ as the Messiah -- one, therefore, who trusts in Him as the Redeemer and who accepts all the fundamental doctrines of the Scriptures. These doctrines are based upon three declarations: (1) That all were sinners, needing to be redeemed before they could be acceptable to God. (2) That the believer accepts God's forgiveness through the precious blood of Christ. (3) That he has accepted the Leadership and name of Christ and henceforth will seek to walk in His steps.

There was a start toward sectarianism in the early Church, some saying, "I am a Christian, but of the order of Paul." Others said, "I am a Christian of the order of Apollos;" still others, "I am a Christian of the order of Peter." St. Paul promptly rebuked this spirit, assuring them that relationship in Christ was all that was necessary, that neither Peter nor Paul had redeemed them, and that neither Apostle could therefore occupy the place of a head to the Church. Furthermore, the Apostle calls attention to the fact that such a spirit on their part was an evidence that much carnality still remained, much of a worldly, partisan spirit, contrary to the teachings of the Holy Spirit.--`1 Corinthians 1:10-13`; `3:1-7`.

It is to be regretted that ever since the Reformation this spirit has prevailed to a large extent, some taking the name of Luther, others, Wesley, Calvin, others non-personal, sectarian or party names such as Methodist, Presbyterian, Baptist, etc. We are not claiming that those who do so are wholly carnal, without the Lord's Spirit; but with the Apostles we do claim that a disposition to such partisanship is contrary to the Spirit of the Lord, and to that extent is carnal, fleshly, and should be overcome by all who would be recognized of the Lord as overcomers.

What we ought to have is one Church, one Household of Faith, accepting the plain fundamentals of Scripture, and with limitations as to acceptance of more or less conjectural views outside of those fundamentals-- all fellowshipping each other, and all known as Christians, and thus separated from all who deny the Atonement, from all who deny the results of the Atonement in the resurrection, and from all who deny the propriety of a newness of life in the present time. In this view of the matter, each individual Christian would have an independence as respects his own thought, aside from fundamentals which are clearly stated in the Scriptures.

 - ZWT - 1916 R5888 : page 122:April 15, 1916
C.T.Russell

+++
 

2014 January update: Related articles

• Being Submitted
• Christian Martyrs
• Those who believe the bible - The World Mission Society Church Of God (WMSCOG)
• Thomas Helwys, the Baptist Church, and the Churches of Christ
• In Defense of Parity, Chapter 9
• The Scandal of Division
• The Apostle verses Disciple Difference as explained by the Universal Life Church
• Newman: the conversion of St Paul

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

Doctrine for today

Brothers Peter Cresswell & John Eastbury bring

DOCTRINE FOR TODAY at symposium of the

Carelinks UK Conference, Chippenham, UK

Two talks and structured discussion. How important and valuable is doctrine today? If it doesn't matter at all, why remain Christadelphians? If it does matter, why does it matter? And how much does it matter? If a person agrees on everything apart from demons, are they lost? On everything apart from... ? 

What should our attitude be to other Christians? That they are part of the beast, harlot daughters, and the enemies of God? That they need re-education, re-baptism? That we can partner with them in reaching a post-Christian world? How best can we engage Christian folk today over issues like the trinity, devil etc?

Saturday 17 January

Colerne Village Hall, Martins Croft, Colerne  SN14 8DS

January 16-18 2009

> Upcoming events